सप्ततिन्वय — समास 9: नानाउपासनानिरुपण

पृथ्वीमधें लोक नाना । त्यास नाना उपासना । भावार्थें प्रवर्तले भजना । ठाईं ठाईं ॥ १ ॥

जगांत अनेक प्रकारचे लोक आहेत. त्यांच्या उपसना पण अनेक प्रकारच्या आहेत. ठिकठिकाणी लोक मोठ्या श्रद्धेने भजन पूजन करीत असतात.

Within this earth element there are `many' worlds (maharaj every mind is a world) and then to that atma there comes the `many' forms of worship. Everywhere people are making bhajans according to their faith.

आपुल्या देवास भजती । नाना स्तुती स्तवनें करिती । जे ते निर्गुण म्हणिती । उपासनेसी ॥ २ ॥

लोक आपापल्या उपास्य देवतेला भजतात. तिची स्तुतिस्तोत्रे गातात. हे सारे उपासक त्यांच्या त्यांच्या उपासनेला निर्गुण म्हणतात.

They make their bhajans to their god; they praise and recite the `many' hymns and they call this the worship of the nirgun.

याचा कैसा आहे भाव । मज सांगिजे अभिप्राव । अरे हा स्तुतीचा स्वभाव । ऐसा आहे ॥ ३ ॥

त्यांचें हें म्हणणे खरें आहे कां? याबद्दल आपलें मत काय आहे तें मला सांगा. याचे उत्तर: अरे ! आपल्या देवतेची स्तुति करावी. हा माणसाचा स्वभाव आहे म्हणून असें घडतें.

The listener asked, "If that nirgun is to be worshipped then why is there even the need for this understanding of the `speech'? The importance of this `speech' therefore should be told to me." The speaker says, my dear this `speech' is the natural praise of that thoughtless Self.

निर्गुण म्हणिजे बहुगुण । बहुगुणी अंतरात्मा जाण । सकळ त्याचे अंश हे प्रमाण । प्रचित पाहा ॥ ४ ॥

निर्गुण म्हणजे बहुगुण किंवा पुष्कळ गुण. अंतरात्म्याच्या ठिकाणीं पुष्कळ गुण आहेत. सार्‍या उपास्य देवता निश्चितपणें अंतरात्म्याचे अंश आहेत. याचा प्रत्यक्ष अनुभव घेऊन पहावा.

If this mix of the gunas is to be called that nirgun then, first know that antar-atma (ie. witnessing purush) within these mixed gunas. This is the `all' and this is a part of that thoughtless Truth. Therefore understand this `experience'.

सकळ जनासी मानावें तें । येका अंतरात्म्यास पावतें । अधिकारपरत्वें तें । मान्य कीजे ॥ ५ ॥

प्रत्येकाच्या अंतर्यामीअंतरात्म्याचे निवासस्थान आहे. म्हणून सर्व लोकांना जें मान्य होतें तें एका अंतरात्म्यास पोचतें. अर्थात सर्वांना मान्य तें कोणतें तें पाहातांना ज्याची त्याची पात्रता पाहाणें जरुरीचे आहे.

If the mind shows respect to this `all' then, that reaches the One antar-atma. And afterwards that Reality should be respected by virtue of Its authority (the speaker ex- plains that first it is required to understand this knowledge. Then it will be understood that it is this hidden atma who is in fact, the beneficiary of that worship, for He is the Knower and then when this knowledge slips away, there is that Reality. Otherwise how can the mind kill itself without first understanding itself?).

श्रोता म्हणे हा अनुमान । मुळीं घालावें जीवन । तें पावे पानोपान । हे सध्या प्रचिती ॥ ६ ॥

श्रोता यावर असा आक्षेप घेतो कीं, आपण म्हणता ही केवळ कल्पना आहे. झाडाच्या मुळांत जर पाणी घातलें तरच तें झाडाच्या सर्व पानांना मिळतें हा रोजचा अनुभव आहे.

The listener says, "But I am still confused. Water should be poured directly on the roots of a plant and then, that will reach the leaves. In the same way, that thou- ghtlessness within this `all' experience should be made at this moment.' (The listener feels that pure knowledge is the goal and therefore knowledge should be skipped and that direct experience of nirgun should be understood. Then everything else will be benefitted)

वक्ता म्हणे तुळसीवरी । उदक घालावें पात्रभरी । परी न थिरे निमिषभरी । भूमीस भेदे ॥ ७ ॥

वक्ता म्हणतो कीं, अरे हें बघ तुळशीच्या झाडावर भांडे भरुन पाणी घातलें तर तें पानांवर क्षणभर स्थिर राहात नाही. तें खालीं जमिनींत शिरतें.

The speaker says, even if water is poured over the leaves of a tulsi plant, still it does not stay on the leaves for even a moment and penetrates within the earth.

थोरा वृक्षास कैसें करावें । सेंड्या पात्र कैसें न्यावें । याचा अभिप्राव देवें । मज निरोपावा ॥ ८ ॥

यावर तू म्हणशील कीं तुळशीचें ठिक आहे पण मोठ्या वृक्षाला पाणी कसें घालावे? त्याच्या शेंड्यापर्यंत पाण्याचें भांडे कसें न्यावें? गुरुदेवांनी या अडचणींतून मार्ग दाखवावा.

The listener then says, "Why has that great brahman created these `many' trees in the form of human bodies and why should these outermost leaves receive the water? Therefore why should God create this `speech' even (if we are that God then, why should we make this `speech' which is merely His praise; should we not simply be Him)? This should be discoursed to me" (the listener feels that if, in truth, there is only that nirgun brahman then, why has God created the `many' people who make these `many' forms of worship; and surely we should just be brahman and then there is no need of this sagun `speech' either).

प्रजन्याचें उदक पडतें । तें तों मुळाकडे येतें । हात चि पावेना तेथें । काये करिती ॥ ९ ॥

याचें उत्तर असें कीं, मोठ्या झाडाच्या शेंड्यावर पावसाचें पाणी पडतें. तेथून तें मूळाकडे जातें. जेथें आपलें हात पोचत नाहींत तेथें आपण काय करणार?

The speaker says, the waters fall in the *rainy season and though these waters all flow towards the root (ie. `all'/knowledge) still, if they do not have the capacity to reach nirgun brahman then, what can they do? *(ie. you say "God has created", but God has not created the `many' people; this world has all been created by the clouds of ignorance and then there were the `many' desires and thoughts/rains and due to objectification, the fruits of past actions get experienced. And as long as objectification remains and one is not able to comprehend that nirgun brahman or even this `all' then, the `many' forms of worship should be maintained. These `many' worships do reach the Self indirectly and they will create a longing for deeper understanding. This `all' will be understood when one understands that it is these desires that maintain this false world of objects and stops blaming God. And when this `all' is understood then only can that brahman be directly realized. Thus everything is in your hands and no other)

सकळास मूळ सांपडे । ऐसें पुण्य कैचें घडे । साधुजनाचें पवाडे । विवेकीं मन ॥ १० ॥

मूळ सापडावें इतकें पुण्य सगळ्याकडे नसतें. जो साधु पुरुष असतो त्याचे मन मात्र विवेकानें मुळापर्यंत म्हणजे अंतरात्म्यापर्यंत पोचूं शकते बाकीच्यांचे नाही.

If the root is ensnared in worldly concerns then how can that merit of knowledge ever be accomplished? Therefore your mind has to become a viveki and penetrate the mind of the sadhu.

तथापी वृक्षांचेनि पडिपाडें । जीवन घालितां कोठें पडे । ये गोष्टचें सांकडें । कांहीं च नाहीं ॥ ११ ॥

वृक्षाच्या दृष्टांतावरुन असें ध्यानांत येईल कीं, पाणी शेंड्याला घातलें काय किंवा मुळाशीं घातलें काय., अखेर तें झाडाच्या मुळाला पोचतें. म्हणून येथें कांहींच अडचण नाहीं. उपास्यदेवतेची उपासना करणें हें झाडाच्या शेंड्याला पाणी घलण्यासारखें आहे, तर अंतरात्म्याची उपासना करणें हें मुळाला पाणी घालण्यासारखें आहे. पण अंतरात्म्याची उपासना करण्यास लागणारें सूक्ष्म मन पुण्याईनेंच लाभतें. सर्वांना तो अधिकार नाहीं.

For as long as there is the competing of these trees ("I am so and so") then, how will these waters even reach this root? (If we hold on to our concepts how can we become less objective?) Then you confine thoughtlessness within the body and even this `I am' cannot be understood. (siddharameshwar maharaj- this human body is a walking, talking, imagining tree)

मागील आशंकचें निर्शन । होतां जालें समाधान । आतां गुणास निर्गुण । कैसें म्हणती ॥ १२ ॥

पहिल्या शंकेचे निरसन झालें. त्यामुळें श्रोत्यांचे समाधान झालें. आतां सगुणालाच निर्गुण कां व कसें म्हणतात तें सांगांवें.

And though you may say that previously there had been the dissolution of all doubt and that brought thoughtless samadhan, still you should know that this was the pure sattwa guna and you cannot call this that nirgun?

चंचळपणें विकारलें । सगुण ऐसें बोलिलें । येर तें निर्गुण उरलें । गुणातीत ॥ १३ ॥

जें जें कांहीं चंचळपणें, अशाश्वतपणें विकार पावतें किंवा बदलतें, त्यास सगुण असें म्हणतात. सर्व सगुण सोडून जें गुणातीत शिल्लक राहतें, त्यास निर्गुण असें म्हणतात.

sagun is a movement and this modification is the `speech'. But that nirgun is still and remains beyond the gunas.

वक्ता म्हणे हा विचार । शोधून पाहावें सारासार । अंतरीं राहातां निर्धार । नांव नाहीं ॥ १४ ॥

वक्ता सांगतो कीं, सगुण निर्गुणाचा हा भेद बरोबर ध्यानांत येण्यास सारासार शोधून पाहावें. आपल्या अंतर्यामीं सूक्ष्म बुद्धि करुन जर आपण पाहिलें तर सगुण निश्चितपणें खरें नाहीं असें अनुभवास येईल.

The speaker says this vivek should be examined by discerning essence from non-essence, so that this distinction between sagun and nirgun is properly grasped. If one looks within with a subtle intellect, one will directly experience that sagun is certainly not the ultimate Truth.

विविकेंचि तो मुख्य राजा । आणि सेवकाचें नांव राजा । याचा विचार समजा । वेवाद खोटा ॥ १५ ॥

राजे दोन प्रकारचे. एक खरा राजा सिंहासनावर बसणारा तर दुसरा " राजा " नांव असणारा नोकर तो खोटा राजा. हा भेद विवेकयुक्त विचारानें समजून घ्यावा. उगीच वाद घालीत बसूं नये. नोकराला राजा म्हणून हाक मारल्यानें तो जसा खरा राजा बनत नाहीं. त्याचप्रमाणें सगुण उपासनेला निर्गुण म्हटल्यानें ती निर्गुण होत नाहीं.

Due to vivek there is that great King and this `name'/`I am' is the servant of that King. When you understand the thoughtlessness (ie. King) of this `speech' (servant) then all this discussion will come to an end.

कल्पांतप्रळईं जे उरलें । तें निर्गुण ऐसें बोलिलें । येर तें अवघेंचि जालें । मायेमधें ॥ १६ ॥

कल्पांतसमयीं सर्व विश्वाचा प्रलय झाला तरी जें शिल्लक उरतें त्यास निर्गुण असें म्हणतात. बाकीचे सगळें मायेच्या क्षेत्रांत झालेले असतें.

If there is the dissolution of imagination then, mula maya remains and that nirgun Reality has become like this `speech'. Then that Reality is still in maya and afterwards It will again become the `many' things.

सेना शाहार बाजार । नाना यात्रा लाहानथोर । शब्द उठती अपार । कैसे निवडावे ॥ १७ ॥

सैन्यामध्यें, शहरामध्यें, बाजारामध्यें मोठ्या यात्रेमध्यें पुष्कळ आवाज ऐकू येतात. त्यामध्यें निवडून काढणें कठिण असतें.

If the King's army becomes disorderly and scattered then that great brahman in the small jiva makes `many' fruitless journeys. Then how can this `I am' rise up and how can that limitless paramatma be chosen?

काळामधें प्रज्यन्यकाळ । मध्यरात्रीं होतां निवळ । नाना जीव बोलती सकळ । कैसे निवडावे ॥ १८ ॥

पावसाळ्यांत खूप पाऊस पडून गेला आहे. मग मध्यरात्रीं पाऊस थांबल्यावर अनेक प्राणी आवाज करतात.त्यामध्यें निवडानिवड करणें कठीण असतें.

When within this `time' of knowledge there is this downpour of the rains of desire and thought, then that pure knowledge gets lost in the night of ignorance. And when there are these `many' jivas then, how can even this `speech' of the `all' be chosen?

नाना देश भाषा मतें । भूमंडळीं असंख्यातें । बहु ऋषी बहु मतें । कैसीं निवडावी ॥ १९ ॥

पृथ्वीवर अनेक देश आहेत. अनेक भाषा, अनेक मतें आहेत, अनेक ऋषि आहेत, व त्यांची नाना मतें आहेत. यासगळ्यामध्यें निवडानिवड करणें कठीण असतें.

When there are the `many' conditions of the mind, the `many' promises and wishes and the `many' opinions then, that immeasurable atma is lost within the world. When there are the `many' rishis and their `many' doctrines then, how can that immeasurable paramatma be selected?

वृष्टि होतां च अंकुर । सृष्टीवरी निघती अपार । नाना तरु लाहानथोर । कैसे निवडावे ॥ २० ॥

पाऊस पडल्यावर जमिनींतोोन ानेक अंकुर वर येतात त्याचप्रमाणें लहानमोटह्या झाडांचे अनेक प्रकार आहेत. त्यामध्यें निवडानिवड करणें कठीण असतें.

When the rains fall (ie. desires created by past actions) then, sprouts appear and that limitless paramatma bursts out all over this gross world. When there are these `many' competing trees then, how can that great within the small be selected?

खेचरें भूचरें जळचरें । नाना प्रकारीची शरीरें । नाना रंग चित्रविचित्रें । कैसी निवडावीं ॥ २१ ॥

पक्षी, जनावरें आणि मासें यांच्या शरीराच्या तर्‍हा नाना प्रकारच्या असतात. तसेच त्यांचे रंगदेखील नाना प्रकारचे असतात. त्यामधुन निवडानिवड करणें अति कठीण काम असतें.

Then there are animals, birds and water creatures (ie. all imagination/objectifi- cation). These `many' forms are due to this `all' body (ie. one moving form) but when there are these `many' appearances then, how can the wondrous `all' be selected?

कैसें दृश्य आकारलें । नानापरीं विकारलें । उदंडचि पैसावलें । कैसें निवडावें ॥ २२ ॥

हें दृश्य विश्र्व कसें नाना प्रकारांनी भरलेलें आहे. त्यांत नाना प्रकारचे बदल सारखें होत असतात. आणि तें जिकडेेतिकडे अफाट पसरलेले आहे. अशा या विलक्षण गुंतागुंतीच्या विश्वामध्यें निवडानिवड करणें कठीण असतें.

Why has this visible `all' been formed and why has it modified into ways of the `many'? This should be understood, for if that vast paramatma is allowed to expand in these ways, then how can That be determined?

पोकळीमधें गंधर्वनगरें । नाना रंग लाहानथोरें । बहु वेक्ति बहु प्रकारें । कैसीं निवडावीं ॥ २३ ॥

आकाशाच्या पोकळींत नाना गंधर्वनगरें दिसतात. नाना प्रकारचे लहान मोठे रंग आढळतात, नाना प्रकारच्या आकृति नजरेस पडतात. त्यामध्यें निवडानिवड करणें कठीण असतें.

In this empty space, the cities of gandarva have appeared (mythological, imaginary world. maharaj- every mind is a world) and then there are the `many' appearances of that great within the small. Then how can that brahman be selected when there are the manifest `many' and Its `many' forms (jivas)?

दिवसरजनीचे प्रकार । चांदिणें आणी अंधकार । विचार आणी अविचार । कैसा निवडावा ॥ २४ ॥

दिवस आणि रात्र, चांदणें आणि अंधार, विचार आणि अविचार यांत निवडानिवड कशी करायची.

Then this time of the `all' gets divided up into the forms of day and night and then, when there is only moonlight (ie. thoughts of the mind) and the darkness of ignorance, how can thoughtlessness be selected from no thinking and wrong thinking? (When this ever present moment gets divided by the mind into many concepts of day and night and month and year etc. then, how can that which is beyond this `time' even, ever be understood?)

विसर आणी आठवण । नेमस्त आणी बाष्कळपण । प्रचित आणी अनुमान । येणें रीतीं ॥ २५ ॥

स्मरण आणि विस्मरण, शिस्त आणि गैरशिस्त, प्रत्यक्ष अनुभव आणि केवळ अनुमान यांच्यामध्यें देखील निवडानिवड करणें कठीण असतें.

There is forgetting and remembering; there is restraint and wanton frivolity; there is this `experience' and guesswork; all because of that thoughtless nirgun.

न्याय आणी अन्याय । होय आणी न होये । विवेकेंविण काये । उमजों जाणे ॥ २६ ॥

तसेंच न्याय आणि अन्याय, होणारें आणि न होणारें, यांच्यामध्यें विवेकावाचून निवडानिवड होत नाहीं.

Then there is justice mixed with injustice and then there is *being mixed with not being. Without knowing vivek what can one understand of that thoughtless nirgun? *(maharaj- you are there; but then the mind says, "Am I there or am I not?")

कार्यकर्ता आणी निकामी । शूर आणी कुकर्मी । धर्मी आणी अधर्मी । कळला पाहिजे ॥ २७ ॥

कार्य करणारा व कार्य करुं न शकणारा, शूर आणि वाईट कर्में करणारा धार्मिक वृत्तीचा आणि अधार्मिक वृत्तीचा कोण आहे हा भेद कळणें अवश्य आहे.

There is the `doer'/purush of this `all' and there is the lazy and useless. There is the generous and bold and there is the one who is a non-thinking wrong-doer. There is the one who follows his dharma (to know the Self is the dharma of dharma) and another who goes against his dharma. All this should be understood.

धनाढ्य आणि दिवाळखोर । साव आणि तश्कर । खरें खोटें हा विचार । कळला पाहिजे ॥ २८ ॥

धनसंपन्न कोण आणि दिवाळखोर कोण, साव कोण आणि थोर कोण, खरें काय आणि खोटें काय, याचा विचार बरोबर झाला पाहिजे.

If there is the rich and the insolvent; the honest and the thief; the true and the false; then thoughtlessness should be understood (then there is One only).

वरिष्ठ आणी कनिष्ठ । भ्रष्ट आणी अंतरनिष्ठ । सारासार विचार पष्ट । कळला पाहिजे ॥ २९ ॥

वरिष्ठ म्हणजे श्रेष्ठ कोण, आणि कनिष्ठ कोण भ्रष्ट कोण आणि अंतरनिष्ठ कोण हा सारासार विचार अगदी स्पष्टपणें कळला पाहिजे.

If there is the senior and the junior; the bewildered and inner steadfastness; then that thoughtless essence should be realized. .