नामरूप — समास 10: सिकवणनिरुपण

पालेमाळा सुमनमाळा । फळमाळा बीजमाळा । पाषाणमाळा कवडेमाळा । सूत्रें चालती ॥ १ ॥

झाडाचा पाला, फुलें, फळें, बीजें, पाषाण, आणि कवड्या यांच्या माळा करतात. पण त्या सगळ्या दोर्‍यामुळें - दोरा ओवल्यामुळें - होतात.

There are the garlands of leaves,13 garlands of flowers, garlands of fruits and garlands of seeds; there are garlands of stones and garlands of shells and that One atma is present, due to this thread that runs through them all (ie. still there is that atma within this knowledge upon which these `many' forms have appeared).

स्फटिकमाळा मोहरेमाळा । काष्टमाळा गंधमाळा । धातुमाळा रत्नमाळा । जाळ्या वोलि चांदोवे ॥ २ ॥

त्याचप्रमाणें स्फटिकमणी, मोहोरमणी, काष्ट, गंध, धातु, रत्नें यांच्यादेखील माळा करतात. शिवाय जाळ्या, ओळी आणि चांदवे, या वस्तुदेखील सुतापासून तयार करतात.

There are the garlands of crystals,14 garlands of gems, garlands of wood and garlands of sandalwood; there are the garlands of dhatu and the garlands of jewels; and these are all woven together into this covering called existence. (maharaj- in this world the beggar and the Saint are needed).

परी हे तंतूनें चालतें । तंतू नस्तां विष्कळित होतें । तैसें म्हणों आत्मयाते । तरी साहित्य न पडे ॥ ३ ॥

या माळांमध्यें दोरा ओवलेला असतो. दोरा नसेल तर मणी विस्कळीत होतात. त्याचप्रमाणें आत्मा सर्व वस्तुंमध्यें ओवलेला असतोअसें म्हणतात. पण दोर्‍याचा दृष्टांत आत्म्याला संपूर्णपणें लागूं पडत नाहीं.

But then, on account of this thread of knowledge within these garlands, that thou- ghtless Self is moving. Yet if there was no thread then, the garlands could not be held together. Still if you call this thread the atma then still, your companionship of prakruti/purush has not ceased (do not think that this connection/thread ie. `I am'/pra- kruti is the true God; that atma is quite different).

तंतूस मणी वोविला । तंतूमध्येंचि राहिला । आत्मा सर्वांगी व्यापला । पाहाना कां ॥ ४ ॥

दोरा मण्यांतून जातो. मणी दोर्‍याच्या आधारानें राहतो. परंतु दोरा मण्याला व्यापून असत नाहीं. देहांत आत्मा राहातो. तो देहाचे सर्वांग व्यापून असतो. हें लक्षांत घ्यावें.

Every object is held together by this `I am' connection and within this connection they always remain. But when there is this `I am' connection then, that atma that pervades 13Leaves and flowers moving and non-moving bodies, and the flowers of experiences; the fruits and seeds pains and pleasure and seeds of karma; stones and shells the hard bodies they occupy. 14Or, crystals grandeur and honour; gems- valiant and accomplished; wood- lank and lean dry bodies; sandalwood-bodies used and worn away to know the Self; dhatu- the seven essential components of the body; jewels thoughtlessness and this `word' and the nine devotions. this `all' body has not been understood (the relationship of pervader and pervaded, prakruti/purush still remains and that witness purush appears like the witnessed. Still understand, every object is appearing within this knowledge).

आत्मा चपळ सहजगुणें । दोरी काये चळों जाणे । म्हणोन दृष्टांत देणें । साहित्य न घडे ॥ ५ ॥

आत्म्याच्या ठिकाणी चेतना सहजपणें आहे. ती दोर्‍याच्या ठिकाणी नाहीं. म्हणून दोर्‍याचा दृष्टांत आत्म्याला लागू पडत नाहीं.

Then that atma, on account of this natural pure sattwa guna, is most active (ie. then that atma purush becomes this pure sattwa guna of prakruti and there is knowing and moving). But for the One within this connection/thread, what can He known of movement? Therefore this simile is really not appropriate for this relationship of that atma and this sattwa guna.

नाना वल्लींत जळांश । उसांमध्यें दाटला रस । परी तो रस आणी बाकस । येक नव्हे ॥ ६ ॥

अनेक प्रकारच्या वेलींत रस असतो, उसांतही रस असतो पण तो रस व रसहीन उसाची चिपाडें सारखी नसतात.

There is water within the `many' creepers and vines and in the sugarcane there pervades the juice. But that juice and chaff are not the same (in the same way, the prakruti is not that pervading purush).

देही आत्मा देह अनात्मा । त्याहून पर तो परमात्मा । निरंजनास उपमा । असेचिना ॥ ७ ॥

देह अनात्मा तर देहांत राहणारा तो आत्मा होय. त्याहून परमात्मा, तो श्रेष्ठ आहे. निरंजन परमात्म्याला कशाचीच उपमा देता येत नाहीं.

The *atma is in the body and the body is non-atma; beyond that atma (ie. antar- atma) is that paramatma (and no such relationships remain). That is also called ni- ranjan (ie. beyond knowledge) and That cannot be compared to anything. *(atma is One only but in the body, It is called the antar-atma and It takes on the quality of Its surroundings, the moving `all'; and when the `all' body is dissolved then that atma is called paramatma)

रायापासून रंकवरी । अवघ्या मनुष्यांचियां हारी । सगट समान सरी । कैसी करावी ॥ ८ ॥

राजापासून रंकापर्यंत जिकडे तिकडे माणसांचे समुदाय आढळतात.पण त्या सगळ्यांना सरसकट सारख्या दर्जाचे किंवा लायकीचे मानतां येत नाहीं.

From the king to the miserable beggar, everyone is within this garland called man- kind. But why should the king and the beggar be lumped together as the same?

देव दानव मानव । नीच योनी हीन जीव । पापी सुकृति अभिप्राव । उदंड आहे ॥ ९ ॥

देव, दानव, मानव, नीच योनी, हीन जीव, पापी, पुण्यवान, वगैरे अनेक प्रकारचे भेद आहेत.

When there is this sattwa guna (knowledge), tamo guna (ignorance) and mankind (knowledge and ignorance/rajo guna ie. waking state) then, that constant and conti- nuous paramatma takes a birth as an inferior jiva. Then that vast paramatma makes many sinful and virtuous actions (due to the gunas there is the jiva and still within that jiva there is that paramatma, beyond the gunas).

येकांशें जग चाले । परी सामर्थ्य वेगळालें । येकासंगे मुक्त केलें । येकासंगे रवरव ॥ १० ॥

ईश्वराच्या एका अंशानें जग चालते. ईश्वराचा कांहीं भाग जग व्यापून आहे. हें अगदी खरें आहे. परंतु प्रत्येक व्यक्तीचें व वस्तुचें सामर्थ्य वेगवेगळें आढळतें. एकाच्या संगतीनें मोक्ष मिळतो, तर एकाच्या संगतीनें नरकांत जावें लागते.

When due to a portion of this vishnu (knowledge) there is the functioning of this gross world then, this sagun power has been passed over (knowledge ie. forgetting everything, has been passed over or neglected and then due to a part of knowledge and a part of ignorance ie. the `many' thoughts are created and there is this world of the jiva). In the company of one (ie. this knowledge), liberation is created and in the company of the other, hell is created (ie. this gross world of rajo guna and the jiva).

साकर माती पृथ्वी होये । परी तो माती खातां न ये । गरळ आप नव्हे काये । परी तें खोटें ॥ ११ ॥

साखर व माती दोन्ही पृथ्वीची रुपें आहेत. परंतु माती खाता येत नाहीं. सापाचे वीष व पाणी दोन्ही पाण्याचीच रुपें आहेत. पण तो सारखेपणा खोटा असतो.

Sugar and the dirt are both this element earth, but you should not eat the dirt. Poison is this water element but when there is this poison then, that Reality is lost (ie. water is soft objectivity, some understanding has come and by becoming less and less objective, that Reality can be understood; but if that becomes more objective then, there is this poison of these sense objects and that Reality will never be realized).

पुण्यात्मा आणी पापात्मा । दोहिंकडे अंतरात्मा । साधु भोंदु सीमा । सांडूंच नये ॥ १२ ॥

एखादा पुण्यवान माणुस व एखादा पापी माणुस या दोघांत अंतरात्मा एकच आहे. पण म्हणुन साधु व भोंदू या दोघांना समान मानता येत नाहीं. याना समान मानून मर्यादा मोडणें योग्य नाहीं.

There are the virtuous and there are the sinful and that antar-atma is with both. Still the difference between the sadhu and an imposter should not be overlooked (ie. the atma is naturally in both; the sadhu has direct experience of this and the other only has intellectual knowledge of this). (maharaj- everyone is Myself, still you understand that a thief is a thief)

अंतर येक तों खरें । परी सांगातें घेऊं न येती माहारे । पंडित आणि चाटें पोरें । येक कैसीं ॥ १३ ॥

सगळ्यांमध्यें अंतरात्मा एकच आहे खरा, परंतु महार पंगतीस घेऊन जेवणें योग्य नाहीं.विद्वान व वात्रट पोरें ही सारख्या योग्यतेची मानतां येत नाहींत.

There is your inner space and there is that One atma. But that atma should not keep the company of the lowest chaste (ie. gross body; you are that atma, at least you should keep the company of this `I am' and never keep the company of the body). How can a scholar/pandit and a frivolous youngster be regarded as the same?

मनुष्य आणी गधडे । राजहंस आणि कोंबडें । राजे आणि माकडें । एक कैसीं ॥ १४ ॥

माणूस आणि गाढव, राजहंस आणि कोंबडा, राजा आणि माकड यांची योग्यता एकच होऊं शकत नाहीं.

How can a man and a donkey, a royal swan and a chicken, and the King and a monkey, be the same?

भागीरथीचें जळ आप । मोरी संवदणी तेंहि आप । कुश्र्चिळ उदक अल्प । सेववेना ॥ १५ ॥

गंगेचे पाणी, मोरींतील पाणी व कपडे धुतलेले पाणी हें सर्व पाणीच असते. परंतु मोरींतील पाणी व कपडे धुतलेले पाणी घाणेरडे असते, ते पिता येत नाही.

These pure waters of the ganga have become this element water and the waters of the gutter and this big cooking cauldron (called the body) are this great water element. But of these filthy waters, not even a little should be tasted (this pure water of knowledge can be understood/tasted by means of this great water element ie. by becoming less objective all the waters come together as one pure water. But when this water element becomes more objective then, these pure waters become the filthy waters of this gross world).

ताकारणें आचारशुद्ध । त्याउपरी विचारशुद्ध । वीतरागी आणि सुबुद्ध । ऐसा पाहिजे ॥ १६ ॥

सांगण्याचा मुद्दा असा कीं, शुद्ध आचार असलेला, शुद्ध विचार असलेला, अनासक्त मनाचा आणि शुद्ध बुद्धीचा माणूस इतर माणसांपेक्षां श्रेष्ठ दर्जाचा असतो.

By means of this `speech', there should be this pure conduct (ie. `in all actions, He is there') and afterwards there should be the purity of thoughtlessness. Therefore freedom from worldly attractions and a pure buddhi are required (ie. the understanding that every object has been created by an impure buddhi is to be maintained).

शूरांहून मानिलें लंडी । तरी युद्धप्रसंगी नरकाडी । श्रीमंत सांडून बराडी । सेविला कैसें ॥ १७ ॥

समजा, एखाद्या भित्र्या माणसाला खर्‍या शूर माणसापेक्षां मोठा दर्जा दिला तर युद्ध प्रसंगी फार फजिती होते. श्रीमंत माणसाऐवजी दरिद्री माणसाची सेवाचाकरी केली तर पदरांत कांहींच पडणार नाहीं.

If a coward is trusted more than a great warrior, then on the battlefield there will only be dishonour (the battlefield is the mind and he is a coward and a great warrior too). Why to leave this great wealth of `I am' and serve a pauper? (Only the courageous can deny this world and have no fear of the people)

येका उदकें सकळ जालें । परी पाहोन पाहिजे सेविलें । सगट अवघेंच घेतलें । तरी तें मूर्खपण ॥ १८ ॥

एका पाण्यापासून सर्व निर्माण झालें हें जरी खरें असलें तरी जें खायचे तें नीट पाहूनच खाल्ले पाहिजे. सरसकट सगळें खाल्ले तर तो मूर्खपणाच होईल.

Due to the one great element water, this `all' appears (by becoming less objective ie. by becoming quiet in the mind and not naming objects and therefore not giving a reality to the unreal; let everything be as it is, `I am knowledge, I am existence; I do not need these thoughts, to be'). Still this should be understood and tasted/experienced. For if due to the `many' thoughts of good and bad etc., the whole lot is indiscriminately lumped together, then that Reality has become a fool only.

जीवनाचेंच जालें अन्न । अन्नाचें जालें वमन । परी वमनाचें भोजन । करितां न ये ॥ १९ ॥

पाण्यापासून अन्न होते. अन्नाचीच ओकारी बनते. पण ओकारीचें भोजन करतां येत नाही.

From these waters, this divine `food' of `I am' appears and from this divine `food' vomit also appears. But one does not make a meal from vomit (the remains of this divine `food' should not be taken inside and thought about over and over again; all these concepts and opinions are like vomit, regurgitated from this divine `food' of `I am'; let everything flow by like the passing waters of a river).

तैसें निंद्य सोडून द्यावें । वंद्य तें हृदईं धरावें । सत्कीर्तीनें भरावें । भूमंडळ ॥ २० ॥

त्याचप्रमाणें जें निंद्य आहे तें सोडून द्यावें , जें योग्य आहे तें अंतःकरणांत वागवावें. आणि अशारीतीनें जगांत आपली कीर्ति भरुन टाकावी.

In this way, you should leave off that which is unworthy and hold in your heart this which is worthy of praise. In this way, the world should be filled with this singing of the Truth.

उत्तमांसि उत्तम माने । कनिष्ठांस तें न माने । म्हणोन करंटे देवानें । करुन ठेवले ॥ २१ ॥

उत्तम पुरुषाला जें उत्तम आहें तेंच आवडते. हीन माणसांना तें आवडत नाहीं.म्हणून देवानें तसलें करंटे निर्माण केलें आहेत.

The best values the best (ie. thoughtlessness), and the *inferior has no regard for that Reality. Therefore, God has kept them as miserable paupers (when one takes oneself to be a body made up of the three gunas then, one must suffer ones karma or the law of God). *(see 13.8.4)

सांडा अवघें करंतपण । धरावें उत्तम लक्षण । हरिकथा पुराण श्रवण । नीति न्याये ॥ २२ ॥

शहाण्या माणसानें सारे करंटेपण सोडावें. उत्तम लक्षणें स्वीकारावीत. हरिकथा, निरुपण, नीति, न्याय ही उत्तम लक्षणें आहेत.

This miserable and destitute "I am a body" feeling should be let slip from the mind. One should hold fast to this attention of the sattwa guna, listen to this ancient `story' of God and act with justice and equanimity.

वर्तायाचा विवेक । राजी राखणें सकळ लोक । हळुहळु पुण्यश्र्लोक । करीत जावे ॥ २३ ॥

सर्व लोकांना खुष ठेवणें हींच उत्तम विवेकानें वागण्याची किल्ली आहे. लोकांना हळुहळु पुण्यशील करावें.

Always act with vivek and keep this world of the `all' ever present and content. One should quietly and effortlessly make that virtuous prayer and stay in that virtuous connection.

मुलाचे चालीने चालावें । मुलाच्या मनोगतें बोलावें । तैसें जनास सिकवावें । हळुहळु ॥ २४ ॥

लोकांचें मन व वागणें लहान मुलाप्रमाणें असतें तें ओळखून लोकांशी वागतांना मुलांच्या चालीनें चालावें. मुलांच्या मनाप्रमाणें बोलावें. अशारीतीनें लोकांना हळुहळु शिकवावे.

Conduct yourself the way an infant conducts itself. One should `speak' with the inner intent of an infant (`I am and I know'). In this way, gradually teach your wayward mind. (maharaj `be like a child...a child accepts everybody...and pisses on anybody, it doesn't care'.)

मुख्य मनोगत राखणें । हेंचि चातुर्याचीं लक्षणें । चतुर तो चतुरांगजाणे । इतर तीं वेडीं ॥ २५ ॥

लोकसंग्रह करणार्‍यानें लोकांचे मनोगत राखलें पाहिजें. हेंच खरें चातुर्याचें लक्षण आहे. असा जो चतुर आहे तो साम, दाम, दंड व भेद यांसारखें सर्व मार्ग जाणतो. इतर सगळे वेडे समजावेत.

When that purush protects this inner intent then, there is that thoughtless attention of the wise. They know the four key methods to silence the mind; while the rest are just mad after the objects of this world.

वेड्यास वेडे म्हणों नये । वर्म कदापि बोलों नये । तरीच घडे दिग्विजये । निस्पृहासी ॥ २६ ॥

पण ज्याला लोकांचे मनोगत राकहावयाचें आहे त्यानें वेड्याला उघडपणें वेडा म्हणू नये. कुणाचेही वर्म उघडपणें प्रगट करुं नये. लोकांमध्यें वागण्याची अशी रीत ठेवली तरच निःस्पृह महंताला पुढारीपण मिळतें.

One should not say to the mad, "You are mad" *(keep mum, don't see and don't judge this world and then you will become He) and once you understand this `speech' then, leave this also and be thoughtless. In this way, the desireless and detached conquer the whole world. *(tukaram maharaj- this world is a madhouse)

उदंड स्थळीं उदंड प्रसंग । जाणोनि करणें येथासांग । प्राणीमात्राचा अंतरंग । होऊन जावें ॥ २७ ॥

वेगवेगळे प्रसंग वेगवेगळ्या ठिकाणी त्याला येतात. प्रसंग ओळखून त्यास योग्य असें वागावें. त्यानें प्राणीमात्रांच्या अंतरंगाशी अगदी एकरुप होऊन जावें.

Understand that that paramatma is in every place and that paramatma is every occasion and every situation and then while `knowing', this `all action' will be perfectly performed (one remains aloft and detached). Then one becomes that innermost essence of the prana.

मनोगत राखोन जातां । परस्परें होये अवस्ता । मनोगत तोडितां वेवस्था । बरी नाहीं ॥ २८ ॥

दुसर्‍यांचे मनोगत ओळखून वागलें तर परस्परांमध्यें एकरुपता वाढते. दुसर्‍याचें मनोगत भंग पावलें तर परस्परांत संघर्ष निर्माण होतो व तो मग वाढतो.

15Gossip of Thomas- Jesus said, "The person old in days won't hesitate to ask a little child seven days old about the place of life, and that person will live. 16 maharaj There are four ways to teach the mind to stop; 1 sama talk to it gently, explain; 2 dana bribery or reward; 3 danda punish/beat, no food today if you don't listen, etc.; 4 finally attack it, bheda creating division, I want nothing to do with you, I will not listen to you at all. (These are also said to be the methods for a king to conquer his enemies) 28. When this inner intent is always protected (ie. the `art' of knowing, forget everything and stay in that which remains), then effortlessly there is the establishment of that state. To break this friendship with this inner intent is not wisdom (maharaj mind becomes your best friend).

याकारणें मनोगत । राखेल तो मोठा महंत । मनोगत राखतां समस्त । वोढोन येती ॥ २९ ॥

म्हणून दुसर्‍याचे अंतःकरण न दुखवतां वागणारा महंत खरोखर थोर समजावा. मनोगत सांभाळलें तर सारे लोक आपोआप आकर्षिले जातात.

That great purush protects this inner intent and by protecting that, this `all' will be gathered together and increased (maharaj- make yourself so big). .