सप्ततिन्वय — समास 3: पृथ्वीस्तवननिरुपण

धन्य धन्य हे वसुमती । इचा महिमा सांगों किती । प्राणीमात्र तितुके राहाती । तिच्या आधारें ॥ १ ॥

ही पृथ्वी खरोखरीच धन्य होय. हिचा महिमा सांगावा तेवढा थोडाच आहे. अगदी सगळे प्राणी तिच्या आधारानें राहतात.

Blessed is this great element earth when these `many' thoughts have understood the greatness of thoughtlessness. But if there are only the `many' thoughts then, that One has to stay in only the prana with only the support of this earth.

अंतरीक्ष राहाती जीव । तोहि पृथ्वीचा स्वभाव । देहे जड नस्तां जीव । कैसे तगती ॥ २ ॥

आकाशांत राहणार्‍या जीवांनासुद्धा पृथ्वीचाच आधार असतो. कारण देह पृथ्वी तत्वाचा बनलेल असतो. आणि देजावाचून जीव जगूं शकत नाहीं.

That One who stays as the sky has become a jiva and then, He is of the nature of this earth element (that atma is everything, everywhere. He is the space upon which the other four elements appear. And He is the earth, the jiva etc. on account of objectivity). But if there were no gross bodies then, how could that One stay as a jiva? (If the gross is negated then that One would stay as shiva)

जाळिती पोळिती कुदाळिती । नांगरिती उकरिती खाणती । मळ मूत्र तिजवरी करिती । आणी वमन ॥ ३ ॥

लोक पृथ्वीला जाळतात, पोळतात कुदळीनें खणतात, नांगरतात, उकरतात खणून काढतात. तिच्यावर मलमूत्र टाकतात व ओकतात.

Here that One is tormented and worries and gets injured; It gets insulted and quarrels and grieves and gets beaten and treated badly. And upon this earth that One discharges its bowels and vomits.

नासकें कुजकें जर्जर । पृथ्वीविण कैची थार । देह्यांतकाळीं शरीर । तिजवरी पडे ॥ ४ ॥

नासके, कुजके, अति जीर्ण झालेल्या पदार्थांना पृथ्वीचाच आधार असतो. अंतकाळीं प्राण्याचा देह पृथ्वीवरच पडतो.

Here that One is easily damaged and meets with insincerity and deceit and then gets worn out with age. As a jiva, what support has It got other than this earth? (The gross, ignorant and objective gets only the support of the gross, ignorant and objective) And when this gross body comes to an end then, this `all' body falls down upon this earth (ie. if the jiva has gained no understanding of this `all' body during its lifetime then, at the time of death, how can any understanding possibly come? Due to our strong body attachment, this `all' has come tumbling down into the body and it will disappear in this ignorance we call death).

बरें वाईट सकळ कांहीं । पृथ्वीविण थार नाहीं । नाना धातु द्रव्य तें हि । भूमीचे पोटीं ॥ ५ ॥

सगळें बरें-वाईट जें आहे त्याला पृथ्वीचाच आधार असतो. अनेक धातु व द्रव्यें पृथ्वीच्याच पोटांत सापडतात.

When that One is a jiva then, the best (ie. thoughtless nirgun) and the worst (ie. body consciousness) and this `all thing' (ie. sagun) have no support other than this earth element. Still, within the belly of this earth element, there are the `many' dhatus (ie. basic substances that make up the gross body) and the `many' wealths and that Reality also (it all depends on where we place our attention and to what we are dedicated to).

येकास येक संव्हारिती । प्राणी भूमीवरी असती । भूमी सांडून जाती । कोणीकडे ॥ ६ ॥

एकमेकांनी एकमेकांचा संहार केला तरी ते दोघेही पृथ्वीवेच असतात. पृथ्वी सोडून दुसरीकडे कोणीं जाऊंच शकत नाहीं.

When the one jiva destroys that One then, the atma exists in the prana upon this earth. Then where can It go when this earth is left? (Then it can only go to ignorance maharaj- the ignorant think that without a body they cannot live)

गड कोट पुरें पट्टणें । नाना देश कळती अटणें । देव दानव मानव राहाणें । पृथ्वीवरी ॥ ७ ॥

गड, कोट, गांवें, आणि शहरें, आणी नाना प्रकारचे देश, पृथ्वीवरच आहेत. प्रवास केला म्हणजे ते कळतात. देव, दानव आणि मानव यांचे राहणें पृथ्वीवरच असतें.

There are forts, castles, towns and cities and the `many' states and places are un- derstood due to objectification. And as long as there is this earth then, there are gods, demons and mankind (as long as the objective world remains then there will be the three states of waking state/man, dream/gods and deep sleep/demons).

नाना रत्नें हिरे परीस । नाना धातु द्रव्यांश । गुप्त प्रगट कराव्यास । पृथ्वीविण नाहीं ॥ ८ ॥

नाना प्रकारची रत्नें, हिरे, परिस अनेक प्रकारचे धातु आणि द्रव्यें पृथ्वीमध्यें गुप्त असतात. त्यांना प्रगट करण्यास पृथ्वीखेरीजमार्ग नाहीं.

There are the `many' jewels and diamonds and there is this magic paris stone (ie. that turns iron to *gold). There are the `many' dhatus and there is that essence of these things. Still that hidden purush does not become apparent without this earth element (objectification brings this illusory world and that purush becomes a man. And by vivek that man becomes that purush). *(The understanding that makes man into knowledge)

मेरुमांदार हिमाचळ । नाना अष्टकुळाचळ । नाना पक्षी मछ व्याळ । भूमंडळीं ॥ ९ ॥

मेरु, मांदार, हिमालय तसेंच आठ कुलाचल पर्वत, नाना प्रकारचे पक्षी, मासे, आणि सर्प यांचा आधारही पृथ्वीच आहे.

Within this earth element there is meru mountain (ie. `I am'), the himalayan moun- tains (ie. causal body) and the eight divisions of the `many' creatures. They are the `many' birds, fish, reptiles, etc. (this `I am' is sometimes called the supra-causal body, for it is the cause of this whole existence. The forgetting of this is the ignorance that causes body consciousness. And from this causal body of ignorance there comes `many' creatures. All this is within your body depending on where you place your attention. See 4.10.1-9)

नाना समुद्रापैलीकडे । भोंवतें आवर्णोदका कडें । असंभाव्य तुटले कडे । भूमंडळाचे ॥ १० ॥

अनेक समुद्रांपलीकडे पृथ्वीच्या सभोवती असलेल्या आवर्णोदकाकडे पृथ्वीचे मोठमोठे तुटलेले कडे आहेत.

There are the `many' thoughts and there is this ocean of knowledge beyond. There is the ring of controlling waters (ie. great water element) enwrapping this great earth and together they break that unattainable Self into many pieces. (The water element is the beginning of individual names and forms and due to the earth element these forms become gross; and if one becomes less and less objective then this ocean of knowledge ie. `all' can be attained)

त्यामधें गुप्त विवरें । लाहानथोरें अपारें । तेथें निबिड अंधकारें । वस्ती कीजे ॥ ११ ॥

त्यामध्यें लहानमोठी अशी खूप गुप्त विवरें आहेत. त्या विवरांच्यामध्यें अगदी गाढ अंधार भरलेला आहे.

If that hidden purush within these `many' pieces is investigated then, this small jiva within that great brahman becomes the limitless paramatma. But brahman is pervaded by dense darkness when placed within these objects of the great earth element (the ignorance of the causal body or avidya maya is the pervading darkness).

आवर्णोदक तें अपार । त्याचा कोण जाणे पार । उदंड दाटले जळचर । असंभाव्य मोठे ॥ १२ ॥

आवरणोदक इतकें अपार आहे कीं त्याचा अंतच लागत नाहीं. त्यामध्यें प्रचंड शरीराचे जलचर पुष्कळच आहेत.

When these controlling waters enwrapping this earth become that endless para- matma then, who can know the end of That? When that vast paramatma completely pervades this *`water creature' it is called the antar-atma but at the same time, It is still that great unattainable paramatma. *(Soft formation of a world of forms)

त्या जीवनास आधार पवन । निबिड दाट आणी घन । फुटों शकेना जीवनसा । कोणेकडे ॥ १३ ॥

त्या आवरणोदकाला वार्‍याचा आधार आहे. हा वायु गहन दाट आणि घट्ट आहे. म्हणून तें पाणी कोणत्याहि बाजूनें वाहून जात नाही.

The wind that supports these waters is dense and pervading and under the control of this wind, it is not possible for these waters to be scattered (when this knowing is understood then, objectivity does not arise to scatter this `all' into different forms)

त्या प्रभंजनासी आधार । कठीणपणें अहंकार । ऐसा त्या भूगोळाचा पार । कोण जाणे ॥ १४ ॥

त्या वायूला आधार आहे घट्ट व कठीण अहंकाराचा. हा अहंकार जड द्रव्याचा म्हणजे पृथ्वीचा बनलेला आहे. असा त्या भूगोलाचा विस्तार कोणीच जाणत नाहीं.

But as the support of this wind is the hardness of the ahankar (ie. `I am'; hardness means some ignorance is there and ignorance means something other is there), then how can that no-otherness of the atma, on the other side of this earth, be known?

नाना पदार्थांच्या खाणी । धातुरत्नांच्या दाटणी । कल्पतरु चिंतामणी । अमृतकुंडें ॥ १५ ॥

पृथ्वीवर अनेक पदार्थांच्या खाणीं आहेत. त्यांत खूप धातु व रत्नें आहेत. शिवात कल्पतरु, चिंतामणि आणि अमृतकुंडे पृथ्वीवरच आहेत.

That atma is the source of `many' objects and It is the source of this one `object'. That One is pervading the `many' dhatus (the essential ingredients of the body) and the `many' jewels. That atma is the reservoir of this immortal nectar of `I am'. It is the *wish-fulfilling tree and the thought-relieving stone (ie. knowledge- it dispels the `many' thoughts). *(Whatever you think you are, this knowledge becomes that; whatever you imagine something to be, this knowledge becomes that)

नाना दीपें नाना खंडें । वसती उद्वसें उदंडे । तेथें नाना जीवनाचीं बंडें । वेगळालीं ॥ १६ ॥

अनेक बेटें आहेत. अनेक खंडे आहेत. त्यावर अगदी ओसाड प्रदेश आहे तसाच अनेक प्रकारच्या जीवप्राण्यांनी भरलेला प्रदेश आहे.

When there are the `many' divisions of creatures and the `many' divisions of lands then, that vast paramatma stays in confusion. But `there' the `many' commotions cre- ated by these waters of objectification are passed over.

मेरुभोवते कडे कापले । असंभाव्य कडोसें पडिलें । निबिड तरु लागले । नाना जिनसी ॥ १७ ॥

मेरुभोवती कापलेले कडे आहेत. त्यांतून पुष्कळ कवडसे पडतात. नाना पदार्थांचे भरपूर वृक्ष उगवलेले आहेत.

Surrounding this meru mountain are cliffs where pilgrims gather (ie. sadhaks) and the rays of light ie. knowledge, from that *unattainable paramatma fall there. But in the darkness, there is a thick forest where the `many' trees grow and `many' objects appear (this world is like a dark forest and if the rays of light do not penetrate it then, there is only the darkness of ignorance, of body identification. And then like ram lost in the forest, you will ask the objects of this world to give you happiness/sita). *(He is unattainable because as long as you remain, He cannot be attained)

त्यासन्निध लोकालोक । जेथें सूर्याचे फिरे चाक । चंद्रादि द्रोणाद्रि मैनाक । माहां गिरी ॥ १८ ॥

त्याच्याजवळ लोकालोक पर्वत आहे. तेथें सूर्याचे चक्र फिरत असते. चंद्रपर्वत, द्रोणपर्वत, मैनाक असे मोठे पर्वत आहेत.

Near this meru mountain there is this world of the worldly and this world gets illuminated by the passage of the *Sun. Then there are the great mountains such as the `mountain of the moon', the mountains by the name drona and mainaka.3 *(See 16.2.16; when that limitless paramatma transverses the sky, there is the rising and falling of knowledge everyday)

नाना देशीं पाषाणभेद । नाना जिनसी मृतिकाभेद । नाना विभूति छंद बंद । नाना खाणी ॥ १९ ॥

निरनिराळ्या देशांत निरनिराळें दगड आहेत. निरनिराळ्या प्रकारची माती आहे. नाना प्रकारच्या विभूति आहेत. छंद आहेत. बंद खाणी आहेत.

Within the `many' states are the `many' different stones (ie. bodies);4 within the `many' objects are the `many' different clays (ie. everything is made up of dirt only). Then the `many' likings and longings bind that Great Ascetic (ie. He wants nothing from this world) and there are the `many' places of birth.

बहुरत्न हे वसुंदरा । ऐसा पदार्थ कैचा दुसरा । अफाट पडिलें सैरावैंरा । जिकडे तिकडे ॥ २० ॥

त्यामुळेंच पृथ्वीला " बहुरत्न वसुंधरा " म्हणतात. पृथ्वीसारखा दुसरा पदार्थ नाहीं. पृथ्वी जिकडे तिकडे अफाट पसरलेली आहे.

When that thoughtless Self becomes the `many' *jewels of the world, then how can there be this `object' of the `all' (one of the the real jewels)? For its pervasiveness has tumbled down and there is confusion everywhere. *(maharaj- to a Saint, a diamond and a lump of hard shit, are the same)

अवघी पृथ्वी फिरोन पाहे । ऐसा प्राणी कोण आहे । दुजी तुळणा न साहे । धरणीविषीं ॥ २१ ॥

सगळ्या पृथ्वीवर प्रवास करुन ती पाहणारा कोणीच माणूस नाहीं. पृथ्वीशी तुलना करतां येईल असा दुसरा पदार्थ नाहीं.

Who is there in the prana who has turned this earth element that is absorbed in everything, towards this `all' (ie. who has forgot everything)? For this `all' cannot be compared to someone who holds attraction for the sensual objects.

नाना वल्ली नाना पिकें । देसोदेसीं अनेकें । पाहों जातां सारिख्या सारिखें । येक हि नाहीं ॥ २२ ॥

निरनिराळ्या देशांत निरनिराळ्या वनस्पति व पिकें असतात. पाहावयास गेलें तर त्यापैकी एकासारखें एक नसतें.

There are the `many' creepers (ie. from one thought so many things are produced) and the `many' fruits (ie. pleasures and pains) and due to the numerous different forms, there are so many different places. And even when you try to understand then, this `all' is established but this is also not that One.

स्वर्ग मृत्यु आणी पाताळें । अपूर्व रचिलीं तीन ताळें । पाताललोकीं माहां व्याळें । वस्ती कीजे ॥ २३ ॥

स्वर्ग, मृत्यु व पाताळ अशी तीन ताळें त्यानें रचिली आहेत. पाताळांत प्रचंड सर्पांची वस्ती आहे.

There is heaven, this world where death reigns and the nether-worlds. That which has never been seen (thoughtless) has arranged these three worlds.5 Therefore in the nether-worlds, that great serpent shesha should be made to stay (ie. when this world/waking state is not, we call this sleep and say nothing was there. But some- one must have been there, otherwise we would not know who we are when we awake. shesha, that which remains when everything is negated; That which cannot be negated was there. The Witness of this ignorance or nothing or sleep, who remains when nothing was there is called shesha. And when you use vivek ie. sleep to this world, then you become shesha)6

नाना वल्ली बीजांची खाणी । ते हे विशाळ धरणी । अभिनव कर्त्याची करणी । होऊन गेली ॥ २४ ॥

ही अति विशाळ पृथ्वी म्हणजे नाना प्रकारच्या वनस्पतिंच्या बीजांची खाणच आहे. अंतरात्म्याची ही मोठी विलक्षण करणी होऊन गेली.

There are the `many' creepers and that source of this `all' seed. There is that vast thoughtless Self and this earth and there is this marvellous action (ie. `all') of the `doer' going on.

गड कोठ नाना नगरें । पुरें पट्टणें मनोहरें । सकळां ठाईं जगदेश्र्वरें । वस्ती कीजे ॥ २५ ॥

गड, कोट, अनेक गांवें आणि लहान मोठी सुंदर शहरें, या सर्वांमध्यें जगदीश्र्वराची वस्ती असते.

When there are the forts and castles and `many' towns; when there are the capti- vating villages and cities then, that Lord of the world should be made to reside in this place of the `all' (when there is an objective world then, the understanding of purush and prakruti is required).

माहां बळी होऊन गेले । पृथ्वीवरी चौताळले । सामर्थ्यें निराळे राहिले । हें तों घडेना ॥ २६ ॥

पूर्वी अतिशय बलवान पुरुष होऊन गेले. या पृथ्वीवरच मोठा पराक्रम गाजविला. व स्वसामर्थ्यानें पृथ्वीहून निराळे राहिले असें कांहीं झालें नाहीं.

Very powerful people have been and gone and on this earth they ranted and raved. But even if one remains separate from this earth by the power of this `I am' still, that thoughtless Self has not been gained.

असंभाव्य हे जगती । जीव कितीयेक जाती । नाना अवतारपंगती । भूमंडळावरी ॥ २७ ॥

ही पृथ्वी पुनः अशी होण्याचा संभव नाहीं. या पृथ्वीवर असंख्य जीव होऊन जातात. अनेक अवतारसुद्धा या भूमंडळावर झालें.

That unattainable thoughtless Self is within this world and the jiva and its lineage are that One who is within these `many' (see V.1). And on this earth when there are the `many' jivas still there is the companionship of this `I am'.

सध्यां रोकडे प्रमाण । कांहीं करावा नलगे अनुमान । नाना प्रकारीचें जीवन । पृथ्वीचेनि आधारें ॥ २८ ॥

आजसुद्धा असा पुरावा आहे कीं, पृथ्वीच्या आधारानेंच नाना प्रकारचे जीव जीवन जगतात. त्यासाठीं कांहीं कल्पना करण्याचे कारण नाहीं.

And when there is this ever-present `I am'/sagun then there is that nirgun nearby. When this `thing' is created by you then, conjecture is no longer required. Otherwise there will be these great waters and then with the support of this earth, there will be the `many' living forms (the concept of `many' arose on account of objectification).

कित्येक भूमी माझी म्हणती । सेवटीं आपणचि नरोन जाती । कित्येक काळ होतां जगती । जैसी तैसी ॥ २९ ॥

कांहीं लोक जमीन माझी असें म्हणतात. शेवटीं आपणच मरुन जातात. पण कितीही काळ गेला तरी पृथ्वी जशींच्या तशींच राहातें.

Then that One within the `many' is a jiva and says, "This is my world", but in the end, it dies and goes away. Still within this world there is this `time and space'* and that One within the `many' is as It always is (either be a jiva and live and die or seek out this knowledge that is the support of the jiva thought and then become that One who resides within everyone. Only such understanding brings an end to birth and death). *(maharaj- when you wake up, space is there and where there is space, knowledge must be there).

ऐसा पृथ्वीचा महिमा । दुसरी काये द्यावी उपमा । ब्रह्मादिकापासुनी आम्हां । आश्रयोचि आहे ॥ ३० ॥

पृथ्वीचा महिमा हा असा आहे. तिला दुसरी उपमा देतां येत नाहीं. ब्रह्मादिकांपासून थेट आमच्यापर्यंत सर्वांना पृथ्वीचाच आधार आहे.

The greatness of this earth element is within this knowledge. What can be compared to That? (Its greatness is the atma and that can be attained when we stop objectifying; see V.1). Then we are protected from lord brahma etc. for we are beyond the three gunas. Note: Mountains are concepts and the golden mountain is `I am'. The earth/prithvi is the beginning of gross body consciousness but is also the place where we can start to leave of such thinking if we understand that within every great element there is this mula maya and within this mula maya there is knowledge, existence, the unmanifest gunas and elements and also that thoughtless swarup. .