सप्ततिन्वय — समास 5: अग्नीनिरुपण

धन्य धन्य हा वैश्वानर । होये रघुनाथाचा श्वशुर । विश्वव्यापक विश्वंभरु । पिता जानकीचा ॥ १ ॥

हा वैश्वानर अग्नि धन्य आहे. तो रामाचा सासरा आहे. सीतेनें अग्निदिव्य केले तेव्हां तो प्रकट होऊन म्हणाला, " रामा ही माझी कन्या अत्यंत पवित्र आहे. म्हणून तो सीतेचा पिता आहे. वैश्र्वानर विश्र्व व्यापतो. विश्र्वाचे पोषण करतो.

Blessed is this fire when thoughtlessness is understood; then it is janaka, the father- in-law of ram (ram is the son-in-law of janaka and He is a videhi- without a body). That Lord of creation (ie. janaka) pervades the whole creation, for He is the father of sita. (Fire is knowingness and knowingness is created from ram and sita, purush/prakruti)

ज्याच्या मुखें भगवंत भोक्ता । जो ऋषीचा फळदाता । तमहिमरोगहर्ता । भर्ता विश्वजनाचा ॥ २ ॥

अग्निच्या मुखानें सर्व देवांना यज्ञामधील हविर्भाग पोचतो. ऋषींच्या तपश्चर्येला अग्नी फळ देतो. अंधार, थंडी व रोग यांचे तो निवारण करतो. तो सर्व जीवांना पोसतो व सांभाळतो.

When God enjoys all the offerings that are made through this mouth of that purush then, that purush is the giver of the desired fruit to the rishi (ie. due to this fire of knowingness, that God, the witnessing purush, accepts everything we offer to Him ie. He comes to know. The rishi's desire is for thoughtlessness). This fire is the protector and it is the remover of the ignorance of objectification. Cold (this ignorance) and this disease of the people (body consciousness) are removed by this fire. (The fire/knowingness is the means by which we offer all kinds of things to the purush/God. And when thoughtless is understood then, knowledge goes off and that purush is paramatma).

नाना वर्ण नाना भेद । जीवमात्रास अभेद । अभेद आणी परम शुध । ब्रह्मादिकासी ॥ ३ ॥

प्राण्यांमध्ये वर्ण व भेद पुष्कळ आहेत. पण अग्नि सर्वांना म्हणजे ब्रह्मादिकांनाही अभेदानें असतो. तसाच तो सर्वांना अत्यंत शुद्ध असतो.

There may be `many' different types and `many' different divisions but to every jiva this fire is the same. When there is this fire then, lord brahma, vishnu and mahesh (ie. the three gunas) are indivisible and then that supremely pure can be understood. (The earth and water elements create `many' divisions. Fire/knowingness does not cause `many' divisions in creation; only something is there outside of yourself)

अग्नीकरितां सृष्टी चाले । अग्निकरिता लोक धाले । अग्नीकरितां सकळ ज्याले । लाहानथोर ॥ ४ ॥

अग्नीमुळेंच सृष्टी चालते, लोक तृप्त होतात. सर्व लहानमोठे प्राणी अग्नीमुळेंच जिवंत राहतात.

It is due to this great fire element that the gross world can function; it is due to this fire that the world gets satisfaction ("Ah! I know") and it is due to this fire that there is this `all' and that great brahman within the small jiva (just like all the great elements, this fire plays two roles. This fire is the knowing of something other than myself and so is the beginning of separate forms. And this fire/knowing burns these separations when we stop objectifying and so leads us back to this `all' where there is only myself and finally to brahman, where I do not exist)

अग्नीनें आळलें भूमंडळ । लोकांस राहाव्या जालें स्थळ । दीप दीपिका नाना ज्वाळ । जेथें तेथें ॥ ५ ॥

अग्नीमुळें पाणी आटून पृथ्वी तयार झाली. प्राणीमात्रांना रहावयास जागा झाली. अग्नीमुळें दिवे, पणत्या, अनेक प्रकारचे जाळ जिकडेतिकडे आढळतात.

When this great fire brings with it this objectification of the gross world then, this gross world becomes the place for us to stay (knowingness is then the source of the "I am a body" concept). Then there are the `many' big and small flames everywhere (within each large or small jiva there is this flame burning). (Due to knowingness there is a world; for due to knowingness, that which is not is created)

पोटामधें जठराग्नी । तेणें क्षुधा लागे जनीं । अग्नीकरितां भोजनीं । रुची येते ॥ ६ ॥

पोटांत जठराग्नी असतो. त्यामुळें माणसांना भूक लागते. अग्नीमुळें अन्नाला चव येते.

In the belly, there is the fire of the belly (ie. the belly wants to know something) and then the people experience hunger; due to this fire there is the delight of the five senses (the senses want to know something).

अग्नी सर्वांग व्यापक । उष्णें राहे कोणी येक । उष्ण नस्तां सकळ लोक । मरोन जाती ॥ ७ ॥

माणसाच्या अंगभर अग्नि व्यापून राहतो. त्याच्या उष्णतेनें सर्व प्राणी जिवंत राहतात. अंगामधील उष्णता नाहींशी झाली तर सर्व प्राणी मरुन जातात.

This fire/knowingness within this `all' body is that which pervades this gross body and it is due to its heat that the One within everyone stays in this world. Without this heat of knowingness and this world of the `all' that One will die. *(First there is this effortless knowing of the `all' and when you look out, even slightly, then something appears on account of this fire element. There is something other than myself now. If this knowing becomes more objective then this water element and earth element ie. gross body and objectivity, get formed. In this way that One eternal atma takes birth and then dies due to ignorance ie. when knowingness goes off)

आधीं अग्नी मंद होतो । पुढें प्राणी तो नासतो । ऐसा हा अनुभव येतो । प्राणीमात्रासी ॥ ८ ॥

प्रथम देहामधील अग्नी मंद होतो. नंतर प्राण्याची प्रकृति बिघडते. असा प्रत्यक्ष अनुभव सगळ्यांना येतो.

At the beginning of time, when this fire was unmanifest, that atma had appeared as this `all' and afterwards when this fire manifested in the prana, that atma is as if not there (within mula maya all the elements are there as a potential and then when the gunas become manifest and mix together bringing objectivity, this knowingness appears). Then thoughtlessness and this experience `I am' appear in the prana only (then body consciousness appears and thoughtlessness and this `I am' are drowned in `many' thoughts).

असतां अग्नीचें बळ । शत्रु जिंके तात्काळ । अग्नी आहे तावत्काळ । जिणे आहे ॥ ९ ॥

अग्नीचें म्हणजे युद्धसामग्रससचे बळ असेल तर शत्रूला तत्काळ जिंकता येते. जोपर्यंत उष्णता असते, तोपर्यंत जिवंतपणा असतो.

When there is the power of this fire then, the enemy (ie. ego) is conquered at that time. And as long as there is this knowingness, this body has life.

नाना रस निर्माण जाले । अग्नीकरितां निपजले । माहांरोगी आरोग्य जाले । निमिषमात्रें ॥ १० ॥

जगांत अनेक निरनिराळे रस निर्माण झालेले आहेत. ते सगळे अग्नीपासून उत्पन्न झाले आहेत.अग्नीमुळें महारोगीसुद्धा ताबडतोप बरें होतात.

The `many' tastes have been created due to this fire and this worst disease is also cured as soon as there is this fire (fire brings the understanding that, I am not gross).

सूर्य सकळांहून विशेष । सूर्याउपरी अग्नीप्रकाश । रात्रभागीं लोक अग्नीस । साहें करिती ॥ ११ ॥

सूर्य सर्वांहून विशेष आहे, यांत वाद नाहीं. पण सूर्य मावळल्यावर अग्नीच प्रकाश देतो. रात्रीच्यावेळीं लोक अग्नीचीच मदत घेतात.

The Sun (ie. no knowledge) is greater than this `all' (knowledge) and afterwards that becomes this *light of the fire (for it knows the world). The sufferings of this world of darkness/ignorance are endured because of this fire. *(siddharameshwar maharaj- light means to know)

अंत्यजगृहींचा अग्नी आणिला । त्यास दोष नाहीं बोलिला । सकळां गृहीं पवित्र जाला । वैश्र्वानर ॥ १२ ॥

शूद्राच्या घरचा अग्नी आणला तरी चालतो. त्याला दोष नाहीं असें शास्त्रकार सांगतात. सर्व घरांतील अग्नी सारखाच पवित्र आहे असें समजावे.

If this fire/knowingness is brought from the house of the low caste (ie. gross body consciousness) then, this `speech' will not become impure (ie. objects are not created). And then, when this fire has purified this house, this `all' appears (this fire rids your mind of the thoughts that create this house you occupy/body consciousness).

अग्नीहोत्र नाना याग । अग्नीकरितां होती सांग । अग्नी तृप्त होतां मग । सुप्रसन्न होतो ॥ १३ ॥

अग्निहोत्र व अनेक यज्ञयाग अग्नीमुळे यथासांग होतात. अग्नि तृप्त झाला कीं मग तो अति प्रसन्न होतो.

The real fire sacrifice is when the `many' concepts are offered in this fire and this rite can only be *properly performed if there is this knowingness. And when this fire has been satisfied then, there is pure joy (there is the ananda of this `I am'). *(siddharameshwar maharaj- an action can only said to have been done if it is done by mind, if has been done by body only it has not been done)

देव दानव मानव । अग्नीकरितां चाले सर्व । सकळ जनासी उपाव । अग्नी आहे ॥ १४ ॥

देव, दानव आणि मानव या सर्वांचे व्यवहार अग्नीच्या बळावर चालतात. सर्व लोकांना अग्नि हाच तारक उपाय आहे.

The gods, the demons and man (ie. the three worlds) function as this `all' on account of this fire. And by the remedy of this fire, the people become this `all'.

लग्नें करिती थोर थोर । नाना दारुचा प्रकार । भूमंडळीं यात्रा थोर । दारुनें शोभती ॥ १५ ॥

श्रीमंत लोक लग्नसमारंभ करतात, त्यांत शोभेच्या दारुचा वापर करतात.. जगांत मोठमोठ्या यात्रा भरतात. त्यांत दारुकामाचा शोभेसाठी वापर करतात. पण हा सगळा अग्नीचाच खेळ असतो.

But when that `greatest of the great' engages Itself in worldly concerns then, there are the `many' forms of intoxicants (ie. attractions). Then in this world that `greatest' makes an empty, worthless journey that only appears beautiful due to these intoxi- cants.

नाना लोक रोगी होती । उष्ण औषधें सेविती । तेणें लोक आरोग्य होती । वन्हीकरितां ॥ १६ ॥

बर्‍याच लोकांना रोग होतात. त्यासाठी ते उष्ण औषधेम घेतात त्यामुळें त्यांना बरें वाटते. त्यांना आरोग्य लाभते. हा परिणाम अखेर अग्नीचाच असतो.

But when that One who was infected by the diseases of this world of `many' thoughts, tastes of this `hot' remedy of fire then, His world becomes healthy again.

ब्राह्मणास तनुमनु । सूर्यदेव हुताशनु । येतद्विषईं अनुमानु । कांहींच नाहीं ॥ १७ ॥

सूर्य व अग्नि हेंच ब्राह्मनांचे सर्वस्व होय. ही गोष्ट प्रत्यक्ष आहे. याबद्दल कल्पना करण्याचे कारण नाहीं.

For then there is that Sun when this fire and the body and the mind are offered to that brahmin (ie. Knower of brahman). Then conjecture and even this `thing' no longer remain.

लोकामध्यें जठरानळु । सागरीं आहे वडवानळु । भूगोळाबाहेर आवर्णानळु । शिवनेत्रीं विदुल्यता ॥ १८ ॥

लोकांच्या अंगांत जठरानल असतो. सागरामध्यें वडवानल असतो. भूगोलाबाहेर आवरणानल असतो. आणि शंकराच्या डोळ्यांत वीजरुपी अनल असतो.

In the world, there is the fire in the stomach (ie. we spend our whole lives trying to satisfy this only and the tongue makes `many' differences ie. sweet, bad etc.). In the ocean there is this fire (therefore fire is more powerful than water) and beyond this world there is the controlling covering of fire (the fire pervades and is the controller of the waters and the waters are pervading and controlling the earth) and in the third eye of Lord shiva there is this `lightning' (ie. the vision of understanding `nothing is true').

कुपीपासून अग्नी होतो । उंचदर्पणीं अग्नी निघतो । काष्ठमंथनी प्रगटतो । चकमकेनें ॥ १९ ॥

काचेंतून अग्नी निघतो तसा तो उंच आरशांतून प्रगट होतो. लाकडावर लाकूड घासल्यानें व चकमकीनें अग्नि प्रगट होतो.

From anger this fire appears (anger is required to leave this world maharaj- be angry with the world, why do you keep me from myself?). In the *magnifying glass there is this fire and by rubbing of two wooden sticks or using a flint, this fire also appears (this fire is present within all objects and all objects appear in this knowing; maharaj- everything is knowledge; this chair is knowledge). *(When the sun rays are focused and not scattered here and there, then there is fire/knowing.)

अग्नी सकळां ठाईं आहे । कठीण घिंसणीं प्रगट होये । आग्यासर्पें दग्ध होये । गिरीकंदरें ॥ २० ॥

अग्नि सर्व ठिकाणीं आहे. जोराच्या घर्षणानें तो प्रगट होतो. आग्यासापाच्या तोंडामधील अग्नि डोंगरदर्‍या जाळून टाकतो.

Fire is this place of the `all' but when a hard substance is rubbed* then, this fire is produced. And then due to the burning bites of the snakes of desires, this knowingness brings objectification and that One residing within the heart is destroyed. *(When this `all' knows nothing other than itself, this is knowledge. But when something other than myself is known ie. a hardness is felt and some friction is there and there is the fire of knowingness)

अग्नीकरितां नाना उपाये । अग्नीकरितां नाना अपाय । विवेकेंविण सकळ होये । निरार्थक ॥ २१ ॥

अग्नीनें अनेक उपाय होतात. तसेंच अनेक अपायही होतात. विवेक केल्यावांचून हें सारें व्यर्थ जाते.

On account of this great fire, there are the `many' remedies and on account of this fire there are the `many' harmful things. And without this vivek of knowingness, this `all' becomes the meaningless and empty `many'.

भूमंडळीं लाहानथोर । सकळांस वन्हीचा आधार । अग्नीमुखें परमेश्र्वर । संतुष्ट होये ॥ २२ ॥

जगांतील सगळ्या लहानथोरांना एका अग्नीचा आधार आहे. अग्नीच्या मुखानें परमेश्र्वर संतोष पावतो.

In this gross world there is that great atma (no knowledge) within the small jiva and there is this fire, the support of this `all' (knowledge of this `all' and this knowingness are inextricably linked). parameshwara (ie. the `great') gets satisfied when everything is offered through the mouth of this fire (see V.13).

ऐसा अग्नीचा महिमा । बोलिजे तितुकी उणी उपमा । उत्तरोत्तर अगाध महिमा । अग्नीपुरुषाचा ॥ २३ ॥

अग्नीचा महिमा असा आहे. अग्नीचा महिमा वर्णन करण्यास कोणतीही उपमा कमी पडते. अग्निपुरुषाचा महिमा विचार करतां अधिकच वाढत जातो.

Such is the greatness of fire and when this knowingness becomes this `spe- ech'/knowledge then, any simile falls short of describing it (ie. nothing is there). Then gradually that unfathomable Reality can be realized, for such is the greatness of this fire with that purush (that hidden purush accompanies every element. Without Him there can be nothing).

जीत असतां सुखी करी । मेल्यां प्रेत भस्म करी । सर्वभक्षकु त्याची थोरी । काये म्हणोनी सांगावी ॥ २४ ॥

माणूस जिवंत असतांना अग्नि त्यास सुख देतो. तसेच तो मेल्यावर त्यास भस्म करतो. अग्नि सर्वभक्षक आहे. त्याचा मोठेपणा सांगावा तितका थोडाच आहे.

Fire gives comfort and happiness when one is alive and fire turns the dead body to ashes (either literally or by vivek). And when this fire becomes thoughtless and devours this `all' then, how can its importance ever be described?

सकळ सृष्टीचा संव्हार । प्रळय करी वैश्र्वानर । वैश्र्वानरें पदार्थमात्र । कांहींच उरेना ॥ २५ ॥

प्रलयकाळीं अग्नि सर्व सृष्टीचा सांहार करतो. प्रलयाकालच्या अग्नीमुळें पदार्थ म्हणून कांहीं शिल्लक उरत नाहीं.

This `all' is the destruction of the gross creation and the fire is the one who burns it. For due to this fire, the objects do not remain and there is this `thing'.

नाना होम उदंड करिती । घरोघरीं वैश्र्वदेव चालती । नाना क्षेत्रीं दीप जळती । देवापासीं ॥ २६ ॥

अग्नीच्या योगानें अनेक होम करतात. घरोघरीं वैश्र्वदेव करतात. निरनिराळ्या क्षेत्रांमध्यें अग्निमुळें देवापाशी दिवे जळतात.

It is that paramatma who is the making the `many' fire sacrifices and in every house, that paramatma is present as this fire with that purush (in everybody there is knowing and this is the real fire sacrifice). And if that paramatma keeps this flame within the `many' bodies burning then, one stays near God/purush. (Forget everything and see the world with this knowingness and when there is the feeling `I am knowing' then, God, the purush is felt to be near by ie. when there is this knowingness then, there must be someone who is knowing. When this knowingness goes off, there is just effortless knowing and then this goes off there is that paramatma)

दीपाराधनें निलांजनें । देव वोवाळिजे जनें । खरें खोटें निवडणें । दिव्य होतां ॥ २७ ॥

दीपाराधनें आणि निरांजनें अग्नीनें पेटवून लोक देवास ओवाळतात. अग्निदिव्य करुन लोक खरें खोटे निवडतात.

If a flame is waved around an idol then, the *people make that true God utterly useless. You can only become divine if you determine who the true God is and who He is not. *(Knowingness is the greatness of this great fire element. It is not the ritual of waving a flame before an idol. Such practice makes God stay so very far away).

अष्टधा प्रकृती लोक तिन्ही । सकळ व्यापून राहिला वन्ही । अगाध महिमा वदनीं । किती म्हणोनी बोलावा ॥ २८ ॥

तीन लोक व अष्टधा प्रकृति यांस अग्नीनें व्यापलें आहे. त्याचा महिमा तोंडानें सांगता येणार नाहीं.

This eightfold prakruti is within these three worlds and as long as this `all' is per- vading these three worlds then, it stays as this fire/knowingness. Therefore the `many' should understand this `I am' and openly declare the greatness of that unfathomable swarup. (As long as the three worlds remain then, this fire of knowingness becomes the thought, "I am knowing so many things". But when everything is completely forgotten then, there is this wind of knowledge and the three worlds disappear)

च्यारी श्रृंगें त्रिपदीं जात । दोनी शिरें सप्त हात । ऐसा बोलिला शास्त्रार्थ । प्रचितीविण ॥ २९ ॥

अग्नीचें रुप वर्णन करतांना त्यास चार शिंगें, तीन पाय, दोन डोकीं आणि सात हात आहेत, असें शास्त्र सांगतें. मग ते प्रचितीनेंच सांगतें.

Fire is said to have four horns, three legs, two heads and seven arms. But this is merely a description given in the shasthras and it cannot bring this `I am' experience.

ऐसा वन्ही उष्णमूर्ती । तो मी बोलिलों येथामती । न्यून्यपूर्ण क्षमा श्रोतीं । केलें पाहिजे ॥ ३० ॥

उष्णमूर्ति अग्नि असा आहे. माझ्या बुद्धीप्रमाणें मी त्याचे वर्णन केलें. जें कमीजास्त झालें असेल त्याबद्दल श्रोत्यांनी क्षमा करावी.

But when this fire becomes this whole creation formed of knowledge then, there is this `speech' and such is as much as `I' can understand (this `speech' is still within the mind). In this way, this defective (and imagined) earth should be made whole within the good listener (ie. this `all'). .