आत्मदशक — समास 3: श्रेष्ठअंतरात्मानिरुपण

मुळापासून सैरावैरा । अवघा पंचीकर्ण पसारा । त्यांत साक्षत्वाचा दोरा । तोहि तत्त्वरुप ॥ १ ॥

या दृश्य विश्वामध्यें पंचभूतांच्या मिश्रणांतून झालेला भरमसाट पसारा दिसतो. त्याचे मूळ मूळमायेमध्यें आहे. पण या सार्‍या पसार्‍यांत साक्षीपणानें राहणार्‍या अंतरात्म्याचा अखंड तंतू आहे. अर्थात् अंतरात्मादेखील तत्वांपैकी एक आहे.

From the root (ie. prakruti/purush) there has come this helter-skelter of `many' things. The mixing together of the five great elements has created these gross forms and this scattered expansion (ie. all this is due to objectification). And within these gross forms there is this connection of witnessing. Yet at the same time, it is that atma Himself who has become these gross elemental forms. (Within the gross world there is that witnessing antar-atma. But He cannot be found because it is He only who has also become the many gross objects. If He gives up this objectification then, naturally He will know Himself)

दुरस्ता दाटल्या फौजा । उंच सिंहासनीं राजा । याचा विचार समजा । अंतर्यामी ॥ २ ॥

एखादा राजा उंच सिंहासनावर बसतो. त्याच्या दोन्ही बाजूंना सैन्य दाटून उभे असते. त्याचप्रमाणें या जगांत आढळणारी तत्वें सैन्यासारखीं आहेत. त्यांच्यांतील साक्षी आत्मा राजासारखा आहे. याचा विचार मनांत समजून घ्यावा.

Along both sides of this `way', two armies are amassed and the King is sitting on His high throne. Therefore understand that thoughtlessness within this `speech' (ie. that thoughtless Self is the base of this thought `I am' and this is the base of the `many' thoughts). (The gross objects of the senses are the kauravas and the five great elements are the pandavas; and the King is krishna. On your path to understanding, there is this war between objectification and the dissolution of thought. krishna is with you if you choose the `way' of paramarth)

देहमात्र अस्थिमांशाचें । तैसेंचि जाणावें नृपतीचें । मुळापासून सृष्टीचें । तत्त्वरुप ॥ ३ ॥

सैनिकांचादेह जसा हाडामाांसाचा असतो तसाच राजाचा देह देखील हाडामांसाचाच असतो. त्याचप्रमाणें पंचभूतात्मक जगत् आणि त्याचा साक्षी अंतरात्मा दोन्ही तत्वरुपच आहेत.

Just as one knows this body of only flesh and bone, so too, one can also know this `all' body of that great King. For it is from this root of mula maya that the created world of the gross elements have come (ie. both this `all' body and the gross body have this one thing in common; they are both within this effortless knowing; therefore understand this knowing and return to your source).

रायाचे सत्तेनें चालतें । परन्तु अवघीं पंचभूतें । मुळीं आधिक जाणिवेचे तें । अधिष्ठान आहे ॥ ४ ॥

राजाच्या सत्तेनें सैन्य चालतें. परंतु राजा व सैन्य दोन्ही पंचभूतात्मकच असतात. फरक इतकाच कीं राजाच्या ठिकाणीं सत्तेचे अधिष्ठान अधिक असते. अंतरात्म्याच्या ठिकाणीं जाणिवेचें अधिष्ठान अधिक असते.

Due to this power of that King, the gross world functions. Yet within these gross objects (ie. kauravas) there are the five great elements (ie. pandavas). And at the root, there is this effortless knowing and this is the base for both (ie. the power of the King). (The gross objects have arisen out of the five great elements mixing together. If you give up these objects and give up this process of objectification then, you can return to your root at the beginning of creation where there is only space and wind ie. the two eldest pandavas or purush/prakruti. Then just one moving form is known by Him. He is the antar-atma or purush and He can be called space)

विवेकें बहुत पैसावले । म्हणौन अवतारी बोलिले । मनु चक्रवती जाले । येणेंचि न्यायें ॥ ५ ॥

" मी देह नसून आत्मा आहे. " या विवेकानें जें अति विशाल झालें त्यांना अवतारी पुरुष म्हणतात. याच न्यायानें मनु चक्रवर्ति झालें.

Due to vivek, this knowing is made to grow and the one who knows this `speech' gets called an *avatar. And then, by means of thoughtlessness, man becomes that great King (ie. Reality). (First due to the vivek of atma/non-atma, the thoughts of this gross world are abandoned; for all this is non-atma and gets destroyed every moment. And when that knowing atma is come upon then, there should be the vivek of essence/non- essence and that thoughtless essence should be accepted) *(maharaj- `avatar means to come down' ie. mula maya, He has left His Reality)

जेथें उदंड जाणीव । तेचि तितुके सदेव । थोडे जाणीवेनें नर्देव । होती लोक ॥ ६ ॥

ज्याच्या ठिकाणीं अतिविशाल जाणीव असते, तो तितका भाग्यवान असतो. ज्याच्या ठिकाणीं अल्प जाणीव असते तो दुर्दैवी असतो.

In mula maya there is that vast paramatma (ie. thoughtless) and this knowing (ie. `speech'). By this knowing guna, one becomes the very fortunate (lit. with God). But if there is only a little knowing (ie. knowledge and ignorance/rajo guna), then there is the world of the very unfortunate (lit. without God). (Therefore we only have to expand this knowing that is already with us, to be with God/Self)

व्याप आटोप करिती । धके चपेटे सोसिती । तेणें प्राणी सदेव होती । देखतदेखतां ॥ ७ ॥

जीं माणसें व्याप वाढवतात, खटातोप करतात, जीवनांतील धक्के व भार सोसतात तीं माणसें थोड्याच अवधींत भाग्यवान बनतात.

If you are continuously employed in expanding this pervasiveness and are prepared to suffer the slaps and blows (ie. let whatever comes, come; what has that got to do with me) then, within the prana and before your very eyes, you become most fortunate (with God).

ऐसें हें आतां वर्ततें । मूर्ख लोकांस कळेना तें । विवेकी मनुष्य समजतें । सकळ कांहीं ॥ ८ ॥

मानवी जीवनांत आज देखील असेंच आहे. पण मूर्ख लोकांना तें कळत नाहीं. जो विवेकी आहे त्याला मात्र हें सगळें समजते.

Then that thoughtless paramatma will exist in the now (ie. no thoughts of the past or the future, just being). However when that One is a fool then, he does not understand this `all' world (`now'). But the viveki understands and He knows that this man is this `all thing' (He does not see a fool, He sees Himself only). (Note: When maharaj was once asked why he took all this trouble, at his age, to go to France, America etc. He said, "Because I see myself in trouble")

थोर लाहान बुद्धीपासी । सगट कळेना लोकांसी । आधीं उमजलें तयासी । थोर म्हणती ॥ ९ ॥

जगांतील खरा थोरपणा आणि लहानपणा, माणसाच्या विवेक शक्तीमध्येंच असतो. पण सामान्य लोकांना हें कळत नाहीं. जो आधी जन्मास येतो त्यास लोक थोर म्हणतात.

The great and small are with your own buddhi (who you choose to be is up to you). But this whole lumped together world of many forms does not understand this world of the `all' and so they say, "We have to respect our elders, for they were born before us."

वयें धाकुटा नृपती । वृद्ध तयास नमस्कार करिती । विचित्र विवेकाची गती । कळली पाहिजे ॥ १० ॥

राजा वयानें लहान असला तरी वृद्ध माणसें त्यास नमस्कार करतात. विवेकशक्ति कशी विचित्रपणें काम करते हें कळणें अवश्य आहे.

Still, they do not think that, even though a king may be young in age, still the old bow down before him. This wondrous state of vivek is like this also and should be understood (ie. age is not relevant `here' or `there'. The one with understanding ie. the one with vivek, is to be respected).

सामान्य लोकांचे ज्ञान । तो अवघाच अनुमान । दीक्षादंडकाचें लक्षण । येणेंचि पाडे ॥ ११ ॥

सामान्य लोकांचें ज्ञान हें सगळें अनुमानावर आधारलेलें असते. संप्रदयदीक्षा आणि लोकपरंपरा दोन्ही अनुमानावरच चालतात.

When that paramatma has knowledge of only this gross world then, there is only conjecture and concepts. And such attention brings only traditional beliefs and custo- mary practices (like being told to respect your elders). But all these traditional beliefs get knocked down by thoughtlessness.1

नव्हें कोणास म्हणावें । सामान्यास काये ठावें । कोणकोणास म्हणावें । किती म्हणोनी ॥ १२ ॥

हें खरें नाहीं. हें किती लोकांना सांगायचें? सामान्य जनतेला त्यांतील फारसे कळत नाहीं. आणि सामान्य लोकांचीच संख्या जास्त असल्यानें कोणाकोणाला सांगत बसायचे त्याला अंतच नाही.

If nothing is said to these people then, how can they ever understand that place of the pure knowledge? Therefore should something not be said to them?

धाकुटा भाग्यास चढला । तरी तुछ्य करिती तयाला । याकारणें सलगीच्या लोकांला । दुरी धरावें ॥ १३ ॥

आपल्यापेक्षां वयानें लहान माणूस जर भाग्यास चढला तर लोक त्याला तुच्छ लेखतात. त्याला महत्व देतच नाहींत. म्हणून आपल्या सलगी करणार्‍या व सलगी असणार्‍या लोकांना दूर ठेवावें.

But whoever says something to them will get treated with contempt. It is just like when someone young, climbs out of there lowly condition and attains a higher post; others want to pull him down. So, by means of this `speech', this world full of so much conjecture should be held far away (ie. it is better for you to forget everything, say nothing and just be with your understanding `I am He').

नेमस्त कळेना वचन । नेमस्त नये राजकारण । उगेचि धरिती थोरपण । मूर्खपणें ॥ १४ ॥

बोललेल्या शब्दांचा निश्र्चित अर्थ ज्यांना कळत नाहीं, ज्यांना निश्र्चितपणें राजकारण करतां येत नाहीं, असें कांहीं लोक मूर्खपणानें उगीच मोठेपणा मिरवतात.

The limited jiva cannot understand this divine `speech' because the limited jiva cannot make raja-karana and due its foolishness, it will hold on tightly to its own greatness.

नेमस्त कांहींच कळेना । नेमस्त कोणीच मानीना । आधीं उपजलें त्या थोरपणा । कोण पुसे ॥ १५ ॥

ज्या माणसाला निश्र्चितपणें कांहींच कळत नाहीं,ज्याला खरें कोणी मानीत नाहीं, असा माणूस केवळ आधीं जन्मला म्हणून वडील बनतो. त्या वडिलपणााला कोणी विचारत नाहीं.

But if this limited jiva cannot understand this `thing' even and if this limited jiva has no respect for the One within everyone then, who will wipe their own greatness away and be That which, in the beginning, created all this (ie. the truly wise and eldest). Therefore these things have to be said?

ऐसे बोलती त्यांस नाहीं । शाहाणपण ॥ १६ ॥

वयानें लहान पण ज्ञानी असलेल्यानें कांहीं सांगितलें तर वृद्ध लोक म्हणतात " आतां मोठ्यांचे वडिलपण उरलें नाहीं. लहानांनी लहानपण सोडलें आहे. " असें जें बोलतात त्यांच्याजवळ शहाणपण नसतें.

The `eldest' (ie. atma) is not this elderliness the world knows of; the *`youngest' (ie. atma) is not this youthfulness of a body (ie. He has nothing to do with these bodily states). But the people do not know how to `speak' with such wisdom. *(maharaj- I am the youngest here, that you do not understand that)

गुणेविण वडिलपण । हें तो आवघेंच अप्रमाण । त्याची प्रचीत प्रमाण । थोरपणीं ॥ १७ ॥

गुणांवांचून वडिलपण येतें हें समजणें खोटे आहे. गुणांवांचून थोरपण असूं शकत नाहीं असा अनुभव येतो.

If there is only elderliness in years and not that pure sattwa guna then, that thou- ghtless paramatma will be full of conjecture and lack any power (ie. then there is just an elderly man or woman). Within the greatness of that atma there is this experience `I am' and that power is with Him.

तथापि वडिलांस मानावें । वडिलें वडिलपण जाणावें । नेणतां पुढें कष्टावें । थोरपणीं ॥ १८ ॥

जरी हें खरें असलें तरी वयानें मोठे असणार्‍यांना मान द्यावा. परंतु मोठ्यांनीसिद्धा आपले वडिलपण खरें नाहीं हें ओळखून वागावें. असें वागलें नाहीं तर म्हातारपणीं त्रास होईल.

Nevertheless, respect should be given to the elderly but the elderly should know this `elderliness' (ie. understand by being the atma). If you do not know this then ahead you will be made to suffer due to your so-called greatness (ie. you may or may not be respected for being older but the troubles of old age are many).

तस्मात वडिल अंतरात्मा । जेथें चेतला तेथें महिमा । हें तो प्रगटचि आहे आम्हा । शब्द नाहीं ॥ १९ ॥

हें सगळें सांगण्याचा अर्थ असा कीं, अंतरात्मा खरा वडील आहे. तो ज्याच्या अंतःकरणांत जागा झाला तेथें मोठेपणा येतो. ही गोष्ट उघड आहे. ती सांगण्यामुळें माझ्याकडे दोष नाहीं.

Therefore know that the `elder' is the antar-atma. If that has been awaked `here' then, there can be the greatness of `there'. But if that thoughtless paramatma becomes manifest then, there will only be this respect that gets shown to those who are older than us, but this `I am' will not be known.

याकारणें कोणीयेकें । शाहाणपण सिकावें विवेकें । विवेक न सिकतां तुकें । लुटोन जाती ॥ २० ॥

म्हणून माणसानें विवेकाच्या बळावर शहाणपण शिकावें. जो माणूस विवेक करण्यास शिकत नाहीं त्याला लोकांत कांहीं महत्व उरत नाहीं.

On account of this `I am', the One who is within everyone can be understood. And this wisdom should be acquired through vivek. If this vivek is not learnt, then your importance will decrease and finally disappear (due to old age).

तुक तुटलें म्हणिजे गेलें । जन्मा येऊन काये केलें । बळेंचि सांदीस घातलें । आपणासी ॥ २१ ॥

ज्या माणसाची लोकांत कांहीं किंमत उरत नाहीं, त्याचा जन्म फुकट गेला. असा माणूस आपणहून आपणास हिन दशा प्राप्त करुन घेतो.

If your importance gets lost then, tell me, what have you achieved by taking this birth? All you have done is beat yourself into a hole.

सगट बायेका सिव्या देती । सांदीस पडिला ऐसें म्हणती । मूर्खपणाची प्राप्ती । ठाकून आली ॥ २२ ॥

सगळ्या स्त्रियासुद्धा त्याला नांवें ठेवूं लागतात. तो अशगळींत जाऊन पडला असें म्हणतात. अशा रीतीनें मूर्खपणा पदरांत पडतो.

Then those who are supposed to take care of you and respect you will speak abusively to you and when you have fallen in this hole they will say, "Ah look! Here comes the old fool."

ऐसें कोणीयेकें न करावें । सर्व सार्थकचि करावें । कळेना तरी विवरावें । ग्रंथांतरी ॥ २३ ॥

माणसानें असें करुं नये. आपल्या जीवनाचे सर्व प्रकारें सार्थक करुन घ्यावें. तें कळत नसेल तर ग्रंथांचा अभ्यास करुन त्यांतून शिकावें.

Like this, that One who is within everyone should not do; this `all' and the true meaning of life (ie. to know your Self, the One) should be gained. If these have not been understood then, there should now be that investigation that is within these composition of words/scripture (understand the meaning these words are trying to convey; That from where words come back).

शाहाण्यास कोणीतरी बाहाती । मूर्खास लोक दवडून देती । जीवास आवडे संपत्ति । तरी शाहाणे व्हावें ॥ २४ ॥

शहाण्या माणसाला लोक आपणहून बोलावतात. मूर्खला लोक बाजूस सारतात. ज्याला संपत्ति आवडत असेल व हवी असेल त्यानें शहाणें बनावें.

Everyone invites the wise but the whole world chases away the fool. If the jiva has the desire for real wealth, then, there should be this wisdom.

आहो या शाहाणपणाकारणें । बहुतांचे कष्ट करणें । परंतु शाहाणपण शिकणें । हें उत्तमोत्तम ॥ २५ ॥

अहो, हें शहाणपण शिकण्यासाठीं पुष्कळांचे कष्ट करावें लागतात, हें खरें परंतु कष्ट करुन शहाणपण शिकावें. कारण त्यासारखी उत्तमांत उत्तम दुसरी गोष्ट नाहीं.

My dear! The `all' has to suffer and endure a lot to gain this wise `speech' but by learning such wisdom, thoughtlessness can be understood and you will become the `greatest of the great'. (ranjit maharaj- If He [siddharameshwar maharaj] had not been there then I would still be an insect in the shit. He made me into the `greatest of the great')

जों बहुतांस मानला । तो जाणावा शाहाणा जाला । जनीं शाहाण्या मनुष्याला । काये उणें ॥ २६ ॥

जो पुष्कळ लोकांना मान्य होतो, तो शहाणा झाला असें समजावें. शहाण्या माणसाला जगांत काहींच कमी पडत नाहीं.

When that purush respects this `all' then, one should know that wisdom has come. If such wisdom comes to a person in this world then, they will lack for nothing?

आपलें हित न करी लोकिकीं । तो जाणावा आत्मघातकी । या मूर्खायेवढा पातकी । आणिक नाहीं ॥ २७ ॥

जो माणूस लोकांमध्यें आपलें हित करुन घेत नाहीं. तो आत्मघातकी समजावा. त्या मूर्खाइतका पातकी दुसरा कोणी नाहीं.

But if one stays in the world and does not care for their own welfare then, that purush should be considered as one who has committed suicide; for he is a killer of His Self. When one commits such great injustice to one's own Self then, there is none more foolish.

आपण संसारीं कष्टलो । लोकांकरवीं रागेजोन घेतो । जनामध्यें शाहाणा तो । ऐसें न करी ॥ २८ ॥

मूर्ख माणूस संसारांत कष्ट करतो, लोकांकडून बोलणीं खातो, लोकांत जो शहाणा असतो, तो असें करीत नाहीं.

That paramatma puts Its own Self in the troubles and toils of samsar and that paramatma accepts the anger and scorn of this world. But the wise never do that in this world.

साधकां सिकविलें स्वभावें । मानेल तरी सुखें घ्यावें । मानेना तरी सांडावें । येकिकडे ॥ २९ ॥

साधकानें कसें वागावें तें मी सहज येथें सांगितलें. तें जर मनास पटलें तर स्विकारावें अन्यथा सोडून द्यावें.

If the sadhak lets this spontaneous `all' teach him and if he values this then, there will be happiness. But if this is not valued then, he can leave aside this company of that One.

तुम्ही श्रोते परम दक्ष । अलक्षास लावितां लक्ष । हें तों सामान्य प्रत्यक्ष । जाणतसा ॥ ३० ॥

तुम्ही श्रोते फार तत्पर आहात. तुम्ही अलक्षावर लक्ष लावता. परमात्मस्वरुपाचें ध्यान करतां, मग मी सांगितलें तें तर अगदी सामान्य आहे, दृश्यामधील आहे, हें तुम्ही ओळखता.

If you are a supremely alert listener then, you can learn to concentrate on that which cannot be concentrated on. Then that thoughtless paramatma will know that these sensory perceptions (ie. the helter-skelter of `many' things) are truly that pure knowledge of brahman. .