पूर्णनाम — समास 2: सृष्टित्रिविधलक्षणनिरुपण

मूळमाया नस्तां चंचळ । निर्गुण ब्रह्म तें निश्र्चळ । जैसें गगन अंतराळ । चहुंकडे ॥ १ ॥

ज्याप्रमाणें रिकामें आकाश चोहोंकडे असतें त्याचप्रमाणें चंचळ मूळमाया उत्पन्न होण्यापूर्वी निर्गुण ब्रह्म निश्र्चळपणें असतें.

When the moving of mula maya is not, then there is that still nirgun brahman. And that is just like the sky that is empty is in all four directions (ie. in the last chapter it says that when the emptiness is in front, it cannot be at the back and cannot therefore be in all four directions. Therefore when it is in all four directions, it has no limiting concept anymore and it is that Reality)

दृश्य आलें आणि गेलें । परी तें ब्रह्म संचलें । जैसें गगन कोंदाटलें । चहुंकडे ॥ २ ॥

दृश्य विश्र्व आलें आणि गेलें तरी निश्र्चळ परब्रह्म जसेंच्या तसेंच सांचलेले राहते. ज्याप्रमाणें अवकाशमय आकाश सगळीकडे कोंदाटलेलें असतें, त्याचप्रमाणें परब्रह्म सगळीकडे साचलेले असते.

This visible `all'/knowledge came and went away but that brahman remains as It is. Then It is just like the sky and full in all four directions.

जिकडे पाहावें तिकडे अपार । कोणेकडे नाहीं पार । येकजिनसी स्वतंत्र । दुसरें नाहीं ॥ ३ ॥

ज्या बाजूनें परब्रह्म पहावें त्या बाजूनें तें अपार असतें. कोणत्याही बाजूला त्याचा अंत लागत नाहीं. परब्रह्म अगदी एकजिनसी आहे, स्वतंत्र आहे. त्याच्यावाचून दुसरें कांहीं नाहीं.

This should be understood and then there is that limitless paramatma. With That there can be no limits. That One within the `object' is truly independent, when there is no other.

ब्रह्मांडावरतें बैसावें । अवकाश भकास अवलोकावें । तेथें चंचळ व्यापकाच्या नांवें । सुन्याकार ॥ ४ ॥

विवेकानें ब्रह्मांडाच्या पलीकडे जावें. तेथून ब्रह्मांड झालेंच नाहीं अशी कल्पना करावी.केवळ अवकाशमय रिकामें आकाश पहावें. विश्र्वाला व्यापून असणारा एवढा चंचलपणा तेथें नाहींसा होईल, शून्यवत होईल.

One should remain beyond this whole brahmanda/universe and look at it as an empty space (don't take the touch; maharaj- you cannot be anything that is seen or perceived by the mind). But then that brahman `there', due to this `I am', is appearing as the pervasiveness of the moving and is `dwelling in zero' (ie. when no things are there, zero is there. Then there is this one moving form/chaitanya. Still there is the one who knows this zero or moving form. Without understanding Him, you cannot escape this maya).

दृश्य विवेकें काढिलें । मग परब्रह्म कोंदाटलें । कोणासीच अनुमानलें । नाहीं कदा ॥ ५ ॥

नित्यानित्याचा विवेक करुन दृश्य नाहींसे करावें. मग जिकडेतिकडे परब्रह्म भरुन राहिल्याचा अनुभव येईल. पण ब्रह्मांची संपूर्ण कल्पना कधींच कोणालाही करतां येणार नाहीं.

When this visible/knowledge that is understood through vivek moves aside then, *parabrahman is as It is. Then to whom can conjecture ever come? (In parabrahman, no one and nothing ever existed; *maharaj- one feels happiness ie. the bliss of knowledge, when the sun appears from behind the cloud. But how can the sun feel happiness, it had never lost itself?)

अधोर्ध पाहातां चहुंकडे । निर्गुण ब्रह्म जिकडे तिकडे । मन धांवेल कोणेकडे । अंत पाहावया ॥ ६ ॥

खालीं, वर, चोहींकडे पाहिलें, जिकडे तिकडे निर्गुण ब्रह्मच घनदाट भरुन आहे, असें आढळेल. जें मन त्याला आकलन करायला जातें तें एकदेशी असल्यामुळें ब्रह्माचा शेवट पाहण्यासाठीं तें धांवेल तरी कोठें?

Then above or below, He is in all four directions. That nirgun brahman is everything, everywhere. But the mind, trying its utmost to see That, will always run towards something (ie. the limited mind tries its utmost to see That which cannot be seen and so ends up seeing another).

दृश्य चळे ब्रह्म चळेना । दृश्य कळे ब्रह्म कळेना । दृश्य आकळे ब्रह्म आकळेना । कल्पनेसी ॥ ७ ॥

दृश्य चळतें, नाश पावतें, विकार पावतें याउलट ब्रह्म चळत नाहीं, नाश पावत नाहीं, विकार पावत नाहीं. दृश्य मनाला कळतें, आकलन होतें, तर ब्रह्म मनाला कळत नाहीं, आकलन होत नाहीं. दृश्य कल्पनेच्या कक्षेंत येते तर ब्रह्म कल्पनेच्या कक्षेंत येत नाहीं.

The visible moves, but that brahman does not move. The visible can be understood but brahman cannot be understood. The visible is confined, brahman is not confined to an imagined thought.

कल्पना म्हणिजे कांहींच नाहीं । ब्रह्म दाटले ठाईं ठाईं । वाक्यार्थ विवरत जाई । म्हणिजे बरें ॥ ८ ॥

कल्पना म्हणजे कांहीं नाहीं. कल्पनेनें उभारलेलीं वस्तु प्रत्यक्ष अस्तित्वांत नसते. परब्रह्म सर्व ठिकाणीं अगदी दाटपणें भरलेलें आहे. " तत् त्वम् असि " अहम् ब्रह्मासी " या महावाक्यांचा अर्थ सतत मनांत ठेवावा. त्या योगानें साधनेला सहाय होईल.

Imagination means this `thing'. But when even this is not then, brahman completely fills everywhere. For if this divine `word' is investigated and its meaning is understood then, there will be thoughtlessness (and you do not exist). (maharaj- the meaning is paramatma)

परब्रह्मायेवढें थोर नाहीं । श्रवणापरतें साधन नाहीं । कळल्याविण कांहींच नाहीं । समाधान ॥ ९ ॥

खरें पांहिलें तर परब्रह्माएवढी श्रेष्ठ वस्तु नाहीं. श्रावणासारखें दुसरें साधन नाहीं. वस्तुरुप कळल्याशिवाय माणसाला खरें समाधान मिळत नाहीं.

There is nothing as great as parabrahman. And no sadhana is as great as liste- ning/shravan. For without first understanding this `thing', there cannot be that com- plete contentment (of not existing).

पिप्लीकामार्गे हळु हळु घडे । विहंगमें फळासी गांठी पडे । साधक मननीं पवाडे । म्हणिजे बरें ॥ १० ॥

जो पिपीलिका मार्गानें जातो किंवा जो मुंगीच्या पावलानें जातो, त्याला साध्य हस्तगत होण्यास वेळ लागतो. कारण तो हळुहळु वाटचाल करतो. जो विहंगम मार्गानें जातो किंवा पक्ष्याप्रमाणें उडून चटकन फळापर्यंत जातो, त्याला साध्य हस्तगत होण्यास वेळ लागत नाहीं. कारण तो एकदम सूक्ष्मांत शिरतो. म्हणून साधकानें मननांत आपली वाढ करुन घ्यावी हें उत्तम.

There is this gradual accomplishment by the way of the ant (pipilika ie. way of meditation); and by the way of the bird, one flies straight up and acquires this fruit of knowledge (vihanga ie. way of gnyan/knowledge. The way of meditation is long and arduous. By force of will the mind is silenced. Now by the way of knowledge, the mind is taught that this world is nothing but its own thoughts. And if it abandons those thoughts then it will see that which is. Then the mind will be your best friend. Then there in not the necessity to sit in a special asana, at a certain time, to be meditating. Then your life will become a meditation) And if in *manana the sadhak enters and expands, then there will be thoughtlessness (ie. expand the knowledge you already have until finally this knowledge is no longer desired). *(To remain always in shravan)

परब्रह्मासारिखें दुसरें । कांहींच नाही खरें । निंदा आणी स्तुतिउत्तरें । परब्रह्मीं नाहीं ॥ ११ ॥

परब्रह्मासारखें दुसरें कांहींच नाहीं. ही गोष्ट अगदी खरीं आहे. स्तुति आणि निंदा यांचे शब्द परब्रह्मापर्यंत पोचूंच शकत नाहींत.

This `all' is not like that parabrahman. When this `thing' is not, then there is that Truth. Blame and censor and this praiseworthy `I am' are not in parabrahman.

ऐसें परब्रह्म येकजिनसी । काहींच तुळेनाा तयासी । माहानुभव पुण्यरासी । तेथें पवाडती ॥ १२ ॥

परब्रह्म अशाप्रकारचें एककजिनसी आहे. त्याच्या बरोबर तुलना करतां येण्यासारखें दुसरें कांहींच नाहीं. महा पुण्यवान थोर पुरुष परब्रह्माचा अनुभव घेऊन महान होतात.

parabrahman is One and this `thing' cannot be compared to That. That `great experience' (I do not exist) overflows with merit, when `there' is reached.

चंचळें होतें दुःखप्राप्ती । निश्र्चळायेवढी नाहीं विश्रांती । निश्र्चळ प्रत्ययें पाहाती । माहानुभाव ॥ १३ ॥

चंचळाच्या नादानें दुःख प्राप्त होते. निश्र्चळाच्या नादानें परमविश्रांति प्राप्त होते. अतिशय थोर पुरुष निश्र्चळाचा प्रत्यक्ष अनुभव घेतात.

Due to this moving `all' there is the acquisition of sorrow (from knowledge comes ignorance and body consciousness) and other than in the still, there is no complete rest. Only that One still nirgun understands that `great experience' (ie. only by being One will that One be gained).

मुळापासुन सेवटवरी । विचारणा केलीच करी । प्रत्ययाचा निश्र्चयो अंतरीं । तयासी फावे ॥ १४ ॥

जो पुरुष मुळापासून थेट शेवटपर्यंत सारखा विचार करतो, त्यालाच अनुभवाचे निश्र्चयात्मक ज्ञान प्राप्त होते. प्रथम स्फूरण किंवा संकल्प हें मूळ आणि अनेक सजीव प्राणी हा शेवट. म्हणून जो साधक मूळमायेपासून ते थेट प्राणीमात्रांपर्यंत अहोरात्र विवरण करतो, त्याला प्रत्यक्ष अनुभव येतो. आणि त्याचे ज्ञान निश्र्चयात्मक बनतें.

When one is thoughtless from the root until the end and when within this inner space there is the conviction of that nirgun then, that Reality is gained.

कल्पनेची सृष्टी जाली । त्रिविध प्रकारें भासली । तिक्ष्ण बुद्धीनें आणिली । पाहिजे मना ॥ १५ ॥

मुळांत कल्पनेपासून हीं सृष्टी झाली. तीनप्रकारें ती अनुभवास येतें. तीक्ष्ण बुद्धीनें आपण आपल्या मनांत विचार मात्र केला पाहिजे.

The gross world is the appearance of imagination and concepts and it appears in three stages. The mind should understand these three stages by means of its sharp buddhi.

मूळमायेपासून त्रिगुण । अवघें येकदेसी लक्षण । पांचा भूतांचा ढोबळा गुण । दिसत आहे ॥ १६ ॥

मूळमायेपासून त्रिगुणापर्यंत हा प्रथम वर्ग, हा एकदेशीय आहे. मर्यादित आहे. एकदेशी म्हणजे एका वेळीं एकाच ठिकाणीं असणारा. स्पष्ट दशा पावलेलीं पंचभूतें हा दुसरा वर्ग. पंचभूतांचें व्यापार स्पष्टपणें दिसतात.

From mula maya there comes the creations of the three gunas (ie. guna maya) and then, due to the `many' thoughts, this attention becomes further limited (ie. the three stages are, mula maya, guna maya and the `many' thoughts). Then the five elements have become objective and rajo guna is seeing (ie. something is there ie. knowledge, but you don't know what it is ie. ignorance, and so you give it a name eg. this is a cup. But if you leave the thought, cup, then what remains? Then only knowledge will remain. Then the mind does not make names and thus create forms and your awareness wanders freely, not touching anything specific. Then there is mula maya).

पृथ्वीपासून च्यारी खाणी । चत्वार वेगळाली करणी । सकळ सृष्टीची चाली येथुनी । पुढें नाहीं ॥ १७ ॥

पृथ्वीपासून उत्पन्न होणारे चार प्रकारचे जीवप्राणी हा तिसरा वर्ग होय. चार प्रकारच्या जीवांचे चार प्रकारचे व्यवहार असतात. सगळीं सृष्टीरचना येथें संपते. याच्यापुढें सृष्टिरचना नाहीं.

From the *earth element there has come the four sources of birth (and the four speeches ie. the third stage). But when this wondrous act of knowledge leaves aside these four forms of birth and thus being a jiva then, the `all' of this gross world appears and then from `here' in mula maya/knowledge nothing is found afterwards (ie. no- knowledge; this is the process in reverse, the thoughts of a jiva, of being born, of possessing a body, of a gross world, are all given up; then one discovers this knowledge of the `all' that is the base of the gross experience. When one understands that this knowledge, the sense of my existence is also not required by that Reality then, this is let slip). *(ie. the great elements have become completely objective and a gross creation is seen)

सृष्टीचें विविध लक्षण । विशद करुं निरुपण । श्रोतीं सुचित अंतःकर्ण । केलें पाहिजे ॥ १८ ॥

सृष्टिरचनेमधें आढळणारें जे तीन वर्ग सांगितलें त्याचे स्पष्ट विवेचन आतां करतो. श्रोत्यांनी आपलें अंतःकरण स्थिर करुन तें आतां ऐकावें.

There are these three stages of the gross creation and there is that discourse by brahman. Therefore in the listener, the antah-karana should be made very alert to hear that non-dual discourse.

मूलमाया जाणीवेची । मुळीं सूक्ष्म कल्पनेची । जैसी स्थिती परे वाचेची । तद्रूपची ते ॥ १९ ॥

मूळमाया जाणीवमय आहे. मुळामध्यें ती अत्यंत सूक्ष्म कल्पना आहे. परा वाचा जशी केवळ स्फुरणरुप असते. तशी ती आहे. किंबहुना मूळमाया नुसती स्फुरणस्वरुप असते.

When there is this mula maya of knowledge then, there is that subtle brahman and this root of imagination/conceptualisation. When there is that brahman and this para speech then, that thoughtlessness appears like that only (`I am'). (How to describe that Reality? It never leaves Its Self. It has the power of infinite potential ie. knowledge. And It becomes instantaneously, whatever you want It to be)

अष्टधा प्रकृतीचें मूळ । ते हे मूळमायाच केवळ । सूक्ष्मरुप बीज सकळ । मुळींच आहे ॥ २० ॥

ही मूळमायाच अष्टधा प्रकृतीचे मूळ आहे. सगळ्या सृष्टीचें सूक्ष्मरुप बीज मूळमायेंतच असते.

That Reality is then this root of the eightfold prakruti and that thoughtless pure knowledge has become mulamaya. Then there is brahman and this form and this `all' is the seed of the gross creation.

जड पदार्थ चेतवितें तें । म्हणौन चैतन्य बोलिजेतें । सूक्ष्म रुपें संकेतें । समजोन घ्यावीं ॥ २१ ॥

जड पदार्थांना ती चेतना देते. म्हणून तिला चैतन्य असें नांव देतात. तिची जी सूक्ष्मरुपें आहेत. तीं खूणांवरुनच ओळखावीं.

When that Reality makes this inert `object' to move then, It should be called chaitanya/moving principle. Then that brahman gets assigned as this `I am' form. Therefore, this `I am' should be understood and accepted by you (ie. reverse this process of objectification by first being `I am' and then return it to the place from which it came).

प्रकृतिपुरुष विचार । अर्धनारीनटेश्र्वर । अष्टधा प्रकृतीचा विचार । सकळ कांहीं ॥ २२ ॥

प्रकृतिपुरुषाचा विचार, अर्धनारी नटेश्र्वर, अष्टधा प्रकृतीचा विचार हें तिन्ही मूळमायेंतच येतात.

When that thoughtless Self is prakruti/purush then, there is the Lord who is half male and half female. When that thoughtless is this eight-fold prakruti then, there is this `all thing' (when there is prakruti/purush then that thoughtless appears as this prakruti/`all'. Still that Lord, the purush remains in Himself but He cannot be known. Therefore it depends upon where your understanding is placed; this prakruti/mula maya has the attention to know and that mula purush is that attentionless brahman, if It so chooses)

गुप्त त्रिगुणाचें गूढत्व । म्हणौन संकेत महत्तत्व । गुप्तरुपें शुद्धसत्व । तेथेंचि वसे ॥ २३ ॥

मूळमायेमधें त्रिगुण गुप्तरुपानें वास करतात. त्या गूढत्वाला संकेतानें महत् तत्व असें म्हणतात. शुद्ध सत्वगुण देखील गुप्तरुपानें तेथेंच वास करतो.

When that purush lies hidden with these three gunas then, that is assigned as the great element space. But that hidden purush with this pure sattwa guna of prakruti, in truth, dwells `there'.

जेथून गुण प्रगटती । तीस गुणक्षोभिणी म्हणती । त्रिगुणाचीं रुपें समजती । धन्य ते साधु ॥ २४ ॥

जेव्हां त्रिगुण व्यक्त दशेला येऊं लागतात, तेव्हां मूळमायेला गुणक्षोभिणी असेम म्हणतात. त्रिगुणांची रुपें ज्यांना बरोबर समजतात तें साधु धन्य होत.

From mula maya that One manifests as the gunas. Then this mula maya is called the `disturbance of the three gunas'/gunakshobini. Blessed is the one who understands this prakruti form within these three gunas; for he is the sadhu

गुप्तरुपें गुणसौम्य । म्हणौनि बोलिजे गुणसाम्य । सूक्ष्म संकेत अगम्य । बहुतांस कैंचा ॥ २५ ॥

गुण हें गुप्तरुपानें म्हणजे अव्यक्त दशेमधें समान असतात. म्हणून गुणक्षोभिणीला गुणसाम्य असें नांव आहे. हा संकेत सूक्ष्म आहे. तो समजण्यास सोपा नाहीं. त्यामुळें पुष्कळांना तो कळत नाहीं.

Due to this prakruti of that hidden purush, these gunas are in balance. This is the `speech' and this also gets called the `balanced guna'. But when this purush has been assigned as this `I am' then, how can He be that unfathomable brahman?

मूळमायेपासून त्रिगुण । चंचळ येकदेसी लक्षण । प्रत्ययें पाहातां खूण । अंतरीं येते ॥ २६ ॥

मूळमायेपासून त्रिगुणांपर्यंत असणारीं तत्वें चंचळ आणि एकदेशी आहेत. तीं सर्वव्यापी नाहींत. अनुभव घेतला कीं त्याची खूण मनाला पटते.

From mula maya, there comes the three gunas and then, this one moving form is these limited attentions of the elements (ie. the more gross the element, the more limited your knowledge becomes). But when you understand that nirgun then, from within this inner space of mula maya there comes pure understanding.

पुढें पंचभूतांचीं बंडें । वाढलीं विशाळें उदंडें । सप्तद्वीपें नवखंडें । वसुंधरा हे ॥ २७ ॥

त्यानंतर पांच भूतांचा अवाढव्य आणि अपार विस्तार होतो. सात बेटांची आणि नऊ खंडे असलेली पृथ्वी या पंचभूतांपासून निर्माण होते.

But if ahead there comes the commotion of the five elements (from tamo guna) then, that vast paramatma is this expansion of brahman and there is the seven seas, the *nine continents/lands and the gross earth. *(five elements and four forms of births)

त्रिगुणापासून पृथ्वीवरी । दुसर्‍या जिनसान्याची परी । दोनी जिनस याउपरी । तिसरा ऐका ॥ २८ ॥

अशा रीतीनें त्रिगुणांपासून पुथ्वीपर्यंत चंचळाचा दुसरा वर्ग झाला. दोघांची माहिती सांगून झाली आतां तिसरा वर्ग ऐका.

From this prakruti there arises the three gunas and from these the five elements become manifest until the earth element appears. Even at this stage there is still some *semblance of this superior `object' of the purush (ie. the five elements have manifest from this `all' and gradually become increasingly objective, until they take on the solid appearances of the earth element ie. names and forms; afterwards due to the ego of the gross body, further conjecture appears about these names and forms eg. good, bad, right and wrong. Then all previous stages are completely drowned). In this second stage the five elements become manifest and appear upon this `object' of prakruti/purush (the first stage). If there is this third stage then, listen. *(20.5 describes there being four `objects' of creation. The first and superior object is the thoughtlessness of the purush. The second object is prakruti. The third is guna maya and objectification of the elements. The fourth is a gross body and the sense of "I am this body" and `many' objects. The third and second objects will become apparent when one seeks to know one's true nature. Thus having left aside the fourth object of gross body consciousness, that witnessing purush though not found, is felt to be there as the pervader)

पृथ्वी नाना जीनसाचें बीज । अंडज जारज श्र्वेतज उद्भिज । च्यारी खाणी च्यारी वाणी सहज । निर्माण जाल्या ॥ २९ ॥

पृथ्वीवर अनेक वस्तुंचे बीज असतें. अंडज, जारज, स्वेदज आणि उद्भिज असे जीवांचे चार प्रकार आणि चार वाणी. पृथ्वीतत्वांतून निर्माण झाल्या.

The earth element is the seed of the `many' objects. Then there are the creatures born out of the egg, the womb, the sweat (ie. heat and moisture is the birthplace of microbes) and from a sprouted seed. When there are these four levels of speech and four sources of life then, that natural and uncreated has been made into `many'.

खाणी वाणी होती जाती । परन्तु तैसीच आहे जगती । ऐसे होती आणी जाती । उदंड प्राणी ॥ ३० ॥

खाणी, वाणी उत्पन्न होतात व नाश पावतात. अनेक जीव जन्मास येतात व नाश पावतात. पण पृथ्वीमात्र जशींच्या तशी राहते. त्याचप्रमाणें सर्व चराचर सृष्टि उत्पन्न होते आणि नाश पावते. परंतु परब्रह्म मात्र जसेंच्या तसेंच राहतें.

When there are these four sources of life and the four speeches, then, that One comes and that One goes (ie. gets born and dies). In this way, due to these comings and goings that vast paramatma is in the prana. .