प्रकृतिपुरुष — समास 2: शिवशक्तिनिरुपण

ब्रह्म निर्मळ निश्र्चळ । जैसें गगन अंतराळ । निराकार केवळ । निर्विकारी ॥ १ ॥

ज्याप्रमाणें अवकाशरुपी आकाश निर्मळ व निश्र्चळ आहे. तसेंच ब्रह्मदेखील आहे. निराकार असून ते अगदी निर्विकार आहे.

brahman is pure and still and He is said to be like the intervening space of the sky (ie. there is the sky only because a cloud has appeared upon it). In this unmodified brahman there is that formless, pure knowledge.

अंतचि नाहीं तें अनंत । शाश्र्वत आणी सदोदित । असंत नव्हे तें संत । सर्वकाळ ॥ २ ॥

शाश्वत आणी सदैव विलसणारें ब्रह्म अंत नसल्यानें अनंत आहे. कधीहीं नाहीं असें होत नसल्यानें तें सर्वकाळ असतेंच असतें.

That parabrahman is not the end or the endless. He is eternal and ever-arisen. That parabrahman is not non-existent or existent and He is not this time of the `all' (as long as there is this `all' ie. cloud, then brahman is said to endless, just like the sky).

परब्रह्म तें अविनाश । जैसें आकाश अवकाश । न तुटे न फुटे सावकाश । जैसें तैसें ॥ ३ ॥

अवकाशमय आकाश जसें अविनाशीं असतें तसेंच ब्रह्म अविनाशी आहे. तें तुटत नाहीं किंवा फुटत नाहीं. तें जसेंच्या तसें अगदी शांत असते.

That parabrahman is indestructible and He is said to be empty just like the space. But That cannot be cut or broken. It is, as It is. (the space goes off but parabrahman never goes off; maharaj- parabrahman has nothing to do with all this)

तेथें ज्ञान ना अज्ञान । तेथें स्मरण ना विस्मरण । तेथें अखंड निर्गुण । निरावलंबी ॥ ४ ॥

ब्रह्माच्या ठिकाणीं जसें अज्ञान नाहीं तसें ज्ञान पण नाहीं. जसें विस्मरण नाहीं तसेंच स्मरण पण नाहीं. तें अखंड, निर्गुण आणि संपूर्ण निरावलंबी आहे.

`There' (ie. brahman) is neither knowledge nor ignorance. `There' is neither memory nor forgetfulness. `There' that unbroken brahman is nirgun, requiring no support.

तेथें चंद्र सूर्य ना पावक । नव्हे काळोखें ना प्रकाशक । उपाधीवेगळें येक । निरोपाधी ब्रह्म ॥ ५ ॥

तेथें विश्वाचा मागमूस नसल्यानें चंद्र, सूर्य व अग्नि यांचें अस्तित्व नाहीं. अंधार व उजेड करणारें कांहीं नाहीं. कोणतीहि उपाधी नसलेलें असें अगदी निरुपाधी ब्रह्म असते.

`There' has no moon or sun and no fire. There has no darkness nor is it light. That One is separate from the limiting concept* and is the brahman without the limiting concept.2 *(see V. 26, the limiting concept is mula maya)

निश्र्चळीं स्मरण चेतलें । त्यास चैतन्य ऐसें कल्पिलें । गुणासमानत्वें जालें । गुणसाम्य ऐसें ॥ ६ ॥

अशा या निश्र्चळ ब्रह्मामध्यें स्वतःचे स्मरण स्फूरलें. तें चित्स्वरुप आहे अशी कल्पना केली. त्या मूळ संकल्पांत गुणांचा समतोलपणा असल्यानें गुणसाम्य असतें.

In that stillness there arose a memory and in this way, that brahman was imagined as *chaitanya. This is the appearance of the gunas in equilibrium and such is called the balanced gunas. *(One moving form, full of infinite potential. From this form, each mind creates its own individual world)

गगनीं आली अभ्रछाया । तैसी जाणिजे मूळमाया । उद्भव आणी विलया । वेळ नाहीं ॥ ७ ॥

आकाशांत ज्याप्रमाणें अभ्र येते, व आकाश झाकतें; त्याप्रमाणें ब्रह्मामध्यें स्मरणरुप मूळमाया उत्पन्न झाली.ती निर्माण होण्यास व लयास जाण्यास वेळ लागत नाहीं.

Just as in the sky there appeared a cloud; so too, in brahman, mula maya has appeared. Then there is only the creation and destruction of this time of the `all' and these `many' periods do not appear (ie. there is only the coming and going of this `all'/chaitanya. This understanding of knowledge awakes and sleeps and cannot be called eternal. Still `here' individuality has not arisen and this `time' does not get divided up into day, night, hour etc.).

निर्गुणीं गुणविकारु । तोचि शड्गुणैश्र्वरु । अर्धनारी नटेश्र्वरु । तयास म्हणिजे ॥ ८ ॥

निर्गुणामध्यें जो संकल्परुप गुणविकार निर्माण होतो त्यास षड्गुणैश्र्वर किंवा अर्धनारी नटेश्र्वर म्हणतात.

When in that nirgun there is this modification of the pure sattwa guna then, that brahman is the Lord with six glories. Then that Reality is called the half male-half female Lord (ie. nirgun/sagun).

आदिशक्ति शिवशक्ति । मुळीं आहे सर्वशक्ति । तेथून पुढें नाना वेक्ती । निर्माण जाल्या ॥ ९ ॥

आदिशक्ति, शिवशक्ति इत्यादि सर्वशक्ति मूळमायेंतच असतात. त्यांच्यातूनच पुढें अनेक व्यक्त दृश्य पदार्थ निर्माण होतात.

This is the original power (ie. shakti) or shiva/shakti. This power of the `all' is at the root of creation. From `there' it has come and then `many' forms are created afterwards.

तेथून पुढें शुद्धसत्व । रजतमाचें गूढत्व । तयासि म्हणिजे महत्तत्त्व । गुणक्षोभिणी ॥ १० ॥

मूळमायेंतूनच नंतर शुद्धसत्त्व निर्माण होते. त्याच्यामध्यें रजोगुण व तमोगुण गुप्तपणें वास करतात. त्यास महत्तत्व किंवा गुणक्षोभिणी म्हणतात.

From `there' has come that pure sattwa and `here' the raja and tama gunas are concealed. `Here' that Reality should be called maha-tattwa (ie. great element) and afterwards that should be called guna-kshobhini (ie. sudden agitation of the gunas).

मुळीं असेचिना वेक्ती । तेथें कैंची शिवशक्ती । ऐसें म्हणाल तरी चित्तीं । सावधान असावें ॥ ११ ॥

मूळमायेमध्यें व्यक्ति नसते. तेथें आकार नसतो, मग शिवशक्ति कशी असणार.? असा प्रश्र्ण विचाराल तर नीट लक्ष देऊन ऐका.

"If there is no manifestation at the root, how then can that brahman `there' be shiva/shakti?" If this is asked then, you should keep your chitta alert (ie. at the root, shiva/shakti is the subtle original manifestation of that brahman `there' and only an alert chitta can understand this).

ब्रह्मांडावरुन पिंड । अथवा पिंडावरुन ब्रह्मांड । अधोर्ध पाहातां निवाड । कळों येतो ॥ १२ ॥

ब्रह्मांडाचा शोध घेऊन पिंड ओळखावा. किंवा पिंदाचा शोध घेऊन ब्रह्मांड ओळखावें. स्थूलाकडून सूक्ष्माकडे किंवा सूक्ष्माकडून स्थूळाकडे विचार करीत गेल्यास याचा उलगडा होतो.

"Has the pinda come from the brahmanda or has the brahmanda come from the pinda?" If you look outwards then, there is the pinda and the brahmanda but if you look inwards then the pinda and brahmanda do not appear at all (by vivek this gross body within this gross world dissolve in oneness).

बीज फोडून आणिलें मना । तेथें फळ तों दिसेना । वाढत वाढत पुढें नाना । फळें येती ॥ १३ ॥

फळांमध्यें बी असतें. तें बी फोड ून पाहिलें तर तर त्यामध्यें फळ दिसत नाहीं. परंतु तेंच बी पेरलें व उगवलें म्हणजें वाढत जातें व त्यास अनेक फळें येतात.

When the mind brings this seed of the `all' and investigates further, then `there' the fruit (ie. pinda) is not seen. But when this seed expands outwards then ahead, the `many' fruits appear.

फळ फोडितां बीज दिसे । बीज फोडितां फळ नसे । तैसा विचार असे । पिंडब्रह्मांडीं ॥ १४ ॥

फळ फोडून पाहिलें तर त्यांत बी दिसतें पण बी फोडून पाहिलें तर त्यांत फळ दिसत नाहीं. हाच विचार पिंडब्रह्मांडाच्या विवरणाला लागूं पडतो.

If this fruit is broken open, then the seed is seen. But if the seed is broken open then, the fruit is not. In the same way, when this `all' within this pinda and brahmanda is broken into then, only thoughtlessness remains. (Having searched through this gross world of the pinda and brahmanda, its seed is discovered. And if one makes further vivek then, this `all'/knowledge also will not remain and that thoughtless Self is as It always is)

नर नारी दोनी भेद । पिंडीं दिसती प्रसिद्ध । मुळीं नस्तां विशद । होतील कैसीं ॥ १५ ॥

पिंडामध्यें नरनारी असा भेद दिसतो हें प्रसिद्ध आहे. मुळांतच हा भेद असला पाहिजे नाहींतर हा पुढें प्रगट झाला नसता. या कारणानें मूळमायेला शिवशक्ति किंवा अर्धनारीनटेश्र्वर म्हणतात.

The distinction of man and woman is within the prakruti/purush but it is only in the pinda/individual bodies that a man and woman are clearly seen. But if such division had not been present at the root, then how would they have appeared (see v.11)?

नाना बीजरुप कल्पना । तींत काये येक असेना । सूक्ष्म म्हणोनि भासेना । येकायेकीं ॥ १६ ॥

मूळमायेमध्यें अनेक कल्पना बीजरुपानें असतात. पुढें व्यक्त दशेंत दिसणारे सर्वकांहीं तिच्यांत असतें. पण तें अत्यंत सूक्ष्म असल्यानें सहजगत्या अनुभवास येत नाहीं.

The `many' forms are this seed (prakruti/purush) imagining. But within this seed how can that One not be? However it is subtle and so that One (ie. still) within this other (ie. moving) does not appear.

स्थूळाचें मूळ ते वासना । ते वासना आधीं दिसेना । स्थूळावेगळें अनुमानेना । सकळ कांहीं ॥ १७ ॥

जें दृश्य स्थूल दिसतें त्याचे मूळ वासनेमधें असतें. वासना सूक्ष्म असल्यानें ती आधीं दिसत नाहीं. म्हणून स्थूलाहून वेगळें कांहीं सूक्ष्म आहे अशी कल्पना होत नाहीं.

There is that Reality and there is this vasana/desire to be, and this is the root (ie. seed) of the gross. But neither that Reality nor this vasana at the source, can be seen through the senses. This `all thing' (containing this vasana) is quite different to the gross and it is beyond conjecture.

कल्पनेची सृष्टी केली । ऐसीं वेदशास्त्रें बोलिलीं । दिसेना म्हणोन मिथ्या केली । न पाहिजेत कीं ॥ १८ ॥

केवळ कल्पनेंतूनच सृष्टि निर्माण झाली असें वेद व शास्त्रें सांगतात. ती कल्पना स्थूलपणें दिसत नाहीं म्हणून ती खोटी मानणें बरोबर नाहीं.

This gross world has been created by imagination and by the study of the vedas and shasthras, the gross becomes this `speech' (ie. neti, neti). "If it is not seen by the naked eye then, it has to be false". Such should not be one's understanding (in truth, it is because it is seen, it is false).

पडदा येकायेका जन्माचा । तेथें विचार कळे कैंचा । परंतु गूढत्व हा नेमाचा । ठाव आहे ॥ १९ ॥

जीव आणि ब्रह्मांड यांच्यामधें अनेक पडदे आहेत. जीवाचा एकेक जन्म म्हणजे एकएक पडदा असतो. अनेक जन्मांचे पडदे असल्यानें जीवाला सूक्ष्माचा विचार आकलन होत नाहीं. परंतु विश्वामधील रहस्य सूक्ष्मच आहे. गूढाच आहे. रहस्य सूक्ष्म व गूढ असणें हा विश्वाचा नियमच आहे.

When that One has the veil of birth covering it then, how can that thoughtless `there' be understood? But that place is always hidden, for this is the only *law of thoughtlessness (ie. you can never, ever know That; if you say you know That then, you are knowing, something different). *(`I cannot be anything that is seen or perceived by the mind')

नाना पुरुषांचे जीव । नाना स्त्रियांचे जीव । येकचि परी देहस्वभाव । वेगळाले ॥ २० ॥

जगांत इतकें पुरुष व इतक्या स्त्रीया आहेत . प्रत्येकाचा देहस्वभाव निराळा असतो. परंतु सर्वांचा जीव मात्र एकच असतो.

Then there are the `many' jiva of that purush and there are the `many' jiva of this prakruti. They are the same only but this natural body of this `all' (ie. prakruti) has been passed over and a man and woman have appeared.

नवरीस नवरी नलगे । ऐसा भेद दिसों लागे । पिंडावरुन उमगे । ब्रह्मांडबीज ॥ २१ ॥

नवरीला नवरी नको असते, नवरा हवा असतो. असा भेद आढळतो. पिंडामध्ये दिसणार्‍या या भेदावरुन ब्रहमांडाचे बीज कसें असेल याची कल्पना येते.

The bride knows another bride is not required. These differences of man and woman become apparent when there is sensory perception. Still by means of this gross pinda, this seed of the brahmanda can be understood (in this gross body where `many' dif- ferent bodies are seen, there is the `all' body of prakruti/purush, and this is the seed of the whole gross creation/brahmanda. This imagined seed within this little body is the source of duality and from this there comes the idea of man and woman).

नवरीचें मन नवर्‍यावरी । नवर्‍याचें मन नवरीवरी । ऐसी वासनेची परी । मुळींहून पाहावी ॥ २२ ॥

नवरीचे मन नवर्‍यावर असते. तर नवर्‍याचे मन नवरीवर असते. वासनेचा हा प्रकार अगदी मुळापर्यंत शोधून बघावा.

The mind of the bride is on the bridegroom and the mind of the bridegroom is on the bride. Such is the way of this vasana that wants to be and that should be understood at the root (duality begins due to this wanting to be and then at the root, a Knower and a known is created).

वासना मुळींची अभेद । देहसमंधें जाला भेद । तुटतां देहाचा समंध । भेद गेला ॥ २३ ॥

वास्तविक मूळ वासनेमध्यें स्त्री पुरुष भेद नाहीं.केवळ देहासंबंधानें आपल्याला भेद दिसतो. देहाचा संबंध सुटला कीं भेद नाहींसा होतो.

This vasana of the root is undivided (ie. purush/prakruti; I am seeing myself) and the differences only appear due to the gross body connection. Therefore when this body connection is cut then, these differences disappear.

नरनारीचें बीजकारण । शिवशक्तीमधें जाण । देह धरितां प्रमाण । कळों आलें ॥ २४ ॥

स्त्री पुरुष या भेदाचे मूळ कारण शिवशक्तीमधें आहे. देह आकाराला आला कीं त्यावरुन हें कळतें.

The causal-seed of man and woman is this knowing within shiva-shakti. And if you hold this body of knowledge then, that Truth can be understood (ie. if you resolutely refuse body consciousness and just effortlessly know, then how can the thought of a woman or man arise?).

नाना प्रीतीच्या वासना । येकाचें येकास कळेना । तिक्षण दृष्टीनें अनुमाना । कांहीसें येतें ॥ २५ ॥

प्रेमाच्या वासनेचे अनेक प्रकार आहेत. एक प्रकार दुसर्‍यासारखा नसतो. सूक्ष्म दृष्टीनें पाहिलें तर हें थोडें ध्यानांत येते.

When this vasana has `many' loves then, the jiva cannot understand this sagun. It is only by sharp `vision', that conjecture becomes this `thing'.

बाळकास वाढवी जननी । हें तों नव्हे पुरुशाचेनी । उपाधी वाढे जयेचेनी । ते हे वनिता ॥ २६ ॥

आई मुलाला वाढवते, हे पुरुषाच्यानें होणार नाहीं. स्त्रीच्या योगानें उपाधी वाढत असते.

But if this mother (ie. prakruti) nurtures her child, then that purush cannot become thoughtless (her child is the mind; when this expands due to the attractions of this world then, thoughtlessness cannot be accomplished). For then this limiting concept of mula maya expands and becomes objective and that thoughtless Reality becomes a woman ("I am a woman, mother" etc.).

वीट नाहीं कंटाळा नाहीं । आलस्य नाहीं त्रास नाहीं । इतुकी माया कोठेंचि नाहीं । मातेवेगळी ॥ २७ ॥

खरोखर आईला वीट नाहीं, आळस नाहीं आणि त्रासही वाटत नाहीं. आईखेरीज इतकी माया कोठेंच आढळत नाहीं.

There is no disgust, nor is there weariness or sluggishness; there is no laziness or vexation or annoyance; these things cannot be found with maya (ie. prakruti), the original mother, for she is not like a mother with her child (ie. all these things are felt by the parent).

नाना उपाधी वाढऊं जाणे । नाना मायेनें गोऊं जाणे । नाना प्रीति लाऊं जाणे । नाना प्रपंचाची ॥ २८ ॥

मानवी जीवनांत स्त्री अनेक उपाधि वाढवते. प्रेमानें गुंतवून ठेवते. आणि अनेक प्रकारेप्रपंचाचें प्रेम लावतें.

For this mother with a child knows the expansion of this limiting concept of maya into the limiting concept of the `many' bodies. She knows the `many' entanglements made by maya and she knows the `many' loves of prapanch.

पुरुषास स्त्रीचा विश्र्वास । स्त्रीस पुरुशाचा संतोष । परस्परें वासनेस । बांधोन टाकिलें ॥ २९ ॥

पुरुषाला स्त्रीचा विश्र्वास असतो. स्त्रीला पुरुषाचा संतोष असतो. अशा रीतेेनें वासना एकमेकांस एके ठिकाणीं बांधून ठेवते.

But to that purush there is the faithfulness of His prakruti and to His prakruti there is the contentment (ie. ananda) with her purush. Thus each are mutually tied to this vasana, to be.

ईश्र्वरें मोठें सूत्र केलें । मनुष्यमात्र गुंतोन राहिलें । लोभाचे गुंडाळें केलें । उगवेना ऐसें ॥ ३० ॥

ईश्र्वरानें ही एक मोठी युक्ती केली आहे. तिनें सारी माणसें परस्परांत गुंतून राहीली आहेत. त्यानें लोभाचे असें गुंडाळें करुन ठेवलें आहे कीं तें उकलत नाहीं.

God has created this mysterious and intricate mechanism by which the whole of mankind is kept entangled and this knot of affection and longing cannot be disentan- gled.

ऐसी परस्परें आवडी । स्त्रीपुरुषांची माहां गोडी । हे मुळींहून चालिली रोकडी । विवेकें पाहावी ॥ ३१ ॥

स्त्रीपुरुषांमधें परस्परांत अशी आवड असते. त्यांना एकमेकांची मोठीच गोडी वातते. हें परस्परांचे आकर्षण अगदी मुळापासून चालत आलेले आहे. असें स्पष्टपणें दिसतें. सूक्ष्म विवेकानें तें पाहावें.

Their mutual liking for each other is due to this `great liking' of prakruti and purush. At this root, that still and thoughtless Self moves as this ever-present `expe- rience' (prakruti/purush; this movement brings the maya of knowing) and this should be understood by vivek.

मुळीं सूक्ष्म निर्माण जालें । पुढें पष्ट दिसोन आलें । उत्पत्तीचे कार्य चाले । उभयतांकरितां ॥ ३२ ॥

अगदी मुळांत स्त्रीपुरुष भेद अत्यंत सूक्ष्मपणें निर्माण होतो. नंतर तो स्पष्टपणें दिसूं लागतो. स्त्रीपुरुषांच्या जोडीनें उत्पत्तीचे कार्य चालते.

At the root that brahman appears as Its creation and then ahead, this becomes visible to the eyes. Then there is the act of procreation, all because of shiva/shakti.

मुळीं शिवशक्ति खरें । पुढें जालीं वधुवरें । चौर्‍यासि लक्ष विस्तारें । विस्तारली जे ॥ ३३ ॥

आरंभी मुळांत शिवशक्ति ही खरी, तीच पुढें नवराबायको झाली. त्यांच्यापासून चौर्‍यांशी लक्ष योनींचा विस्तार झाला.

At the root this shiva/shakti was taken as true and then afterwards there appeared a bride and his bridegroom. The expansion of the eighty-four principles of the jiva is this mula maya expanded (ie. objectified).

येथें शिवशक्तीचें रुप केले । श्रोतीं मनास पाहिजे आणिलें । विवरलियांविण बोलिलें । तें वेर्थ जाणावें ॥ ३४ ॥

या समासांत शिवशक्तीचें स्वरुप वर्णन केले.श्रोत्यांनी तें समजून घ्यावें. नीट विवरण केल्यांवाचून बोलूं नये.; नाहींतर तें बोलणें व्यर्थ असते.

`Here' this form of shiva/shakti was created and therefore in the listener this form should be brought to the mind (ie. forget everything and this form is there). But without proper investigation (ie. thoughtless vivek), that Reality is this `speech' and this should be known as an empty vanity (`I am He'). (So, even in this purush/prakruti, or shiva/shakti or brahman/maya etc. there is a duality. Perhaps this is why the opening line of the next chapter is such) .