भीमदशक — समास 9: उपदेश

आधीं कर्माचा प्रसंग । कर्म केले पाहिजे सांग । कदाचित पडिलें व्यंग । तरी प्रत्यवाय घडे ॥ १ ॥

जीवनांत प्रथम कर्माचा प्रसंग येतो. माणसाला कर्म करावेंच लागते. कर्म उत्तम रीतीनें करावे. त्यांत कांहीं दोष किंवा कमीपणा झाला तर तें कर्म करण्यास विघ्न निर्माण होते.

If at the source, there has arisen this feeling "I do" then, this action should be made that perfect action (`He does'). But as soon as you give up this understanding, there is immediately the forming of this imperfect and defective feeling of being a body.

म्हणौन कर्म आरंभिलें । कांहीयेक सांग घडलें । जेथजेथें अंतर पडिलें । तेथें हरिस्मरण करावें ॥ २ ॥

म्हणून आपण कर्म करायला सुरुवात केली. त्यापैकी कांहीं कर्म चांगलें झालें. मात्र मधें अडचण आली तर जेथें अडचण निर्माण होईल तेथें भगवंताचे स्मरण करावें.

When this action began, it was being perfectly performed by the One within this `thing' (in truth, He is doing. He breathes in and out, He is seeing, walking etc. and you say, "I do"). Therefore if this `thing' has tumbled down into body consciousness then, there should be the remembrance of vishnu (ie. forget everything and He/you are there).

तरी तो हरि आहे कैसा । विचार पाहावा ऐसा । संधेपूर्वीं जगदीशा । चोविसां नामीं स्मरावें ॥ ३ ॥

तो भगवंत आहे तरी कसा असा सूक्ष्म विचार करावा. संध्या करतांना चोवीस नामांनी भगवंताचे प्रथम स्मरण करतात.

Still, how can vishnu be that paramatma? Therefore thoughtlessness should be clearly understood (vishnu means to simply know and thoughtlessness is pure knowledge ie. no knowledge). That Lord of the world is previous to His *prayer (ie. knowledge) and therefore He who is within His twenty-four names should be remembered (He is everything; He is the one who prayers and He is the prayer and He is previous to this prayer `I am' and He is concealed within the names given to Him. He/Yourself can only be remembered by forgetting yourself). *(sandhya is prayer; maharaj sandhya is where there is this sandhi; the (inner) space between two thoughts)

चोविसनामी सहस्त्रनामी । अनंतनामी तो अनामी । तो कैसा आहे अंतर्यामीं । विवेकें वोळखावा ॥ ४ ॥

पण त्याला कांहीं चोविसच नांवें आहेत असें नाहीं. त्याला हजार नांवें आहेत, अनंत नावें आहेत. असें असूनही तो अनामी आहे. सर्व नामांच्या पलीकडे आहे. असा तो कसा आहे हें विवेकानें आपण आपल्या अंतर्यामी समजून घ्यावें.

Within His twenty-four names and within His one thousand names and within this purush/prakruti, there is that `nameless' Lord. That paramatma should be recognized within by vivek?

ब्राह्मण स्नानसंध्या करुन आला । मग तो देवार्चनास बैसला । येथासांग तो पूजिला । प्रतिमादेवो ॥ ५ ॥

एक ब्राह्मण नदीवर स्नानसंध्या करुन आला. व घरीं देवपूजेला बसला. त्यानें देवाच्या प्रतिमेची यथासांग पूजा केली.

According to the shrasthras, the brahmin priest should first take his bath, offer his pra- yers and then make puja to his idol of God. The inner meaning is quite different. When the Knower of brahman has completed his purifying bath in this ganga of knowledge, then He is able to perceive this space between the rising thoughts and this is His wor- ship of God. His image of God is this `all'/space and when He knows only this then, He is performing puja correctly. (siddhrameshwar maharaj- puja means to know)

नाना देवांच्या नाना प्रतिमा । लोक पूजिती धरुन प्रेमा । ज्याच्या प्रतिमा तो परमात्मा । कैसा आहे ॥ ६ ॥

अनेक देवांच्या अनेक प्रतिमा असतात. लोक अगदी प्रेमानें त्यांची पूजा करतात. पण ज्याच्या त्या प्रतिमा आहेत तो परमात्म कसा आहे.

There are so `many' gods and so `many' idols and the world holds dear their puja. But when that is the case then, how can there be this `all' image of God and how can that paramatma be recognised?

ऐसें वोळखिलें पाहिजे । वोळखोन भजन कीजे । जैसा साहेब नमस्कारिजे । वोळखिल्याउपरी ॥ ७ ॥

हें आपण ओळखलें पाहिजे. साहेबाला बघितल्यावर आपण त्याला जसा नमस्कार करतो. तसें परमात्म्याला ओळखून त्याची भक्ति करावी.

That paramatma should be recognized by understanding (`I am not anything that can be seen by these eyes or perceived by this mind'). And having been recognized, His bhajan should be made. You respectfully address your boss at work, then why should that paramatma not be respectfully addressed also? (ie. by doing His bhajan)

तैसा परमात्मा परमेश्र्वर । बरा वोळखावा पाहोन विचार । तरीच पाविजे पार । भ्रमसगराचा ॥ ८ ॥

नीट विचार करुन परमात्मा किंवा परमेक्ष्वर चांगल्या प्रकारें ओळखावा. तरच दृश्यानें भरलेल्या या भ्रमसमुद्राचा पैलतीर गाठता येईल.

The wise should recognize that paramatma or parameshwara by understanding thou- ghtlessness and so go beyond this ocean of delusion.

पूजा घेताती प्रतिमा । आंगा येतो अंतरात्मा । अवतारी तरी निजधामा । येऊन गेले ॥ ९ ॥

आपण प्रतिमेची पूजा करतो. पण त्यामुलें आपल्या अंतरांतील अंतरात्मा प्रगट होतो. अवतारी पुरुषांमधें तो अंतरात्मा प्रगट होत असतो. अंतरात्म्यापासून तें खालीं येतात व पुनः अवतार संपवून अंतरात्म्यांत जातात.

However, one should understand that when there is this puja/knowing of God's image then, it is that antar-atma Himself who has become His image (ie. He is the Knower and known/`all' body). And when He is within this manifest then, His own place, the unmanifest, has been lost. (He takes His reflection as the Truth; this is the original illusion/mula maya)

परी ते निजरुपें असती । तें निजरुप ते जगज्जोती । सत्वगुण तयेस म्हणती । जाणती कळा ॥ १० ॥

अवतारी पुरुष स्वस्वरुपानें कायमचे असतात. पण जगत्ज्योती हें त्यांचे निजरुप होय. तिला शुद्ध सत्त्वगुण किंवा ज्ञानकला असें म्हणतात.

Still, on account of His own form, that Reality is. He is *His own form and He is this `light of the world' also (ie. existence and purush). This is the sattwa guna and the `art' of knowing but the people call this, Reality. *(That Reality with His own form is no-otherness. And He is the otherness of Knower and known ie. `light of the world')

तये कळेचे पोटीं । देव असती कोट्यान्कोटी । या अनुभवाच्या गोष्टी । प्रत्ययें पाहाव्या ॥ ११ ॥

या ज्ञानकलेच्या पोटांत कोट्यानुकोटी देव आहेत. या गोष्टी अनुभवाच्या आहेत. स्वतः अनुभव घेऊनच त्या जाणून घ्याव्या.

But that Reality is within this knowing space and that God is the most excellent of excellent replies, I do not exist. Therefore that nirgun God should be understood by means of His `story'.

देहपुरामधें ईश । म्हणोन तया नांव पुरुष । जगामधें जगदीश । तैसा वोळखावा ॥ १२ ॥

अंतरात्मा या देहरुपी नगरींत किंवा पुरीमधें राहतो. म्हणून त्याला पुरुष म्हणतात. त्याचप्रमाणें जगामधें राहणारा अंरात्मा तो जगदीश हे ओळखावें.

When that Reality resides within this pura/village (of the `all' body) as isha/God then, He is called the purush. And He is the same One who resides within this world and gets called Lord of the world. (That one purush is the Knower of this `all' and He is also called vishnu, the one who is knowing within this body; yet we say "We know and we do")

जाणीवरुपें जगदांतरें । प्रस्तुत वर्तती शरीरें । अंतःकरणविष्णु येणें प्रकारें । वोळखावा ॥ १३ ॥

या जगाच्या अंतर्यामी शुद्ध जाणीव वास करते. तीच सर्व शरीरांना हालचाल करण्याची प्रेरणा देते. ही जाणीव म्हणजेच विष्णु किंवा विश्वाचें अंतःकरण होय. असें समजावें.

At this very moment,8 He exists and functions within this world by being this knowledge and the `light of the world'/existence (at that time He becomes the support of this world). Then He is called the antah-karana or vishnu and by means of this knowledge, He should be recognized (when one is this knowledge/existence then, He is felt to be close by and if one remains in this knowledge then, this knowledge will, of its own accord, go off and He will remain; You will become That)

तो विष्णु आहे जगदांतरीं । तोचि आपुले अंतरीं । कर्ता भोक्ता चतुरीं । अंतरात्मा वोळखावा ॥ १४ ॥

जगांत राहणारा विष्णुच आपल्या अंतःकरणांत आहे. हा अंतरात्माच खरा कर्ता व भोक्ता आहे. हें शहाण्या, चतुर माणसांनी ओळखावें.

vishnu is within this world, yet still, He remains within His own inner space. The wise 8Gospel of Thomas Jesus said to them, "You examine the face of heaven and earth, but you have not come to know the one who is in your presence, and you do not know how to examine the present moment." should recognise that antaratma, the doer and enjoyer (when that paramatma, free any limiting concept, accepts these limiting concepts then, He gets hidden within these concepts. Within this `all' or inner space, He gets called the purush or antar-atma and within the gross world ie. the gross body then, He gets called vishnu)

ऐके देखे हुंगे चाखे । जाणोन विचारें ओळखे । कित्येक आपुले पारिखे । जाणताहे ॥ १५ ॥

विश्व व्यापणारा हा सगळ्या शरीरांमध्यें ऐकतो, पाहतो, वास घेतो, चव घेतो समजून विचार करतो व जाणतो.आपला कोण व आपला कोण नाहीं हें सुद्धां तोच जाणतो.

When there is knowing, then He is the one who is listening, looking, smelling, tasting and recognising the thoughts. Then that One within the `many' is knowing His own Self as something different (duality of Knower and known has sprung up).

येकचि जगाचा जिव्हाळा । परी देहलोभाचा आडताळा । देहसमंधें वेगळा । अभिमान धरी ॥ १६ ॥

जगाचें अंतःकरण एकच आहे. पण देहाच्या आसक्तीमुळे तें तसे आपल्याला अनुभवास येत नाही. देहाच्या समंधानें माणूस वेगळेपणाचा अभिमान धरतो. मी देहच आहे या अभिमानाने माणूस वेगळेपणने जीवन जगतो.

That One is the source of the world but He has accepted this obstruction of body attachment and due to this connection with a separate body, He has become the holder of an ego.

उपजे वाढे मरे मारी । जैशा उचलती लहरीवरी लहरी । चंचळ सागरीं भरोवरी । त्रैलोक्य होत जातें ॥ १७ ॥

सागर्‍याच्या पाण्यावर ज्याप्रमाणें लाटावर लाता येत राहतात, त्याचप्रमााणें या जाणीवरुप सागरामध्यें देहाच्या अनंत लाटा येत असतात आणि जात असतात. प्राण्याचा देह उपजतो, वाढतो, मरतो व मारतो. या अंतरात्म्याच्या सागरांत अशी पुष्कळ विश्वें उत्पन्न होतात आणि लय पावतात.

Then He gets born, grows, is killed or kills. Then He is just like the waves upon the ocean that rise and fall one after another (He forgot that He was the ocean and takes himself to be a wave). Then in this one moving ocean there is the overflowing of desires and the coming and going of these three worlds. (Having accepted this body as himself, that One who is always there, comes and goes due to this mix of knowledge and ignorance)

त्रैलोका वर्तवितो येक । म्हणौन त्रैलोक्यनायेक । ऐसा प्रत्ययाचा विवेक । पाहाना कैसा ॥ १८ ॥

या प्रचंड त्रैलोक्याला चालवतो म्हणून त्या अंतरात्म्याला त्रैलोक्यनायक असें म्हणतात. विवेकानें याचा अनुभव घेऊन पाहावा.

Truly that One directs these three worlds and therefore He is the Master of the three worlds. But how can there be that vivek of the nirgun when this `all' has not even been understood?

ऐसा अंतरात्मा बोलिला । परी तोहि तत्वांमधें आला । पुढें विचार पाहिजे केला । माहावाक्याचा ॥ १९ ॥

आतांपर्यंत अंतरात्म्याचे इतके वर्णन केले, पण तोही मायेच्या कक्षांत येतो. म्हणून एक पाऊल पुढें जाऊन महावाक्याचा म्हणजे शुद्ध परब्रह्नाचा विचार करणें अवश्य आहे.

Though there that antar-atma and this ever-present `speech', still that antar-atma has also come into these gross elements (then He takes this body as his own and says, "I am seeing and doing"). Therefore ahead the thoughtlessness of this `great speech' should be made. (Only by establishing thoughtlessness, I do not exist, will one achieve Final Liberation. Then one can never return to this world. However if one only reaches this state of `I am' then, one will again, after some time, fall back into body consciousness)

आधीं देखिला देहधारी । मग पाहावें जगदांतरीं । तयाचेनियां उपरी । परब्रह्म पावे ॥ २० ॥

आधीं आपल्या देहामधिल स्वस्वरुप अनुभवावे. मग विक्ष्वामध्यें व्यापून असणारे ईश्र्वरस्वरुप अनुभवावें. तो अनुभव मागें सारुन मगच शुद्ध परब्रह्म अनुभवास येते.

First, search out the holder of this gross body (ie. the jiva holds the gross body by means of vishnu, brahma and mahesh and his ego that says, "I am this body") and then, the One within this world (ie. antar-atma) should be understood. And after there should be the attainment of that parabrahman.

परब्रह्माचा विचार । होतां निवडे सारासार । चंचळ जाईल हा निर्धार । चुकेना कीं ॥ २१ ॥

शुद्ध निर्विकार परब्रह्माचा साक्षात्कार झाला म्हणजे शाश्वत अशाश्वताची बरोबर निवड होते. त्यानंतर अशाश्वत सगळें नश्र्वर आहे हा निश्र्चय पक्का होतो.

That thoughtlessness of parabrahman is the choosing between the essence and the non- essence. Then the moving (ie. non-essence) will get destroyed but that which is `without support' will not be lost.

उत्पत्ति स्थिति संव्हार जाण । त्याहून वेगळा निरंजन । येथें ज्ञानाचें विज्ञान । होत आहे ॥ २२ ॥

जें नश्र्वर आहे त्यास उत्पत्ति, स्थिति व संहार हे विकार असतात. निरंजन ब्रह्म त्याहून अगदीं निराळें आहे. त्या ठिकाणी ज्ञानाचे पर्यवसान विज्ञानामध्यें होते.

Know that separate from the creation, maintenance and destruction of this gross cre- ation, there is that niranjan (pure knowledge). Then this knowledge `here' becomes vignyan (dissolution of knowledge/gnyan).

अष्टदेह थानमान । जाणोन जालियां निर्शन । पुढें उरे निरंजन । विमळ ब्रह्म ॥ २३ ॥

पिंडब्रह्मांडाचे आठ देह आणि स्थलकालांनी मापलेले दृश्य विश्र्व यांना ओळखून त्यांचा लय केल्यावर मग पुढें निरंजन व विमल ब्रह्म उरतें.

The eighth body (ie. mula maya) is to be respected and then while knowing, knowing will be dissolved and ahead that niranjan will remain; the pure brahman.

विचारेंचि अनन्य जाला । पाहाणाराविण प्रत्यय आला । तेहि वृत्ति निवृत्तिला । बरें पाहा ॥ २४ ॥

जो साधक अखंड व निरंतर चिंतनाने अंतरात्म्याशी अनन्य होतो, त्याचा मीपणा नाहींसा होतो. त्याला आत्मस्वरुपाचा साक्षात अनुभव येतो. परंतु अनुभव येणें ही एक वृत्तीच आहे. ती वृत्ती देखील नाहींशी होऊन वृत्तिशून्य अवस्था पुढें येते. हीच सर्वश्रेष्ठ अवस्था समजावी.

Due to thoughtlessness, no-otherness comes. Then the Knower is not and when that ni- rgun understanding has come then, this vritti is *nivritti. Therefore through knowledge understand thoughtlessness. *(Without the knowing vritti)

येथें राहिला वाच्यांश । पाहोन सांडिला लक्ष्यांश । लक्ष्यांशासरिसा वृत्तिलेश । तोहि गेला ॥ २५ ॥

प्रथम शब्द ऐकण्याचा अनुभव, नंतर त्यांचा अर्थ आकलन होण्याचा अनुभव, त्यानंतर अर्थानें अभिप्रेत असलेल्या वस्तूचा अनुभव आणि अखेर अनुभव घेण्याच्या वृत्तीचा लय, अशा या साधनाच्या पायर्‍या आहेत. म्हणून वाच्यांश मागे राहिला, वस्तोोचा साक्षात् अनुभव आल्यानें लक्ष्यांश मागें राहिला, आणि शेवटीं वृत्तीदेखील नाहींशी झाली.

By remaining `here' in this `word' meaning, this `I am' will eventually slip away and there will be the understanding of the implied meaning. That implied meaning that came along with this small knowing vritti, also goes away (ie. there is no meaning `there' and no Knower when there is no known). (The `word' meaning and implied meaning are reference to the great statement of vedanta, tattwasmi. It means, You are That. First understand who you are. You are not this body; your body is this `all' of knowledge. Then you will come to understand that you are not this either and You are That purush. You are the Witness of this `all'. This is the `word' meaning. The implied meaning is, this Witness is that brahman, One without a second. And That thoughtless Self, you are) .