नामरूप — समास 9: आत्मविवरण

आत्मयास शेरीरयोगें । उद्वेग चिंता करणे लागे । शरीरयोगें आत्मा जगे । हें तो प्रगटचि आहे ॥ १ ॥

शरीराशी संबंध आल्यानें जीवात्म्याला दुःख व चिंता करावी लागते. शरीराच्या साहायानें जीवात्मा जगतो. हें तर अगदी प्रत्यक्षच आहे.

It is due to the atma's association with this `all' body (ie. prakruti/purush) that there arises anxiety and worries (on account of prakruti/purush there comes body con- sciousness and then anxiety and doubts appear and questions get asked). And it is due to this association with this `all' body, that the atma is said to *exist/have beingness and that thoughtless unmanifest Self is said to become manifest. *(prakruti has the qualities of knowledge and existence. They are inseparable, like the light and heat of the sun. The `all', `thing' and `object' are the knowledge aspect. The `speech', `name' and `I am' are the existence aspect. Then that atma is said to exist, but in truth, that atma is beyond existence/knowledge)

देह अन्नचि खायेना । तरी आत्मा कदापि जगेना । आत्म्याविण चेतना । देहास कैंची ॥ २ ॥

देहानें अन्न खाल्लें नाहीं तर जीवात्मा कधींच जगूं शकत नाहीं. तसेंच जीवात्मा नसेल तर देहाला जिवंतपणा असत नाहीं.

If the gross body did not have this `food', the bliss of `I am' (existence) then, it could not exist for even a moment and then, that atma would not be able to live in this world. Therefore without that atma how could that gross body have any vitality? (Due to its association with the atma and this `I am'/life, the gross inert body appears to have life/vitality; but in truth, it appears within this `I am' and this is on account of that atma)

हें येकावेगळें येक । करुं जातां निरार्थक । उभयेयोगें कोणीयेक । कार्य चाले ॥ ३ ॥

देह व जीवात्मा एकमेकांपासून वेगळें करायला जाणें व्यर्थ आहे. कारण दोघांच्या संयोगानेंच माणसाच्या जीवनांत सारी कार्ये घडतात.

It is not possible for that thoughtless One to do anything without this moving `all'. By the union of both, that One who is within everyone performs this `all action'. (That Reality cannot do anything and therefore the `two'/prakruti and purush were created; then by means of the `all' action of prakruti, that atma is said to function in this world and there is a doer. However this `all' or life has been neglected and there has appeared the `many' actions of a small jiva and it says "I do" and "I am alive")

देहाला नाहीं चेतना । आत्म्यास पदार्थ उचलेना । स्वप्नभोजनें भरेना । पोट कांहीं ॥ ४ ॥

नुसत्या देहाला जीवंतपण नसतें तर नुसत्या जीवात्म्याला पदार्थ उचलता येत नाहीं. एखादा माणूस स्वप्नामधें जेवला तर त्याचे पोट कांहीं भरत नाहीं.

This gross body has no vitality, for it is inert. This vitality comes from the `I am'. And that atma on Its own cannot lift up any object (ie. every action is in truth, taking place within this `I am', for this `I am' is vitality/life. But due to ignorance, this `I am' has been superimposed upon the gross and inert body and an ego says, "I lift, I do" etc.). There may be the `experience' and enjoyment of this original dream but, this `thing' cannot fill your belly (in the original dream there is this enjoyment of the `all thing' and the food is the bliss of being; this dream is the pure sattwa guna and then there is only knowing. But this `thing' or knowledge cannot give satisfaction when you take yourself to be a body ie. when there is the dream within this dream. For gross body consciousness requires gross objective objects to sustain it; or such is its delusion).

आत्मा स्वप्नअवस्थेंत जातो । परन्तु देहामध्यें हि असतो । निदसुरेपणें खाजवितो । चमत्कार पाहा ॥ ५ ॥

जीवात्मा जेव्हा स्वप्नामधें जातो, तेव्हां तो देहामध्येंही असतो. झोपेंत तो शरीर खाजवतो. हें याचें प्रमाण होय. हा एक चमत्कार आहे.

The atma goes in this dream state/pure sattwa guna, but at the same time that atma is present in the gross body (ie. the mix of the three gunas. That atma is the Knower in the original dream of knowledge and by further objectification, there is the dream within that dream. Then there is a gross body and gross world of the jiva and the waking, dream and deep sleep states. Therefore simultaneously that atma plays in many states). Then being half-asleep this gross body gets scratched (this mix of the three gunas, of knowledge and ignorance, is body consciousness and it is like being half-asleep or half-wake. Then this one moving action of `I am' gets reduced to the insignificant actions of one small jiva in the prana). Therefore one should understand this miracle of `I am' (we say, "We do", but even in this `half-sleep' of rajo guna everything is happening automatically; the body breaths, eats and digests food, walks and scratches; who is doing? We say, "We do" but in truth, it is this association with the atma and knowledge that does)

अन्नरसें वाढें शरीर । शरीरप्रमाणें विचार । वृद्धपणीं तदनंतर । दोनी लाहानाळती ॥ ६ ॥

अन्नरसानें शरीर वाढतें. जसें जसें शरीर वाढतें तसा तसा विचारही वाढतो. त्यानंतर म्हातारपणीं शरीर व विचार दोन्हींचा संकोच होतो. दोन्ही लहान होतात.

Due to this *`food', the `all' body grows and on account of this `all' body, that thoughtless understanding comes (do not remain in body consciousness; understand this `all', stay in this `all' and expand yourself until this `all' or `I am' finally goes off and then, I do not exist). But due to old age (ie. "I am a body") this `all' body and thoughtlessness become less and less. *(siddharameshwar maharaj- we eat in many ways. By mouth, ears, eyes, mind etc....but without the food of `I am', we could not live for a moment even)

उत्तम द्रव्य देह खातो । देहयोगें आत्मा भुलतो । विस्मरणें शुद्धि सांडितो । सकळ कांहीं ॥ ७ ॥

देह मादक पदार्थ सेवन करतो, त्याचा अम्मल जीवात्म्यावर होऊन तो भ्रमतो. त्याचे भान नाहींसें होते. आणि त्याची सगळी शुद्धि लोपते.

For when that best atma *eats through the gross body it gets intoxicated with sensual experiences and forgets Its own true nature. Due to this forgetting, that pure atma gives up this `all thing' and assumes gross body consciousness (that atma though completely detached accepted this `all' body as its own. But then due to desires etc. this `all' was neglected and there came the sensual experiences of body consciousness). *(By mouth, ears, eyes, mind, hands etc.)

देहानें घेतलें वीष । आत्मा जाये सावकास । वाढणें मोडणें आत्मयास । नेमस्तआहे ॥ ८ ॥

देहानें विष घेतलें तर त्याचा परीणाम होऊन जीवात्मा देह सोडतो. वाढणें, मोडणें या गोष्टी जीवात्म्यास निश्र्चिपणें भोगाव्या लागतात.

Then due to this gross body, the poison of the world is accepted and that atma gets slowly destroyed. For then that atma has become a limited jiva and it grows and then it gets broken. (maharaj- the objects of this world are a slow poison)

वाढणें मोडणें जाणें येणें । सुख दुःख देहाचेनि गुणें । नाना प्रकारें भोगणें । आत्मयास घडे ॥ ९ ॥

वाढणें, मोडणें, जाणें, येणें, सुख आणि दुःख या गोष्टी देहाशी संयोग झाल्यानें जीवात्म्याला अनेक रीतीनें भोगाव्या लागतात.

To grow, to break, to go, to come, pleasure and pain are all due to the gunas of the gross body. Then that atma meets `many' kinds of experiences/enjoyments.

वारुळ म्हणिजे पोकळ । मुंग्यांचे मार्गचि सकळ । तैसेंचि हें केवळ । शरीर जाणावें ॥ १० ॥

मुंग्यांचें वारुळ आंतमधून पोकळ असतें. त्यांत मुंग्यांना जाण्यायेण्याचे मार्गच असतात. आपला देहसुद्धा वारुळासारखाच आहे.

This `all' is like an empty ant-hill in which there are the pathways for many *ants. But know that it is that pure atma that has appeared as `all' body (and in that there are the `many' small *jivas running here and there).

शरीरीं नाडीचा खेटा । नाडीमध्यें पोकळ वाटा । लाहान थोर सगटा । दाटल्या नाडी ॥ ११ ॥

आपल्या शरीरांत नाड्यांचा गुंतडा आहे. नाड्या आंतून पोकळ असतात. अशा लहान व मोठ्या पुष्कळ नाड्या शरीरांत आहेत.

Within this `all' body there is a crowding of hollow vessels (ie. many bodies, just like the many ants) and within each hollow vessel there are empty pathways. But each small hollow vessels/jiva is completely filled by that great atma.

प्राणी अन्नोदक घेतो । त्याचा अन्नरस होतो । त्यास वायो प्रवर्ततो । स्वासोस्वासें ॥ १२ ॥

प्राणी अन्न खातो व पाणी पितो. त्याचा अन्नरस तयार होतो. त्या अन्नरसाला वायु श्वासोच्छ्वासानें प्रवाहित करतो.

In the *prana, it is that atma who accepts the bread and water and it is that atma who appears as this `food' of `I am'. And it is that atma who moves this wind (of existence/knowledge) by means of the breath/prana (and then you feel, "I am existing and knowing"). *(When that atma takes itself to be the prana/breath then, there is gross body consciousness. This is the dream within the dream. Still, that atma remains within the original dream also. He is the one who knows the eating of bread and the drinking of water. He takes Himself to be this wind of existence/knowledge and feels `I am' and He moves this through the body by means of the prana. Still He remains separate from all this as the Witness and the mover and pervader of this wind also)

नाडीद्वारां धांवे जीवन । जीवनामधें खेळें पवन । त्या पवनासरिसा जाण । आत्मा हि विवरे ॥ १३ ॥

शरीरांतील नाड्यांतून पाणी वाहते. त्या पाण्यामध्यें वायुदेखील वाहतो. त्या वायुबरोबर जीवात्मासुद्धां नाड्यांमधून संचार करतो. नाड्यांमधून जाणीवेचा प्रवाह पण असतो, हें सांगण्याचा हेतु आहे.

Through each hollow vessel/jiva these waters of objectification run and in these waters this wind is playing. Know that when that atma is in association with this moving wind of `I am' then, that atma also appears to move. (There is nothing but that atma; wherever It is placed, It becomes like that only; It is the thoughtless still nirgun that is aloft from all this; It is the Knower/antar-atma when It meets with the wind and It is this moving wind; It is the prana, the gross objective body: It is everything experienced) (maharaj- `when you awake, space comes; where space is there, knowledge must be there; then the breath comes': Therefore first there is this `all' pervading experience `I am', in this everything is truly taking place and that atma is the Knower. Then the breath comes and that atma feels "I am a body" and `many' desires and `many' thoughts arise. This happens every morning when you awake, when knowledge awakes)

तृषेनें शोकले शरीर । आत्म्यास कळे हा विचार । मग उठवून शरीर । चालवी उदकाकडे ॥ १४ ॥

तहान लागून शरीराला शोष पडला कीं, तें जीवात्म्याला समजतें मग तो शरीराला उठवून पाण्याकडे नेतो.

And even when a strong desire troubles this body of the `all', still there is that atma understanding thoughtlessness (ie. desires may come and body consciousness may arise or not but in truth, that thoughtless Self always remains untouched and aloft). But when due to desires, this `all' body gets aroused then, it is made to move towards the water (ie. towards objectification). (Previously you were in yourself ie. this space between two thoughts. And then a desire arises; then this `all' starts to objectify and there is the soft creation of names and forms; just as from out of the ocean an individual wave arises; in this way, from out of the oneness of this `all' where everything is seen with equal vision, specific objects begin to appear according to the desires that arise and that ever free atma says, "I want this")

उदक मागे शब्द बोलवी । मार्ग पाहोन शरीर चालवी । शरीर अवघें च हालवी । प्रसंगानुसार ॥ १५ ॥

" मला पाणी पाहिजे " असें शब्द जीवात्मा शरीराकडून बोलवतो. रस्ता नीट बघून तो शरीरास चालवतो. जसाजसा प्रसंग येईल तशी तशी शरीराकडून हालचाल करवितो.

But before such objectification begun, that atma was `speaking' this `word' and at that time, this `all' was moving on the path of understanding (ie. `I am'). And even when body consciousness arises upon this `all' body still, that One has not lost this `all' connection (even when there is the dream within the dream due to desires still, that original dream of `I am' cannot be invalidated, for in truth, everything is taking place there only. Therefore forget this dream full of desires and imagination, and He is there ie. knowledge is there).

क्षुधा लागते ऐसें जाणतो । मग देहास उठवितो । आच्यावाच्या बोलवितो । ज्यासी त्यासी ॥ १६ ॥

भूक लागली असें जीवात्मा जाणतो. मग तो देहाला उटवतो. आणि जेवायला उशीर झाला म्हणून तो ज्याला त्याला अद्वातद्वा बोलायला लावतो.

If there is hunger, it is that atma that knows. It is that atma that makes the gross body get up and it is that atma that is made to `speak' thoughtlessly to that atma (who is his wife). (There is nothing but yourself in the world but due to `many' desires, body consciousness arises and one sees another and speaks roughly to another)

बायेकांत म्हणे जालें जालें । देह सोवळें करुन आणिलें । पायांत भरुन चालविलें । तांतडीं तांतडीं ॥ १७ ॥

बायकोच्या शरीरांतील जीवात्म्याला म्हणतो, " झालें जेवण तयार झालें चला " मग हा देहाला सोवळे नेसवतो. आणि पायांकडून चालवून तातडीनें जेवायला नेतो.

Then within the wife, it is the atma that says, "It is ready, it is ready" and the gross body gets washed and brought to the table. It is the atma that pervades throughout the legs and makes them to move quickly.

त्यासी पात्रावरी बैसविलें । नेत्रीं भरोन पात्र पाहिलें । हाताकरवीं आरंभिलें । आपोशन ॥ १८ ॥

देहाला तो पानावर बसवतो. मग डोळ्यांत भरुन वाढलेले पान बघतो. आणि हाताला आपोशन करायला लावतो.

That atma is made to sit down before a plate and It pervades the eyes and looks at the food. Moving the hands, It begins the customary prayer.

हाताकरवीं ग्रास उचलवी । मुखीं जाऊन मुख पसरवी । दातांकरवीं चाववी । नेटें नेटें ॥ १९ ॥

नंतर जीवात्मा हाताला घास उचलावयाला लावतो. तोंडापाशीं नेल्यावर तोंड उघडावयास लावतो. आणि दांतांकडून नीटपणें चाववून घेतो.

The hand is made to raise a mouthful of food. The mouth is made to open and food is placed in the mouth, the teeth are made to chew carefully.

आपण जिव्हेमधें खेळे । पाहतो परिमळसोहळे । केंस काडी खडा कळे । तत्काळ थुंकी ॥ २० ॥

हाच जीवात्मा जीभेमध्यें संचार करुन स्वाद आणि सुवास यांचा आनंद भोगतो. अन्नांत केस, काडी किंवा खडा लागला तर जाणतो व लगेच थुंकुन टाकतो.

It is our own Self that plays in the tongue. It is that atma that understands the good smell of the tasty food. It is the atma that knows there is a hair or a small piece of straw in the lentils. Or if it finds a small stone in the rice then, in this time of the `all', It spits it out (you say "I do" but it is that atma in association with the wind that is doing and knowing everything in this `time of the all').

आळणी कळतां मीठ मागे । बायलेसि म्हणे आगे कांगे । डोळे ताऊन पाहों लागे । रागें रागें ॥ २१ ॥

पदार्थ आळणी झाला असेल तर जीवात्मा मीठ मागतो. " असे कां गें " असें ओरडून बायकोकडे डोळे वटारुन रागानें पाहातो.

The man feels there is not enough salt and demands some. He says to his wife, "Ah, what is this trash" and it is that atma that stares at her with rage.

गोडी लागतांच आनंदे । गोड नस्तां परम खेदे । वांकडी गोष्टी अंतरीं भेदे । आत्मयासी ॥ २२ ॥

गोड पदार्थ खातांना जीवात्म्याला आनंद होतो. पदार्थ गोड नसेल तर त्याला मोठें वाईट वाटते. वाईट गोष्टीनें जीवात्म्याच्या अंतर्यामी क्लेश होतात.

If there is a liking for the food then there is bliss and if not, then that Supreme atma becomes unhappy. Then this `I am' feeling within the inner space has got distorted and is separated from that atma (you who are that atma has not remained aloft within this inner space and has accepted body consciousness. Then there are `many' likes and dislikes).

नाना अन्नाची गोडी । नाना रसें स्वाद निवडी । तिखट लागतां मस्तक झाडी । आणी खोंकीं ॥ २३ ॥

हा जीवात्मा अनेक प्रकारच्या अन्नाची गोडी घेतो. अनेक रसांची चव निवडतो. पदार्थ तिखट लागला तर डोकें झाडतो. आणि त्याला ठसका लागतो.

Then there are the `many' *tastes of that essential `food' (when that atma sees through the sense organs then, the `I am' feeling gets covered over with good and bad etc.). Then the `many' sweet flavours are chosen and tasted. If it is too spicy, he shakes his head and coughs. *(maharaj- you want a specific taste or a specific thing...do not be specific)

मिरपुडी घातली फार । कायसें करितों खापर । जिव्हेकरवीं कठिणोत्तर । बोलवी रागें ॥ २४ ॥

मग तो रागावून बोलायला लावतो कीं, " मिरपूड फार घातली, खापरासारखा हा काय पदार्थ केला आहे.

"There's too much chilli. You are useless and can't do anything right!" And then out of anger, it is the atma that makes the tongue to `speak' a harsh reply to her husband.

आज्य उदंड जेविला । सवेंच तांब्या उचलिला । घळघळां घेऊं लागला । सावकास ॥ २५ ॥

तुपाचे पक्वान्न फार खाल्ल्याने तहान फार लागते. म्हणून तो लगेच तांब्या उचलायला लावतो आणि घटाघटा पाणी प्यायला लावतो.

It is that vast thoughtless paramatma that enjoys these fruits of past actions (let whatever has to come come; but you say, "I want this like this" etc.) Of Its own accord, that atma picks up this gross body and starts drinking copiously (ie. due to desires we forget our own effortless Self and agree to gross body consciousness).

देहीं सुखदुःखभोक्ता । तो येक आत्माचि पाहातां । आत्म्याविण देह वृथा । मडें होये ॥ २६ ॥

देहामध्यें राहणारा आणि सुखदुःखें भोगणारा एक जीवात्माच होय. जीवात्मा देहांत नसेल तर देह केवळ प्रेत बनतो.

Within this gross body there are the experiences of pains and pleasures but, when you understand then, there is only that One atma. And without that atma the body is a useless corpse.

मनाच्या अनंत वृत्ति । जाणणें तेचि आत्मस्थिती । त्रैलोकीं जितुका वेक्ती । तदांतरीं आत्मा ॥ २७ ॥

मनामध्यें अनंत वृत्ति निर्माण होतात. जीवात्मा त्या सर्व जाणतो. सर्व वृत्ति जाणणें, हाच त्याचा खरा धर्म होय. त्रैलोक्यामध्यें जितक्या व्यक्ति आहेत तितक्या सर्वांच्या अंतर्यामी जीवात्मा वास करतो.

When that endless paramatma becomes this vritti of the mind then, to that thou- ghtless atma there comes knowingness. Understand that wherever there is a manifest shape in these three worlds (of waking, dream and sleep), there is also that atma within this `all' (ego sees the many shapes and says "I know" but still it is that atma within this `all' that is truly knowing).

जगामध्यें जगदात्मा । विश्र्वामधें विश्र्वात्मा । सर्व चालवी सर्वात्मा । नाना रुपें ॥ २८ ॥

जगाच्या अंतर्यामी असणारा तो जगदात्मा, विश्र्वाच्या अंतर्यामीं असणारा तो विश्र्वात्मा होय. अंतरात्मा अथवा सर्वात्मा अशारीतीनें अनेक रुपें घेऊन सर्वांना चालवितो.

In this world, He is the atma of the world; in this universe, He is the *universal atma. It is that atma of the `all' that makes the `all' and the `many' forms move. *(paramatma)

हुंगे चाखे ऐके देखे । मृद कठिण वोळखे । शीत उष्ण ठाउकें । तत्काळ होये ॥ २९ ॥

त्या अंतरात्म्याला सर्व कांहीं ओळखता येतें. तो वास घेतो, स्वाद घेतो, ऐकतो, पाहतो, मऊ आणि कठीण ओळखतो. गरम आणि थंड त्याला तत्काळ समजते.

He smells, tastes, listens and looks. He recognizes soft and hard. At that time, it is He who knows cold and hot (there is smelling, tasting etc. and the jiva says, "I taste this", but this is all taking place within this `time' of the sagun understanding. It is truly He who knows sweet and spicy and what needs more salt etc. But He knows these things are all happening in zero/nothing and so `many' thoughts do not arise) (maharaj- the Saint is not a fool. I know if this is sweet or not).

सावधपणें लाघवी । बहुत करी उठाठेवी । या धूर्ताच्या उगवी । धूर्तचि करी ॥ ३० ॥

अत्यंत चतुर असणारा असा हा जीवात्मा लक्ष देऊन कितीतरी प्रकारच्या खटपटी करतो. त्या चतुर जीवात्म्याचा उलगडा, खरा चतुर पुरुषच करुं शकतो.

Due to His alertness and skill, this `all' gets created within the toils and troubles of this world. He is the sharpest of the sharp and the doer within this original `speech'.

वायोसरिसा परिमळ येतो । परि तो परिमळ वितळोन जातो । वायो धुळी घेउनी येतो । परी ते हि जाये ॥ ३१ ॥

वारा जेव्हां वाहतो तेव्हां त्याच्याबरोबर सुगंध येतो. पण तो सुगंध कांहीं काळानेम विरुन जातो. वाराजेव्हां वाहतो तेव्हां त्याच्याबरोबर धूळ येते. पण ती देखील नाहींशी होते.

When there is that atma (ie. mula purush) together with this wind (mula maya) then, any fragrance may be brought but, if that atma becomes like this fragrance then, It dissipates along with the fragrance (maharaj- you want to touch everything...don't take the touch). And when this wind picks up this dust (ie. a gross body) and that atma accepts it then, that Reality gets completely spoiled (if you, that atma, forget Yourself then, body consciousness arises. Then the objects of the world, like good and bad smells are perceived. When this wind of `I am everywhere' becomes objective then, a gross body and gross creation made up of nothing but dust only, is taken to be true).

शीत उष्ण वायोसरिसें । सुवासें अथवा कुवासें । असिजे परी सावकासें । तगणे न घडे ॥ ३२ ॥

गरम आणी थंड, सुगंध आणी दुर्गंध वगैरे गोष्टी वायुबरोबर वाहात येतात. परंतु त्या हार वेळ टिकत नाहींत.

Cold and hot comes along with this wind and there are `many' good and bad smells. They appear but still they do not remain with this wind (this knowing brings all these experiences but this knowing should just let them flow by like the waters of a river and not attach itself to them; otherwise thoughts and body consciousness will arise and one will say, "It is good, bad" etc.). (maharaj- say everything is so, so)

वायोसरिसे रोग येती । वायोसरिसी भूतें धांवती । धूर आणी धुकटें येती । वायोसवें ॥ ३३ ॥

वायुबरोबर रोग येतात. भुतें धांवतात, त्याचप्रमाणें धूर व धूकेंसुद्धां येतात.

That atma along with this wind, brings this disease, "I am a body". That atma along with this wind, brings these great elements and runs around fruitlessly due to objectification. That atma brings blinding pride and dim appearances (ie. shapes and forms seen through body consciousness) when it is in association with this wind.

वायोसवें कांहींच जगेना । आत्म्यासवें वायो तगेना । आत्म्याची चपळता जाणा । अधिक आहे ॥ ३४ ॥

पण यापैकी कोणतीही गोष्ट वायुबरोबर कायम टिकत नाहीं. जीवात्म्या बरोबर तुलना केली तर वायु त्याच्यासमोर टिकत नाही. वायूपेक्षां जीवात्मा अधिक सूक्ष्म व चपळ आहे.

Just as nothing can exist along with the wind (ie. smells and tastes come and go away), so too, this wind cannot remain along with that atma. Know that the swiftness of the atma is greater than that of the wind (in Him there is no space or time. And when He pervades this wind of the `all' then, He is everywhere and always previous to everything. In this way, there can be none swifter than Him. Whatever you perceive, you perceive within Him).

वायो कठिणास आडतो । आत्मा कठिण भेदून जातो । कठिण पाहों तरी तो । छेदेहिना ॥ ३५ ॥

कठिण पदार्थांमध्यें वायु अडतो. पण आपल्या आड येणारा कठिण पदार्थ भेदून जीवात्मा पलीकडे जातो. जीवात्म्याचा कठिणपणा इतका आहे कीं, त्याचा छेद करतां येत नाहीं.

That atma resists the hardness/grossness of the wind and does not allow this wind to enter within it. Yet that atma penetrates this wind of maya. That sees maya, but that atma is not divided by her (He pervades everything and therefore knows everything within Himself).

वायो झडझडां वाजे । आत्मा कांहींच न वाजे । मोनेंचि अंतरीं समजे । विवरोन पाहातां ॥ ३६ ॥

वार्याचा झडझड असा आवाज येतो, जीवात्म्याचा मुळींच आवाज येत नाहीं. जो कोणीं मौन धरुन त्याचे चिंतन व मनन करील त्याला स्वतःच्या अंतर्यामीच तो कळून येईल.

This wind makes a lot of noise but that atma does not touch this noisy `thing' (that says `I am'). One can understand that nirgun atma if this inner space is searched in silence/mouna.12

शरीरास बरें केलें । तें आत्मयास पावलें । शरीरयोगें जालें । समाधान ॥ ३७ ॥

शरीराला कांहीं चांगलें उपचार केलें तर ते जीवात्म्याला पावतात. शरीराच्याद्वारे जीवात्म्याला समाधान मिळतें.

Then this `all' body becomes the best and that thoughtless atma attains Its own Self. In this way, due to Its association with the `all' body, that atma gains complete contentment.

देहावेगळे उपाये नाना । करितां आत्मयास पावेना । समाधान पावे वासना । देहाचेनि ॥ ३८ ॥

देहा व्यतिरिक्त अनेक उपचार केले तर ते जीवात्म्याला पोचत नाहींत. फक्त देहाच्याद्वारेच जीवात्म्याला वासनेचे समाधान मिळते.

When this remedy of the `all' body is the `many' different bodies then, that atma cannot be attained. Still understand, this vasana (ie. the `all' body that just wants to exist) can only attain that complete contentment (of not existing) with the help of a gross body (this is the importance of the gross body and this should be understood).

देहआत्मयाचें कौतुक । पाहों जातां हें अनेक । देहावेगळी आडणुक । आत्मयास होये ॥ ३९ ॥

देह व जीवात्मा यांच्या संयोगाचें कौतुक असें अनेक प्रकारचे आहे. देह नसेल तर जीवात्म्याची अनेक प्रकारे अडचण होतें. त्याला अडल्यासारखें होते.

This wonder of knowledge is a result of the gross body and that atma together. But when you try to see that thoughtless atma with the gross body then, that atma becomes these numerous different forms (objectification arises). Still, without a gross 12sadachar V. 621-22. When the *upanishads have been fully imbibed then, one is making shravan and this is called listening to the guru's teachings. When everything different to this `all' has been left aside and ones fondness is for this `all' only, then... *(Finally they say, "neti, neti"/ "Not this, not that"; total negation of everything) This is the study of the veda. And this attention is the mouna of the sadhak. body, that atma cannot be gained (only while living can this understanding be gained. Other promises are only rumours).

येक असतां उदंड घडे । वेगळें पाहातां कांहींच न घडे । विवेकें त्रैलोकीं पवाडे । देहात्मयोगें ॥ ४० ॥

देह व जीवात्मा एकत्र असतां असंख्य गोष्टी होऊं शकतात. दोघांना वेगळें केल्यास एकेकट्याच्या हातून कांहींच होऊं शकत नाहीं. दोघांचा संयोग असेल तर विवेकाच्या बळावर त्रैलोक्यााचा ठाव घेतां येतो.

When that One exists then, that vast paramatma has appeared and is seeing Its own reflection (ie. existence). But when you truly understand this separateness then, this `thing' no longer appears (in Oneness this separateness has been imagined). But first with vivek and with the union of that atma and this gross body, one should enter within these three worlds (ie. one should be beyond the waking, dream and sleep states of this body. Taking ourselves to be a body, our thoughts are of that only. We confine ourselves to this waking world. In our dreams we are not so confined. maharaj- `your power is so free when you dream. Here it takes nine months to have a baby, there it can happen immediately': But when we meet the Master, He frees our power by showing us we are not the body; we are that power of knowing and being). .