आत्मदशक — समास 5: चंचळलक्षणनिरुपण

दोघां ऐसीं तीन चालती । अगुणी अष्टधा प्रकृती । अधोर्ध सांडून वर्तती । इंद्रफणी ऐसी ॥ १ ॥

शक्तिमय प्रकृति व जाणीवमय पुरुष या उभयतांच्या मार्गदर्शनाखालीं सत्व, रज व तम हें तीन गुण चालतात. तीन गुण व पंचभूतें मिळून अष्टधा प्रकृति बनतें. दृश्य विश्व व अव्यक्त परब्रह्म एकमेकांच्या उलट असतात. दृश्य जड विश्व जदत्वामुळें कांहीं करुं शकत नाहीं. परब्रह्म निश्चळ म्हणून तें कांहीं करत नाही. म्हणून या दोघांमधें वावरणारी अष्टधा प्रकृति विश्र्वरचनेचा सगळा खेळ खेळते.

That One has become two (purush/prakruti) and then It functions as three (ie. gunas). Within that unmanifest nirgun (purush) there is this eight-fold prakruti (pure sattwa guna). By looking downwards/outwards this prakruti is let slip and then that One becomes manifest, just like a rainbow in the sky.

पणतोंडें भक्षितो पणजा । मूल बापास मारी वोजा । चुकार्‍या गेला राजा । चौघां जणांचा ॥ २ ॥

सर्व विश्वाचा राजा आहे परब्रह्म. मूळपुरुष आहे अंतरात्मा. त्याचा मुलगा सत्वगुण किंवा विष्णु. नातु रजोगुण किंवा ब्रह्मदेव. आणि पणतु महेश किंवा तमोगुण. मूळपुरुष अंतरात्मा पणजोबा आहे. अज्ञानाच्यापायीं स्वस्वरुपाचा लोप झाला. आणि इंद्रियसुख भोगण्याच्यापायीं स्वस्वरुपाकडे जाण्याची प्रवृत्ति नाहींशी झाली. यामुळें परब्ह्म हरवते. माणसाला परब्रह्म प्राप्ती होत नाही.

The great grandfather, consumes His great-grandson (ie. pure knowledge destroys ignorance). But this son easily defeats his father (but if these gunas remain then, ignorance/sleep easily takes over and destroys the waking state) and then that King of these four has been completely forgotten. (King parabrahman, G. Grand father mula purush, Grandfather pure sattwa/prakruti, father raja, son tamo)

देव देवाळयामधें लपाला । देऊळ पूजितां पावे त्याला । सृष्टिमधें ज्याला त्याला । ऐसेंचि आहे ॥ ३ ॥

देवळांत देव आहे पण तो लपलेला आहे. देवळाची पूजा केली कीं ती देवाला पावते. जगांत प्रत्येकाच्याबाबतींत असेंच आहे. प्रत्येक पिंडांत अंतरात्मा वास करतो. परंतु त्याचे प्रत्यक्ष दर्शन कोणास करतां येत नाहीं. देहाची पूजा केली कीं ती अंतरात्म्याला पोचतें.

God is hidden within His temple and even if you worship this temple of `I am' still, this worship reaches that purush (for within the `I am' body that God/purush is hidden). But in this gross creation, that purush becomes just like the gross only (then both are forgotten/defeated and there is the manifestation of the gunas and this waking state of rajo guna).

दोनी नामें येकास पडिली । लोकीं नेमस्त कल्पिलीं । विवेकें प्रत्ययें पाहिलीं । तों येकचि नाम ॥ ४ ॥

प्रकृति व पुरुष अशी दोन नांवें लोक वापरतात. पण लोकांनींच आपल्या कल्पनेनें ती निर्माण केलीं आहेत. विचारानें आणि अनुभवानें पाहिलें तर मूळ वस्तु एकच आहे असें आढळतें.

That One within this two has come down due to this `I am' and then in this world that clear and steady One started imagining (ie. forgetting He was the witnessing purush, He becomes the witnessed and due to latent desires and ignorance, he becomes a gross mind and body). But through vivek, that One who has become like a gutter attains Its nirgun swarup (that pure water had become like filthy gutter water due to imagination).

नाहीं पुरुष ना वनिता । लोकीं कल्पिलें तत्त्वता । त्याचा बरा शोध घेतां । कांहींच नाही ॥ ५ ॥

प्रकृति व पुरुष असें म्हणत असतांना स्त्री व पुरुष असा भास होतो. पण तेथें स्त्री नाहीं व पुरुषही नाहीं, ही लोकांची कल्पना आहे. ती कल्पना तपासून पाहिलीं तर मुळांत कांहींच नाहीं असें आढळते.

If there is no purush and prakruti then, there can be no woman and no man. These women and men of this world have been completely imagined by your buddhi. But if you search for and accept the wisdom of that paramatma then, even this `thing'/prakruti will not remain.

स्त्री नदी पुरुष खळाळ । ऐसें बोलती सकळ । विचार पाहातां निवळ । देह नाहीं ॥ ६ ॥

नदी ही स्त्री व ओढा हा पुरुष असें म्हणतात. पण विचार केलां तर त्यांना कांहीं स्त्री-पुरुषांचे देह नाहीत असें समजते.

In marathi the word for river is feminine and the word for brook is masculine. But both words come from this `speech' of `I am' and it is only due to imagination that different names are used for what is after all, only water. In the same way, if one clearly understands thoughtlessness then, there are no bodies (ie. no naming and forming and therefore no man or woman, and no subtle body, no causal body and no supra-causal body also).

आपण आपणास कळेना । पाहों जातां आकळेना । कशास कांहींच मिळेना । उदंडपणें ॥ ७ ॥

" मी कोण " हें आपलें आपल्यालाच कळत नाहीं. तें पहायला गेले तर खरा मी आकलन होत नाहीं. अफाटपणामुळें कशाचा कशाशींच मेळ बसत नाहीं.

But you do not understand yourself and even if you try to see yourself still you cannot grasp this (if you remain and try to see yourself then something other will be known ie. this reflection `I am'). You may ask, "Why is it that this `thing' cannot meet that vast-ness of paramatma?"

येकलाचि उदंड जाला । उदंडचि येकला पडिला । आपणासी आपला । गल्बला सोसवेना ॥ ८ ॥

आपण अंतरात्मा आहोत, अंतरात्मा एकटाच आहे. त्यानें असंख्य रुपें धारण केली. पण त्या असंख्य रुपांत तो एकटाच भरलेला. आपण स्वतः पुष्कळ झाला पण हा पुश्कळपणाचा पसारा त्याला नकोसा झाला.

That is because, when that One vast paramatma appears then, that vast paramatma ceases to be alone. Then It sees Itself but, It cannot bear such confusion (ie. this is the original doubt; even if you think that you know yourself, still you are knowing another; maharaj- can you kiss yourself?).

येक असोन फुटी पडिली । फुटी असोन स्थिति येकली । विचित्र कळा पैसावली । प्राणिमात्रीं ॥ ९ ॥

तो एकच आहे पण पुष्कळ किंवा अनेक झाल्यासारखा फुटल्यानें दिसतो. पण त्याच्या एकटेपणामधें फरक पडला नाही. ही त्याची कला सर्व प्राणीमात्रांत पसरलेली आहे.

Though being One, It appears separate and though being divided, still there is that One solitary state. And due to this confusion, this wondrous `art' of knowing further expanded within the prana (once the original doubt of `I am' appeared then, more doubt was sure to arise; first into the great elements and then the gross elements and the mundane existence. All this happens so quickly when you awake that it cannot be seen. But through vivek one can understand this process and destroy your confusion).

वल्लीमधें जळ संचरे । कोरडेपणें हें वावरे । वोलेवांचून न थिरे । कांहीं केल्यां ॥ १० ॥

वनस्पती पाणी भरुन असते. ओलावा असल्याखेरीज वनस्पती जगूंच शकत नाहीं. पण बाहेरुन ती कोरडी असते.

When this pure water that permeates throughout this *creeper of maya dries up then, that thoughtless Self appears gross and is kept busy doing many things in this world. But without these waters of objectification, this created `thing' does not become some object standing tall (ie. without that pure water or Self there cannot this `thing' and without this `thing' there cannot be the elements and this water element and `soft' objectivity and individuality can never appear. Therefore first understand this `thing' by forgetting everything). *(mula maya is the root of this creation and she is pervaded by that pure knowledge. But when the vine ie. this creation, grows out of this root then, this pure water appears as the water element and then this dries up to become the earth element. If this process is reversed then, this `thing' or root will become that pure water of the Self once more)

झाडांमधें केलीं आळीं । झाडें धांवती निराळीं । कित्येक झाडें अंतराळीं । उडोन जाती ॥ ११ ॥

झाडांना पाणी मिळावे म्हणून त्यांच्या मुळाशी आळें करतात. पाणी मिळाल्यावर झाडें उंच आकाशांत वाढतात. कांहीं झाडें आकाशांत उडून जातात. झाडांच्या अंतर्यामीं मुळापासून शेंड्यापर्यंत पाणी भरलेले असते, पण बाहेरुन ती कोरडी दिसतात. त्याचप्रमाणें अंतरात्मा सर्व प्राण्यांत भरलेला आहे पण तो बाहेरुन दिसत नाही. येवढेंच.

Because of this objectification there are those possessed of this evil spirit called the ego (zada means an evil spirit and also it means a tree) and in those there are many longings. Due to being possessed by this ego, that One runs around recklessly within this space (understand it is all zero only and then within zero, these `many' things will not exist. That One therefore should stop imagining). But due to being possessed of this ego, that One within the `many', within this space, disappears and cannot be found. (maharaj- nothing is there he says, but the bloody fool forgot that, he was there)

भूमीपासून वेगळीं जालीं । परी तें नाहींत वाळलीं । निराळींच बळावलीं । जेथतेथें ॥ १२ ॥

कांहीं झाडें भूमीपासून वेगळी झालीं तरी वाळत नाहींत. आकाशांत वास्तव्य करुन त्यांची आपापल्या जागीं वाढ होतें.

On account of this earth, that One has appeared as a separate identity possessed of this ego (ie. separateness is imagined. But could body consciousness survive without this earth element/gross objectivity and could there be this earth without the other elements?). Still that Reality can truly never dry up and within this space, That is completely full, `here' and `there'.

देवाकरितां चालती झाडें । देव नस्तां होती लाकडें । नीटचि आहे कुवाडें । सर्वथा नव्हे ॥ १३ ॥

अंतरात्म्यामुळें झाडें चालतात. त्यांचया अंतर्यामी नसेल तर ती नुसती लाकडे होतात. यांत कांहीं गुप्त नाहीं. हें सगळें उघड आहे.

On account of this God, that one possessed of an ego moves. If this God is not understood then, there is only this body of flesh and blood. And if this atma/God is understood then, common gossip will not remain (ie. conjecture and imagination would simply dry up. Then such questions as, "Who am I, who is God, who is the doer?" etc. would not arise).

झाडापासून झाडें होती । तेहि अंतरीक्ष जाती । मुळानें भेदिली जगती । कदापि नाहीं ॥ १४ ॥

झाडापासून झाडें होतात. पण ती झाडें देखील आकाशांत उंच वाढतात. त्यांच्या मुळांनी पृथ्वीचा भेद केला असें कधीं होत नाहीं.

When there is this one possessed of an ego created from another possessed of an ego, then that Reality disappears within this space and cannot be found. But at that root (ie. mula maya/purush) within this gross world, these divisions and separations are never created (therefore understand that root, for such objectification does not arise `here').

झाडास झाडें खतपाणी । घालून पाळिलीं प्रतिदिनीं । बोलकीं झाडें शब्दमथनीं । विचार घेती ॥ १५ ॥

झाडाचेंच खतपाणी दुसर्‍या झाडांना मिळते. प्रत्येक दिवशीं त्यांचे पालन व पोषण घडते. झाडांच्यापैकीं जी बोलकी झाडें आहेत, तीं शब्दांचे मंथन करतात. आणि त्यांतील अर्थ अगर विचार ग्रहण करतात. माणसें इतर माणसांना सांभाळतात व शिकवतात.

Those possessed of an ego feed and water the others possessed of an ego and provide support and protect them everyday. But also those possessed of an ego can learn to `speak', churn this `word' `I am' and finally accept that thoughtless understanding.

होणार तितुके आधींच जालें । मग कल्पकल्पून बोलिलें । जाणतयासी समजलें । सकळ कांहीं ॥ १६ ॥

जें काय व्हावयाचे तें आधींच होऊन गेलें आहे. परंतु विचारवंत लोक त्याबद्दल निरनिराळ्या कल्पना करुन सांगतात. पण या सामान्य कल्पनाच असतात. जें खरें जाणणारे असतात त्यांना हें सगळें माहीत असतें.

When that which was going to happen is known at the root then, all imagination be- comes this `speech' (ie. `Let whatever is going to be, let that be; why should I interfere'; this moment and the following moments are on account of your past actions/karma. You need not `stick you dirty nose' in, for then you will continue to live as a body and create more karma. Therefore let this sagun understanding come). Then to that Knower has come the understanding of this `all thing' (this is the `now' and the always new)

समजलें तरी उमजेना । उमजलें तरी समजेना । प्रत्ययेंविण अनुमानेना । सकळ कांहीं ॥ १७ ॥

एखाद्याला तर्कानें कळतें तरीं त्याचें रहस्य ध्यानांत येत नाहीं. एखाद्याच्या लक्षांत समजा आलें तरी त्याची तर्कानें संगती लावता येत नाहीं. स्वानुभवाखेरीज आत्मसाक्षात्कारावांचून या सगळ्याची बरोबर कल्पना करतां येत नाहीं.

If this `all' is understood then, that nirgun is not understood; and if that nirgun is understood then, this `all' is not understood. And if that nirgun is not and there is no conjecture either then, there is this `all thing'.

सर्वत्रांचा वडिल कोण । हेचि पाहावी वोळखण । भेटे आपणास आपण । जगदांतरें ॥ १८ ॥

या विश्वांत सर्व तत्त्वांचा मूळ जनक कोण आहे याची ओळख करुन घ्यावीं. मग जगाच्या अंतर्यामी आपल्याला आपलीच भेट होईल. आपण जगाच्या अंतर्यामीं भरुन आहोत असा अनुभव येईल.

Who is elder to this `all'? That thoughtless paramatma should be understood and recognised. For with this inner space (ie. `all') of the world, you can meet your own Self.

अंतरनिष्ठांची उंच कोटी । बाहेरमुद्र्याची संगती खोटी । मूर्ख काये समजेल गोष्टी । शाहाणे जाणती ॥ १९ ॥

अंतर्मुख होऊन अंतरात्म्याशी स्थिर होणार्‍या पुरुषाची पातळी फार श्रेष्ठ असते. जे केवळ बहिर्मुख असतात त्यांची संगत बेकार असते. या गोष्टी मूर्खांना समजत नाहींत, शहाण्यांना मात्र त्या समजतात.

When there is the inner steadfastness of this pure sattwa then, that paramatma is understood and your company with this external appearance does not remain. But how will the foolish understand this matter which the One knows through wisdom?

अंतरें राखतां राजी । भलत्यास भलताच नवाजी । अंतरें न राखतां भाजी । मिळणार नाहीं ॥ २० ॥

आपण जर लोकांचें अंतःकरण खूष ठेवलें तर कोणी कोणाला मदत करतो, उपयोगी पडतो, पण लोकांना खूष ठेवलें नाहीं तर मात्र भाजीसुद्धा खायला मिळणार नाहीं.

When one is protected by this inner space then, this `I am' respects this `I am'. When one is not protected by this inner space then, one may not even get enough to eat. (maharaj- don't ask for anything and the world is sure to give you; the Self takes care of the Self)

ऐसें वर्ततें प्रत्यक्ष । अलक्षीं लावावें लक्ष । दक्षास भेटतां दक्ष । समाधान होतें ॥ २१ ॥

जगांतील व्यवहार हा असा आहे. प्रत्यक्ष अनुभव तसाच आहे. अलक्ष म्हणजे जेथें लक्ष लागणें कठीण जाते, असें स्वस्वरुप; तेथें लक्ष लवावे. अलक्षी लक्ष लावण्यांत जो तत्पर असतो त्यास दुसरा तसाच माणूस भेटला कीं समाधान होतें.

Such is the functioning of sensory perception (but when "I want this and that" then, you cannot get; maharaj- the eyes are desire). One's concentration should be within that which cannot be concentrated on. Then the clever and capable will meet the clever and capable and there will be complete contentment (then you meet your own Self).

मनास मिळतां मन । पाहोन येती निरंजन । चंचळचक्र उलंघून । पैलाड जाती ॥ २२ ॥

आपलें मन दुसर्‍याच्या मनाशी तदाकार करतां येऊं लागले कीं निरंजन परमात्मस्वरुप अनुभवण्याची शक्ती येते. चंचळाचें चक्र ओलांडून पलीकडे जातां येतें. आपला मीपणा विरतो, कल्पना विराम पावतें. आणि वेगळेपण खुंटते. चंचळांतून पलीकडे जाण्यास हें उपयोगी पडते.

When your mind meets His mind then, there is understanding and pure knowledge comes. For then this moving whirl of creation is passed over and you go to that other shore.

येकदा जाऊन पाहोन आले । मग तें सन्निध देखिलें । चर्मचक्षीं लक्षिलें । न वचे कदा ॥ २३ ॥

चंचळ ओलांडून जो एकदां निश्र्चळ ब्रह्म पाहून येतो, त्यास तें स्वतःच्या सन्निधच दिसूं लागतें. आपल्या साध्या डोळ्यांनीं तें कधी पाहतां येत नाहीं. ज्ञानदृष्टीनें तें पाहावे लागतें.

Once you have gone there and understood then, that Reality is perceived nearby. But you can never concentrate on That by these eyes.

नाना शरीरीं चंचळ । अखंड करी चळवळ । परब्रह्म तें निश्र्चळ । सर्वां ठाईं ॥ २४ ॥

चंचलरुप मन नाना प्रकारच्या देहांमध्यें अखंड चळवळ करीत असते. पण परब्रह्म मात्र निश्र्चळ असून सर्व ठिकाणीं राहते.

When these `many' bodies disappear within this moving `all' body then, that unbro- ken swarup is the moving doer (ie. antar-atma or purush) and that still parabrahman is this place of the `all' (ie. prakruti).

चंचळ धांवे येकीकडे । वोस पडे दुसरेकडे । चंचळ पुरे सर्वांकडे । हे तो घडेना ॥ २५ ॥

चंचळ आकुंचित व मर्यादित आहे. एका बाजूस तें गेलें कीं दुसरी बाजू ओस पडते. चंचळ सर्व ठिकाणीं पुरें पडूं शकत नाहीं.

But when this `moving' body runs towards that One, then this other side becomes void (ie. then knowledge becomes vignyan and though one uses this knowledge still it is no longer taken as true. It is just like a dream). But if this moving is satisfied to stay in the company of this moving then, that thoughtless paramatma cannot be accomplished.

चंचळ चंचळास पुरेना । आवघें चंचळ विवरेना । निश्र्चळ अपार अनुमाना । कैसें येते ॥ २६ ॥

चंचळ चंचळास पुरत नाही. अपुरें पडतें. चंचळानें चंचळाचा सारा विस्तार आकलन होत नाहीं. आणि निश्र्चळ तर अपारच असल्यानें तें माणसाच्या कल्पनेंत येऊंच शकत नाहीं. माणसाचें मन चंचळ पण तें चंचळाचे समग्र ज्ञान करुन घेऊं शकत नाहीं.

The moving cannot make the moving complete and this moving has been created from the `many' things and so it cannot be made that nirgun (from the false `many' has come this false `all' ie. the false mind has just become more pervasive. But that still parabrahman has nothing to do with all this. He is no-mind and He has never left Himself. To go `there', you have to die). How can conjecture ever come to that still and limitless Self? (Even this `all' is conjecture)

गगनीं चालिली हवावी । कैसी पावेल पार पदवी । जातां मधेंचि विझावी । हा स्वभावचि तिचा ॥ २७ ॥

दारुचा बाण आकाशांत उडवला तर तो खूप वर जातो, परंतु तो आकाश ओलांडून पलीकडे जाऊं शकत नाहीं. तो मध्येंच विझतो. आणि असें होणें हा त्याचा स्वाभाविक गुण आहे.

The breeze flows through the sky but how will it reach the outermost limit of that sky? It will set off but it will fade out in the middle. Like this is thoughtlessness when it becomes this `all'.

मनोधर्म येकदेशी । कैसा आकळिल वस्तुसी । निर्गुण सांडून अपेसी । सर्व ब्रह्म म्हणे ॥ २८ ॥

त्याचप्रमाणें मानवाचें मन एकदेशीं आहे आणि परब्रह्म सर्वदेशी आहे. म्हणून मन परब्रह्मास जाणूं शकत नाहीं. परब्रह्म शोधतां शोधतां मन मध्येंच पराभूत होतें. अशी अपयशी माणसें निर्गुण सोडून सर्वच ब्रह्म आहे असें म्हणूं लागतात.

The nature of the mind is limited, how will it know that Self? It leaves aside that nirgun and says, "This `all' is brahman" (ie. the mind takes the `all' or `I am' as the Truth. It takes itself as true).

नाहीं सारासारविचार । तेथें अवघा अंधकार । खरें सांडून खोटें पोर । नेणतें घेतें ॥ २९ ॥

जेथें सारासार विचार नसतो, तेथें सारा अज्ञानाचा अंधार असतो. अजाण पोर ज्याप्रमाणें खरें टाकून खोटें घेतें, त्याप्रमाणेम अज्ञानी माणूस सार टाकून असार घेतो.

Where there is not the thoughtlesssness of that essence then `there', everything is darkness. Then the Truth is set aside and the false is accepted by the ignorant child (ie. he takes a stone and says it is a house or car etc.; then everything is imagined).

ब्रह्मांडाचें माहाकारण । तेथून हें पंचीकर्ण । माहावाक्याचें विवर्ण । वेगळें असे ॥ ३० ॥

ब्रह्मांडाचा महाकारण देह म्हणजेच मूळमाया होय. तिच्यांतून पंचभूतें व पंचभूतांतून पंचीकरण झालें. परंतु महावाक्याचे विवरण कांहीं वेगळें आहे. ते पंचीकरणाच्या कक्षेंत येत नाहीं.

Like this is the maha-karana/supra-causal of this brahmanda/universal body also (ie. it is also the imagination of the ignorant). From `there', that thoughtless Self has become this spread of the five elements (first there is the space and wind of maha- karana, then fire etc.). But the investigation of this great statement, `You are That' is quite different from this understanding of the elemental (this `all' or maha-karana is the `word' meaning of `You are That'. Even it is elemental, for then the great elements wind and space still remain. To understand the implied meaning of this statement means to leave the mind and this is quite something else).

महत्तत्त्व महद्भूत । तोचि जाणावा भगवंत । उपासना हे समाप्त । येथून जाली ॥ ३१ ॥

महत् तत्व म्हणजे सर्व तत्त्वांमधील श्रेष्ठ तत्व होय. ते म्हणजे शुद्ध जाणीव किंवा जगत्ज्योती किंवा अंतरात्मा होय. नहत्भूत म्हणजे झालेल्या वस्तूंमध्यें मोठी वस्तु होय. ती म्हणजे गुणसाम्य असणारी मूळमाया होय. महत् तत्त्व व महत् भूत यानांच भगवंत म्हणतात. उपासना होण्यासाठी जीच व शीच ही जोडी लागते. पण जीव शीवरुप बनला कीं ज्ञान होऊन उपासना संपते. म्हणून महत् तत्त्वापाशीं उपासना संपते.

When there is that great element space then, that paramatma gets known as God (ie. antar-atma). And when there is this worship `here' (ie. space/wind) then, thought- lessness comes to an end.

कर्म उपासना आणि ज्ञान । त्रिकांड वेद हें प्रमाण । ज्ञानाचें होतें विज्ञान । परब्रह्मी ॥ ३२ ॥

कर्म, उपासना व ज्ञान असे वेदाचे तीन भाग आहेत. वेदांची हद्द ज्ञानापर्यंतच असते. परब्रह्माचा साक्षात् अनुभव आला कीं ज्ञानाचे विज्ञान होते. विज्ञान वेदांच्या पलीकडे आहे.

There are these three ways of this `I am He'; karma/action (ie. He does everything), upasana/worship* and gnyan/knowledge and there is that thoughtless Truth. When these three are performed then, in that parabrahman, knowledge becomes vignyan (only if knowledge is understood and then firmly maintained, does knowledge itself go off and then, what remains is that thoughtless Reality). *(To place the mind that was on the objects, beside God) .