विवेकवैराग्य — समास 6: सृष्टिक्रमनिरुपण

ब्रह्म निर्मळ निश्र्चळ । शाश्वत सार अमळ विमळ । अवकाश घन पोकळ । गगनाऐसें ॥ १ ॥

परब्रह्म अत्यंत निर्मळ व निश्र्चळ आहे. तें शाश्वत असून अत्यंत मलरहित आहे. तसेंच तें सर्वांचे सार असून आकाशाप्रमाणें सगळीकडे भरलेले व अत्यंत सूक्ष्म आहे.

brahman is pure and still. He is the eternal essence, free of any desire and beyond any blemish. He is said to be like the sky, pervasive, dense and empty.

तयास करणें ना धरणें । तयास जन्म ना मरणें । तेथें जाणणें ना नेणणें । सुन्यातीत ॥ २ ॥

ब्रह्माला करणें नाहीं व धरणें नाहीं. त्यास जन्म नाही अथवा मरण नाहीं. त्याला ज्ञान नाहीं व अज्ञान नाहीं. तरी तें शून्य नाहीं. शून्याच्या पलीकडे आहे.

To Him there is no action of doing something or holding something. To Him there is neither birth nor death. `There' there is neither knowing nor not knowing for He is beyond zero/nothing.

तें रचेना ना खचेना । तें होयेना ना जायेना । मायातीत निरंजना । पारचि नाहीं ॥ ३ ॥

तें रचत नाहीं वा खचत नाहीं. तें होत नाहीं व जात नाहीं. नाहींसे होत नाहीं अशा त्या मायेपलीकडे असणार्‍या ब्रह्माला शेवट नाहीं.

He is not constructed or destroyed. He does not come into being and does not go away. There are no boundaries for that One beyond maya, for He is pure knowledge.

पुढें संकल्प उठिला । षडगुणेश्र्वर बोलिजे त्याला । अर्धनारीनटेश्र्वराला । बोलिजेतें ॥ ४ ॥

अशा ब्रह्मामध्यें संकल्प उठला, त्या अर्धनारीनटेश्र्वराला षड्गुणैश्र्वर महणतात.

Afterwards there arose this sankalp/desire. Then that brahman should be called the Lord with the six qualities or the Lord that is half male and half female (pu- rush/prakruti).

सर्वेश्र्वर सर्वज्ञ । साक्षी द्रष्टा ज्ञानघन । परेश परमात्मा जगजीवन । मूळपुरुष ॥ ५ ॥

शिवाय सर्वेश्र्वर, सर्वज्ञ, साक्षी, द्रष्टा, ज्ञानघन, मुळपुरुष अशीहीं त्यास नांवें आहेत.

He is then the Lord of the `all', the Knower of the `all'; He is the Witness, the seer and full of knowledge. Then that parameshwar or paramatma who is beyond all this, is this `life of the world' (ie. mula maya) with that hidden mula purush.

ते मूळमाया बहुगुणी । अधोमुखें गुणक्षोभिणी । गुणत्रये तिजपासूनि । निर्माण जाले ॥ ६ ॥

मूळमाय बहुगुणी आहे. खालीं तोंड करुन ती गुणक्षोभिणी बनते. सत्व, रज व तम हे तीन गुण तिच्यापासून प्रगट होतात.

That Reality and this mula maya are both within these `many' gunas. But by looking outwards there is this explosion of these gunas (ie. objectification). Still understand, it is from mula maya that there comes this gross creation formed by these three gunas (you were asleep, nothing was there and you were in Yourself. Then you awoke, ah! I am there or He is there. This is space and knowledge but the world has not yet appeared. Then you think, "Oh, today I must do this and see that" and in that instant a world appears. There is this explosion of the gunas of knowing and not knowing and this brings thinking. It all happens so fast that we cannot catch this `I am' or knowledge or existence and it gets sweep away in thoughts and a non-existent world explodes before you; maharaj- learn to wake up slowly).

पुढें विष्णु जाला निर्माण । जाणतीकळा सत्वगुण । जो करिताहे पाळण । त्रैलोक्याचें ॥ ७

पुढें विष्णु जन्मास आला. विष्णु म्हणजे सत्वगुण, शुद्ध जाणीव होय. तो त्रैलोक्याचें पालन करतो.

Then, lord vishnu comes into being. He is the `art of knowing' or this sattva guna. He looks after or maintains these three worlds (ie. when you take yourself to be a body then, it is said that vishnu maintains it. He stays in these three worlds by knowing).

पुढें जाणीवनेणीवमिश्रित । ब्रह्मा जाणावा नेमस्त । त्याच्या गुणें उत्पत्ति होत । भुवनत्रैं ॥ ८ ॥

नंतर ब्रह्मदेव जन्मास आला. त्याच्या ठिकाणी जाणीव व नेणीव या दोहींचे मिक्षण असते. हें खात्रीनें समजावें. त्याच्या कर्तृत्वानें तिन्ही भुवनें उत्पन्न होतात.

Then afterwards there is the mixture of knowing and not knowing. One should under- stand clearly the nature of this lord brahma. For due to this rago guna, thinking takes place and due to this, there is the concept of three worlds.

पुढें रुद्र तमोगुण । सकळ संव्हाराचें कारण । सकळ कांहीं कर्तेपण । तेथेंचि आलें ॥ ९ ॥

पुढें रुद्र जन्मास आला. तो तमोगुणी आहे. तो सगळ्या संहाराचें मूळ कारण आहे. विश्वामधील सारें कर्तेपण रुद्रापाशीं असते.

And afterwards, there is rudra, the tamo guna and He is the cause of the destruction of this `all' (rudra is ignorance and ignorance destroys this gross world by destroying this knowing of vishnu ie. `all'. This knowing is the base of this world created by brahma, our thinking. And when knowing is not then, thinking cannot be and we call this end of our world, sleep). And it is this `all thing' that brings doership to brahman (when there is this `all' ie. knowledge, then there is that hidden purush and He is then said to be the doer of this `all'. Thus if this knowledge is destroyed by vivek and not ignorance then `there', there will be no need of a doer).

तेथून पुढें पंचभूतें । पावलीं पष्ट दशेतें । अष्टधा प्रकृतीचें स्वरुप तें । मुळींच आहे ॥ १० ॥

यानंतर पंचभूतें व्यक्तदशेला आली. अव्यक्तरुपानें ती अष्टधा प्रकृतीचें मूळस्वरुपच पंचभूतात्मक आहे.

Then afterwards from `there', there comes these five great elements and then, that One acquires this manifest state (the five elements are said to come from the tamo guna; see 8.4. Then that One takes Itself to be a body). But at the beginning/source, there is only this eight-fold prakruti and that swarup, and `here' the gunas and elements are only a potential.

निश्र्चळीं जालें चळण । तेंचि वायोचें लक्षण । पंचभूतें आणि त्रिगुण । सूक्ष्म अष्टधा ॥ ११ ॥

निश्चळ ब्रह्मामध्यें जें चळण होतें तेंच वायूचें लक्षण होय. पांच भूतें व तीन गुण मिळून बनणारी अष्टधा प्रकृति प्रथम सूक्ष्म असते.

When there is a movement appearing in the still then, that Reality becomes like this attention of the wind. Then there is that subtle brahman and this eight-fold prakruti with the five elements and three gunas.

आकाश म्हणिजे अंतरात्मा । प्रत्ययें पाहावा महिमा । त्या आकाशापासून जन्मा । वायो आला ॥ १२ ॥

आकाश म्हणजे अंतरात्मा होय. तो किती मोठा आहे. हें अनुभवानें बघावें. त्या आकाशापासून वायु झाला.

This space in which the wind appears should be called the antar-atma. Its greatness will be understood when this wind of prakruti is forgotten and there is that One thoughtless Self. Otherwise there will be this wind born from that sky.

तया वायोच्या दोनी झुळुका । उष्ण सीतळ ऐका । सीतळापासून तारा मंयका । जन्म जाला ॥ १३ ॥

उष्ण व थंड असें वायुचें दोन प्रकार आहेत. थंड वायुपासून चंद्र व तारकांचा जन्म झाला.

And when to that Reality there comes the flowing of two winds,3 one hot and the other cold then, you should just listen (then there is the beginning of world outside of yourself ie. the appearance of the fire element. Therefore you should just listen and create this feeling, `I am everything, everywhere'). For if this cold wind blows then, the stars and the moon are born (ie. the cold wind brings objectivity. This brings the mind that sees many forms in this gross world. Therefore listen to this `I am').

उष्णापासून रवि वन्ही । विद्युल्यता आदिकरुनि । सीतळ उष्ण मिळोनि । तेज जाणावें ॥ १४ ॥

उष्ण वायुपासून सूर्य, अग्नि, वीज इत्यादि निर्माण झाले. तेजदेखील उष्ण व थंड असें दोन प्रकारचे आहे.

And when the wind blows hot then, there comes the sun, the fires and the lightning (ie. the hot wind simply effortless knows. At that time, there is nothing other than oneself; but when it becomes a little more objective the fire element appears. The sun appears and reveals a world. But where is that sun without you? maharaj- the light shines from within you. Within every living creature, this fire of knowingness burns and there is the mind like lightning. And everytime it flashes, something is revealed in this world of darkness and ignorance). Thus where there is this cold and hot wind and their mixing together then, there is the fire element.4

तया तेजापासून जालें आप । आप आळोन पृथ्वीचें रुप । पुढें औषधी अमूप । निर्माण जाल्याा ॥ १५ ॥

त्या तेजापासून पाणी झाले. पाणी घट्ट होऊन पृथ्वी झाली. पृथ्वीवर असंख्य वनस्पती उगवल्या.

And from the great element fire, the water gets created and by the solidification of water there is the earth form. Afterwards, countless herbs and plants are created.

औषधीपासून नाना रस । नाना बीज अन्नरस । चौर्‍यासि लक्ष योनीचा वास । भूमंडळीं ॥ १६ ॥

वनस्पतींपासून नाना रस, बीजें आणि अन्नरस उत्पन्न झाले. पृथ्वीवरील चौर्‍यांशी लक्ष जीवप्राणी अन्नरसावरच जगतात.

And then from the plants there comes the `many' juices (ie. body consciousness has appeared and the body has `many' needs). Then this essential `food' becomes the `many' seeds and a gross body grows upon the foods they produce. Then there is this attention of a jivas made up of eighty-four principles and they all dwell upon this earth.

ऐसी जाली सृष्टिरचना । विचार आणिला पाहिजे मना । प्रत्ययेंविण अनुमाना । पात्र होइजे ॥ १७ ॥

अशा क्रमानें पृथ्वीची रचना झाली. साधकानें या क्रमाचा नीट विचार करावा. खरा अनुभव नसेल तर उगीच कल्पना करीत बसावें लागतें.

In this way, merely through objectification, the gross creation has been appeared. The mind should therefore bring that thoughtless understanding; for without that nirgun there is this pot full of guesswork and conjecture (ie. mind).

ऐसा जाला आकार । येणेंचि न्यायें संव्हार । सारासारविचार । यास बोलिजे ॥ १८ ॥

अशा पायरीपायरीनें विश्व आकाराला आलें. याच पद्धतीनें त्याचा संहार देखील होतो. आकार व संहार यांचा नीट विचार करण्याला सारासार विचार असें म्हणतात.

Due to objectification, these forms have appeared and accordingly they will be de- stroyed. Therefore first there should be this `speech' and then, there should be the 4When the hot and cold ie. knowledge and ignorance, mix, then there is the knowing of something outside of oneself. Still as yet, one does not try to know what this is. It is like the sun appearing and shedding its rays of light upon creation. But if one becomes a little more objective then, on account of the water and earth elements, a separate world appears before your eyes. thoughtlessness of that essence.

जें जें जेथून निर्माण जालें । तें तें तेथेंचि निमालें । येणेंचि न्यायें संव्हारलें । माहाप्रळईं ॥ १९ ॥

जें ज्याच्यांतून येते तें त्याच्यांतच विलीन होते. याच पद्धतीनें महाप्रलयाच्यावेळीं सर्व विश्र्वाचा संहार घडून येतो.

Whatever this mula maya creates `here', that comes to an end `there'. Thoughtlessness brings the destruction of mula maya and this is called the great dissolution.

आद्य मध्य अवसान । जें शाश्वत निरणजन । तेथें लावावें अनुसंधान । जाणते पुरुषीं ॥ २० ॥

विश्वरचनेच्या आरंभी, मध्यें व शेवटीं शाश्वत ब्रह्म अत्यंत मलरहित राहते. जानत्या पुरुषानें त्याचें एकाग्र मनानें अखंड चिंतन करावें.

At the beginning, the middle and at the end of this gross creation, there is always this mula maya and that eternal pure knowledge. Therefore your attention should be placed within that knowing purush `there' (ie. be that purush and know through this prakruti ).

होत जाते नाना रचना । परी ते कांहींच तगेना । सारासार विचारणा । याकारणें ॥ २१ ॥

या विश्वामध्यें अनंत प्रकारच्या रचना होतात व जातात. कोणतीही रचना कायमपणें टिकत नाहीं. म्हणून सार कोणतें व असार कोणतें याचा विचार करावा लागतो.

The `many' created things come and go, and even this `thing' does not remain. Still it is on account of this `speech' that, that thoughtless essence can be understood.

द्रष्टा साक्षी अंतरात्मा । सर्वत्र बोलती महिमा । परी हे सर्वसाक्षिणी अवस्ता मां । प्रत्ययें पाहावी ॥ २२ ॥

अंतराळ हा केवळ द्रष्टा आहे. असा त्याचा महिमा सगळेजण सांगतात. पण तो कांहीं शुद्ध ब्रह्म नव्हे. हे प्रत्ययास येण्यासाठीं सर्वसाक्षिणी अवस्थेचा स्वतः अनुभव घ्यावा.

The seer is the Witness and antaratma and, this `speech' is the praising of His greatness. But this state of the `all-witnessing' should be understood by that thoughtless swarup (ie. let this `all' be there but do not take the touch).

मुळापासून सेवटवरी । अवघी मायेची भरोवरी । नाना विद्या कळाकुंसरी । तयेमधें ॥ २३ ॥

विश्वाच्या अगदी मूळापासून तें शेवटपर्यंत सगळा मायेचाच विस्तार आहे. तिच्यामध्यें ानेक विद्या, कला व कौशल्य भरलेले आहे. तें सारें विश्वांतआढळते.

From the beginning to the end, everything is the great toils and desires of maya. But these `many' knowledges, skilful inventions and arts are all within that thoughtless Reality.5

जो उपाधी सेवट पावेल । त्यास भ्रम ऐसें वाटेल । जो उपाधीमध्यें आडकेल । त्यास काढिता कवण ॥ २४ ॥

पण हें सगळें उपाधीरुप आहे. त्यानें शुद्ध ब्रह्मावर पांघरुण पडते. जो कोणी विवेकानें उपाधीचा शेवट गांठतो त्यास हा विश्वपसारा भ्रम आहे असें समजते. पण जो उपाधींत अडकतो, गुंतून राहतो, ती उपाधी खरी आहे असे धरुन चालतो त्याला तिच्यांतून बाहेर पडणें कठीण आहे.

When that purush goes to the end of every limiting concept, then He demolishes this delusion of maya. But if that purush gets caught up within the limiting concepts then, who can ever take Him out?

विवेकप्रत्ययाचीं कामें । कैसीं घडती ल अनुमानभ्रमें । सारासारविचाराचेन संभ्रमें । पाविजे ब्रह्म ॥ २५ ॥

विवेक वाढवून प्रत्यक्ष अनुभव घेण्याचें जें काम आहे तें केवळ भ्रमात्मक कल्पना करण्यानें साधणार नाहीं. सारासार विचाराच्या सामर्थ्यानेंच परब्रह्माची प्राप्ती होत असते.

How will the confusion of assumptions and conclusions ever accomplish that which is the work of nirgun vivek? This delusion should attain that brahman through vivek between the essence and non-essence.

ब्रह्मांडींचें माहाकारण । ते मूळमाया जाण । अपूर्णास म्हणती ब्रह्म पूर्ण । विवेकहीन ॥ २६ ॥

ब्रह्मांडाच्या महाकारण देहाला मूळमाया म्हणतात. तो देह अपूर्णच आहे. पण त्या अपूर्णाला विवेकहीन माणसें पूर्णब्रह्म म्हणतात.

When there is this great causal body (ie. fourth body or non-essence) of the brahmanda then, that Reality is this mula maya, knowing. But those who lack sufficient vivek say, this incomplete maya is that complete brahman.

सृष्टीमधें बहुजन । येक भोगिती नृपासन । येक विष्टा टाकिती जाण । प्रत्येक्ष आतां ॥ २७ ॥

जगामध्यें पुश्कळ माणसें आहेत. त्यांपैकीं कांहीं सिंहासनाचा भोग घेतात. तर इतर कांहीं घाण उपसत बसतात. असें प्रत्यक्ष आढळतें. विवेकहीन लोक दुसर्‍याप्रकारचे समजावेत.

In this gross creation there are `many' people. That One brahman enjoys His throne while the other (ie. jiva) throws away excrement and know only that which is seen through its naked eyes.

ऐसे उदंड लोक असती । आपणास थोर म्हणती । परी ते विवेकी जाणती । सकळ कांहीं ॥ २८ ॥

स्वतःला मोठे म्हणवून घेणारे लोक जगांत पुष्कळ आहेत. परंतु विवेकी पुरुष खरा मोठा कोण हें बरोबर जाणतात.

When that vast paramatma is in this world then, that One says *"I am the greatest". But the viveki is the Knower of this `all thing' (and He is the greatest). *(Ego feels "I am the greatest" but his greatness has been stolen from that vast paramatma) this scientist will also be considered to be a fool and another old fellow will bring his theories forward. And finally what happens? So much research has already taken place and still, much more lies hidden in the utter darkness of maya but a completion of such research is not possible by anyone, at any time. Lying hidden beneath the heavy darkness of illusion/maya, is this unique `art of knowing'. This is the supreme frontier of research and it is revealed by the light of sadguru's teaching and that research destroys the darkness of maya. To complete this research is the Ultimate Accomplishment.

ऐसा आहे समाचार । कारण पाहिजे विचार । बहुतांच्या बोलें हा संसार । नासूं नये॥ २९ ॥

या विषयाची कथा अशी आहे. सांगण्याचें कारण हें कीं, माणसाला सूक्ष्म विचार आवश्यक आहे. पुष्कळ लोकांच्या नादीं लागून आपल्या संसाराचा विचार करुं नये.

The conduct of this `all' (`I am everywhere') relieves the pains and sufferings of the people. But still thoughtlessness is needed. Really, this `speech' of the `all' and thou- ghtlessness should not make samsar.

पुस्तकज्ञानें निश्र्चये धरणें । तरी गुरु कासया करणें । याकारणें विवरणें । आपुल्या प्रत्ययें ॥ ३० ॥

अनुभवावांचून या परमात्मस्वरुपाचा निश्चय होत असता तर सद्गुरु करण्याची आवश्यकताच राहीली नसती. पण पुस्तकी ज्ञान लटकें असतें म्हणून स्वतः अनुभव घ्यावा. आणि मग सारासार विचार करावा. आपला विवेक आपल्या प्रत्ययावर आधारलेला असावा.

But if you hold the convictions gained merely from the knowledge of books then, what can the guru do? Therefore by means of this `speech' (ie. leave the knowledge of the books and everything you have learned up until now. Then the guru can take you by the hand to the door of Reality) and further investigation get that nirgun understanding for Yourself.

जो बहुतांच्या बोलें लागला । तो नेमस्त जाणावा बुडाला । येक साहेब नस्तां कोणाला । मुश्यारा मागावा ॥ ३१ ॥

जो अनेकांच्या नादीं लागतो तो खात्रीनें बुडतो असें पक्के समजावें. ज्याचा एकच मालक नाहीं त्याला कोणाकडेहि मेहनतीचा मोबदला मागता येत नाहीं.

When that purush is connected to this `speech' then, you should know that, that clear and steady paramatma has been drowned. But when there is only One, why would you ask this non-existent `all' for anything (therefore understand I need nothing, not even this knowledge)? .