नामरूप — समास 4: प्रळये

पृथ्वीस होईल अंत । भूतांस मांडेल कल्पांत । ऐसा समाचार साध्यंत । शास्त्रीं निरोपिला ॥ १ ॥

संहारकाळीं पृथ्वीचा अंत होईल. पंचभूतांचा कल्पांत होईल. याची सविस्तर माहिती शास्त्रांमध्यें सांगून ठेवलेली आहे.

This earth will come to an end and the great elements will be disposed of when there comes the `end of imagining'. Within the shasthras there is such a discourse (ie. neti, neti) when one enquires and does not cease this enquiry.

शत वरुषें अनावृष्टि । तेणें जळेल हे सृष्टि । पर्वत माती ऐसी पृष्ठी । भूमीची तरके ॥ २ ॥

शंभर वर्षें पाऊस न पडल्यानें सृष्टि जळूं लागेल. पर्वत मोठमोठ्या भेगांमध्यें नाहींसे होतील.

When there has been one hundred years without rain (ie. rain is desire; there must be constant and sustained understanding that this gross creation is my imagination; my real nature is knowledge or existence and to exist these imaginings are not at all required) then, due to this, the gross creation will burn and the *mountains will be reduced to dust and in this way, the hard surface of this earth will be broken. *(Mountains are established concepts and this gross earth appears by holding these concepts on account of the feeling, "I am the body")

बारा कळीं सूर्यमंडळा । किर्णापासून निघती ज्वाळा । शत वरुषें भूगोळा । दहन होये ॥ ३ ॥

सूर्याच्या बारा कळांतील किरणांमधून ज्वाळा बाहेर पडतील. त्यामुळें शंभर वर्षें पृथ्वी जळत राहील.

When within prakruti/purush, this *sun of knowing shines so strong that, from her rays will come burning flames then, for one hundred years this gross earth will burn. *(I simply know, but what it is or is not, this I don't know; maharaj- when you awake, the light shines from within you)

सिंधुरवर्ण वसुंधरा । ज्वाळा लागती फणिवरा । तो आहाळोन सरारां । विष वमी ॥ ४ ॥

पृथ्वी जळतांना त्या जाळाचा रंग शेंदरी दिसतो. शेंदरी रंगाचा तो जाळ शेषापर्यंत जातो. त्यानें शेष भाजून भराभर वीष ओकतो.

Then this earth will grow so hot that the flames will reach *shesh and while everything is burning, He will hiss and vomit poison. *(The One who upholds the earth and That which remains when everything is negated/burnt)

त्या विषाच्या ज्वाळा निघती । तेणें पाताळें जळती । माहापावकें भस्म होती । पाताळ लोक ॥ ५ ॥

त्या विषांतून ज्वाळा भडकतात, त्यामुळें पाताळें जळतात. अशा या प्रचंड आगीनें पाताळें भस्म होतात.

Flames will flare up out of that poison (ie. the understanding, `Nothing is true') and due to this, the world of patala will burn (and the fructifying karmas arising from out of this causal body of ignorance will be of no consequence). Due to this great fire, the world of patala (ie. the ignorance that covers knowledge and is the cause of this objective world) will be turned to ashes. (In these fires of knowing, the gunas of raja/brahma and tama/mahesh are destroyed and only sattwa/vishnu remains)

तेथें माहाभूतें खवळती । प्रळयेवात सुटती । प्रळयेपावक वाढती । चहुंकडे ॥ ६ ॥

मग महाभूतें खवळतात. प्रलयाचा वारा सुटतो, प्रलयाचा अग्नि भडकतो सगळें व्यापून टाकतो.

That One `there' will be awoken and due to the great element space (ie. witnessing), the wind of dissolution will be let loose to fan the fires of dissolution and destroy everything in every direction.

तेथें अकरा रुद्र खवळले । बारा सूर्य कडकडिले । पावकमात्र येकवटले । प्रळयेकाळीं ॥ ७ ॥

त्यावेळीं अकरा रुद्र खवळतात. बारा सूर्य कडाडतात. अशा रीतीनें प्रलयकाल आला म्हणून सर्व अग्नि एकवटून येतात.

When `there' will be the *awakening of the eleven rudras (mahesh- I know nothing) then, the twelve suns (I know) will rage and form one complete fire at this time of dissolution (maharaj- ignorance and knowledge are two sides of the same coin). *(You are awakening from your dream)

वायो विजांचे तडाखे । तेणें पृथ्वी अवघी तरखे । कठिणत्व अवघेंचि फांके । चहुंकडे ॥ ८ ॥

वायु व विजा यांचे तडाखे बसतात. त्या योगानें सारी पृथ्वी तडकते, फूटूं लागते. तिचा कठिणपणा चारी बाजूला पसरतो.

With great force this wind will blow and due to this, the earth element and those `many' things will be battered and their hardness, caused by gross perception, will be scattered in all directions.

तेथें मेरुची कोण गणना । कोण सांभाळिल कोणा । चंद्र सूर्य तारांगणा । मूस आली ॥ ९ ॥

तेथें मेरुची किंमत उरत नाहीं. कोणी कोणास सांभाळू शकत नाहीं. चंद्र, सूर्य व तारेायांच एकच गोळा होऊन जातो.

4sadachar V. 1733. When that pure sky becomes this chid-ananda then, upon brahman there has appeared this cloud of maya (ie. vidya maya). This then brings the darkness of ignorance (ie. avidya maya) and the mind flashes like lightning and that thoughtless Self thunders "I am a body" (then you who are brahman imagines, "I am a jiva" and you want to know so `many' things. Then the mind flashes like lightning, revealing some object in the darkness of ignorance). In this darkness of forgetfulness and infatuation, God with His `play' makes the rains pour down. And it is only when the wind of understanding blows, that thoughtlessness disperses these rains. 9. Then the moon, the sun and star system (ie. objective world) will all be merged in this one mould of chaitanya (ie. one moving `all'). `There' who will have regard for meru mountain (`I am')? For `there' who will there be, to give regard to what?

पृथ्वीनें विरी सांडिली । अवघी धगधगायेमान जाली । ब्रह्मांडभटी जळोन गेली । येकसरां ॥ १० ॥

मग भयंकर महावृष्टी होते. त्या पाण्यांत जळून राख झालेली पृथ्वी विरुन जाते.

This power of the earth element slipped away when, this fierce fire of knowing burnt every name and form. Then the brahmanda that had been formed from this fire was all at once burnt by this fire (due to this fire of knowing, the grosser elements had appeared and the gross creation had taken place. And just as this knowing is the base of the objective world, by returning to this base, all that is gross will be destroyed).

जळोनि विरी सांडिली । विशेष माहावृष्टी जाली । तेणें पृथ्वी विराली । जळामधें ॥ ११ ॥

भाजलेला चुना जसा पाण्यांत चट्दिशी विरतो, त्याचप्रमाणें पृथ्वी प्रलयकालच्या अतिवृष्टीमध्यें चटकन विरुन जाते.

When there was this burning, the earth's power could not remain and the great rains came and dissolved this earth element in the great waters (when the mind stopped naming then, the objects were burnt and what was perceived was a world without names and individual objects ie. becoming less objective).

भाजला चुना जळीं विरे । तैसा पृथ्वीस धीर न धरे । विरी सांडूनिया त्वरें । जळीं मिळाली ॥ १२ ॥

शेष, कूर्म, वराह गेल्यानें पृथ्वीचा आधार नाहींसा होतो. आपला कठिणपणा सोडून ती पाण्यांत विरुन जाते.

This earth dissolved, like baked lime dissolves in water and its ability to support everything did not remain. Having lost this power of naming it quickly disappeared within the waters.

शेष कूर्म वार्‍हाव गेला । पृथ्वीचा आधार तुटला । सत्व सांडून जळाला । मिळोन गेली ॥ १३ ॥

शेष, कूर्म, वराह गेल्यानें पृथ्वीचा आधार नाहींसा होतो. आपला कठिणपणा सोडून ती पाण्यांत विरुन जाते.

shesh, the great turtle and the great boar had left and so the support of this earth had gone. Having lost its substantiality/realness it merged in the water and was destroyed. (Having understood that the objects are our own mental creations, shesh the Knower and the incarnations of vishnu, the knowing, went to their own place and stayed and offered no further support to an imagining mind)

तेथें प्रळयेमेघ उचलले । कठिण घोषें गर्जिनले । अखंड विजा कडकडिले । ध्वनि घोष ॥ १४ ॥

मग आकाशांत प्रलयकालचे प्रचंड ढग प्रगट होतात. त्याच्यां घर्षाणाचा भयंकर गडगडाट होऊन विजांचाही कडकडाचा आवाज सारखा चालू राहतो.

Then `there' was the coming together of the clouds of dissolution (ie. ignorance; I know nothing) and there was the loud, continuous roaring of the thunder of maya (`I am'). Then that unbroken swarup was this thunderous roar accompanied by flashes of lightning (ie. the flashes of the mind that had once revealed the gross objects in the darkness of avidya maya now, flashed in the darkness of vidya maya ie. ignorance of the Reality, and revealed this `all' and there was the roar `I am').6

पर्वतप्राये पडती गारा । पर्वत उडती ऐसा वारा । निबिड तया अंधकारा । उपमाचि नाहीं ॥ १५ ॥

डोंगराएवढ्या मोठ्या गारा पडूं लागतात. डोंगर उडतात असा प्रचंड वारा वाहुं लागतो. अगदीं घनदाट अंधार पडतो त्याला कांहीं उपमाच देता येत नाहीं.

Then even if *hailstones the size of mountains tumble down still, the wind is so powerful that it blows away these mountains (ie. any concepts that may arise are immediately cast off by this wind). But nothing could be compared to that dense darkness that conceals that Reality (ie. how to describe ignorance?). *(Hailstones are hardened water only ie. names and forms; concepts that appear as hard and as real as mountains)

सिंधु नद्या एकवटल्या । नेणो नभींहून रिचवल्या । संधिच नाहीं धारा मिळाल्या । अखंड पाणी ॥ १६ ॥

आकाशांतून एकत्र आल्याप्रमाणें समुद्र व सार्‍या नद्या एकरुप होतात. वेगळें प्रवाहच न राहील्यानें सगळीकडें पाणीच पाणी दिसते.

The *seas and the rivers had all come together as one water, for not-knowingness poured down from these clouds. There was no interruption in this rain and that unbro- ken swarup was mixed with this one water (that unbroken swarup `there' is always there, but covered over by the thoughts and covered over by this knowledge/ignorance). *(maharaj- `the child says, `Look father water' and the father replies, `No son that is the sea.' But the son was right. They put more ignorance in you'; This differentiating ceased and the one water was perceived; and there was a world without `many' names)

तेथें मच्छ कूर्म सर्प पडती । पर्वतासारिखे दिसती । गर्जना होतां मिसळती । जळांत जळें ॥ १७ ॥

तेथें मासे, कासवें, सर्प असे सर्व डोंगरासारखें दिसतात. पण मोठ्या घनगर्जनेबरोबर ते पाण्यांत गडप होतात.

When that brahman `there' and the great fish and the great turtle and shesh had tumbled down into body consciousness then, concepts appeared as big as mountains (the concepts that support this gross world appear to be real for their base is real; but 6 sadachar clouds are maya, lightening is mind and thunder is `I am'. It says, `Though the mind has the eyes of knowledge, they had been lost in the darkness caused by the clouds'. 715. Then even if *hailstones the size of mountains tumble down still, the wind is so powerful that it blows away these mountains (ie. any concepts that may arise are immediately cast off by this wind). But nothing could be compared to that dense darkness that conceals that Reality (ie. how to describe ignorance?). *(Hailstones are hardened water only ie. names and forms; concepts that appear as hard and as real as mountains) in truth, they are only concepts and by wise vivek they are wasted away in purifying waters of understanding). But when there is the roar of this thunder `I am' then, the waters mixed in the waters. (When one forgets Oneself then brahman, the incarnations of vishnu ie. knowledge and shesh/purush, tumble down into body consciousness and there are so `many' concepts. But when the mind drops these concepts and each `soft' water form merged with the next then, body consciousness cannot remain)

सप्त सिंधु आवर्णीं गेले । आवर्णवेडे मोकळे जाले । जळरुप जालियां खवळले । प्रळयेपावक ॥ १८ ॥

सात समुद्र सपाटून वाढतात. व त्यांचें प्रवाहपाणी आवरणोदकापर्यंत वाढते. त्यामुळें विश्र्वाला वेढणारे आवरणोदक मोकळें होतें. असें सर्व जलमय झाल्यानें प्रळयाग्नि खवळतो.

This ring of seven seas* that had held together the earth gave up its controlling power and became unbound and open. There was only this water form when the fires of dissolution flared up. *(These seas had been the `soft' creation of objects, the beginning of separate forms. They left this power and gathered together as one purifying water form. Then the fires of knowing arose and there was only the perception of something outside of oneself, `I don't know what it is or what it is not')

ब्रह्मांडाऐसा तप्तलोहो । शोषी जळाचा समूहो । तैसें जळास जालें पाहो । अपूर्व मोठे ॥ १९ ॥

विश्र्वाचा तापलेला जणुं काय लोखंडाचा गोळा सागळे पाणी शोषून टाकतो. पाण्याच्याबाबतींत असें विलक्षण घडतें.

The brahmanda became red hot like a furnace and this dried up this mass of water. The one who sees this end of these waters is that great atma.

तेणें आटोन गेलें पाणी । असंभाव्य माजल वन्ही । तया वन्हीस केली झडपणी । प्रंयवातें ॥ २० ॥

प्रलयाग्निमुळें सारें पाणी आटतें आणि मग कल्पना करतांच येणार नाहीं येवढी आग भडकते. त्या आगीला प्रलयकालचा वायु झडपतो.

When this water dried up, the fire increased beyond anything the mind could imagine. But then, that fire was extinguished by the wind of dissolution (then there is no inside and outside of yourself; for there is you only).

दीपस पालव घातला । तैसा प्रळयेपावक विझाला । पुढें वायो प्रबळला । असंभाव्य ॥ २१ ॥

पदराच्या वार्‍यानें जसा दिवा विझावा तसा प्रलयाग्नि विझतो. मग अकल्पनीय असा वारा वाहुं लागतो.

And just like a lamp being put out, the wind of dissolution extinquished this fire. And afterwards the wind was so powerful, beyond anything the mind could imagine.

उदंड पोकळी थोडा वारा । तेणें वितळोन गेला सारा । पंचभूतांचा पसारा । आटोपला ॥ २२ ॥

पण आकाशाची पोकळी अनंत असून वारा थोडा असतो. त्यामुळें वारा त्या पोकळींत नाहींसा होतो. अशा प्रकारें पंचमहाभूतांचा पसारा संपतो.

That vast paramatma within the emptiness of space made this wind insignificant and due to this, the wind was completely absorbed. Then the expansion of the five elements was brought under control.

महद्भूत मूळमाया । विस्मरणें वितुळें काया । पदार्थमात्र राहावया । ठाव नाहीं ॥ २३ ॥

अंतरात्मा व मूळमाया यांना स्वतःचा विसर पडतो. आणि त्यांचा आकार किंवा देह वितळून जातो. मग कोणताही निर्मित पदार्थ राहण्यास जागाच उरत नाहीं.

When there is that great element space and mula maya, and He forgets her then, her body is dispersed and there is no place for even this `object' (ie. existence) to stay.

दृश्य हलकालोळें नेलें । जड चंचळ वितुळलें । याउपरी शाश्र्वत उरलें । परब्रह्म तें ॥ २४ ॥

याप्रमाणें संहाराच्या धूमाकुळांत सारें दृश्य नाहींसे होते. जड व चंचळ वितळून जाते. सगळें नाहींसे झाल्यावर जें केवळ उरतें तेंच परब्रह्म होय.

Then the visible is demolished and cast away. When the inert and the moving abates and afterwards this `speech of the all' is gone, then that eternal remains and that is parabrahman. .