सप्ततिन्वय — समास 6: वायोस्तवननिरुपण

धन्य धन्य हा वायदेव । याचा विचित्र स्वभाव । वायोकरितां सकळ जीव । वर्तती जनीं ॥ १ ॥

हा वायुदेव धन्य होय. याचा स्वभाव मोठा विलक्षण आहे. या वायुच्यामुळें जगांत सर्व प्राणी वर्तन करतात.

Blessed is this wind that is with that God/purush. The nature of this wind is this marvellous wonder of the `all' (knowledge). And it is on account of this wind of the `all' that there is a jiva existing in this world (ie. knowledge is the base of everything. Therefore forget everything).

वायोकरितां श्र्वासोश्र्वास । नाना विद्यांचा अभ्यास । वायोकरितां शरीरास । चळण घडे ॥ २ ॥

वायुच्या योगानें श्वासोश्र्वास चालतो. अनेक विद्यांचा अभ्यास याच्यामुळें करता येतो. वायुमुळें शरीराचे चलनवलन करतां येते.

Due to this wind there is breathing* in and breathing out and the study of the `many' knowledges (ie. this body that you take as yourself appears within this `all' body of the wind. This breathing happens naturally, you cannot stop it but still you feel, "I am breathing." But this body is breathing and you know this breathing just as you know everything else and therefore you are separate from all this). And due to this wind, this `all' body is made to move (still you are separate from this moving `all'). *(maharaj- when you wake up first there is space and when there is space, knowledge is there and then the breathe comes)

चळण वळण प्रासारण । निरोधन आणी आकोचन । प्राण अपान व्यान उदान । समान वायु ॥ ३ ॥

चलन, वलन, प्रसारण, आणि आकुंचन या गोष्टी वायु घडवून आणतो. प्राण, अपान, व्यान, उदान व समान अशा पांच प्रकारानें तो माणसाच्या शरीरांत वावरतो. हे पांच मुख्य प्राण आहेत.

Due to this wind there is the moving, turning, expanding, resisting and the con- tracting of this gross body. Then there are the vital winds of prana, apana, vyana, udana and samana (see 17.8.11).

नाग कूर्म कर्कश वायो । देवदत्त धनंजयो । ऐसे हे वायोचे स्वभावो । उदंड असती ॥ ४ ॥

नाग, कुर्म, कृकल, देवदत्त व धनंजय हे पांच उपप्राण आहेत. अशा रीतीनें वायु विभागून शरीर चालवितो.

Then there are the naga, korma and krukala, along with the devadatta and dhana- njaya (ie. minor vital winds in body). When these appear then that thoughtless vast paramatma is of the nature of the wind.

वायो ब्रह्मांडीं प्रगटला । ब्रह्मांडदेवतांस पुरवला । तेथुनी पिंडीं प्रगटला । नाना गुणें ॥ ५ ॥

वायु प्रथम ब्रह्मांडामधें प्रगट झाला. त्यानें अनेक ब्रह्मांडदेवता निर्माण केल्या. मग तो अनेक प्रकारांनीं पिंडांत प्रगट झाला.

This wind/knowledge has manifested in the universe/brahmanda, yet still it pervades this brahmanda and its gunas (ie. the universe was created/appeared by the three gunas or objectification). And this wind that came from `there' has manifested as the pinda due to these `many' gunas (the wind was born of brahman and it contains the unmanifest gunas and when they become manifest then there is the brahmanda and an individual body).

स्वर्गलोकीं सकळ देव । तैसेचि पुरुषार्थी दानव । मृत्यलोकींचें मानव । विख्यात राजे ॥ ६ ॥

स्वर्गलोकांतील सर्व देव, तसेच मोठे [राक्रमी राक्षस, मृत्युलोकांतील विख्यात मानव राजे,

Just as this `all'/prakruti and that God/atma purush are present within heaven (ie. dream, sattwa) so too, both are present within the powerful demon of ignorance (ie. sleep, tama, for you know you have slept). And the man in this world of death (ie. waking, raja) is also due to that great King (atma purush). (Within the three states of waking, dream and sleep there is this prakruti/wind and purush)

नरदेहीं नाना भेदे । अनंत भेदाची श्वापदें । वनचरें जळचरें आनंदें । क्रिडा करिती ॥ ७ ॥

त्याचप्रमाणें अनेक प्रकारचे भेद असलेले नरदेह, अनेक प्रकारचे भेद असलेली श्वापदे, वनचरें, जळचरें, आनंदानें क्रिडा करणारे हे प्राणी,

That atma is within the `many' different human bodies and it is that endless atma that plays blissfully through the different wild and domestic creatures and the creatures of the water.

त्या समस्तांमधें वायु खेळे । खेचरकुळ अवघें चळे । उठती वन्हीचे उबाळे । वायोकरितां ॥ ८ ॥

या सगळ्यांमध्यें वायु खेळतो. आकाशांत राहणारे पक्षी वायुमुळे उडूं शकतात. आगीचे लोळ वायुमुळें उठतात.

This wind is playing in this whole creation but is not recognized by the `many' people due to the `many' things. And it is on account of this wind, that the flames of the fire (knowingness) rise higher and higher (this effortless knowledge is the support of your knowingness).

वायो मेघाचे भरण भरी । सवेंच पिटून परतें सारी । वायो ऐसा कारबारी । दुसरा नाहीं ॥ ९ ॥

वायु प्रथम आकाशांत खूप मेघ भरतो. मग लगेच त्यांना दूर लोटतो. म्हणून वायुसारखा कारभार करणारा दुसरा कोणी नाहीं.

It is this wind which makes the clouds of *ignorance gather and it is this wind which blows these clouds away also. This wind and no other is the director of everything. *(This wind is mula maya)

परी ते आत्मयाची सत्ता । वर्ते शरीरीं तत्वता । परी व्यापकपणें या समर्था । तुळण नाहीं ॥ १० ॥

या वायुला अंतरात्म्याची सत्ता पाठीशी आहे. ती सत्ताच वायुच्यारुपानें शरीरांत काम करतअसते. पण व्यापकपणाच्या दृष्टीनें पाहिलें तर या समर्थ वायुची तुलना दुसर्‍या कोणाशी होऊं शकत नाहीं.

But, in truth, this power of existence is with that atma, for within this wind that atma exists. Still this power of the wind, due to its pervasiveness, cannot be compared to anything other (ie. this wind/prakruti along with the support of that atma is the creator of everything).

गिरीहून दाट फौजा । मेघ उठिले लोककाजा । गर्जगर्जो तडक विजा । वायोबळें ॥ ११ ॥

पर्वतांच्यामाथ्यावर ढगांचे सैन्य लोकांच्या कल्याणासाठीं वायुच जमवतो. मोठमोठ्या विजा चमकतात आणि मग पाऊस पडतो. हे सगळें वायुच्या बळानेंच होते.

It is the wind that commands this cloud of ignorance, that appears as solid as a mountain, to arise and then there comes the needs of the world (ie. this wind of maya brings ignorance and the concept `I am' and then there comes the concepts and desires that appear so big and so real to the people of this world). Then due to the power of this wind, there are the loud crashes of thunder ("I am so and so", the ego roars) and the `many' flashes of lightening (and mind flashes in the darkness says, "This is there and that is there").

चंद्र सूर्य नक्षत्रमाळा । ग्रहमंडळें मेघमाळा । ये ब्रह्मांडीं नाना कळा । वायोकरितां ॥ १२ ॥

चंद्र, सूर्य, नक्षत्रमाला, ग्रहमंडळ, मेघमाला, इत्यादि ज्या उत्तम गोष्टी या चिश्र्वांत आधळतात, त्या वायुमुळेंच घडून आल्या आहेत.

Then there is the whole star system, the sun, the moon and the planets as well as the ranges of clouds. These `many' forms have appeared within the universe/brahmanda on account of this art of the wind (when the mind flashes and reveals objects and starts naming them, then that which was undivided and just known, appears as separate objects and there is the moon, a star system, different kinds of cloud; previously before the arising of this individual mind there was the universal mind of the wind ie. `all' and no things were there).

येकवटलें तें निवडेना । कालवलें तें वेगळें होयेना । तैसें हे बेंचाड नाना । केवी कळे ॥ १३ ॥

वायूच्या बळानेंच पंचभूतें एके ठिकाणी येऊन एकमेकांत मिसळली. ती आतां वेगळीं करतां येत नाहीत. पंचभूतांचा हा गुंतडा सहज उकलणार नाहीं.

When jumbled together as the `many' objects, that Reality cannot be determined. When mixed together into the `many' forms, that Reality cannot be separated out. But just as the `many' cannot know that thoughtless Self, what can that thoughtless know of this dense cluster of the `many' thoughts? (When there are the `many' thoughts, the thoughtless cannot be understood and when there is that thoughtless is understood then, there cannot be a world created by the `many' thoughts)

वायो सुटे सरारां । असंभाव्य पडती गारा । तैसे जीव हे नीरा- । सरिसे पडती ॥ १४ ॥

मोठा सोसाट्याचा वारा सुटला कीं गारांची प्रचंड वृष्टी होते. त्या पाण्याबरोबर पुष्कळ जीव पृथ्वीवर पडतात.

When this wind is unrestrained it makes a lot of loud noise and then that unattaina- ble Self, tumbles down and becomes the `many' gross forms. And when this wind settles and becomes still then, that fallen down jiva becomes like that thoughtless paramatma.

वायुरुपें कमळकळा । तोचि आधार जळा । तया जळाच्या आधारें भूगोळा । शेषें धरिलें ॥ १५ ॥

ज्या सूक्ष्म कमळामध्यें ब्रह्मदेव राहतो, तो कमलकोष वायुरुपच आहे. पाण्याला त्याचाच आधार आहे. पाण्याच्या आधारानें शेषानें डोक्यावर भूगोळ धरला आहे.

Due to this wind-form there is lakshmi's art (`I am') and then her support, narayan, becomes the waters of objectification (narayan forgets Himself and becomes a servant of His maya). Then shesh (ie. narayan) with the support of these waters has to hold this burden of the gross earth on one of His heads (shesh, who is the purush, complete in Himself and who needs no support has then been divided up and seeks the support this world of `many' thoughts).

शेषास पवनाचा आहार । आहारें फुगे शरीर । तरी मग घेतला भार । भूमंडळाचा ॥ १६ ॥

वायु हा शेषाचा आहार आहे. त्या वायुनें त्याचे शरीर फुगते. त्यामुळें भूगोलाचे वजन त्याला सहन करता येते.

When shesh needs this wind for His nourishment then, this `all' body swells up with pride and declares `I am brahman'. And then afterwards He has to endure the burden of this world (and the ego of body consciousness). (He who is completely independent seeks the support of this `I am' and when that is forgotten, He seeks the support of a gross body)

माहांकूर्माचें शरीर भलें । नेणों ब्रह्मांड पालथें घातलें । येवढें शरीर तें राहिलें । वायोचेनी ॥ १७ ॥

महाकूर्माचे शरीर इतके प्रचंड, येवढें मोठे होतें कीं, त्याचें वरचे कवच पाहून जणूं काय ब्रह्मांड पालथें घातलें आहे असें वाटते. येवढे मोठें त्याचे शरीर वायुमुळेंच टिकतें.

But when the wise thoroughly search through this `all' body of the *great tortoise then, the whole brahmanda is not known. But at that time, due to this wind of mula maya, that Reality has to exist as this huge `all' body (ie. those with vivek attain this knowledge and then the gross universe returns to where it came from. *(In the scriptures it is said that, the great tortoise is one of the ten incarnations of vishnu and he is capable of carrying this whole creation/brahmanda on his back. An incarnation or avatar is considered holy by the people, but maharaj described it as a coming down of that Reality. It means knowledge and upon this knowledge the whole world has appeared. Thus vishnu is said to be the support of this whole world. From the ignorant's point of view, acquisition of this knowledge is a great thing but from the gnyani's point of view, it is not)

वाराहें आपुलें दंतीं । पृथ्वी धरिली होती । तयाची येवढी शक्ती । वायुबळें ॥ १८ ॥

वराह अवतारामधें वराहानें आपल्या दातांवर पृथ्वी धरली. वायुमुळेंच येवढी शक्ती त्यास लाभली.

The *great boar is said to be another of these incarnations of vishnu and he had held this earth on just one of his large teeth. This incarnation of knowledge and this gross world have all been created by the wind element and it is the power/shakti of that Reality (this power/wind is so great that this `all' and the gross existence is contained within it; yet this understanding keeps that Reality concealed). *(In this wind of mula maya there is knowing/knowledge, the `light of the world'/existence, the three gunas and five elements unmanifest and that hidden purush)

ब्रह्मा विष्णु महेश्र्वर । चौथा आपण जगदेश्र्वर । वायोस्वरुप विचार । विवेकी जाणती ॥ १९ ॥

ब्रह्मा, विष्णु, महेश आणि चौथा जगदीश्र्वर अंतरात्मा हे सारे वायुस्वरुपीं आहेत. असें विचार करुन विवेकीं पुरुष जाणतात.

There are the three gods or gunas, brahma, vishnu and maheshwar. And there is the fourth guna, that pure sattwa, and through this, you become the Lord of the world. For the viveki knows that this wind is with that swarup (ie. prakruti/purush) and He becomes thoughtless. (The three gunas bring body consciousness. When these are dropped, there is this knowledge and the hidden purush. And when this is dropped, there is that thoughtless Reality that was previously hidden within all this maya)

तेतिस कोटी सुरवर । अठ्यासी सहस्त्र ऋषेश्र्वर । सिध योगी भारेंभार । वायोकरितां ॥ २० ॥

तेहतीस कोटी देव, अठ्याऐंशी हजार ऋषी, सिद्ध व योगी यांचे मोठे समुदाय, या सर्वांना वायुमुळेंच बळ आहे.

It is due to this wind that there are three hundred and thirty *koti gods.11 It is due to the wind there are the `many' forms made up of the eighty-four principles of the jiva, the four forms of birth and that Lord of the rishi. And due to this wind there are the powerful siddhas and yogis. *(koti means the pure sattwa guna of effortless knowing and thoughtlessness is the Lord or purush. The numbers are a play on the principles of creation eg. due to the wind there are thirty-three ie. twenty-five principles of the subtle body and five elements and the three gunas, plus that pure sattwa guna)

नव कोटी कात्यायणी । छेपन कोटी च्यामुंडिणी । औट कोटी भूतखाणी । वायोरुपे ॥ २१ ॥

नऊ कोटी कात्यायनी, छप्पन कोटी चामुंडा साडेतीन कोटी भूतें ही सगळीं वायुरुपच आहेत.

It is due to this wind that there are the katyayani (ie. killings and beatings) made up of five elements and the four sources of birth and that pure sattwa. Due to this wind, there are the chamundini (ie. a show or pretence by those covered in skin) made up of the fifty-six and that pure sattwa. For due to this wind that is represented by this symbol aum, there are the three gunas and that pure sattwa guna and from these the great elements appeared and afterwards a world of `many' forms.

भूतें देवतें नाना शक्ती । वायोरुप त्यांच्या वेक्ती । नाना जीव नेणो किती । भूमंडळीं ॥ २२ ॥

भुतें, दैवतें, ानेक प्रकारच्या शक्ती ही सर्व वायुरुपच घेऊन प्रगट होतात. अशा प्रकारचें वायुरुप जीव या भूमंडळांत कितेेआहेत तें सांगतां येणार नाहीं.

Due to these elements and the three gods/gunas, there are these `many' powers. These have all manifested from this wind form and this wind is the manifestation of that paramatma. But that paramatma knows nothing of the `many' jiva in this world (That paramatma uses this power/knowledge to create and from this knowledge the `many' worlds appear).

पिंडीं ब्रह्मांडीं पूरवला । बाहेर कंचुकास गेला । सकळां ठाईं पुरवला । समर्थ वायु ॥ २३ ॥

पिंडांत व न्रह्मांडांत वायु आहेच. पण बाहेर कंचुकापर्यंत देखील त्याचा व्याप आहे. अशा रीतीनें सर्वांना पुरुन उरणारा वायु मोठा सामर्थ्यवान आहे.

In the pinda and in the brahmanda, this wind and that purush pervade when these outer coverings are destroyed (the earth element, water element and fire element that are the cause of objectification). For whenever there is this place of the `all' then, there is that purush and this wind (then there is this wind element and that hidden space or purush).

ऐसा हा समर्थ पवन । हनुमंत जयाचा नंदन । रघुनाथस्मर्णीं तनमन । हनुमंताचें ॥ २४ ॥

अशा या समर्थ वायुचा मुलगा हनुमंत होय. श्रीरामाच्या स्मरणामधें त्याचे तन व मन अखंड गुंतलेलें होते.

Like this is that thoughtless Self and this wind (purush/prakruti). *hanumanta is called the son of this wind, his mind and body was always absorbed in the remembrance of Lord ram. *(siddharameshwar maharaj- hanu means to kill/surrender and mana is the mind)

हनुमंत वायोचा प्रसीध । पित्यापुत्रांस नाहीं भेद । म्हणोनि दोघेहि अभेद । पुरुषार्थविषीं ॥ २५ ॥

हनुमंत वायुचाच आहे ही गोष्ट प्रसिद्ध आहे. बापलेकामधें मुळींच भेद नाही. म्हणून दोघांच्या पराक्रमांतहि मुळींच भेद नाहीं.

hanumanta is the manifestation of this wind but there is in truth, no difference between his father (the wind) and his son (the prana) and therefore they are equal as regards their power.

हनुमंतास बोलिजे प्राणनाथ । येणें गुणें हा समर्थ । प्राणेंविण सकळ वेर्थ । होत जातें ॥ २६ ॥

हनुमंताला प्राणनाथ म्हणतात. यावरुन त्याचे सामर्थ्य काय ते लक्षांत येईल. एक प्राण नसेल तर सर्व व्यर्थ होऊन जाते.

And when on account of this pure sattwa guna, that thoughtless swarup is un- derstood then, hanumanta should be called the lord of the prana (ie. the Knower of the breath). But when the breath/prana is not remembered then this `all' becomes an empty and useless thing (ie. that thoughtless swarup is beyond the prana and this wind also. You are the lord of the prana when everything is forgotten and your prana merges in the wind. For when the mind has been killed or surrendered then, names and forms do not arise and what is perceived is a world without name and form and the limiting concept, "I am a body". This is knowledge or the `all' or the wind. Then `here' there is a constant awareness of the rising and falling of this breath within knowledge and due to the ten vital winds (see V. 4, 5) there is the functioning of the body but, as the limiting concept of "I am a body" is gone, this breathing and these actions of the body are not considered as any different from this whole moving action of knowledge. In this way, inside and outside does not remain, the pinda merges in the brahmanda, or the prana merges with the wind, or the jivatma becomes shivatma. Otherwise due to the `many' thoughts, there is the "I am a body" concept, a pinda, no awareness of this ever present breath, an inside and outside and then this `all' world is as if not there).

मागें मृत्य आला हनुमंता । तेव्हां वायो रोधला होता । सकळ देवांस आवस्ता । प्राणांत मांडलें ॥ २७ ॥

मागें एकदां हनुमंताचा मृत्यु प्रसंग ओढवला असतां वायुनें सर्वांचे प्राण आकर्षून घेतले, यामुळें सर्व देव घाबरले त्यांच्यापुढें मृत्यु उभा राहीला.

Previously hanumanta had died and so the wind was obstructed (ie. his mind was not surrendered and so this wind was confined to a body and there was body consciousness). For at that time this `all' was placed in the *prana with the three gods/gunas and there was a mind full of `many' thoughts and concepts. But when he surrendered his mind then, this `all' state was understood. *(maharaj- the whole world is on riding on the breath)

देव सकळ मिळोन । केलें वायूचें स्तवन । वायो प्रसन्न होऊन । मोकळें केलें ॥ २८ ॥

मग सर्व देवांनीं एकत्र येऊन वायुची स्तुती केली. मग वायु प्रसन्न होऊन त्यानें सर्वांचा प्राण मोकळा केला.

Then the gods/gunas were merged into this `all' and the praises of this wind were sung. This delighted the wind, for it was freed from its confinement (ie. then the prana merges with the wind and the three gunas disappear and one is released from the confinement of body consciousness; then all concepts are cast out of the mind and one becomes so open). (siddharameshwar maharaj- the prana is the same as the wind outside and therefore within and outside belongs to you, or the prana inside and the wind outside belongs to God, but it cannot belong to both)

म्हणोनी प्रतापी थोर । हनुमंत ईश्र्वरी अवतार । याचा पुरुषार्थ सुरवर । पाहातचि राहिले ॥ २९ ॥

म्हणुन मोठा प्रतापी असा हनुमान ईश्र्वरी अवतार आहे. याचा पराक्रम देव नुसता पाहातच राहिले.

Therefore hanumanta is the glory and power of this wind (they are truly, one and the same). Then the senses understand the power of this `speech' and this `all' remains (when you surrender your mind then, this `all' is understood and the senses are happy to stay with this `all').

देव कारागृहीं होते । हनुमंते देखिलें अवचितें । संव्हार करुनी लंकेभोंवतें । विटंबून पाडिलें ॥ ३० ॥

सगळे देव रावणाच्या कैदेंत होते. हनुमंतानें एकाएकी त्यांना पाहिलें. त्यानें राक्षसांची विटंबना केली. त्यांना मारुन लंकेभोवती टाकून दिलें.

God had been jailed in the *prison (ie. body) of ravana (ie. ego). So hanumanta sear- ched for Him by surrendering his mind and suddenly he saw Him (when everything was forgotten, He was there). Seeing Him destroyed everything surrrounding lanka/body; and the gross was no longer enticing and body consciousness was defeated (hanumanta was dedicated to God ie. ram. By killing all his concepts, objectification, the naming of this and that, the seeing through the senses ceased and the prana merged in the wind. Then God was felt to be close by). *(God has been confined to the body/lanka, by ravana/the ego with the 10 heads/senses.)

उसिणें घेतलें देवांचें । मूळ शोधिलें राक्षसांचें । मोठे कौतुक पुछ्याकेताचें । आश्र्चीर्य वाटे ॥ ३१ ॥

देवांना कैदेंत टाकले त्याचा बदला मारुतीनें घेतला. राक्षसांची पाळेंमुळें खणून काढली. पुच्छकेतु मारुतीचे कौतुक पाहून मोठे आश्र्चर्य वाटलें.

To avenge God's imprisonment hanumanta had searched out the origin of that demon (ie. ignorance). When there was this surrender by the monkey then, hanumanta understood this great wonder of the `all'. (maharaj- the monkey is the mind)

रावण होता सिंह्यासनावरी । तेथें जाऊन ठोसरें मारी । लंकेमधें निरोध करी । उदक कैचें ॥ ३२ ॥

रावण सिंहासनावर बसला होता. मारुतीनें तेथें जाऊन त्याला ठोसे मारले. लंकेमधें निरोध केला. तेथें पाणी मिळेनासे झालें.

ravana had been sitting on the throne. Therefore hanumanta (ie. the surrendered mind) went `there' to ram, and knocked this *ego off the throne. When the ego is destroyed then, how can one be imprisoned by these waters of objectification within this gross body of lanka? *(It is this ego "I am a body" that wants to objectify)

देवास आधार वाटला । मोठा पुरुषार्थ देखिला । मनामधें रघुनाथाला । करुणा करिती ॥ ३३ ॥

मारुतीचा मोठा पराक्रम पाहून देवांना मोठा आधार वाटला. देवांनी मनानें श्रीरामाची करुणा भाकली.

When one feels that God is their support then, this power of ram is understood and so in the mind there is much love for ram.

दैत्य आवघे संव्हारिले । देव तत्काळ सोडिले । प्राणीमात्र सुखी जाले । त्रयलोक्यवासी ॥ ३४ ॥

सगळे दैत्य मारुन टाकले. देवांना ताबडतोप मोकळें केलें. तिन्ही लोकांतील प्राणीमात्रांस अशाप्रकारें सुखी केलें.

When the demon ignorance and the `many' things are destroyed then, at that time, God is released and the one in only the prana is that One who resides within the three worlds and so there is great happiness. Note: hanumanta searched out God by surrendering his mind and then he understood that the prana within and the wind outside were one and the same (ie. body cons- ciousness became universal consciousness). When the thoughts cease then the prana merges with the wind and the limiting concept of being a body simply does not remain at that time. .