अखंडध्यान — समास 10: मायानिरुपण

माया दिसे परी नासे । वस्तु न दिसे परी न नासे । माया सत्य वाटे परी मिथ्या असे । निरंतर ॥ १ ॥

माया दिसते पण ती नाश पावते. सद्वस्तु म्हणजे परब्रह्म दिसत नाहीं. पण तें कधीहीं नाश पावत नाहीं. माया मनाला सत्य वातते, पण ती निरंतर किंवा सदैव खोटी असते.

maya appears but it is destroyed. The Self does not appear but it is not destroyed. maya is felt to be true but it is false and there is always that parabrahman .

करंटा पडोनी उताणा । करी नानापरी कल्पना । परी तें कांहींच घडेना । तैसी माया ॥ २ ॥

एक करंटा माणूस उताणा पडून आकाशाकडे पाहात निरनिराळ्या कल्पना करतो, पण त्सें कांहींच घडत नाहीं. माया अशीच असतें.

The lost and destitute reclines on his back and *imagines so `many' things. But then he will never even accomplish this `thing'. For such is maya. *(Lying on our back or at work, we daydream our life away and sustain this body thought. But if we can drop these thoughts then, we become knowledge)

द्रव्यदारेचें स्वप्नवैभव । नाना विळासें हावभाव । क्षणीक वाटे परी माव । तैसी माया ॥ ३ ॥

एका माणसाला स्वप्न पडले. त्यांत त्यांनें बायकोसहीत मोठे वैभव पाहिले. नाना प्रकारचे विलास व भोग पाहिले. स्वप्नापुरते तें खरें वाटतात. पण तो सगळा भास असतो. माया अशीच असते.

In the glory of this original dream (ie. `I am') there has appeared wealth and woman and the `many' wanton passions and imaginations. They arise momentarily for they are fraudulent. For such is maya.

गगनीं गंधर्वनगरें । दिसताती नाना प्रकारें । नाना रुपें नाना विकारें । तैसी माया ॥ ४ ॥

आकाशांत नाना प्रकारची गंधर्वनगरें, निरनिराळे आकार दिसतात. त्यांत अनेक रुपें व अनेक विकार दिसतात. पण तो नुसता देखावा असतो. माया अशीच असते.

Due to the ways of the `many' (ie. imagination) there is the appearance of the cities of gandhava in the sky (ie. just close your eyes and in that space/nothingness you can imagine everything ie. day dream of woman as beautiful as angels and heroes and mansions etc. etc.). There are `many' forms and `many' changes, for such is maya.

लक्षुमी रायेविनोदाची । बोलतां वाटे साची । मिथ्या प्रचित तेथीची । तैसी माया ॥ ५ ॥

एखादा बहुरुपी असतो. तो श्रीमंताचें सोंग घेऊन ऐश्वर्याच्या गोष्टी बोलतो. तो बोलतो तेव्हां त्या खर्‍या वाटतात. पण त्या अनुभवाला कांहीं येत नाहींत. त्या खोट्या असतात. माया अशीच आहे.

The wealth of the one who has donned this disguise (ie. a gross body) is this `speech' and then, it is felt to be the Truth. But this sagun experience is false within `there'. Such is maya.

दसर्‍याचे सुवर्णाचे लाटे । लोक म्हणती परी ते कांटे । परी सर्वत्र राहाटे । तैसी माया ॥ ६ ॥

दसर्‍याच्या दिवशीं सोनें लुटतात. लोक त्यास सोनें म्हणतात. पण तीं अपट्याची पानें असतात. त्याला काटे असतात. सर्वत्र हीच पद्धत आहे. माया अशीच असते.

During the festival of dasara people exchange *leaves of gold with each other. Then they say, "Accept this gold", but then, that Reality has become but a thorny bush. Everywhere such exchanges are going on; for such is this maya (due to imagination, the whole world gives name and form to so `many' things and then that Reality appears as these `many' things). *(The custom on this day is to exchange the leaves of a thorn bush with each other. They say that these are pieces of gold and this is believed to bring good fortune)

मेल्याचा मोहोछाव करणें । सतीचें वैभव वाढवणें । मसणीं जाउनी रुदन करणें । तैसी माया ॥ ७ ॥

एखाद्या प्रेताचा मोठा उत्सव करणें, सती निघालेल्या बाईचे वैभव वाढविणें, स्मशानांत जाऊन रडणें, तशी ही माया आहे.

They make a grand ceremony for the dead (ie. this body is a dead body at the moment and for that we have so many occasions) and due to demonic possession, they glorify the sati. This is maya (ie. due to possession by the ego, people glorify the wife who will burn herself on the funeral pyre along with her dead husband. And due to the ego also, she immolates herself). Then they go to the burning grounds and wail and cry.16 Like this is maya. (All this is is due to the great misunderstanding, "I am a body and I have to die")

राखेसी म्हणती लक्षुमी । दुसरी भारदोरी लक्षुमी । तिसरी नाममात्र लक्षुमी । तैसी माया ॥ ८ ॥

ठेवलेल्या बाईला लक्ष्मी म्हणतात. गर्भपात न व्हावा म्हणून मंत्रानें भारलेली दोरी तिच्या कमरेला बांधतात. त्या भारदोरीला लक्ष्मी म्हणतात. तिसरी नावाची लक्ष्मी. यापैकी खरी लक्ष्मी एकही नाहीं. अशी ही माया असते.

A prostitute may be called lakshmi (ie. vishnu's chaste consort or prakruti) and the name of a charm tied around a woman's waist, to protect the unborn child, is also called lakshmi. And the third lakshmi is this `I am' feeling. But all this is maya.

मुळीं बाळविधवा नारी । तिचें नांव जन्मसावित्री । कुबेर हिंडे घरोघरीं । तैसी माया ॥ ९ ॥

एखादी बालविधवा असते पण तिचे नाव मात्र जन्मसावित्री. आडनांव कुबेर पण दारोदार भीक मागत हिंडतो. अशी माया आहे.

In childhood a girl was betrothed to a boy and this boy dies and she becomes a child widow. Yet her *`name' means, one who will never be a widow. And kuber, the treasurer of the god's wealth (ie. `I am') has become a beggar who wanders from house to house. Like this is maya. (Though we are kuber and we have this great treasure of `I am', still He wanders from one body to the next asking the things of the world to make him happy) *(Her real `name' means `I am' and this `I am' is the consort of narayan and He is eternal and can never die. Thus she can never be a widow. But if she takes herself to be a body then, man, women, birth, death etc. are all taken as true)

दशअवतारांतील कृष्णा । उपजे जीर्ण वस्त्रांची तृष्णा । नदी नामें पीयुष्णा । तैसी माया ॥ १० ॥

दशावतारांचा खेळ करणारा माणूस कृष्णाचे सोंग घेऊन द्रौपदीला खूप वस्त्रें पुरवितो. पण ते झाल्यावर लोकांपाशी लगेच जुनेंपानें वस्त्र मागतो. बेताचे पाणी असलेली एखादी नदी असते, पण तिचें नांव असतें पियूष्णा म्हणजे अमृताची नदी. तशी ही माया आहे.

Within the *ten incarnations of vishnu/knowing there is Lord krishna. But He gets born with the desire to wear some old garments (ie. we are krishna but we take this body of flesh and blood as our own and adorn that with beautiful things). Due to this `name'/`I am', a river becomes this immortal nectar when seen with these eyes of knowledge; still this is maya (when one understands knowledge then, river, sea, wave etc. are the one water ie. names and thus forms have been left aside and there is this immortal nectar of `I am') *(maharaj the ten incarnations are the ten senses)

बहुरुपांतील रामदेवराव । ग्रामस्तांपुढे दाखवी हावभाव । कां माहांराज म्हणोनि लाघव । तैसी माया ॥ ११ ॥

एखादा बहुरुपी रामदेव रामदेव राजाचें सोंग घेतो आणि गावकर्‍यांच्या समोर महाराजांप्रमाणें उत्तम हावभाव करतो. आपलें अभिनय कौशल्य दाखवितो. तशीही माया आहे.

Among these `many' forms there is Lord ram and in the village play he makes a great performance. But why is that real King (ie. Lord ram) given no importance? Like this is maya. (Lord ram plays within everyone but He is forgotten and we assume these many roles. But this world is just like a village play if we understood; maharaj- act well on your part, for there the honour lies)

देव्हारां असे अन्नपूर्णा । आणी गृहीं अन्नचि मिळेना । नामें सरस्वती सिकेना । शुभावळु ॥ १२ ॥

घरांतील देव्हार्‍यामध्यें अन्नपूर्णा आहे. पण घरांत खायला अन्न नाहीं. बाईचे नांव आहे सरस्वती. पण ती विद्याभ्यास करीत नाहीं. नुसत्या गोवर्‍या थापते. तशी ही माया आहे.

Within this house (ie. body) there is this image of God and it is called annapurna (ie. full of `food'/`I am'), yet in this house one does not even get enough to eat (though having this divine `food' within, we take ourselves to be a body and then, we are always looking for something to fill the belly and are never satisfied. Only this `I am', the image of God can full us. In the morning bhajans it says, "When I see your face/form then, hunger and thrist are destroyed"). Due to this `name' there is saraswati but she has become a simple village woman who makes only cow-dung cakes. Such is maya. (saraswati, the goddess of knowledge resides within us all but this `name'/knowledge has not been searched out and understood and so there is body consciousness)

सुण्यास व्याघ्र नाम ठेविलें । पुत्रास इंद्रनामें पाचारिलें । कुरुप परी आळविलें । सुंदरा ऐसें ॥ १३ ॥

एखाद्या कुत्र्याचे नांव ठेवलें वाघ्या. इंद्र नावानें मुलाला हांक मारली. एखाद्या कुरुप स्त्रीचे सुंदरा म्हणून लाड केलें तशी ही माया आहे.

This `name' is the tiger upon which maya rides but she has been forgotten and there is this dog (ie. the splendour of mula maya/`I am' is within every creature but this has been left aside and we wander around like a dog always looking for something). This `name' is indra the Lord of the senses, but He has been summoned to become someone's son (ie. that Lord of the senses is within everyone but he has been forgotten and on account of desires he is forced into the confines of the body). Then there is this ugly form, but indra should be recognized and then everything will be beautiful.

मूर्ख नामें सकळकळा । राशभी नामें कोकिळा । नातरी डोळसेचा डोळा । फुटका जैसा ॥ १४ ॥

एखाद्या मूर्खाला सकल कलावंत म्हणावें, गाढवी ओरडू लागली कीं तीला कोकिळा म्हणावें, फुटक्या डोळ्याच्या माणसाला डोळस किंवा सुंदर डोळ्याचा म्हणावें, तशी ही माया आहे.

A fool due to this `name' becomes this `art of the knowing' (ie. forget everything and what remains is this knowing). A female donkey due to this `name', sings like a beautiful song bird (when `I am everything, everywhere' then everything is beautiful. A Saint once said that when you understand then, the sound of a barking dog is more harmonious than a Beethoven symphony). And without this `name' the eyes of the sharp-sighted (ie. atma) are weak or even blind. Like this is maya.

मातांगीचें नाम तुळसी । चर्मिकेचें नाम कासी । बोलती अतिशूद्रिणीसी । भागीरथी ऐसें ॥ १५ ॥

एखाद्या मांगिणीचें नांव तुळशी, चांभारणीचें नांव काशी किंवा अतिशूद्रीणीचे नांव भागिरथी असावें, अशी ही माया आहे.

This `name' is tulsi and it has become a woman from the shameful matangi caste (ie. mati-dust, anga-body) (maharaj- tulsi means you should be dissolved). And this `name' is kashi and it has become a woman who belongs to the caste that makes leather things (ie. these bodies of skin) (maharaj- kashi is the place of shiva). But when she knows this `speech' that is within the lowest shuddhra caste when the `name' ganga is fitting (ie. the shruddhra is body consciousness but her `name' is ganga, the river of knowledge).

साउली आणी अंधकार । येक होतां तेथीचा विचार । उगाचि दिसे भासमात्र । तैसी माया ॥ १६ ॥

सावली आणि अंधार एकत्र मिसळले तर काय होते याचा विचार करावा. यांत जें कांहीं दिसतें तें भासमात्र असतें. तशी ही माया आहे.

These shadows and this darkness of ignorance become that One when there is thoughtlessness within `there'. But where there is wrong thinking then only `many' appearances are seen. Like this is maya.

श्रवण बोटें संधी करतळा । रविरश्में दिसती इंगळा । रम्य आरक्तकल्होळ । तैसी माया ॥ १७ ॥

आपलें कान, बोटें, सांधें, तळहात हे सूर्याच्या प्रकाशांत निखार्‍यासारखें लाल दिसतात. तो लालपणा खरा नसतो. तशी ही माया आहे.

The ears, fingers, joints and palms of the hand are seen, due to the sun's rays (ie. due to this knowingness, a body is seen. Then you who are without parts, is this body of `many' different parts) and then there is the strong arising of passion for the sense objects. For such is this maya.

भगवें वस्त्र देखतां मनाला । वाटे अग्नचि लागला । विवंचितां प्रत्ये आला । तैसी माया ॥ १८ ॥

एखाद्यानें छान भगवें वस्त्र घातलेले दिसलें तर त्याच्या अंगाला आग लागली आहे असा भास होतो. पण नीट निरीक्षण केल्यावर तें तसेम नाहीं हेम पटतें. तशी ही माया आहे.

When the mind sees the saffron clothes of a sannyasi it feels that the fire of knowledge is burning there (maharaj- putting on saffron clothes and wearing mala beads does not make one a sannyasa). But only thoughtlessness can bring that nirgun understanding. Like this is maya.

जळीं चरणकरांगुळें । आखुड लांबें किरकोळें । विपरीत काणें दिसती जळें । तैसी माया ॥ १९ ॥

हाताची बोटें पाण्यांत बुडविली तर आखूड, लांब, बारीक, विचित्र, वांकडी अशी दिसतात. पाण्यामुळें ती तशीं दिसतात. माया तशी आहे.

Within these great elemental waters there are the bent feet and fingers, long and thin. For due to these waters there is a limited vision caused by objectification and one sees the false. maya is like this. (The great waters are the beginning of names and forms and then a gross body appears)

भोवंडीनें पृथ्वी कलथली । कामिणीनें पिवळी जाली । सन्यपातस्थां अनुभवली । तैसी माया ॥ २० ॥

भोवळ आलेल्या माणसाला पृथ्वी फिरल्यासारखीं वाटते. कावीळ झालेल्या माणसाला ती पिवळी दिसते. सन्नितापाचा ताप आलेल्या माणसाला ती कांहींच्या कांहीं अनुभवास येते. तशी ही माया आहे.

By spinning around one becomes giddy and staggers around this world (ie. by running needlessly around). Due to hepatitis everything appears yellow (but is the world really like this?) and due to a high fever many strange things are experienced. maya is just like this.

कोणीयेक पदार्थविकार । उगाचि दिसे भासमात्र । अनन्याचा अन्य प्रकार । तैसी माया ॥ २१ ॥

एखाद्या पदार्थाचें मूळ स्वरुप एकअसतें. त्यामध्यें कांहीं बदल झाल्यानें तें निराळें आहे असा उगीच भास होतो. म्हणजे वस्तु एक असून निराळीच कांहींतरी दिसतें. माया तशी आहे. विश्र्व ब्रह्मस्वरुप असून दृश्यपणें दिसतें, मायेमुळें असें घडते.

That One (ie. purush) within this `all' has become this modified `object' (ie. prakruti) and then due to wrong thinking, `many' appearances are seen. Whenever there are the separate forms in that inseparable brahman then, this is maya! .