अखंडध्यान — समास 9: शाश्वतनिरुपण

पिंडाचें पाहिलें कौतुक । शोधिला आत्मानात्मा विवेक । पिंड अनात्मा आत्मा येक । सकळ कर्ता ॥ १ ॥

आपण पिंडाचें कौतुक पाहिलेम. आत्मानात्मविवेकानें पिंडरचना शोधून पाहिली. त्यांत असें प्रत्ययास आलें कीं, पिंड किंवा देह अनात्मा आहे आणि आत्मा एक आहे व सर्वकर्ता आहे.

When this wonder (ie. `speech') within the gross body/pinda has been searched out and understood then, this is the vivek between the atma and non-atma. The pinda is non-atma and the atma is One, and the doer of `all' (ie. this atma is the moving antar-atma, see V. 13).

आत्म्यास अनन्यता बोलिली । ते विवेकें प्रत्यया आली । आतं पाहिजे समजली । ब्रह्मांडरचना ॥ २ ॥

" मी आत्मा आहे " असें वेदांतशास्त्र सांगतें. विवेकानें त्याचा अनुभव आला. आतां ब्रह्माण्डरचना समजावून घेणें जरुर आहे.

And when your `speech' is the no-otherness of that atma then, such vivek brings that nirgun understanding (then this antar-atma is paramatma). Therefore now, the structure of this brahmanda (ie. creation) should be understood (ie. drop all the thou- ghts that bring body consciousness).

आत्मानात्माविवेक पिंडी । सारासारविचार ब्रह्मांडी । विवरविवरों हे गोडी । घेतली पाहिजे ॥ ३ ॥

पिंडाची रचना समजण्यास आत्मानात्मविवेक लागतो तसा ब्रह्मांड रचना समजण्यास सारासार विचार लागतो. सतत असा विचार करीत गेलें म्हणजे त्याची गोडी चाखावयास मिळते.

The vivek of atma/ non-atma is within the pinda and that thoughtless essence is wi- thin the brahmanda. By the continuous investigation of this brahmanda, that sweet taste of thoughtlessness will be relished. (When you take youreself to be a body/pinda then atma/anatma vivek is required. Forget everything and just `listen'. Let your knowing wander freely and just `watch'. Then this body will simply merge in the brahmanda. Then there is only `I am' and now this knowledge needs to be submerged in that Reality)

पिंड कार्य ब्रह्मांड कारण । याचें करावें विवरण । हेंचि पुढें निरुपण । बोलिलें असे ॥ ४ ॥

पंचभूतात्मक ब्रह्मांड हें पिंडाचें मूळकारण आहे. ब्रह्मांड कारण तर पिंड त्याचे कार्य आहे. याचें विवेरण करण्यासाठीं या समासांत तोच विषय सांगितला आहे.

When there is the pinda as the result and the brahmanda as the *cause then, this `speech' should be made. Now, when there is the investigation of that nirgun then, this `speech' will be that thoughtless discourse. *(From the cause many effects arise. When you take yourself to be a body/pinda then, there is a world of `many' different forms outside of you ie. a brahmanda. When for example, you have the desire to taste a good cup of tea then, you experience only the sensation at the tip of your tongue and at that time, all the other incoming experiences, this fullness of life, is left aside. The sensation at the end of the tongue comes and goes; it is only a very small, momentary part of this knowledge of `all'. Therefore why should it be relished at the expense of your existence? Let whatever has to come, come but `I am not this experience, I don't know who I am, but I am not this'; neti, neti)

असार म्हणिजे नासिवंत । सार म्हणिजे ते शाश्वत । जयास होईल कल्पांत । तें सार नव्हे ॥ ५ ॥

असार तें नाशवंत तर शाश्वत तें सार होय. ज्याचा आज ना उद्या नाश होतो तें सार नव्हे.

The non-essence should be called destructible. The essence should be called eternal. This mula maya will be destroyed, at the end of imagination, for it is not the essence.

पृथ्वी जळापासून जाली । पुढें ते जळीं मिळाली । जळाची उत्पत्ती वाढली । तेजापासुनी ॥ ६ ॥

पाण्यापासून पृथ्वी झाली. पण पुढें ती पाण्यांत विरली. तेजापासूनच पाण्याची उत्पत्ती होतें.

The great element earth is created from the great element water and afterwards this earth again merges in the water. The issuing forth of this water came from the fire.

तें जळ तेजें शोषिलें । महत्तेजे आटोन गेलें । पुढें तेजचि उरलें । सावकाश ॥ ७ ॥

तेज पाणी शोषून टाकतें. महातेजानें सारें पाणी आटून गेलें. पुढें तेज तेवढें काय तें उरलें.

And this water gets evaporated by the fire. Due to the great fire it wastes away and is destroyed. Afterwards, this wind remained as the fire only

तेज जालें वायोपासुनी । वायो झडपी तयालागुनी । तेज जाउनी दाटणी । वायोचीच जाली ॥ ८ ॥

वायूपासून तेज झालें. वायु तेजाला विझवून टाकतो. मगतेज जाऊन वायु जिकडे तिकडे गच्च भरुन राहतो.

Fire was created from this wind and this wind blew and extinguished the fire. Then there was only this amassed wind (what is being described here is the act of objecti- fication which happens every day you awake. And also its dissolution.which happens every day when you go to sleep. Now this same dissolution should take place, while you are awake. This is called vivek)

वायो गगनापासुनी जाला । मागुतां तेथेंचि विराला । ऐसा हा कल्पांत बोलिला । वेदांतशास्त्रीं ॥ ९ ॥

वायु आकाशापासून झालेला असतो. आणि फिरुन तो आकाशांतच विरतो. वेदान्त शास्त्रामध्यें कल्पांत कसा होतो त्याचे हें वर्णन आहे.

The wind appeared from the sky and after, `there' only it dissolved. That is vedanta, the thoughtless `end of imagination' and it is within this `speech' of the shasthras. (From the shasthras this `speech' neti, neti can be understood and from vedanta there comes the end of this knowing and that is the thoughtless Self)

गुणमाया मूलमाया । परब्रह्मीं पावती लया । तें परब्रह्म विवराया । विवेक पाहिजे ॥ १० ॥

नंतर गुणमाया व मूळमाया या परब्रह्मामध्यें लय पावतात. त्या ब्रह्माची नीट कल्पना येण्यास विवेक आवश्यक आहे.

This dissolution of gunamaya and mula maya takes place in parabrahman. To realize that parabrahman, the vivek of atma/anatma is first required.

सर्व उपाधींचा सेवट । तेथें नाहीं दृश्य खटपट । निर्गुण ब्रह्म घनदाट । सकळां ठाईं ॥ ११ ॥

सर्व उपाधींचा शेवट झाला म्हणजे तेथें दृश्यचा मागमूस उरत नाहीं. त्याठिकाणीं सगळीकडे गच्चपणें भरलेलें निर्गुण परब्रह्म असतें.

Then this limiting concept of the `all' also comes to an end, for this busy activity of the moving visible is not `there'. Then that nirgun brahman completely fills this place of the `all'.

उदंड कल्पांत जाला । तरी नाश नाहीं तयाला । मायात्यागें शाश्र्वताला । वोळखावें ॥ १२ ॥

मोठा कल्पांत होऊन सारें विश्र्व नाहींसें झालें तरी परब्रह्म नाश पावत नाहीं. मायेचा त्याग करुन अशा त्या शाश्वताला ओळखावें.

That vast paramatma appears at the `end of imagination' and That cannot be destroyed. That eternal should be recognized by the giving up of maya.

देव अंतरात्मा सगुण । सगुणें पाविजे निर्गुण । निर्गुणज्ञानें विज्ञान । होत असे ॥ १३ ॥

अंतरात्मा हा खरा देव आहे. तो सगुण आहे. त्याच्या आधारानें निर्गुणापर्यंत पोंचता येतें. निर्गुणाचें ज्ञान झालें कीं विज्ञान प्राप्त होतें.

God is the sagun antar-atma and due to this sagun, that nirgun is attained. Due to the knowledge of nirgun there is vignyan (ie. beyond knowledge).

कल्पनेतीत जें निर्मळ । तेथें नाहीं मायामळ । मिथ्यत्वें दृश्य सकळ । होत जातें ॥ १४ ॥

मानवी कल्पनेच्या पलीकडे असणारें ब्रह्म अत्यंत निर्मळ आहे. त्याच्या ठिकाणीं मायेचा मल नाहीं. त्याच्या ठिकाणीं सारें दृश्य होतें आणि जातें. पण तें खोटेपणानें घडतें.

When mula maya is pure and beyond imagination then, it is brahman and there is no dirt of maya. Due to its being false, this visible `all' has come and gone.

जें होतें आणि सवेंचि जाते । तें तें प्रत्ययास येतें । जेथें होणें जाणें नाहीं तें । विवेके वोळखावे ॥ १५ ॥

जें होतें आणि कालांतरानें नाहींसे होतें. तें दृश्य अनुभवाला येते. पण परब्रह्मामध्यें होणें नाहीं व जाणें नाहीं. तें विवेकानें अनुभवास आणावें.

mula maya has come and of its own accord it has gone, bringing that nirgun 15siddharmeshwar maharaj- The Supreme Self meets anyone who wants to meet it. However maya meets Reality. This mula maya comes and goes for it is not that Reality; this should be recognized by vivek.

येक ज्ञान येक अज्ञान । येक जाणावें विपरीत ज्ञान । हे त्रिपुटी होये क्षीण । तेंचि विज्ञान ॥ १६ ॥

एक ज्ञान व दुसरें अज्ञान आणि तिसरें विपरीत ज्ञान अशी हीं त्रिपुटी आहे. ही त्रिपुटी क्षीण झाली कीं विज्ञान प्रगट होतें.

That One is this knowledge (ie. sattwa) and that One is this ignorance (ie. tama) and that One should know this false changing knowledge (ie. worldly knowledge/rajo guna). And that thoughtless Self has become this triad of Knower, knowing, known and when this is destroyed there is vignyan.

वेदांत सिधांत धादांत । याची पाहावी प्रचित । निर्विकार सदोदित । जेथें तेथें ॥ १७ ॥

वेदान्य, सिद्धान्त म्हणजे शास्त्र प्रततीति आणि धादांत म्हणजे आत्मप्रतीति या सार्‍या प्रचिती ताडून पाहाव्या. निर्विकार परब्रह्म निरंतर जसेच्या तसेंच असते. हेंच प्रचीतीला येईल.

That is vedanta, siddhant and dhadant (ie. own Self experience). But first the `speech' of this experience should be understood and then afterwards there is that unmodified/never-changing and ever-arisen `here' and `there'.

तें ज्ञानदृष्टीनें पाहावें । पाहोन अनन्य राहावें । मुख्य आत्मनिवेदन जाणावें । याचें नांव ॥ १८ ॥

परब्रह्म ज्ञानदृष्टीनें पाहावें. तें तसें पाहून त्याच्याशी तदाकार व्हावें. याला मुख्य आत्मनिवेदन म्हणतात.

That Reality should be understood through this `vision of knowledge'. Having un- derstood this then, that no-otherness should remain and never be broken. This `I am' should know that Supreme by surrendering to the atma.

दृश्यास दिसतें दृश्य । मनास भासतो भास । दृश्यभासातीत अविनाश । परब्रह्म तें ॥ १९ ॥

दृश्याला दृश्य दिसतें. मनाला भास होतो. पण परब्रह्म दृश्य आणि भास यांच्यापलीकडे अविनाशपणें असतें. असें अविनाशपणें राहणारें तेंच परब्रह्म होय.

To the visible, that Reality is seen as visible and then to the mind that Reality ap- pears as an appearance. Beyond the visible and appearance there is that indestructible parabrahman.

पाहों जातां दुरीच्या दुरी । परब्रह्म सबाहेअंतरीं । अंतचि नाहीं अनंत सरी । कोणास द्यावी ॥ २० ॥

दृश्याच्या दृष्टीनें पाहायला गेलें, तर तें परब्रह्म कोठच्या कोठें दूर आहे असेम वाटते. पण तें सर्व ठिकाणीं आंत बाहेर भरलेले आहे. तें अनंत आहें. त्यास कोठेंच अंत नाहीं. त्याची बरोबरी करणारी वस्तूच विश्वामध्यें नाहीं.

If you try to see it then, That is the furthest of the far (when you are there that Reality cannot be understood). But that parabrahman is inside and outside of this inner space. That which has no end is that endless paramatma. Who or what can be everyone, even if one does not want to meet her. Its equal?

चंचळ तें स्थिरावेना । निश्र्चळ तें कदापी चळेना । आभाळ येतें जातें गगना । चळण नाहीं ॥ २१ ॥

जें चंचळ असतें तें कधीं स्थिरपणानें राहात नाहीं. जें निश्चळ असतें त्यांत कधीं अस्थिरपणा असत नाहीं. आकाशामध्यें आभाळ येतें व जातें तरी आकाश जसेंच्या तसेंच राहातें. असेंच परब्रह्म निष्चळ आहे.

This moving cannot be that still Reality and that still can never move. It is just like when the clouds come and go and the sky does not move.

जें विकारें वाढे मोडे । तेथें शाश्वतता कैंची घडे । कल्पांत होताच विघडे । सकळ कांहीं ॥ २२ ॥

ज्याच्यामध्येम विकार होतो आणि त्यामुळें जें वाढतें आणि मोडतें, त्याच्या बाबतींत शाश्वतपणाची अपेक्षा करता येत नाहीं. कल्पांतसमयीं विकारशील सारें पार नाश पावतें.

mula maya grows and breaks because it is a modification. How can that happen to the eternal `there'? When there is the `end of imagination' then, this `all thing' (ie. knowledge) gets extinguished.

जें अंतरींच भ्रमलें । मायासंभ्रमें संभ्रमलें । तयास हें कैसे उकले । आव्हान चक्र ॥ २३ ॥

ज्याच्या अंतर्यामी भ्रमाचें ठाण आहे, मायेच्या अमलानें जें गोंधळून गेलें आहेत, त्यांना हें विलक्षण अवघड चक्र उकलणें शक्य नाहीं. भ्रमानें पछाडलेल्या माणसांना हीं अवघड समस्या सुटत नाहीं.

When mula maya is bewildered within its own inner space then, it is the `many' and it respects this bewildering maya. How then can that thoughtless Self be known when it moves through the back-streets of the mind?

भिडेनें वेव्हार निवडेना । भिडेनें सिधांत कळेना । भिडेनें देव आकळेना । आंतर्यामीं ॥ २४ ॥

दृश्याच्या दडपणानें भ्रमांत राहणार्‍या माणसाला व्यवहाराचें स्वरुप कळत नाहीं. त्याच दडपणानें त्याला शास्त्रसिद्धांत काय आहें तेही कळत नाहीम. आणि त्याच दडपणानें अंतर्यामी राहणारा अंतरात्मा त्याला आकलन होत नाहीं.

When there is fear and regard for maya then, the troubles cannot ever be settled. Due to such fear and regard, that siddhant is not known. Due to fear and regard, that God (ie. antaratma) within the heart is not recognized.

वैद्याची प्रचित येईना । आणि भीडहि उलंघेना । तरी मग रोगी वांचेना । ऐसें जाणावें ॥ २५ ॥

रोगी वैद्याचें औषध घेतो आहे पण गुण येत नाहीं भिडेंने तो दुसर्‍या वैद्याकडेही जात नाही. असा रोगी कांहीं वाचत नाहीं हे समजून चालावें.

You should know that if this `I am' experience is not with the *doctor and one does not leave him out of fear and regard then, that one who is diseased will not live through such difficulty. *(A doctor agrees that you are a body and therefore he cannot stop you from dying)

जेणें राजा वोळखिला । तो राव म्हणेना भलत्याला । जेणें देव वोळखिला । तो देवरुपी ॥ २६ ॥

जो राजाला बरोबर ओळखतो तो भलत्यालाच राजा म्हणणार नाहीं. त्याचप्रमाणें जो देवाला बरोबर ओळखतो तो भलत्यालाच देव म्हणणार नाहीं. तो स्वतः देवरुपच बनून जातो.

But when due to mula maya, the King is recognized then, He will not call another the King. When due to mula maya, God is recognized then mula maya becomes just like God.

जयास माईकाची भीड । तें काये बोलेल द्वाड । विचार पाहातां उघड । सकळ कांहीं ॥ २७ ॥

ज्याला मायिक दृश्याची भीड पडतें, जो दृश्याच्या तडाख्यांत असतो, तो अर्धवट, देवाबद्दल बरोबर सांगणें शक्य नाहीं. आपण विचार केला तर या सर्व गोष्टी उघडपणें कळतात.

But when that purush has regard or fear for illusion then, what falsity will that `speak'? But when thoughtlessnesss is understood, then this `all thing' is opened out and set free.

भीड मायेऐलीकडे । परब्रह्म तें पैलीकडे । पैलीकडे ऐलीकडे । सदोदित ॥ २८ ॥

मायेचे दडपण अलीकडे आहे. परब्रह्म मात्र मायेच्या पलीकडे आहे. माया अलीकडे व परब्रह्म पलीकडे हा कायमचा प्रकार आहे.

Regard is on this side with maya and parabrahman is the other side. Still the other side and this side are that ever-arisen One only (in truth, this and that side don't remain).

लटिक्याची भीड धरणें । भ्रमें भलतेंचि करणें । ऐसी नव्हेंती लक्षणें । विवेकाचीं ॥ २९ ॥

जें खरें नाहीं त्याची भीड धरायची मायेच्या भ्रमानें भलतेंच कांहीं तरी करायचे, हीं कांहीं विवेकाची लक्षनें खासच नाहींत.

To hold on to this regard for the false and to do something is due to delusion (ie. this `all', see V.1). Like this is this vivek of that which never was (ie. this vivek of atma/anatma is also otherness; it is the attention of mula maya and not the Truth)

खोटें अवघेंचि सांडावें । खरें प्रत्ययें वोळखावें । मायात्यागें समजावें । परब्रह्म ॥ ३० ॥

जें मायिकआहे, खोटें आहें, तें सगळेंच्या सगळें सोडावें. स्वतः अनुभव घेऊन खरें काय तें ओळखावें. मायेचा त्याग करुन परब्रह्माचें दर्शन घ्यावें.

The false that has created these `many' things should be left aside. That Truth, which is due to the nirgun should be recognized. Therefore by giving up maya, pa- rabrahman should be understood.

तें मायेचें जें लक्षण । तेंचि पुढें निरुपण । सुचितपणें विवरण । केलें पाहिजे ॥ ३१ ॥

त्या मायेचे लक्षण पुढच्या समासांत नीट सांगितलें आहे. शांत मनानें त्याचे विवरण करावें.

When that Reality has the attention of mula maya then, that Reality has become this sagun discourse. Therefore ahead the investigation of that essence/non-essence should be made with a pure mind. .