सप्ततिन्वय — समास 2: सूर्यस्तवननिरुपण

धन्य धन्य हा सूर्यवौंश । सकळ वौंशामधें विशेष । मार्तंडमंडळाचा प्रकाश । फांकला भूमंडळीं ॥ १ ॥

सर्व वंशांमध्यें विशेष असणारा असा हा सूर्यवंश धन्य आहे. सूर्यमंडळाचा प्रकाश जगांत पसरलेला आहे.

Blessed is thoughtlessness and the family of this Sun. In this family there is this `all' of that pure sattwa guna. The light of this Sun then spread upon the face of this world (by Its light ie. knowledge, the world is revealed).

सोमाआंगीं आहे लांछन । पक्षा येका होय क्षीण । रविकिर्ण फांकतां आपण । कळाहीन ॥ २ ॥

चंद्रबिंबावर कलंक आढळतो. महिन्याच्या एका पंधरवड्यांत तो क्षीण होतो. शिवाय सूर्य उगवला कीं, त्याच्या किरणांनीं चंद्र निस्तेज होतो.

The *moon within this `all' body is discoloured and when this moon grows dark (ie. dull with ignorance) then, that One pure knowledge gets completely destroyed. But if the rays of that Sun shine in all directions then, the moon's ability to know diminishes (we say, "We know" but that ability belongs to that purush with knowledge). *(The moon is a metaphor for the mind. In the darkness of ignorance it appears in the emptiness of sky but, it has borrowed its light from the rays of the Sun/purush)

याकारणें सूर्यापुढें । दुसरी साम्यता न घडे । जयाच्या प्रकाशें उजेडे । प्राणीमात्रासी ॥ ३ ॥

या कारणानें दुसरा कोणी सूर्याची बरोबरी करुं शकत नाहीं. सूर्याच्या प्रकाशानें सर्व प्राण्यांना उजाडते.

This `I am' appears after the Sun and in this `I am', that pure knowledge is not understood. And then due to this light of `I am', `many' objects are illuminated in the prana.

नाना धर्म नाना कर्में । उत्तमें मध्यमें अधमें । सुगमें दुर्गमें नित्य नेमें । सृष्टीमधें चालती ॥ ४ ॥

उत्तम, मध्यम, अधम, सुगम आणी दुर्गम अशा प्रकारचे अनेक धर्म आणि अनेक कर्मे अगदी नियमानें जगांत चालत असतात.

And then there are the `many' dharmas and the `many' karmas, due to the su- perior, middle and inferior gunas. Still understand that it is because of this easily attained knowledge and that very difficult to attain pure knowledge (ie. knowledge is prakruti/purush and pure knowledge is that thoughtless Reality), that the `many' practices and customs are carried out in the world.

वेदशास्त्रें आणी पुराणें । मंत्र यंत्र नाना साधनें । संध्या स्नान पूजाविधानें । सूर्येविण बापुडीं ॥ ५ ॥

त्याचप्रमाणें वेद, शास्त्रें, पुराणें, मंत्र, यंत्र नाना साधनें, संध्यास्नान, पूजेचे प्रकार या सार्‍या गोष्टी सूर्यावर अवलंबून असतात. सूर्य नसेल तर या सर्व गोष्टी लटक्या पडतात.

In this world there are the vedas, shasthras and puranas; the `many' mantras, sym- bolic diagrams and sadhanas; there is the time of worship, the purifying bath and the performance of puja (ie. all the duties of the brahmin priest). But these would not be possible without that Sun.

नाना योग नाना मतें । पाहों जातां असंख्यातें । जाती आपुलाल्या पंथें । सूर्यउदय जालियां ॥ ६ ॥

भिन्न योग व भिन्न मतें पाहूं गेल्यावर ती असंख्यांत आहेत. असें समजतें. सूर्य उदय पावला कीं त्यांना गती मिळतें. व ती आपापल्या मार्गांनीं चालूं लागतात.

There are the `many' yogas and the `many' opinions when the Sun has arisen. And if you try to understand that immeasurable paramatma, then your path will be revealed by the rising of that Sun. (The Sun is always there. It is only the ignorant who say, "The sun has arisen")

प्रपंचिकअथवा परमार्थिक । कार्य करणें कोणीयेक । दिवसेंविण निरार्थक । सार्थक नव्हे ॥ ७ ॥

कार्य कोणतेही असो, प्रापंचिकअसो वा पारमार्थिक असो, तें करायचें असेल तर त्यास दिवसा उजेडीं करावें लागतें. दिवस आणि सूर्यप्रकाश नसेल तर तें नीट होत नाहीं.

Whether the actions performed are of prapanch or paramarth, still that One who resides within everyone is there (ie. in prapanch the action is offered to and received by the One, but this is not understood by the ignorant. In paramarth the action is offered to and received by the One and this is understood). Without that One Sun the fulfilment of life is not possible.

सूर्याचें अधिष्ठान डोळे । डोळे नसतां सर्व आंधळे । याकारणें कांहींच न चले । सूर्येविण ॥ ८ ॥

प्राणिमात्रांच्या डोळ्यामध्यें सूर्याचे अधिष्ठान आहे. डोळे नसतील तर सगळा आंधळेपणा होतो. या कारणानें सूर्यावाचून कांहींच चालत नाहीं.

This knowledge is the *eyes of that Sun. If these eyes are not, then that Reality is blind. On account of this `speech', there is this `thing' but it does not begin without the Sun. *(That Reality uses knowledge; otherwise it is blind ie. ignorant jiva)

म्हणाल अंध कवित्वें करिती । तरी हेहि सूर्याचीच गती । थंड जालियां आपुली मती । मग मतिप्रकाश कैचा ॥ ९ ॥

यावर कोणी म्हणेल कीं, अहो आंधळी माणसें काव्यरचना करतात. पण हा देखील सूर्याचाच प्रभाव आहे. आपली बुद्धि जर थंड पडली तर मग तिच्यामध्यें ज्ञानाचा प्रकाश आढळणार नाहीं.

It may be said that the blind compose this poem (ie. this `story' of ram). But even this state `I am' also belongs to that thoughtless Sun (so in truth, everything is that Reality and it is that Reality that is seeking to return to Its Self). However if coldness comes to your understanding (ie. ignorance) then, how can there be this light of understanding?

उष्ण प्रकाश तो सूर्याचा । शीत प्रकाश तो चंद्राचा । उष्णत्व नस्तां देह्याचा । घात होये ॥ १० ॥

सूर्याचा प्रकाश उष्ण असतो तर चंद्राचा प्रकाश थंड असतो. शरीरांत उष्णता नसेल तर शरीर जगणार नाहीं.

Heat (ie. knowing) comes from the light of that Sun and cold comes from the light of the moon. Therefore without the heat of the Sun, the body would simply perish.

याकारणें सूर्येविण । सहसा न चले कारण । श्रोते तुम्ही विचक्षण । शोधून पाहा ॥ ११ ॥

यावरुन असें दिसतें कीं, सूर्यावांचून जगांत कोणतेंच कार्य चालत नाहीं. तुम्ही चिकित्सक श्रोते आहात. तुमचे तुम्हीच हें शोधून बघावें.

This `I am' is the cause of creation. But without that Sun this cannot even begin. Therefore you who have become wise and by listening should search out and understand that Sun.

हरिहरांच्या अवतारमूर्ती । शिवशक्तीच्या अनंत वेक्ती । यापूर्वीं होता गभस्ती । आतां हि आहे ॥ १२ ॥

जगामध्यें हरिहरांचे अनेक अवतार झालें. शिव आणि शक्ति अनेक रुपांनी दृश्यांत आले. पण त्यासर्वांच्या पूर्वी सूर्य होता. तसाच तो आतांहि आहे.

There is this `I am' of *harihara and it is that endless paramatma manifesting as shiva/shakti. But before this `I am', the Sun was and now also That is. *(vishnu and mahesh are said to have come together to find brahman; ie. forgetting is remembering)

जितुके संसारासी आले । तितुके सूर्याखालें वर्तले । अंतीं देहे त्यागून गेले । प्रभाकरादेखतां ॥ १३ ॥

जें जें कांहीं या संसारांत दृश्यरुप धारण करुन आलें, त्या सर्वांचा आरंभ आणी शेवट सूर्याच्या नजरेखालींच झाला. संसारांत आलेले प्राणी अखेर सूर्याच्या देखतच देह सोडून गेले.

All those who came into samsar have lived and have had their lives under this Sun. And in the end they went by leaving their body in this Sun's presence.

चंद्र ऐलीकडे जाला । क्षीरसागरीं मधून काढिला । चौदा रत्नांमधें आला । बंधु लक्षुमीचा ॥ १४ ॥

चंद्राचा जन्म अलिकडचा आहे. क्षीरसागर घुसळून त्यांतून त्यास काढला आहे. एकंदर चौदा रत्नें जीं निघालीं, त्यांत हा लक्ष्मीचा बंधू निघाला.

The moon (ie. mind) is on this side and it is limited. It was one of the fourteen jewels that had come up from the churning of the *ocean of milk and it is the brother of goddess lakshmi. *(The ocean of milk is the place of vishnu/knowledge. It is said that the gods and demons churned this ocean and fourteen jewels came out of it. The first jewel was lakshmi, `I am'. A pure mind freed of names and forms and concepts that make it impure)

विश्र्वचक्षु हा भास्कर । ऐसें जाणती लाहानथोर । याकारणें दिवाकर । श्रेष्ठांहून श्रेष्ठ ॥ १५ ॥

सूर्य हा विश्र्वाचा डोळा आहे. ही गोष्ट सारे लहानथोर जाणतात. म्हणून सूर्य श्रेष्ठांहून श्रेष्ठ आहे.

These eyes of knowledge from which the whole creation came are, in truth, that thoughtless Sun. Due to this knowledge, that great brahman within the small jiva knows and due to this knowledge, the Sun, the `most excellent of the most excellent' is realized.

अपार नभमार्ग क्रमणें । ऐसेंचि प्रत्यहीं येणें जाणें । या लोकोपकाराकारणें । आज्ञा समर्थाची ॥ १६ ॥

सूर्य अपार आकाश मार्गानें चालतो. रोज त्याचें त्या मार्गानें येणें व जाणें चालतें. हा लोकोपकार करावा अशी सूर्याला भगवंताची आज्ञा आहे.

When that limitless paramatma traverses this path through the sky *everyday then, there is the coming and going of knowledge. This knowledge is the protector of the world and it is under the orders of that paramatma. *(Everyday you wake up and the rays of that Sun shine and everyday you go to sleep when the rays of the Sun set. Everyday knowledge awakes and knowledge goes to sleep when ignorance comes).

दिवस नस्तां अंधकार । सर्वांसी नकळें सारासार । दिवसेंविण तश्कर । कां दिवाभीत पक्षी ॥ १७ ॥

दिवस नसेल तर अंधार असतो. अंधारामधें सर्वांना सारासार नीटपणें कळत नाहीं. दिवस नसून अंधार असेल तर चोर आणि घुबड यांना बरें वाटतें.

When the Sun is not present then, there is darkness (ignorance) and this `all' cannot know that thoughtless essence (maharaj- knowledge must go off before ignorance can come). Without the Sun there is *`stealing' and the opinions of the ignorant. *(The mind is the thief, it steals this knowledge and uses it as his own)

सूर्यापुढें आणिक दुसरें । कोण आणावें सामोरें । तेजोरासी निर्द्धारें । उपमेरहित ॥ १८ ॥

तुलनेसाठीं सूर्यापुढें दुसर्‍या कोणाला आणतां येणार नाहीं. सूर्य तेजाची राशी आहे त्याला दुसरी उपमा नाहीं.

Anything after the Sun is due to this knowledge. But who is there who can bring this knowledge into the Sun's presence? Due to this Sun, that requires no support and is without comparison, there is the brilliance of fire (ie. knowing of something outside of myself).

ऐसा हा सविस्तर सकळांचा । पूर्वज होय रघुनाथाचा । अगाध महिमा मानवी वाचा । काये म्हणोनि वर्णावी ॥ १९ ॥

असा हा सूर्य सगळ्यांचा आहे. श्रीरामाचा तर तो पूर्वज आहे. त्याचा महिमा अगाध आहे. माणूस आपल्या वाणीनें त्याचे वर्णन करुं शकत नाहीं.

Such is that thoughtless Sun of this `all'. He is the eldest of the ancestor's of ram. Its unfathomable greatest has become this para speech within man; but why should it be outwardly expressed? (Why should there be the gross speech of vaikhari? Just remain with this para, `I am')

रघुनाथवौंश पूर्वापर । येकाहूनि येक थोर । मज मतिमंदार हा विचार । काये कळे ॥ २० ॥

श्रीरामाचा वंश पूर्वापार चालत आला आहे. त्यामध्यें एकापेक्षां एक थोर पुरुष होऊन गेले . माझ्यासारख्या मतिमंदाला सूर्यवंशाची कल्पना येणें शक्य नाहीं.

This ancestor of ram is beyond the beginning of time (ie. prakruti). But from that One brahman there has come another, this knowledge `I am'. But how can my dull mind understand thoughtlessness?

रघुनाथाचा समुदाव । तेथें गुंतला अंतर्भाव । म्हणोनि वर्णितां महत्व । वाग्दुर्बळ मी ॥ २१ ॥

ज्या ठिकाणी श्रीरामभक्तांचा समुदाय असतो. तेथें माझे अंतरंग गुंतलेले असते. म्हणून त्याचें वर्णन माझ्या दुर्बळ वाणीला करणें शक्य नाहीं.

When there is this gathering together of knowledge then, brahman has been caught in this understanding `I am'. But this weak utterance of `I' has no ability to describe His greatness.

सकळ दोषाचा परिहार । करितां सूर्यास नमस्कार । स्फूर्ति वाढे निरंतर । सूर्यदर्शन घेतां ॥ २२ ॥

सूर्याला नमस्कार केला तर सर्व दोष नाहींसे होतात. सूर्य दर्शन घेत गेल्यानें स्फूर्ति निरंतर वाढत जाते.

Still by bowing down and surrendering to that Sun, this fault of the `all' is given to His care. That parabrahman has expanded as this original inspiration `I am'. Therefore accept this knowledge of that Sun. (This knowledge is not that Sun but it has come from Him and therefore one should accept this) .