प्रकृतिपुरुष — समास 8: तत्वनिरुपण

नाभीपासून उन्मेषवृत्ती । तेचि परा जाणिजे श्रोतीं । ध्वनिरुप पश्यंती । हृदईं वसे ॥ १ ॥

बेंबीजवळ जें प्रथम स्फुरण होतें, त्यास परा वाणी म्हणतात. ती स्फूरणरुप वृत्ति हृदयांत येऊन ध्वनिरुप बनते. तिला पश्यन्ति वाणी असें म्हणतात.

From the navel there arises this inspiration vritti (to know) and that Reality has become this para speech. This should be known in the listener. The pashyanti speech is of the nature of an empty sound and it stays in the heart (ie. thoughts are beginning to arise but have not been formulated).

कंठापासून नाद जाला । मध्यमा वाचा बोलिजे त्याला । उच्चार होतां अक्षराला । वैखरी बोलिजे ॥ २ ॥

हृदयांतील ध्वनि कंठांत येऊन नादाचें रुप धारण करतो. त्यास मध्यमा वाणी असें म्हणतात. जिभेनें नादाचा शब्दरुप उच्चार होतो. त्यास वैखरी वाणी असें म्हणतात.

Then it appears in the form of a fond noise at the position of the throat (one is inclined to say something, for a thought has been formed). This is the madhyama/middle speech and therefore this `word' should be `spoken'. Otherwise that imperishable brahman becomes the utterance of some words. Therefore this vaikhari (ie. articulate word) should `speak' that `word' (the last two forms should `speak' this `I am'; this means that thinking ie. formulation of thoughts should cease; they should be silenced and then only knowing remains ie. para).

नाभिस्थानीं परा वाचा । तोचि ठाव अंतकर्णाचा । अंतःकर्णपचंकाचा । निवाडा ऐसा ॥ ३ ॥

बेंबीपाशी राहणारी, केवळ स्फुरणरुप असणारी परा वाणी, हेंच अंतःकरणाचें स्थान होय. आतां अंतःकरण पंचकाचें स्वरुप ऐकावें.

When there is this para speech at the place of the navel then, that paramatma has become this place of the inner faculty of knowing/antah-karana and then That gets divided into five aspects.

निर्विकल्प जें स्फुरण । उगेंच असतां आठवण । तें जाणावें अंतःकर्ण । जाणतीकळा ॥ ४ ॥

आपण उगीच बसलों असतां सहज एखादी आठवण व्हावी, त्याचप्रमाणें ज्याच्यामध्यें कल्पना नाहींअसे जें स्फुरण तें अंतःकरण जाणावें. जाणीव किंवा जागृति कळा ती हीच होय. जाणिवेचें अगदी स्वच्छ स्वरुप म्हणजे अंतःकरण होय. कोणत्याही प्रकारचे रुप न घेतलेली आणि केवळ जीवाच्या असणेपणाची आठवण ठेवणारी जी शुद्ध, कल्पनारहित जाणीव तिचें नांव अंतःकरण होय.

When that nirvikalpa (ie. thoughtless) is this inspiration of mula maya then, that still and silent Self is remembering. When that Reality (no knowledge and no ignorance) is this `art' of knowing then, That should be known as the antah-karana. (This `I am' or knowing of the para speech is a form of remembering; that Reality is remembering its Self ie. knows its own reflection)

अंतःकर्ण आठवलें । पुढें होये नव्हेसें गमलें । करुं न करु ऐसें वाटलें । तेंचि मन ॥ ५ ॥

अंतःकरणांत सहज आठवलें तेथें अंतःकरण प्रत्ययास आलें. पण जें आठवलें तें होईल का नाहीं, करावें कां न करावें अशी जाणीवेची दोलायमान स्थिति नंतर झाली, तेंच मन होय.

This antah-karana just remembers and then afterwards, the thoughts like "Is it or is it not?" or "To do or not to do?" appear. Then that Reality has become the mind (maharaj- first there is just knowing...then something is there/knowledge but you don't know what it is/ignorance... rajo guna has come).

संकल्प विकल्प तेंचि मन । जेणेंकरितां अनुमान । पुढें निश्र्चयो तो जाण । रुप बुद्धीचें ॥ ६ ॥

संकल्पविकल्प करणारी जी जाणीव तेंच मन समजावें. अंतरी जेव्हां अनुमान करणें चालतें. आणि त्यांतूनच जेव्हां निश्र्चय घडतो, तेव्हां जाणीवेला बुद्धीचें रुप आलें असें समजावें.

When there is this *sankalp and vikalp then, that Reality has become the mind and on account of this, there is conjecture. And afterwards when a decision is reached, then know that as the buddhi.7 *(sankalp- a resolve ie. it is, and vikalpa- its opposing thought ie. or it is not)

करीनचि अथवा न करी । ऐसा निश्र्चयोचि करी । तेचि बुद्धि हे अंतरीं । विवेकें जाणावी ॥ ७ ॥

" मी हें करीन " किंवा " मी हें करणार नाहीं " असा जी निश्र्चय करते तीच बुद्धि होय. विवेकानें आपल्या अंतर्यामी हें जाणावें.

"It will be done" or "It will not be done". When in this way a decision is made then, that Reality has become the buddhi/intellect. Therefore through vivek the buddhi should know that thoughtless Reality within this inner space (ie. the body buddhi should become the atma buddhi).

जे वस्तुचा निश्र्चये केला । पुढें तेचि चिंतूं लागला । तें चित्त बोलिल्या बोला । येथार्थ मानावें ॥ ८ ॥

बुद्धीनें ज्या गोष्टीचा निश्र्चय केलेला असतो त्या गोष्टीचें मग चिंतन सुरु होते. असें चिंतन करणें तें चित्त होय. येथें जे सांगितलें आहे तें खरें मानावें.

It is this buddhi/intellect that has decided that this `I am' of that nirgun Self, is some particular thing and then afterwards that Reality begins to think about this only.8 Then That has become the chitta (then that pure knowledge gets regarded as 7 siddharameshwar maharaj- When there is the establishment of a thought then the Self gets called conviction/buddhi. And when a doubt of that thought appears then the Self gets called mind. The con- viction/buddhi and the mind are really of one nature but it is the conviction/buddhi that decides that the One Self is a particular thing and as soon as this is determined, the buddhi stops. This means that the understanding has become gross or objective. Once the mind has determined or decided that the Self is a particular thing then the mind, known as conviction/buddhi, does not think any further. Once the mind has become objective and does not think further or move on from within this state that the conviction/buddhi has decided upon, then even in hundreds of births, that Supreme Self remains firmly fixed as something. Nothing is there but still if the conviction/buddhi decides it is something then it actually will be there, even though it is not. something other than this knowledge `I am' and there is the thinking about this over and over again). But truly this chitta should have regard for this `speech' that had been `spoken' previously. (maharaj chit is knowledge, to know; and chitta is to think about over and over again; that is why there are two t's)

पुढें कार्याचा अभिमान धरणें । हें कार्ये तों अगत्य करणें । ऐस्या कार्यास प्रवर्तणें । तोचि अहंकार ॥ ९ ॥

नंतर त्या कार्याचा अभिमान धरुन " हें कार्य मी अवश्य करीन " अशा आग्रहानें कार्यास आरंभ करणें याचें नांव अहंकार होय. अहंकारामध्यें जाणीवेला एक स्वरुपाचें घट्ट स्वरुप येते. म्हणून त्यामध्यें हट्ट किंवा आग्रह आढळतो.

Then afterwards one firmly holds the pride/abhiman of this *action and the certainty that "I do". When such action is entered upon then, that paramatma has become the ahamkara/ego. *(In truth, that purush is the `doer' of this action and all actions take place in this knowledge, but the imagined ego says, "I am doing")

ऐसे अंतःकर्णपंचक । पंच वृत्ती मिळोन येक । कार्येभागे प्रकारपंचक । वेगळाले ॥ १० ॥

मूळ अंतःकरण एकच आहे. पण निरनिराळ्या कार्यामुळें एकाच अंतःकरणाची पांच रुपें आढळतात. प्रत्येक रुपाला वृत्ति म्हणतात. पांच वृत्ति मिळून अंतःकरण एकच आहे.

Like this is the *fivefold `faculty of knowing'/antah-karana. When these five come together they become this knowing vritti. But due to the desire to accomplish an action, these five are separately formed. *(inspiration/antah-karana, mind, buddhi, chitta and ahankar )

जैसे पांचहि प्राण । कार्येभागे वेगळाले जाण । नाहीं तरी वायोचें लक्षण । येकचि असे ॥ ११ ॥

निरनिराळ्या कार्यामुळें पांच प्राण वेगळाले भासतात. परंतु हे वायूचे विभाग आहेत. आणि तो वायु मुळांत एकच असतो.

In the same way, this wind gets separated into five pranas due to this desire to accomplish an action and then they are known separately. But if there is no action to be accomplished then, that One is this wind (ie. let whatever has to come, come; why should I care; then there is just the one `moving' action, `I am everywhere').

सर्वांगीं व्यान नाभीं समान । कंठी उदान गुदीं अपान । मुखीं नासिकीं प्राण । नेमस्त जाणावा ॥ १२ ॥

व्यान नांवाचा प्राण सर्वांग व्यापून असतो. समान प्राण नाभीच्या ठिकाणीं राहातो. उदान प्राण कंठात राहतो. अपान प्राण गुदस्थानीं वस्ती करतो. आणि प्रण हा तोंडांत आणि नाकांत राहातो. हें निश्र्चितपणें जाणावें.

Within this `all' body of the wind there is vyana; in the navel there is the samana; the udana is in the throat; the apana is in the anus and the prana is in the mouth and nose. Therefore this limited jiva should know this `all' (ie. when the wind that moves Self is some particular thing and as soon as it has determined this then, the intellect stops working. This means that you have become objective. Once it has been determined or decided that the Self is a particular thing then that particular thing will appear and then the mind, known here as intellect, does not think any further. Once the mind has become objective and it does not move on from this condition that the intellect has decided upon then, even after hundreds of births, that Supreme Self will remain firmly established as some thing. Nothing is there but still if the intellect decides something is, then it actually will be there, even though it is not. this pervading `all' takes itself to be a limited body then it becomes the different pranas functioning in the different parts of the body).

बोलिलें हें प्राणपंचक । आतां ज्ञानइंद्रियेंपंचक । श्रोत्र त्वचा चक्षु जिव्हा नासिक । ऐसीं हें ज्ञानेंद्रियें ॥ १३ ॥

प्राणपंचक सांगून झालें. आतां ज्ञानेंद्रियपंचक सांगतो. कान, त्वचा, डोळे, जीभ आणि नाक हीं पांच ज्ञानेंद्रियें आहेत.

That thoughtless Self has become this `speech' (ie. wind) and then It has become the fivefold prana. Now, there are the five sense organs. They are the ears, skin, eyes, tongue and nose. In this way, that thoughtless Self becomes the sense organs.

वाचा पाणी पाद शिस्न गुद । हे कर्मइंद्रियें प्रसिद्ध । शब्द स्परुष रुप रस गंध । ऐसें हें विषयपंचक ॥ १४ ॥

वाणी, हात, पाय, जननेंद्रिय आणि गुद हीं पांच कर्मेंद्रिय म्हणून प्रसिद्ध आहेत. शब्द, स्पर्श, रुप, रस व गंध असें पांच विषय आहेत.

And when there is the speech, hands, feet, penis and anus then, that unmanifest thoughtless Self, manifests as these five organs of action. When there is a sound, touch, shape, taste or smell then, that thoughtless Self is the five sense objects.

अंतःकर्ण प्राणपंचक । ज्ञानेंद्रियें कर्मेंद्रियें पंचक । पांचवें विषयपंचक । ऐसीं हे पांच पंचकें ॥ १५ ॥

अंतःकरणपंचक, प्राणपंचक, ज्ञानेंद्रियपंचक, कर्मेंद्रियपंचक आणि विषयपंचक अशी पांच पंचकें आहेत.

Thus there is the antah-karana, the fivefold prana, the sense organs, the action organs and the objects of sense-organs. Due to these, that thoughtless Self has been divided into five parts for each of the five elements.

ऐसे हे पंचविस गुण । मिळोन सूक्ष्म देह जाण । याचा कर्दम बोलिला श्रवण । केलें पाहिजे ॥ १६ ॥

या पांच पंचकांची मिळून पंचवीस तत्वें होतात. ही पंचवीस तत्वें एकमेकांत मिसळून सूक्ष्म देह बनतो. या मिश्रणाची माहिती ऐकणें जरुर आहे.

In this way, when that thoughtless Self, this pure sattwa guna and these twenty-five parts are mixed together then, that brahman is believed to be a body. Therefore this `speech' made by the intimate companionship of prakruti and purush should be listened to.

अंतःकर्ण व्यान श्रवण वाचा । शब्दविषये आकाशाचा । पुढें विस्तार वायोचा । बोलिला असे ॥ १७ ॥

अंतःकरण, व्यान, कान, वाणी व शब्द यांचा संबंध आकाशाशी आहे. पुढें वायूचा विस्तार सांगतो.

The antah-karana, the vyana, shravan/listening, vacha/speech and the word belong to the element space. Then ahead when this `speech' expanded, there was the wind element.

मन समान त्वचा पाणी । स्पर्श रुप हा पवनीं । ऐसे हे अडाखे साधुनी । कोठा करावा ॥ १८ ॥

मन, समान, त्वचा, हात, स्पर्श व रुप यांचा संबंध वायूशी आहे. असें परस्पर संबंध मनामध्यें जुळवून एक कोष्टक तयार करावें.

Then there is the mind, the samana, the skin, the hands and the object of touch and that thoughtless Self is the wind element. Therefore by the skill of the sadhu (ie. knowledge becomes no knowledge), thoughtlessness should be determined.

बुद्धि उदान नयेन चरण । रुपविषयाचें दर्शन । संकेतें बोलिलें मन । घालून पाहिजे ॥ १९ ॥

बुद्धि, उदान, डोळे, पाय व रुपाचें दर्शन, हें खुणेनें सांगितलें. त्यांत लक्ष घालून विचार करावा.

If not, then that darshan of God is the buddhi, udana, eyes, feet and the object seen. Therefore by making this `I am' (ie. forget everything), the mind should establish itself in this `speech'.

चित्त अपान जिव्हा शिस्न । रसविषये आप जाण । पुढें ऐका सावधान । पृथ्वीचें रुप ॥ २० ॥

चित्त, अपान, जीभ, जननेंद्रिय आणि रस यांचा संबंध पाण्याशी आहे. आतां पृथ्वीचें रुप सांगतों तें लक्षपूर्वक ऐका.

Know the water element as the chitta, the apana, the tongue, the penis and the object of taste. Then afterwards there comes the forms of the earth element; therefore listen carefully and form this `speech'.

अहंकार प्राण घ्राण । गुद गंधविषये जाण । ऐसें केलें निरुपण । शास्त्रमतें ॥ २१ ॥

अहंकार, प्राण, नाक, गुद आणि गंध यांचा पृथ्वीशी संबंध आहे. शास्त्राच्या आधारानें वरील प्रतिपादन केलेलें आहे.

Know this as ego/ahankar, prana, nose, anus and object of smell. But all this that has been explained above is merely the opinions of the shasthras (ie. these are all concepts).

ऐसा हा सूक्ष्म देहे । पाहातां होईजे निसंदेहे । येथें मन घालून पाहे । त्यासीच हें उमजे ॥ २२ ॥

आपला सूक्ष्मदेह हा असा आहे. तो जर नीट बघितला तर माणूस निःसंदेह होतो. या विषयांत मन घालून जो पाहिल त्यालाच हें बरोबर ध्यानांत येईल.

In these ways, that thoughtless Self has become this subtle body, but if you un- derstand vivek then, there will be no body consciousness whatsoever. Therefore one should be established `here' in this `speech' and then that thoughtless paramatma can be understood.

ऐसें सूक्ष्म देहे बोलिलें । पुढें स्थूळ निरोपिलें । आकाश पंचगुणें वर्तलें । कैसें स्थुळीं ॥ २३ ॥

अशा रीतीनें सूक्ष्मदेहाचे वर्णन केलें. यानंतर स्थूलाचा विचार सांगतो. स्थूलामध्यें आकाश पांच गुणांनी कसें व्यक्त रुप धारण करतें तें आतां सांगतो.

Thoughtlessness has become this `speech' and then this became the subtle body and then afterwards, the gross body. Then it will be asked, "What are the five properties of space that exist in the gross body?"

काम क्रोध शोक मोहो भये । हा पंचविध आकाशाचा अन्वये । पुढें पंचविध वायो । निरोपिला ॥ २४ ॥

कान, क्रोध, शोक, मोह, आणि भय या पांच गोष्टींचा आकाशाशीं संबंध असतो. पुढें वायूचे पांच प्रकार सांगतो.

When that thoughtless Self is desire/kama, anger/krodha, sorrow, enticement or *fear then, it is due to its connection with this space element. And ahead, the five types of wind will be discoursed. *(maharaj- in space fear must be there...you are in a dark place and you think, `Oh! What is that?' Nothing is there but you think something is there and have fear)

चळण वळण प्रासारण । निरोध आणि अकोचन । हें पंचविध लक्षण । प्रभंजनाचें ॥ २५ ॥

चळण, वळण, प्रसारण, निरोध आणि आकुंचन हें पांच गुण वायूचे आहेत.

When there is movement, turning, expansion, prevention and contraction then, that attentionless Self is this attention that brings these five forms of wind.

क्षुधा त्रुषा आलस्य निद्रा मैथुन । हे तेजाचे पंचविध गुण । आतां पुढें आपलक्षण । निरोपिलें पाहिजे ॥ २६ ॥

भूक, तहान, आळस, झोप, मैथुन हे पांच गुण तेजाचे आहेत. आतां पाण्याचे गुण सांगतो.

And when there is hunger, thirst, laziness, sleep or sexual intercourse then, that thoughtless Self has become these fire forms of fire. Now ahead, the attention of water should be discoursed.

शुक्लीत श्रोणीत लाळ मूत्र स्वेद । हा पंचविध आपाचा भेद । पुढें पृथ्वी विशद । केली पाहिजे ॥ २७ ॥

रेत, रक्त, लाळ, मूत्र व घाम हें पाण्याचे पांच भेद आहेत. आतां पृथ्वीचे भेद स्पष्ट करतो.

When there is semen, blood, saliva, urine and sweat then, that thoughtless Self has divided into these five forms of water. Ahead, this earth should be made that clear, vast nirgun.

अस्ति मांष त्वचा नाडी रोम । हे पृथ्वीचे पंचविध धर्म । ऐसे स्थूळ देहाचें वर्म । बोलिलें असे ॥ २८ ॥

हाडें, मांस, त्वचा, नाडी व रोम हे पांच पृथ्वीचे धर्म आहेत. असें हें स्थूल देहाचे वर्म सांगितलें.

But when there are bones, flesh, skin, veins and hair then, our thoughtless inherent nature has become these five forms of the earth element.

पृथ्वी आप तेज वायो आकाश । हे पांचाचे पंचविस । ऐसें मिळोन स्थूळ देहास । बोलिजेतें ॥ २९ ॥

पृथ्वी, आप, तेज, वायु व आकाश यापंचभूतांचे पंचवीस गुण मिळून स्थूल देह बनतो.

When there is the earth/prithvi, the water/ap, the fire/tej, the wind/vayu and the space/akash elements then, that thoughtless Self has been divided into these twenty- five divisions of the gross body. Therefore these should be brought together and this `speech' should be made.

तिसरा देह कारण अज्ञान । चौथा देह माहांकारण ज्ञान । हे च्यारी देह निर्शितां विज्ञान । परब्रह्म तें ॥ ३० ॥

तिसरा देह कारण देह होय. हा अज्ञानरुप असतो. चौथा देह माहाकारण देह होय. हा ज्ञानरुप असतो. स्थूल, सूक्ष्म, कारण, व माहाकारण हे चारही देह निरसन केलें म्हणजे विज्ञान प्राप्त होते. जीव परब्रह्मरुप बनतो.

The third body is the causal body of ignorance (ie. the cause of the subtle and gross bodies) and the fourth body is the great causal body of knowledge. But when thought- lessness eliminates these four bodies then there is vignyan and that is parabrahman.

विचारें चौदेहावेगळें केलें । मीपण तत्वासरिसें गेलें । अनन्य आत्मनिवेदन जालें । परब्रह्मीं ॥ ३१ ॥

विचारानें चौदेहावेगळें व्हावें. तत्वांच्या बरोबर मीपण नाहींसे करावें. म्हणजे परब्रह्माशी अनन्य आत्मनिवेदन साधतें.

When the four separate bodies are made into that thoughtless Self, then this `I-ness' along with the elements are thrown away and there is `no-otherness' and that antaratma gets offered to parabrahman.

विवेकें चुकला जन्म मृत्य । नरदेहीं साधिलें महत्कृत्य । भक्तियोगें कृत्यकृत्य । सार्थक जालें ॥ ३२ ॥

आत्मानात्म विवेकानें जन्ममृत्युच्या चक्रांतून सुटका होतें. मरदेहांत येऊन फार मोठें कार्य साधतें. भक्तीच्या योगानें कृतकृत्यता येऊन जन्माचें सार्थक होतें.

By vivek, birth and death are avoided and in this human body, that greatest deed has been achieved. By means of this devotion, the purpose of life has been fully accom- plished.

इति श्री पंचीकर्ण । केलेंचि करावें विवर्ण । लोहाचें जालें सुवर्ण । परिसाचेनयोगें ॥ ३३ ॥

पंचीकरण येथें संपलें. त्याचे पुनः पुनः विवरण करावें. परिसाशी स्पर्श झाल्यानें लोखंडाचें सोनें होतें. त्याचप्रमाणें पंचीकरण विवेकानें जीव ब्रह्मस्वरुप बनतो.

Thus there is the end of *panchikarana (ie. the differentiation of the elements into divisions of five) when one investigates over and over again. In this way, iron becomes gold due to its union with the parees stone. *(siddharameshwar maharaj placed a lot of importance on learning this creation and dissolution of the elements)

हाहि दृष्टांत घडेना । परिसाचेन परीस करवेना । शरण जातां साधुजना । साधुच होइजे ॥ ३४ ॥

पण हा दृष्टंत देखील अपुरा आहे. परीसाला परीस बनवता येत नाहीं. पण माणुस साधुला शरण गेला तर तो स्वतः साधु बनतो. साधु स्वतः परब्रह्मस्वरुप असतो. शरणागताला तो स्वतःसारखा परब्रह्मस्वरुप बनवून टाकतो.

However even this simile for thoughtlessness is not entirely proper (ie. due to this end of panchikarana, knowledge is attained). For the parees cannot make the iron into a parees stone like itself. But the one who surrenders to the sadhu will become a sadhu. .