जगज्ज्योतीनाम — समास 4: बीजलक्षण

आतां पाहों जातां उत्पत्ती । मनुष्यांपासून मनुष्यें होती । पशुपासून पशु निपजती । प्रत्यक्ष आतां ॥ १ ॥

माणूस कसा निर्माण होतो, हे बघितलें तर माणूस माणसापासून जन्मतो , व पशुपासून पशु निपजतो. असें प्रत्यक्ष दिसते.

The understanding of this `now' is destroyed when you try to see this gross creation. Then from human being, more human bodies are created and from animals, animals are produced and this `now' (ie. knowledge) sees through the sense organs (and there is a past, present and future).

खेचरें आणी भूचरें । वनचरें आणी जळचरें । नाना प्रकारीचीं शरीरें । शेरीरांपासून होती ॥ २ ॥

आकाशांत उडणारे पक्षी, पृथ्वीवर चालणारे प्राणी, जंगलांतील प्राणी, पाण्यांतील जलचर, अशीं नाना प्रकारची शरीरें आहेत. परंतु ती सगळीं दुसर्‍या शरीरापासूनच निर्माण होतात.

Then there are creatures which fly and creatures walking on this earth and creatures of the forest and water. Then from this body of the `all', many kinds of bodies appear.

प्रत्यक्षास आणी प्रमाण । निश्र्चयास आणि अनुमान । मार्ग देखोन आडरान । घेऊंच नये ॥ ३ ॥

जें प्रत्यक्ष आहे त्यास आणखीं पुरावा लागत नाहीं. जी गोष्ट निश्र्चित असते तेथें तर्क चालत नाहीं. अर्थात समोर सरळ रस्ता दिसत असतां माणसांनीं आडरानांत शिरु नये.

Can there be Truth and sensory experience? Can there be conjecture and conviction? Having been shown the road of Truth and conviction, why should one take these by- lanes?

विपरीतापासून विपरीतें होती । परी शरीरेंच बोलिजेती । शरीरावांचून उत्पत्ती । होणार नाहीं ॥ ४ ॥

विचित्र व विलक्षण शरीरापासून तशीच विचित्र व विलक्षण शरीरें निर्माण होतात. पण त्यांना शरीरच म्हणतात. तात्पर्य शरीराशिवाय शरीराची उत्पत्ती होणें शक्य नाहीं.

From false knowledge (rajo guna), the false appears but still there is this `speech' by the `all' body. Without this body, there can be no birth of a gross body. (Because of body consciousness this `all' body cannot be perceived. But this does not mean it does not exist. It gives power to this `dead' body)

तरी हे उत्पत्ति कैसी जाली । कासयाची कोणें केली । जेणें केली त्याची निर्मिली । काया कोणें ॥ ५ ॥

येथें असें प्रश्र्ण निर्माण होतात कीं, शरीराची उत्पत्ती कशी झाली ? ती कोणी केली ? कशापासून केली ? ज्यानें शरीराची उत्पत्ती केली त्याचे शरीर कोणी निर्माण केले ?

When you understand this `speech' then, how can that thoughtless Self take a birth in this gross existence? Then *who could make That take birth and how? When this `speech' has created this `all' then, why to create a gross body? *(See 9.7.26; we only and no one else are responsible for our taking another birth)

ऐसें पाहातां उदंड लांबलें । परी मुळीं शेरीर कैसें जालें । कासयाचें उभारिलें । कोणें कैसें ॥ ६ ॥

या प्रश्र्नाचे उत्तर देतांना एकानें दुसर्‍याचें व दुसर्‍यानें तिसर्‍याचें असें म्हटलें व कितीही मागें गेलें तरी पहिलें शरीर कसें निर्माण झालें हा प्रश्र्ण राहतोच. तसेंच तेम कसहाचें बनवलें व कोणी निर्माण केलें हें प्रश्र्ण अनुत्तरींतच राहतात.

But when you believe that there is this `all' then, that vast paramatma has expanded outwards. But tell me, at the root why should this `all' body even appear? For is there anyone to create anything, anywhere? (There is only that One paramatma and He is not a creator; all the rest is doubt and imaginings)

ऐसी हे मागील आशंका । राहात गेली ते ऐका । कदापी जाजु घेऊं नका । प्रत्ययो आलियानें ॥ ७ ॥

मागील शंका ही अशी आहे. तिला ुत्तर देण्याचें राहून गेलें. असो. प्रत्यक्ष अनुभव आल्यावर मात्र उगाच भलताच तर्क करुं नये.

But it seems this previous doubt still persists, therefore listen (the only means to truly directly understand the Truth is to remain in this listening. Then questions, doubt and this `speech' will disappear). And when that understanding of nirgun comes then, one should never again accept this false claim of `I am'.

प्रत्ययोचि आहे प्रमाण । मूर्खास वाटे अप्रमाण । पिंडें प्रमायचितशब्दें जाण । विश्र्वासासी ॥ ८ ॥

प्रत्यक्ष अनुभव हाच खरा पुरावा समजावा. मूर्खाला तो पटत नाहीं. प्रचीति म्हटली म्हणजे सामान्य माणसाला विश्र्वास उत्पन्न होतो.

The understanding of nirgun is the Truth/authority, but the foolish still continue to sift through the untrue/unauthorized. Know that both the pinda and the `experience' of this `word' depend on where you place your faith. (maharaj- when you know that you have one hundred thousand dollars in the bank, then what faith is required; you know no!)

ब्रह्मीं मूळमाया जाली । तेचि अष्टधा प्रकृति बोलिली । भूतीं त्रिगुणीं कालवली । मूळमाया ॥ ९ ॥

परब्रह्माच्या ठिकाणीं मूळमाया निर्माण झाली. तिलाच पुढें अष्टधा प्रकृति असें नांव दिलें. पांच भूतें व तीन गुण अशी आठ तत्वें मूळमायेमध्यें कालवलेली असतात.

When in brahman, mula maya appears then, that Reality has appeared as this `speech' of the eightfold prakruti. And then this prakruti gets mixed within these elements and gunas.

ते मूळमाया वायोस्वरुप । वायोमध्यें जाणीवेचें रुप । तेचि इच्छा परी आरोप । ब्रह्मीं न घडे ॥ १० ॥

मूळमाया वायुस्वरुप आहे. शक्तिमय आहे. वायूमध्यें जाणिवेचें जें रुप असतें तीच इच्छा होय. परंतु परब्रह्मावर तीला लादता येत नाही.

mula maya means this wind along with that swarup and in this wind, this `all' form is known. It is that Reality appearing as this original wish to be. But in brahman this accusation `I am' has never been made.

तथापि ब्रह्मीं कल्पिला । तरी तो शब्द वायां गेला । आत्मा निर्गुण संचला । शब्दातीत ॥ ११ ॥

शुद्ध ब्रह्माच्या ठिकाणीं इच्छेची कल्पना केली तर ती वाया जाते, कारण ब्रह्म निर्विकल्प आहे. आत्मरुपानें तें निर्गुण व शब्दातीत स्वरुप सगळीकडे भरुन राहीले आहे.

When this original wish is imagined within brahman then, that atma purush becomes this empty `word'. Still beyond this `word', that nirgun atma alone exists.

आत्मा निर्गुण वस्तु ब्रह्म । नाममात्र तितुका भ्रम । कल्पून लाविला संभ्रम । तरी तो लागणार नाहीं ॥ १२ ॥

वास्तविक सद्वस्तु मानवी कल्पना व भाषा यांच्या आवाक्याबाहेर आहे. आत्मा, निर्गुण, वस्तु, ब्रह्म अशी नांवें भ्रमात्मक आहेत. आपण आपल्या कल्पनेनें त्यांच्यावर नावें लादली तरी ती भ्रामक नावें सद्वस्तुच्या स्वरुपाला स्पर्श करणार नाहीत.

The atma is nirgun and it can be called the Self or brahman. And this `name', this much only is the delusion. And due to this imagined `name', confusion grew and spread far abroad (if the base is ignorance then what comes from ignorance cannot be true). Still that atma is not affected.

तथापि आग्रहें लाविला । जरी धोंडा मारिला आकाशाला । आकाशावरी कुंथिला । तरी तें तुटेना ॥ १३ ॥

समजा एखाद्या माणसानें आकाशांत धोंडा मारला किंवा तो आकाशावर थुंकला तरी त्यांचा स्पर्श आकाशाला होणार नाहीं. त्याचप्रमाणें एखाद्यानें आग्रहानें अगर हट्टानें ब्रह्मास नांव दिलें तरी तें त्यास चिकटणार नाहीं.

Even if one persists in applying this `name' to that atma, still it is like throwing a stone at the space. And even when strenuous efforts are made within this space, still that Reality is not broken.

तैसें ब्रह्म निर्विकार । निर्विकारीं लाविती विकार । विकार नामे निर्विकार । जैसें तैसें ॥ १४ ॥

तसें ब्रह्म अत्यंत विकारमुक्त आहे. जें विकाररहित आहे त्यास विकार चिकटवण्याचा प्रयत्न केला तर विकार गळून पडतात. व मूळ ब्रह्म मात्र जसेंच्या तसें राहते.

Like this is that unmodified brahman. In the unmodified, modifications may be applied but the modifications are destroyed and the unmodified is, just as It is.

आतां ऐका प्रत्ययो । जाणोनि धरावा निश्र्चयो । तरीच पाविजे जयो । अनुभवाचा ॥ १५ ॥

आतां ऐकावें. अनुभव समजुन घ्यावा. मगआपलें मत निश्र्चित करावें. असें केलें तरच साक्षात् अनुभव येईल.

Now listen and there will be that nirgun understanding. For by constantly knowing, this thoughtless conviction can be formed and then only, can this `experience' be transcen- ded.

मायाब्रह्मीं जो समीर । त्यांत जाणता तो ईश्र्वर । ईश्र्वर आणि सर्वेश्र्वर । तयासीच बोलिजे ॥ १६ ॥

मूळमाया निर्माण झाली म्हणजे परब्रह्माच्या एका भागावर ती वावरते. तेथें " मी ब्रह्म आहे " असें ज्ञानमय भान किंवा शुद्ध जाणीव प्रगट होते. त्या जाणिवेच्या अधिष्ठान ब्रह्माला ईश्र्वर असें म्हणतात. ईश्र्वर आणी परमेश्र्वर ही दोन्ही त्याचीच नांवें आहेत.

maya is a breeze in that brahman. The Knower in this maya is called ishwara/purush and therefore that ishwara should be called the Lord of this `all'.

तोचि ईश्र्वर गुणासी आला । त्याचा त्रिगुणभेद जाला । ब्रह्मा विष्णु महेश उपजला । तये ठाईं ॥ १७ ॥

त्या ईश्र्वराचा गुणांशी संबंध येतो. मग त्रिगुण भेदानें त्याला तीन अंगें दिसतात. सत्त्वाचे अंग विष्णु, रजाचे अंग ब्रह्मदेव व तमाचें अंग महेश होय. ईश्र्वराचे ठिकाणीं ही तीन अंगें दिसली तरी अखेर ईश्र्वर एकच राहतो.

That ishwara who gave rise to these three gunas has appeared as these three distinct gunas. Then to that Reality there has appeared this place where brahma, vishnu and mahesh are produced (ie. the dream, sleep and waking states).

सत्व रज आणि तम । हे त्रिगुण उत्तमोत्तम । यांच्या स्वरुपाचा अनुक्रम । मागां निरोपिला ॥ १८ ॥

सत्त्व, रज व तम हे तीन गुण उत्तमांत उत्तम गुण आहेत. त्यांच्या स्वरुपाचें वर्णन मागें सांगून झालें आहे.

When there is sattwa, raja and tama then, that thoughtless and best of the best is these three gunas. But previous to these three gunas there is this `speech', and previous to this there is that nirgun swarup.

जाणता विष्णू भगवान । जाणतानेणता चतुरानन । नेणता महेश पंचानन । अत्यंत भोळा ॥ १९ ॥

जाणता सत्त्वमय तो विष्णु, जाणतानेणता रजोमय तो चार तोंडांचा ब्रह्मदेव, आणि नेणता तमोमय तो पांच तोंडांचा अत्यंत भोळा शंकर होय.

Knowing is this mighty lord vishnu. Knowing and not-knowing is brahma, with his four faces (ie. four kinds of birth); and the one who does not know is mahesh, with five faces (ie. from tamo guna ie. ignorance, comes the five great elements). He is extremely forgetful (the moment something appears it is forgotten; maharaj- you have to forget the word you have just heard if you are to hear the next word)

त्रिगुण त्रिगुणीं कालवले । कैसे होती वेगळाले । परी विशेष न्यून भासले । ते बोलावे लागती ॥ २० ॥

तीन गुण एकमेकांत कालवलेले असतात. ते वेगळे करतां येत नाहीत. पण जेव्हां एखादा गुण अधिक आढळतो किंवा कमी दिसतो तेव्हां त्या दृष्टीनें गुणांच्याबद्दल सांगावें लागतें.

When these three gunas get mixed with one another then, how can they be separated out? Then that pure sattwa appears as something defective (see V.4). Therefore one should start speaking this `speech' and unravel these mixed gunas.

वायोमध्यें विष्णू होता । तो वायोस्वरुपचि तत्वता । पुढें जाला देहधर्ता । चतुर्भुजु ॥ २१ ॥

उदा. मूळमायेमधील जाणीवेमध्यें सत्त्वमय विष्णु होता. खरें म्हणजे तो जाणीवस्वरुप होता. नंतर त्यानें चार हात असलेला देह धारण केला.

Within this wind, vishnu has appeared yet truly there is only this wind and that swarup (ie. prakruti/purush). It is later that, that one with four arms appears as a holder of a body (when there is this wind and swarup then, witnessing is there; then vishnu, this sattwa guna appears and when you take body consciousness, it is this sattwa that is knowing).

तैसाच ब्रह्मा आणि महेश । देह धरिती सावकास । गुप्त प्रगट होतां तयांस । वेळ नाहीं ॥ २२ ॥

त्याचप्रमाणें ब्रह्मदेव आणि शंकर मूळ जाणीवेमध्यें असतात. नंतर योग्य काळीं तें दोघे देह धारण करतात. देहानें प्रगट होण्यास व देह सोडून गुप्त होण्यास त्यांना वेळ लागत नाही.

brahma and mahesh also appeared and then that effortless One is the holder of a body (ie. jiva). But that hidden purush is revealed as soon as body consciousness is given up.

आतां रोकडी प्रचिती । मनुष्यें गुप्त प्रगटती । मां त्या देवांच्याच मूर्ती । सामर्थ्यवंत ॥ २३ ॥

माणसेंसुद्धा गुप्त होतात व प्रगट होतात. असा प्रत्यक्ष अनुभव आपणांस येतो. मगब्रह्मा, विष्णु व महेश या तर देवांच्या मूर्ति आहेत. त्यांच्या अंगी सामर्थ्य असणारच.

If a man thinks clearly then, that concealed purush within this ever present `experience' is revealed and then that man is the purush. Then He is the possessor of His power and the Lord of this `all'.

देव देवता भूतें देवतें । चढतें सामर्थ्य आहे तेथें । येणेंचि न्यायें राक्षसांतें । सामर्थ्यकळा ॥ २४ ॥

देव, देवता, भुतें आणि दैवतें यांच्या ठिकाणी अधिकाधिक असें चढतें सामर्थ्य असतें. याच न्यायानें राक्षसांच्या सामर्थ्याचा देखील एखादा काळ असतो.

There is God/purush, there is the goddess/prakruti, there are the great elements and the deities (ie. gunas). By ascending higher and higher, this power reaches `there'/brahman. And on account of that brahman, there is the demon of ignorance and this `art' of knowledge.

झोटिंग वायोस्वरुप असती । सवेंच खुळखुळां चालती । खोबरीं खारिका टाकून देती । अकस्मात ॥ २५ ॥

झोटिंग ही योनी वायुस्वरुप असतें. तो दिसत नाहीं पण त्याचा चालण्याचा खुळखुळ असा आवाज येतो. झोटिंग अकस्मात आपल्या पुढ्यांत खोबरें, खारीक टाकून देतो.

Ghosts are within union of this wind and that swarup and they move about noisily of their own accord, leaving behind such things as dates or pieces of coconut (actually to ward off ghosts people place dates and pieces of coconut, so maybe we are the ghosts that swami ramdas refers to)

अवघेंचि न्याल अभावें । तरी हें बहुतेकांस ठावें । आपुल्याला अनुभवें । विश्र्वलोक जाणती ॥ २६ ॥

यावर विक्ष्वास न ठेवतां हें सारें खोटें आहे असें कोणी म्हणेल. पण हें घडतें ही गोष्ट पुष्कळांना माहित आहे. पुष्कळांना असें अनुभव आलेलें असल्यानें सगळ्या लोकांना हें प्रकार माहीत आहेत.

When such things are taken as false then, that thoughtless swarup can know its own Self (ghosts etc. are all the tricks of imagination, just like this body). But first through this `experience', you come to know this world as your own.

मनुष्यें धरिती शरीरवेष । नाना परकाया प्रवेश । मां तो परमात्मा जगदीश । कैसा न धरी ॥ २७ ॥

माणसें वेगवेगळीं शरीरें व वेष धारण करतात. परकायाप्रवेश करतात. मग तो जगाचा नियंता परमेश्र्वर शरीर धारण कां करणार नाहीं.

When a man holds this covering of the `all' firmly (ie. when he forgets everything) then, that gross body enters this `all' body. Then, why can that paramatma who is the Lord of the world, not also be the holder this body? (Having understood this `all', now understand it is that paramatma who has appeared as this `all' and you do not exist)

म्हणोनि वायोस्वरुपें देह धरिलें । ब्रह्मा विष्णु महेश जाले । पुढें तेचि विस्तारलें । पुत्रपौत्रीं ॥ २८ ॥

म्हणून वायुस्वरुप जाणीवेनें जे देह धरले तेच ब्रह्मा विष्णु आणि महेश झाले. पुढें मुलें, नातवंडे असा त्यांचा विस्तार होत गेला.

Due to this wind and that swarup, the `all' body was held and brahma, vishnu and mahesh appeared (first there was this `all' body and when that was forgotten, there appeared the subtle and gross bodies created by the gunas. Then you know something is there/sattwa but you don't know what it is/tama and you give it a name/raja). And afterwards, that Reality became the expansion of many sons and grandsons (having taken yourself as a gross body, there comes the `many' thoughts of my family, children, grandchildren, ancestry etc.).

अंतरींच स्त्रिया कल्पिल्या । तों त्या कल्पितंच निर्माण जाल्या । परी तयापासून प्रजा निर्मिल्या । नाहींत कदा ॥ २९ ॥

त्यांनीं मनांत स्त्रियांची कल्पना केली. त्याबरोबर स्त्रिया निर्माण झाल्या. पण त्या ब्रह्मा, विष्णु, महेश यांनीं त्या स्त्रिायांपासून प्रजा निर्माण केली नाहीं.

First this woman called prakruti was imagined in this inner space. That paramatma imagined Himself and she was created. But her progeny of the gunas and elements and the many objects have not been created from that paramatma (these are created from prakruti)

इछून पुत्र कल्पिले । ते ते प्रसंगीं निर्माण जाले । येणें प्रकारें वर्तले । हरिहरादिक ॥ ३० ॥

पुत्र असावा अशा इच्छेनें पुत्राची कल्पना करतांच निरनिराळ्या प्रसंगीं पुत्र निर्माण झाले. याप्रमाणें ब्रह्मा, विष्णु व महेश वागले.

She had only wished to be and to know but then, her sons (gunas and elements) were imagined and that Reality within this `all' appeared as these sons. Then that thoughtless Self appeared as hari (vishnu), hara (mahesh) and brahma.

पुढें ब्रह्मयानें सृष्टी कल्पिली । इछेसरिसी सृष्टी जाली । जीवसृष्टि निर्माण केली । ब्रह्मदेवें ॥ ३१ ॥

नंतर ब्रह्मदेवानें विश्वाची कल्पना केली लगेच इच्छेप्रमाणें विश्व निर्माण झालें. या विश्वांतील सर्व प्राणी ब्रह्मदेवानेंच निर्माण केलें.

After, a gross creation was imagined by brahma (ie. buddhi- the naming of this and that) and then in the company of this wish to be and to know, the gross world appeared. In this way, the gross world of the jiva has been created by lord brahma. (Everything from this knowledge to the gross creation have appeared through imagination and then the jiva says, "I am and I know")

नाना प्रकारीचे प्राणी कल्पिले । इछेसरिसे निर्माण जाले । अवघे जोडेचि उदेले । अंडजजारजादिक ॥ ३२ ॥

त्यानें अनेक प्रकारच्या प्राण्यांची कल्पना करतांच तें प्राणी ताबडतोप निर्माण झालें. अंडज, जारज असें प्राणी नरमादी अशा जोडीनें प्रगट झालें.

These ways of the `many' in the prana have been imagined and they have appeared in the company of this `wish' to be. Then pairs of everything, male and female, arose and there was the four kinds of birth. One kind is born from the egg and the second kind is from the womb.

येक जळस्वेदापासून जाले । ते प्राणी स्वेदज बोलिले । येक वायोकरितां जाले । अकस्मात उद्बिज ॥ ३३ ॥

अशा प्रकारे जे प्राणी घाम व पाणी यापासून निर्माण झालें त्यांना स्वेदज म्हणतात. जे जीवप्राणी वायूपासून निर्माण झालें त्यांना उद्भिज म्हणतात.

When there is the third kind then, that One appears from the water of sweat. First that Reality became this `speech' and then it takes a birth in the prana from the warm sweat (micro-organisms, virus etc.). And the fourth kind of birth is when that One, on account to this wind of `I am', suddenly appears as a sprouting seed.

मनुष्याची गौडविद्या । राक्षसांची वोडंबरीविद्या । ब्रह्मयाची सृष्टिविद्या । येणें प्रकारें ॥ ३४ ॥

माणसें जादुनें वस्तु निर्माण करतात.तेव्हां तिला गौडविद्या म्हणतात. राक्षसांच्या वस्तु निर्माण करण्याच्या विद्येला वोडंबरी म्हणतात. तर ब्रह्मदेवाच्या निर्माण करण्याच्या विद्येला सृष्टिविद्या म्हणतात.

When that One takes a human birth then, thoughtlessness has become the *imaginati- ons of a human being and the empty show that is the magic of the demon (ie. ignorance) and the knowledge of a world that was been created by brahma (ie. buddhi of man). (These three are rajo guna, tamo guna and sattwa guna respectively) *(He is good and this is bad etc. many differing individual concepts that maintain this continuity of being a body)

कांहींयेक मनुष्यांची । त्याहून विशेष राक्षेसांची । त्याहून विशेष ब्रह्मयाची । सृष्टिविद्या ॥ ३५ ॥

माणसांची गौडविद्या कांहीं थोड्या वस्तु निर्माण करते, तर राक्षसांची वोडंबरीविद्या त्याहून थोड्याअधिक वस्तु निर्माण कते. पण ब्रह्मदेवांची सृष्टिविद्या त्या दोन्हीविद्यांहून अधिक वस्तु निर्माण करते. विश्वामधील सर्व वस्तु ती निर्माण करते.

From that One within this `thing' there has come this rajo guna of a man; from that pure knowledge there has come this tamo guna of the demon and from that pure knowledge there has come the sattwa guna that has knowledge of this world created by brahma.

जाणते नेणते प्राणी निर्मिले । वेद वदोन मार्ग लाविले । ब्रह्मयानें निर्माण केले । येणें प्रकारें ॥ ३६ ॥

ब्रह्मदेवानें जाणते व नेणते दोन्ही प्रकारचे प्राणी निर्माण केले. वेद निर्माण करुन जीवनांत वागण्याचा मार्ग दाखवून दिल. ब्रह्मदेवानें अशाप्रकारें प्राणी निर्माण केले.

Due to knowing and not knowing, that One becomes a man in the prana and by the study of the vedas (ie. neti, neti) he sets out on this path of `I am'. This creation that has been made by brahma is imagined due to knowing and not knowing.

मग शरीरांपासून शरीरें । सृष्टि वाढली विकारें । सकळ शरीरें येणें प्रकारें । निर्माण जालीं ॥ ३७ ॥

सृष्टि निर्माण झाल्यावर मग शरीरापासून शरीरें निर्माण झाली. आणि सृष्टिचा विस्तार झाला. अशाप्रकारें सगळीं शरीरें निर्माण झाली.

From this body of the `all' there has come the bodies of the `many'. This gross creation has expanded from this `all' modification and this `all' and the body of the `many' have been created due to this unmodified thoughtless Self.

येथें आशंका फिटली । सकळ सृष्टि विस्तारली । विचार पाहातां प्रत्यया आली । येथान्वयें ॥ ३८ ॥

येथें शंका फिटली. सगळीकडे सृष्टि विस्तार पावली ती कशी यावर तिच्या विस्ताराचा क्रम प्रत्यक्ष अनुभवास आला.

When this doubt `here' is not held firmly then, this `all' spreads out and there is this gross creation. And when one understands thoughtlessness, then accordingly that understanding of nirgun comes. (To be the `all' body is a doubt for the One beyond any bodies. But when this `all' is not held firmly then, there so many kinds of doubts arise)

ऐसी सृष्टि निर्माण केली । पुढें विष्णूनें कैसी प्रतिपाळिली । हेहि विवंचना पाहिली । पाहिजे श्रोतीं ॥ ३९ ॥

ब्रह्मदेवानें सृष्ति निर्माण केली पण ती विष्णुनें सांभाळली कशी, त्यानें तिचे प्रतिपालन कसें केलें ह्याचेही विवेचन श्रोत्यांनी समजलें पाहिजे.

When this gross creation has been formed then, how can vishnu nourish and protect it after (how can one be the knowing of vishnu when there are the imagining of the buddhi and the `many' concepts and questions etc.)? And how will that thoughtless investigation within the listener be understood?

सकळ प्राणी निर्माण जाले । ते मूळरुपें जाणोन पाळिले । शरीरें दैत्य निर्दाळिले । नाना प्रकारींचें ॥ ४० ॥

सर्व प्राणी निर्माण झाले, त्यांच्याजवळ जणीव आहे. जाणीव विष्णूचें मूळरुप आहे. त्या शुद्ध जाणिवेनें सर्व प्राण्यांचें पालन होतें. त्या जाणीवेनें प्रत्यक्ष शरीर धारण करुन अनेक राक्षसांना मारुन टाकलें.

Whenever that Reality has appeared in the prana then, it is known and protected by this original form (`I am'). Due to this body of the `all', the ways of the `many' devils (ie. objects) are utterly destroyed by this sadhana of just knowing.

नाना अवतार धरणें । दुष्टांचा संहार करणें । धर्म स्थापयाकारणें । विष्णूस जन्म ॥ ४१ ॥

दुष्टांचा संहार करण्यासाठीं ती विष्णूरुप मूळची शुद्ध जाणीव अनेक अवतार धारण करतें. धर्माची स्थापना करण्यासाठीं विष्णूला जन्म घ्यावें लागतात.

When the `many' thoughts hold this incarnation of vishnu firmly in the mind (forgets everything and knowing naturally there) then, these evil and corrupt, willful and un- controlled thoughts are destroyed. And then due to this knowing, vishnu takes birth in the mind and it becomes a place of dharma (inherent quality or duty ie. to know only).

म्हणोन धर्मस्थापनेचे नर । तेंहि विष्णूचे अवतार । अभक्त दुर्जन रजनीचर । सहजचि जाले ॥ ४२ ॥

या दृष्टिनें धर्माची स्थापना करणारे सुद्धां विष्णुचे अवतार होत. अर्थात जे अभक्त व दुर्जन असतात ते राक्षस समजावेत.

Therefore when a man has become this place of dharma (ie. knowledge) then, he is called an incarnation of vishnu (ie. *avatar). But a non-devotee is `far from the atma' and then that natural swarup moves around only at night, in the darkness of ignorance. *(maharaj- `avatar means to have come down'; You have left your swarup)

आतां प्राणी जे जन्मले । ते नेणोन संव्हारले । मूळरुपें संव्हारिलें । येणें प्रकारें ॥ ४३ ॥

आतां जे प्राणी जन्माला येतात. त्यांचा नेणीवेनें संव्हार होतो. ज्याप्रमाणें मूळ विष्णुरुप जाणीव प्राण्यांचे पालन करते. त्याचप्रमाणें मूळ रुद्ररुप नेणीव प्राण्यांचा संहार करते.

Whatever takes birth in the prana gets destroyed due to its ignorance. And due to this, this original form (knowledge) gets destroyed (Every night we get destroyed; when you sleep, where is this knowing? maharaj- sleep is a small death).

शरीरें रुद्र खवळेल । तैं जीवसृष्टि संव्हारेल । अवघें ब्रह्मांडचि जळेल । संव्हारकाळीं ॥ ४४ ॥

सर्व प्राण्यांच्या शरीरांतील रुद्र जेव्हां खवळतो त्यावेळीं सारी जीवसृष्टि नाश पावते. यावेळीं सर्व विश्व जळून जाते.

Then rudra (he forgets everything) has been awakened and the gross world of the jiva will be burnt. And at this time of the destruction, everything in the brahmanda will be completely burnt.

एवं उत्पत्ती संव्हार । याचा ऐसा आहे विचार । श्रोतीं होऊन ततपर । अवधान द्यावें ॥ ४५ ॥

उत्पत्ति, स्थिति व संहार यांचें विवेचन याप्रमाणें सांगून झालें. श्रोत्यांनी पुढें लक्ष देऊन ऐकावें.

Thus the creation, maintenance and destruction of this gross world, has come from this `speech' of that thoughtless Self. Therefore the true listener is to give his full attention and be absorbed in this `speech'.

कल्पांतीं संव्हार घडेल । तोचि पुढे सांगिजेल । पंचप्रळय वोळखेल । तोचि ज्ञानी ॥ ४६ ॥

कल्पान्ती जो संहार होतो तो पुढील समासांत सांगणार आहे. पांच प्रकारचे प्रलय जो ओळखतो तोच खरा ज्ञानी होय.

Then there will be the end of imagination and the dissolution of creation. Then after- wards that paramatma will be understood. The one who can recognize this dissolution of the five elements is called a gnyani. .