सप्ततिन्वय — समास 7: महद्भूतनिरुपण

पृथ्वीचें मूळ जीवन । जीवनाचें मूळ अग्न । अग्नीचें मूळ पवन । मागां निरोपिलें ॥ १ ॥

पृथ्वीचे मूळ पाणी, पाण्याचे मूळ अग्नि, अग्निचे मूळ वायु हे मागें सांगून झालें.

This water element is the origin of the earth element; the root of the water is the fire; and the root of fire is the wind; these were the previous discourses.

आतां ऐका पवनाचे मूळ । तो हा अंतरात्माचि केवळ । अत्यंतचि चंचळ । सकळांमधें ॥ २ ॥

आतां वायुचे मूळ ऐका. अंतरात्मा हा वायुचे मूळ आहे. सर्व सगुणांमधें तो चंचळ आहे.

Now listen to the root of the wind. That pure knowledge has become this antar-atma and then it is extremely active within this `all'.

तो येतो जातो दिसेना । स्थिर होऊन बैसेना । ज्याचें रुप अनुमानेना । वेदश्रुतीसी ॥ ३ ॥

अंतरात्मा येतो व जातो, पण तो दिसत नाहीं. तो कधीं स्थिर होऊन बसत नाहीं. वेदश्रुतींना त्याच्या रुपाची कल्पना करतां येत नाहीं.

Then that antar-atma comes and goes but It cannot be seen and It never remains still (though It is within this `all' and cannot be seen still, It assumes this `all' form and gets seen and then It comes and goes). But this form of that purush is not the conjecture read in the vedas and it has to be experienced (word knowledge is not enough. For there has been no change in the mind. maharaj- you should feel, `Oh, a change has come in me')

मुळीं मुळींचें स्फुर्ण । तेंचि अंतरात्म्याचें लक्षण । जगदेश्र्वरापासून त्रिगुण । पुढें जाले ॥ ४ ॥

मूळ परब्रह्मामध्यें अगदी पहिलें जे स्फुरण झाले तेंच अंतरात्म्याचे लक्षण होय. तोच जगदीश्वर असून त्याच्यापासून पुढें तीन गुण झालें.

When at the root there is this original `I am' then, that Reality has become this attention of the antar-atma (when there is this `I am' then, it is the antar-atma who is knowing it and the triad of Knower, known and knowing is formed). Afterwards from this Lord of the world, the three gunas appeared.

त्रिगुणापासून जालीं भूतें । पावलीं पष्ट दशेतें । त्या भूतांचें स्वरुप तें । विवेकें वोळखावें ॥ ५ ॥

तीन गुणांपासून पंचभूतें झाली. आणि पुढें त्यांना व्यक्तदशा आली. पंचभूतांचें व्यक्त किंवा अव्यक्त स्वरुप विवेकानें ओळखावें.

From these three gunas, the great elements have come and then they became ap- parent to the *ten senses. How that swarup has become these great elements should be recognized by vivek. *(When each great element mixed with the others and became gross)

त्यामधें मुख्य आकाश । चौ भूतांमधें विशेष । याच्या प्रकाशें प्रकाश । सकळ कांहीं ॥ ६ ॥

पंचभूतांमध्यें आकाश मुख्य आहे. बाकीच्या चार भूतामपेक्षां आकाश कांहीं तरी विशेष आहे. त्याच्या प्रकाशानें इतर सर्व कांहीं प्रकाशते.

Within these elements there is that Supreme and this space element. And within the other four elements there is this pure sattwa (ie. wind). Then due to His light there is the lustre of this `all thing'.

येक विष्णु महद्भूत । ऐसा भूतांचा संकेत । परंतु याची प्रचीत । पाहिली पाहिजे ॥ ७ ॥

सर्व भूतांमध्यें एक विष्णु हें महद्भूत आहे, अशी सर्व भूतांची खूण आहे. परंतु याचा अर्थ काय आहे तें स्वानुभवानें पाहिलें पाहीजे.

There is that One, there is vishnu (knowing) and there is that great element called space and so in this way, that One has been assigned as an element. But this experience of this `I am' should be clearly understood (this will not really be understood until you give up all your thoughts and gain this `experience'. Then one will understand that without the Knower, this `I am' could not shine. He is called space but space is not something that can be known like this `object' or the other elements/bhuta. bhuta means, that has appeared, but in truth, space cannot be that)

विस्तारें बोलिलीं भूतें । त्या भूतामधें व्यापक तें । विवरोन पाहातां येते । प्रत्ययासी ॥ ८ ॥

पूर्वीं पंचभूतांचें विस्तारानें वर्णन केलें. त्याच्यामधें कोणतें मूळतत्व व्यापून आहे, ते विवरुन पाहावें. म्हणजे अंतरात्म्याचा प्रत्यय येतो.

It is due to the expansion of that One, that there is this `speech' along with this space element and therefore that pervader within the other elements (ie. space) is that Reality. But it is only through deep investigation that you can come to understand that this space is nirgun.

आत्मयाच्या चपळपणापुढें । वायो तें किती बापुडें । आत्म्याचे चपळपण रोकडें । समजोन पाहावें ॥ ९ ॥

अंतरात्मा अत्यंत सूक्ष्म व चंपळ आहे. गतिमान आहे. त्याच्या तुलनेनें वायुचे चपळपण कमी पडते. अंतरात्म्याचे चपलपण प्रत्यक्ष अनुभवानें समजून घ्यावें.

When there is the swiftness of that atma then, That has become this wind and then after, That is the confused `many'. But the swiftness of the atma can only be understood when this ever present experience has been understood by you.

आत्म्यावेगळें काम चालेना । आत्मा दिसेना ना आडळेना । गुप्तरुपें विचार नाना । पाहोन सोडी ॥ १० ॥

आत्म्याशिवाय कोणतेही कार्य घडत नाहीं. पण अमतरात्मा कोठें दिसत नाही. तो स्वतः गुप्त राहून अनेक प्रकारचे विचार करतो.

No action can ever be taken without the atma and yet that atma is not visible nor can it be grasped by the senses. The `many' thoughts will become that thoughtless atma when this `all' is understood and then let slip.

पिंड ब्रह्मांड व्यापून धरिलें । नाना शरीरीं विळासलें । विवेकी जनासी भासलें । जगदांतरीं ॥ ११ ॥

पिंडांत तसेंच ब्रह्मांडांत तो व्यापून राहिला आहे. अनेक प्रकारच्या देहांत त्याचा विलास आढळतो. आत्मानात्मविवेकी पुरुषांना तो जगाच्या अंतर्यामी अनुभवास येतो.

That atma is pervading and upholding the pinda and the brahmanda and within this `all', that atma plays as the `many' forms. Only the viveki understands Him who is within this inner space (known) and who has appeared as the mind (that atma is everything; the Knower, the known and the `many' forms).

आत्म्याविण देहे चालती । हें तों न घडे कल्पांतीं । अष्टधा प्रकृतींच्या वेक्ती । रुपासी आल्या ॥ १२ ॥

आत्म्याशिवाय देह चालणें कधींच शक्य नाहीं. अष्टधा प्रकृतीमधें असणारे अव्यक्त घटक म्हणजें पंचभूतें आणि तीन गुण. त्यांना अंतरात्म्यामुळें व्यक्त रुप प्राप्त होते.

If you think that the body can move without the atma then, that thoughtless paramatma at the `end of imagination' will never be accomplished. It is that atma who has brought this manifestation of the eight-fold prakruti.

मुळापासून सेवटवरी । सकळ कांहीं आत्माच करी । आत्म्यापैलीकडे निर्विकारी । परब्रह्म तें ॥ १३ ॥

अगदी मूळापासून तें थेट अखेरपर्यंत जें जें कांहीं होत जाते तें तें सर्व कांहीं अंतरात्माच घडवून आणतो. या अंतरात्म्याच्या पलीकडे निर्विकार असें परब्रह्म आहे.

From beginning to the end, when there is this `all thing' then, the atma is the `doer' (ie. antaratma); and beyond this atma within that unmodified brahman, there is that parabrahman (that antaratma has forgotten Itself and assumed this form. This he appears as maya within brahman. parabrahman has nothing to do with all this)

आत्मा शरीरीं वर्ततो । इंद्रियेंग्राम चेष्टवितो । नाना सुखदुःखें भोगितो । देह्यात्मयोगें ॥ १४ ॥

अंतरात्मा देहांत राहतो. तोच सर्व इंद्रियांना चेतना देतो. देहाशी संबंध आल्यानें अनेक प्रकारची सुखदुःखे तो भोगतो.

That atma stays within this `all' body and He arouses the assembled sense organs. Then there are the `many' sufferings of pain and enjoyments of pleasure due to the association of the gross body and that atma.

सप्तकंचुक हें ब्रह्मांड । त्यामधें सप्तकंचुक पिंड । त्या पिंडामधें आत्मा जाड । विवेकें वोळखा ॥ १५ ॥

ब्रह्मांड सप्तकंचुकानें वेढलेलें आहे. तसेंच पिंडदेखील सप्तकंचुकानें वेढलेला आहे. पिंडामधें असणारा अतिसूक्ष्म अंतरात्मा विवेकानें ओळखावा.

That thoughtless atma is the brahmanda with its seven coverings and within the brahmanda, It is the pinda with its seven coverings. In the pinda it is the atma that is true and He should be recognized by vivek.

शब्द ऐकोन समजतो । समजोन प्रत्योत्तर देतो । कठीण मृद सीतोष्ण जाणतो । त्वचेमधें ॥ १६ ॥

शब्द ऐकला कीं, आत्म्यास त्याचा अर्थ समजतो. अर्थ समजून तो त्याचे उत्तर देतो. त्वचेच्या द्वारा आत्मा मऊ, कठिण, थंड, गरम जाणतो.

It is that atma who listens to and understands this `word' `I am' and having under- stood it, that atma replies with this `word'. It is that atma who knows by the skin, the hard, soft, cool and hot.

नेत्रीं भरोनी पदार्थ पाहाणें । नाना पदार्थ परीक्षणें । उंच नीच समजणें । मनामधें ॥ १७ ॥

डोळ्यांत भरुन आत्मा पदार्थ पाहातो. अनेक वस्तूंची परीक्षा करतो. भारी आणी हलकी मनानें समजतो.

By seeing, the eyes are filled with `many' objects and by proper examination the `many' objects become this `object'. Still this `object' is that highest and constant Self being understood in the mind (ie. still it is maya).

क्रूरदृष्टी सौम्यदृष्टी । कपटदृष्टी कृपादृष्टी । नाना प्रकारींच्या दृष्टी । भेद जाणे ॥ १८ ॥

क्रूर, सौम्य, कपट, कृपा असे नानाप्रकारचे दृष्टीभेद आत्माच जाणतो.

The cruel frown, the soft glance, the cunning stare and the look of benevolence; it is He who knows these `many' different kinds of looks

जिव्हेमधें नाना स्वाद । निवडूं जाणे भेदाभेद । जें जें जाणें तें तें विशद । करुनी बोले ॥ १९ ॥

जिभेनें तो अनेक प्रकारचे स्वाद ओळखतो, आणि त्यांच्यामधील भेद व अभेद दोन्ही जाणतो. त्याचप्रमाणें इतर जें जें जाणतो तें तें स्पष्ट करुन सांगतो.

In the tongue there are the `many' tastes and it is that atma that determines them and knows the differences. And even when mula maya is knowing, still it is that atma who is making this `speech'.

उत्तम अन्नाचे परिमळ । नाना सुगंध परिमळ । नाना फळांचे परिमळ । घ्राणइंद्रियें जाणे ॥ २० ॥

नाकाने तोच आत्मा उत्तम अन्नाचें सुगंध जाणतो. त्याचप्रमाणें इतर सुगंध व फळांचे सुगंध तो नाकानें ओळखतो.

Then that thoughtless purush and this *fragrance of the `all'/prakruti are the `many' good smells and then the aroma of the `many' fruits are known through the nose. *(ie. the fragrance that remains when the gross objects are removed; just like the fragrance of the flower that remains even after the flower has been taken away)

जिव्हेने स्वाद घेणें बोलणें । पाणीइंद्रियें घेणें देणें । पादइंद्रियें येणें जाणें । सर्वकाळ ॥ २१ ॥

जिभेनें स्वाद घेणें व बोलणें, हातांनी देणें व घेणें, पायांनी नेहमी येणें व जाणें,

The tongue accepts the taste due to this `speech'. By the hands, He takes and gives and by feet, He comes and goes; and all this takes place within this `time of the all'. (Knowledge is the base of the gross existence and through knowledge that atma experiences)

शिस्नइंद्रियें सुरतभोग । गुदइंद्रियें मळोत्सर्ग । मनेंकरुनी सकळ सांग । कल्पून पाहे ॥ २२ ॥

जननेद्रियांनें कामसुख भोगणें, गुदानें मलोत्सर्ग करणें, मनानें सर्व सांगकल्पना करुन पाहणें,

It is He who enjoys sex through the penis; it is He who drops excreta with the anus; and through the mind, He understands this `all' perfectly and also imagines the `many' things.

ऐेसे व्यापार परोपरी । त्रिभुवनीं येकलाचि करी । त्याची वर्णावया थोरी । दुसरा नाहीं ॥ २३ ॥

असें नानाप्रकारचे व्यापार त्रिभुवनामध्यें हा एकटा अंतरात्माच करतो. त्याचा महिमा वर्णन करण्यास त्याच्यासारखा दुसरा कोणीच नाहीं.

Such is His pervasiveness in the many different forms. He alone is the only `doer' in the three worlds. The greatness of that atma cannot be declared by this `all' even.

त्याविण दुसरा कैचा । जे महिमा सांगावा तयाचा । व्याप आटोप आत्मयाचा । न भूतो न भविष्यति ॥ २४ ॥

ज्याचा महिमा सांगता येईल असा अंतरात्म्याखेरीज जगांत दुसरा कोणी नाही. अंतरात्म्याचा विस्तार व त्याची कार्यशक्ति आजपर्यंत कधीं झाली नाही आणि पुढें कधी होणार नाहीं, अशी अद्वितीय आहे.

Without that atma how can there be this `other/all'? Therefore this mula maya should understand thoughtlessness, for this is the greatness of that atma. This expanse and the capacity of that atma is not in the past or the future (but there is still a `now').

चौदा विद्या चौसष्टी कळा । धूर्तपणाच्या नाना कळा । वेद शास्त्र पुराण जिव्हाळा । तेणेंविण कैचा ॥ २५ ॥

चौदा विद्या, चौसष्ट कला, चतुरपणाच्या अनेक कला, वेदशास्त्रपुराणें यांचे रहस्य, या सर्व गोष्टी अंतरात्म्यामुळें होऊं शकतात.

There are the fourteen types of learnings and the sixty-four arts. It is due to His intelligence and alertness that these `many' arts become this `art' of knowing and wi- thout that Reality, how could there be this `speech' which is the source of the vedas, shasthras and puranas?

येहलोकींचा आचार । परलोकीं सारासार विचार । उभय लोकींचा निर्धार । आत्माच करी ॥ २६ ॥

या जगांतील आचार, परमार्थांतील सारासार विचार, प्रपंच व परमार्थ दोन्हीचें निश्र्चित ज्ञान, अंतरात्माच करुन देतो.

There is this proper conduct (ie. `all') within the gross world and that thoughtless essence within this world beyond. The support within both these worlds is given by the atma only.

नाना मतें नाना भेद । नाना संवाद वेवाद । नाना निश्र्चय भेदाभेद । आत्माच करी ॥ २७ ॥

अनेक प्रकारची मतें, त्यांच्यामधील अनेक प्रकारचे भेद, नाना प्रकारचे वाद, आणि संवाद, नाना प्रकारचे निश्र्चित निर्णय, आणि अनेक प्रकारचे भेदाभेद हे सर्व आत्माच करतो.

There are the `many' opinions and the `many' differences; there is that pure dialogue and the `many' arguments and there are the `many' different convictions made by that atma.

मुख्य तत्व विस्तारलें । तेणें तयास रुप आणिलें । येणेंकरितां सार्थक जालें । सकळ कांहीं ॥ २८ ॥

या सबंध चंचळ विश्वाचे मुख्य तत्व अंतरात्मा होय. त्या एकट्याचा विस्तार झाला. त्यामुळें त्याची अनेक व्यक्त रुपें झाली. यामुळें या सार्‍या दृश्य विश्वाला एक प्रकारचे सार्थकपण आले.

That Supreme (pure knowledge) had expanded and on account of this form (`all') everything was brought back to that Reality. And on account of thoughtlessness, this `all thing' accomplished the meaning of life (ie. that Reality is achieved).

लिहिणें वाचणें पाठांतर करणें । पुसणें सांगणें अर्थ करणें । गाणें वाजवणें नाचणें । आत्म्याचकरितां ॥ २९ ॥

लिहिणें, वाचणें, पाठांतर करणें, विचारणें, सांगणें, अर्थ करणें, गाणें, बजावणें, नृत्य करणें या सगळ्या गोष्टी आत्म्याचे प्रेरणेनें घडतात.

Due to the atma alone, *`writing' and `reading' is learned by heart. Due to the atma there is the wiping out of this `writing' and then there is that thoughtless meaning. And due to the atma there is singing and playing of `many' instruments and dancing. *(From one point of knowledge the `story' is written and witnessed)

नाना सुखें आनंदतो । नाना दुःखें कष्टी होतो । देहे धरितो आणी सोडितो । नाना प्रकारें ॥ ३० ॥

हा अंतरात्मा सुखानें आनंदून जातो. तर दुःखानें कष्टी होतो. तो अनेक प्रकारे देह धरतो आणि देह सोडतो.

The `many' pleasures make that atma happy; the `many' sufferings makes that atma unhappy; that atma holds the physical bodies and then leaves them in `many' various ways.

येकलाचि नाना देहे धरी । येकलाचि नटे परोपरी । नट नाट्यकळा कुसरी । त्याविण नाहीं ॥ ३१ ॥

हा एकच एक अंतरात्मा अनेक देह धारण करतो. एकटाच तो नानापरीनें नटतो. नटाचें सोंग, नाट्य, आणि अभिनयाचे चातुर्य सारें अंतरात्म्याच्या योगानें चालते.

That atma alone is the holder of the `many' bodies. That atma alone takes the various parts and roles. Without that atma there is no actor, no drama, no art and no skill.

येकलाचि जाला बहुरुपी । बहुरुपी बहुसाक्षपी । बहुरुपें बहुप्रतापी । आणी लंडी ॥ ३२ ॥

अंतरात्मा हा एकटाच एक खरा, पण बहुरुप्याप्रमाणें अनेक सोंगे घेतो, तो बहुरुपी असून मोठ उद्योगी आहे. त्याचा पुष्कळ पराक्रम व रुपें आहेत.

That atma alone appears like the `many' forms and still within the `many' forms there is that very alert atma. But when there are the `many' forms then, that atma is the very powerful in the `many' and the very cowardly in the `many' also.

येकलाचि विस्तारला कैसा । पाहे बहुविध तमासा । दंपत्येंविण कैसा । विस्तारला ॥ ३३ ॥

अंतरात्मा हा एकच एक असतांना त्याचा येवढा विस्तार कसा झाला. हें एक आक्ष्चर्यच आहे. त्याचा देखावा नाना प्रकारचा आहे. दांपत्य नसून अंतरात्म्याचें कुटुंब केवढे तरी विस्तारलें.

The mystery of how that atma alone has expanded into many forms is to be under- stood. One should understand how that atma spread so much without a male-female relationship.

स्त्रियांस पाहिजे पुरुष । पुरुषासी पाहिजे स्त्रीवेष । ऐसा आवडीचा संतोष । परस्परें ॥ ३४ ॥

स्त्रीला पुरुष हवासा वाटतो तर पुरुषाला स्त्री हवीशी वाटते. एकमेकांच्या परस्पर आवडीमधें एकमेकांना संतोष वाटतो.

prakruti needs her purush and that purush needs the guise of His prakruti and in this way, there is mutual satisfaction.

स्थूळाचें मूळ तें लिंग । लिंगामधें हें प्रसंग । येणें प्रकारें जग । प्रत्यक्ष चाले ॥ ३५ ॥

स्थूल देहाचे मूळ लिंगदेहामध्यें वावासनात्मक सूक्ष्मदेहामध्यें असतें. तेथील वासनेप्रमाणें पुरुष किंवा स्त्रीदेह प्राप्त होतो. याप्रमाणें जगप्रत्यक्ष चाललेलें आहे.

The root of the gross body is the mental body and in the mental body, there is this connection of prakruti/purush. And it is on account of this that there is the gross world experienced through the senses.

पुरुषांचा जीव स्त्रियांची जीवी । ऐसी होती उठाठेवी । परी या सूक्ष्माची गोवी । समजली पाहिजे ॥ ३६ ॥

पुरुषांचा तो जीव व स्त्रियांची ती जीवी, असें अज्ञानी लोक चुकीनें बोलतात. पण पुरुष किंवा स्त्रीदेह येणें हें सूक्ष्मदेजाच्या गुंतागुंतीवर अवलंबून असतें हें ध्यानांत ठेवावे.

When that purush is a man and this prakruti is a woman then, there is meddling and confusion. But this is an entanglement for that brahman and therefore this `speech' should be understood.

स्थूळाकरितां वाटे भेद । सूक्ष्मीं आवघेंचि अभेद । ऐसें बोलणें निरुध । प्रत्यया आले ॥ ३७ ॥

स्थूलामध्यें हा भेद दिसतो खरा, पण सूक्ष्मामधें असा भेद मुळींच नाहीं. तेथें सगळा अभेद आहे. हें बोलणें निश्र्चितपणें अनुभवास येणारें आहे.

Due to the gross body, differences are felt but, in brahman, these `many' things become undifferentiated. It is the conviction of this `speech' that brings that nirgun understanding.

बायकोनें बायकोस भोगिलें । ऐसें नाहीं कीं घडलें । बायकोस अंतरी लागलें । ध्यान पुरुषाचें ॥ ३८ ॥

स्त्रीनें स्त्रीचा उपभोग घेतला असें कांहीं कधीं घडत नाहीं. स्त्रीला मनांत पुरुषाचे ध्यान लागतें.

Does a woman have sex with a woman? How can this ever happen? Just as a woman longs for her man, so too, in the inner space, prakruti is thinking of her purush.

स्त्रीसी पुरुष पुरुषास वधु । ऐसा आहे हा संमधु । याकारणें सूक्ष्म संवादु । सुक्ष्मीं च आहे ॥ ३९ ॥

स्त्रीला पुरुष आणि पुरुषाला स्त्री हवी, असा हा संबंध आहे. या कारणानें या संबंधाची सूक्ष्म प्रक्रिया सूक्ष्म देहांतच सापडते.

When for prakruti there is that purush and for the purush there is His woman then, thoughtlessness has become this relationship of prakruti/purush. But it is by means of this `speech', that brahman can have this dialogue within brahman only.

पुरुषइछेमधें प्रकृती । प्रकृतीमधें पुरुषवेक्ती । प्रकृतीपुरुष बोलती । येणें न्यायें ॥ ४० ॥

पुरुषाच्या इच्छेमध्यें प्रकृतीची अभिव्यक्ती आणि प्रकृतीच्या विकासामधें पुरुषाची अभिव्यक्ती असा हा परस्पर संबंध आहे. या न्यायानेंच प्रकृतिपुरुष असें लोक म्हणतात.

The `wish' in the purush is prakruti and in the prakruti that purush becomes manifest. In this way there is the `speech' of prakruti/purush (every morning we awake with this desire to just know and just be, but suddenly, due to habit, there is the desire to know `many' things).

पिंडावरुन ब्रह्मांड पाहावें । प्रचीतीनें प्रचीतीस घ्यावें । उमजेना तरी उमजावें । विवराविवरों ॥ ४१ ॥

आपण पिंडरचनेवरुन ब्रह्मांडरचना समजून घ्यावी. पिंडाच्या बाबतींतील प्रचीतीवरुन ब्रह्मांडाच्या बाबतींत प्रचीति घ्यावी. हें ध्यानांत येत नसेल तर वारंवार विचारणा करुन समजून घ्यावें.

While in this pinda, this brahmanda will be understood if, this `experience' accepts this `experience' (this `I am' was always there but an acceptor was required. Then this pinda and brahmanda will disappear in zero/nothingness). By continuous careful investigation there should be understanding by not understanding (ie. forgetting is understanding).

द्वैतइछा होते मुळीं । तरी ते आली भूमंडळीं । भूमंडळीं आणी मुळीं । रुजु पाहावें ॥ ४२ ॥

द्वैतइच्छा अगदी मूळांत झाली, तेथून ती दृश्यांत पृथ्वीवर आली. येथील द्वैतइच्छा आणि अगदी मूळ द्वैतइच्छा या दोन्हींचा मेळ घालावा.

When at the root that One has this `wish' of duality then, that Reality comes into the world. That nirgun is within this world and within this root of mula maya too and that One should be understood.

येथें मोठा जाला साक्षेप । फिटला श्रोत्यांचा आक्षेप । जे प्रकृतीपुरुषाचें रुप । निवडोन गेलें ॥ ४३ ॥

प्रकृति व पुरुष यांचें स्वरुप नीटपणें व स्पष्टपणें कळलें आणि श्रोत्यांच्या शंकांचे समाधान झालें. हें एक मोठेंच काम झालें. असें म्हणण्यास हरकत नाहीं.

When brahman appears `here' and has determined intent (ie. to know) then, the objections of the listener are cast away (ie. and there is only knowing and no questions arise). Therefore this form of prakruti/purush should be determined and thereafter left aside. Note: So this is the series of seven, this dashak's main title. That Reality, nirgun reali- zation, purush/space and prakruti/wind and the three other elements: 16.2. nirgun brahman, paramatma, parameshwara: I do not exist understanding, direct experience of no-otherness. But that is not eternally established as when the salt dis- solves in the ocean to never become salt again. 16.7. Space/purush is there as the background of this knowledge. He gives existence to prakruti. This space and wind are inseparable 16.6. Wind/prakruti is to just exist and just know; there is no inside or outside here 16.5. Fire: to know something else; an inside and outside is felt 16.4. Water: `soft' form is there 16.3. Earth: definite hard form has appeared .