सप्ततिन्वय — समास 4: आपनिरुपण

आतां सकळांचें जन्मस्थान । सकळ जीवांचें जीवन । जयास आपोनारायेण । ऐसें बोलिजे ॥ १ ॥

पाणी सकळ जीवांचे जन्मस्थान आहे. सर्व जीवांचे जगणें त्यावर अवलंबून असते. पाण्यास आपोनारायण असें म्हणतात.

Now (ie. being in this present endless moment) is the birth place of this `all'. But if this `all' becomes the water element then, there is the birthplace of the jiva (objectification brings the jiva but it cannot live without this `I am'). This objectification should be put to an end by this `speech' of mula maya.

पृथ्वीस आधार आवर्णोदक । सप्तसिंधूचें सिंधोदक । नाना मेधीचें मेधोदक । भूमंडळीं चालिलें ॥ २ ॥

पृथ्वीला आवरणोदकाचा आधार आहे. पृथ्वीवर सात समुद्रांचे पाणी आहे. तसेंच पावसाचें पाणी वाहात असते.

The earth element is supported by these *controlling waters or the seven seas surroun- ding this earth. And then, when the rain waters (ie. thoughts and desires) from the clouds of avidya maya fall, `many' forms appear on this earth. *(There is this soft cre- ation, arising like a wave on the ocean. Then due to the desire for the fruits of past actions, you become body conscious and this `soft' creation becomes hard and very objective)

नाना नद्या नाना देसीं । वाहात मिळाल्या सागरासी । लाहानथोर पुण्यरासी । अगाध महिमे ॥ ३ ॥

निरनिराळ्या देशांतील नद्या वाहात वाहात अखेर समुद्राला जाऊन मिळतात. नद्या कमी जास्त पुण्याच्या समजाव्यात. कांहीं नद्यांचा महिमा अगाध आहे.

These `many' *rivers in the `many' places are all flowing to meet the ocean. That ocean is the great brahman within the small jiva and It is the unfathomable great store of merit. *(See 11.7 The moving river; when this river of knowledge comes tumbling downwards from this great mountain of `I am' then, it becomes the `many' rivers and they say, "I am so and so")

नद्या पर्वतींहून कोंसळल्या । नाना सांकडीमधें रिचवल्या । धबाबां खळाळां चालिल्या । असंभाव्य ॥ ४ ॥

नद्या पर्वतावरुन कोसळतात. दर्‍या, कपारी व खळगें यांच्यामधें त्या अडतात. आणि धबधब्यानें व खळखळाटानें वाहातात.

These rivers fall violently and confused from the mountain `I am' and they tumble into `many' difficulties. Then that unattainable Self gets caught in squabbling and toils.

कूप बावी सरोवरें । उदंड तळीं थोरथोरें । निर्मळें उचंबळती नीरें । नाना देसीं ॥ ५ ॥

आड, विहिरी, सरोवरें, अतिशय प्रचंड जलाशयें असतात. त्याचें स्वच्छ पाणी निरनिराळ्या देशांत उचंबळत असतें.

Within the comparing and completing of the housebound wives and the robbers and murderers, there is that vast paramatma. But the purity of that `greatest of the great' has been clouded by these waters in the `many' places. (Conceptualisation is the birth- place of the jiva and as it flows downward/outwards, it acquires more characteristics and differences).

गायेमुखें पाट जाती । नाना कालवे वाहाती । नाना झर्‍या झिरपती । झरती नीरें ॥ ६ ॥

गायमुखें, पाट, कालवे, अशा अनेक प्रकारांनी पाणी वाहात असते. अनेक ठिकाणीं झरींतून पाणी झिरपते. झरें झिरपत असतात.

From the mouth of the ganga (ie. river of knowledge) this water had set off and then, it flowed through the `many' canals (ie. limiting concepts). Then from the `many' springs, this water trickles out and then wastes away (each jiva is a small spring of this pure water).

डुरें विहिरे पाझर । पर्वत फुटोन वाहे नीर । ऐसे उदकाचे प्रकार । भूमंडळीं ॥ ७ ॥

पर्वत फुटुन पाण्याचे लहान जलसंचय तयार होतात. पाणदुरे पाझर वाहात राहातात. पृथ्वीवर पाण्याचे असें अनेक प्रकार आढळतात.

Some wander aimlessly only for pleasure and in some places the water gushes out to be scattered by burdens and disagreements. Like this it is for the different forms created from this water element that is within this earth.

जितुकें गिरी तितुक्या धारा । कोंसळती भयंकरा । पाभळ वाहाळा अपारा । उकळ्या सांडिती ॥ ८ ॥

जितके डोंगर आहेत तितक्यावरुन प्रचंड पाण्याच्या धारा वाहातात. झरे व ओढे तर वाहात असतात. जमिनींतून कारंजासारखे उडणारे पाणीही सारखें उडत असते.

Whenever there is a mountain, then there is a stream of water flowing down ("I am a body" concept). It tumbles down violently causing great fear and dread. It is that limitless paramatma that has come tumbling down from Its own place and has gone flowing through the channels of endless longings and passions.

भूमंडळीचें जळ आघवें । किती म्हणोनी सांगावें । नाना कारंजीं आणावें । बांधोनी पाणी ॥ ९ ॥

पृथ्वीवर आढळणार्‍या सार्‍या पाण्याचे वर्णन करणें शक्य नाहीं. नळ टाकून कारंजांत पाणी आणून सोडतात.

This pure water has become the `many' things of the world and therefore the `many' thoughts should be made thoughtless and the `many' fountains and confined waters should be brought to the ocean.

डोहो डबंकें खबाडीं टाकीं । नाना गिरिकंदरीं अनेकीं । नाना जळें नाना लोकीं । वेगळालीं ॥ १० ॥

डोह, डबकीं, लहान टाकी, मोठी टाकीं, असे लहानमोठे जलाशय डोंगरामध्यें आढळतात. निरनिराळ्या देशांत पाणी निरनिराळें असते.

This pure water has become the deep dark waters and the `many' swallow puddles, ponds and created channels; this pure water is within the mountain cave (a hidden place within the "I am a body" concept) and within the numerous different shapes and forms. When there are these `many' waters in the *`many' worlds then, this pure water is being ignored. *(maharaj- every mind is a world)

तीर्थें येकाहून येक । माहां पवित्र पुण्यदायक । अगाध महिमा शास्त्रकारक । बोलोनि गेले ॥ ११ ॥

अतिशय पवित्र, आणि पुण्यदायक अशीं एकापेक्षां एक श्रेष्ठ तीर्थें आहेत. शास्त्रकारांनी त्यांचा फार मोठा महिमा वर्णन केला आहे.

On account of this holy river of knowledge, that One is understood by the one (that one jiva becomes that One brahman when it maintains this `speech'). That nirgun is the most pure and He is the giver of great merit and His unfathomable greatness is `spoken' of by the writers of the shasthras (neti, neti).

नाना तीर्थांचीं पुण्योदकें । नाना स्थळोस्थळीं सीतळोदकें । तैसींच नाना उष्णोदकें । ठाईं ठाईं ॥ १२ ॥

अनेक तीर्थांचे पाणी पुण्यदायक आहे. अनेक ठिकाणीं पाणी फार थंड आहे. तर अनेक ठिकाणीं पाणी फार गरम आहे.

The `many' waters are due to this sacred water of knowledge at that holy place of the `all'. There this water becomes cold due to ignorance and the `many' stay in `many' different places. But when that water is hot (due to the fire of knowing), then the `many' becomes this `all' (each element has two influences see 10.3.18; cold makes it become more gross and hot causes it to rise up and return back to its source).

नाना वल्लीमधे जीवन । नाना फळीं फुलीं जीवन । नाना कंदीं मुळीं जीवन । गुणकारकें ॥ १३ ॥

सर्व प्रकारच्या वेलींमध्यें, फळामध्यें व फुलांमध्यें पाणी असतेच. कांहीं कंदमुळांतींल पाणी गुणकारक असते.

This water of life (ie. gives life to the jiva) is within the `many' *creepers and this water of life is within the `many' flowers and their fruits (ie. experiences and pleasures and pains). But even when, due to the potency of the gunas, there are the `many' roots and bulbs still, this water of life is within them (on account of the mixing of sattwa, raja and tama, there is objectification and the `many' thoughts. Still all this needs the support of this water of life, `I am').8 *(From just one desire/thought, so many thoughts and experiences and pleasures and pains can sprout)

क्षारोदकें सिंधोदकें । विषोदकें पियूषोदकें । नाना स्थळांतरीं उदकें । नाना गुणाचीं ॥ १४ ॥

खारें, गोडें, विषारी, अमृतासारखें मधुर अशा प्रकारचे गुण असणारे पाण्याचे प्रकार निरनिराळ्या जागीं आढळतात.

8Gospel of Thomas- Jesus said, "Blessed is the one who has toiled and has found life." 14. Due to this objectification, there is salty water, river water, poisonous water and nectar-like water. For this water element within the `many' places acquires so `many' qualities.

नाना युक्षदंडाचे रस । नाना फळांचे नाना रस । नाना प्रकारीचे गोरस । मद पारा गुळत्र ॥ १५ ॥

अनेक प्रकारचे उसाचे रस, निरनिराळ्या फळांचे रस, अनेक प्रकारचे गोरस, मादक रस, पारद रस, राब, काकवी व गुळपाणी हे गुळाचे तीन रस, असे पुष्कळ प्रकारचे रस आहेत.

When there are the `many' *thoughts then, there is the taste of sugarcane and the `many' tastes of the `many' fruits. Then there are the `many' tastes of the different sense organs and then there is wine, medicine and spicy concoctions (everything in this world comes from this water element ie. the minds habit to make name and form in the nameless and formless). *(Where is sweet or sour when the thought, sweet or sour, does not arise? maharaj- say everything is, "so so")

नाना मुक्तफळांचें पाणी । नाना रत्नीं तळपे पाणी । नाना शस्त्रामधें पाणी । नाना गुणाचें ॥ १६ ॥

निरनिराळ्या मोत्यांत पाणी असते. निरनिराळ्या रत्नांचे पाणी झळकते. निरनिराळ्या हत्यारांना निरनिराळ्या गुणांचे पाणी असते.

This water has created the glow of the `many' pearls and the sparkle of the `many' jewels (the pearl does not glow nor does the jewel sparkle for a dog like they do for us, for it has no care for such things). And in these waters of the `many' learnings there are `many' qualities acquired.

शुक्लीत श्रोणीत लाळ मूत्र स्वेद । नाना उदकाचे नाना भेद । विवरोन पाहातां विशद । होत जातें ॥ १७ ॥

रेत, रक्त, लाळ, मूत्र, घाम हे सगळे पण्याचेच प्रकार आहेत. त्यांच्यावर विचार केला कीं तें ध्यानांत येते.

There is blood, semen, saliva, urine and sweat when this great water is the `many' thoughts with there `many' differences. But when you investigate, you come to under- stand that there is only that pure vast swarup. (See 17.8.27, 28)

उदकाचे देह केवळ । उदकाचेंचि भूमंडळ । चंद्रमंडळ सूर्यमंडळ । उदकाकरितां ॥ १८ ॥

देह पाण्यापासून बनतात. पृथ्वी पाण्यापासूनच झाली आहे. चंद्रमंडळ व सूर्यमंडळ सूर्यापासूनच झाली आहेत.

There is that pure knowledge but, on account of these great waters of objectification there has come a gross body and the whole gross world. The disk of the moon and the disk of the sun are because of these great waters (ie. previous to this there is the oneness of this `all' form; `here' the sun and moon are not named and so, they do not exist as separate forms. In our bhajans it says, "The sun and moon fade away within your brilliance"; His brilliance is this knowing).9

क्षारसिंधु क्षीरसिंधु । सुरासिंधु आज्यसिंधु । दधिसिंधु युक्षरससिंधु । शुद्ध सिंधु उदकाचा ॥ १९ ॥

खारा समुद्र, दुधाचा समुद्र, दारुचा समुद्र, तुपाचा समुद्र, दह्याचा समुद्र, उसाच्या रसाचा समुद्र, शुद्ध गोड पाण्याचा समुद्र,

The sea of salt water, the sea of milk, the sea of wine, the sea of ghee, the sea of curd, the sea of sugarcane juice and the sea of pure water, can all come from this great water (see 8.5.14-17 ie. sea of salt is seen by the people and the sea of pure water is paramatma; these are all states of different understandings; the sea of milk is knowledge, the abode of vishnu; curds and ghee come from this milk).

ऐसें उदक विस्तारलें । मुळापासून सेवटा आलें । मधेंहि ठाईं ठाईं उमटलें । ठाईं ठाईं गुप्त ॥ २० ॥

अशा रीतीनें पाणी जिकडे तिकडे पसरलेले आहे. मुळापासून शेंड्यापर्यंत पाणी जाते, मधें जागोजागी तें प्रगट होते. तसेंच जागोजागीं तें गुप्त राहाते.

Like this these great waters have expanded. Still in the beginning and in the end and in the middle also, where it appears in every place as this soft objectification, there is in every place, that hidden atma purush, the Knower.

जे जे बीजीं मिश्रित जालें । तो तो स्वाद घेऊन उठिलें । उसानधें गोडीस आलें । परम सुंदर ॥ २१ ॥

ज्या प्रकारच्या बीजाशी पाण्याचें मिश्रण होते, त्या बीजाचा स्वाद पाण्यांत उतरतो. उसामध्यें पाण्याला सुदंर माधुर्य येते.

When these waters mix with this seed of mula maya, then that mula purush gets up and goes out and accepts these flavours (ie. then that purush becomes a man and he says, "I like this and this is good and this bad" etc.). Then in the sugarcane, that beautiful Supreme has become sweet and desirable (the purush is the real Knower of all these different tastes. He does not say, "Good or bad." But if He forgets Himself then, He becomes a man and distinquishes between the `many' different tastes)

उदकाचें बांधा हें शरीर । उदक चि पाहिजे तदनंतर । उदकचि उत्पत्तिविस्तार । किती म्हणोनी सांगावा ॥ २२ ॥

आपले शरीर पाण्यापासूनच बांधलें जाते. मग बांधल्यानंतरही त्याला पाणी लागतेच. पाण्यापासून किती गोष्टी उत्पन्न होतात याचा सर्व विस्तार सांगणें शक्य नाहीं.

When that thoughtless Self and this `all' have become this imagined body built of these waters then, afterwards these waters are always required (ie. objectification requires constant objectification to maintain it; if not then objectification would cease and the imagined body would not remain). The creation and its continuous expansion are due to these waters and therefore the `many' thoughts should become thoughtless.

उदक तारक उदक मारक । उदक नाना सौख्यदायेक । पाहातां उदकाचा विवेक । अलोलीक आहे ॥ २३ ॥

पाणी जसें तारक आहे तसेंच मारकही आहे. पाणी माणसाला अनेक प्रकारचे सुख देते. विचार केला तर पाणी मोठे अलौकिक आहे असें दिसेल.

This water gives life to a jiva and this water takes that life away. This water is the giver of `many' pleasures and when you understand the vivek of this water then, there is this `wondrous all' (ie. when you understand and stop objectifying).

भूमंडळीं धांवे नीर । नाना ध्वनी त्या सुंदर । धबाबां धबांबा थोर । रिचवतीधारा ॥ २४ ॥

जमीनीवर जें पाणी वाहाते त्याचा आवाज मोठा सुंदर असतो. पाण्याच्या धारांचा धबाबा धबाबा असा आवाज मनाला मोठा आनंद देतो.

When this water element runs through the world then, there are the `many' sounds that have all come from this beautiful knowledge. Then that greatest brahman appears as the continuous noise of running water and the huge din it creates as it falls chaotically downwards.

ठाईं ठाईं डोहो तुंबती । विशाळ तळीं डबाबिती । चबाबिती थबाबिती । कालवे पाट ॥ २५ ॥

ठिकठिकाणीं डोह तुंबतात. प्रचंड जलाशय पाण्यानें तुडुंब भरलेले असतात. कालवे व पाण्याचे पाट पाण्यानें थबतहबलेले व चबचबलेले असतात.

Where this water gets amassed at every place then, it is deep and huge and there is the sound of the low tone aum. But when it gets directed through `many' canals (ie. limiting concepts), then there is a dripping sound heard only.

येकीं पालथ्या गंगा वाहाती । उदकें सन्निधचि असती । खळाळां झरे वाहाती । भूमीचे पोटीं ॥ २६ ॥

कांहीं ठिकाणीं पालथ्या गंगा वाहतात. त्यांचे पाणी जमिनीच्या खाली पण जवळच असते. कित्येक ठिकाणीं जमिनीच्या पोटांत झरे खळाळत वाहात असतात.

Still within that one jiva there is this ganga of knowledge flowing in the *opposite direction (maharaj- everyone is going to the east and the Master takes you to the west, where knowledge sets). And when this water of knowledge is understood then, that great One is felt to be very close. But if these waters roar downwards then, they become a trickle and finally disappear into the belly of this earth that is made up of gross inanimate objects. *(maharaj- Knowledge comes to you, this you don't understand)

भूमीगर्भी डोहो भरले । कोण्ही देखिले ना ऐकिले । ठाईं ठाईं झोवीरे जाले । विदुल्यतांचे ॥ २७ ॥

कोणी कधी पाहिलेले नाही व ऐकलेले नाहींत असे पाण्याचे डोह पृथ्वीच्या पोटांत भरलेले आहेत. कांहीं ठिकाणीं वीज पडून मोठा खड्डा पडतो. व त्यांतून वाहणारे झरे आढळतात.

In the womb of this earth element these waters overflow if one does not watch and listen to this aum. Then in every place these waters spring up due to the flashes of the mind (ie. in the dark clouds of ignorance, the mind flashes and reveals an object and it says, "What is this and what is that?" and objectification continues on its downward course)

पृथ्वीतळीं पाणी भरलें । पृथ्वीमधें पाणी खेळे । पृथ्वीवरी प्रगटलें । उदंड पाणी ॥ २८ ॥

अशा रीतीनें पृथ्वीच्या खाली पाणी भरलेले आहे. पृथ्वीच्या पोटांत पाणी खेळते. आणि पृथ्वीतलावर देखील पाणी सपाटून भरले आहे.

From below this earth these waters have overflowed. And in this earth these waters play ("I am so and so" etc.) and then, on this earth, that vast paramatma manifests as running water (then the jiva sees `many' forms).

स्वर्गमृत्यपाताळीं । येक नदी तीन ताळीं । मेघोदक अंतराळीं । वृष्टी करी ॥ २९ ॥

स्वर्ग, मृत्यु आणि पाताळ या तिन्ही लोकांत एकच गंगा नदी वाहते. तसेंच आकाशांतून मेघ वृष्टी करतात.

When that One and this river of knowledge flow through the three worlds then, there is heaven, this world of death and hell. And then that One makes the showers of rain water to fall from the clouds of ignorance (then there are the `many' actions and God judges you ie. the law of karma, and you are caught is a shower of thoughts)

पृथ्वीचे मूळ जीवन । जीवनाचें मूळ दहन । दहनाचें मूळ पवन । थोराहून थोर ॥ ३० ॥

पृथ्वीचे मूळ आहे पाणी. पाण्याचे मूळ आहे अग्नि. अग्नीचें मूळ आहे वायु. हा वायु थोराहून थोर आहे.

The root of this earth is these waters and the root of this water is the fire element. The wind element is the root of the fire and on account of this wind, there is space (ie. atma).

त्याहून थोर परमेश्र्वर । महद्भूतांचा विचार । त्याहून थोर परात्पर । परब्रह्म जाणावें ॥ ३१ ॥

वायुहून थोर आहे परमेश्र्वर म्हणजे अंतरात्मा. अंतरात्मा म्हणजे सर्व भूतांमधील श्रेष्ठ भूत होय. परब्रह्म हें त्याहून थोर व श्रेष्ठांमधील श्रेष्ठ जाणावें.

Greater than that atma (ie. antar-atma) is parameshwara (beyond ish- wara/antar-atma). He has no thought of that great element space and greater than that parameshwar is `the beyond the beyond'/paratpara and that should be known as parabrahman (and He has nothing to do and never did have anything to do with all this) Note: This great elemental water is the beginning of form, and therefore the birthplace of all living beings. .