आत्मदशक — समास 9: पिंडोत्पत्तिनिरुपण

चौखाणीचे प्राणी असती । अवघे उदकेंचि वाढती । ऐसे होती आणि जाती । असंख्यात ॥ १ ॥

चारहि खाणींमध्यें जन्म घेणारे सारे प्राणी पाण्यापासूनच वाढतात. असे असंख्य प्राणी जन्मास येतात व मरतात.

In the prana, that One takes birth in four ways and then due to these great waters of objectification, that One expands into `many' things. In this way, that One comes and goes as a jiva within Its own immeasurable swarup.

तत्वांचें शरीर जालें । अंतरात्म्यासगट वळलें । त्यांचें मूळ जों शोधिलें । तो उदकरुप ॥ २ ॥

तीन गुण, पंचभूतें आणि अंतरात्मा हे एके ठिकाणीं कालवून मानवी शरीर बनलेले असते. पण त्यामध्यें मूळ शोधलें तर तें आपरुप आहे असेच आढळते.

Then this `all' body appears as a gross body and together with that antaratma (ie. Knower), it moves in another direction (outwards, lost in the world of the sense objects). But if that purush searches out the root of this gross body then, It becomes less objective.

शरत्कळींचीं शरीरें । पीळपीळों झिरपती नीरें । उभये रेतें येकत्रें । मिसळती रक्तीं ॥ ३ ॥

पावसाळ्यानंतर उगवणार्‍या वनस्पती जर पिळून बघितल्या तर त्यांच्यातून पाणी झिरपते. मानवी शरीराच्या बाबतींत रेतें रक्तामध्यें एकत्र मिसळतात.

But on account of this `all' body/knowledge, there has come the mating season or the time of sexual longing and these gross bodies entwine. That One has become completely objective and then both the sexual fluids combine and get mixed in the blood (ie. having forgotten knowledge, that One takes itself to be a body. Then there comes the mating times for the animals and sexual attraction of a man and woman). (maharaj- you see a woman and the Master sees brahman)

अन्नरस देहरस । रक्तरेतें बांधे मूस । रसद्वयें सावकास । वाढों लागे ॥ ४ ॥

रक्तरेताच्या संयोगानें अन्नरस व देहरस यांची एक मूस तयार होते. या दोन्ही रसांच्या योगानें ती मूस किंवा तो पिंड हळुहळु वाढु लागतो.

Then this `I am' combines with the juices of the body, with the blood and seminal fluids and there is this mould we call an embryo. Due to this *`I am' and these juices of the mother's body, that embryo slowly begins to grow. *(Within every living creature there is this `I am' feeling)

वाढतां वाढतां वाढलें । कोमळाचें कठीण जालें । पुढें उदक पैसावलें । नाना अवेवीं ॥ ५ ॥

असाच वाढत जाऊन त्यामधील जे कोमल असतें तें कठीण बनतें. नंतर सर्व अवयवांमध्यें जीवनरस पसरतो.

It keeps growing and becomes bigger and then the soft appears gross. Afterwards these great waters spread into the `many' parts of the body (ie. body identification in the womb is at first very limited and `soft' but slowly that identification with the body gets established).

संपूर्ण होतां बाहेरी पडे । भूमीस पडतां मग तें रडे । अवघ्याचें अवघेंच घडे । ऐसें आहे ॥ ६ ॥

शरीर संपूर्ण तयार झलें म्हणजें तें बाहेर येते. तें जमिनीवर पडतांच रडूं लागतें. सर्व माणसांच्या बाबतींत सगळें असेंच घडून येते.

When the body is fully developed it tumbles outside and when this world is encoun- tered then, that Reality begins to cry. Like this there is the forming of the gross by the gross (maharaj- the flesh of the infant is the mother's flesh).

कुडी वाढे कुबुद्धि वाढे । मुळापासून अवघेंच घडे । अवघेंचि मोडे आणि वाढे । देखतदेखतां ॥ ७ ॥

देह वाढत जातो तशी कुबुद्धि पण वाढत जाते. मुळापासून हें सारें घडतें. पाहतां पाहतां सगळें वाढतें आणि मोडतें.

This carcass grows and an impure buddhi grows. In this way, from this root of purush/prakruti everything has been formed. Then before your very eyes this `all' gets broken into the `many' body parts and grows into a body (ie. we are knowledge and we take ourself to be the body).

पुढें अवघियांचें शरीर । दिवसेंदिवस जालें थोर । सुचों लागला विचार । कांहीं कांहीं ॥ ८ ॥

सर्वांचें शरीर दिचसेंदिवस मोठें होत जाते. मग निरनिराळे विचार सुचूं लागतात.

Afterwards, day by day, that great brahman and this *`I am' body gets forgotten and there is only this gross body full of ignorance. Then that thoughtless Self is brought down into the mind and `many' things are seen. *(The newborn child sees no dif- ferences...he may be a good man or a bad man, the child doesn't care)

फळामधें बीज आलें । तेणें न्यायें तेथें जालें । ऐकतां देखतां उमजलें । सकळ कांहीं ॥ ९ ॥

ज्याप्रमाणें झाडाच्या फळांत बीज असते, त्याप्रमाणें मानवी जीवनांत देखील घडतें. ऐकून व स्वतः पाहून तें सगळें कांहीं ध्यानांत येते.

Just as within the fruit, the seed has been brought, so too, within the body, this `I am' has been brought and in this manner, the fruit is brahman appearing (for within this seed of `I am' there is brahman). Therefore if you learn to listen and witness then, this `all thing' (ie. seed) will be understood (the seed is the original appearance of brahman and fruit is brahman appearing gross)

बीजें उदकें अंकुरती । उदक नस्तां उडोन जाती । येके ठाईं उदक माती । होतां बरें ॥ १० ॥

बीजाला पाणी मिळालें कीं तें अंकुरते. त्यास पाणी मिळालें नाहीं तर तें उडून जातें. पाणी व मातीचे मिश्रण झालें कीं बीजाला उत्तम असतें.

Due to this seed and the waters of objectification, there is a sprout and the gross world appears (maharaj- in the sprout house of knowledge is the whole world). But if these waters are destroyed (ie. by fire/knowing) then, that One rises higher and higher. Then that One that was staying in this place of water and dust becomes the best (ie. body consciousness and all objectification ends).

दोहिमधें असतां बीज । भिजोन अंकुर सहज । वाढतां वाढतां पुढें रीझ । उदंड आहे ॥ ११ ॥

पाणी व माती यांच्यांत बीज असेल तर तें भिजतें आणि त्यास अंकुर फुटतो. तो आपोआप वाढत जातो. त्या वाढण्यांत मोठा आनंद मिळतो.

Within this prakruti/purush there is this seed of `I am' and when it gets moist from these waters then, naturally that sprouts into this objective world. And while it expands and goes outward then, that vast paramatma gets external gratification and amusement.

इकडे मुळ्या धावा घेती । तिकडे अग्रें हेलावती । मुळें अग्र द्विधा होती । बीजापासून ॥ १२ ॥

मुळ्या खालीं जमिनींत धांवतात तर फांद्या वर डोलतात. मुळ्या व फांद्या बीजामध्यें एकच असतात.परंतु नंतर दोनीही दोन्ही बाजूंना वाढतात.

The roots go down so deep and the outer parts get tossed about. But both the roots and tips have appeared from this seed (of knowledge).

मुळ्या चालिल्या पाताळीं । अग्रें धांवती अंतराळीं । नाना पत्रीं पुष्पीं फळीं । लगडलीं झाडें ॥ १३ ॥

मुळ्या जमिनींत खोल जातात तर झाडांचें शेंडे वर आकाशांत जातात. मगे अनेक प्रकारच्या पानांनी, फुलांनीं, फळांनीं झाडें भरुन जातात.

The roots cannot be seen for they move in the lower world and only the outer part is seen running about in this space, fruitlessly toiling because of desires (in the darkness of ignorance this purush/prakruti and the great elements are forgotten and a gross body appears; many desires are lying hidden within this lower world of ignorance or the causal body, awaiting their chance to manifest and cause this gross body to fruitlessly toil). Then `many' leaves, flowers and fruits grow on this `tree of difficulties and dilemmas'.

फळांवडिल सुमनें । सुमनांवडिल पानें । पानांवडिल अनुसंधानें । काष्ठें आवघीं ॥ १४ ॥

झाड्याच्या वाढण्यामध्यें पाहिलें तर असें आढळतें कीं, फळाहून फूल वडिल आहे, तर फुलाहून पान वडिल आहे. आणि याच क्रमानें पानाहून लाकडें वडिल आहेत.

So the flowers/experiences are older than the fruits/pleasures and pains, the lea- ves/bodies are older than the flowers and older than the leaves, is the wood (ie. earth element).16 16siddharameshwara maharaj- The Inner-Self is the real God. The Inner-Self, in the form of this life-

काष्ठांवडिल मुळ्या बारिक । मुळ्यांवडिल तें उदक । उदक आळोन कौतुक । भूमंडळाचें ॥ १५ ॥

लाकडाहून बारीक मुळ्या वडिल आहेत. मुळ्यांहून पाणी वडील आहे. पाणी घट्ट बनतें आणि त्यामुळें पृथ्वीवर अनेक प्रकारच्या पिंडांचें कौतुक पहावयास मिळतें.

Prior to the wood there are the fine roots hidden in the darkness of ignorance and prior to the fine roots there is the great water element. But if these waters dry up then, the gross world becomes this wonder of the `all' (if we return to this causal body then, we become ignorant of the gross and subtle bodies. When we stop looking outward and desiring and objectifying then, the `many' objects and this small gross body will simply merge into the `all').

याची ऐसी आहे प्रचिती । तेव्हां सकळांवडिल जगती । जगतीवडिल मूर्ती । आपोनारायेणाची ॥ १६ ॥

वर सांगितल्याप्रमाणें जगांत पिंडोत्पत्तिच्या बाबतींत प्रत्यक्ष अनुभव येतो. म्हणून पृथ्वीसर्वांमध्यें वडिल होय. परंतु या सृष्टीमध्यें पृथ्वीपेक्षां आप श्रेष्ठ किंवा वडिल आहे.

As all this takes place within this `I am' experience then, this `all' must be prior to that gross world. Therefore this `all' should be understood. So prior to this gross world there is this image of the water element and narayan (ie. to understand this `all' one has to stop objectifying. This process takes place as follows. First the gross becomes `soft' like water and separate forms begin to disappear. Then everything will be perceived like one water rather than the names and forms, like river, sea etc. Within this process of objectification and its dissolution that purush or narayan is ever present but hidden. But as one becomes less and less objective, the presence of a narayana/purush is felt near-by)

तयावडिल अग्निदेव । अग्नीवडिल वायोदेव । वायेदेवावडिल स्वभाव । अंतरात्म्यांचा ॥ १७ ॥

पाण्याहून अग्नि श्रेष्ठ आहे, अग्नीहून वायु श्रेष्ठ आहे. आणि वायुहून अंतरात्मा स्वाभाविपणें श्रेष्ठ आहे.

And before these waters there is this fire element and that narayana; and before the fire element there is the wind element and that narayana; and naturally before the wind and that narayana there is that antar-atma or narayana. (This is further explained later; water 16.4, fire 16.5, wind 16.6, antaratma 16.7)

सकळांवडिल अंतरात्मा । त्यासि नेणे तो दुरात्मा । दुरात्मा म्हणिजे दुरी आत्मा । अंतरला तया ॥ १८ ॥

अशा अनुक्रमानें तर अंतरात्मा सगळ्यांपेक्षा वडील किंवा श्रेष्ठ आहे. त्याला जो जाणत नाहीं तो दुरात्मा होय. आत्म्यापासून जो दूर झाला किंवा आत्मा ज्यास अंतरला तो दुरात्मा होय.

This inner atman is prior to this `all' and if that atma is not known then, one is far from the atma and then to that Reality there comes, space and time (ie. un- less that Reality is understood, we remain in that place that is the beginning of this creation/objectification). principle, is the beasts, birds, gods, devils and humans etc., for it stays and protects the "inner heart" of all. If that is not there then all the jivas would be like wood.

जवळी असोन चुकलें । प्रत्ययास नाहीं सोकलें । उगेंचि आलें आणी गेलें । देवाचकरितां ॥ १९ ॥

शोकांतिका अशी आहे कीं, अंतरात्माजवळ असून लोक त्याला चुकतात. त्याला अनुभवावेसें कोणाला वाटत नाहीं. कोणास त्याची जिज्ञासा नाहीं. देवानें जन्मास घातलें म्हणून येतात आणि उगीच जगून तसेंच जातात.

Then though He is so very near, still He is missed. That nirgun understanding has no longings and it doesn't care to know even (therefore the only way to worship nirgun is to be like that thoughtless nirgun). But that silent and still Self comes and goes in this world trying to find God (ie. being ourselves God we spend lifetimes in search of Ourself in `many' ways and in `many' things. But by searching for Him, He remains elusive).

म्हणौन सकळांवडिल देव । त्यासी होतां अनन्यभाव । मग हे प्रकृतीचा स्वभाव । पालटों लागे ॥ २० ॥

म्हणून सगळ्यांहून श्रेष्ठ जो अंतरात्मा त्याच्याशी अनन्य व्हावें. मग प्रकृतीचा स्वभाव बदलावयास लागतो.

Therefore God is before this `all'. To gain Him there has to be the understanding of no-otherness. When the nature of prakruti begins to turn the other way then, there is that thoughtless swarup of God (the nature of that prakruti is simply to know. But if it stops wanting to know then, no knowledge will be come upon).

करी आपुला व्यासंग । कदापि नव्हे ध्यानभंग । बोलणें चालणें वेंग । पडोंच नेदी ॥ २१ ॥

अंतरात्म्याशी अनन्यपण साधलेला पुरुष आपला नित्याचा व्यवसाय करतो. पण तो करीत असतांना त्याचा ध्यानभंग होत नाहीम. त्याचे अनुसंधान चुकत नाहीं. त्याच्या बोलण्याचालण्यांत कांहीं दोष, कमीपणा किंवा विपरीतपणा दिसत नाहीं.

When you pursue this with devotion then, that meditation is never broken. Whether talking, walking etc., that embrace is never given up.

जें वडिलीं निर्माण केलें । तें पाहिजे पाहिलें । काये काये वडिलीं केलें । किती पाहावें ॥ २२ ॥

वडिलांनीं जें निर्माण करुन ठेवलें आहे तें लाहिलें पाहिजें. असा व्यवहारांत शिरस्ता आहे. पण या वडिल अंतरात्म्यानें जें निर्माण केलें आहें तें पाहूं लागल्यावर मन थक्क होतें. त्यानें काय काय निर्माण केलें आहे आणि आपण काय काय पाहावें असें होऊन जातें.

When mula maya has been created within the One who is elder to her then, should not that elder, the atma, be understood? But first, how the `many' objects have been created within that elder should be understood. (When it is clearly understood that these `many' objects that appear so solid are really not solid at all but are projections of our ignorant mind upon that True God, then we can teach the mind to be still and watch and listen)

तो वडिल जेथें चेतला । तोचि भाग्यपुरुष जाला । अल्प चेतनें तयाला । अल्पभाग्य ॥ २३ ॥

तो वडिल अंतरात्मा ज्याच्या अंतःकरणांत जागा झाला. तोच भाग्यपुरुष बनला. त्याची जाग अल्प असेल तर भाग्य देखील अल्पच असतें.

When in mula maya that elder is awakened then, one becomes that most fortunate purush. And when that elder is only a little awake then, one is only a little fortunate (when you know this `all', He is indirectly felt).

तया नारायेणाला मनीं । अखंड आठवावें ध्यानीं । मग ते लक्ष्मी तयापासुनी । जाईल कोठें ॥ २४ ॥

त्या अंतरात्मारुप नारायणाला अखंड ध्यानींमनीं आठवावें. मग लक्ष्मी त्याच्यापासून दूर जाणार नाहीं.

When that unbroken Self is brought into the mind and the `many' objects are seen, then one should remember narayana in meditation. And when narayana is remembered then, His lakshmi will not go away from Him. (narayana/purush is within this world and the great elements. In truth, all these are Him having appeared. Therefore when this gross world is seen then, He should be remembered. This remembrance brings the dis- solution of the earth, water and fire elements; then He and His consort lakshmi/prakruti remain. But He is your own Self and therefore cannot be perceived. She is His reflection, His manifest form and when she ultimately is absorbed within Him, then only He is)17

नारायेण असे विश्र्वीं । त्याची पूजा करीत जावी । याकारणें तोषवावी । कोणीतरी काया ॥ २५ ॥

अंतरात्मा विश्वामध्यें व्यापून आहे. त्याची पूजा करत जावी. त्यासाठी कोणीतरी एखादा जीव संतुष्ट करावा. देहाला केलेले अंतरात्मा ग्रहण करतो. त्याच्यापर्यंत तें पोचतें. म्हणून कोणाच्याही देहाची मनापासून सेवा करावी.

So if you understand that narayana is within this whole universe then, His *puja should be made. By means of this `speech' (ie. puja), the One within this body should be made so happy. *(siddharameshwar maharaj- puja means to know) (Dissolution of the gross world and the elements by this knowing is His puja)

उपासना शोधून पाहिली । तों ते विश्र्वपाळिती जाली । न कळे लिळा परीक्षिली । न वचे कोण कोण ॥ २६ ॥

खरी उपासना कोणती हें जर शोधून पाहिलें तर उपासना म्हणजे विश्र्वावर आपलेपणानें प्रेम करणें होय असें आढळतें. सर्व प्राण्यांच्या ठिकाणी अंतरात्मा आहे. म्हणून कोणाचेंही अंतःकरण न दुखावणें आणि जो भेटेल त्याला आपलाच समजणें ही उपासनेची दोन चिन्हें आहेत. अंतरात्म्याचा खेळ कोणास कळत नाहीं. त्याची परीक्षा कोणासच होत नाहीं.

When your worship searches and understands, then that atma becomes the suppor- ter of this whole universe. If His `play' has not been understood, then why to not go on investigating until it is?

देवाची लीळा देवेंविण । आणीक दुसरा पाहे कोण । पाहाणें तितुकें आपण । देवचि असे ॥ २७ ॥

अंतरात्म्याचा खेळ अंतरात्म्याखेरीज दुसर्‍या कोणास पाहातां येत नाहीं. ज्या प्रमाणांत तो खेळ पाहायला जावें त्या प्रमाणांत पाहाणारा अंतरात्म्याशी तदाकार होत जातो.

Who else can see this `play' of God, other than God Himself? To understand His `play', you yourself have to become God.

उपासना सकळां ठाईं । आत्माराम कोठें नाहीं । याकारणें ठाइं ठाइं । रामे आटोपिलें ॥ २८ ॥

अंतरात्मा नाही अशी जागाच नसल्यानें त्याची उपासना सगळीकडे भरलेली आहे. या कारणानें ठिकठिकाणीं भगवंताची सत्ता काम करते.

Worship is this place of the `all' (ie. the worshipped and worshipper remain). But that atmaram has no place and so where can He be found? Still when this `speech' is made at every place, then Lord ram despatches this `speech' also.

ऐसी माझी उपासना । आणितां नये अनुमाना । नेऊन घाली निरंजना । पैलिकडे ॥ २९ ॥

माझी उपासना ही अशी आहे. तर्कानें कल्पना केल्यानें ती समजणार नाहीं. ही उपासना उपासकाला मूळमायेच्या पलीकडे निरंजनापर्यंत नेऊन पोचवते.

Like this is my worship (everything is negated until That which cannot be negated remains). You should bring no conjecture here. This worship leads to that side beyond; to the blotless, pure, niranjan.

देवाकरितां कर्मे चालती । देवाकरिता उपासक होती । देवाकरितां ज्ञानी असती । कितीयेक ॥ ३० ॥

अंतरात्म्याच्या सत्तेनें सर्व कर्मे चालतात. त्याच्या कृपेनें माणूस उपासक बनतो. त्याच्या अनुभवानें कित्येक माणसें ज्ञानसंपन्न बनतात.

Action/karma takes place on account of that God; there is the worshipper on account of that God; and on account of that God there is the gnyani, that One within the `many'.

नाना शास्त्रें नाना मतें । देवचि बोलिला समस्तें । नेमकांनेमक वेस्तावेस्तें । कर्मानुसार ॥ ३१ ॥

नाना शास्त्रें व नाना मतें ही अंतरात्म्यांतूनच प्रगट होतात. तसेंच व्यवस्थित व अव्यवस्थित हे प्रकार ज्याच्या त्याच्या कर्मानुसारच घडतात. संगळ्यांना मूळ प्रेरणा अंतरात्म्याची असते.

God has become the `many' shasthras and the `many' opinions and God has become this perfect `speech'. Properly performed or improperly performed and disorderly or orderly (concepts of good/bad etc.) are all due to His action (therefore understand His `speech' and leave off every concept).

देवास अवघें लागे करावें । त्यांत घेऊं ये तितुकें घ्यावें । अधिकारासारिखें चालावें । म्हणिजे बरें ॥ ३२ ॥

अंतरात्म्याच्या प्रेरणेनें व सत्तेनें सारें कांहीं घडतें. ही गोष्ट खरी परंतु त्यापैकी आपल्याला जें योग्य व घेण्यासारखें असेल तेंच आपण घ्यावें. आपली ताकद, अधिकार पाहून वागावें. हें चांगलें.

It is God that should do everything; it should be accepted that whatever happens, happens in Him (ie. let everything come and go, He is doing everything). And if one behaves according to His authority then, there is that best (ie. thoughtlessness).

आवाहान विसर्जन । ऐसेंचि बोलिलें विधान । पूर्वपक्ष जाला येथून । सिद्धांत पुढें ॥ ३३ ॥

कर्ममार्गांत आवाहन व विसर्जन सांगितलें आहे. येथपर्यंत पूर्वपक्ष झाला यापुढें सिद्धांत वर्णन आहे.

Traditionally in the puja ritual, there is the invoking of the god and the sending away of the god. In this puja, this `speech' is His invocation (ie. `all' is He) and when this `all' is sent away then this puja is completed.

वेदांत सिद्धांत धादांत । प्रचित प्रमाण नेमस्त । पंचिकर्ण सांडून हित । वाक्यार्थ पाहावा ॥ ३४ ॥

वेदांत म्हणजे शास्त्र प्रचिती, सिद्धांत म्हणजे गुरुप्रचिती आणि धादांत म्हणजे आत्मप्रचिती. यांत आत्मप्रचिती निश्र्चित प्रमाण आहे. पंचभूतांचा अवाढव्य पसारा बाजूस सारावा आणि आपले आत्महीत करुन देणार्‍या महावाक्यांचा अर्थ पाहावा.

That is vedanta (ie. the end of knowing) and that is siddhant (ie. the understanding of the Master) and that is dhandanta (ie. one's own understanding by Self-experience). There is this sagun experience, that nirgun authority and the limited jiva. Having left aside the analysis of the five elements, there is this `speech' and when the inner meaning of this `speech' is understood then, this `speech' does not remain. .