जगज्ज्योतीनाम — समास 9: पुरुषप्रकृती

आकाशीं वायो जाला निर्माण । तैसी ब्रह्मीं मूळमाया जाण । त्या वायोमधें त्रिगुण । आणी पंचभूतें ॥ १ ॥

आकाशामधें जसा वायु निर्माण होतो, तशी परब्रह्मामधें मूळमाया झाली. त्या वायुमधें तीन गुण व पांच भूतें असतात.

Just as in the space the wind has been created, so too, in brahman this mula maya has been created. In this wind there are the (unmanifest) three gunas and five elements.

वटबीजी असे वाड । फोडून पाहातां न दिसे झाड । नाना वृक्षांचे जुंबाड । बीजापासून होती ॥ २ ॥

वडाचे बी लहान असतें. पण त्यांत वडाचा मोठा वृक्ष असतो. तें बीज फोडून पाहिलें तर त्यांत तो वृक्ष दिसत नाहीं. अनेक वृक्षांचे समूह त्या बीजापासून होतात.

In the banyan seed, the tree is there but, if you break open the seed and search within, the tree cannot be seen and there is only the seed. Yet from this seed, a forest of `many' trees can come.

तैसी बीजरुप मूळमाया । विस्तार जाला तेथुनियां । तिचें स्वरुप शोधुनियां । बरें पाहावें ॥ ३ ॥

मूळमाया त्या बीजासारखींच आहे. तिच्यामध्यें या विश्र्वरुप प्रचंड वृक्षाचा विस्तार होतो. त्या मूळमायेचे स्वरुप कसें आहें तें खोल सूक्ष्म विचारानें शोधून पहावें.

In the same way, mula maya is a seed form and from within `there', she has expanded. Therefore that swarup of this mula maya is to be searched out and the best should be understood.

तेथें दोनी भेद दिसती । विवेकें पाहावी प्रचिती । निश्र्चळीं जे चंचळ स्थिती । तोचि वायो ॥ ४ ॥

मूळमायेचा शोध घेतांना दोन तत्वें आढळतात. सूक्ष्म विचारानें त्यांचा प्रत्यक्ष अनुभव घ्यावा. निश्चळ स्वरुपामध्यें जी हालचाल होतें तोच वायु होय.

`There', these two divisions appeared (like space and wind). Therefore by vivek, one should gain that purush who is within this `experience' (prakruti). For when there is this moving state within that still swarup then, that atma appears as the wind.

तयामधें जाणीवकळा । जगज्जोतीचा जिव्हाळा । वायो जाणीव मिळोन मेळा । मूळमाया बोलिजे ॥ ५ ॥

त्या वायुमध्यें शुद्ध जाणीव वास करते. ती जाणीव म्हणजेच जगत् ज्योतीचा मूळ झरा आहे. म्हणून वायु आणी त्यामधील शुद्ध जाणीव दोन्ही मिळून मूळमाया असते.

Within that Reality there is the `art' of knowing and the source of this `light of the world' (ie. existence). When this wind and knowing come together then this should be called mula maya (this `art' of knowing does not see a world, in fact it wipes away the world. At the same time, it is the base on which this world has appeared. In the same way, this `light of the world'/existence is not this world but is the world within this world)

सरिता म्हणतां बायको भासे । तेथें पाहातां पाणीच असे । विवेकी हो समजा तैसें । मूळमायेसी ॥ ६ ॥

सरिता म्हणजे नदी, पण तो शब्द उच्चारताच बाईची कल्पना मनांत येते. पण ते प्रत्यक्ष पाणीच असते. तसेंच मूळमायेच्या बाबतींत होते. परंतु तें तसें नाहीं हें ध्यानांत ठेवून मूळमायेचा शोध घ्यावा.

(The marathi word sarita means a river and it also a woman's name) If someone says, "There is sarita," then you may imagine some *woman in your mind but when you look, all you will see is the water of a river. One who has vivek understands mula maya is like this. (maharaj- `the child says, look father, water and the father says, no this is the sea...he puts more ignorance in his child' : in this world of words, we have imagined so much. Due to the power of words so many things have been created. That which is only water gets called something else, a puddle, river, ocean etc, and then a puddle, river etc. appears. But when we leave off all these imagined names and forms from your mind, then that which is ie. the one water, will be understood)

वायो जाणीव जगज्जोती । तयास मूळमाया म्हणती । पुरुष आणी प्रकृती । याचेंच नांव ॥ ७ ॥

वायु, जाणीव आणि जगत्ज्योती यांच्या मेळ्याला मूळमाया म्हणतात. पुरुष व प्रकृति हें मूळमायेचेंच नांव आहे.

The wind is this knowing/knowledge and this `light of the world'/existence. But they call this mula maya, that Reality. This mula maya is that purush with His prakruti and this is the `speech' of `I am' (for that eternal purush is concealed behind the non-eternal prakruti).

वायोस म्हणती प्रकृती । आणि पुरुष म्हणती जगज्जोती । पुरुषप्रकृती शिवशक्ती । याचेंच नांव ॥ ८ ॥

वायुला म्हणतात प्रकृति व जगत्ज्योतीला म्हणतात पुरुष. पुरुषप्रकृति यांनाच शिवशक्ति हें दुसरें नांव आहे.

They call prakruti the wind and then, they call that purush the `light of the world' (but this `light of the world' is also with the wind). It may be called purush/prakruti or shiva/shakti but still, it is this `speech' of `I am' only.

वायोमधें जाणीव विशेष । तोचि प्रकृतीमधें पुरुष । ये गोष्टीचा विश्र्वास । धरिला पाहिजे ॥ ९ ॥

वायुमधें जी विशेष जाणीव आढळते तोच प्रकृतिमधील पुरुष होय. या गोष्टीचा विश्र्वास धरणें जरुर आहे.

Still in this wind there is this knowing and that pure knowledge also. And that pure knowledge is the purush within His prakruti. Therefore you should have faith in that Knower of this `story' (understand that He is forever aloft from whatever is seen or perceived).

वायो शक्ति जाणावी ईश्र्वर । अर्धनारी नटेश्र्वर । लोक म्हणती निरंतर । येणें प्रकारें ॥ १० ॥

वायु, शक्ति आणि जाणीव ईश्र्वर होय. अशा रीतीनें लोक अर्धनारी नटेश्र्वर असा नेहमीं उल्लेख करतात.

The people say that, this wind is shakti/power and this knowing is ishwara/shiva (but this is not the case; He is the Knower and His mere presence brings knowing and the known/power). And they say that this ardhanari-nateshwara (ie. half male and half female united) is that parabrahman. But this is not vivek.

वायोमध्यें जाणीव गुण । तेंचि ईश्र्वराचें लक्षण । तयापासून त्रिगुण । पुढें जाले ॥ ११ ॥

वायूमधें जाणीवेचा जो गुण आहे तें ईश्र्वराचें लक्षण समजावें. त्याच्यापासून नंतर सत्व, रज व तम हें तीन गुण निर्माण होतात.

This guna of knowing is in the wind and this is the attention of ishwara (ishwara is the witnessing purush, without Him there could be no knowing but He is not the knowing). Afterwards from that wind there has appeared the three gunas.

तया गुणांमधें सत्वगुण । निखळ जाणीवलक्षण । त्याचा देहधारी आपण । विष्णु जाला ॥ १२ ॥

त्यापैंकीं सत्वगुण शुद्ध जाणीव आहे. त्या गुणाचा देह धारण केला तो विष्णू होय.

This sattwa guna within the gunas is that Reality but that pure knowledge has appeared as this attention of knowing. And when you are the holder of a body then, that knowing gets called vishnu.

त्याच्या अंशें जग चाले । ऐसें भगवद्गीता बोले । गुंतले तेचि उगवले । विचार पाहातां ॥ १३ ॥

त्याच्या अंशानें जग चालते असें भगवत्गीता म्हणते. दृश्यामधें गुंतल्यानें शुद्ध जाणीवेचा हा अंश लोपून जातो. जे सूक्ष्म विचार करुन पाहातात त्यांना तो प्रचितीला येतो.

The whole gross world functions within a part of this knowing and this knowing is the `speech' or `song' of God. It is only when you understand thoughtlessness that pure knowledge can be unravelled from this entanglement.

येक जाणीव वांटली । प्राणीमात्रास विभागली । जाणजाणों वांचविली । सर्वत्र काया ॥ १४ ॥

ज्या जाणीवेचा विष्णु झाला ती जाणीव सर्व प्राण्यामध्यें विभागली गेली. तिच्या प्रेरणेनें प्रत्येक प्राणी समजून आपल्या देहाचे रक्षण करतो.

That One has been broken in two and there is this knowing and then, this was dis- tributed out and placed in the prana only (ie. `many' jiva). But if there is continuous knowing then, the One exists as this `all' body and that is everywhere.

तयेचे नांव जगज्जोती । प्राणीमात्र तिचेन जिती । याची रोकडी प्रचिती । प्रत्यक्ष पाहावी ॥ १५ ॥

तिला जगत्ज्योति म्हणतात. प्रत्येक प्राणी तिच्यामुळें जिवंत राहतो. हा अगदी रोकडा प्रत्यक्ष अनुभव आहे.

Then that Reality gets called the `light of the world' and on account of this `light of the world' that, the One stays as the jiva in only the prana. That One should understand that these sensory experiences take place within this ever-present `I am' experience.

पक्षी श्र्वापद किडा मुंगी । कोणीयेक प्राणी जगीं । जाणीव खेळे त्याचा आंगीं । निरंतर ॥ १६ ॥

पक्षी, जनावरें, किडे, मुंग्या वगैरे जे प्राणी जगांत आढळतात, त्यांच्या अंगांत जाणीव निरंतर खेळत असते.

When there are birds, wild animals, insects and the smallest creatures in this world then, that One within everyone lives in the prana. But still this knowing that plays in this `all' body of that purush is that parabrahman (knowing is common to all creatures and the Knower, known and knowing are all the One Reality).

जाणोनि काया पळविती । तेणें गुणें वांचती । दडती आणि लपती । जाणजाणों ॥ १७ ॥

एखादा कठिण प्रसंग आला कीं, प्राणी तो जाणीवेनेंच ओळखतात व ते तेथून पळून जातात व आपला जीव वाचवतात. या जाणिवेमुळेंच तें कधीं दडून किंवा लपून बसतात.

The body is protected by this knowing and due to this guna of sattwa, that One stays in this world as a jiva. By this continuous knowing, that One takes shelter and hides.

आवघ्या जगास वांचविती । म्हणोनि नामें जगज्ज्योती । ते गेलियां प्राणी मरती । जेथील तेथें ॥ १८ ॥

अशा रीतीनें ही जाणीव सर्व जगाला सांभाळते म्हणून तिला जगत्ज्योति म्हणतात. ती शरीरांतून बाहेर पडली कीं, माणूस जेथल्या तेथें मरुन पडतो.

Knowing protects every creature in this world and therefore it is called the `light of the world'. When that Reality comes into the prana then, `there'/brahman gets killed within `here'/maya.

मुळींचे जाणीवेचा विकार । पुढें जाला विस्तार । जैसे उदकाचे तुषार । अनंत रेणु ॥ १९ ॥

मूळ मायेमध्यें असणारी जाणीव अनंत व अपार असते. तिच्यामध्यें बदल झाला व पुढें हा सगळा पसारा झाला. पाणी मूळ एकच असते परंतु त्यामधून अनंत तुषार बाहेर पडतात. तें अत्यंत सूक्ष्म व लहान असतात. त्याच प्रमाणें मूळमायेमधील एकाच विशाल जाणीवेंतून अनंत छोटे अंश निर्माण झाले. तेच जगांत प्राण्यांच्या रुपानें पसरले.

At the root there was this modification of knowing and later it expanded. In this way, that endless paramatma has become the `many' drops, just like a spray of water.

तैसे देव देवता देवतें भूतें । मिथ्या म्हणों नये त्यांतें । आपलल्या सामर्थ्ये ते । सृष्टीमधें फिरती ॥ २० ॥

म्हणून देव, देवता, दैवतें आणि भूतें यांना खोटें मानूं नये. ते जाणिवेचे भिन्न प्रकार आहेत. ज्याला ज्या प्रमाणांत जाणीव त्या प्रमाणांत त्याला सामर्थ्य असते. म्हणून या योनी विश्वामधें आपापल्या सामर्थ्याप्रमाणें वावरतात.

There is God/purush, the Goddess/prakruti, the deities/gunas and the elements but we should not call that paramatma false. It is That which that is moving around in this gross world, on account of Its own power.

सदा विचरती वायोस्वरुपें । स्वइच्छा पालटिती रुपें । अज्ञान प्राणी भ्रमें संकल्पें । त्यास बाधिती ॥ २१ ॥

ते सदैव वायुरुपानें संचार करतात. मनास येईल तसा देह धारण करतात. अज्ञानी माणसांना त्यांच्या भ्रमामुळें किंवा संकल्पामुळें बाधा करतात.

That eternal paramatma has spread all over on account of this wind and that swarup (prakruti/purush); for due to Its own *wish, It has changed into the `many' forms. But then the ignorant in the prana, on account of this delusion of `I am', bring so much suf- fering to that paramatma. *(We say, "Why has God done this to me?" But we are that eternal God and due to our `wish' to be and our desires we have become an ignorant jiva)

ज्ञात्यास संकल्पचि असेना । म्हणोन त्यांचेन बाधवेना । याकारणें आत्मज्ञाना । अभ्यासावें ॥ २२ ॥

ज्ञानी माणसाला मुळीं संकल्पच नसतो. म्हणून त्यांना ही बाधा होऊ शकत नाहीं. या कारणासाठीं आत्मज्ञानाचा अभ्यास करावा.

The gnyani has no wish and therefore that Reality is not made to suffer. By means of this `speech' (ie. wish), there should be the study of that knowledge of atma.

अभ्यासिलीयां आत्मज्ञान । सर्व कर्मास होये खंडण । हे रोकडी प्रचित प्रमाण । संदेह नाहीं ॥ २३ ॥

आत्मज्ञानाचा अभ्यास केला असतां सर्व कर्मांचा नाश होतो. माझा असा साक्षात अनुभव आहे. यामध्यें मुळींचसुद्धा संशय नाहीं.

When there is this study of Self-knowledge then, this `all' breaks any karma. And when there is this ever-present `experience' and that thoughtless Truth then, no body consciousness remains. (karma is desire induced action. But in this `experience', one lets whatever has to come, come and one lets whatever has to go, go; "I am not concerned with this karma").

ज्ञानेविण कर्म विघडे । हें तों कदापि न घडे । सद्गुरुवीण ज्ञान जोडे । हेंहि अघटीत ॥ २४ ॥

ज्ञानावाचून कर्माचें बंधन नाहींसें होते असें कधीही घडत नाहीं. त्याचप्रमाणें सद्गुरुवाचून ज्ञान झाले असें देखील कधीं घडलें नाही.

Without knowledge, *karma is not extinguished and that thoughtless paramatma can never happen. And without sadguru, that thoughtless Self is unlikely even to gain knowledge (maharaj- to gain knowledge you do not need a guru but you didn't know that; but to go beyond knowledge you need the Master...you cannot kill yourself). *(As long as one takes oneself to be a gross body then, there is the enduring of your karma/fruit of past action)

म्हणोन सद्गुरु करावा । सत्संग शोधून धरावा । तत्वविचार विवरावा । अंतर्यामीं ॥ २५ ॥

म्हणून ज्याला आत्मज्ञान हवे असेल त्यानें सद्गुरु करावा. नीट चौकशी करुन संतसंगत करावी. आणि आपल्या अंतरंगांतच तत्वांचा विचार करावा.

Therefore one should search out the sadguru and one should hold fast to the com- pany of His Truth. One should make an investigation within and understand how that thoughtless Self has become these gross elements.

तत्वें तत्व निरसोन जातां । आपला आपणचि तत्वता । अनन्यभावें सार्थकता । सहजचि जाली ॥ २६ ॥

तत्त्वांचा सूक्ष्म विचार करतां करतां एकानें दुसर्‍या तत्वाचा, दुसर्‍यानें तिसर्‍या तत्वाचा असा तत्वांचा निरास होतो. तत्त्वांचे निरसन झालें म्हणजे जें शिल्लक उरतें तें आपलें खरें शुद्ध स्वरुप होय. त्या शुद्ध स्वरुपाशीं आपण तदाकार झालो कीं आत्मसाक्षात्कार होतो. त्यामुळें आपोआप सार्थकता होते.

When one element is dissolved within the element previous to it then you become truly Yourself. By this understanding of `no-otherness' there is the fulfillment of life and that natural swarup appears.

विचार न करितां जें जें केलें । तें तें वाउगें वेर्थ गेलें । म्हणोनि विचारीं प्रवर्तलें । पाहिजे आधीं ॥ २७ ॥

नीट विचार न करितां केलेल साधन वायां जातें म्हणून साधकानें प्रथम नीट विचार करायला सुरवात करावी.

When that mula maya does not become thoughtless then, that Reality becomes the wasted and false (ie. for mula maya is sure to one day fall again into body consciousness). Therefore one should enter within that thoughtless Self at the source.

विचार पाहेल तो पुरुष । विचार न पाहे तो पशु । ऐसी वचनें सर्वेशु । ठाईं ठाईं बोलिला ॥ २८ ॥

जो नीट विचार करेल तोच खरा मनुष्य आहे. जो विचार करीत नाहीं तो पशु समजावा. अशा अर्थांची वचनें भगवंत ठिकठिकाणी बोलला आहे.

When thoughtlessness is understood then, that is a purush. When one does not un- derstand thoughtlessness then, that is a beast. Therefore that Lord of the `all' should make this divine `speech' in every place.

सिद्धांत साधायाकारणें । पूर्वपक्ष लागे उडवणें । परंतु साधकां निरुपणें । साक्षात्कार ॥ २९ ॥

सिद्धान्त काय आहे हें लक्षांत येण्यास प्रथम पूर्वपक्षाचे खंडण करावें लागतें. परंतु साधकाला या भनगडीची जरुर नसतें. त्याला नुसत्या स्वानुभवसंपन्न निरुपणानेच साक्षात्कार होतो.

In order to achieve the siddhant/Truth, this original hypothesis that `I am He' has to be discarded. Nevertheless, it is due to this sagun discourse that the sadhak becomes God/sakshatkar (I do not exist).

श्रवण मनन निजध्यास । प्रचितीनें बाणतां विश्र्वास । रोकडा साक्षात्कार सायास । करणेंचि नलगे ॥ ३० ॥

प्रथम श्रवण करावें, त्याचें उत्तम मनन करावें, नंतर निदिध्यास लागावा. रात्रंदिवस मनांमध्यें तेंच घोळत राहातें. मग हळुहळु परमार्थमार्गांतील अनुभव येऊं लागतात. त्यानें साधकाची श्रद्धा अधिक दृढ बनत जाते. अखेर त्यास प्रत्यक्ष आत्मसाक्षात्कार होतो. त्यासाठीं काहीं निराळा प्रयत्न करावा लागत नाहीं.

When there is shravan, manana and nijadhyas and this `experience' is adorned with faith (see V.9) then, afterwards this ever-present `experience' meets that satkshatkar without any effort, what-so-ever. .