नामरूप — समास 6: लघुबोध

जें बोलिजेती पंचतत्वें । त्यांची अभ्यासाया नावें । तदुपरी स्वानुभवें । रुपें जाणावीं ॥ १ ॥

ज्यांना पंचतत्वें म्हणतात, त्यांची नांवे माहित करुन घ्यावी. त्यानंतर अनुभवानें त्यांचें स्वरुप समजून घ्यावें.

These five gross elements will get called mula maya if this `name'/`I am' is carefully studied. Then afterwards, on account of this `I am' form, one should know one's own Self through Self-experience.

यामधें शाश्र्वत कोण । आणी अशाश्र्वत कोण । ऐसें करावें विवरण । प्रत्ययाचें ॥ २ ॥

त्यांच्यामध्यें शाश्र्वत कोणतें व अशाश्र्वत कोणतें ते प्रत्यक्ष अनुभवानें निश्र्चित करावें.

In this `speech', who is eternal and who is non-eternal? Such is the investigation of that nirgun.

पंचभूतांचा विचार । नांवरुप सारासार । तोचि बोलिला निर्धार । सावध ऐका ॥ ३ ॥

आतां पंचभूतांचा विचार करु. त्यांची नांवें, त्यंचें स्वरुप, त्यांच्यात सारासार काय, हें सगळें आतां निश्र्चितपणें सांगतों. तें लक्षपूर्वक ऐकावें.

There are the non-eternal five great elements and there is thoughtlessness. There is this gross body with its name and there is the vivek between that essence and non- essence. And if that `one who requires no support' appears as this `speech' then, just listen carefully (if you who have taken yourself to be a body starts to use some vivek then, objectification would cease and this knowing of `I am' will be revealed. Then this non-essence should be let slip by the one who is truly that thoughtless eternal essence).

पृथ्वी आप तेजो वायो आकाश । नावें बोलिलीं सावकास । आतां रुपाचा विश्र्वास । श्रवणें धरावा ॥ ४ ॥

पृथ्वी, आप, तेज, वायु आणि आकाश अशीं त्या पंचभूतांची नांवें आहेत. आतां त्यांचे स्वरुप सांगतो, तें ऐका.

There is the earth, water, fire, wind and space and due to this knowing there is this easy `speech'. Now, have faith in this `form' and hold it firmly, by just listening.

पृथ्वी म्हणिजे ते धरणी । आप म्हणिजे तें पाणी । तेज म्हणिजे अग्नि तरणी । सतेजादिक ॥ ५ ॥

पृथ्वी म्हणजे जमीन, आप म्हणजे पाणी, तेज म्हणजे अग्नि, सूर्य वगैरे तेजयुक्त पदार्थ समजावेत.

8The elements mix together and become gross. shri siddharameshwar maharaj had his disciples study being a particular element for a week and the next week another element. 5. When there is the earth element then, that Reality should be called the world. When there is the great water element then, that Reality should be called water. When there is the fire then, there is the fire, the sun and luminous bodies etc. (and not that Reality).

वायो म्हणिजे तो वारा । आकाश म्हणिजे पैस सारा । आतां शाश्वत तें विचारा । आपलें मनीं ॥ ६ ॥

वायु म्हणजे वारा, आकाश म्हणजे सारी जागा, आतां आपल्या मनांत शाश्र्वतपणाचा विचार करुं.

When there is the wind then, that paramatma should be called the air and the space should be called complete emptiness. Now when there is space then, that eternal thoughtless Self is in your mind as `I am'.

येक शीत चांचपावें । म्हणिजे वर्म पडे ठावें । तैसें थोड्या अनुभवें । बहुत जाणावें ॥ ७ ॥

भाताचे एक शीत चाचपून बघितलें कीं, भात शिजला कां नाहीं तें समजते. त्याचप्रमाणें थोड्या अनुभवावरुन संपूर्ण विश्र्वाचा स्वभाव समजून घ्यावा.

Only one grain of cooked rice needs be pinched to discover if the rice is tender. In the same way, in this small moment, this `experience' of the `all' should be known (take hold of this moment before you and inquire into its nature. For within this present small moment, knowledge is present. In this knowledge, when a thought is allowed to arise then, the whole gross world appears. But when you see everywhere and everything with the eyes of `experience' ie. nothing is there, then in every successive moment, this `all' can also be found and it will grow so large that, finally you do not remain)

पृथ्वी रचते आणि खचते । हें तो प्रत्ययास येतें । नाना रचना होत जाते । सृष्टिमधें ॥ ८ ॥

पृथ्वीचा विचार केला तर असें समजतें कीं मातीची रचना करतां येते पण ती थोड्याच वेळांत मोडतें. त्यामुळें पृथ्वीवर अशा रचना होतात व कालांतरानें मोडतात.

There is the earth element that gets constructed and destroyed and there is the thoughtlessness that brings the nirgun understanding. And in this gross creation it is only the `many' constructions that come and go (in the gross creation the `many' names and forms get destroyed, but that `thoughtless' paramatma still remains).

म्हणौन रचतें तें खचतें । आप तें हि आटोन जाते । तेज हि प्रगटोन विझतें । वारें हि राहे ॥ ९ ॥

म्हणून जें रचलें जातें तें मोडते हें पृथ्वीच्या बाबतींत अनुभवास येते. त्याचप्रमाणें पाणी आटून जाते. अग्नि पेटतो व विझून जातो. आणि वारा वाहतो व थांबतों.

Therefore, the earth gets created and destroyed. The water also gets dried up. The fire also shines and is extinguished and the wind also becomes still (the great elements are ultimately that indestructible Reality).

अवकाश नाममात्र आहे । तें हि विचारिता न राहे । एवं पंचभूतिक राहे । हें तो घडेना ॥ १० ॥

आकाशामध्यें अवकाश नावापुरता असतो जरा विचार केल्यास तोही उरत नाहीं. यामुळें लक्षांत येतें कीं पंचभूतांपासून निर्माण झालेले कांहींहीं कायम टिकणारे नाहीं. कायम टिकेल हें शक्य नाहीं.

If there is only this `name' then, *space must be there and when there is thought- lessness then, the space and `name' do not remain. Thus, as long as the five elements remain, then that thoughtless paramatma is not accomplished. *(maharaj- when space is there then, knowledge must be there)

ऐसा पांचा भूतांचा विस्तार । नासिवंत हा निर्धार । शाश्र्वत आत्मा निराकार । सत्य जाणावा ॥ ११ ॥

याप्रमाणें पांच भूतांचा पसारा नाशवंत आहे. हें अगदी निर्विवाद आहे. आत्मा मात्र शाश्वत आहे. सत्य आहे. पण तो निराकार आहे.

For when there is the expansion of the five great elements then, it is that thoughtless Self appearing as the destructible. But that eternal atma is formless and that Truth should be known.

तो आत्मा कोणास कळेना । ज्ञानेंविण आकळेना । म्हणोनियां संतजना । विचारावें ॥ १२ ॥

तो आत्मा कळण्यास फार कठीण आहे. ज्ञानावांचून तो इतर कशानेंही आकलन होत नाहीं. म्हणून संतसज्जनांकडे जाऊन त्यांना आत्मा कसा ओळखावा हें विचारावें.

That atma cannot be understood by this `all'; yet without knowledge of this `all', that atma cannot be comprehended. Therefore the Saint within this world should gain that thoughtless understanding.

विचारितां सज्जनांसी । ते म्हणती अविनासी । जन्म मृत्यु आत्मयासी । बोलोंच नये ॥ १३ ॥

आत्मस्वरुप कसें आहे? हा प्रश्र्ण संतांना विचारला तर तें उत्तर देतात कीं, आत्मा अविनाशी आहे. आत्म्याला जन्म नाहीं तसा मृत्युपण नाहीं.

The one who is thoughtless is called the Saint and He is indestructible. Birth and death should never be said of that atma (birth and death comes to this `all' but not to the atma).

निराकारीं भासे आकार । आणी आकारीं भासे निराकार । निराकार आणी आकार । विवेकें वोळखावा ॥ १४ ॥

निराकारांत आकाराचा भास होतो. आणि आकारांत निराकाराचा भास होतो. दोन्ही एकमेकांत मिसळल्याप्रमाणें भासतात. म्हणून निराकार व आकार एकमेकांपासून विवेकानें वेगळें करावें.

In that formless, the form appears and in the form, that formless has appeared (ie. form is that formless taking form). That formless and form should be understood by vivek (ie. form is created by words and thoughts and it changes every moment).

निराकार जाणावा नित्य । आकार जाणावा अनित्य । यास बोलिजे नित्यानित्य । विचारणा ॥ १५ ॥

जें निराकार तें नित्य व शाश्वत असतें. व साकार तें अनित्य व अशाश्वत असतें. साकार निराकार हे गुणधर्म विवेकानें जाणणें यास नित्यानित्यविचार म्हणतात.

That formless should be known as indestructible and the form should be known as destructible (non-atma; body, mind etc). By discriminating between indestructible and destructible this `speech' gets formed (see 13.1).

सारीं भासे असार । आणि असारीं भासे सार । सारासार विचार । शोधून पाहावा ॥ १६ ॥

त्याचप्रमाणें जें सार आहे त्यांत असाराचा भास होतो. आणि जे असार आहे त्यामधें साराचा भास होतो. पण माणसानें सारासार विचार करुन सार असार वेगळें शोधून काढावें.

Now in the essence (I do not exist), the non-essence (`I am') has appeared and in the non-essence, the essence has appeared. Therefore that thoughtless essence should be searched out and understood (see 13.2).

पंचभूतिक तें माइक । परंतु भासे अनेक । आणि आत्मा येक । व्यापून असे ॥ १७ ॥

वास्तविक पांच भूतांपासून निर्माण झालेले सारें मायिक आहे. म्हणजें जें जसें दिसतें तसे नसते. तें एक नव्हें अनेक दिसते. याच्या अगदी उलट आत्मा एकच आहे व तो सर्व विश्र्व व्यापून आहे.

Whatever is made of the illusory five elements is that Reality but It has appears as the numerous different forms and then, that One atma is said to pervade (like the space).

चहुं भूतांमधें गगन । तैसें गगनीं असे सघन । नेहटून पाहतां अभिन्न । गगन आणि वस्तु ॥ १८ ॥

चारही भूतांच्या मधें आकाश व्यापून आहे. पण तें लगेच लक्षांत येत नाही. त्याचप्रमाणें आकाशांत आत्मस्वरुप अगदी गच्चपणें भरलेलें आहे. निश्र्चयानें सूक्ष्म विचार करुन पाहिल्यास आकाश आणि ब्रह्मवस्तु यांत भेदच नाहीअसा अनुभव येईल.

Just as within the four elements there is the sky (ie. that atma is there but not di- rectly perceived), in the same way, in the sky there is that brahman (ie. direct perception of that thoughtless essence). When this is carefully investigated then, it is understood that the sky and the Self are not different.

उपाधीयोगेंचि आकाश । उपाधी नस्तां निराभास । निराभास तें अविनाश । तैसें गगन ॥ १९ ॥

आकाश आपल्याला भासते. इंद्रियांना गोचर होते. म्हणजे तें स्थल कालाच्या उपाधीनें आवरलेलें आहे. ही उपाधी बाजूस सारली तर ते अतींद्रियच असतें. म्हणून अतीद्रिय, निरुपाधी, निराभास व अविनाशी राहतें तें ब्रह्म होय.

Due to the union with the limiting concept of wind there is space and when there is no limiting concept then, there is that inconceivable Self. In this way, the sky is that Reality inconceivable and indestructible.

आतां असो हे विवंचना । परंतु जें पाहातां नासेना । तें गे तेंचि अनुमाना । विवेकें आणावें ॥ २० ॥

आतां हें विवेचन पुरें. परंतु जें अनुभव घेण्यास गेलें असतां अविनाश राहते तें ब्रह्म होय. तेंच ब्रह्मस्वरुप मनन, निदिध्यासनानें आपल्या अनुभवास आणावें.

Now, let there be that thoughtless investigation. But when you know mula maya then, this `all' has not been destroyed and that Reality is continuing to hold on to conjecture. Therefore by vivek, thoughtlessness should be brought.

परमात्मा तो निराकार । जाणिजे हा विचार सार । आणि आपण कोण हा विचार । पाहिला पाहिजे ॥ २१ ॥

परमात्मस्वरुप निराकार आहे. हाच सर्व सारासार विचाराचा मतितार्थ आहे. त्याचप्रमाणें आपण कोण हाही विचार करायला पाहिजे.

You should know that, that paramatma is formless; It is thoughtlessness and that is the essence. But how can you be thoughtless (I do not exist)? This should be under- stood.

देहास अंत येतां । वायो जातो तत्वता । हें लटिकें म्हणाल तरी आतां । स्वासोस्वास धरावा ॥ २२ ॥

ज्यावेळीं देहाचा अंत होतो त्यावेळीं वायु देह सोडून जातो. हें जर खरें वाटत नसेल तर आतांच श्वास कोंडून धरावा.

The end surely comes to the body when the wind (in the form of the breath) leaves. But ff you should think that thoughtlessness has anything to do with this false body or this wind then, now you should hold your breath (even if you hold the breath still you are there; that thoughtless Reality is in the breath but He is subtler than the breath).

स्वास कोंडतां देह पडे । देह पडतां म्हणती मडें । मड्यास कर्तुत्व न घडे । कदाकाळीं ॥ २३ ॥

श्वास कोंडून धरला, श्वासोश्र्वास थांबला कीं देह पडतो. देह पडला कीं त्यास मढें म्हणतात. मढ्याच्या अंगी कधींच कर्तेपण दृष्टीस पडत नाहीं.

When the breath stops, the body falls down and that fallen body is called a corpse. And a corpse can never perform this action that takes place in this `time of the all' (ie. in this `all' everything is taking place. This body is a dead body at the moment without this power. But if this power is not understood then, one day, its child ie. this breath or prana, will leave and everything will be gone. Therefore now when this power is there, understand its life giving nature. Otherwise while saying, "I am doing", death is sure to come).

देहावेगळा वायो न करी । वायोवेगळा देह न करी । विचार पाहातां कांहींच न करी । येकावेगळें येक ॥ २४ ॥

देहाच्याशिवाय वायुला कांहींच करतां येत नाहीं. वायूच्याशिवात देहाला कांहीं करतां येणार नाहीं. म्हणून विचार केला तर असें दिसतें कीं, एकमेकांशिवाय एकमेकांना कांहीं करतां येत नाहीं.

Without the body, the wind is not the doer and without the wind, the body is not the doer. And when you understand thoughtlessness then, even this `thing' and the doer are not. Therefore the body, wind and doer cannot be without each other (therefore doership it would appear is a concept created by the union with the body and this wind of the `all').

उगें च पाहातां मनुष्य दिसे । विचार घेतां कांहींच नसे । अभेदभक्तीचें लश्रण ऐसें । वोळखावें ॥ २५ ॥

सहज पाहिलें तर माणूस दिसतो. विचार करुन पाहिलें तर कांहींच नाहींअसें दिसतें. यावरुन अभेद भक्तीचे लक्षण काय तें ओळखावें.

If your understanding is superficial then, there is a man who sees this world of names and forms and he says "I do". But when you accept thoughtlessness then, this `thing' even does not remain. Such should be recognized as *undivided devotion (ie. no-otherness).

कर्ता आपण ऐसें म्हणावें । तरी आपलें इच्छेसारिखें व्हावें । इच्छेसारिखें न होतां मानावें । अवघेंच वाव ॥ २६ ॥

मी कर्ता आहे असें म्हटलें तर सर्व गोष्टी आपल्या इच्छेप्रमाणें घडून आल्या पाहिजेत. परंतु त्या तशा घडत नसतील तर मी कर्ता आहे हें म्हणणें व्यर्थ आहे.

If one should say, "I am the doer" then, this should be said with regards to your `wish' (ie. whatever happens is my wish `I am knowledge and in knowledge everything happens'). And if this is not said with regards to your `wish' but it is said with regards to your body then, there are the empty and worthless actions of this gross creation (realize doership lies with this power of `I am').

म्हणोन कर्ता नव्हे किं आपण । तेथें भोक्ता कैंचा कोण । हें विचारावें लक्षण । अविचारें न घडे ॥ २७ ॥

म्हणून मी कर्ता नाहीं हें आपोआपच अनुभवास येते. मी कर्ता नाहीं हें जसें तसेंच मी भोक्ता नाहीं हे पण खरें ठरते. परंतु सूक्ष्म विचार केल्यासच हें आकलन होईल. ज्याला असा विचार करतां येत नाहीं त्यास हें कळणार नाहीं.

Therefore if `there', there is no doer and you are not then, how can there be an enjoyer also? That is the sign of thoughtlessness but because of the wrong thoughts ("I did this and I did that") that thoughtlessness can never appear.

अविचार आणि विचार । जैसा प्रकाश अंधकार । विकार आणि निर्विकार । येक नव्हे कीं ॥ २८ ॥

ज्याप्रमाणें प्रकाश व अंधार हें एकमेकाच्या उलट असतात. त्याचप्रमाणें सूक्ष्म विचार करणें व तसें न करणें हें एमकेमांच्या विरोधी आहेत. विकार पावणारें दृश्य पंचभूतिक विश्व आणि निर्विकार ब्रह्मवस्तु दोन्ही अगदी भिन्न आहेत.

Wrong thoughts and thoughtlessness are just like light and darkness. Just as the modification and the unmodified are not the same.

जेथें नाहीं विवंचना । तेथें कांहींच चालेना । खरें तेंचि अनुमाना । कदा न ये ॥ २९ ॥

जेथें सारासाराचें सूक्ष्म मनन नाहीं, तेथें परमार्थ कांहींच नहीं. जें खरें स्वरुप आहे, त्याची कल्पना तेथें येणें शक्यच नाहीं.

When maya is not then, there is that nirgun investigation and in brahman, the `thing' cannot do anything. When there is that Truth then, conjecture can never come.

प्रत्ययास बोलिजे न्याये । अप्रत्यये तो अन्याये । ज्यात्यांधास परीक्षा काये । नाना रत्नाची ॥ ३० ॥

सूक्ष्म वस्तूच्या अनुभवाला न्याय असें जर म्हटलें तर त्या वस्तूचा अनुभव नसणें हा अन्याय समजावा. जो जन्मांध आहे त्याला नाना प्रकारच्या रत्नांची परीक्षा करतां येणें शक्यच नसतें.

You should `speak' with *justice to that nirgun. For if that nirgun is not understood then, That becomes the `many' injustices. How can the `many' blind people examine these jewels?9 *(vivek)

म्हणोन ज्ञाता धन्य धन्य । जो निर्गुणेंसी अनन्य । आत्मनिवेदनें मान्य । परम पुरुष ॥ ३१ ॥

म्हणून निर्गुण स्वरुपाशी अनन्य होणारा, निर्गुणाशी तद्रूप होणारा, ज्ञानी पुरुष त्रिवार धन्य होय. आत्मनिवेदन साधण्यानें तो मोठा श्रेष्ठ पुरुष म्हणून मान्यता मिळवतो.

9That thoughtlessness and the original `word' and bhajan or nine devotions are the jewels within the box of the `many', 3.10.27; 7.1.33 31. Therefore such a Knower is blessed and blessed again when there is undivided devotion. By the `surrender to the atma' there is that honourable and Supreme purush. .