नामरूप — समास 5: कहाणीनिरुपण

कोणी येक दोघे जण । पृथ्वी फिरती उदासीन । काळक्रमणें लागून । कथा आरंभिली ॥ १ ॥

एकदां दोन मित्र अनासक्तपणें पृथ्वीवर फिरत होते. वेळ जावा, करमणूक व्हावी म्हणून एकानें दुसर्‍याला गोष्ट सांगायला सुरवात केली.

The One had the body of these `two' (ie. purush/prakruti) and turned away from this earth with indifference. Due to the progression of `time' this `story' had begun.

श्रोता पुसे वक्तयासी । काहाणी सांगा जी बरवीसी । वक्ता म्हणे श्रोतयासी । सावध ऐकें ॥ २ ॥

ऐकणारा संगणार्‍यास म्हणाला कीं, तुम्हीं एखादी चांगली गोष्ट सांगा. त्यावर सांगणारा म्हणाला कीं, मी अशी गोष्ट सांगतो, पण ती तूं लक्ष देऊन ऐकली पाहिजेस.

The listener asked the speaker, "Tell me this good story." So the speaker says to the listener, "Just listen and be alert." (The listener and the speaker are within you only; the speaker's speech is `I am He' and the listener should hear this only)

येकें स्त्रीपुरुषें होतीं । उभयेतांमधें बहु प्रीति । येकरुपेंचि वर्तती । भिन्न नाहीं ॥ ३ ॥

एक स्त्री-पुरुष असें जोडपें होतें. त्यांचें एकमेकांवर अतिशय प्रेम होते. ते येवढें कीं, दोघांमध्यें वेगळेंपण मुळींच नव्हतें.

There was a married couple, a woman and a man, and they had great love for one another. They lived so entirely as one that there was no separateness between them at all.

ऐसा कांहीं येक काळ लोटला । तयांस येक पुत्र जाला । कार्यकर्त आणि भला । सर्वविषीं ॥ ४ ॥

बराच काळ गेल्यानंतर त्यांना एक मुलगा झाला. त्याचें नांव विष्णु. सर्वच बाबतींत तो चांगला असून मोठा कार्यकर्ता होता.

In this way, this `thing' and the One were passing the `time' and then one son appeared to them. He was involved in every action; he was virtuous and wise with regards to this `all' (The gunas begin to manifest. First there is the sattwa guna, vishnu and a body appears in your awareness).

पुढें त्यासहि जाला कुमर । तो पित्याहून आतुर । कांहीं तदर्ध चतुर । व्यापकपणें ॥ ५ ॥

पुढें विष्णुला पण मुलगा झाला. बापापेक्षां तो उतावीळ व चंचळ होता. तो अर्धा शाहाणा होता पण त्यानें व्याप फार वाढवला.

Later, he also had a son. He was more eager to involve himself in the world than his father was and therefore his pervasiveness was only half that of his father and therefore this `thing' was only half understood (ie. rajo guna, lord brahma. Then knowing gives way to the knowing of `many' objects). (rajo guna, you know and that is knowledge, but you don't know what it is and that is ignorance. And therefore you want to give it a name)

तेणें व्याप उदंड केला । बहुत कन्यापुत्र व्याला । उदंड लोक संचिला । नाना प्रकारें ॥ ६ ॥

त्यानें व्याप फार केला. त्याला खूप मुलगें व मुली अशी संतती झाली. नाना प्रकारचे पुष्कळ लोक त्यानें निर्माण केलें.

Due to this son, that vast paramatma was constantly occupied in thoughts and then this `all' had many sons and daughters (brahma ie. buddhi creates different names and forms out of this `all'). Then that paramatma that is amassed everywhere was this world of `many' ways and forms.

त्याचा पुत्र जेष्ठ । तो अज्ञान आणि रागिट । अथवा चुकता नीट । संव्हार करी ॥ ७ ॥

त्याचा मोठा मुलगा रुद्र. तो फार रागीट व अज्ञानी होता. कोणाचें कांहीं चुकलें कीं, संहार करणें हेच त्याचे काम होते.

The eldest son of brahma, the great grandson of that paramatma was ignorant and angry. And if you were to make a mistake then He was the destroyer (ie. He has become the tamo guna of mahesh; you have taken yourself to be a body and forgot this `all'. Then this ignorance gets called sleep and sleep is like a small death. They destroy you and this world).

पिता उगाच बैसला । लेकें बहुत व्याप केला । सर्वज्ञ जाणता भला । जेष्ठ पुत्र ॥ ८ ॥

मूळपुरुष पिता स्वस्थ बसला होता. त्याच्या मुलानें म्हणजें विष्णुनें पुष्कळ व्याप केला. पण तो सर्वज्ञ, जाणता, चांगला व सर्वांत वडिल होता.

Therefore the father remained still and silent. Due to His son, there was the constant activity of this `all'. For that eldest son was the Knower of this `all', most intelligent, virtuous and wise.

नातु त्याचें अर्ध जाणे । पणतु तो कांहींच नेणें । चुकतां संव्हारणें । माहा क्रोधी ॥ ९ ॥

नातु, ब्रह्मदेव अर्धा जाणता होता. आणि पणतु रुद्र तर कांहींच जाणता नव्हता. तो भयंकर रागीट असल्यानें जरा चूक झाली कीं, संहार करण्यास तयार होता.

Then there was the grandson who knew only half of what the Knower knew. And there was the great grandson and he did not even know this `thing'. And whenever you made a mistake (ie. when you leave knowing), that `great angry one' destroys everything.

लेक सकळांचें पाळण करी । नातु मेळवी वरिचावरी । पणतु चुकल्यां संव्हार करी । अकस्मात ॥ १० ॥

मुलगा सगळ्यांचे पालन-पोषण करतो. नातु परस्पर मिळवून खातो, तर पणतु चुकलेल्यांचा तत्काळ संहार करतो.

The son was the protector of this `all'. The grandson continuously added to this gathering and the great grandson suddenly destroys when a mistake has been made.

नेमस्तपणें वंश वाढला । विस्तार उदंडचि जाला । ऐसा बहुत काळ गेला । आनंदरुप ॥ ११ ॥

आपल्या या कुटुंबाचा वंश नियमितपणें वाढत गेला. आणि खूप पसारा वाढला. पसारा वाढला तरी प्रथम बराच काळ मोठ्या आनंदांत गेला.

That vast paramatma became limited (ie. "I am a body") and this family grew and kept expanding. Due to this, this `time of the all' that had passed by in bliss/ananda was lost.

विस्तार वाढला गणवेना । वडिलांस कोणीच मानीना । परस्परें किंत मना । बहुत पडिला ॥ १२ ॥

पण विस्तार जेव्हां अमर्याद वाढला. तेव्हां मात्र काळ बदलला. वडिलांचें कोणी ऐकेना. त्यांना कोणी मान देईना. देवाला लोक विसरले. संशयानें आपापसांत कलह लागलें.

This expansion continued to expand until it could no longer be counted and then no one had any respect for the elder (ie. atma). And due to confrontations, doubts and the prohibited, this `all' was lost.

उदंड घरकळ्हो लागला । तेणें कित्येक संव्हार जाला । विपट पडिलें थोरथोरांला । बेबंद जालें ॥ १३ ॥

फार मोठ्या प्रमाणांत गृहकलह निर्माण झाला. कुटुंबसंस्था विघटीत होऊं लागली. त्यामुळें पुष्कळ लोक मारलें गेलें. मोठ्यांचें एकमेकांशी पटेना. त्यामुळें बेबंदशाही माजली.

Then that vast paramatma began to quarrel and due to this, that One within the `many' was destroyed. For that great head of the family had fallen into these debates, arguments and doubts of the `many' and lost Himself.

नेणपणें भरीं भरले । मग ते अवघेच संव्हारले । जैसे यादव निमाले । उन्मत्तपणें ॥ १४ ॥

आपल्या वागण्याचा परिणाम फार वाईट होईल हें अज्ञानानें न कळल्यानें सारेजण भलत्या भरीस पडले व उन्मत्तपणानें यादव जसें समूल नाश पावलें तसाच यांचाही संहार झाला.

Then there was an overflowing of ignorant pride and that Reality was destroyed by `many' things and `many' bodies. It was just like the *yadavas; for they also were destroyed because of their pride (ie. sleep and death/ignorance is sure to come if you take the ego of "I am a body"). *(krishna's adopted caste. He did not truly belong to this caste, for He was a King)

बाप लेक नातु पणतु । सकळांचा जाला निपातु । कन्या पुत्र हेतु मातु । अणुमात्र नाहीं ॥ १५ ॥

बाप, मुलगा, नातु, पणतु या सगळ्यांचा निःपात झाला. त्यामुळें त्यांच्या मुलीं, त्यांचे मुलगे, त्या मुलाबाळांचे हेतु व त्यांच्या जीवनकथा , यापैकीं कांहींही शिल्लक उरलें नाहीं.

The father and the son, grandson and great grandson of the `all' were totally de- stroyed. Then this *virgin girl (sharada/power) and her sons (gunas), this original desire/intent and that great action do not remain in the end. *(How can the sons of a virgin be true?)

ऐसी काहाणी जो विवरला । तो जन्मापासून सुटला । श्रोता वक्ता धन्य जाला । प्रचितीनें ॥ १६ ॥

ही कहाणी मी सांगितली. तिचें मनन करणारा जन्ममरणाच्या चक्रांतून मुक्त होतो. श्रोता व वक्ता स्वानुभवानें धन्य होतात.

When that purush investigates this `story' then, He will escape birth and death. For when there is a listener and a speaker then, on account of this sagun `experience' there will be the blessing of that nirgun understanding. (The listener to this `speech' of the speaker is within every creature, but only in this human body and with vivek can this be realized)

ऐसी काहाणी अपूर्व जे ते । उदंड वेळ होत जाते । इतुकें बोलोन गोसावी ते । निवांत जाले ॥ १७ ॥

ही कहाणी मोठी अपूर्व आहे. ती सारखी घडत राहातें. इतकें सांगून स्वामींनी आपलें बोलणें थांबवले.

Whenever there is this `story' then, there is `that which never has taken place before' (ie. realization). That vast paramatma has come and gone in `many' births but when only this `story' gets `spoken', then he becomes that Master of renunciation and remains calm and still.

आमची काहाणी सरो । तुमचे अंतरीं भरो । ऐसें बोलणें विवरो । कोणीतरी ॥ १८ ॥

आमची कहाणी सरो. ती तुमच्या अंतःकरणांत भरो. या कहाणीवर कोणीतरी मनन करो.

Our story is over and this story should overflow in your inner space and in this way, this empty and worthless body should be investigated by this `speech'.

चुकत वांकत आठवलें । इतुकें संकळित बोलिलें । न्यूनपूर्ण क्ष्मा केलें । पाहिजे श्रोतीं ॥ १९ ॥

चुकतमाकत जेवढें आठवलें तेवढें एकत्र करुन सांगितलें. त्यांत जें कमीजास्त झालें असेल त्याबद्दल श्रोत्यांनी क्षमा करावी.

Whatever has been forgotten is to be remembered; by reducing it to this much only (ie. forgetting is remembering), there is this `speech'. Incomplete and complete, both concepts should be left aside and forgiven by the good `listener' (nothing needs to be changed, you are already That; just listen to this `speech').

ऐसी काहाणी निरंतर । विवेकें ऐकती जे नर । दास म्हणे जग्गोधार । तेचि करिती ॥ २० ॥

अशी ही कहाणी जे निरंतर विवेकानें ऐकतात तेच जगाचा उद्धार करतात. असें श्रीरामदास म्हणतात.

This story is that *nirantar; swami ramdas says, "When the man listens with vivek to mula maya then, that Reality gets lifted out of this world." *(parabrahman ie. without an inner space; beyond time and space)

त्या जगोद्धारचें लक्षण । केलें पाहिजे विवरण । सार निवडावें निरुपण । याास बोलिजे ॥ २१ ॥

जगाचा उद्धार म्हणजें काय याचें विवेचन करणें जरुर आहे. सारअसारांच्या मिश्रणांतून सार निवडून बाजूस काढणें याचे नांव निरुपण होय.

When there is this attention that lifts one out of this world then, there should be further investigation. That is the discourse that determines and chooses the essence from this `speech' (ie. non-essence).

निरुपणीं प्रत्ययें विवरावें । नाना तत्वकोडें उकलावें । समजतां समजतां व्हावें । निःसंदेह ॥ २२ ॥

माणसानें निरुपण ऐकावें. आपण जें ऐकलें तें प्रत्यक्ष अनुभव घेऊन समजून घ्यावें. विश्र्वरचनेंत आढळणार्‍या अनेक तत्वांची गुंतागुंत उकलावी. आणि कहाणी समजतां समजतां संपूर्ण संदेहरहित होऊन जावें.

The knots of the `many' gross elements should be disentangled and that thoughtless nirgun within this sagun discourse should be searched for. If this `speech' is continuously understood then, there will be doubtlessness (lit. no body).

विवरोन पाहातां अष्ट देह । पुढें सहजचि निःसंदेह । अखंड निरुपणें राहे । समाधान ॥ २३ ॥

पिंड व ब्रह्मांड मिळून असणारें हें आठ देह आहेत. त्यांचें विवरण केलें असतां माणसाला आपोआपच निःसंदेहता प्राप्त होते. साररुप ब्रह्म हातीं लागल्यानें मग अखंड समाधान मिळतें.

If there is this investigation then, the eight bodies will be understood and there will be that doubtless natural swarup. And due to this discourse, that unbroken contentment remains.

तत्वांचा गल्बला जेथें । निवांत कैंचें असेल तेथें । याकारणें गुल्लिपरतें । कोणीयेकें असावें ॥ २४ ॥

ज्या ठिकाणीं तत्वांची गडबड आहे त्या ठिकाणीं निवांतपणा असणें शक्य नाहीं. म्हणून ज्याला समाधान हवें त्यानें या गोंधळाच्या अलीकडेच राहणें अवश्य आहे.

When `here' is the confusion and disorder of the gross elements then, how can `there' be silent? Therefore by means of this `speech', that One who is within everyone should be far away from any confusion.

ऐसा सूक्ष्म संवाद । केलाचि करावा विशद । पुढिले समासीं लघुबोध । सावध ऐका ॥ २५ ॥

असें जें सूक्ष्म विवेचन आहे तें पुनः स्पष्ट करुन समजून घ्यावें. पुढील समासांत लघुबोध सांगणार आहे. तो लक्ष देऊन ऐकावा.

Such is the subtle dialogue that should be made over and over in the mind until one becomes completely open and clear. Now if you listen alertly then, this collection of words is of little worth afterwards. .