नामरूप — समास 3: उभारणीनिरुपण

ब्रह्म घन आणि पोकळ । आकाशाहून विशाळ । निर्मळ आणि निश्र्चळ । निर्विकारी ॥ १ ॥

ब्रह्म सर्वत्र गच्च भरलेले आहे. पण तें अगदी सूक्ष्म असल्यानें पोकळ वाटते. आकाशाहून विशाल असणारे हे ब्रह्म निर्मळ, निश्र्चळ व निर्विकार आहे.

When there is brahman and this pervading and empty knowledge then, from this space, He has expanded (then that brahman is appearing as this `all'. Then He is space and this wind of mula maya). And when He is pure and still then, He is within the unmodified (parabrahman has never and will never lose Himself; thus He is forever free. But when there is brahman then, there is maya and she appears and conceals Him. And when all the limiting concepts and the eight bodies are given up then, He is that pure and still parabrahman. Thus when maya is forever dissolved, like the salt dropped in the ocean, then she is not and brahman is also not)

एैसेंचि असतां कित्येक काळ । तेथें आरंभला भूगोळ । तया भूगोाळाचें मूळ । सावध ऐका ॥ २ ॥

अशा अवस्थेंत खूप काळ गेल्यावर त्याच्यामध्यें विश्र्नि र्निमितीला आरंभ झाला. त्या विश्र्वाचें मूळ लक्षपूर्वक ऐकावें.

In this way, there is that One within the `many' and this `time' of the `all' (ie. purush/prakruti or brahman/maya) and then, `there', the earth starts to take form (ie. objectification first starts with this `all'). But how can that Reality be called the origin of this earth? Therefore listen carefully.

परब्रह्म असतां निश्र्चळ । तेथें संकल्प उठिला चंचळ । तयास बोलिजे केवळ । आदिनारायेण ॥ ३ ॥

परब्रह्म निश्र्चळपणें असतां त्यांत चंचळ संकल्प उठला त्याला आदिनारायण असें म्हणतात.

That parabrahman is still. But when `there', there arises a movement then, there is the desire to know and then, that pure knowledge should be called adi-narayana (the original narayana and Knower, who is accompanied by His consort lakshmi). (From brahman, maya appears and then on account of His delusion, He gets called many names. While parabrahman has nothing to do with all this)

मूळमाया जगदेश्र्वर । त्यासीच म्हणिजे शड्गुणैश्र्वर । अष्टधा प्रकृतीचा विचार । तेथें पाहा ॥ ४ ॥

मूळमाया, जगदीश्र्वर यांनाच षड्गुणेश्र्वर म्हणतात. अष्टधा प्रकृतीचा विचार तेथेंच आरंभतो.

Then there is this mula maya and her Lord/mula purush and that gets called the Lord with six qualities. Then there is this eight-fold prakruti and that thoughtless Self. Therefore understand that brahman `there'.

ऐलिकडे गुणक्षोभिणी । तेथें जन्म घेतला त्रिगुणीं । मूळ वोंकाराची मांडणी । तेथून जाणावी ॥ ५ ॥

त्याच्या अलीकडे गुणक्षोभिणी असते. कारण सत्व,रज व तम हे तीन गुण तेथें जन्मतात. मूळ ओंकाराची मांडणी तेथूनच होते.

On this side of mula maya is guna-kshobhini (ie. in vidya maya or mula maya there is the sudden bursting out of the gunas. This begins with the sattwa guna and there is the knowing of something outside of myself. Then there is forgetting ie. tamo guna and the great elements get formed and this brings rajo guna ie. body consciousness) and then, `there' takes birth in these three gunas (ie. avidya maya "I am a body"). But the gunas origin and the place were they come together once more is this aum-form and this should be known from `there' (ie. know this knowledge; transcend this knowledge and then use it from that formless place beyond knowledge/brahman ie. maintain detachment).

अकार उकार मकार । तिनी मिळोन वोंकार । पुढें पंचभूतांचा विस्तार । विस्तारला ॥ ६ ॥

अकार, उकार व मकार मिळून ओंकार घडतो. त्यानंतर पंचभूतांचा सारा विस्तार सर्वत्र पसरतो.

There is the a-form, u-form and m-form and when these three come together, there is this aum-form. But when from this aum there is the expansion of the five great elements then, these three worlds get formed (ie. a-waking, u-dream and m-deep sleep).

आकाश म्हणिजेतें अंतरात्म्यासी । तयापासून जन्म वायोसी । वायोपासून तेजासी । जन्म जाला ॥ ७ ॥

अंतरात्म्याला आकाश म्हणतात. त्यापासून वायुचा जन्म होतो. व वायुपासून तेजाचा जन्म होतो.

The space element can be called the antar-atma (ie. witnessing atma of the moving). From this the wind was born and from the wind the fire comes into being (in the wind element there is effortless knowing; both inside and outside are the same. Then there is the fire element and the knowing of a world outside of myself).

वायोचा कातरा घसवटे । तेणें उष्णें वन्ही पेटे । सूर्यबिंब तें प्रगटे । तये ठांई ॥ ८ ॥

एकमेकासमोरुन येणारे वायुचे दोन प्रवाह एकमेकांशी घासतात व त्या घर्षणांतून अग्नि पेट घेतो. सूर्यबिंब तेथें प्रगट होते.

When the wind undergoes constant friction then there is the kindling of hot fire. Then that Reality is a place and this disc of the sun manifests there (ie. the wind only knows and when this knowing meets with itself then, something other than its self is felt. This manifestation is on account of the fire element and from this knowing a world outside will be revealed. This fire is the sun within each of us that reveals this world and not the sun in the sky above).

वारा वाजतो सीतळ । तेथें निर्माण जालें जळ । तें जळ आळोन भूगोळ । निर्माण जाला ॥ ९ ॥

जो थंड वारा वाहातो त्यांतून पाणी उत्पन्न होते. तें पाणी थिजते. त्यापासून पृथ्वी बनते.

When the wind blows cool then, `there' water is created. Then that Reality is the solidifying of this water and the earth is created (when thoughts and desires arise then, forms appear within this outside world and your attention becomes more limited).

त्या भूगोळाचे पोटीं । अनंत बीजंचिया कोटी । पृथ्वी पाण्या होता भेटी । अंकुर निघती ॥ १० ॥

पृथ्वीच्या पोटीं कोट्यावधि बिजें असतात. पाण्याशी त्यांचा संबंध आल्यावर त्यांतून अंकुर फुटतात.

Within the womb of this earth there lies this seed of the pure sattwa guna *(knowledge) and that endless atma. But when this seed meets with this earth and the water element then, a sprout comes out (here the gunas have manifested and then out of knowledge there appears `many' forms made of the gross elements; maharaj from the sprout house of knowledge the whole world comes). *(Where knowledge and the unmanifest gunas and elements reside; where further objectification lies dormant)

पृथ्वी वल्ली नाना रंग । पत्रें पुष्पांचे तरंग । नाना स्वाद ते मग । फळें जालीं ॥ ११ ॥

त्यांतून नाना प्रकारचे वृक्ष व वेली, नाना रंगाची पानें, फुलें आणि नाना प्रकारचे स्वाद असणारीं फळें निर्माण होतात.

This *earth is a creeper of `many' splendours and appearances. There are the fan- ciful imaginings of leaves and flowers, with `many' tastes. And afterwards that Reality appears as the fruits.3 *(The individual objects with name and form have appeared and when there is further imagination on account of good, bad etc. and the ego of the body makes this world its reality)

पत्रें पुष्पें फळें मुळें । नाना वर्ण नाना रसाळें । नाना धान्यें अन्नें केवळें । तेथून जालीं ॥ १२ ॥

नाना रंगांची व रसांनी भरलेलीं पानें, फुलें, फळें, आणि मुळें त्याचप्रमाणें नाना प्रकारची अन्नधान्यें सारी त्या अंकुरापासूनच निर्माण होतात.

Due to this root of mula maya there are the leaves, flowers and fruits and then, there are `many' colours and classes and `many' experiences and emotions. Due to this food of `I am', there are the `many' grains and all this has appeared from that pure knowledge `there'.

अन्नापासून जालें रेत । रेतापासून प्राणी निपजत । ऐसी हे रोकडी प्रचित । उत्पत्तीची ॥ १३ ॥

अन्नापासून वीर्य उत्पन्न होतें आणि वीर्यापासून प्राणी निपजतो. हा तर जीचवाच्या उत्पत्तीचा प्रत्यक्ष अनुभव आहे.

From this *`food' there has come the seminal fluid (ie. gross body objectification, "I am a man") and from the seminal fluid there comes the birth of a child in the 3 sadachar the sprout is maya, trunk is 3 gunas in balance, boughs are 3 gunas manifest, branches are elements, the sources of birth of the moving and unmoving are the leaves (ie. bodies) and the flowers are experiences, the fruits are pleasures and pains; and within these two there are the seeds of karma and the bird in the tree is the jiva. prana/breathing. In this way, that thoughtless Self and this ever-present `experience' take birth in a body. *(From that pure knowledge there comes this food `I am' on which this world depends and from this there comes the gross objectification. Then there are the `many' foods and from this blood and seminal fluid etc. are created. Then there are individual bodies and attraction and lust and babies etc.)

अंडज जारज श्र्वेतज उद्वीज । पृथ्वी पाणी सकळांचे बीज । ऐसें हें नवल चोज । सृष्टिरचनेचें ॥ १४ ॥

अंडज, जारज, स्वेदज आणि उद्भिज हे चारी प्रकारचे जीवप्राणी, पृथ्वी व पाणी यांच्यापासून उपजतात. या सृष्टिरचनेचें हेंच मोठें नवल आहे.

Then there are the births from the egg, the womb, sweat or warm vapour (ie. minute organisms like microbes, virus etc.) and the spontaneous appearance of the sprout from a seed. When there is the earth and water and this seed of the `all' then, to that thoughtless marvel there comes this *miracle that is the fanciful construction of a gross world. *(The miracle is that the One has taken `many' forms)

च्यारि खाणी च्यारि वाणी । चौर्‍यासि लक्ष जीवयोनी । निर्माण झाले लोक तिनी । पिंडब्रह्मांड ॥ १५ ॥

चार खाणी, चार वाणी, चौर्‍याांशी लक्ष जीवयोनी, तिन्ही लोक आणि सारें पिंडब्रह्मांड अशा प्रकारें निर्माण झालें.

Four wombs, four kinds of speech, the eighty-four lakh species of living beings, the three worlds, and the whole individual body and universe (pinda-brahmanda) - all of this came into being in this way.

मुळीं अष्टधा प्रकृती । अवघें पाण्यापासून जन्मती । पाणी नस्तां मरती । सकळ प्राणी ॥ १६ ॥

मुळांत अष्टधा प्रकृति आहे. तिच्यांतील पंचभूतांमध्यें पाणी असतें. त्या पाण्यापासून सारें जीव जन्मतात. पाणी मिळाले नाहीं तर सारें जीव मरतात.

At the root there is this eight-fold prakruti and from this water element, everything takes birth. And if this water is not (ie. gross objectification ceases) then the creature dies and in the prana there is this `all'. (Once you stop seeing the `soft' objects of this world then body consciousness ceases. When you stop seeing objects, you stop being an object and this fire element remains and there is the feeling of something non-specific within your vision. And when your breathing merges with the wind then, inside and outside do not remain and there is just the knowing of `I am')

नव्हें अनुमानचें बोलणें । याचा बरा प्रत्यय घेणें । वेदशास्त्रें पुराणें । प्रत्ययें घ्यावीं ॥ १७ ॥

हें कांहीं नुसतें कल्पनेनें बोलणें नाहीं. पाण्यापासून सारे जीव जन्मतात याचा अनुभव घेऊन पाहावा. वेद, शास्त्र व पुराणें प्रत्यक्ष अनुभवानें स्वीकारावी.

Due to this `speech' (ie. wind element), there is no guesswork and conjecture and afterwards, the best/essence of this `speech' is accepted by that nirgun. Due to the vedas, shasthras and puranas there should be the acceptance of that nirgun understanding. (The scriptures are teaching us, not this, not that/neti, neti and the great statements like, `You are That')

जें आपल्या प्रत्यया येना । तें अनुमानिक घ्यावेन । प्रत्ययाविण सकळ जना । वेवसाये नाहीं ॥ १८ ॥

जो सिद्धान्त आपल्या अनुभवास येत नाहीं. प्रत्यक्ष अनुभवाच्या परीक्षेला उतरत नाहीं, तो अनुमानानें स्वीकारु नये. जीवनांत व व्यवहारांत निर्णय घेतांना प्रत्यक्ष अनुभवावाचून दुसरें साधन नाही.

Even if that nirgun understanding has not come to you still, that Reality should not accept conjecture (ie. there should be this `all' at least. Therefore stop objectifying forms). Without that nirgun there cannot be this `all' nor the many activities of the people.

वेवसाये प्रवृत्ती निवृत्ती । दोहिंकडे पाहिजे प्रचिती । प्रचितीवीण अनुमानें असती । ते विवेकहीन ॥ १९ ॥

व्यवहार प्रपंचाचा किंवा परमार्थाचा दोन्हीकडे अनुभवच पाहिजे. अनुभव न घेतां जे लोक नुसतें कल्पनेनें चालतात, तें विवेकहीन असतात.

These activities of this world are, in truth, that non-activity of nivritti but, to under- stand this, that purush within this `experience' is required (ie. vivek is required to turn this objectification around and to return to where it arose. Without this `experience' there is guesswork and then that Reality lacks vivek)

ऐसा सृष्टिरचनेचा विचार । संकळित बोलिला प्रकार । आतां विस्ताराचा संहार । तोहि ऐका ॥ २० ॥

अशा रीतीनें विश्वरचना कशीं होतें हें थोडक्यांत वर्णन केलें. आतां या विश्व विस्ताराचा संहार कसा होतो तें ऐका.

In this way, that thoughtless Self and this delicate `speech' have become the ways and behaviours of the constructed gross creation. Now listen and there will also be the destruction of this expansion.

मुळापासून सवेटवरी । अवघा आत्मारामचि करी । करी आणि विवरी । येथेयोग्य ॥ २१ ॥

अगदी प्रारंभापासून अखेरपर्यंत सगळें कांहीं आत्मारामच घडवतो. तो जसें घडवून आणतो तसाच तो सगळ्याचा उलगडा करतो.

From the root to the end, everything is done by atmaram only. He is the proper doer and thinker and thoughtlessness also.

पुढें संव्हार निरोपिला । श्रोतीं पाहिजे ऐकिला । इतुक्याउपरी जाला । समास पूर्ण ॥ २२ ॥

पुढें संहार सांगितला आहे. तो जरुर ऐकावा. येथें हा समास संपला.

Ahead when there is His discourse then, there will be the dissolution of this gross creation. Therefore in the listener, there should be listening and afterwards when only this much is being made then, the composition of words will be completely finished (when there is only listening then, the words have done their work. For at best, words can only indicate and point to this `experience'). .