आत्मदशक — समास 4: शाश्र्वतब्रह्मनिरुपण

पृथ्वीपासून जालीं झाडें । झाडापासून होती लांकडें । लांकडें भस्मोन पुढें । पृथ्वीच होये ॥ १ ॥

पृथ्वीपासून झाडें होतात. झाडांपासून लाकडें होतात. लाकडें जळून त्याची राख होतें. राख वा माती म्हणजे पृथ्वीच होय.

From this element earth, trees have appeared; and from the trees, wood appeared (and from the wood a chair, a door etc. appeared. All this is the objectification of knowledge). But when the wood gets burnt to ashes then, there is only this great element earth.

पृथ्वीपासून वेल होती । नाना जिनस फापावती । वाळोन कुजोन मागुती । पृथ्वीच होये ॥ २ ॥

पृथ्वीपासून वेल होतात. त्यांच्यावर पानें, फुलें, फळें वगैरे नाना पदार्थ फोफावतात. ते वाळतात व कुजतात अखेर त्यांची पृथ्वीच होते.

From this element earth, there has come this creeper called the individual mind and then, `many' objects are spread abundantly all over. But they become dry or rot and again there is only this earth (individuality is this earth element and from out of this earth element `many' imagined things appear and disappear. All these thingsappear and disappear as long as you hold a body. But where are these when you sleep?).

नानाा धान्यांचीं नाना अन्नें । मनुष्यें करिती भोजनें । नाना विष्ठा नाना वमनें । पृथ्वीच होये ॥ ३ ॥

निरनिराळ्या धान्यांची निरनिराळीं अन्नें होतात, माणसें तीं खतात. त्या अन्नाची अखेर विष्ठा होते, वमने होतात म्हणजे अखेर मातीच होते.

There are the `many' grains and the `many' foods and after the human beings have eaten and enjoyed these `many' things then, there are the `many' excretes and the `many' vomits and after there is only this earth.

नाना पक्षादिकीं भक्षिलें । तरीं पुढें तैसेंचि जालें । वाळोन भस्म होऊन गेलें । पुन्हा पृथ्वी ॥ ४ ॥

निरनिराळ्या पक्ष्यांनी व पशूंनी धान्य भक्षण केलें तरी त्याची नंतर विष्ठाच होते. ती वाळून भूगा झाला म्हणजे मातीच होते.

The `many' birds etc. eat the seeds and then later these become excrement. This dries up and becomes dust and again there is this earth (everything returns to dust; everything must return from where it came).2

मनुष्यें मरतां ऐका । क्रिमि भस्म कां मृत्तिका । ऐशा काया पडती अनेका । पुढें पृथ्वी ॥ ५ ॥

माणूस मेला कीं त्याला जाळतात किंवा मातींत पुरतात किंवा कृमींना खायला देतात. अशी कितीतरी मानवी शरीरें मरतात. त्या सर्वांची अखेर मातीच होते.

Therefore listen to this `I am'. Otherwise the human being dies and the body is either eaten by worms or burnt to ashes. For when these bodies of these numerous different shapes fall, then, again there is this earth (within this knowledge of `I am' there is this world of `many' people and in this knowledge they get born and die. Still the individual jiva says, "I am seeing all this". But when he dies and knowledge goes off then, where is its imagined world and this imagined, Mr. so and so?).

नाना तृण पदार्थ कुजती । पुढें त्याची होये माती । नाना किडे मरोन जाती । पुढें पृथ्वी ॥ ६ ॥

अनेक वनस्पती, गवत कुजतें शेवटी त्याची मातीच होते. कितीतरी किडे मरुन जातात व शेवटी त्यांची मातीच बनते.

Due to these `many' worthless things, this object of the `all' has been lost and then there is nothing but the dust of `many' things. And then the `many' *small creatures die and disappear and afterwards there is this earth (every day we watch this drama unfold before our eyes. We see innumerable creatures live and die and still there is this earth ie. as long as we are there there will be our objective ever-changing world. Yet seeing the impermanence of all this, still we live as if immortal, because our base is that immortal Self). *(We are the small creatures swami ramdas speaks of)

पदार्थ दाटले अपार । किती सांगावा विस्तार । पृथ्वीवांचून थार । कोणास आहे ॥ ७ ॥

जगांत अगणिक पदार्थ भरलेले आहेत. त्यांचा सगळा विस्तार सांगणें शक्य नाहीं. पण त्या सर्वांना अखेर पृथ्वीचाच आधार आहे.

This object of knowledge (that the `many' things appear within) is the pervasiveness of that limitless and eternal Self. Therefore this expansion of the `many' should return to that Self. Otherwise, other than this earth, what support will there be for these `many' objects? (Though being that limitless eternal Self, if we take ourselves to be a body then, our only support is this elemental world)

झाड पाले आणि तृण । पशु भक्षितां होतें सेण । खात मूत भस्म मिळोन । पुन्हा पृथ्वी ॥ ८ ॥

पशु झाडपाला, गवत वगैरे खातात, खाल्ल्यावर त्याचे शेण बनते. खत, मूत, राख यांची अखेर मातीच होते.

The trees, leaves and grass get eaten by animals and they produce dung; this excre- ment, urine and dust mix together and again there is this earth (without this dirt and water how would the seed grow? maharaj- everything comes from dirt and you say, "Such a lovely basmati rice." But next morning when you go to the toilet?) body, come from dust, exist as dust and in the end are destroyed and become dust. How much more needs to be told? All beasts and birds, insects, ants, and even man are only dust. From dust have come grains and from them comes blood and from that, semen is created and from semen comes the creation of man. This dust is the "lineage of mankind," but within it there is the original purusha. And when that is established then how can there be this "story" made by knowledge? This knowledge is only dust.

उत्पत्तिस्थितिसंव्हारतें । तें तें पुथ्वीस मिळोन जातें । जितुकें होतें आणि जातें । पुन्हा पृथ्वी ॥ ९ ॥

जें जें कांहीं निर्माण होते तें कांहीं काल टिकते आणि अखेर नाश पावतें, त्याची अखेर मातीच होते. जें जें होतें व जातें त्याची शेवटी माती बनतें.

Due to this creation, maintenance and destruction (ie. the imagining, knowing and not knowing of the three gunas), that Reality has been mixed with this great earth element and then, within the destructible, that indestructible Self cannot be found. Then whatever comes, that much goes and again there is this earth.

नाना बीजांचिया रासी । विरढोन लागती गगनासी । पुढें सेवटीं पृथ्वीसी । मिळोन जाती ॥ १० ॥

अनेक बीजांच्या राशी पेरल्यावर उगवतात, वाढत वाढतजणूंआकाशाला भिडतात पण शेवटी त्या मातींत मिसळून जातात.

Out of the piles of `many' seeds some take root and reach for the sky; but in the end, they merge is this earth and disappear (we get born, have `many' dreams but in the end this body dies and returns to dust).

लोक नाना धातु पुरिती ॥ बहुतां दिवसां होये माती । सुवर्णपाषाणाची गती । तैसीच आहे॥ ११ ॥

निरनिराळे धातु जमिनींत पुरुन ठेवतात. पुष्कळ काळ झाल्यावर त्यांची मातीच होते. सोनें व पाषाण यांची तीच गत होतें.

When there is this world filled up with these `many' dhatu then, this fortunate time of the `all' is turned to dust. Then this gold and these stones are regarded as the same (this gold is `I am' or knowing and the stones are these `many' bodies. But these bodies are as dead as a stone without this `I am')

मातीचें होतें सुवर्ण । आणी मृत्तिकेचे होती पाषाण । माहा अग्निसंगें भस्मोन । पृथ्वीच होये ॥ १२ ॥

मातीचें सोनें बनतें. मातीचाच पाषाण बनतो. मोठ्या अग्नीनें पाषाणाची राख होतें. म्हणजे अखेर त्याची मातीच होते.

Then this gold becomes dust and these stones become dust and due to its company with the great fire element, this `all' body gets burnt and becomes this earth (the fire element brings increasing objectification; something other than myself is known. Then there is the water element and finally a gross form is seen on account of the earth element. Then this `all' body appears as "Mr. so and so" and he sees `many' things come and go).

सुवर्णाचें जर होतें । जर सेवटीं कुजोन जातें । रस होऊन वितुळतें । पुन्हा पृथ्वी ॥ १३ ॥

सोन्यापासून जर तयार करतात. जर शेवटीं कुजून जाते. ती वितळून त्याचा रस होतो. परंतु पुन्हा मातीच होते.

This `I am' has been affected by the fever of "I am a body" that, in the end, rots and disappears. This inner spirit (`I am') has become a body that dissipates and then 37 constituents that make up the body. once more there is this earth (taking yourself to be a body, we see `many' bodies and there is the endless cycle of wakefulness and sleep and birth and death).

पृथ्वीपासून धातु निपजती । अग्निसंगें रस होती । तया रसाची होये जगती । कठीणरुपें ॥ १४ ॥

पृथ्वीपासून धातु होतात. अग्नीनें त्यांचा रस होतो. त्या रसाचा पुनः कठीण पदार्थ होतो. तो पृथ्वीच होय.

From this earth, seven dhatus spring up. Then on account of this fire element, a gross body has been created. Due to your company with this fire element, that inner spirit can be perceived and also, on account of this hardened form of this inner spirit (`I am'), there is that Reality appearing in this world. (This great fire element, like all the elements, plays two roles. It can either assist in objectification ie. creation or it can assist in its dissolution. When on account of ignorance and objectification this `I am' appears as the gross elements then, a gross body and world is seen. And when on account of vivek, there is only the knowingness of this fire element then, the process is reversed and this `I am' will once again shine )

नाना जळासी गंधी सुटे । तेथें पृथ्वीचें रुप प्रगटे । दिवसेंदिवस जळ आटे । पुढें पृथ्वी ॥ १५ ॥

पुष्कळवेळां पाण्याला वास येतो. वास किंवा गंध हा पृथ्वीचा गुण आहे. म्हणून ज्या पाण्याला वास येतो त्यांत पृथ्वीचा अंश आहे. पाणी हळुहळु आटुन शेवटी पृथ्वीच उरते.

When there are the `many' smells that come from the element water then, that brahman `there' has manifested as this earth form. And this drying up of the water element is taking place day after day and afterwards there is this earth (this process of objectification is continually taking place. One object appears and this must be forgotten for the next to appear. This we call our waking state or the earth). (Due to this earth element `many' names and forms appear; this is the work of our impure buddhi. Still this is not samsar. It is afterwards when the jiva continually uses these objects and creates its own concepts upon these objects that body consciousness is firmly established)5

पत्रें पुष्पें फळें येती । नाना जीव खाऊन जाती । ते जीव मरतां जगती । नेमस्त होये ॥ १६ ॥

पृथ्वीवर अनेक पानें, फुलें, फळें येतात. अनेक प्राणी ते खातात. ते प्राणी मेल्यावर अखेर त्यांची मातीच बनते.

Then that One appears as these leaves, flowers and fruits of this tree of creation;6 and the jiva sits upon this and eats its `many' fruits and then goes away again. If that Reality remains as a jiva then, it will die in this world and again there will be the birth of a limited form.

जितुका कांहीं जाला आकार । तितुक्यास पृथ्वीचा आधार । होती जाती प्राणीमात्र । सेवट पृथ्वी ॥ १७ ॥

जी जी वस्तु आकार धारण करतें, त्या त्या वस्तुला पृथ्वीचाच आधार असतो. पुष्कळ प्राणी जन्माला येतात व मरतात या सर्वांचा शेवट अखेर पृथ्वीमधें होतो.

However much of this `thing' takes a gross shape, that much has the support of this earth (from a part of this one moving `thing' comes the `many' individual forms and things due to a gross buddhi). Then that One comes and goes in the prana and in the end, there is this earth.7

हें किती म्हणौन सांगावें । विवेकें अवघेंचि जाणावें । खांजणीभजणीचें समजावें । मूळ तैसें ॥ १८ ॥

हें जितकें सांगावें तितकें कमीच आहे. आपण विवेकानें सगळें समजून घ्यावें. विश्वाच्या उभारणीचें व संहारणीचें मूळ यांत आहें हें ओळखावें.

The `many' therefore should return to that thoughtless swarup (I do not exist). Every thing should be known by vivek, and in this way, the formation of this gross creation and its destruction will be understood. (Note: ahead is the dissolution by vivek)

आप आळोन पृथ्वी जाली । पुन्हां आपींच विराली । अग्नियोगें भस्म जाली । म्हणोनियां ॥ १९ ॥

पाणी आटून पृथ्वी झाली. पण पुढें अग्नीनें जळून भस्म झाली. कीं ती पुन्हा पाण्यांत विरुन जाते.

When the great waters are dried with the help of the shining sun (ie. fire of knowing) then, this earth element appears and forms are created. And when this is merged again into these waters then, the reverse process begins (returning to the formless).

आप जालें तेजापासूनी । पुढें तेजें घेतलें सोखुनी । तें तेज जालें वायोचेनी । पुढें वायो झडपी ॥ २० ॥

तेजापासून आप निर्माण होते. पण पुढें तेजच त्यास शोषून घेतें. तेज वायूपासून निर्माण होतें, पुढें वायुच त्यास विझवून टाकतो.

The water had appeared from within the fire element and ahead this gets dried up by that great fire. Reality has become this great fire on account of the wind element and afterwards this wind extinguishes that fire. (When the fire element becomes cold, the water element is formed and when the fire is hot, it rises up to become the wind element. Each of the five elements have these two properties, they can either go down and become hard or more objective or they can rise up and become soft and less objective) 7siddharameswar maharaj- As long as thought is there the visible world is there. No thought no world. Therefore the mother and father of the world or Lord brahma the creator of the world, is a thought or intellect/buddhi. When there is the establishment of a thought then the Self gets called buddhi. And when a doubt of that thought appears then the Self gets called mind. The buddhi and the mind are really of one nature but it is the buddhi that decides that the One Self is a particular thing and as soon as this is determined, the buddhi stops. This means that the understanding has become gross or objective. Once the mind has determined or decided that the Self is a particular thing then the mind, known as buddhi, does not think any further. Once the mind has become objective and does not think further or move on from within this state that the buddhi has decided upon, then even in hundreds of births, that Supreme Self remains firmly fixed as something. Nothing is there but still if the buddhi decides it is something then it actually will be there, even though it is not.

वायो गगनीं निर्माण जाला । पुढें गगनींच विराला । ऐसें खांजणीभांजणीला । बरें पाहा ॥ २१ ॥

वायु आकाशापासून निर्माण होतो पण पुढें तो आकाशांतच लीन होऊन जातो. विश्वाच्या उभारणी संहारणीचा विचार अशा पद्धतीनें करावा.

And this wind had been created in the sky and so afterwards it disappears in the sky only. Like this is creation and destruction; therefore understand the best (thought- lessness).

जें जें जेथें निर्माण होतें । तें तें तेथें लया जातें । येणें रितीं पंचभूतें । नाश पावती ॥ २२ ॥

जें जें ज्याच्यापासून निर्माण होतें तें तें अखेर त्याच्यामधेच लयास जातें. याच नियमानें पंचभूतांचा नाश घडून येतो.

For whenever mula maya is created `here' then, that Reality `there' is disappears. But if there is thoughtlessness then, these five great elements are annihilated.

भूत म्हणिजे निर्माण जालें । पुन्हां मागुतें निमालें । पुढें शाश्वत उरलें । परब्रह्म तें ॥ २३ ॥

भूत शब्दाचा अर्थ " जें कांहीं निर्माण झालें तें " असा आहे. म्हणून पंचभूतें नाश पावतात. त्यानंतर शाश्वतपणें जें उरतें तें परब्रह्म होय.

A great element means `that which has been created'; therefore it is sure to be destroyed afterwards. Still that eternal remains and that is parabrahman.

तें परब्रह्म जों कळेना । तो जन्ममृत्य चुकेना । चत्वार खाणी जीव नाना । होणें घडे ॥ २४ ॥

तें परब्रह्म जोपर्यंत कळत नाहीं, तोपर्यंत जन्म-मृत्यु चुकत नाहींत. चार खाणीमध्यें अनेक जीवांच्या रुपानें जन्म घ्यावा लागतो.

When that purush does not understand parabrahman (ie. when He identifies with His prakruti), then he cannot escape birth and death. Then as one of the `many' jiva, he will take birth in one of the four streams of birth.

जडाचें मूळ तें चंचळ । चंचळाचें मूळ तें निश्र्चळ । निश्र्चळासी नाहीं मूळ । बरें पाहा ॥ २५ ॥

जडाचें मूळ चंचळामधें आहे. आणि चंचळाचें मूळ निश्र्चळामधें आहे. पण निश्र्चळाचें मूळ आणखीं कशांत नाहीं हें नीट समजून घ्यावें.

The root of the inert is the moving and the root of the moving is the still. The still has no root. Therefore understand thoughtlessness.

पूर्वपक्ष म्हणिजे जालें । सिद्धांत म्हणिजे निमाले । पक्षातीत जें संचलें । परब्रह्म तें ॥ २६ ॥

जें निर्माण झालें तें दृश्य विश्व खरें मानणें, हा पूर्वपक्ष होय. जें निर्माण झालें तें दिसलें तरी खरें नाहीं हा सिद्धान्त पक्ष होय. या दोन्ही पक्षांच्या पलीकडे असून जें सर्वत्र भरलेलें आहें तें परब्रह्म होय.

The primary hypothesis is, `It has appeared' and the Great Truth/siddhant is, `It is not there'. Beyond this side where mula maya is amassed (`It has appeared'), there is that parabrahman.

हें प्रचितीनें जाणावें । विचारें खुणेसी बाणावें । विचारेंविण सिणावें । तेंचि मूर्खपणें ॥ २७ ॥

प्रचितीनें याचे ज्ञान करुन घ्यावें. विचारानें त्याची खूण अगदीं पक्की ध्यानांत ठेवावी.विचारवांचून फुकट श्रम करणें मूर्खपणाचें असतें.

That thoughtless swarup should be known by means of this `I am' experience and then by means of thoughtlessness, the nirgun understanding should be fully accepted. But without thoughtlessness, there are pains and exhaustion and that Reality appears like a fool.

ज्ञानी भिडेनें दडपला । निश्र्चळ परब्रह्म कैंचे त्याला । उगाच करितो गल्बला । मायेंमधें ॥ २८ ॥

एखादा ज्ञानमार्गी माणूस मायेच्या भिडेला बळी पडला तर त्याला निश्चळ परब्रह्म प्राप्त होणार नाहीं. तो मायेच्या कक्षेमधें उगीच गडबड करत राहतो.

If being in knowledge you are oppressed by regard or fear (ie. being a jiva) then, how can you be that still parabrahman? For then that still and silent Self makes a lot of noise in maya.

माया निशेष नासली । पुढें स्थिति कैसी उरली । विचक्षणें विवरिली । पाहिजे स्वयें ॥ २९ ॥

माया संपूर्ण नाश पावली म्हणजे मग अवस्था उरत नाहीं. ही गोष्ट चतुर माणसानें स्वतः विचारानें समजून घ्यावी.

But after when there is the complete dissolution of maya, what state can remain? Therefore that natural swarup should be investigated through wise discernment.

निशेष मायेचें निर्शन । होतां आत्मनिवेदन । वाच्यांश नाहीं विज्ञान । कैसें जाणावें ॥ ३० ॥

माया निःशेष निरास पावली कीं खरें आत्मनिवेदन घडते. ज्या ठिकाणीं शब्द पोचूं शकत नाहीं त्या विज्ञानाचे ज्ञान स्वानुभवावांचून घडणें शक्य नाहीं.

When maya gets completely dissolved then, that is the `surrender to the atma'. However if there is no `word' meaning (ie. sagun hypothesis) then, how can vignyan be understood? (ie. there is the great statement, You are That. First understand who you are. You are knowledge. This is the `word' meaning of this statement. And only when this knowledge goes off, can the implied meaning of this statement be understood )

लोकांचे बोली जो लागला । तो अनुमानेंच बुडाला । याकारणें प्रत्ययाला । पाहिलेंच पाहावें ॥ ३१ ॥

लोक बोलतात त्याच्या नादीं जो लागतो तो अनुमानाच्या चंचळपणानें बुडतो किंवा वाया जातो म्हणून साधकानें पुनः पुनः अनुभवाच्या ज्ञानाकडे वळावे.

If that purush gets affected by the talk of this world then, He will drown in doubts and conjectures. Therefore understand that, only by means of this `speech', can that nirgun be understood (ie. the `speech' is the dissolution of the gross, the earth, the water and the fire elements. And when the nirgun is understood then, neither wind nor space remain). .