विवेकवैराग्य — समास 3: भक्तनिरुपण

पृथ्वीमधें बहुत लोक । तेंहि पाहावा विवेक । इहलोक आणि परलोक । बरा पाहावा ॥ १ ॥

जगांत पुष्कळ माणसें आहेत त्यांनी विवेकपूर्वक वागावे. इहलोक व परलोक या दोहीचा विचार करावा.

Within this earth (ie. gross element of names and forms) there is this world of the `all' (ie. the world beyond where names and forms are dissolved). This `all' and also that Reality should be understood through vivek. To properly understand this world and the world beyond is called vivek.

इहलोक साधायाकारणें । जाणत्याची संगती धरणें । परलोक साधायाकारणें । सद्गुरु पाहिजे ॥ २ ॥

या जगांत यश मिळविण्यासाठी जाणत्याची साथ धरावी. परमार्थांत यश मिळण्यासाठीं सद्गुरु अवश्य पाहिजे.

In order to truly understand this world one needs to hold on to the company of knowing (ie. forget everything, this is properly performed prapanch). And in order to truly un- derstand the nature of this world beyond, one needs the sadguru (ie. properly performed paramarth).

सद्गुरुसी काये पुसावें । हेंहि कळेना स्वभावें । अनन्यभावें येकभावें । दोनी गोष्टी पुसाव्या ॥ ३ ॥

सद्गुरुंना काय विचारावें हें कांहीं पुष्कळ लोकांना कळत नाहीं. त्यांच्याशी अनन्य होऊन या दोन गोष्टी त्यांना विचाराव्यात.

Why is there any need to go to the sadguru and what should one ask of Him? If thoughtlessness has not been understood then, one should go to the sadguru. And then, when there is that understanding of `no-otherness' or the conviction that there is nothing but One in this whole creation, then this `story' between prakruti and purush will be wiped out. (maharaj- you cannot kill yourself...for that the sadguru is needed)

दोनी गोष्टी त्या कोण । देव कोण आपण कोण । या गोष्टीचें विवरण । केलेंचि करावें ॥ ४ ॥

त्या दोन गोष्टी अशा १) देव कोण ? २) आपण किंवा मी कोण ? विवेकानें या गोष्टींचे वारंवार मनन करावें.

What is this `story' of prakruti and purush? And who is God and who am I? To understand these questions, this `story' should be investigated by you, over and over again.

आधीं मुख्य देव तो कोण । मग आपण भक्त तो कोण । पंचीकर्ण माहावाक्यविवरण । केलेंचि करावें ॥ ५ ॥

प्रथम मुख्य देव तो कोणता ? मग आपण भक्त तो कोण आहे ? हे दोन प्रश्र्न आहेत. यांची उत्तरे सांपडण्यास पंचीकरणाचा व महावाक्यांचा विचार पुनः पुनः करावा.

Who is that main God at the source (mula prakruti/purush) and who am I, the de- votee? To understand this there should first be *panchikarana and then there should be repeated contemplation upon the great statement of vedanta, `You are That' (ie. tattwasmi). *(Examination and dissolution of the five great elements that have mixed together with each other ie. objectification, to form this gross objective world)

सकळ केलियाचें फळ । शाश्वत वोळखावें निश्र्चळ । आपण कोण हा केवळ । शोध घ्यावा ॥ ६ ॥

शाश्वत व निश्र्चळ परब्रह्म ओळखणें हेंच सर्व परमार्थ केल्याचे फळ आहे. केवळ शुद्ध मी कोण आहे याचाहि शोध घ्यावा.

The fruit of pancikarana is this `all' and then by deep thinking and contemplation of `You are That', one should recognise that still and eternal swarup. If you want to know, who you are then, the thoughtlessness of pure knowledge should be searched out and accepted.

सारासार विचार घेतां । पदास नाहीं शाश्वतता । आधी कारण भगवंता । वोळखिलें पाहिजे ॥ ७ ॥

शाश्वत काय व अशाश्वत काय याचा विचार केला तर असें आढळतें कीं या दृश्य विश्वांतील एकाही ठिकाणास शाश्वतता नाहीं. या सर्वांचे आदिकारण जो परमात्मा त्याला ओळखणें जरुर आहे.

When you accept that thoughtless essence then, this `object' (ie. non-essence) is not and there is that eternal essence. Therefore the *cause (ie. the non-essence of `I am' is the cause of all that is seen and perceived) and that God (ie. purush) at the source, should be recognised. *(The vasana to be, mixed with the vritti to know and the unmanifest three gunas and five elements are this cause/mula maya; see 9.8.13)

निश्र्चळ चंचळ आणी जड । अवघा मायेचा पवाड । यामधें वस्तु जाड । जाणार नाहीं ॥ ८ ॥

या दृश्य विश्वांत निश्चल, चंचल आणि जड असा विविध भेद आढळतो. पण हा सगळा मायेचा पसारा आहे. शाश्वत ब्रह्म या पलीकडे आहे.

There is that still swarup, this moving `all' and the inert `many'. But when there are these `many' inert names and forms caused by this expansion of maya then, that complete and still Self within this moving `all' will not be known.

तें परब्रह्म धुंडावें । विविकें त्रैलोक्य हिंडावें । माईक विचारें खंडावें । परीक्षवंतीं ॥ ९ ॥

तें परब्रह्म शोधून काढावें, यासाठीं विवेकाच्या बळावर मनानें त्रैलोक्यांत हिंडून यावें. जें जें मायानिर्मित आहें तें तें विचारानें बाजूस सारावें हेंच खर्‍या परीक्षावंताचें काम समजावें.

You should seek out that parabrahman and through vivek make your pilgrimage through these three worlds (ie. three states and gunas is left behind). Therefore the one who has the power of examination should discard the false by thoughtlessness.

खोटें सांडून खरें घ्यावें । परीक्षवंतीं परीक्षावें । मायेचें अवघेंचि जाणावें । रुप माईक ॥ १० ॥

जो खरी परीक्षा करणार आहे त्यानें खरें खोटे तपासावें, खोटे बाजूस टाकून खरें तेवढें स्वीकारावें. मायेनें निर्माण केलेले सर्व पदार्थ खरें वाटलें तरी ते खरें कायमस्वरुपी नााहींत हें पक्के ओळखावे.

The one with this power of examination should take that which is true by leaving the false (by negation you finally come across your Self). You should know that everything is maya's form and she is false. (maharaj- everything that is seen and perceived does not exist, still He is there)

पंचभूतिक हे माया । माईक जाये विलया । पिंडब्रह्मांड अष्टकाया । नासिवंत ॥ ११ ॥

मायेचा पसारा पंचभूतांनीं भरलेला आहे. पांचभौतिक वस्तु सार्‍या नाशवंत असतात. या दृष्टीनें पिंड, ब्रह्मांड व त्यांचे आठ देह सारे नाशवंत आहेत.

These five great elements are maya and she is illusory and will be destroyed. Therefore these eight bodies of the pinda and brahmanda are all destructible.

दिसेल तितुकें नासेल । उपजेल तितुकें मरेल । रचेल तितुकें खचेल । रुप मायेचें ॥ १२ ॥

जें जें इंद्रियांना दिसते तें तें नाश पावते. जें जन्मतें तें मरते. जें बनविलें जातें तें मोडतें. हें सगळें मायेचेच रुप आहे.

Whatever will be seen, will rot. Whatever will be born, will die; and whatever will be constructed, will be destroyed; for these are maya's form.

वाढेल तितुकें मोडेल । येईल तितुकें जाईल । भूतांस भूत खाईल । कल्पांतकाळीं ॥ १३ ॥

जें वाढतें ते सर्व मोडतें. जें येते तें सर्व जातें. कल्पांच्यावेळीं एक महाभूत दुसर्‍यास गिळून टाकते.

Whatever will grow, will break. Whatever will come, will go. One element will consume the previous element, at the time of dissolution (or at the end of thought/imagination; the earth becomes water and less objective, then water becomes fire and there is the knowing of something outside of you, then fire becomes wind and there is only effortless knowing; whatever comes, comes and whatever goes, goes; and finally this knowledge goes off).

देहधारक तितुके नासती । हे तों रोकडी प्रचिती । मनुष्येंविण उत्पत्ति । रेत कैंचें ॥ १४ ॥

देह धारण करणारे प्राणी नाश पावतात. हें प्रत्यक्ष अनुभवास येते. माणसावाचून माणूस उत्पन्न होत नाही. वीर्यावाचून उत्पत्ती होत नाही.

When the holder of a body gets destroyed then, there is that thoughtless paramatma within this ever-present `experience'. Then there is no man ("I am holding a body" feeling) so how can there be semen? (Conceptualising has ceased and there is only that One; the creative process has been destroyed by understanding. See 17.8.27, 28)

अन्न नस्तां रेत कैंचें । वोषधी नस्तां अन्न कैंचें । वोषधीस जीणें कैंचें । पृथ्वी नस्तां ॥ १५ ॥

अन्नावाचून वीर्य उत्पन्न होत नाही. वनस्पतीवाचून अन्न निर्माण होत नाहीं. पृथ्वीवाचून वनस्पती होत नाहीत.

And then there is no food, so how can there be semen? And then there are no plants, so how can there be food? And then there is no earth element, so how can there be plants? (When there is only That which is beyond thoughts then, how can there be an individual pinda and a brahmanda?)

आप नस्तां पृथ्वी नाहीं । तेज नस्तां आप नाहीं । वायो नस्तां तेज नाहीं । ऐसें जाणावें ॥ १६ ॥

पाणी नाहीं तर पृथ्वी नाही. तेज नाहीं तर पाणी नाही. वायु नाहीं तर तेज नाहीं असा क्रम समजावा.

And then there is no water element and so the earth element is not there. And without the fire element there is no water. And without the wind there is no fire. Therefore this wind should be known (ie. `here' there is the vasana to be and the vritti to know and the unmanifest gunas and elements. And of course, that swarup is always present).

अंतरात्मा नस्तां वायो कैंचा । विकार नस्तां अंतरात्मा कैंचा । निर्विकारीं विकार कैंचा । बरें पाहा ॥ १७ ॥

अंतरात्मा नसेल तर वायु उत्पन्न होत नाहीं. मूळमायेचा विकार नसेल तर अंतरात्मा असत नाहीं. परंतु निर्विकार परब्रह्मांत दिसणारा विकार खरा आहे कां याचा नीट विचार करावा.

Without the antaratma (ie. sky/purush) how can there be this wind? And without this modification of the wind, how can there be the antaratma? (That antaratma appears as the Witness to this arisen modification. They are inextricably linked and so, when one goes off the other will also go off). In the unmodified, how can there be a modification? Therefore understand that pure knowledge! (Dissolution by vivek)

पृथ्वी नाहीं आप नाहीं । तेज नाहीं वायो नाहीं । अंतरात्मा विकार नाहीं । निर्विकारीं ॥ १८ ॥

निर्विकार परब्रह्मामध्यें पृथ्वी, आप, तेज व वायु ; तसेंच अंतरात्मा आणि मूळमाया यापैकीं काहींच आढळत नाही.

In that unmodified brahman, there is no earth, no water, no fire, no wind, no antaratma and no modification (no objectification and therefore no Witness).

निर्विकार जें निर्गुण । तेचि शाश्वताची खूण । अष्टधा प्रकृति संपूर्ण । नासिवंत ॥ १९ ॥

निर्गुण, निर्विकार वस्तु हीच शाश्वताची खूण आहे. अष्टधा प्रकृति संपूर्णपणें नाशवंत आहे.

Unmodified and nirgun are the qualities of that eternal swarup. And this eight-fold creation is totally destructible.

नासिवंत समजोन पाहिलें । तों तें अस्तांचि नस्तें जालें । सारासारें कळों आलें । समाधान ॥ २० ॥

सगळें दृश्य नाशवंत आहे हें ओळखून राहिलें म्हणजे तें असून नसल्यासारखें होते. सारासार विचारानें समाधान काय आहे तें बरोबर आकलन होतें.

Having understood that this destructible was that paramatma being perceived then, that Reality only is and the non-existent becomes non-existent (just like being awake in a dream). When one understands the difference between essence and non-essence then, that brings true contentment.

विविकें पाहिला विचार । मनास आलें सारासार । येणें करितां विचार । सदृढ जाला ॥ २१ ॥

शाश्वत शोधून काढण्यासाठीं विचार करुं लागल्यावर सार कोणतें व असार कोणतें याचा निश्चय मनांत होतो. हा निश्र्चय झाला कीं आत्मानात्म विचार बलवान बनतो.

When thoughtlessness is understood by vivek then, the mind becomes that essence. And on account of thoughtlessness, the essence gets firmly established.

शाश्वत देव तो निर्गुण । ऐसी अंतरीं बाणली खूण । देव कळला मी कोण । कळलें पाहिजे ॥ २२ ॥

देव शाश्वत आहे, निर्गुण आहे अशी खूण स्वानुभवानें पटली, देव कोण तें कळलें. आतां मी कोण हें कळणें जरुर आहे.

That is the eternal nirgun God. Such understanding is to be imbibed within one's inner space. If God is to be understood then, now you should understand, who am I?

मी कोण पाहिजे कळलें । देहतत्व तितुकें शोधिलें । मनोवृत्तीचा ठाईं आलें । मीतूंपण ॥ २३ ॥

मी कोण हें कळायला पाहिजे असेल तर देहामधील तत्वें शोधलीं पाहिजेत. तीं शोधून पाहिलीं तर असें समजतें कीं मनांत उत्पन्न होणार्‍या वृत्तीमध्यें मी-तूंपणाचें मूळ आहे.

If you want to understand who you are then, the gross elements of the body have to be searched through. This gross body brings the feelings of `I' and `you'.

सकळ देहाचा शोध घेतां । मीपण दिसेना पाहातां । मीतूंपण हें तत्वता । तत्वीं मावळलें ॥ २४ ॥

स्थूल, सूक्ष्म आणि कारण या सगळ्या देहांत शोध घेतला तर हा खोटा मीपणा कोठें दिसत नाहीं. त्या शोधांत सारें मी-तूंपण पंचत्त्वामधें विलीन होऊन जाते.

But if you search through this gross body then, you will discover this `all'. This is I-ness but it is not something that one can see. When this is understood then, the feelings of `I' and `you' within these gross elements will be completely dissolved (when you see a gross body then there are the feeling of `I' and `you' ie. many separate individual bodies; but when you understand this `all' then there is just the the feeling of `I-ness' ie. everywhere `I am there').

दृश्य पदार्थचि वोसरे । तत्वें तत्व तेव्हां सरे । मीतूंपण हें कैंचें उरे । तत्वता वस्तु ॥ २५ ॥

त्याच शोधांत दृश्य पदार्थ मिथ्यापनें बाजूला सरतात. एक त्तव दुसर्‍यामध्यें लय पावतें, त्या ठिकाणीं मी तूंपणा उरण्यास जागाच राहात नाहीं. केवळ ब्रह्मवस्तु तेवढी शिल्लक उरते.

When each gross element has been destroyed within the previous element and this visible object (ie. `all' world) has dwindled away then, how can `I' or `you' remain? There is truly only that One complete Self?

पंचीकर्ण तत्वविवर्ण । माहावाक्यें वस्तु आपण । निसंगपणें निवेदन । केले पाहिजे ॥ २६ ॥

पंचीकरण, तत्वविवरण किंवा महावाक्या चिंतन या सर्वांचा भावार्थ असा आहे कीं, आपण परमात्मस्वरुप आहोत. तसा अनुभव येण्यास आपण अनासक्त होऊन आत्मवस्तुशी तदाकार झालें पाहिजे.

When panchikarana investigates these gross elements and then, this great statement (tattwamasi, `You are That) is contemplated upon, then you are that Self. In this way, you should surrender yourself, through total detachment.

देवाभक्तांचे मूळ । शोधून पाहातां सकळ । उपाधीवेगळा केवळ । निरोपाधी आत्मा ॥ २७ ॥

देव आणि भक्त यांचे मूळ शोधून पाहिलें तर सर्व उपाधीरहित असा आत्मा शिल्लक उरतो.

When the root of God and the devotee is searched for then, you understand this `all'. But separate from this limiting concept of `I am' there is that pure knowledge of the atma, beyond any limiting concept.

मीपण तें बुडालें । विवेकें वेगळेपण गेलें । निवृत्तिपदास प्राप्त जालें । उन्मनीपद ॥ २८ ॥

अशा रीतीनें मीपण नाहींसे झालें आत्मानात्म विवेकानें वेगळेपण नाहींसे झालें. म्हणजे वृत्तिरहित अवस्था येऊन उन्मनीपद प्राप्त होते.

This I-ness had drowned that Reality but now, due to vivek, that separateness has gone. In that unmana/no-mind state that `seat' of nivritti is gained.

विज्ञानीं राहिलें ज्ञान । ध्येये राहिलें ध्यान । सकळ कांहीं कार्याकारण । पाहोन सांडिलें ॥ २९ ॥

ज्ञानाचें रुपांतर विज्ञानांत होते. ध्यान ध्येयमय बनतें, कार्यकारण भावामध्यें अंतर्भूत होणारें सारें द्वैतमय दृश्य बाजूला सारलें जाते.

This `I am' knowledge ended in vignyan and the meditation ended when the meditated upon was attained (you were meditating upon your own Self and this created meditator, meditation and object of meditation). Then this `all thing', and the cause and effect were properly understood and discarded.

जन्ममरणाचें चुकलें । पाप अवघेंचि बुडालें । येमयातनेचें जालें । निसंतान ॥ ३० ॥

जन्ममरणाचें चक्र संपतें, सगळें पाप विलयास जाते, यमयातनेच्या तावडींतून सुटका होते.

Birth and death were gone. The sin of body consciousness was drowned and the suf- ferings of yama disappeared.

निर्बंद अवघाचि तुटला । विचारें मोक्ष प्राप्त जाला । जन्म सार्थकचि वाटला । सकळ कांहीं ॥ ३१ ॥

सर्व प्रकारची बंधनें तुटतात. ब्रह्मविचारानें मोक्ष प्राप्त होतो. आणि जन्माचे संपूर्ण सार्थक झालें असें वाटते.

The rituals and rules and constraints of this world were thrown out and due to thought- lessness, liberation was gained. The meaning of life was attained when this `all thing' had been carefully sifted through.

नाना किंत निवारले । धोके अवघेचि तुटले । ज्ञानविवेकें पावन जाले । बहुत लोक ॥ ३२ ॥

नाना प्रकारचे संशय विलयास जातात. सर्व संकटें नाहीशी होतात. अशा रीतीनें आत्मज्ञान आणि आत्मानात्मविवेक यांच्या साहाय्यानें पुष्कळ लोक पावन झालें.

The `many' doubts were removed and those empty journeys through this world full of fear were put to an end. Due to that vivek of knowledge, this world of the `all' was purified.

पतितपावनाचे दास । तेहि पावन करिती जगास । ऐसी हे प्रचित मनास । बहुतांच्या आली ॥ ३३ ॥

पतितांना पावन करणार्‍या परमात्म्याचे दास देखील जगाला पावन करतात. असा प्रत्यक्ष अनुभव खूप लोकांना आलेला आहे.

This knowledge is the servant of the fallen and the servant of the pure (ie. knowledge is the base of this world of `many' forms and knowledge is the means by which the Reality functions in the world). This knowledge purifies this world of the body conscious and brings this `experience' of `I am' to the mind. .