नामरूप — समास 1: आत्मानात्मविवेक

आत्मानात्मविवेक करावा । करुन बरा विवरावा । विवरोन सदृढ धरावा । जीवामद्हें ॥ १ ॥

साधकाने आत्मानात्मविवेक करावा. त्या विवेकानें चांगलें विवरण करावें. असें विवरण केल्यावर मग तो विवेल अंतःकरणांत दृढपणें स्थिर ठेवावा.

There should be vivek between the atma and non-atma and then there should be the wise examination of that atma. Therefore within the jiva there should be this constant examination.

आत्मा कोण अनात्मा कोण । त्याचें करावें विवरण । तेंचि आतां निरुपण । सावध ऐका ॥ २ ॥

आत्मा कोणता व अनात्मा कोणता याचें सूक्ष्म विवरण करावें. तेंच विवरण आतां लक्ष देऊन ऐकावें.

What is the atma and what is the non-atma? Then, when that atma is found it should be carefully examined. Now, listen very alertly to this discourse.

च्यारि खाणी च्यारि वाणी । चौर्‍यासि लक्ष जीवप्राणी । संख्या बोलली पुराणीं । वर्तती आतां ॥ ३ ॥

जगामध्यें जें जीवप्राणी आढळतात त्यांच्या चार खाणी व चार वाणी मिळून चौर्‍यांशी लक्ष योनी आहेत. असें पुराणांतरीं वर्णन आहे.

When there are the four sources of birth, the four levels of speech then, there is this gross attention of the *eighty-four principles of the jiva. And all this counting takes place within this ever present `speech' of that ancient One (but this ever present `speech' is beyond all this counting and concepts. And that most ancient Self has nothing to do with all this).

नाना प्रकारीचीं शरीरें । सृष्टींत दिसती अपारें । तयामधें निर्धारें । आत्मा कवणु ॥ ४ ॥

या चौर्‍यांशीं लक्ष योनींमध्यें अनेक प्रकारची शरीरें दिसतात. त्यांच्या अंतर्यामीं आत्मा कोणता तें निश्र्चयात्मक रीतीनें शोधून काढावें.

When this `all' body becomes these `many' bodies then, that limitless and eternal Self sees through these eyes of flesh. How then can there be the conviction of that atma?

दृष्टीमधें पाहातो । श्रवणामध्यें ऐकतो । रसनेमध्यें स्वाद घेतो । प्रत्यक्ष आतां ॥ ५ ॥

देहांत राहणारा आत्मा डोळ्यांतून पाहातो. कानांतून ऐकतो. जिभेंतून स्वाद घेतो. असें प्रत्यक्ष दिसतें.

But in the eyes, it is that atma that sees; in the ears, it is that atma that hears; in the tongue, it is that atma that accepts the taste. For in truth, these sensory perceptions are this sagun `experience'.

घ्राणामधें वास घेतो । सर्वांगीं तो स्पर्शतो । वाचेमधें बोलवितो । जाणोनि शब्द ॥ ६ ॥

तो नाकांतून वास घेतो. सर्वांगानें स्पर्श करतो. शब्द ओळखून वाणींतून बोलवितो.

In the nose, it is that atma that accepts the smell and it is that atma hiding within this `all' body, that feels the touch. In the four speeches, there is that atma `speaking' and it knows only this `word'.

सावधान आणि चंचळ । चहुंकडे चळवळ । येकलाचि चालवी सकळ । इंद्रियेंद्वारा ॥ ७ ॥

आत्मा मोठा सावध असून चंचळ आहे. गतिमान आहे. इंद्रियांच्या द्वारां तो एकटा सर्व बाजूस सगळी हालचाल घडवून आणतो.

He is alert, moving and very active in every direction. That One alone activates this `all' and these organs of sense and action are His representatives.

पाये चालवी हात हालवी । भृकुटी पालवी डोळा घालवी । संकेतखुणा बोलवी । तोचि आत्मा ॥ ८ ॥

तों पायानें चालवतो, हात हलवतो, भुवया खालीवर करतो, डोळे झांकतो, तोच आत्मा संकेत, खुणा करुन मनांतील हेतु स्पष्ट करतो.

That One moves the feet and moves the hands. That One knits the brow and winks the eye. That One `speaks' this `speech' and in this way He provides a pointer of His true nirgun Self (ie. He is not this `speech' but is very close by, knowing this `speech').

धिटाई लाजवी खाजवी । खोंकवी वोकवी थुंकवी । अन्न जेऊन उदक सेवी । तोचि आत्मा ॥ ९ ॥

आत्माच धीटपणा देतो. तोच लाजवतो, खाजवतो, तसेच तोच खोकायला, ओकायला व थुंकायला लावतो. जेवण झाल्यावर आत्माच पाणी पिण्यास लावतो.

It is that atma that becomes bold and ashamed and it is the atma who is made to scratch, cough, vomit and spit. It is that atma only who enjoys the food and drinks the water.

मळमूत्रत्याग करी । शरीरमात्र सावरी । प्रवृत्ति निवृत्ति विवरी । तोचि आत्मा ॥ १० ॥

तोच आत्मा मलमूत्राचा त्याग करवतो. सर्व शरीराचा समतोल सावरुन धरतो. तोच प्रवृत्ति व निवृत्ति यांचे विवरण करतो.

That atma makes the gross body to pass urine and stools and He maintains this whole `all' body also. It is His thoughtlessness that makes these worldly thoughts into the thoughtless.

ऐके देखे हुंगे चाखे । नाना प्रकारें वोळखे। संतोष पावे आणी धाके । तोचि आत्मा ॥ ११ ॥

तोच आत्मा ऐकत , पाहतो, हुंगतो, चाखतो, अनेक रीतीनें ओळखतो, आनंदी होतो आणि घाबरतो.

That atma listens, watches, smells and tastes; and it is that atma who recognises the ways of the `many'. It is that atma that becomes content and afraid.

आनंद विनोद उदेग चिंता । काया छ्याया माया ममता । जीवित्वें पावे नाना वेथा । तोचि आत्मा ॥ १२ ॥

आनंद, विनोद, उद्वेग, चिंता वगैरे अनुभव तो आत्माच देतो. आत्म्याची छाया असणार्‍या देहाबद्दल खरेपणाचा भ्रम व ममता तोच निर्माण करतो. जीवदशेमध्यें भोगावें लागणारें अनेक क्लेश तो आत्माच भोगतो.

That atma has bliss, it plays and has fun; it gets worried and anxious, but this gross body has covered over that atma with affections and attachment. Then due to its jiva-ness, that atma has to endure `many' suffering.

पदार्थाची आस्था धरी । जनीं वाईट बरें करी । आपल्यां राखे पराव्यां मारी । तोचि आत्मा ॥ १३ ॥

अनेक पदार्थांची आसक्ति धरणारा, लोकांत बरीवाईट कर्में करणारा, आपल्या माणसास सांभाळणारा, आणि परक्यास मारणारा तो आत्माच होय.

That atma is the fondness for this original `object' (ie. when everything is forgotten then, what remains is this `object' before you and the experience, `I am everything') and in the people that becomes the *best by understanding and the worst by misun- derstanding. That knows how to protect its own (ie. this `all') and it can beat and kill this `other/all' also. *(Thoughtless)

युध्ये होतां दोहिंकडे । नाना शरीरीं वावडे । परस्परें पाडी पडे । तोचि आत्मा ॥ १४ ॥

जेव्हां एखादें युद्ध पेटतें तेव्हां दोन्ही बाजूंच्या अनेक शरीरांत तो आत्माच वावरतो.. एकमेकांशीं लढणार्‍या माणसांपैकी त्याच्यामुळें एक पाडतो व दुसरा त्याच्यामुळेंच पडतो.

When there is a war, He is on both sides (ie. this side and the side beyond all this) and in the `many' bodies He wanders and kills and gets killed. That is the atma only.

तो येतो जातो देहीं वर्ततो । हासतो रडतो प्रस्तावतो । समर्थ करंटा होतो । व्यापासारिखा ॥ १५ ॥

तो देहांत येतो, देहांतून जातो व देहांत राहतो. तो हांसतो, रडतो व पश्र्चाताप पावतो. ज्याच्या त्याच्या व्यापाप्रमाणें तो आत्माच भग्यवान किंवा भाग्यहीन बनतो.

That atma comes and goes and exists within the body. That atma laughs, cries and repents. According to Its pervasiveness, that can be the Master or a lowly beggar also.

होतो लंडी होतो बळकट । होतो विद्यावंत होतो धट । न्यायेवंत होतो उत्धट । तोचि आत्मा॥ १६ ॥

तो आत्माच बलहीन, भ्याड किंवा बलवान होतो. विद्यासंपन्न किंवा धटिंगण बनतो. न्यायप्रिय किंवा उद्धट होतो.

That atma becomes very strong and powerful. That atma becomes wise and bold. That atma is the possessor of wise judgement (`I am the atma') and arrogance ("I am a body").

धीर उदार आणि कृपण । वेडा आणि विचक्षण । उछक आणि सहिष्ण । तोचि आत्मा॥ १७ ॥

तो आत्माच धीर, उदार आणि कंजूष होतो. वेडा वा शाहाणा होतो. उश्रृंखल आणि सहनशील होतो.

That atma is patience, generosity and miserliness; it is mad for the objects of the world and intelligent; that atma is uncontrolled and patiently forbearing also.

विद्या कुविद्या दोहिकडे । आनंदरुप वावडे । जेथें तेथें सर्वांकडे । तोचि आत्मा॥ १८ ॥

विद्या आणि अविद्या दोन्हींमध्यें तो आत्माच असतो. आनंदरुपानें तो आत्माच जिकडेतिकडे सर्वांच्या ठिकाणीं वावरतो.

That atma is the understanding and misunderstanding that comes to pra- kruti/purush. And as His bliss-form, He wanders everywhere with this `all' body.

निजे उठे बैसे चाले । धावे धावडी तोले । सोइरे धायेरे केले । तोचि आत्मा॥ १९ ॥

तो आत्माच निजतो, उठतो, बसतो, चालतो, पळतो, पिटाळतो, डोलतो, तोलतो, आणि सोयरेधायरे जोडतो.

He sleeps, gets up, sits motionless, moves, chases and is chased. He nods from side to side and back and forth. It is that atma only who establishes the relationships of brother, sister etc.

पोथी वाची अर्थ सांगे । ताळ धरी गाऊं लागे । वाद वेवाद वाउगे । तोचि आत्मा॥ २० ॥

तो आत्माच पोथी वाचतो व अर्थ सांगतो. ताल धरतो व गाणें गातो. आणि उगाच वादविवाद करत बसतो.

He reads religious books and knows the inner meaning also. He holds the cymbals and starts to sing. And it is that atma only who indulges in worthless arguments.

आत्मा नस्तां देहांतरीं । मग तें प्रेत सचराचरीं । देहसंगें आत्मा करी । सर्व कांहीं ॥ २१ ॥

देहांत जर आत्मा नसेल तर तें प्रेतच होते. या विश्र्वांत देहाच्यायोगें आत्मा सगळें कांहीं करतो.

If the atma is not within the body then, it is that atma who becomes the corpse that is seen within this `all' (when you see a corpse before you then, truly it is that atma seeing a part of Itself. And when this knowledge/`all' is understood then, the body is lifeless like a corpse and this knowledge/`all' is alive everywhere). And it is due to the company of this body that, that atma can become the `doer' of this `all thing' (ie. due to this body you can understand, who am I? I am that witnessing purush within this whole created world of prakruti. And it is this moving atma that does everything).

येकेंविण येक काये । कामा नये वायां जाये । म्हणोनि हा उपाये । देहयोगें ॥ २२ ॥

देह आणि आत्मा यांपैकी एक असेल व त्याच्याबरोबर दुसरे नसेल तर दोन्ही कामास येत नाहींत. फुकट जातात. म्हणून आत्म्याचा देहाशी संयोग होणें हाच दोन्ही उपयोगी पडण्याचा मार्ग आहे.

What is this jiva without that atma? It can do nothing and is quite worthless. Therefore due to the atma's union with this body, there should be the remedy of this `speech' and then thoughtlessness should be understood (the only value this body has is to know this thought `I am' and then with this body of the `all', realize that thoughtless atma).

देह अनित्य आत्मा नित्य । हाचि विवेक नित्यानित्य । अवघें सूक्ष्माचें कृत्य । जाणती ज्ञानी ॥ २३ ॥

देह नाशवंत आहे. तर आत्मा शाश्वत आहे. हें विचारानें पटणें याचे नांव नित्यानित्यविवेक होय. जगांतील सार्‍या घटना सूक्ष्म आत्म्याच्या सत्तेनेच चालतात. हीं गोष्ट ज्ञानी माणसें ओळखतात.

The body is destructible and that atma is indestructible. This is the vivek of the indestructible and destructible. Through this vivek, everything becomes this action of brahman and He is the Knower and gnyani.

पिंडी देहधर्ता जीव । ब्रह्मांडीं देहधर्ता शिव । ईश्र्वरतनुचतुष्टये सर्व । ईश्र्वर धर्ता ॥ २४ ॥

पिंडाच्या दृष्टीनें देह धारण करणारा आत्मा तो जीव, तर ब्रह्मांडाच्या दृष्टीनें विश्व धारण करणारा आत्मा तो शिव होय. विराट, हिरण्यगर्भ, अव्याकृत आणि मूळप्रकृति या आपल्या चार देहांनीं ईश्र्वर सर्व विश्र्वाला धारण करतो.

The holder within this individual body/pinda is a jiva and the holder within the universal body/brahmanda is shiva. Then the four bodies of *ishwara are this `all' and ishwara is its holder (then the pinda with its four bodies does not remain, the the first two bodies of brahmanda do not remain and this is the `all' of knowledge). *(shiva/purush)

त्रिगुणापर्ता जो ईश्र्वर । अर्धनारीनटेश्र्वर । सकळ सृष्टीचा विस्तार । तेथून जाला ॥ २५ ॥

तीन गुणांच्या पलीकडे असणारा जो ईश्र्वर किंवा अर्धनारीनटेश्र्वर, त्याच्यापासून संपूर्ण विश्र्वाचा विस्तार झालेला आहे.

ishwara is that Witness beyond the three gunas; He is the Lord who is half-female and half-male. From that brahman `there', there has come this `all' of ishwara and then this expansion of the gross world.

बरवें विचारुन पाहीं । स्त्री पुरुष तेथें नाहीं । चंचळरुप येतें कांहीं । प्रत्ययासी ॥ २६ ॥

अर्धनारीनटेश्र्वर असें म्हणत असतां तेथें स्त्री व पुरुष असा भेद नसतो. हें नीट विचारानें समजून घ्यावें. त्या ठिकाणीं थोडे चंचळपण अनुभवास येते इतकेंच.

By clearly understanding thoughtlessness, there is neither a man nor a woman `there' and this moving `thing' (ie. sagun) `here' will become that nirgun understanding.

मुळींहून सेवटवरी । ब्रह्मादि पिल्पीका देहधारी । नित्यानित्य विवेक चतुरीं । जाणिजे ऐसा ॥ २७ ॥

अगदी मूळापासून ते शेवटपर्यंत किंवा ब्रह्मदेवापासून ते मुंगीपर्यंत सगळे देहधारी आहेत. साकार आहेत. त्याला अनुसरुन शहाण्या माणसांनीं नित्य काय व अनित्य काय याचा विवेक करावा.

From the root to the end there is One. He is brahma etc. and He is the holder of the body of the *ant. Therefore this vivek of the indestructible and destructible should be known by the wise. *(Every living creature is created by these three gunas; every creature knows, has ignorance and thinks according to its capacity)

जड तितुकें अनित्य । आणि सूक्ष्म तितुकें नित्य । याहिमध्यें नित्यानित्य । पुढें निरोपिलें ॥ २८ ॥

जें जें जड तें तें अनित्य समजावें. जें जें सूक्ष्म आहे तें तें नित्य समजावें. यामधें अधिक खोलांत शिरुन आणिक नित्यानित्य विवेक कसा करावा तें पुढें सांगितलें आहें.

Whatever is inert is destructible and whatever is brahman is indestructible. There- fore within this `speech', further discrimination between indestructible and destructible is required and this is the discourse ahead (ie. there is nothing but brahman. But to understand this, vivek is required. First to establish this moving `all' with this hidden atma and then that still paramatma).

स्थूळ सूक्ष्म वोलांडिलें । कारण माहाकारण सांडिलें । विराट हिरण्यगर्भ खंडिलें । विवेकानें ॥ २९ ॥

या खोल विवेकांत स्थूल सूक्ष्म मागें टाकायचे, कारण माहाकारण देह मागें टाकायचे , विराट व हिरण्यगर्भसुद्धा ओलांडायचे.

By this vivek, the gross and subtle bodies (of the pinda) are passed over and the causal and supra-causal are left aside. By this vivek, the gross and subtle universal bodies are also eliminated (ie. virat, hiranyagarbha of brahmanda).

अव्याकृत मूळप्रकृती । तेथें जाऊन बैसली वृत्ती । तें वृत्ति व्हावया निवृत्ति । निरुपण ऐका ॥ ३० ॥

अशा रीतीनें वृत्ति सूक्ष्म व विशाल होत अव्याकृत व मूळप्रकृतीशी जाऊन बसतें. त्या वृत्तिचीही निवृत्ति व्हायला पाहिजे. त्याचा उपाय ऐका.

Then what remains is the universal causal/avyakrut and universal supra- causal/mula-prakruti (ie. `I am He'). `There', this knowing vritti has come and sat itself down. This vritti should become that nivritti/thoughtless. Therefore listen to this discourse ahead.

आत्मानात्मविवेक बोलिला । चंचळात्मा प्रत्यया आला । पुढिले समासीं निरोपिला । सारासार विचार ॥ ३१ ॥

या समासांत जो आत्मानात्मविवेक सांगितला त्याच्या योगानें चंचळ अंतरात्मा अनुभवास येतो. त्याच्या पलीकडे जाण्यास पुढील समासांत सारासार विचार सांगितला आहे.

This `speech' is the vivek of atma and non-atma, and this moving atma brings that still nirgun understanding. Within the composition of words ahead there is that vivek between the thoughtless essence and the (moving) non-essence (after the vivek of atma and non-atma, two of the eight bodies of maya still remain. Therefore thoughtlessness has to be understood). . 1 siddharameshwar maharaj- Space is not the fifth element but is knowledge. Supra-causal and causal bodies are also not bodies but they are knowledge. Earth, water, fire and wind are the four elements and the two bodies are gross and subtle. The concept of space is relative to the other four elements and the concept of causal and supra-causal bodies is relative to the other two bodies. These concepts are only to make the understanding easier.