आत्मदशक — समास 2: निस्पृहव्यापलक्षण

पृथ्वीमधें मानवी शरीरें । उदंड दाटलीं लाहान थोरें । पालटती मनोविकारें । क्षणाक्षणा ॥ १ ॥

जगामधें अक्षरशः असंख्य लहानमोठी माणसें आहेत. ती आपापल्या मनोविकाराप्रमाणें क्षणाक्षणाला वेगवेगळी वागतात.

On account of this `I am' body, there is a human being within this great elemental earth (ie. objective world). That great and vast paramatma has become a small gross jiva and because of its mental modifications, that One changes from moment to moment. (Due to objectification/imagination, that One takes Itself to be just a small body, full of confusions and concepts, within this wonder of knowledge/existence)

जितुक्या मूर्ती तितुक्या प्रकृती । सारिख्या नस्ती आदिअंतीं । नेमचि नाहीं पाहावें किती । काये म्हणोनी ॥ २ ॥

जितक्या मूर्ति तितक्या प्रकृति. सुरवातीपासून अखेरपर्यंत माणसांचें वागणें सारखें नसतें. त्यांचा कांहीं नेम नसल्यानें माणसांच्या तर्‍हा किती व काय म्हणून सांगाव्यात.

But wherever there is a body, there is this prakruti. And even she also does not remain the same from beginning to end (ie. only that purush is present from beginning to end. His prakruti is the moving power but this comes with wakefulness and goes with sleep. And when she forgets her nature then, there is a small jiva in the prana and the waking, dream and deep sleep states). And if there has been no determined practice then, how much can the `many' understand? (Without proper thought, vivek, one remains this imagined ever changing gross body)

कित्येक म्लेंच होऊन गेले । कित्येक फिरंगणांत आटले । देशभाषानें रुधिले । कितीयेक ॥ ३ ॥

पुष्कळ लोक बाटून मुसलमान झाले. कित्येक लोक पोर्तुगीजराज्यांत नाहींसे झाले. पुष्कळ लोक देशी भाषांच्या भेदानें एकमेकांपासून दुरावले आहेत.

That One within the `many' started speaking in a foreign language and therefore got lost (but that One is silent). That One within the `many' wandered endlessly around and around (but that One is always, everywhere). That One within the `many' has been caught up in the assurances of different states (but that One is stateless).

मर्‍हाष्टदेश थोडा उरला । राजकारणें लोक रुधिला । अवकाश नाहीं जेवायाला । उदंड कामें ॥ ४ ॥

त्यांतल्या त्यात महाराष्ट्रामधें थोडे चैतन्य आहे. तेथें राजकारण करण्यास वाव आहे. माणसांना जेवायला वेळ नाहीं. येवढी कामें पडली आहेत.

There are very few who employ raja-karana (ie. He is the doer of everything, for everything is He) and remain in this original state of `I am' only. But that paramatma has no need of this space even, for He does not care to enjoy the fruits of past actions (ie. paramatma does not require this `all' to be; He is One only).

कित्येक युद्धप्रसंगी गुंतले । तेणें गुणें उन्मत्त जाले । रात्रंदिवस करुं लागले । युद्धचर्चा ॥ ५ ॥

पुष्कळ माणसें युद्धामध्यें गुंतली आहेत. तेंच डोक्यांत असल्यानें दिवसरात्र ती माणसें युद्धचर्चाच करतात.

And when that One within the `many' is entangled in the conflicts of attaining desires then, due to the gunas, He gets intoxicated and arrogant and day and night, He is caught up in rumours of conflict (ie. how to acquire this or that from another? etc.).

उदिम्यास व्यासंग लागला । अवकाश नाहींसा जाला । अवघा पोटधंदाच लागला । निरंतर ॥ ६ ॥

व्यापारी माणसांच्यामागें त्यांचा व्यापार लागला आहे. त्यांत त्यांना फुरसत नाहीं. बाकीच्यांना त्यांचा पोटाचा धंदा सदैव मागें लागला आहे.

When there is this perpetual activity of business and trade then, this space of `I am' cannot be created. Then that parabrahman has become the `many' things and Its business is filling its mind and belly.

शडदर्शनें नाना मतें । पाषांडें वाढलीं बहुतें । पृथ्वीमधें जेथतेथें । उपदेसिती ॥ ७ ॥

बुद्धीच्या क्षेत्रांत षड्दर्शनें, इतर अनेक मतें आणि पुष्कळ समाजघातक मतें यांची खूप वाढ झाली आहे. जगांत जिकडे पहावें तिकडे उपदेश देणेंच चाललेले आहे.

The six systems of philosophical thought are the dogmas of the `many' and this `all' has come down into a body and accepted these heretical doctrines. Then within this great element earth there are the so `many' different teachings everywhere.

स्वार्थी आणि वैष्णवी । उरलीं सुरलीं नेलीं आघवी । ऐसी पाहातां गथागोवी । उदंड जाली ॥ ८ ॥

यांतून जें लोक उरले त्यांना स्मार्तांनी व वैष्णवांनी आपापल्या संप्रदायांत ओढून घेतलें. एकंदरींत फारच गुंतागुंत झाली आहे.

Then that One is a follower of shiva or a follower of vishnu and gets entangled and lead away to body consciousness. Though, if you think clearly and understand all this confusion then, there is only that vast paramatma.

कित्येक कामनेचे भक्त । ठाइं ठाइं जाले आसक्त । युक्त अथवा अयुक्त । पाहातो कोण ॥ ९ ॥

कांहीं सकाम भक्त ठिकठिकाणीं आसक्त होऊन बसलें आहेत. त्यांत योग्य काय व अयोग्य काय याचा कोणीच विचार करीत नाहीं.

But when that One within the `many' is the devotee of passions and desires then, there are attachments everywhere. Then how can That ever understand the difference between attachment and detachment?

या गलबल्यामधें गल्बला । कोणीं कोणीं वाढविला । त्यास देखों सकेनासा जाला । वैदिक लोक ॥ १० ॥

या सगळ्या गडबडींत कोणीकोणी आपला पंथ वाढविला. त्यांचा वैदिक लोक द्वेष करतात.

This `speech' has become confused in all this confusion. For someone had been taught by another who was confused and so the confusion just kept growing until even veda traditionalists could not agree.

त्याहिमधें हरिकिर्तन । तेथें वोढले कित्येक जन । प्रत्ययाचें ब्रह्मज्ञान । कोण पाहे ॥ ११ ॥

त्यांत आणखीं कांहीं लोक हरिकिर्तनाकडे ओढले जातात. प्रत्यक्ष आनुभवाचें ज्ञान आहें किंवा नाहीं याची कोणीच चौकशी करित नाहीं.

However within all this confusion there is the kirtana of hari (see 4.2; forget every- thing and `I am He, I am everywhere'/sagun worship) and due to this, the mind gets draw towards that One within the `many'. But who is there who can understand that nirgun knowledge of brahman (ie. who is prepared to die)?

या कारणें ज्ञान दुल्लभ । पुण्यें घडे अलभ्य लाभ । विचारवंतां सुल्लभ । सकळ कांहीं ॥ १२ ॥

या सगळ्यामुळें खरें ज्ञान दुर्लभ झालें आहे. पुण्य पदरीं असेल तरच तो अलभ्य लाभ घडतो. परंतु जो विचारवंत आहे त्याला ज्ञान सुलभ आहे.

On account of this `speech' (ie. kirtana), there can be that pure knowledge that was most difficult to achieve (when you take yourself as a body). But only by great merit can that unattainable be attained; for this `all thing' easily takes possession of that thoughtless understanding (in the beginning one can easily slip from that attentionless thoughtless Self and return to this `I am' feeling; maharaj- it is like walking on a razor's edge; one slip and you are cut)

विचार कळला सांगतां नये । उदंड येती अंतराये । उपाये योजितां अपाये । आडवे येती ॥ १३ ॥

एखाद्याला खरें ज्ञान झालें तर तें कोणास सांगतां येत नाही. त्यामध्यें फार अडचणी येतात. उपाय करायला जावें तर अपाय आडवें येतात.

If thoughtlessness is understood but not maintained then that vast paramatma appears as this `all'. Then this `all' that was devised as a cure becomes a harmful hindrance (ie. this bliss of `I am' becomes an obstruction for one takes it true and does not want to leave it).

त्याहिमधें जो तिक्षण । रिकामा जाऊं नेदी क्षण । धूर्त तार्किक विचक्षण । सकळां माने ॥ १४ ॥

अशा सगळ्या परिस्थितीमध्यें एखादा शहाणा माणूस निघतो. एक क्षण देखील तो वाया जाऊं देत नाहीं. तो चतुर, बुद्धिमान आणि तारतम्य जाणणारा असल्यानें सर्वांना पसंत पडतो.

If that purush is very sharp and keen then, He does not allow even a moment to be wasted. But only the shrewd, intelligent and alert value this `all'.

नाना जिनस उदंड पाठ । वदों लागला धडधडाट । अव्हाटचि केली वाट । सामर्थ्यबळें ॥ १५ ॥

त्याला अनेक विषयांचें ज्ञान पाठ असतें. तो बोलूं लागला कीं तें ज्ञान तो घडाघडा सांगू लागतो. आपल्या ज्ञानाच्या सामर्थ्यानें तो वाकडी वाट सरळ करतो.

That vast paramatma is the support of the `many' objects. But when He starts saying this publically (ie. becomes objective) then, there is just a loud noise of intellectual knowledge and this highway of the steadfast `all' is made into a by-way.

प्रबोधशक्तीची अनंत द्वारें । जाणे सकळांची अंतरें । निरुपणें तदनंतरें । चटक लागे ॥ १६ ॥

लोकांना जागे करुन शहाणें करण्याचे पुष्कळ मार्ग तो जाणतो. लोकांचें अंतःकरण तो ओळखतो. त्यामुळें त्याचे निरुपण ऐकल्यावर लोकांना त्याची चटक लागते.

First by means of this power of wakefulness that endless paramatma knows (ie. forget the thoughts and awake yourself); then afterwards, due to this inner space of `I am', there is a deep longing for that non-dual discourse.

मतें मतांतरें सगट । प्रत्येय बोलोन करी सपाट । दंदक सांडून नीट । वेधी जना ॥ १७ ॥

आपल्या अनुभवांच्या बोलांनी इतर सर्व मतें आणि मतांतरें तो जमीनदोस्त करुन टाकतो. अर्थहीन परंपरा सोडून तो लोकांना बरोबर मार्गदर्शन करतो.

The dogmas, that have been all lumped together by the mind, are destroyed when that atma `speaks'. The traditions are all left aside when that atma is understood by your mind.

नेमकें भेदकें वचनें । अखंड पाहे प्रसंगमानें । उदास वृत्तीच्या गुमानें । उठोन जातो ॥ १८ ॥

त्याचे बोलणें बरोबर लागूं पडणारे व संशय छेदणारें असतें. प्रसंग काय व कसा आहे हे तो नेहमी पाहातो. आपल्या वैराग्यशील वृत्तीच्या बलानें तो उठून चालता होतो.

Through determination, discrimination and this `speech', that unbroken swarup has respect for this `all' connection and then, there arises a fondness for this vritti of dispassion (He just wants to know. He wants nothing from this world).

प्रत्यये बोलोन उठोन गेला । चटक लागली लोकांला । नाना मार्ग सांडून त्याला । शरण येती ॥ १९ ॥

स्वानुभवाचें ज्ञान बोलून निघून गेल्यानें लोकांना त्याची चटक लागते. मग इतर नाना प्रकारचे मार्ग सोडून लोक त्याला शरण जातात.

And when this world beyond longs only for that nirgun understanding then, this `speech' gets up and leaves. The ways of the `many' have been left aside and now one comes in surrender to that paramatma.

परी तो कोठें आडळेना । कोणे स्थळीं सांपडेना । वेष पाहातां हीन दीना । सारिखा दिसे ॥ २० ॥

पण त्याला शोधला तर तों कोठेंच आढळत नाहीं. कोणत्याही एका जागीं सांपडत नाहीं. त्याचा वेशही अगदी हीनदीनासारखा असतो.

But there is nowhere where that paramatma can be met. He cannot be found at some place. Then you understand that, this seeing of the `all' is also an inferior attention, just like this guise of a human body (this knowledge is also completely false. It is an attention within that attentionless paramatma, beyond time, space/place and existence).

उदंड करी गुप्तरुपें । भिकार्‍यासारिखा स्वरुपें । तेथें येककीर्तिप्रतापें । सीमा सांडिली ॥ २१ ॥

स्वतः गुप्त राहून तो कार्य करतो. बाहेरुन दिसावाला तो भिकार्‍यासारखा दिसतो.पण त्याचे यश, त्याची कीर्ति, त्याचा प्रताप जिकडेतिकडे पसरतात.

If that vast paramatma becomes the doer, on account of that hidden purush and His prakruti then, that completely free swarup becomes just like a beggar (ie. `I want to know, I want to be'). For when `there', beyond any quality, is let slip then, there is this limitation of `I am victorious, all-pervasive and full of splendour' (ie. qualities of this mula maya).

ठाइं ठाइं भजन लावी । आपण तेथून चुकावी । मछरमतांची गोवी । लागोंच नेदी ॥ २२ ॥

ठिकठिकाणी तो लोकांना भजनाकडे परंतु आपण तेथून गायब होतो. कोणी आपला मत्सर करील अशा गुंतागुंतींत तो अडकत नाहीं.

Then the bhajan has been established in this `place of the all', but `here' (in this `all' of mula maya), you are still present and you should be missing from `there' (brahman). Still, the envy and selfishness of entangling dogmas and opinions (ie. body consci- ousness) are not allowed to enter `here'.

खनाळामधें जाऊन राहे । तेथें कोणीच न पाहे । सर्वत्रांची चिंता वाहे । सर्वकाळ ॥ २३ ॥

तो डोंगराच्या घळींत जाऊन राहातो. तेथें जाऊन त्याला कोणी भेटू शकत नाही. पण तेथें तो सर्वांची नेहमी काळजी करतो.

Even if you go and stay in this hidden place (ie. then there is witnessing), still `there', there is no-one even to witness. But at that hidden place, the purush is remembering this place of the `all' and cherishes this time of the `all' (the `all' is in time and space and this `wonder' has become a hindrance; for the purush does not want to leave this `vision'; He does not want to die).

अवघड स्थळीं कठीण लोक । तेथें राहाणें नेमक । सृष्टीमधें सकळ लोक । धुंडीत येती ॥ २४ ॥

डोंगरांत अवघड ठिकाणीं तो राहातो. तेथें त्याचे नेहमीचे वास्तव असते. तरी जगांतील लोक त्याला शोधत येतात.

Within the difficult, arduous and sometimes impassable places of the gross world there is this world of mula maya. But the truly determined will stay `there'. However when there is no determination then, this world of the `all' goes searching and rumma- ging in this gross world.

तेथें कोणाचें चालेना । अनुमात्र अनुमानेना । कट्ट घालून राजकारणा । लोक लावी ॥ २५ ॥

त्याच्यासमोर कोणचे कांहीं चालत नाही. त्याची थोडीही कल्पना येत नाहीं. समूह निर्माण करुन तो लोकांना राजकारण करायला शिकवतो.

`There' nothing moves and there is not even a speck of guesswork. But first ardent and bold raja-karana is required to establish this world of the `all'.

लोकीं लोक वाढविले । तेणें अमर्याद जाले । भूमंडळीं सत्ता चाले । गुप्तरुपें ॥ २६ ॥

समूहानें समूह निर्माण होतात. त्यामुळें मोठी संघटना तयार होते. अशा रीतीनें तो गुप्त राहून त्याची सत्ता समाजावर चालते.

In this gross world, the world beyond should be made to expand and this `all' world (ie. knowledge) should transgress all bounds. But still understand, this power that moves this gross creation is due to prakruti and that hidden purush (ie. still this power is the power of maya).

ठाइं ठाइं उदंड ताबे । मनुष्यमात्र तितुकें झोंबे । चहुंकडे उदंड लांबे । परमार्थबुद्धी ॥ २७ ॥

ठिकठिकाणीं त्याच्या अनुयायांचे समुह असल्यानें त्याकडे लोक आकर्षिले जातात. समाजामध्यें सर्वत्र परमार्थबुद्धि पसरते.

When that paramatma is this power then, in every place, all mankind is gathered together (`I see myself only'). And when that vast paramatma expands in every direction then, there is that buddhi of paramarth. (That paramatma had become the `many' people and when these thoughts were all gathered together to make this one thought `I am' then, that paramatma is this `all'. And now that this understanding has come then, that paramatma can meet Its Self once more)

उपासनेचा गजर । स्थळोस्थळीं थोर थोर । प्रत्ययानें प्राणीमात्र । सोडविले ॥ २८ ॥

त्यामुळें जागोजागीं उपासनेचा गजर ऐकूं येऊं लागतो. अशारीतीनें आपल्या स्वानुभवाच्या सामर्थ्यानें तो लोकांना मुक्त करतो.

Due to this roar of His worship (ie. `I am') there is that `greatest of the great' in every place. And due to that nirgun understanding, that one in only the prana will be set free.

ऐसे कैवाडे उदंड जाणे । तेणें लोक होती शहाणे । जेथें तेथें प्रत्येय बाणे । प्राणीमात्रासी ॥ २९ ॥

लोकसंग्रहाच्या अनेक क्लुप्त्या त्याच्यापाशीं असतात. त्याचा वापर केल्यानें लोक शहाणें होतात. प्रत्येक ठिकाणीं त्याच्या ज्ञानाचा लोकांना प्रत्यय येतो.

Due to vivek that vast paramatma knows and due to this knowing, there is the world of the wise. Then due to that nirgun understanding, that one in only the prana, is accepted `here'/maya and `there'/brahman.

ऐसी कीर्ति करुन जावें । तरीच संसारास यावें । दास म्हणे हें स्वभावें । संकेतें बोलिलें ॥ ३० ॥

अशी कीर्ति संपादून जाण्यांतच संसारांत येण्याचें सार्थक आहे. रामदासस्वामी म्हणतात कीं, अगदीं सहज पण थोडक्यांत खुणेप्रमाणें मी हें सांगितलें.

When one has acquired such pervasiveness then, only should one come back to *samsar. ramdas says, "Then on account of this spontaneous `speech', there is that thoughtless swarup." *(maharaj be out of the circle of ignorance and then enter it again with understanding) .