जगज्ज्योतीनाम — समास 5: पंचप्रळयनिरुपण

ऐका प्रळयाचें लक्षण । पिंडीं दोनी प्रळये जाण । येकनिद्रा येक मरण । देहांतकाळ ॥ १ ॥

आतां प्रलयाचे लक्षण ऐका. पिंडामध्यें दोन प्रलय असतात. पहिला म्हणजे गाढ झोप आणि दुसरा म्हणजे मरण किंवा देहान्त, मृत्यु होय.

Listen (ie. forget everything), for this attention will bring about dissolution of the whole creation. But first know what the two dissolutions within the body/pinda are called. One is sleep and the other is death (maharaj- sleep is a small death)

देहधारक तिनी मूर्ती । निद्रा जेव्हां संपादिती । तो निद्राप्रळय श्रोतीं । ब्रह्मांडीचा जाणावा ॥ २ ॥

ब्रह्मांडांतसुद्धा दोन प्रलय असतात. ब्रह्मा, विष्णु व महेश या देह धारण केलेल्या देवता जेव्हां झोपीं जातात, तेव्हां ब्रह्मांडाचा निद्राप्रलय सुरु असतो.

And when that holder of this body (ie. jiva; then there is vishnu/knowing, brahma/conceptualizing intellect and mahesh/not knowing) created by the three gunas goes to sleep then, that should be know as the dissolution of the brahmanda by sleep (the third dissolution. If through understanding, the three gunas are dropped then, the brahma/buddhi sleeps and as he is the creator of the brahmanda, the created universe disappears along with the jiva).

तिनी मूर्तीस होईल अंत । ब्रह्मांडास मांडेल कल्पांत । तेव्हां जाणावा नेमस्त । ब्रह्मप्रळये जाला ॥ ३ ॥

या तिन्ही देहधारी देवतांचा जेव्हां अंत होतो, त्यावेळीं ब्रह्मांडाचा कल्पान्तकाल सुरु होतो. तेव्हां ब्रह्मप्रलय होऊ लागला असें समजावें.

And when brahma/intellect comes to an end then, the brahmanda will be destroyed (when the buddhi dies then, there one will be established in the `all' and a world seen through the senses will no longer exist). And finally when there comes the end of all thought then, one should clearly know that the great dissolution has come (ie. the fifth dissolution).

दोनी पिंडी दोनी ब्रह्मांडीं । च्यारी प्रळय नवखंडीं । पांचवा प्रळय उदंडी । जाणिजे विवेकाचा ॥ ४ ॥

या नवखंड परुथ्वीवर पिंडाचे दोन व ब्रह्मांडाचे दोन असे चार प्रलय व पांचवा प्रलय विवेकाचा आहे. तो अतिशय महत्वाचा व सर्वोत्तम आहे.

Thus there are two dissolutions in the pinda and two in the brahmanda. These are the four dissolutions within the nine continents (ie. five elements and four bodies). The fifth dissolution takes place within that paramatma and should be known as the dissolution by vivek. (Sleep and death bring about the dissolution of the pinda. At these times this pinda is shouded in ignorance. And when knowledge once again awakens from sleep then, on account of our thoughts, the pinda/individual body once again appears. But when one makes vivek then, the pinda and brahmanda are destroyed and this `all' is experienced. This is proper meditation. And by further vivek this `all' or `I am' dissolves and that One paramatma remains. This is know as the dissolution of creation by vivek)

ऐसे हे पांचहि प्रळये । सांगितले येथान्वयें । आतां हें अनुभवास ये । ऐसें करुं ॥ ५ ॥

असो. हें पांच प्रळय क्रमानें सांगितलें. ते कसें अनुभवाला येतात तें आतां सांगतो.

When there is the dissolution of the five elements then, vivek will be clearly understood. Therefore now, that thoughtless Self should be brought to this `I am' experience (you who are that thoughtless Self should leave your buddhi/brahma and experience this `I am').

निद्रा जेव्हां संचरे । तेव्हां जागृतीव्यापार सरे । सुषुप्ति अथवा स्वप्न भरे । अकस्मात आंगीं ॥ ६ ॥

माणसाला झोप लागली कीं, त्याचे जागे असतांनाचे सर्व व्यवहार व व्याप थांबतात. मग त्याला झोप लागतें अगर झोपेंत स्वप्नें पडतात.

But when sleep is entered, then the pervasiveness of the waking state is moved aside and immediately, either deep sleep or a dream covers everything.

या नांव निद्राप्रळये । जागृतीचा होये क्षये । आतां ऐका देहांतसमये । म्हणिजे मृत्युप्रळये ॥ ७ ॥

या वर वर्णन केलेल्या अवस्थेला निद्राप्रळय म्हणतात. निद्राप्रळयामध्यें जागेपणाचा संपूर्ण क्षय झालेला असतो. आतां देहाचा मृत्यु म्हणजे मृत्यु प्रळय ऐका.

Then this *`I am' is the ignorance of sleep and there is the destruction of this waking state (knowledge must go off, otherwise one cannot sleep or die. But only in this waking state can you understand this `I am'). Now listen to that time when the body will end. This should be called dissolution by death. *(siddharameshwar maharaj- when you sleep, ignorance has become the object of knowledge)

देहीं रोग बळावती । अथवा कठीण प्रसंग पडती । तेणें पंचप्राण जाती । व्यापार सांडुनी ॥ ८ ॥

शरीराला रोग होतो. किंवा फार प्राणघातकप्रसंग येतो. त्यामुळें देहांत असणारे पंचप्राण देहाला सोडून निघून जातात.

When in the body a disease gains strength or great hardship befalls one then, the five pranas give up their duties and leave their places.

तिकडे गेला मनपवनु । इकडे राहिली नुसती तनु । दुसरा प्रळये अनुमानु । असेचिना ॥ ९ ॥

पंचप्राण निघून गेले कीं, मनांतील जाणीव पण जाते. मागें नुसता मृत देह उरतो. याला मृत्युप्रलय म्हणतात. हा प्रलय प्रत्यक्ष असतो त्याबद्दल अनुमान, कल्पना करण्याचे कारणच नाहीं.

Then this wind or mind leaves and what remains is merely a corpse. One cannot specu- late as to where or when this dissolution by death will come.

तिसरा ब्रह्मा निजेला । तों हा मृत्यु लोक गोळा जाला । अवघा व्यापार खुंटला । प्राणीमात्रांचा ॥ १० ॥

ब्रह्मदेव झोपला म्हणजे तिसरा प्रळय सुरु होतो. त्यावेळीं मृत्यु लोकाचा गोळा होतो. पृथ्वीवरील सर्व प्राणीमात्रांचे व्यापार थांबतात.

The third dissolution is the sleep of lord brahma. Then this world of death and all these created things come to an end (ie. lord brahma is our buddhi which creates `many' names and forms. And this world of death is our waking state). Then everything in this world and all these activities in the prana are obstructed temporily (this sleep of brahma occurs when one seeks to understand the nature of this worldly existence. One learns from the Master that this world is created by our concepts. Upon dropping these concepts, the world created by lord brahma ie. our buddhi, goes off. In the beginning, this `silencing of the buddhi' is only tempory and then the concepts return bringing this world of the imagined jiva again)

तेव्हां प्राणीयांचे सूक्ष्मांश । वायोचकीं करिती वास । कित्येक काळ जातां ब्रह्मयास । जागृती घडे ॥ ११ ॥

तेव्हां सगळ्या प्राणीमात्रांचे सूक्ष्म देह ब्रह्मांडांतील वायुमध्यें जाऊन राहतात. अशा रीतीनें पुष्कळ काळ गेल्यावर ब्रह्मदेवाची रात्र संपून दिवस सुरु होतो. व तो जागा होतो.

Then that subtle part of the prana stays in the realm of this wind `I am'. And when this time of the `I am' or `all' is destroyed then, lord brahma again awakes (ie. body consciousness returns and brahma/buddhi starts naming and creating `many' forms again and these forms appear before your eyes. But when he sleeps this world goes off and this wind of the `all' remains).

पुन्हा मागुती सृष्टि रची । विसंचिले जीव मागुतें संची । सीमा होतां आयुष्याची । ब्रह्मप्रळय मांडे ॥ १२ ॥

जागा झाल्यावर तो पुन्हा विश्वाची रचना करतो. इकडेतिकडे असलेल्या जीवांना तो एकत्र गोळा करतो. हा ब्रह्मांडाचा निद्राप्रळय मग ब्रह्मदेवाच्या आयुष्याचा शेवट येतो. त्यावेळीं ब्रह्मप्रळय सुरुं होतो.

And again this gross world is constructed and the harassed jiva is again brought back to meet the other harassed jivas. But when the end of lord brahma's lifetime comes then, there is the dissolution of brahma (with understanding and practice this `end of thoughts' is established and this is the fourth dissolution; the end of the brahmanda and the end of lord brahma. This is the `all' experience and the end of gross body consciousness).

शत वरुषें मेघ जाती । तेणें प्राणी मृत्य पावती । असंभाव्य तर्के क्षिती । मर्यादेवेगळी ॥ १३ ॥

शंभर वर्षें ढगच येत नाहीत. त्यामुळें दुष्काळ पडून जीवप्राणी मरुन जातात. आपल्याला कल्पना करता येणार नाहीं असे पृथ्वीला मोठ्या प्रमाणांत तडे पडतात.

(Now this fourth dissolution is explained). When there are no clouds for one hundred years and the rains have ceased, then this body is destroyed and this gross earth is broken beyond all limits. (The clouds of avidya maya/"I am a body" have gone away and rains of desire cease)

सूर्य तपे बाराकळी । तेणें पृथ्वीची होय होळी । अग्नी पावतां पाताळीं । शेष विष वमी ॥ १४ ॥

बारा प्रकारच्या किरणांनी सूर्य प्रकाशतो व उष्णता निर्माण करतो. त्यामुळेम पृथ्वी जळुं लागते. तो जाळ पाताळापर्यंत जातो. मग शेष विष ओकूं लागतो.

The sun heats up more and more and starts burning this earth and that fire reaches the netherworld and lord shesh vomits poison. (Thoughts are abandoned and on account of this, the sun of knowingness naturally shines and the ignorance of the netherworld or causal body is reached ie. you feel, nothing is there)

आकाशीं सूर्याच्या ज्वाळा । पाताळीं शेष वमी गरळा । दोहिकडून जळतां भूगोळा । उरी कैंची ॥ १५ ॥

आकाशामध्यें सूर्याचा दाह व पाताळांत शेष विष ओकतो या दोन्ही दाहांत सापडलेली पृथ्वी जळून जाते.

In this space (ie. zero) there is this fire/knowingness of the sun and in the netherworld *shesh vomits His poison (shesh means that which remains when everything is forgotten. He is the Witness and `here' knowledge ie. the poison of shesh, destroys the causal body of ignorance. This causal body is the cause of the pinda and brahmanda and thus, when it is destroyed, objectification cannot arise). Due to these two the earth element is burnt; for how can it remain?

सूर्यास खडतरता चढे । हलकालोळ चहुंकडे । कोंसळती मेरुचे कडे । घडघडायमान ॥ १६ ॥

सूर्याची उष्णता जशी वाढत जाते तसा सगळीकडे मोठा हलकल्लोळ माजतो. मेरु पर्वताचे कडे धडाधड कोसळूं लागतात.

When the sun becomes exceeding hot then, in every direction there is the roar of sound (ie. `I am'). The margins around meru mountain (ie. `I am') topple down amid this great noise (only meru remains; everything around it is destroyed).

अमरावती सत्यलोक । वैकुंठ कैळासादिक । याहिवेगळे नाना लोक । भस्मोन जाती ॥ १७ ॥

इंद्राची अमरावती, सत्यलोक, वैकुंठ, कैलास आणि इतर लोक जळून भस्म होतात.

Other than this `I am', *amarvati, satyalok, vaikunth, kailas etc. and the world of the `many' are burnt to ashes. *(The abode of the lord of the senses and the abodes of the gods ie. gunas are destroyed. It means body consciousness and the senses and thus this objective world disappear)

मेरु अवघाचि घसरे । तेथील महिमाच वोसरे । देवसमुदाव वावरे । वायोचक्रीं ॥ १८ ॥

मेरु पर्वत घसरल्यानें त्याचा महिमा नामशेष होतो. मग तेथें राहणारे देव वायुचक्रांत प्रवेश करतात.

meru had become this "I am a body" concept but that was no longer considered great and so it collapsed. Then God (ie. hidden purush) and this `all' carry on functioning in the wind (now witnessing is experienced; I do nothing and He does everything).

भस्म जालियां धरत्री । प्रजन्य पडें शुंडाधारीं । मही विरे जळांतरीं । निमिष्यमात्रें ॥ १९ ॥

पृथ्वी जळून खाक झाल्यावर फार मोठा पाऊस पडतो. हत्तीच्या सोडें एवढ्या मोठ्या त्याच्या धारा पडतात. पृथ्वी त्या पाण्यांत विरुन जाते.

First this earth will be burnt to ashes. Then the powerful rains will tumble down and this earth element will be dissolved within these great waters, in a fraction of a moment (ie. first gross objectification ceased).

पुढें नुस्तें उरेल जळ । तयास शोधील अनळ । पुढें येकवटती ज्वाळ । मर्यादेवेगळे ॥ २० ॥

मग नुसतें पाणी उरतें. अग्नि तें शोषून घेतो. त्यानंतर अग्निचाच प्रभाव राहतो. ब्रह्मांडांतील सर्व अग्नि एके ठिकाणीं गोळा होतो. तेव्हां त्याला कांहीं मर्यादा राहात नाहीं.

After, when only the great waters remain then, these will be dried up by the great fire element. Then the fires will gather together and burn relentlessly (then the small fire of knowingness within each jiva will expand until there is only effortless knowing/knowledge. Then the sense of a body existing separate from this exterior world will not remain).

समुद्रींचा वडवानळ । शिवनेत्रींचा नेत्रानळ । सप्तकंचुकींचा आवर्णानळ । सूर्य आणी विद्युलता ॥ २१ ॥

समुद्रामधील वडवाग्नि, शंकराच्या डोळ्यामधील अग्नि, सात कुंचुकींचा अग्नि, सूर्य व वीज यांच्यामधील अग्नि,

This fire is in the *ocean, this fire is the third eye of shiva (ie. fire of knowledge) and this fire is the seven fires that surround the seven controlling waters of the earth. This fire is the sun and the lightning (the sun will burn this world of names and forms and the flashes of lightning are the mind. Once it wanted to know so `many' things but now, it just wants to simply know). *(Fire is more powerful than water ie. knowing is more powerful than thoughts and imagination) 3

ऐसे ज्वाळ येकवटती । तेणें देव देह सोडिती । पूर्वरुपें मिळोन जाती । प्रभंजनीं ॥ २२ ॥

असे सर्व अग्नि एके ठिकाणी गोळा होतात. त्यावेळीं देवांना आपलें देह सोडावें लागतात. मग सर्व देव मूळस्वरुप जें वायु त्यांत मिसळून जातात.

Then these three great elements will come together as this wind (ie. effortless knowing only. Then there is the sense that only `I' exist) and God will be freed from this gross body that has been confining Him and He will merge in His original form, within the wind (ie. He becomes the witness purush).

तो वारा झडपी वैश्र्वानरा । वन्ही विझेला येकसरा । वायो धावें सैरावैरा । परब्रह्मीं ॥ २३ ॥

मग वायूचें राज्य सुरु होतें. वायु अति वेगानें वाहु लागुन अग्निवर झडप घालतो. त्यामुळें अग्नि एकदम विझुन जातो. मग परब्रह्मामध्यें वायू सैरावैरा वाहुं लागतो.

That witnessing purush will then be this wind that fans these fires of destruction and then suddenly this fire will also get extinguished. And afterwards, in that parabrahman, this wind will flee away in every direction.

धूम्र वितुळे आकाशीं । तैसें होईल समीरासी । बहुतांमधें थोडियासी । नाश बोलिला ॥ २४ ॥

पण ज्याप्रमानें धूर आकाशांत नाहींसा होतो. त्याचप्रमाणें परब्रह्मामध्यें वायु कोठच्याकोठें नाहींसा होतो. कारण पुष्कळामध्यें थोड्याचा नाश होतो.

Just as smoke fades away into the space, so too, this wind will fade away in this space. Then this `speech' in this `all' will be completely silenced.

वायो वितुळतांच जाण । सूक्ष्म भूतें आणी त्रिगुण । ईश्र्वर सांडी अधिष्ठान । निर्विकल्पीं ॥ २५ ॥

वायु अशारीतीनें परब्रह्मीं लीन झाला कीं, सूक्ष्म पांच भूतें, तीन गुण आणि ईश्र्वर आपलें वेगळेंपण टाकून निर्विकार परब्रह्मामध्यें लीन होऊन जातात.

Know that when this wind evaporates then, these elements and the gunas are that brahman. Then ishwara/purush, the Lord of the world, will give up His original place as the Witness within that nirvikalpa.

तेथे जाणीव राहिली । आणी जगज्योती निमाली । शुद्ध सारांश उरली । स्वरुपस्थिती ॥ २६ ॥

तेथें अति शुद्ध जाणीव राहते. परंतु जगज्योती नाहींशी होतें. प्रलयाच्यावेळीं विश्व स्वस्वरुपांत विलीन होते. अशारीतीनें सर्व संहार झाल्यावर केवळ स्वरुपस्थिति तेवढी उरते.

`There' knowing (knowledge) stops and this `light of the world' (`I am'/existence) is destroyed and that pure essence remains in Its own steady swarup.

जितुकीं कांहीं नामाभिधानें । तये प्रकृतीचेनि गुणें । प्रकृती नस्तां बोलणें । कैसें बोलावें ॥ २७ ॥

ईश्र्वर, जगत् ज्योति, सत्यसंकल्प इत्यादि सर्व नावें व त्यांनीं दर्शविलेल्या कल्पना सगळ्या प्रकृतीमुळें अस्तित्वांत येतात. ती प्रकृतीच मूळ स्वरुपांत विलीन झाली कीं मग त्यांना स्थान उरत नाहीं. त्यांच्याबद्दल बोलणें थांबतें.

Whenever there is this `thing' then, this `I am' is there and this is the pure sattwa guna of prakruti. But if this prakruti is not real then why should this `I am' be spoken?

प्रकृती अस्तां विवेक कीजे । त्यास विवेकप्रळये बोलिजे । पांचहि प्रळय वोजें । तुज निरोपिले ॥ २८ ॥

आजच्या अवस्थेंमध्यें प्रकृति आहे. ती खरी वाटते व विश्व खरें वाटते. सर्व दृश्याचा निरास करण्यासाठीं आत्मानात्मविवेक करावा. अशा रीतीनें विवेकानें दृश्य खरें नाहीं म्हणून बाजूस सारणें याला विवेकप्रलय म्हणतात.

This destruction of prakruti is real vivek and therefore this should be called the dissolu- tion by vivek. These are the five dissolutions discoursed to `you'. (The fourth dissolution is the establishment of this prakruti or `I am' or knowledge and the fifth dissolution is the dissolution of this knowledge) .