सप्ततिन्वय — समास 10: गुणभूतनिरुपण

पंचभूतें चाले जग । पंचभूांची लगबग । पंचभूतें गेलियां मग । काये आहे ॥ १ ॥

पंचभूतांनीं जग चालतें. जगामध्यें सगळीकडे पंचभूतांची धांदल आहे. ती पंचभूतें लय पावल्यावर मग काय उरतें.

"The world functions due to the five elements and all the hustle and bustle is of the five great elements. But what then will remain, if the five elements are not there?"

श्रोता वक्तयास बोले । भूतांचे महिमे वाढविले । आणि त्रिगुण कोठें गेले। सांगा स्वामी ॥ २ ॥

श्रोता वक्त्याला असा प्रश्र्ण विचारतो कीं, सारसार विचारंत पंचभूतांना फारच महत्व दिलेलें आढळतें. मग त्रिगुणांचें काय झालें? स्वामी तें आपण मला सांगा.

Then the listener asked the speaker. "When the importance of the elements increases, then where do the three gunas go? This swami should tell me."

अंतरात्मा पांचवे भूत । त्रिगुण त्याचें अंगभूत । सावध करुनि चित्त । बरें पाहें ॥ ३ ॥

स्वामी सांगतात कीं, अंतरात्मा हा पांचवें भूत समजावें. त्याच्यांतच त्रिगुणांचा समावेश होतो. चित्त स्थिर करुन नीट पाहा.

That antar-atma is called the fifth element (ie. space) and the three gunas (that bring objectification) are belonging to this antar-atma. Therefore make your chitta alert like that antar-atma and understand the nirgun. (The five elements and the three gunas are intertwined within each other: We feel space is there on account of the appearance of the wind but this wind of mula maya is our concept and therefore space is also created by this concept. When this is understood then space is that imperceptible nirgun. But this can only be understood by that thoughtless nirgun)

भूत म्हणिजे जितुकें जालें । त्रिगुण जाल्यांत आलें । इतुकेन मूळ खंडलें । आशंकेचें ॥ ४ ॥

जें जें झालें तें तें सारें भूत होय. त्रिगुण देखील जें झालें त्यांत येतात. या उत्तरानें शंकेचे निरसन होईल.

An element means, `that much has happened'. So in that which has happened ie. wind, these three gunas have appeared. And on account of the appearance of these gunas, this root of wind and space has been broken up into `many' things.

भूतांवेगळें कांहीं नाहीं । भूतजात हे सर्व हि । येकावेगळें येक कांहीं । घडेचिना ॥ ५ ॥

या दृश्य विश्वांत पंचभूतांखेरीज दुसरें कांहींच नाहीं. जें जें आहे तें सारे पंचभूतांपासूनच झालें आहे. एकावेगळें एक असें कांहींच घडत नाहीं. सर्व पदार्थांमध्यें पांचही भूतें हजर असतात.

Without this space element, there is no `thing'/knowledge and therefore the nature of this space element is really that thoughtlessness in association with this `all' (the Knower and known). And without that thoughtless nirgun, this sagun `thing' cannot happen.

आत्म्याचेनी जाला पवन । पवनाचेन प्रगटे अग्न । अग्नीपासून जीवन । ऐसें बोलती ॥ ६ ॥

अंतरात्म्यापासून वायु झाला, वायुपासून अग्नि प्रगट झाला. अग्नीपासून पाणी झालें, असें म्हणतात.

It was due to this atma that this wind appeared (ie. then we say there is space supporting this wind). Then due to the wind, the fire manifested and then from the fire there is water. Like this it is said.

जीवन आवघें डबाबिलें । तें रविमंडळें आळलें । वन्हीवायोचेन जालें । भूमंडळ ॥ ७ ॥

जिकडेतिकडे पाणी पसरलें होतें. सूर्याच्या उष्णतेनें तें घट्ट झालें. अशा रीतीनें अग्नि आणि वायु यांच्यापासून पृथ्वी तयार झाली.

Then these waters became shallow and under the shining of the sun they dried up and there was the `many' things (there was soft objectivity on account of this fire element knowing something outside and when its attention became more focused, there was the appearance of an objective world). Therefore due to the fire element (ie. knowingness) and this *wind element, the gross world appeared (on account of the wind and the fires of knowingness, something other than your own self was seen and by placing your attention there, these `soft' waters dried up and a gross objective world of form was created. Therefore due to these four elements, `that have happened', there is a world of `many' forms. But the space does not have anything to do with this creation and it remains detached). *(knowledge/`all', existence/`I am', unmanifest gunas and elements and that swarup)

वन्ही वायो रवी नस्तां । तरी होते उदंड सीतळता । ते सीतळतेमधें उष्णता । येणें न्यायें ॥ ८ ॥

अग्नि, वायु आणि सूर्य नसते तर सर्व ठिकाणीं फार थंडी राहीली असती. त्या थंडीमध्यें सूर्यानें अशा रीतीनें उष्णता निर्माण केली.

And when this gross world was established by the fire, wind and sun then, they were no longer perceived and were as if non-existent and that vast paramatma became cold and gross (due to our ignorance, that paramatma beyond the gunas and the elements of the wind, fire and water are all forgotten and a gross world of concepts, as solid as mountains, appears before our eyes). But still that Reality is present there within this cold gross world and so in this manner, heat is there (ie. that Reality cannot be destroyed and on account of It, there is this play of knowledge and ignorance; like the two sides of one coin).

आवघें वर्मासी वर्म केलें । तरीच येवढें फांपावलें । देहेमात्र तितुके जालें । वर्माकरितां ॥ ९ ॥

ज्या भूताचे जे वर्म असतें, तें दुसर्‍या भूताच्या वर्मानें नरम पडतें. म्हणूनच दृश्याचा एवढा पसारा वाढला. याच युक्तीनें प्राणीमात्रांचे देह तयार झालें.

It is that essence that has made that essence into these `many' things and therefore it is that essence only which has spread out everywhere and all the bodies are thus on account of that essence.

आवघेम सीतळचि असतें । तरी प्राणीमात्र मरोनी जातें । आवघ्या उष्णेंचि करपते । सकळ कांहीं ॥ १० ॥

जिकडेतिकडे नुसता गारठाच असता तर सर्व प्राणीमात्र मरुन गेले असते. तसेंच नुसती उष्णता असती तर सर्व कांहीं करपून गेले असते.

But when everything is cold and gross due to ignorance (and no vivek) then, there is death and destruction for the one in only the prana. And when everything is burnt by this heat of understanding (ie. knowing) then, there is this `all thing' (dissolution by knowing/understanding).

भूमंडळ आळोन गोठलें । तें रविकिर्णे वाळोन गेलें । मग सहज चि देवें रचिलें । उपायासी ॥ ११ ॥

पाणी आटून पृथ्वी तयार झाली. पण नुसत्या सूर्यकिरणांनी ती शुष्क होऊन गेली असती. तसें होऊं नये म्हणून देवानें उपाय काढला.

This gross world was turned to when these waters `thickened'/solidified. Due to the shining of the sun (ie. knowing revealed the world of form) these waters dried up and that Reality appeared to waste away. But then a remedy (ie. knowing) had been naturally created by God (ie. atma). (Within each element, two forms exist; one hot and one cold. The cold form is a descent into the world of concepts and objects, and the hot form turns this process around and leads one back to the source from where the elements have `happened'. Therefore the shining of the *sun/knowing that causes objectification can also be the cause of the dissolution of these objects. This is the remedy that is made by a buddhi that is tired creating `many' names that lead it only to destruction) *(maharaj- `when you awake in the morning, the light shines from within you': yet we can the sun up above reveals this world)

म्हणोनी केला प्रज्यनयकाळ । थंड जालें भूमंडळ । पुढें उष्ण कांहीं सीतळ । सीतकाळ जाणावा ॥ १२ ॥

देवानें पावसाळा निर्माण केला. पावसानें पृथ्वी थंड होतें. थोडी गरमी व थोडी थंडी यास हिवाळा म्हणतात.

When from the clouds of ignorance there were the rains of desires and thoughts, this cold gross world was created and then, this heated `thing' became cold. This should be known as the cold season.

सीतकाळें कष्टले लोक । कर्पोन गेलें वृक्षादिक । म्हणोन पुढें कौतुक । उष्णकाळाचें ॥ १३ ॥

पण फार थंडी पडली कीं लोकांना कष्ट होतात. झाडेवगैरे करपून जातात. म्हणून त्यानंतर उन्हाळा यावा असें केलें आहे.

Due to this cold season of objectification there was the troubles and fatigues of this gross world and due to this, these trees (ie. `many' bodies) and `many' things then withered and passed away. Therefore afterwards the wonder of this hot season (ie. `all') was created (it is the troubles of this world that takes one to the refuge of God and then understanding can come).

त्याहिमधें प्रातःकाळ । माध्यानकाळ सायंकाळ । सीतकाळ उष्णकाळ । निर्माण केले ॥ १४ ॥

रोज दिवसामध्यें देखील सकाळ, दुपार व संध्याकाळ असें कांहीं थंड व कांहीं गरम काळ आहेत.

Within that atma, both the cold and hot season were created and then there was the morning-time, noon-time and evening-time (due to this mixing of knowledge and ignorance, mind divides that indivisible atma into bits and pieces of time).

ऐसें येकामागे येक केलें । विलेनें नेमस्त लाविलें । येणेकरितां जगलें । प्राणीमात्र ॥ १५ ॥

एकामागून एकानें यावें असा क्रम निर्माण करुन पंचभूतांची नीट व्यवस्था लावली आहे. त्याच्यामुळेंच प्राणी जगतात.

On account of one being created after the other *(ie. knowledge and ignorance) and due to the different times and seasons (ie. concepts), you became a limited jiva. And then, on account of this, you had to live in only the prana. (when knowledge and ignorance mix together, there are the senses and knowledge is received in a linear fashion; one object is known after another is forgotten. But when this `all' is understood then, the senses become redundant and there is the knowledge of one moving form all at the same moment. maharaj- rajo guna, something is there and that is knowledge but you don't know what it is, and that is ignorance: then we create `many' names and forms appear....then you have to forget one word before another word can be heard)

नाना रसें रोग कठीण । म्हणोनी औषधी केल्या निर्माण । परंतु सृष्टीचें विवरण । कळलें पाहिजे ॥ १६ ॥

अन्नामधील अनेक रसांनीं कठीण रोग निर्माण होतात. त्यांना बरें करण्यासाठीं वनस्पती निर्माण केल्या. अशा रीतीनें या सृष्टीची रचना आकलन झाली पाहिजे.

Then there was the `many' body substances and this disease of body consciousness hardened and therefore `many' medicines were created (ie. many remedies, doctrines, techniques etc.) Therefore you have to make a deep investigation into the nature of this gross world, for only then can that Reality be understood.

देहेमूळ रक्त रेत । त्या आपाचे होती दात । ऐसीच भूमंडळीं प्रचित । नाना रत्नांची ॥ १७ ॥

आपला देह हाडामासांचा घट्ट दिसतो. पण रक्त व रेत त्याचे मूळ आहे. वास्तविक रक्त व रेत पाणी आहे पण त्याचेच दांत होतात. अनेक रत्नें अशीच द्रवापासून होतात असा जगांत अनुभव येतो.

The root of the gross body is blood and semen and these have appeared on account of the waters of objectification. And on account of these waters even very hard teeth appeared (ie. due to objectification, this one moving form becomes the `many' individual forms and male gets distinquished from female and there are so `many' different parts ie. my hand, fingers, mouth, teeth etc. Then that One who is without parts, is as if not there). In this way, due to objectivity, this `I am' experience gets lost within the gross world and there appears the `many' jewels from these most precious of `jewels', this `speech' and thoughtlessness (ie. due to body consciousness, different forms acquire various different values; but what does the Saint care for diamonds and pearls when He is absorbed in thoughtlessness" And where is man and woman when this true `jewel' is understood?).15

सकळांसी मूळ जीवन बांधा । जीवनें चाले सकळ धंदा । जीवनेंविण हरिगोविंदा । प्राणी कैचे ॥ १८ ॥

सगळ्या दृश्य जड पदार्थांचा मूळ बांधा पाण्याचाच असतो. पाण्याच्या शाय्यानें सर्व व्यवहार चालतो. पाण्यावांचून देव, प्राणी जगूंच शकणार नाहींत.

The root of these shapes created by the water element is this `all'. And on account of this water element there is the activity of this `all' and worldly business also (if you look within there is this `all' and if you look outside there is the gross world). Tell me, without this objectification, how could *hari govinda ever appear in the prana? *(That one God who plays in the senses has become a body and sees the `many' sense objects)

जीवनाचें मुक्ताफळ । शुक्रासारिखें सुढाळ । हिरे माणिके इंद्रनीळ । तें जळें जाले ॥ १९ ॥

पाणीदार सुरेख मोती, हिरे, माणकें, इंद्रनीळ, वगैरे पाण्यापासूनच तयार होतात.

The pearls and the brilliance of their lustre; the shine of diamonds, rubies and emeralds, all appear when that Reality has become this water element (ie. objects are given value due to body consciousness. But what does a dog care for these `many' jewels and dollar notes? He wants only a bone).

महिमा कोणाचा सांगावा । जाला कर्दमुचि आघवा । वेगळवेगळु निवडावा । कोण्या प्रकारें ॥ २० ॥

कोणत्या भूताचा महिमा सांगावा अशी अडचण पडतें. कारण जेथें तेथें पंचभूतें एकमेकांत कालवलेली आहेत. त्या काल्यामध्यें एकएक भूत वेगळें काढणें कठीण आहे.

When there is this body identification then, how can thoughtlessness be understood? For this intimate relationship of prakruti with her purush has become these `many' men and women. When there are the `many' separate and different ways then, how can that thoughtless swarup be determined.

परंतु बोलिलें कांहीयेक । मनास कळावया विवेक । जनामधें तार्किक लोक । समजती आघवें ॥ २१ ॥

पण सामान्य माणसाच्या मनाला पटावें म्हणून कांहीं वर्णन केलें. जगांत जें विचारवंत आहेत त्यांना पंचभूतांच्या गुणधर्माची बरोबर कल्पना येते.

But this `speech' and that One within this `thing' can be understood, when in the mind there is vivek. For the mind can understand this world of the `all' within the gross world, when it uses proper logic.

आवघें समजलें हें घडेना । शास्त्रांशास्त्रांसी पडेना । अनुमानें निश्र्चय होयेना । कांहीयेक ॥ २२ ॥

कोणालाही सगळें समजलें असें होत नाहीं. बरें, निरनिराळ्या शास्त्रांच्या निर्णयांमधें विरोध आढळतो. त्यामुळें नुसत्या अनुमानानें निश्र्चित ज्ञान होत नाहीं.

But even if you understand that everything is this `all', still thoughtlessness has not been accomplished and then again you will fall back into body consciousness and there will be the different conclusions of the different scriptures and then due to such conjecture, that conviction of the One within the `thing' is drowned.

अगाध गुण भगवंताचे । शेष वर्णूं न शके वाचें । वेदविधी तेहि काचे । देवेंविण ॥ २३ ॥

भगवंताचे गुण अगाध आहेत. शेषास देखील आपल्या वाचेनें त्यांचे वर्णन करतां येत नाहीत. अंतरात्मा नसेल तर वेद विधि सुद्धां लटकें पडतात.

There are the gunas and that unfathomable God. Even the divine serpent shesha cannot praise That with His `speech'. And when there are the dictates of the vedas then, one is without God and is a timid and irrational jiva.

आत्माराम सकळां पाळी । आव घें त्रयलोक्य सांभाळी । तथा येकेंविण धुळी । होये सर्वत्रांची ॥ २४ ॥

अंतरात्मा सर्वांचे पालन करतो. सगळें त्रैलोक्य तोच सांभाळतो. एका अंतरात्म्यावाचून सगल्याची धूळ होते. सगळे मातीमोल होतात.

That atmaram protects and maintains this `all' and by means of this `all', He watches over the three worlds made up of the `many' things. Without that One, the Reality is surely turned to dust everywhere.

जेथें आत्माराम नाहीं । तेथें उरो न शके कांहीं । त्रयलोकीचे प्राणी सर्व हि । प्रेतरुपी ॥ २५ ॥

जेथें अंतरात्मा नाहीं तेथें कांहींच उरुं शकत नाही. तो नसेल तर त्रैलोक्यांतील प्राणी प्रेतरुप होऊन जातात.

`Here' that atmaram is not and `there' this `thing' cannot remain. When that atmaram is understood then the three worlds in the prana and this `all' also become just like a corpse (ie. without that atma everything is inert). (maharaj- this is a dead body at the moment)

आत्मा नस्तां येती मरणें । आत्म्याविण कैचें जिणे । बरा विवेक समजणें । अंतर्यामीं ॥ २६ ॥

अंतरात्मा नसेल तर मरण येते. अंतरात्म्यावाचून जिवंतपण असत नाहीं. माणसानेम ही गोष्ट विवेकानें अमतर्यामीं समजून घ्यावी.

If that atma is not then death comes; for how can there be life without the atma? Wise vivek is to understand this in your innermost heart.

समजणें जे विवेकाचें । तेंहि आत्म्याविण कैचें । कोणीयेकें जगदीशाचें । भजन करावें ॥ २७ ॥

विवेकाचा वापर करुन माणूस जे समजून घेतो तेंही अंतरात्म्यावांचून होऊं शकत नाहीं. अंतरात्म्याचें हें महत्व ओळखून प्रत्येकानें त्याचें म्हणजेच जगदीशाचे भजन करावें.

mula maya is understood by vivek yet, how can there be that Reality without the understanding of that atma (ie. how can that separate mula maya be the non-separate Reality)? Therefore there should be the bhajan of that Lord of the world by that One within everybody (That should know Its own Self by becoming its own Self).

उपासना प्रगट जाली । तरी हे विचारणा कळली । याकारणें पाहिजे केली । विचारणा दवाची ॥ २८ ॥

ज्याच्या अंतर्यामी उपासना प्रगट होते, म्हणजे ज्याच्या अंतर्यामी अंतरात्म्याच्या अस्तित्वाची खूण पटते, त्यासच अंतरात्म्याचे सर्व कर्तेपण ध्यानांत येतें. यासाठी अंतरात्मा सर्वकर्ता आहे हें मनास पटवून ध्यावें.

If this *upasana/worship is made then, thoughtlessness can be understood. There- fore by means of this `speech' (upasana/worship), the thoughtlessness of God should be formed (maharaj- make your intellect, His intellect). *(The mind should be placed near God ie. `speech')

उपासनेचा मोठा आश्रयो । उपासनेविण निराश्रयो । उदंड केलें तरी तो जयो । प्राप्त नाहीं ॥ २९ ॥

उपासना अथवा अंतरात्मा आपल्या अंतर्यामी आहे ही जाणीव मनाला मोठा धीर देते. ही जाणीव नसेल तर मनाला धीर वाटत नाहीं. या जाणीवेचा अभाव असून सपाटून धडपड केली तरी माणसाला यश मिळत नाहीं.

That paramatma is the support of this upasana/worship, and without this worship, His support is not there and there are the `many' forms of *worship. Then that vast paramatma is made into something and victory cannot be gained. *(See 16.9.1)

समर्थाची नाहीं पाठी । तयास भलताच कुटी । याकारणें उठाउठी । भजन करावें ॥ ३० ॥

आपल्या पाठीशी एखादी बलवान व्यक्ति किंवा शक्ति नसेल तर आपल्याला वाटेल तो येऊन मारतो. याकरितां अंतरात्मा पाठीशी असावा म्हणून वेळ वाया न घालविता त्याचे भजन करावें.

If there is not the support of that atma, then that Reality becomes nothing but the irrelevant and false accusations. Therefore by means of this *`speech', there should be His ever present bhajan. *(His worship)

भजन साधन अभ्यास । येणें पाविजे परलोकास । दास म्हणे हा विश्र्वास । धरिला पाहिजे ॥ ३१ ॥

भजन, साधन व अभ्यास या त्रयीनें माणसाला परमार्थ साधतो. रामदास म्हणतात कीं, यावर विष्वास ठेवणें अवश्य आहे.

bhajan is the means and the practice and then this world beyond should become thoughtless. swami ramdas says, "Then faith in thoughtlessness (I do not exist) should be firmly held." .