स्वगुणपरीक्षानाम — समास 8: आदिदैविकतापनाम

मागां बोलिला आध्यात्मिक । त्या उपरी आदिभूतिक । आतां बोलिजेल आदिदैविक । तो सावध ऐका ॥ १ ॥

आपल्या शुभ व अशुभ कर्मांमुळे स्वर्ग व नरकयातना भोगाव्या लागतात. त्यांना आदिदैविक ताप असे म्हणतात.

Previous to this `speech' there are the torments of the mind and upon this `speech' has come the torments of the outside world. Now forget everything and if that atma remains alert then, the torments of destiny will be made into this `speech'. Therefore listen.

शुभाशुभ कर्मानें जना । देहांतीं येमयातना । स्वर्ग नर्क भोग नाना । या नाव आदिदैविक ॥ २ ॥

माणसांना त्यांच्या चांगल्यावाईट कर्मांनी मरणानंतर यमयातना व स्वर्ग असे अनेक भोग भोगावे लागतात. त्यांना आदिदैविकताप म्हणतात.

People, due to their good and bad actions, have to face the judgment of yama, the God of death. Then there are the experiences of the `many' heavens and hells and to this `I am' there has come the torments caused by destiny or fate. (If we live and die taking ourself to be the body then rebirth is unavoidable. And the birth we take will be dictated by our previous actions/karma. These previous actions will make that life a heaven or a hell; maharaj- every mind is a world)

नाना दोष नाना पातकें । मदांधपणें अविवेकें । केलीं परी तें दुखदायकें । येमयातना भोगविती ॥ ३ ॥

माणूस मदांध होऊन अविनाशी बनतो व अविचारानें तो अनेक दोष व पातकें करतो. तीं पातकें अंती दुःखदायक होऊन त्यास यमयातना भोगावयास लावतात.

The faults of the `many' and the crimes of the `many' are due to the intoxication of pride and a lack of vivek. When these have been made then, that Reality has to be endure the judgment of yama, as the giver of suffering (otherwise by the `many' good actions, yama will be the giver of the `many' pleasures of heaven to that Reality. But whether your next life is perceived as heaven or hell, still that Reality is caught in illusion).

आंगबळें द्रव्यबळें । मनुष्यबळें राजबळें । नाना सामर्थ्याचेनि बळें । अकृत्य करिती ॥ ४ ॥

माणुस अंगबळाने, पैशाच्या बळाने, मनुष्यबळाने अगर राजबळाने अशा वेगवेगळ्या शक्तींच्या बळावर वाईट कर्मे करतो.

There is this power of the `all' and there are the powers of the `many' manifested forms. This first power is in the possession of the King/atma purush and the other powers are in the possession of each man (ie. he creates `many' concepts and imagines `many' things). And if this power of the `all' becomes these `many' powers then, that One's actions and conduct will be improper.

नीती सांडूनियां तत्वता । करुं नये तेंचि करितां । येमयातना भोगितां । जीव जाये ॥ ५ ॥

नीतिला सोडून करु नये ते माणसे करितात. त्यामुळेमृत्युनंतर मग यमयातना भोगाव्या लागतात.

If proper conduct (`He does') is left aside then, that Reality does that which it should not do ("I am doing and I am the enjoyer"). This leads to the death of the jiva and the suffering of yama's judgment.

डोळे झांकून स्वार्थबुद्धी । नाना अभिळाश कुबुद्धी । वृत्ति भूमिसिमा सांधी । द्रव्य दारा पदार्थ ॥ ६ ॥

अति स्वार्थबुद्धीने माणसे अति लोभाने अंध बनून जमीनीची हद्द वाढविणे, दुसर्‍याचे द्रव्य, बायको,वस्तु पळविणे,

When one's eyes are covered over with a selfish intellect then, there are `many' selfish thoughts and this knowing vritti seeks to acquire this world of wealth, woman and objects.

मातलेपणें उन्मत्त । जीवघात कुटुंबघात । अप्रमाण क्रिया करीत । म्हणौन येमयातना ॥ ७ ॥

नेहमी मस्तवालपणे उन्मत्तासारखे वागणे, जीवाचा नाश करणे, कुटुंबाचा नाश करणे, समाजविध्वंसक कर्मे करणे, असे करणरांना यमयातना भोगाव्या लागतात.

Due to its intoxication of pride, the jiva and its family are killed doing the `many' actions that have no authority (ie. "I do" and not the understanding `He is doing everything') and therefore they must face the judgment of yama.

मर्यादा सांडूनि चालती । ग्रामा दंडी ग्रामाधिपती । देशा दंडी देशाधिपती । नीति न्याय सांडितां ॥ ८ ॥

नीतिन्यायास सोडून वागल्यास तर गावाचा अधिपती गावाला दंड करतो. देशाचा राजा देशाला दंड करतो.

When restraint is not observed in one's behaviour then, in that village, the master of the village punishes and in the provinces it is the ruler who punishes the crimes committed.

देशाधिपतीस दंडिता रावो । रायास दंडिता देवो । राजा न करितां नीतिन्यावो । म्हणौन येमयातना ॥ ९ ॥

देशाच्या स्वामीला राजा शासन करतो. राजा नीतिन्यायाने वागत नसेल तर राजाला देव शासन करतो.

Even the ruler is punished by the King (atma) who in turn is punished by the god of death, if he is not acting according to His own justice (ie. not being the King).

अनीतीनें स्वार्थ पाहे । राजा पापी होऊन राहे । राज्या अंती नर्क आहे । म्हणौनिां ॥ १० ॥

जो राजा अनीतिने स्वार्थ साधतो, तो पापी बनतो. त्याचे पाप वाढत जाऊन तो मेला की त्याला नरकवास भोगावा लागतो.

Then due to injustice there is selfishness and that King becomes a sinner and stays as a jiva. Then His kingdom comes to an end and this is a hell. (At this very moment heaven ie. `I am' and hell are here; it all depends on who you take yourself to be)

राजा सांडिती राजनीति । तयास येम गांजिती । येम नीति सांडितां धावती । देवगण ॥ ११ ॥

राजाने नीति सोडली तर त्यास यम शासन करतो. पण यमाने नीतिचे पालन केले नाही तर देवगण यमास शासन करतात.

If the King lets slip the conduct of the King (ie. the King should sit on His throne and by His power everything should go on naturally), then yama roars at him. And if yama commits an injustice, then the Leader of the gods (paramatma) comes running.

ऐसी मर्यादा लाविली देवें । म्हणौन नीतीनें वर्तावें । नीती न्याय सांडितां भोगावें । येमयातनेसी ॥ १२ ॥

देवाने अशी ही मर्यादा घालून दिली आहे. म्हणून सर्वांनी नीतिने वागावे. नीतिन्यायाने न वागल्यास यमयातना भोगाव्या लागतात.

Such is the rule established by God. Therefore one should stay here exercising proper justice. If there is a lack of justice, then one has to suffer the judgment of yama. (Justice is to understand, `I am the Self/King')

देवें प्रेरिले येम । म्हणौन आदिदैविक नाम । तृतीय ताप दुर्गम । येमयातनेचा ॥ १३ ॥

देव यमाला प्रेरित करुन त्याच्याद्वारे जीवाला हे भोग भोगावयास लावतो. म्हणून यास आदिदैविक ताप असे नाव आहे. ह्या यमयातना अति दुःसह व दुखद आहेत.

If God sends yama then, to this `I am' there has come the torments of destiny. This is the third torment and this judgment of yama is hard to pass over.

येमदंड येमयातना । शास्त्रीं बोलिले प्रकार नाना । तो भोग कदापि चुकेना । या नाव आदिदैविक ॥ १४ ॥

शास्त्रामध्ये यमदंड व यमयातना यांचे अनंत प्रकार सांगितले आहेत. हे यमयातनेचे भोग कधिच चुकविता येत नाहीत. म्हणून यास आदिदैविक असे नाव आहे.

There is the judgment of yama and the punishment of yama when this `speech' that is within the shasthras (neti, neti) becomes the ways of the `many'. Then that atma cannot avoid the `many' suffering and to this `I am' there has come the torments of destiny.

येमयातनेचे खेद । शास्त्रीं बोलिले विशद । शेरीरीं घालून अप्रमाद । नाना प्रकारें ॥ १५ ॥

माणूस जी नाना प्रकारची दुष्कृत्ये करतो त्यांचे सगळे दोष त्याच्या सूक्ष्म शरीरांत साठवले जातात. त्या दोषामप्रमाणे त्याला यमयातना भोगाव्या लागतात. शास्त्रामध्ये सर्व वर्णन केले आहे.

Either there are these torments of yama's judgment or there is this clear `speech' within the shasthras (ie. when you understand, `not this, not that', then this `speech' is there). This `speech' is established when the ways of the `many' becomes careful and attentive (when there is vivek).

पापपुण्याचीं शरीरें । स्वर्गीं असती कळीवरें । त्यांत घालून नाना प्रकारें । पापपुण्य भोगविती ॥ १६ ॥

मरणोत्तर लोकांत पापपुण्याची शरीरे असतात. मनुष्य मेल्यानंतर त्याचा सूक्ष्म देह त्याच्या पापपुण्यानुसार त्याच्या शरीरांत घालून मग त्याला पापाची व पुण्याची फळे भोगावी लागतात.

But if this `all' body accumulates sins and merits then, though being in heaven, there is the appearance of this corpse (ie. this gross body is but an appearance within this `I am' of knowledge). When these ways of the `many' have been established within that atma then, the atma has to endure the results of the sins and merits incurred (then the atma has to go wherever imagination leads it). (This world is heaven if you understand, otherwise it is the hells of ignorance)

नाना पुण्यें नाना विळास । नाना दोषें यातना कर्कश । शास्त्रीं बोलिले अविश्र्वास । मानूंच नये ॥ १७ ॥

ज्याच्या पदरी पुष्कळ पुण्य त्याला ते संपेपर्यंत स्वर्गसुख व ज्याच्या पदरी पाप पुष्कळ त्याला पुष्कळ नरकयातनांचे दुःख व यातना भोगाव्या लागतात. असे शास्त्रांत सांगितले आहे. ते खोटे मानू नये.

Due to the merits of the `many' there is the `many' wanton plays and pleasures and due to the sins of the `many' there are cruel punishments. This `speech' within the shasthras should therefore not be regarded as untrue (ie. seek out this `speech' by leaving the `many' thoughts of good or bad).

वेदाज्ञेनें न चालती । हरिभक्ती न करिती । त्यास येमयातना करिती । या नाव आदिदैविक ॥ १८ ॥

जे वेदाज्ञेनुसा वागत नाहीत, जे हरिभक्ती करत नाहीत त्यांना यमयातना भोगाव्या लागतात. यास आदिदैविक ताप म्हणतात.

If this knowledge of the *vedas is never present then, there has been no devotion to hari and that atma will receive the punishment of yama. Then to this `I am' there will come the torments of destiny. *(The purpose of the vedas is to reveal this knowledge of `I am')

अक्षोभ नर्कीं उदंड जीव । जुनाट किडे करिती रवरव । बांधोन टाकिती हातपाय । या नाव आदिदैविक ॥ १९ ॥

अक्षोभ नावाच्या नरकांत अनेक जुने किडे वळवळ करीत असतात. पापी मनुष्याला यम त्यामध्ये हातपाय बांधुन टाकतो. यास आदिदैविक ताप म्हणतात.

Then that unfathomable paramatma has become a jiva in hell and it is old and infested with worms. Then it is confined to only that which it can lay its hands upon (ie. body consciousness) and to this `I am' there has come the torments of destiny (ie. the results of our past thoughts and past actions are unavoidable. How we meet them; the understanding with which we meet them, is in our hands).

उदंड पैस लाहान मुख । कुंभाकार कुंड येक । दुर्गंधी उकाडा कुंभपाक । या नाव आदिदैविक ॥ २० ॥

कांही पापी जीवांना कुंभपाक नावाच्या नरकांत टाकतात. कुंभपाक म्हणजे लहान तोंडाचे पण आत मोठी जागा असलेले मडक्यासारखे कुंड. ह्या कुंडांत फार उकाडा व दुर्गधी असते. याला आदिदैविक ताप म्हणतात.

That vast emptiness has become this pot (a small gross body) with a small opening created by the potter. Inside it there is hot and stinking undigested food and to this `I am' there has come the torments of destiny.

तप्त भूमिका ताविती । जळत स्वंभ पोटाळविती । नाना सांडस लाविती । या नाव आदिदैविक ॥ २१ ॥

जीवाला तापलेल्या जमिनीवर भाजतात. जळत असलेला लाकडी खांब पोटावर फिरवतात. अनेक चाप लावतात. यास आदिदैविक ताप म्हणतात.

In this theatrical disguise, tremendous anger and passions are aroused. When you support and cherish this `hot pillar' (ie. at this moment it is a dead body, the power makes it warm and move) in the hurried and confusing `many' then, to this `I am' there has come the torments of destiny.

येमदंडाचे उदंड मार । यातनेची सामग्री अपार । भोग भोगिती पापी । या नाव आदिदैविक ॥ २२ ॥

यमाच्या शिक्षेमध्ये मार देण्याचे पुष्कळ प्रकार आहेत. यातना देण्याची साधने पुष्कळ आहेत. पापी मनुष्यांना त्यांच्या पापाच्या यातना भोगाव्या लागतात.

Then that vast paramatma is beaten by the staff of yama; then that limitless Self becomes a mere instrument and it has to suffer the punishments of yama; then that One is a man, a sinner who has to endure the results of his past actions and so, to this `I am' has come the torments of destiny.

पृथ्वीमध्यें मार नाना । त्याहून कठीण येमयातना । मारितां उसंतचि असेना । या नाव आदिदैविक ॥ २३ ॥

या जगांत मार देण्याचे पुष्कळ प्रकार आहेत परंतु यमयातना सोसण्यास त्याहीपेक्षा कठिण आहेत. तेथिल मार संपतच नाही. याला आदिदैविक ताप म्हणतात.

In this great elemental earth there are the beatings, rushing and eagernesses of the `many'(ie. the birthplace of the gross objective world of the jiva is the earth element ie. the elements become more and more objective and finally from the elemental earth there comes the world of `many' names and forms). Still this jiva that has to suffer these terrible harsh punishments of yama has come from that paramatma. But when these beatings never stop and there is no rest then, to this `I am' there has come the torments of destiny (There is as if, no escape, from this cycle of birth and death).

चौघे चौंकडे वोढिती । येक ते झोंकून पाडिती । ताणिती मारिती वोढून नेती । या नाव आदिदैविक ॥ २४ ॥

चारजण चार बाजूंनी खेंचतात. कोणी झोके देऊन पाडतात, ताडतात, मारतात. किंवा फरफटत ओढून नेताता.

This world drags one in all four directions and that One gets cheated and knocked down on this empty journey. Then it is made to work hard, it is scolded, beaten and dragged from here to there and to this `I am' there has come the torments of destiny.

उठवेना बैसवेना । रडवेना पडवेना । यातनेवरी यातना । या नाव आदिदैविक ॥ २५ ॥

तेथे उठवत नाही, बसवत नाही, रडवत नाही की पडवत नाही. यातना यातना कांही संपत नाहीत.

One cannot break-out and one cannot get any repose. One cannot get a reprieve nor can one put a stop to it. On top of this suffering comes only more suffering and so, to this `I am' there has come the torments of destiny.

आक्रंदे रडे आणी फुंजे । धकाधकीनें निर्बुजे । झुर्झुरों पंजर होऊन झिजे । या नाव आदिदैविक ॥ २६ ॥

जीव तेथे रडतो, मोठ्याने गळा काढतो, गहिंवरतो, फुसफुसतो, तेथील धक्काबुक्कीने घाबरतो, सारखी झुरणी लागल्याने हाडांचा सापळा उरतो तरी झीज चालूच राहाते.

There is loud crying and the swelling of pride; there is conceit, so much toil, vexation, confusion and disgust. Then one is reduced to a mere body of skin and bones and to this `I am' there has come the torments of destiny.

कर्कश वचनें कर्कश मार । यातनेचे नाना प्रकार । त्रास पावती दोषी नर । या नाव आदिदैविक ॥ २७ ॥

कठोर बोलून कठोर मार देतात. यमयातनेचे असे नेक प्रकार आहेत. पापी माणसांना तो त्रास भोगावा लागतो. याचे नाव आदोदैविक ताप आहे.

Then this `speech' is harsh and there are the `many' harsh beatings, rushing and punishments. When a man commits faults then naturally, he has to suffer and to this `I am' there comes the torments of destiny.

मागां बोलिला राजदंड । त्याहून येमदंड उदंड । तेथील यातना प्रचंड । भीमरुप दारुण ॥ २८ ॥

मागील समसांत राजा ज्या शिक्षा करतो त्या सांगितल्या आहेत. पण यमाच्या शिक्षा त्यांहून पुष्कळ आहेत. यमयातना प्रचंड आहेत, भयंकर आहेत, फार अक्राळ-विक्राळ आहेत.

Previous to these punishments by the King/atma (ie. destiny) there is this `spe- ech' (this `speech' does not care for destiny). And from this `speech' there comes these punishments of yama and on account of this `speech' also, that vast Supreme Self/pa- ramatma can be realized. Within that vast Self there is this savage form called a man and he gets punished so much.

आध्यात्मिक आदिभूतिक । त्याहूनि विशेष आदिदैविक । अल्प संकेते कांहीयेक । कळावया बोलिलें ॥ २९ ॥

आध्यात्मिक, आधिभौतिक आणि त्याहून विशेष आदिदैविक ताप हे तीन ताप थोड्या लक्षणांसहित समजण्यासाठी म्हणून सांगितले.

From that *most excellent paramatma has come these torments of the mind, the outside world and destiny. Therefore first due to this `speech', there should be the making of the `all' and then, that One within everyone can be understood. *(I do not exist) .