प्रकृतिपुरुष — समास 5: अजपानिरुपण

येकवीस सहश्र सासें जपा । नेमून गेली ते अजपा । विचार पाहातां सोपा । सकळ कांहीं ॥ १ ॥

दिवसाच्या चोवीस तासांमध्यें माणसाचे एकवीस हजार सहाशें श्वास प्रश्वास होतात. हा नैसर्गिकजप आहे. यास अजपाजप म्हणतात. विचार करुन पाहिलें तर यांत कठिण कांहीं नाहीं.

This repetition called japa takes place 21600 times (ie. the average number of breaths in a day). And when this practice of watching the breath is gone then, that is ajapa. When you have understood this spontaneous `all thing' (ie. japa) then, there can be thoughtlessness (ie. ajapa). (When you understand that it is your `many' thoughts that create your world then, you can leave them and rest in knowledge. Then there is the natural rising and falling of the breath, along with the other natural functions of the body within your knowledge)

मुखीं नासिकीं असिजे प्राणें । तयास अखंड येणें जाणें । याचा विचार पाहाणें । सूक्ष्मदृष्टीं ॥ २ ॥

तोंड व नाक यांत प्राणाचें राहाणें असतें. प्राण सारखा येतो व जातो. याविषयीं सूक्ष्म विचार करावा.

When you leave off all your thoughts and observe the prana moving through the nose and the mouth, this is japa. But then, that unbroken brahman comes and goes (ie. knowledge comes when you awake and goes away when you sleep. Knowledge is an attention but that nirgun brahman is attentionless). But if you understand the thoughtlessness (ie. ajapa) that comes from this `speech' then, that is subtle vision (ie. you care for this knowledge; but brahman doesn't care for knowledge even). (Note: When you are asleep ie. when ignorance pervades, still breathing goes on and therefore knowledge must be there, but in a subtle form).

मुळीं पाहातां येक स्वर । त्याचा तार मंद्र घोर । त्या घोराहून सूक्ष्म विचार । अजपाचा ॥ ३ ॥

मुळामध्यें स्वर एकच आहे. तार म्हणजे उच्च स्वर, मंद्र म्हणजे मध्य स्वर, आणि घोर म्हणजे खालचा स्वर. घोर किंवा खालच्या स्वराहून अजपा अधिक सूक्ष्म आहे.

If you have the understanding of this root of creation then, that One is this space (ie. the base upon which everything appears). Then one's attention is fixed upon this melodious sound `I am' (ie. japa). And from this sound `I am', there comes the subtle thoughtlessness of ajapa.

सरिगमपदनिस । सरिं मात्रुका सायास । प्रथम स्वरें मात्रुकांस । म्हणोन पाहावें ॥ ४ ॥

गायन शास्त्रामध्यें सा रे ग म प ध नि सा हे सात स्वर आहेत.प्रथम सप्तकांतील सा पासून आरंभ करावा आणि दुसर्‍या सप्तकांतील रे पर्यंत स्वरमातृका प्रयत्नानें म्हणून पाहाव्या.

This creative mother (ie. prakruti; natural effortless knowing) is like the notes sa, re, ga, ma, pa, dha and nee when there is the sudden out flowing of effort ("Oh! I have to say this" etc.; then thoughts get formed and words get articulated). Therefore first you should understand this effortless knowing that is with space (when you feel nothing is there then, you as knowledge must be there and at that time, this body and the whole world appear within your knowledge. When there is an awareness of the breath naturally moving in and out and all the other natural functions of the body like eating, walking etc. And when instead of the senses bringing one experience after another there is the `experience' of everything all at the same time, then you are knowledge).

परंवाचेहून अर्तें । आणि पश्यंतीखालतें । स्वराचेजन्मस्थान तें । तेथून उठे ॥ ५ ॥

अशा रीतीनें चढतें उतरतें स्वर म्हणून पहावें. तसें म्हटल्यास परावाचेच्या अलीकडे म्हणजे बेंबीच्यावर आणि पश्यन्तीच्या खाली म्हणजे हृदयाच्या खालीं स्वरांचे जन्मस्थान आहे. असे आढळून येईल. तेथून स्वर उत्पन्न होतो.

From above this *para speech and below the pashyanti speech there arises these notes/sounds (para speech is the feeling `I am' and from `here' all the subsequent notes/sounds are formed by thinking). This space gets born when that Reality rises up and leaves `there' (`there' has no space and no `I am' and no words; space appears with this `speech'). *(maharaj- they say the para speech is at the navel, but it is everywhere)

येकांतीं उगेंच बैसावें । तेथें हें समजोन पाहावें । अखंड घ्यावें सांडावें । प्रभंजनासी ॥ ६ ॥

एखाद्या अगदी निवांत ठिकाणी बसावें. मन स्वस्थ असावें. आणि तेथें हें सगळें नीट लक्ष देऊन पाहावें. अखंड येणार्‍या व जाणार्‍या वायूवर लक्ष ठेवावें.

That still and silent Self should be established in Its `aloneness'. Therefore that thoughtless `there' should first know this `I am' and then, understand Its own Self. That unbroken brahman should be accepted when this wind of `I am' is let go.

येकांतीं मौन्य धरुन बैसे । सावध पाहातां कैसें भासे । सोहं सोहं ऐसे । शब्द होती ॥ ७ ॥

एकान्तामध्यें मौन धरुन बसावें आणि सावधपणें श्वास प्रश्वासाच्या येजाकडे लक्ष द्यावें. तेव्हां असें प्रत्ययास येईल कीं, श्वासाच्या येण्याकाण्यामध्यें सोहं सोहं असे शब्द होत आहेत.

In that `aloneness' the absence of any speech should be established (ie. `there' beyond the para even). When the alert understand that `aloneness' then, how can there be the appearance of this so-ham, so-ham (`I am, I am'), for such is the arising of this `word'?

उच्चारेंविण जे शब्द । ते जाणावेसहज शब्द । प्रत्यया येती परंतु नाद । कांहींच नाहीं ॥ ८ ॥

आपणहून प्रयत्न न करतां उच्चार न करतां जे हे शब्द ऐकू येतात ते सहज शब्द समजावे. आपल्या जन्मापासून ते आपल्याबरोबर असतात. त्या शब्दांचा उच्चार झालेला समजतो. परंतु त्यांना ध्वनीचें व्यक्त स्वरुप नसतें.

When this `word' is not uttered then, that natural Reality will be known. That is the nirgun understanding and there is no sound of this `thing' even.

ते शब्द सांडून बैसला । तो मौनी म्हणावा भला । योगाभ्यासाचा गल्बला । याकारणें ॥ ९ ॥

सोहं सोहं असे होणारे सहज शब्द जो मागे टाकून बसतो, तो खरा उत्तम मौनी होय. हे साधन्यासाठींच योगाभ्यासाची खटपट असते.

When one continually lets slip this `word' then, the wise call that mouna/not spea- king. All the troubles of yoga practice are to achieve this `speech'/`word' only.

येकांतीं मौन्य धरुन बैसला । तेथें कोण शब्द जाला । सोहं ऐसा भासला । अंतर्यामीं ॥ १० ॥

आपण मौन धरुन एकांतामध्यें बसलो असतां कोणतातरी शब्द उमटल्याचा भास होतो. आपण त्याला सोहं असें म्हणतो. आपल्या मनानें कल्पिलेला तो एक भास असतो.

mouna was established in Its own `aloneness' and then `there' this `word' `I am' appeared. This is the so-ham appearing in your inner space.

धरितां सो सांडितां हं । अखंड चाले सोहं सोहं । याचा विचार पाहातां बहु । विस्तारला ॥ ११ ॥

श्वास घेतांना सो असा सूक्ष्म आवाज होतो. आणि श्वास सोडतांना हं असा सूक्ष्म आवाज होतो. अशा रीतीनें अखंड सोहं सोहं शब्द चालतो. याचा विचार करावयाचा तर त्याचा विस्तार फार मोठा आहे.

When the inhalation is so and the exhalation is ham then, that unbroken brahman is moving as so-ham, so-ham (the gross world is not seen and there is the understanding `I am everywhere'). But when you understand then, this `speech' that had expanded into the `many' thoughts becomes that thoughtless Self (from that thoughtless comes this `speech' and from this comes the `many' concepts. But when this so-ham is being understood ie. japa, then the `many' other thoughts cannot arise and so an objective world cannot exist).

देहधारक तितुका प्राणी । श्र्वेतजउद्भिजादिक खाणी । स्वासोस्वास नस्तां प्राणी । कैसे जिती ॥ १२ ॥

स्वेदज, उद्बिज, जारज आणि अंडज असे चार खाणींमधील जे देहधारक प्राणी आहेत, त्या सर्वांना श्वासोश्वास आहे. त्याविना देहधारक प्राणी जगूंच शकत नाहीत. वनस्पतींना देखील प्राणवायूची गरज असते. त्यांच्यामधें जीवनकला असते. हें संत जाणतात.

When there is a holder of the body and these `many' thoughts in the prana then, that One gets born from the four sources of birth; the egg, the womb etc. And then if it does not breathe in the prana, how can that One live? (Therefore give your attention to that which is essential; this breath. Then this `all' or life can be understood. Why to give your attention to those things that are not at all essential)

ऐसी हे अजपा सकळासा । परंतु कळे जाणत्यासी । सहज सांडून सायासीं । पडोंच नये ॥ १३ ॥

अशा रीतीनें सर्व सजीव प्राण्यांमधें अजपा श्वासोश्वासाबरोबर चालूं असतो. ही विनासायास होणारी अजपा फक्त जाणत्यांनाच आकलन होते. सहज चालणारी ही अजपा सोडून कष्टाच्या साधनामागें जाऊं नये.

This `speech' (japa) is that thoughtless ajapa but this is understood only by the Knower. Therefore that One should not leave that which is natural and make great efforts (V.4).

सहज देव असतचि असे । सायासें देव फुटे नासे । नासिवंत देवास विश्र्वासे । ऐसा कवणु ॥ १४ ॥

देव आपले स्वस्वरुप असल्यानें तो आपल्यापाशीं नेहमी सहज असतोच. सायासानें व कष्टानें निर्माण केलेला देव तुटतो, फुटतो व नाश पावतो. नाशवंत देवावर कोणी विश्र्वास ठेवीत नाहीं.

The natural God is as He only is. By making effort that God gets scattered into the `many' gods and disappears in the prana (forgetting our Self we create `many' concepts and drown in confusion). Therefore why should one have faith in these destructible gods?

जगदांतराचें दर्शन । सहज घडे अखंड ध्यान । आत्मइछेनें जन । सकळ वर्तती ॥ १५ ॥

जगामध्यें अंतर्यामीपणानें राहणार्‍या अंतरात्म्याचें दर्शन सहज घडतें. त्याचे ध्यान अखंड राहणें हेच त्याचे दर्शन होय. त्या अंतरात्म्याच्या इच्छेने सर्व प्राणीमात्र वागतात.

When there is the understanding of this inner space `I am' then, that natural and unbroken is making meditation (ie. the triad of Knower, knowing and known arises). Then the mind has this wish (to know or just be) of that atma and it exists as `I am'.

आत्मयाचे समाधान । घडे तैसेंचि आशन । सांडलें फिटलें समर्पण । तयासीच होये ॥ १६ ॥

अंतरात्म्याचे समाधान होईल असें खाणें प्रत्येक प्राण्याचे घडत असतें. त्याचप्रमाणें जें सांडतें, लवंडते, हरवतें हे देखील अंतरात्म्यालाच समर्पण होते.

And when there is that samadhan (ie. nirgun understanding) of the atma then, even the functions of eating food and going to the toilet are all offered to that Reality.

अग्नपुरुष पोटीं वसती । तयास अवदानें सकळ देती । लोक आज्ञेमधें असती । आत्मयांचे ॥ १७ ॥

प्रत्येक प्राण्याच्या पोटांत अग्निनारायण वास करतो. त्या जठराग्नीला सर्वजण आहुती देतात. अशा रीतीनें सर्व प्राणी त्या अंतरात्म्याच्या आज्ञेंतच वागतात.

This fire and that purush are everywhere and they even reside within the belly (ie. this fire is the knowing of something other than yourself and it is always accompanied by that purush or Knower) and whatever gets offered to this `all', this `all' will give to the atma purush. For this and no more is what that atma asks of this `all' (maharaj- the ignorant offer their actions to brahman but they are not aware of this; the gnyani understands that he offers his actions to brahman).

सहज देवजपध्यानें । सहज चालणें स्तुती स्तवनें । सहज घडे तें भगवान्नें । मान्य कीजे ॥ १८ ॥

आपल्या अंतर्यामी अंतरात्मा अगदी सहज आहे. त्याचा जप, ध्यान सहज चाललेम पाहिजे. आपलें सहज बोलणें चालणें हीच त्याची स्तुति व स्तवन . अशा रीतीनें जें सहज घडेल तेंच भगवंताला मान्य होतें.

When that natural God makes this japa meditation (so-ham) to God then, He is moving around singing His own praises (ie. He is seeing His own reflection). And when that natural swarup has been accomplished by that purush then, That only should be respected (then that which is natural should never again lose Itself doing unnatural practices ie. japa/so-ham, meditation etc. trying to gain Itself).

सहज समजायाकारणें । नाना हटयोग करणें । परंतु येकायेकीं समजणेंद्र । घडत नाहीं ॥ १९ ॥

ही सहजावस्था काय आहे हें समजण्यासाठीं साधकाला अनेक कठीण साधनें करावी लागतात. अनेक साधनें केल्याखेरीज सहजावस्था कशी असते तें चटकन समजणें जमत नाहीं.

For to understand that which is natural there is the making of the `many' hatha- yogas but they will never bring the understanding of that One that is within this `all' (they can bring the sagun understanding/knowledge but cannot bring vignyan/beyond Knowledge).

द्रव्य चुकतें दरिद्र येतें । तळीं लक्ष्मी वरी वर्ततें । प्राणी काये करील तें । ठाउकें नाहीं ॥ २० ॥

द्रव्य आहे तें पुरुन ठेवलेले आहे. त्याची जागा चुकली कीं द्रव्य असून दारिद्र्य येते. माणूस ज्या ठिकाणीं बसतो त्याच्या खालींच द्रव्य तळाशीा असते. त्याचा व्यवहार वर चालतो. त्याला माहित नसतें. त्यामुळें तो दारिद्र्य भोगतो.

And if this sagun is forgotten then, there is the objectification that brings the misery and poverty of body consciousness. Then *lakshmi gets buried and hidden within your house (ie. body) in the prana and what will that Reality not know (then so many things/concepts will come)? *(lakshmi means wealth but it is this great spiritual wealth of `I am')

तळघरामधें उदंड द्रव्य । भिंतीमधें घातलें द्रव्य । स्तंभी तुळवटीं द्रव्य । आपण मधें ॥ २१ ॥

तळघरामध्यें खूप द्रव्य असतें, भिंती, खांब व तुळ्या द्रव्यांनी भरलेल्या असतात. असें सभोवती द्रव्य भरलेले असून हा त्यामध्यें दरिद्रीपणानें राहतो.

In the basement of this house there is that vast paramatma and this power of objectification and this objectification has hidden and confined that paramatma within these walls of this house. For when this power of objectification arises within you then, that paramatma is hidden in the pillars, columns and wooden beams (then upon that one paramatma we create so `many' things).4

लक्ष्मीमध्यें करंटा नांदे । त्याचें दरिद्र अधीक सांदे । नवल केलें परमानंदें । परमपुरुषें ॥ २२ ॥

आजुबाजुला संपत्ती असून तिच्यामधें भाग्यहीन माणूस असतो. तेव्हां त्याचे करंटेपण अधिकच उठून दिसते. परमानंदस्वरुप परमात्म्यानें हा केवढा मोठा चमत्कार केलेला आहे.

Then though dwelling within lakshmi, one lives in abject poverty and sometimes may get a little enjoyment. Yet that Supreme purush has made this marvel of that thoughtless swarup out of His own Supreme Bliss (ie. everything is that Supreme purush enjoying its own Supreme Bliss. But when you take yourself to be a body then, there there are the endless rounds of pain and pleasure).

येक पाहाती येक खाती । ऐसी विवेकाची गती । प्रवृत्ति अथवा निवृत्ती । येंणेंचि न्यायें ॥ २३ ॥

व्यवहारामध्यें जसा श्रीमंत माणूस ऐश्वर्य भोगतो आणि दरिद्री माणूस त्याच्याकडे नुसता बघत बसतो, तसा परमार्थांत जो विवेकशील असतो तो भगवंताचा आनंद भोगतो व जो विवेकशील नाहीं तो त्याच्याकडे नुसता आशाळभूतपणें बघत बसतो. विवेकशील माणूस प्रपंचांतून निवृत्त होऊन अंतरात्म्याला ओळखतो तर अविवेकी माणूस दृश्यामध्यें प्रवृत होऊन नाना प्रकारची प्रापंचिक दुःखें भोगतो.

That One has understood the offering of everything to this `all' and the other one lives as a jiva and consumes food only. Such are their states of vivek. Either there are the actions of this world/pravritti due to wrong thinking or there is the withdrawal from this world/nivritti, due to that thoughtless understanding.

अंतरीं वसतां नारायेणें । लक्ष्मीस काये उणें । ज्याची लक्ष्मी तो आपणें । बळकट धरवा ॥ २४ ॥

ज्याच्या अंतर्यामीं नारायण वस्ती करतो त्याला लक्ष्मी कमी पडणें शक्य नाही. म्हणून लक्ष्मी ज्याच्या आधीन आहे तो नारायण आपण घट्ट धरुन ठेवावा.

If narayana dwells within this inner space then, what will lakshmi, His consort, ever want for? Therefore the spiritual wealth of that purush should be firmly held by you (be that purush and claim your birthright). Note: ajapa is mouna and it is beyond this japa soham or the `word'. See the story of hanuman 16.6.25 onwards. When the prana inside and the wind outside are the same then, the pinda and brahmanda are also the same and one is freed of body consci- ousness. .