प्रकृतिपुरुष — समास 6: देहात्मनिरुपण

आत्मा देहामध्यें असतो । नाना सुखदुःखें भोगितो । सेवटीं शरीर सांडून जातो । येकायेकीं ॥ १ ॥

आत्मा देहांत राहतो आणि अनेक प्रकारची सुखदुःखें भोगतो. अखेर तो एकाएकी देह सोडून जातो.

When that atma is residing in the body then is has to endure the `many' pains or pleasures. Then this `all' body is left aside and in the end, the jiva suddenly dies (the jiva is born from this `all'/knowledge or `I am'/existence; this `I am' is life and therefore it is the constant support of the jiva. But the jiva steals this quality of existence from `here' and establishes itself, for a short time, as real. But then suddenly death comes; maharaj- this body is so faithless, it doesn't even say goodbye).

शरीरीं शक्ति तारुण्यपणीं । नाना सुखें भोगी प्राणी । अशक्त होतां वृद्धपणीं । दुःखें भोगी ॥ २ ॥

तरुणपणीं शरीरांत शक्ति असते त्या जोरावर माणूस अनेक सुखें भोगतो. म्हातारपणीं शक्ति क्षीण होते व मग अनेक दुःखें भोगावी लागतात.

Within the `all' body there is this power of `I am' and it is this that brings the feeling of *youthfulness. In the prana, that One enjoys the `many' pleasures but when old age comes there is weakness and that One suffers `many' pains. *(maharaj- I am the youngest here)

मरावेना ऐसी आवडी । हातपाये खोडून प्राण सोडी । नाना दुःखें अवघडी । वृद्धपणीं ॥ ३ ॥

आपण मरुं नये असें प्रत्येकास मनापासून वाटतें. पण मृत्यु आला कीं, माणूस हातपाय झाडून प्राण सोदतो. म्हातारपणीं अनेक प्रकारच्या दुःखांनीं माणूस अवघडून जातो.

"I should not die." Because this is your earnest desire, there comes the struggling and fighting as the prana leaves the body (though you are that eternal Self, you feel, "I am dying now"). Before this there are `many' sufferings during the difficult and embarrassing time of old age.

देहआत्मयांची संगती । कांहींयेक सुख भोगिती । चर्फडचर्फडून जाती । देहांतकाळीं ॥ ४ ॥

देह व आत्मा यांची संगत झाली म्हणजे कांहीं सुखें भोगायला मिळतात. हें खरें, पण देह सुटायच्यावेळीं जीव अगदी धडपडून मरतो.

When that atma and the body are together then, that One within this `thing' enjoys some pleasures but It flounders like a fish and cries out in pain when the end of life draws near.

ऐसा आत्मा दुःखदायेक । येकांचे प्राण घेती येक । आणी सेवटीं निरार्थक । कांहींच नाहीं ॥ ५ ॥

देहात्मयोग अशारीतीनें दुःख देणारा होतो. जगांत स्वार्थानें माणसें एकमेकांचा प्राण घेतात. पण शेवटीं हें सगळें व्यर्थ जातें. त्याचा कांहीं उपयोग होत नाहीं.

In this way, that atma becomes a giver of pain, for that One atma has taken Itself to be the prana of a jiva. And in the end, It dies to a life that had no *meaning and even this `thing' was not understood.5 *(This precious beautiful thing called life ie. `I am' was not understood, for you, that atma, took Yourself to be a little powerless jiva)

ऐसा दों दिसांचा भ्रम । त्यास म्हणती परब्रह्म । नाना दुःखाचा संभ्रम । मानून घेतला ॥ ६ ॥

असा हा दोन दिवसांचा दृश्याचा भ्रम आहे. त्यालाच परब्रह्म समजून, सर्वस्व मानून लोक जगतात. या दुःखाच्या पसार्‍याला लोक गोड मानून घेतात.

Such is this delusion of only `two days' (we always think of yesterday and tomorrow and never are in the present/now) and they call that parabrahman! Even though your `many' thoughts are a whirling of confusion and bewilderment still, you esteemed and valued them.

दुःखी होऊन चर्फडून गेले । तेथें कोण समाधान जालें । कांहींयेक सुख भोगिलें । तों सवेंचि दुःख ॥ ७ ॥

दुःख भोगावें लागल्यानें चरफडत जाण्याची पाळी आली तर त्यांत कांहींही समाधान मिळत नाहीं. थोडें कांहीं सुख भोगायला जावें तर त्याच्याबरोबर दुःख भोगावें लागतें.

When there is this living in misery and the floundering like a dying fish in the end then, how can there be that samadhan `there'? When that One within this `thing' enjoys these pleasures then He, of His own accord, has to endure suffering afterwards.

जन्मदारभ्य आठवावें । म्हणिजे अवघें पडेल ठावें । नाना दुःख मोजावें । काये म्हणोनी ॥ ८ ॥

जन्मल्यापासूनचें आपलें जीवन आपण आठवावें, म्हणजे सगळें आपोआप ध्यानांत येईल. आपण इतकीं दुःखें भोगलेलीं असतात कीम त्यांची मोजदाद करतां येणार नाहीं.

When you remember the sufferings endured since your birth then, due to these `many' thoughts, this place of the `all' will come tumbling down into a body (remembering your so-called past, brings body consciousness). Therefore why should the `many' sufferings be regarded (ie. why to recall a past, it only creates the illusion of an entity that had suffered. You are knowledge, beyond a past or future)?

ऐसी आत्मयांची संगती । नाना दुःखें प्राप्त होती । दैन्यवाणे होऊन जाती । प्राणीमात्र ॥ ९ ॥

देहाशीं आत्म्याची संगत ही अशी आहे. देहात्मयोगानें जीवाला अनेक दुःखें भोगावीं लागतात. आयुष्याच्या शेवटीं सारे प्राणी दीनवाणें होऊन मरतात.

When that atma is attached to the body then, it attains only the `many' pains. When that One lives in the prana only then, it tastes the fruits of misery and in the end it has to go away. (That unbound atma knows that these pleasures and pains are sensations only that appear in knowledge; but due to an attachment to the gross body, the individual mind is created and that dwells on these sensations and calls them pleasurable and painful etc.; maharaj- there is no pain, it is a sensation only....pain is a sensation that you are not used to)

कांहीं आनंद कांहीं खेद । जन्मवरी पडिला समंध । नाना प्रकारीं विरुद्ध । तडातोडी ॥ १० ॥

कांहीं सुख व कांहीं दुःख, असा हा जन्माचा संबंध असतो. त्यामध्यें नाना प्रकारच्या मनाविरुद्ध गोष्टी घडतात, तसेंच अनेकांची ताटातूट होते.

This `thing' is bliss when understood and this `thing' is suffering (ie. when there are the `many' thoughts). Up until you take a birth there is this *`all' connection of bliss but when you take birth in the ways of the `many' then, there is enmity and estrangement and suffering. *(When one takes a birth in the body ie. as soon as one thinks of this world then, one accepts the thought, "I am a body" and immediately this `all' connection is broken. But if this `all' connection is thoroughly understood then, at that time, you are not a body and when that atma is understood then you understand that you were never born)

निद्राकाळीं ढेकूण पिसा । नाना प्रकारीं वळसा । नाना उपायें वळसा । त्यांस होये ॥ ११ ॥

झोपेच्या वेळीं ढेकूण आणि पिसवा अनेक प्रकारें माणसाला त्रास देतात. माणूस त्यांचा प्रतिकार करतो. तेव्हां त्यांनाहीं अनेक प्रकारें त्रास होतो.

When one is asleep to the Self then, there is this stinking pot and the madness of body consciousness. Then within the ways of the `many' that One makes a loud bewildering uproar and that atma gets troubled by the `many' remedies.

भोजनकाळीं माश्या येती । नाना पदार्थ उंदीर नेती । पुढें त्यांची हि फजिती । मार्जारें करिती ॥ १२ ॥

जेवायला बसलें कीं माश्या येऊन त्रास देतात. उंदीर कितीतरी पदार्थ घेऊन जातात. नंतर मांजरें त्यांची फजिती करतात. त्यांना त्रास देतात.

In body consciousness, flies come while the food is being enjoyed; the `many' objects get taken away by the rats and for the rats there is terrible fear and suffering due to the cats (every jiva has to suffer at the hands of another jiva and so constant fear pervades our being)

वा चामवा गोंचिड । गांधेलें कानटें उदंड । येकास येक चर्फड । दोहिकडे ॥ १३ ॥

उवा, चामवा, कातड्यांत शिरणारे किडे, गोचीड, गांधील माश्या, कानटे नावाचे सर्प, असे नाना प्रकारचे प्राणी आहेत. या प्राण्यांत एकमेकाविषयीं वैर असतें. त्यामुळें सर्वांना दुःख भोगावें लागतें.

That vast paramatma has become these lice, fleas, horse gnats, gadflies and tiny wa- ter creatures; and then that One (as a jiva) tosses around in distress and suffering from their bites. While that One who understands resides in the bliss of this purush/prakruti. (siddharameshwar maharaj- when you lovingly offer your blood to the bed-bug then, great joy will arise within you)

विंचु सर्प वाग रिसें । सुसरी लांडिगे माणसास माणसें । परस्परें सुखसंतोषें । येकहि नाहीं ॥ १४ ॥

विंचू, साप, वाघ, अस्वल, सुसरी, लांडगे आणि माणसाला माणसें या सर्व प्राण्यांमध्यें परस्परांबद्दल प्रेम, सुख व संतोष कोठेंहि आढळत नाहीं.

Otherwise there are scorpions, serpents, tigers, bears, crocodiles, foxes and one man against another man (ie. `many' fears due to objectification). Then due to this feeling of separateness, that One does not enjoy happiness and contentment.

चौर्‍यासि लक्ष उत्पत्ती । येकास येक भक्षिती । नाना पीडा दुःखणी किती । म्हणौन सांगावें ॥ १५ ॥

जगांत येवढे चौर्‍यांशी लक्ष प्राणी आहेत, पण ते एकमेकांना खातात. जगांत पीडांचे व दुःखांचे इतके प्रकार आहेत कीं, त्या सर्वांचे वर्णन करणें अशक्य आहे.

When one takes birth in this `attention of the eighty-four' then, the One (as a jiva) devours that One (brahman). The `many' thoughts bring pain and great distress and therefore the `many' thoughts should understand thoughtlessness.

ऐसी अंतरात्म्याची करणी । नाना जीव दाटले धरणी । परस्परें संव्हारणी । येकायेकांची ॥ १६ ॥

त्या अंतरात्म्याची करणी अशी विलक्षण आहे. या पृथ्वीवर अनेक प्रकारचे जीव गर्दी करुन आहेत. ते परस्परांचा संहार करतात.

All this is the doing of that antar-atma (ie. all this takes place in knowledge only), yet the `many' jivas fill this world and due to this feeling of separation they say, "I do" and destroy that One by the other one (jiva). (As soon as the jiva drops its sense of "I do", it would discover `He does')

अखंड रडती चर्फडिती । विवळोंविवळ प्राण देती । मूर्ख प्राणी त्यास म्हणती । परब्रह्म ॥ १७ ॥

जीवनामध्यें माणूस दुःखानें सारखा रडतो., चरफडतो, दुःखानेम विव्हळून प्राण देतो. अशा या दुःखमय जीवात्म्याला लोक परब्रह्म मानतात.

Then that unbroken brahman laments and tosses in irritation and while moaning and groaning, the prana is given up and It dies. And the foolish in the prana, they call that parabrahman.

परब्रह्म जाणार नाहीं । कोणास दुःख देणार नाहीं । स्तुति निंदा दोनी नाहीं । परब्रह्मीं ॥ १८ ॥

परब्रह्म शाश्वत असल्यानें तें कधीं जात नाहीं. तें कोणास दुःख देणार नाहीं. त्याच्या ठिकाणीं निंदा व स्तुति दोन्ही स्पर्श करुं शकत नाहीं.

parabrahman will not go away. Who can It give pain to? Neither praise nor censure affect this prakruti/purush so how could they be found in parabrahman.

उदंड शिव्या दिधल्या । तितुक्या अंतरात्म्यास लागल्या । विचार पाहातां प्रत्यया आल्या । येथातथ्य ॥ १९ ॥

एखाद्यानें खूप शिव्या दिल्या तर त्या सगळ्या अंतरात्म्यास लागतात. विचार करुन पाहिलें तर हा अगदी असाच अनुभव येतो.

When that vast paramatma gets abused in the prana then, this inner-atma takes the touch and gets affected. But when thoughtlessness is understood then, that antar-atma becomes that nirgun brahman.

धगडीचा बटकीचा लवंडीचा । गधडीचा कुतरीचा वोंगळीचा । ऐसा हिशेब सिव्यांचा । किती म्हणोनि सांगावा ॥ २० ॥

धगडीचा, बटकीचा, लवंडीचा, गधडीचा, कुतरीचा, चांडाळणीचा अशा कितीतरी शिव्या आहेत. त्या सर्व सांगता येणार नाहींत.

"You son of an ass, you son of a whore, you son of a bitch, you son of a filthy woman." Such is the abuse It receives in the prana. Therefore the `many' thoughts should understand thoughtlessness.

इतुकें परब्रह्मीं लागेना । तेथें कल्पनाचि चालेना । तडातोडीचें ज्ञान मानेना । कोणीयेकासी ॥ २१ ॥

पण यापैकीं कांहींसुद्धा परब्रह्मास स्पर्श करुं शकत नाहीं. परब्रह्माच्या ठिकाणीं मानवी कल्पना चालूंच शकत नाहीं. असंबद्ध ज्ञान कोणासही मान्य होणार नाहीं.

In that parabrahman all these abuses have no affect; for `there' imagination cannot work. For this knowledge of separate objects is not respected by that One who is within everyone.

सृष्टीमधें सकळ जीव । सकळांस कैचे वैभव । याकारणें ठायाठाव । निरमिला देवें ॥ २२ ॥

सगळे प्राणी या पृथ्वीवर जगतात. पण ते सगळें कांहीं वैभव भोगित नाहीत. सगळ्यांना वैभव भोगावयास मिळत नाहीं याचा अर्थ असा कीं, भगवंतानें प्रत्येकाचें स्थान ठरवून त्यास निर्माण केलें आहे.

But when this `all' is a jiva in the gross world then, how can there be the grandeur and glory of this `all'? Due to God, this `speech' was created and due to this `speech', these `many' different places have appeared (though you are this One God, you have become a jiva by first having this wish `to be' and then this wish to be a body. The- refore realize that there is no point blaming God or your luck or your destiny for this predicament and that everything is in your hands. Either you can hold on to the con- viction that you are a jiva or you can hold the conviction that you are the thoughtless God and with this `speech' of the `all' return to your rightful place `there').

उदंड लोक बाजारीचे । जें जें आलें तें तें वेंचे । उत्तम तितुके भाग्याचे । लोक घेती ॥ २३ ॥

बाजार भरला म्हणजे पुष्कळ लोक बाजारांत येतात. त्यापैंकी बहुतेक माणसें अशीं असतात कीं, जो कांहीं माल विकायला आला असेल तो ते विकत घेतात. परंतु त्यांच्यापैकीं जे भाग्यवान असतात तेच तेवढें उत्तम वस्तु घेऊन जातात. त्याचप्रमाणें या संसाराच्या बाजारांत बहुजनसमाज प्रपंचाच्या मागें धांवतो. थोडीं पुण्यवान माणसें भगवंताच्या नादी लागून भगवंताची प्राप्ती करुन घेतात.

When that vast paramatma becomes this market place of the world then, whatever maya brings is taken as its Reality (its base is the Truth but maya causes That to be forgotten. Then the jiva takes this market place as the Truth and even if this `all' is understood still, this is taken as that Truth). But when that One accepts the best guna then, he is blessed and attains this world of the `all'.

येणेंचि न्यायें अन्न वसन । येणेंचि न्यायें देवार्चन । येणेंचि न्यायें ब्रह्मज्ञान । प्राप्तव्यासारिखें ॥ २४ ॥

अन्नवस्त्र, देवपूजा आणि ब्रह्मज्ञान यांच्या बाबतींत हाच न्याय लागूं पडतो. माणसाचें अन्नवस्त्र, त्याच्या हातून घडणारें देवतार्चन आणि त्यास प्राप्त होणारे ब्रह्मज्ञान या तिन्ही गोष्टी नियतीवर अवलंबून असतात.

On account of this `all' there are the essentials of life (ie. `I am'/existence and `I know'/knowledge); on account of this there is this worship of God; and on account of this there is the attainment of that knowledge of brahman.

अवघेच लोक सुखी असती । संसार गोड करुन नेती । माहाराजे वैभव भोगती । तें करंट्यास कैचें ॥ २५ ॥

जगांत सगळेच लोक सुखी असतात. आपला संसार जसा असेल तसा तें गोड करुन घेतात. परंतु महाराजे जें वैभव भोगतात तें कांहीं करंट्यांच्या वाट्यास येत नाहीं.

If the `many' thoughts become this `all' world, full of happiness, then this samsar is made sweet before it gets taken away (ie. knowledge must also end). But how can the pauper enjoy the grandeur and glory of that great King?

परंतु अंती नाना दुःखें । तेथें होतें सगट सारिखें । पूर्वी भोगिलीं नाना सुखें । अंतीं दुःख सोसवेना ॥ २६ ॥

माणसाला शेवटीं अनेक प्रकारची दुःखें भोगावी लागतात. सर्व माणसांना ती सारख्याच स्वरुपांत भोगावी लागतात. अयुष्यांत आधी सुखें भोगलेलीं असल्यामुळें अंतकाळीं होणारीं दुःखें सोसवत नाहींत.

If at the end there are the `many' miseries then, it is because `there' had been lumped together like a market place. When there has been only the enjoyment of the `many' pleasures then, at the end, there will be only unbearable miseries.

कठिण दुःख सोसवेना । प्राण शरीर सोडिना । मृत्यदुःख सगट जना । कासाविस करी ॥ २७ ॥

कठीण दुःखें सोसवत नाहींत आणि प्राण तर जाता जात नाहीं. अशा रीतीनें मरणकाळचें दुःख सर्व लोकांना सारखेंच कासावीस करुन सोडते.

And even though the harsh pain of maya is unbearable still, the prana and the body are not given up. Thus when the people *lump together everything as the same then, that atma is the giver of extreme suffering and the pain of death. *(When there is no vivek)

नाना अवेवहीन जालें । तैसेंचि पाहिजे वर्तलें । प्राणीं अंतःकाळीं गेलें । कासाविस होऊनी ॥ २८ ॥

रोगानें किंवा अपघातानें कोणाचें अवयव निकामी होतात किंवा तोडावें लागतात. पण अशा अवयवहीन अवस्थेंत माणसाला जीवनाचे व्यवहार करावें लागतात. अशी सगळीं माणसें अंतकाळीं कासावीस होऊन मरतात.

The world of the `many' is only an inferior part of that *atma and if like this only one wants to stay then, in the prana there is the great distress of death. *(That which has no parts)

रुप लावण्य अवघें जातें । शरीरसामर्थ्य अवघें राहातें । कोणी नस्तां मरतें । आपदआपदों ॥ २९ ॥

माणसाचें रुप किंवा सौंदर्य तें सगळें नष्ट होतें. शरीरांतील सामर्थ्य नाहींसें होतें. जवळ कोणी असत नाहीं. अशा परिस्थितींत यातना भोगीत माणूस मरतो.

Due to the `many' things, the lustre and grace of knowledge disappears; due to the `many' things, the body of this `all' ceases to exist and everyone has to suffer and then die in lingering pain.

अंतकाळ दैन्य दीन । सकळिकांस तत्समान । ऐसें चंचळ अवलक्षण । दुःखकारी ॥ ३० ॥

अंतकाल सर्वंना सारखाच असतो. त्यावेळीं माणसाची फार दीनवाणी अवस्था होतें. अशाश्वताचे दुःखकारक अवलक्षण हें असें आहे.

At the time of death, this `all' becomes like the body, miserable and pitiable (ie. even knowledge/`all' has to be forgotten if death is to come). For even this attention of the moving `all' is false and so, in truth, it is the giver of pain (knowledge is a form of attention ie. the birth of duality and therefore the misery of death cannot be avoided).

भोगून अभोक्ता म्हणती । हे तों अवघीच फजिती । लोक उगेच बोलती । पाहिल्याविण ॥ ३१ ॥

भोग भोगून अभोक्तेपणा ठेवावा अशी भाषा लोक बोलतात. पण ही सगळी फजिती आहे. खरें पाहिल्यावाचून लोक उगीच कांहींतरी बोलतात. भोग भोगीत असतांना मनानें त्यापासून अलिप्त राहणें ही कांहीं सामान्य गोष्ट नव्हें. देहदुःख आलें असतां मोठमोठे साधक अनुसंधानापासून खालीं घसरतात. किंबहुना देहदुःख व दारिद्र्य या दोन अवस्थांत भगवंतास यत्किंचित दोष न देतां जो आपलें अनुसंधान यथास्थित सांभाळतो, तोच साधकाच्या पदावर स्थिर झाला असें खात्रीनें समजावें. बाकीचे साधक खरें पण परीक्षा पास झालेले साधक नव्हेत.

If while enjoying life, that One says, "I am the non-enjoyer" (ie. has only intellectual understanding), then that thoughtless purush is in the wretched plight of the `many' thoughts. Then there is only this world of death and though that still and silent is `speaking', still It has no understanding of this `speech' (though the presence of that Reality and this knowledge/life are essential to stay in the world still, there is no understanding of them).

अंतकाळ आहे कठिण । शेरीर सोडिना प्राण । बराड्यासारिखें लक्षण । अंतःकाळीं ॥ ३२ ॥

अंतकाळ फार कठीण आहे. जीव वासनेंत गुंतल्यानें प्राण शरीराला सोडता सोडीत नाहीं. त्यामुळें सामान्य माणसाची अवस्था एखाद्या भिकार्‍यासारखीं अगदी दीनवाणी बनतें.

The end is harsh if this `all' body has not given up the prana (but if the `all' is understood then, the prana is merged in the wind). Then the attention at the time of death is like that of a beggar (ie. then the understanding, `I am deathless, formless' thinks, "I am dying, please someone help me"). .