पूर्णनाम — समास 6: आत्मागुणनिरुपण

जलजा नवलक्षााश्च दशलक्षाश्च पक्षिणः । कृमयोरुद्रलक्षाश्च विंशल्लक्षा गवादयः ।। स्थावरास्त्रिंशल्लक्षाश्च चतुर्लक्षाश्च मानवाः । पापपुण्यं समं कृत्वा नरयोनिषु जायते ॥ १ ॥

पाण्यांत जन्मणारे नऊ लाख, पक्षी दहा लाख, कृमी किटक अकरा लाख, गाईबैलांसारखें पशु वीस लाख, वृक्षादि स्थावर तीस लाख, माणसें चार लाख, पाप पुण्य सारख्याप्रमाणांत असेल तेव्हां नरदेहाची प्राप्ति होते.

If one tries to understand this world, then this great water element will be everywhere (ie. the gross becomes less objective). But if this soft objectification of the water element is not (ie. if one does not try to understand this world) then, that pure One within the `many' is this raised stony ground made from the earth element (ie. appears as a gross body).

तैसें दृश्य विस्तारलें । कांहीयेक जाणीवेनें शोभलें । जाणीवरहित उरलें । कितीयेक दृश्य ॥ २ ॥

दृश्याचा विस्तार हा असाच आहे. दृश्यांपैकीं कांहीं भाग जाणिवेनें शोभतो तर कांहीं भाग जाणिवरहित असतो. दृश्याचा जाणिवरहित भाग बराच आहे.

But if one forgets everything that one has learned up until now and just knows then, one will become less and less objective and this visible `all' will expand and that One within the `thing' will shine. And when this visible `all' is unaccompanied by this knowing then, what remains is that One (then knowledge is absorbed in no knowledge).

च्यारी खाणी च्यारी वाणी । चौर्‍यासी लक्ष जीवयोनी । शास्त्रीं अवघें नेमुनी । बोलिलें असे ॥ ३ ॥

जाणीवेनें शोभणारें जें दृश्य आहे, त्याच्या चार खाणी चार वाणी,चौर्‍यांशी लक्ष जीवयोनी आहेत. शास्त्रामध्यें हें सारे व्यवस्थितपणें सांगितलेलें आहे. श्र्चोक

Otherwise there are the four sources of birth and the four speeches and there is the attention of the eighty-four principles that make up a jiva. But when these `many' thoughts are established in the understanding of the shasthras (ie. finally they said neti, neti) then, there is this `speech' (or knowing). || loka || jalaj navalakca daalakca pakia | kmayo rudralakca viallak gavdaya || sthvar striallakca caturlakca mnav | ppapuya sama ktv narayoniu jyate || || Shloka || As below

मनुष्यें च्यारी लक्ष । पशु वीस लक्ष । क्रिम आक्रा लक्ष । बोलिलें शास्त्रीं ॥ ४ ॥

माणसें चार लक्ष, पशु वीस लक्ष, कृमी अकरा लक्ष, असें शास्त्रांत सांगितलें आहे.

There are the four laksha of human beings, twenty laksha of animals, eleven laksha of worms and insects and there is this `speech' that is within the shasthras (ie. know this `speech' and understand that all these different created bodies are but this one moving form ie. knowledge).

दाहा लक्ष ते खेचर । नव लक्ष जळचर । तीस लक्ष स्थावर । बोलिलें शास्त्रीं ॥ ५ ॥

दहा लाख पक्षी, नऊ लाख जलचर, तीस लाख स्थावर असें शास्त्र सांगतें.

That Reality has appeared as ten laksha of birds; nine laksha of fish and other beings in the waters and *thirty laksha varieties of fixed/non-moving creatures. Yet still there is this `speech' that is within the shasthras. *(These total eighty-two, plus knowledge and ignorance makes eighty-four. laksha means one hundred thousand and it also means, attention. Therefore when this `speech' is forgotten then, there is the attention of this rajo guna or imagination and on account of this imagination, that formless swarup appears as all these different forms made up of the eighty-four principles,)

ऐसी चौर्‍यासी लक्ष योनी । जितुका तितुका जाणता प्राणी । अनंत देह्याची मांडणी । मर्यादा कैंची ॥ ६ ॥

चौर्‍यांशी लक्ष योनींचा हिशेब हा असा आहे. त्या मध्यें जितके प्राणी आहेत त्यांना जाणीव आहे, जाणतेपणा आहे. प्राण्यांच्या देहाची रचना अनंत प्रकारची आहे. त्या विविध प्रकारांना मुळी मर्यादा नाहीं.

Yet even when in the prana there is the birth of these eighty-four principles, still there is that atma who knows. How can there be any limit to this spread of bodies, for they have come from that limitless paramatma?

अनंत प्राणी होत जाती । त्यांचें अधिष्ठान जगती । जगतीवेगळी स्थिती । त्यास कैंची ॥ ७ ॥

अक्षरशः अनंत प्राणी जन्मास येतात आणि मृत्यु पावतात. पृथ्वी हा त्यांचा आधार आहे. पृथ्वीवांचून त्यंना जीवन जगणें शक्य नाहीं.

And when that limitless paramatma gets born in the prana then, It comes and goes and gets born and dies. Yet still within this gross imagined world of the jiva there is this original place of that paramatma. But other than this gross world, where can the jiva stay? (That paramatma has become jivatma and due to Its ignorance, It is confined to this gross existence).

पुढें पाहातां पंचभूतें । पावलीं पष्टदशेतें । कोणी विद्यमान कोणी तें । उगीच असती ॥ ८ ॥

यानंतर पुढें विचार केला तर व्यक्त दशेला आलेली पंचभूतें आढळतात. पंचभूतांपैकीं कांहीं इंद्रियगोचर आहेत. तर कांहीं इंद्रियांना दिसत नाहींत. गुप्त असतात.

And yet if from now on you inquire into and understand the five great elements then, this `all' clearly manifests. Then afterwards one may have this power of knowledge or one may be that still and silent Reality (having acquired this knowledge, one may inquire further and go beyond knowledge).

अंतरात्म्याची वोळखण । तेचि जेथें चपळपण । जाणीवेचें अधिष्ठान । सावध ऐका ॥ ९ ॥

जेथें चंचलपणा आहे तेथें अंतरात्मा आहे असें ओळखावें. आतां जाणीवेचे राहाणें कोठें कोठें असतें तें सावधपणें ऐका.

When there is this `all' accompanying that antar-atma then, that Reality becomes very active `here' in maya (ie. one moving form or chaitanya). Therefore one should forget everything and listen alertly to this original place of knowing.

सुखदुख जाणता जीव । तैसाचि जाणावा सदाशिव । अंतःकर्णपंचक अपूर्व । अंश आत्मयाचा ॥ १० ॥

सुख आणि दुःख याची जाणीव जीवाला असते. त्याचप्रमाणें ती सदाशिवाला म्हणजे जगदीश्वराला पण असते. विलक्षण असें अंतःकरणपंचक म्हणजे अंतःकरण, मन, बुद्धि, चित्त आणि अहंकार हा अंतरात्म्याचा अंश होय.

When there is pleasure and pain then, that Knower is a jiva. And when there is no pleasure and pain then, that Knower should be known as *sada-shiva (ie. the One who is always knowing). Then this five-fold antah-karana of the jiva is a part of that atma (still mind, buddhi, chitta and ego are there but `now' they have transcended this small body of the jiva and they regard this `all' body of knowledge). (maharaj- shiva means to touch; He takes the touch of knowledge)

स्थुळीं आकाशाचे गुण । अंश आत्मयाचे जाण । सत्व रज तमोगुण । गुण आत्मयाचे ॥ ११ ॥

स्थूलामध्यें आकाशाचे गुण म्हणजे काम, क्रोध, भय, शोक, मोह असे आत्म्याचे अंश समजावें. तसेंच सत्त्व, रज व तम हेहि आत्म्याचे गुण आहेत.

Within this gross body, there is this guna of space (ie. pure sattwa). Know this as part of that atma. The sattwa, rajo and tamo gunas of the jiva are due to this guna of that atma. (This is the antar-atma ie. when that pure atma is in the companionship of maya. Then there is this quality of effortless knowing and from this one can `look outside' and then the elements and gross world will be created or one can hold to this knowing with firm conviction and that pure atma while be realized)

नाना चाळणा नाना धृती । नवविधा भक्ति चतुर्विधा मुक्ती । अलिप्तपण सहजस्थिती । गुण आत्मयाचे ॥ १२ ॥

अनेक प्रकारचे विवेकयुक्य विचार, धैर्य, नवविधा भक्ति, चार प्रकारच्या मुक्ति अलिप्तपणा सहजस्थिति,

There are the `many' searches and the `many' firm commitments; there are the nine bhakti/devotions and the four liberations; there is remaining aloof and that natural state; due to this guna of that atma.

द्रष्टा साक्षी ज्ञानघन । सत्ता चैतन्य पुरातन । श्रवण मनन विवरण । गुण आत्मयाचे ॥ १३ ॥

द्रष्टा, साक्षी, ज्ञानघन, सत्ता, चैतन्य, पुरातन, श्रवण, मनन, विवरण,

The seer, the witness, the full of knowledge; the power, the chaitanya and the `most ancient'; shravan, manana and that investigation of thoughtlessness are due to this guna of atma.

दृश्य द्रष्टा दर्शन । ध्येय ध्याता ध्यान । ज्ञेय ज्ञाता ज्ञान । गुण आत्मयाचे ॥ १४ ॥

दृश्य, द्रष्टा-दर्शन, ध्येय, ध्याता, ध्यान, ज्ञेय, ज्ञाता, ज्ञान,

The seen, the seer and the act of seeing; the object of meditation, the meditator and the act of meditation; the knowing, the Knower and this knowledge are due to this guna of that atma.

वेदशास्त्रपुराणअर्थ । गुप्त चालिला परमार्थ । सर्वज्ञपणें समर्थ । गुण आत्मयाचे ॥ १५ ॥

वेद, शास्त्र, पुराणें, यांचा अर्थ, गुप्तपणें चाललेला परमार्थ, सर्वज्ञपणानें आलेलें सामर्थ्य,

The meaning of the vedas, shasthras and mythological books; the hidden purush that maintains paramarth and that non-dual understanding are due to this `all-knowingness' of the guna of that atma .

बद्ध मुमुक्ष साधक सिद्ध। विचार पाहाणें शुद्ध । बोध आणि प्रबोध । गुण आत्मयाचे ॥ १६ ॥

बद्ध,मुमुक्ष, साधक, सिद्ध, शुद्ध, विचार करणें, बोध प्रबोध,

The bonded, the seeker/mumukshu, the aspirant/sadhak and the accomplished/si- ddha; to understand thoughtlessness; the teachings and the imbibing of the teachings are all due to this guna of the atma.

जागृति स्वप्न सुषुप्ति तुर्या । प्रकृतिपुरुष मूलमाया । पिंड ब्रह्मांड अष्टकाया । गुण आत्मयाचे ॥ १७ ॥

जागृति, स्वप्न, सुषुप्ति, तुर्या, प्रकृतिपुरुष, मूळमाया, पिंड, ब्रह्मांड, आठ देह,

The states of wakefulness, of dream and of deep sleep and the fourth state of prakriti/purush or mulamaya; the eight bodies of the pinda and the brahmanda; are because of this guna of that atma.

परमात्मा आणि परमेश्र्वरी । जगदात्मा आणी जगदेश्र्वरी । महेश आणी माहेश्र्वरी । गुण आत्मयाचे ॥ १८ ॥

परमात्मा व परमेश्र्वरी; जगदात्मा व जगदीश्वरी; महेश व माहेश्र्वरी,

paramatma and parameshwari; the atma of the world and the goddess of the world; mahesh and maheshwari; are due to this guna of that atma. (The purush/male silently abiding with His female counterparts).

सूक्ष्म जितुकें नामरुप । तितुकें आत्मयाचें स्वरुप । संकेतनामाभिधानें अमूप । सीमा नाहीं ॥ १९ ॥

हे सर्व प्रकार आत्म्याचे गुण आहेत. जेवढें म्हणून सूक्ष्म नामरुप आहे, तेवढें सर्व अंतरात्म्याचें स्वरुप आहे. अशा सूक्ष्म नामरुपाच्या संकेतांची नांवें खूपच आहेत. त्यांना मर्यादा नाहीं. सूक्ष्माच्या प्रातांत अंतरात्मा जाणिवेची इतकी अनंत रुपें घेतों, कीं त्यांना कांहीं सीमाच नाहीं.

Even when that brahman is this `name' and `form' of the `all', then also, this `all' is that swarup of the atma. And due to the assigning of this `name' (ie. knowing), there is that immeasurable which has no limit (this `name'/knowledge is a pointer to that atma; it is the manifestation of the unmanifest and the way back to that unmanifest).

आदिशक्ती शिवशक्ती । मुख्य मूळमाया सर्वशक्ती । नाना जीनस उत्पत्ती स्थिती । तितुके गुण आत्मयाचे ॥ २० ॥

आदिशक्ति, शिवशक्ति, मुख्य मूळमाया, सर्व प्रकारच्या शक्ति, नाना पदार्थाची उत्पत्ति व स्थिति,

There is this original-shakti or shiva-shakti and then, that thoughtless Supreme is mula maya and this is the power of the `all'. There is the birth and maintenance of the `many' objects and they are all due to this guna of that atma.

पूर्वपक्ष आणी सिद्धांत । गाणें वाजवणें संगीत । नाना विद्या अद्भुत । गुण आत्मयाचे ॥ २१ ॥

पूर्वपक्ष आणि सिद्धान्त, गाणेंबजावणें, संगीत, नाना अद्भुत विद्या,

This original hypothesis (`I am') and that siddhant (I am not); the composition of His `song' and the making of sweet music; the `many' learnings and this great wonder of the `all'; are all due to this guna of that atma.

ज्ञान अज्ञान विपरीत ज्ञान । असद्वृत्ति सद्वृत्ति जाण । ज्ञेप्तिमात्र अलिप्तपण । गुण आत्मयाचे ॥ २२ ॥

ज्ञान, अज्ञान, विपरित ज्ञान, असद्वृत्ति, सद्वृत्ति, ज्ञानमात्र, अलिप्तपणा,

Knowledge, ignorance and false knowledge; the false vrittis (thoughts created by "I know this and that") and the true vritti (`I know'); that pure knowledge and aloofness; are due to this guna of that atma.

पिंड ब्रह्मांड तत्वझाडा । नाना तत्वांचा निवाडा । विचार पाहाणें उघडा । गुण आत्मयाचे ॥ २३ ॥

पिंडब्रह्मांडांतील तत्वांचा शोध, अनेक तत्वांचा निवाडा, स्पष्टपणें विचार करणें,

The pinda and brahmanda and the elimination of gross elements; the choosing of these `many' elements; the understanding and opening out of thoughtlessness; are all due to this guna of that atma.

नाना ध्यानें अनुसंधानें । नाना स्थिति नाना ज्ञानें । अनन्य आत्मनिवेदनें । गुण आत्मयाचे ॥ २४ ॥

नाना प्रकारचे ध्यान, अनुसंधान, अनेक प्रकारच्या स्थिति, अनेक प्रकारचें ज्ञान, अनन्य आत्मनिवेदन,

The `many' meditations are due to this attention; the `many' states and the `many' knowledges; the surrendering of this `I am' to the atma; is due to this guna of that atma.

तेतिस कोटी सुरवर । आठ्यासी सहश्र ऋषेश्र्वर । भूत खेचर अपार । गुण आत्मयाचे ॥ २५ ॥

तेहतीस कोटी देव, अठ्ठ्याऐशी हजार ऋषी, असंख्य भूतपिशाच्चें,

There are gods of the senses who are these *thirty-three principles and that pure sattwa (ie. each sense is said to have its own deity); and along with that `Lord of the rishi', there is the eighty-four principles and four births and these make so many jivas; there are the elements, the sky and that limitless Self. All this is due to this guna of that atma. *(Twenty-five divisions of the great elements, the five great elements and the three gunas)

भूतावळी औट कोटी । च्यामुंडा छपन्न कोटी । कात्यायेणी नव कोटी । गुण आत्मयाचे ॥ २६ ॥

साडेतीन कोटी भुतावळ, छप्पन कोटी चामुंडा, नऊ कोटी कात्यायनी,

There are the great elements that become the `many' forms and this original sound aum; there are the fifty-six principles along with that pure sattwa that create this body made of leather (twenty-five gross and twenty five subtle, four forms of birth and ignorance and knowledge); there are these *nine principles along with that pure sattwa and these bring about all the killing and beatings in this gross existence. These are all due to this guna of that atma (knowledge). *(five elements and four births)

चंद्र सूर्य तारामंडळें । नाना नक्षत्रें ग्रहमंडळें । शेष कूर्म मेघमंडळें । गुण आत्मयाचे ॥ २७ ॥

चंद्र, सूर्य, तारामंडळ, अनेक नक्षत्रें, ग्रहमंडळें, शेष, कूर्म, मेघमंडळें,

The moon, the sun and stars; the `many' constellations and planetary systems; that serpent shesh (that purush who remains when everything has been made to nothing);4 the great turtle and the other *avatars of vishnu who support this gross creation; the cover of the clouds of ignorance; are all due to this guna of that atma. *(The great turtle and other avatars of vishnu have knowledge as their bodies and each of these are said to support this gross existence)

देव दानव मानव । नाना प्रकारीचे जीव । पाहातां सकळ भावाभाव । गुण आत्मयाचे ॥ २८ ॥

देव, दानव, मानव, अनेक प्रकारचे जीव, सर्व प्रकारचे भाव आणि अभाव असणें आणि नसणें, हे सगळें आत्म्याचेच गुण आहेत.

The gods (knowledge), the demons (ignorance) and man (knowledge and ignorance); 4 siddharameshwar maharaj- When knowledge is discarded, shesha remains. That is "knowing" and that is shesha narayana the hidden within the known. Therefore it is said he stays in the lower world (the causal body) and he upholds this world on one of his one thousand heads. After knowledge has been discarded he remains, for he can neither be left aside nor taken up; such is this that is "beyond the elements." and the `many' ways of the jivas are due to this guna of the atma. When you understand this `all' and *being and non-being, it is due to this guna of that atma. *(The `all' is being and the jiva is non-being)

आत्मयाचे नाना गुण । ब्रह्म निर्विकार निर्गुण । जाणणें येकदेसी पूर्ण । गुण आत्मयाचे ॥ २९ ॥

अशा रीतीनें त्या अंतरात्म्याचे अनेक गुण आहेत. ब्रह्म मात्र निर्गुण आणि निर्विकार आहे. जाणणें किंवा जाणीव असणें हा अंतरात्म्याचा गुण आहे.मग ती जाणीव पूर्ण असो किंवा अपूर्ण व एकदेशी असो.

The `many' gunas are due to this guna of that atma; as is that nirgun brahman, free of any modification. To know, and the limited and the complete are due to this guna of that atma.

आत्मारामउपासना । तेणें पावले निरंजना । निसंदेहे अनुमाना । ठावचि नाहीं ॥ ३० ॥

अशा प्रकारच्या अनेक गुणांनी अंतरात्मा दृश्यामध्यें पूर्ण भरलेला आहे. असा त्याला पाहाणें ही त्याची उपासना होय. अशी उपासना जो करील त्याला निरंजन ब्रह्म प्राप्त होईल व तो निःसंदेह होईल. निःसंदेह अवस्थेंत कल्पनेला वाव राहात नाहीं.

This guna is the worship of atmaram and due to this, that niranjan is attained. That is beyond all the eight bodies and there is no place for conjecture there. .