प्रकृतिपुरुष — समास 7: जगजीवननिरुपण

मुळीं उदक निवळ असतें । नाना वल्लीमधें जातें । संगदोषें तैसें होतें । आंब्ल तिक्षण कडवट ॥ १ ॥

पाणी मुळामध्यें स्वच्छ असते. अनेक प्रकारच्या वेली वनस्पतींमध्यें तें शिरते आणि त्यांच्या संगतीचा दोष लागून तें आंबट, तिखट किंवा कडू बनतें.

At the root, this great water element is clear (free of any objectification) and af- terwards, it goes into the `many' creepers (and there are `many' thoughts, concepts, opinions and imaginings). Then that atma, due to Its union with this flawed body, appears like that only and It becomes sour and sorrowful, bitter and callous, stern, fa- natical and passionate (just like water, that pure atma accepts the qualities of whatever It is mixed with).

आत्मा आत्मपणें असतो । देहसंगें विकारतो । साभिमानें भरीं भरतो । भलतिकडे ॥ २ ॥

त्याचप्रमाणें आत्मा मुळांत आत्मस्वरुपानें शुद्ध असतो. त्याला देहाची संगत लाभली कीं, त्याचें शुद्धपण लोपते. आणि त्याच्यांत विकार उत्पन्न होतात. अभिमानाच्या भरांत तो भलत्याच भरीला पडतो.

There is that atma and being the atma is Its nature. But That modifies due to Its union with the different bodies. For on account of this great pride `I am', that atma is filled with `many' false and irrelevant thoughts ("I am like this and that").

बरी संगती सांपडली । जैसी उंसास गोडी आली । विषवल्ली फापांवली । घातकी प्राणी ॥ ३ ॥

पाण्याला चांगली संगत लाभली कीं तें चांगलें होतें. जसें की, उसाची संगत लाभली की पाण्याचा गोड रस होतो. परंतु विषारी वेलीची संगत लागली तर त्याच पाण्याचा प्राणघातक रस होतो.

But if It finds wise companionship then, It is just like the sweetness that comes to the sugarcane (and gives great satisfaction). And if it keeps companionship with a poisonous creeper (ie. objectifies) then, it will grow and expand and finally die in the prana.

अठराभार वनस्पती । गुण सांगावे ते किती । नाना देहाचे संगती । आत्मयास होये ॥ ४ ॥

अठरा प्रकारच्या वनस्पती आहेत. प्रत्येकांत पाण्यास निरनिराळे गुण प्राप्त होतात. ते सगळें सांगणें शक्य नाहीं. अंतरात्म्याचे देखील असेंच घडते. निरनिराळ्या देहांच्या संगतीनें त्याच्यामध्यें निरनिराळे गुण आढळतात.

Just as that water acquires `many' qualities when it keeps the company of the countess herbs and plants in this world, so too, that one atma acquires `many' qualities when It keeps the company of the body (on account of that pure atma keeping the company of the gunas, It starts to objectify and `many' bodies are formed. But all this is simply imagination and in the end, that atma accepts a death in the prana).

त्यामधें कोणी भले । ते संतसंगें निघाले । देहाभिमान सांडून गेले । विवेकबळें ॥ ५ ॥

देहांत जें चांगलें असतात तें संतसंगतीनें कालक्रमणा करतात. सत् संगतीमुळें उत्पन्न होणार्‍या विवेकाच्या जोरावर ते देहाभिमान सोडून जातात. विवेकानें त्यांची देहबुद्धि नष्ट होते.

The one who stays in that atma with wisdom gets purified by the company of the Truth/satsang, for the body ego was let drop through steadfast vivek.

उदजाचा नाशचि होतो । आत्मा विवेकें निघतो । ऐसा आहे प्रत्यय तो । विवेकें पाहा ॥ ६ ॥

परंतु पाणी व अंतरात्मा यांच्यात फरक आहे. पाणी पंचभूतांपैकी आहे. म्हणून त्याचा नाश होतो. अंतरात्मा अविनाशी असल्यानें तो आत्मानात्म विवेकानें देहांतून बाहेर पडतो. असा प्रत्यक्ष अनुभव येतो. तो विचारानें ओळखावा.

When this water element (ie. beginning of forms) is destroyed by vivek then, that atma becomes indirectly apparent (ie. then there is the fire element ie. knowingness. When this is dropped, there is the wind element/knowledge and where there is wind, there must be space. This is witnessing and then that atma is felt to be close-by. maharaj- you say, "Nothing is there" but you forget, you are there). In this way, by becoming less objective, that nirgun can be understood. Therefore first understand this `I am' by vivek!

ज्यास स्वहितचि करणें । त्यास किती म्हणौन सांगणें । हें ज्याचें त्यानें समजणें । सकळ कांहीं ॥ ७ ॥

ज्याला आपले कल्याण करुन घ्यायचे आहे, त्याला आणखी किती सांगायचें? ज्याचें त्यानेंच हें सर्व कांहीं समजून घेतलें पाहिजे.

If you want to do that which is in your own best interest then, the `many' thoughts should understand that thoughtless. And to do this there first should be this `all thing' of that purush (first give up the `many' thoughts and understand this sagun `experience' and then, merge this in that nirgun purush).

आपला आपण करी कुडावा । तो आपला मित्र जाणावा । आपला नाश करी तो समजावा । वैरी ऐसा ॥ ८ ॥

जो स्वतःच स्वतःस सांभाळतो तो स्वतःचा मित्र समजावा. जो स्वतःच स्वतःचा नाश करतो, तो स्वतःचा शत्रु समजावा.

When that atma protects Its own Self then, that atma should be known as Its own best friend. But when that atma destroys Its Self then understand that It is Its own worst enemy.

आपलें आपण अन्हित करावें । त्यास आडवें कोणें निघावें । येकांतीं जाऊन जीवें । मारी आपणासी ॥ ९ ॥

जो स्वतःचे अकल्याण करायला निघाला असेल, त्याला आडवें जाण्यांत अर्थ नाहीं. एकांतामध्यें जाऊन तो स्वतःच आपला जीव देतो.

If you want to hurt yourself then, who else is there other than yourself who can stop you going away from that atma (your true Self)? When that `aloneness' is destroyed, due to the jiva then, you are killing your Self.

जो आपला आपण घातकी । तो आत्महत्यारा पातकी । याकारणें विवेकी । धन्य साधु ॥ १० ॥

जो स्वतःच आपला घात करुन घेतो तो आत्महत्यारा पातकी समजावा. म्हणून आत्मानात्म विवेक करणारा साधु धन्य होय.

You, that purush, harm your own Self when you fall into body consciousness. You are committing suicide, for you are the killer of your atma. But by means of this `speech', there is the viveki and that blessed sadhu.

पुण्यवंतां संत्सगती । पापिष्टां असत्संगती । गति आणि अवगती । संगतीयोगें ॥ ११ ॥

पुण्यवान पुरुष सत् संगती धरतो. तर पापी वाईट संगति धरतो. त्या संगतीमुळें एकाला उत्तम गति मिळते तर दुसर्‍याला अधोगति मिळते.

The one who possesses this merit (`I am') gets the company of the True and the one who is body conscious gets the company of the untrue. Depending on the company, there is either the liberation of that Knower or there is the known.

उत्तम संगती धरावी। आपली आपण चिंता करावी । अंतरीं बरी विवरावी । बुद्धि जाणत्याची ॥ १२ ॥

म्हणून माणसानें उत्तम संगति धरावी. आपणच आपली काळजी घ्यावी. जाणत्या माणसाचे विचार घेऊन आपल्या अंतर्यामी त्यांचें विवरण करावें.

One should hold the company of the best and one should think of one's true Self. Therefore the wise should investigate this inner space and have the buddhi of that Knower of brahman (maharaj- He is not anything that can be seen or perceived; but still, He is there).

इहलोक आणि परलोक । जाणता तो सुखदायेक । नेणत्याकरितां अविवेक । प्राप्त होतो ॥ १३ ॥

इहलोक असो किंवा परलोक असो, दोन्हीकडे जो जाणता असेल त्यास सुख लाभते. जो नेणता आहे तो दोन्हीकडे अविवेकानें वागतो.

There is the gross world and there is this world beyond. Knowing (ie. the world beyond) is the giver of great joy. But on account of not knowing (ie. the gross world), that atma loses proper discrimination.

जाणता देवाचा अंश । नेणता म्हणिजे तो राक्षस । यामधें जें विशेष । तें जाणोन घ्यावें ॥ १४ ॥

जो जाणता आहे तो देवाचा अंश समजावा. तर नेणता आहे तो राक्षसाचा अंश समजावा. या दोन्हींत जें विशेष असेल, योग्य आणि ग्राह्य असेल , ते ओळखून ग्रहण करावें.

The one who knows is a part of God and when That does not know, then That should be called a demon (ie. ignorance). That pure knowledge/no knowledge is within this `speech' of mula maya and therefore this knowing should be accepted.

जाणतां तो सकळां मान्य । नेणता होतो अमान्य । जेणेंकरितां होईजे धन्य । तेंचि घ्यावें ॥ १५ ॥

जो जाणता असेल तो सगळ्यांना मान्य होतो. तर जो नेणता आहे तो सर्वांना अमान्य होतो. ज्याच्या योगानें आपण धन्य होऊन जाऊं, तेच आपण ग्राह्य करावें.

That Knower is revered by this `all' and the non-knower is reviled by this `all'. By means of mula maya, that most blessed Reality should be accepted.

साक्षपी शाहाण्याची संगती । तेणें साक्षपी शाहाणें होती । आळसी मूर्खाची संगती । आळसी मूर्ख ॥ १६ ॥

उद्योगी व शाहाण्या माणसाची संगत आपण धरली तर आपण देखील उद्योगी व शहाणे बनतो. आळशी व मूर्ख माणसाची संगत आपल्यला आळशी व मूर्ख बनवते.

When the alert keeps the company of the wise then, the alert becomes wise. When the lazy keeps the company of the foolish, then there is the lazy and foolish.

उत्तम संगतीचें फळ सुख । अद्धम संगतीचें फळ दुःख । आनंद सांडुनियां शोक । कैसा घ्यावा ॥ १७ ॥

उत्तम संगतीचे सुख हें फळ आहे. तर अधम संगतीचे दुःख हे फळ आहे. असें जर आहे तर आनंदाचा अव्हेर करुन मुद्दाम दुःख पत्करणें योग्य नाहीं.

Happiness is the fruit of the best company and sorrow is the fruit of bad company. Tell me why should one leave aside bliss and accept sorrow?

ऐसें हें प्रगट दिसे । जनामधें उदंड भासे । प्राणीमात्र वर्ततसे । उभयेयोगें ॥ १८ ॥

जगांत हें उघड दिसतें. लोकांमध्यें हें पुष्कळ पाहावयास मिळतें. कांहीं लोक सत्संगतीनें वागतात तर लोक असत्संगतीनें वागतात. तर कांहीं त्यामुळें बिघडतात. या दोन्ही गोष्टी पाहावयास मिळतात.

Due to bad company, that thoughtless Self manifests and gets seen through the senses and then, that vast paramatma appears in this world of the `many' people. Due to this union with both the best and the worst gunas there is the staying in only the prana (ie. rajo guna, "I am a body"). (The remedy is knowing and this is already with you; cherish this and expand yourself)

येका योगें सकळ योग । येका योगें सकळ वियोग । विवेकयोगें सकळ प्रयोग । करीत जावे ॥ १९ ॥

सज्जनांशी योग आला तर सगळ्या चांगल्या गोष्टी जुळून येतात. दुर्जनांशी योग आला तर सगळ्या गोष्टींचा विचका होतो. असें असल्यानें आपली सर्व कामें विवेकी पुरुषांच्या मदतीनें करीत जावीत.

This `all' becomes the atma due to its union with the best guna and this `all' becomes a jiva due to its union with the worst guna. But first, through vivek, this `all' should be created.

अवचितें सांकडींत पडिलें । तरी तेथून पाहिजे निघालें । निघोन जातां जालें । परम समाधान ॥ २० ॥

समजा एखादे अनपेक्षित संकट आपल्यावर आलें तर न घाबरतां विवेकानें आपण त्यांतून बाहेर पडावें. असे केल्यानें मनाला फार मोठे समाधान लाभते.

There has been this sudden, unexpected fall from `there' into this calamity (every morning knowledge awakes and then suddenly thoughts appear bringing body consci- ousness); still one should not remain away from `there'. And when one gets out from here, there will be the samadhan of that Supreme (that One has fallen into this calamity called body consciousness. Now, that One should learn how to drop body consciousness and return to its Self).

नाना दुर्जनांचा संग । क्षणक्षणा मनभंग । याकारणें कांहीं रंग । राखोन जावें ॥ २१ ॥

जीवनांत अनेक प्रकारच्या दुर्जनांशी संगत घडते. त्या योगानें पदोपदी आपला मानभंग होतो. आपल्या मनाविरुद्ध गोष्टी घडतात. या कराणानें आपलें महत्व राहील असेंच आपण वागावें.

When there is the company of the `many' thoughts that are far from the atma then, that `moment of the One' becomes a mind broken into many forms. Therefore by means of this `speech', this glorious *`thing' should be protected always. *(A mind full of one thought, `I am')

शाहाणा येत्न त्याच्या गुणें । पाहों जातां काये उणें । सुख संतोष भोगणें । नाना श्र्लाघ्यता ॥ २२ ॥

मनुष्य जर शहाणपणानें प्रयत्न करील, तर त्या गुणानें माणसाला कांहींच कमी पडणार नाहीम. त्याच्या प्रयत्मनानें सुखसंतोष तर लाभेलच पण लोकांमध्यें त्याला महत्व प्राप्त होईल.

Wisdom and endeavour are with this pure sattwa guna of mula maya. What more is required when this is understood? Then there is the enjoyment of happiness and contentment and the praise of the `many' (maharaj- they say, "Oh! He is so great," only because they have not done it).

आतां लोकीं ऐसें आहे । सृष्टीमधें वर्तताहे । जो कोणी समजोन पाहे । त्यास घडे ॥ २३ ॥

जगामध्यें आणि मानवसमाजामध्यें अशी परिस्थिती आहे त्याला इलाज नाहीं. जो माणूस हें समजून जगतो त्यास सुखसंतोष लाभतो.

Now, that atma purush is within this world beyond (prakruti) and that world beyond exists within this gross world ("I am doing everything" you say, but that is just a little thought and He is doing everything). The one who understands and sees that atma, becomes that atma.

बहुरत्न वसुंधरा । जाणजाणों विचार करा । समजल्यां प्रत्ययो अंतरा- । माजीं येतो ॥ २४ ॥

या पृथ्वीवर पुष्कळ नररत्नें आहेत. त्यांना जाणून घ्यावें व आपण विचार करावा. अशा प्रकारें जीवन समजले म्हणजे आपल्या अंतर्यामीं आपल्याला प्रचिती येते.

This world holds `many' jewels (ie. we see difference and give different objects, dif- ferent values) but if there is continuous knowing then, that One becomes thoughtless (but knowledge and thoughtlessness are the only jewels worth having. To acquire these one should search through this world with vivek). When to this inner space, there comes that nirgun understanding then, you come to me.

दुर्बळ आणि संपन्न । वेडें आणि वित्पन्न । हें अखंड दंडायमान । असतचि असे ॥ २५ ॥

एक दरिद्री तर एक श्रीमंत, एक वेडा तर एक विद्वान, अशी जगाची राहाटी पूर्वीपासून चालत आलेली आहे. हा भेद असाच कायम राहाणार.

There is the weak and there is the accomplished; there is the foolish and there is the proficient. Yet that thoughtless unbroken Self is always as It is (ie. beyond these two worlds).

येक भाग्यपुरुष मोडती । येक नवे भाग्यवंत होती । तैसीच विद्या वित्पत्ती । होत जाते ॥ २६ ॥

एके काळी संपत्तिमान असलेलेम पुरुष कालंतरानें संपत्तिहीन बनतात. आणि नविन संपत्तिमान पुरुष पुढें येतात. विद्येच्या आणि ज्ञानाच्या बाबतींतही असेंच घडतें.

Just as it is that One blessed purush who gets broken into pieces, so too, it is that One purush who is the possessor of the nine auspicious devotions. But even if that One is fully conversant with all the knowledges of this world still, he has come and so he will have to go (that understanding, `I was never born' has not been understood).

येक भरे येक रितें । रितें मागुतें भरतें । भरतेंहि रितें होतें । काळांतरीं ॥ २७ ॥

एक भरतें, दुसरें रिकामें होते. रिकामें झालेलें पुनः भरते. कालांतरानें जें भरलेलें असरें तें पुनः रिकामें होऊन जाते.

Within this `time of the all', there is that One full of worldly knowledge (ie. scholar) and that One who is empty (ie. a child); and then the empty later becomes filled and the filled also becomes empty again. (The child is like a clean slate and on it much worldly knowledge is put, but in the end that all becomes zero. maharaj- He may have trained at the Royal College of Surgeons in London but when he dies, he has to learn his A,B,C's all over again)

ऐसी हे सृष्टीची चाली । संपत्ति दुपारची साउली । वयेसा तरी निघोन गेली । हळुहळु ॥ २८ ॥

सृष्टीचा व्यवहार हा असा चालतो. दुपारची सावली जशी तात्पुरती तशीच संपत्तिची स्थिती असतें. माणसाचें आयुष्य न कळत हळुहळु कमी होत असते.

In this way, that thoughtless Self functions in the gross world. And such wealth acquired here is like the shadow of an afternoon. Then life bursts out and slowly it will slip away.

बाळ तारुण्य आपलें । वृधाप्य प्रचितीस आलें । ऐसें जाणोन सार्थक केलें । पाहिजे कोणियेकें ॥ २९ ॥

बाळपण जातें, तरुणपण जातें आणि म्हातारपण अनुभवास येते.हें ओळखून प्रत्येकानें आपलें सार्थक करुन घ्यावें.

Your childhood, youthfulness and old age have come upon this `experience'.6 By me- ans of this knowing (`experience'), that One who is within everyone should understand the meaning of this life (only when you drop all concepts and abide in this knowledge, can that Self be understood).

देह जैसें केलें तैसें होतें । येत्न केल्यां काये साधतें । तरी मग कष्टाचें तें । काये निमित्य ॥ ३० ॥

देहाला जसें वागवावें तसें तो वागायला शिकतो. माणसानें प्रयत्न केला तर त्याला कोणतेही कार्य साध्य करतां येते. असें असल्यानें मग विनाकारण कष्ट करण्याचें कांहींच कारण नाहीं.

Whatever one of the four bodies is created, like that one becomes. Great endeavour accomplishes this action of the `all' (ie. fourth body) and then afterwards, when that Reality is achieved, how can there be the ground for any trouble (this `all' is the source/ground of the `many' troubles). .