मायोद्भव अथवा ज्ञानदशक — समास 3: सूक्ष्मआशंकानिरुपण

अरे जे जालेंचि नाहीं । त्याची वार्ता पुससी कायी । तथापि सांगों जेणें कांहीं । संशय नुरे ॥ १ ॥

अरे जें उत्पन्न झालेंच नाही त्या विश्वाचे विवेचन करा असें म्हणतोस. तें कसेम करतां येईल ? तरीसुद्धा तुझी शंका फिटेल असें कांहीं सांगतो.

Come on! mula maya has not happened. Why do you continue to ask about this rumour? (often quoted by maharaj in marathi) Nevertheless, let me tell you what this `all' is and then your doubt will not remain.

दोरीकरितां भुजंग । जळाकरितां तरंग । मार्तंडााकरितां चांग । मृगजळ वाहे ॥ २ ॥

दोरीवर सर्पाचा , पअन्यावर लाटांचा भास होतो. सूर्य प्रकाशानें मृगजळ भासतें.

On account of the rope, there is the snake. On account of the water, there is the bubble. On account of the sun, there is a beautiful mirage flowing by. (See 8.1.2; maya is a false attention; simply by placing one's attention somewhere, something in particular gets formed)

कल्पनेकरितां स्वप्न दिसे । सिंपीकरितां रुपें भासे । जळाकरितां गार वसे । निमिष्य एक ॥ ३ ॥

कल्पनेनें स्वप्न दिसतें, शिंपीवर चांदीचा भास होतो, पाण्यावर थोडावेळ बर्फ पडते.

On account of imagination, a dream appears. On account of the shell, silver appears. And because of water, a hailstone stays for a moment. (Then there is the appearance of cause and effect in maya or duality; in brahman or Oneness there can be no cause and effect)

मातीकरितां भिंती जाली । सिंधुकरितां लहरी आली । तिळाकरितां पुतळी । दिसों लागे ॥ ४ ॥

माती असुन भिंत दिसते, समुद्र असुन लाटा भासतात. डोळ्यांतील बाहुलीमुळें पदार्थ दिसतो.

On account of clay, a wall appears. On account of the sea, a wave arises. On account of the pupil of the eye, an image can be seen.

सोन्याकरितां आळंकार । तंतुकरितां जालें चीर । कासवाकरितां विस्तार । हातापायांचा ॥ ५ ॥

सोन्यावर दागिनें भासतात, तंतूमुळें धागे असून वस्त्र दिसते. कासवानें हातपाय पसरले कीं, नविन कांहीं असल्याचा भास होतो.

On account of gold, there is the ornament. On account of thread, cloth appears. And because of the turtle, there is the expansion of its limbs.

तूप होतें तरी थिजलें । तरीकरितां मीठ जालें । बिंबाकरितां बिंबलें । प्रतिबिंब ॥ ६ ॥

पातळ असलेलें तूप थिजलें कीं, नवीन कांहीं उत्पन्न झाल्याचा भास होतो. खाडीमधील समुद्राचे पाणी वाढलें कीं, मीठ तयार होते. बिंबाचें प्रतिबिंब पडलें कीं नवीन कांहीं झाल्याचा भास होतो.

On account of the ghee, there is the liquid and the solid. On account of a created inlet (ie. salt-flats), there is salt. And because of the object, there is a reflection created.

पृथ्वीकरितां जलें झाड । झाडाकरितां छ्याया वाड । धातुकरितां पवाड । उंच नीच वर्णाचा ॥ ७ ॥

पृथ्वींतून झाड येतें तेव्हां तें निराळें असल्याचा भास होतो. झाडाचीच छाया पडते. धतु धातुपणानें एकच असतात. पण त्यांच्या रंगानेम ते कमीजास्त मूल्याचे मानले जातात.

On account of the elemental earth (ie. objectification), the tree grows (ie. a gross form). On account of that tree there is a reflected image of the infinite Self. And because of the dhatus (ie. primary components of creation) there is the expansion of the vast and continuous paramatma into many types and colours (ie. such is maya. She makes the One Self appear as `many' things).

आतां असो हा दृष्टांत । अद्वैतास कैंचे द्वैत । द्वैतेंविण अद्वैत । बोलतांच न ये ॥ ८ ॥

दृष्टांत देणें आताम पुरे झाले. जें अद्वैत आहे त्यामध्यें द्वैत असूं शकत नाही. तेथें द्वैतअसल्याचा नुसता भास होतो. खरी अडचण अशी आहे कीं, अद्वैत सांगण्यासाठीं द्वैताचा आश्रय घेतल्याखेरीज चालतच नाही.

If now there are these examples then, how can duality ever become the non-dual Self? If you do not make this `speech' out of duality then, there can never be that non-duality. (Understand the nature of this cause and effect of duality. In truth, you are that attentionless, thoughtless Self. maya is the arising of this original intent or wish, to be. It is the arising of an attention and that is knowing. This knowing brings the feeling of you and something other to be know. Such an attention is not confined by the even more limiting concept, "I am a body." It simply wants to know and be. This is the `speech' of the `all' or knowledge and this is the cause of the gross world we see through the senses and mind. When upon this `speech' other thoughts are allowed to arise and remain then, gross body consciousness gets established and upon this knowledge, `many' things are imagined and these are the effects)

भासाकरितां भास भासे । दृध्याकरितां अदृश्य दिसे । अदृश्यास उपमा नसे । म्हणोनि निरोपम ॥ ९ ॥

आपल्यावर अज्ञानाचें आवरण आहे. त्यामुळें जें मुळांत नाहीं तें दिसतें. भ्रम झाल्यानें भ्रमरुप विश्व आपल्याला भासते. दृश्य विश्र्व आपल्या अनुभवास येते म्हणून अदृश्य ब्रह्मस्वरुपाचा विचार करतां येतो. अदृश्य ब्रह्मस्वरुपासारखीं वस्तुच नाही. त्यामुळें ते निरुपमेय आहे.

On account of appearance, an appearance appears. On account of this visible `all', that invisible Self appears and is perceived. There is be nothing that can be compared to that imperceivable Self and so it is called incomparable.

कल्पनेविरहित हेत । दृश्यावेगळा दृष्टांत । द्वैतावेगळें द्वैत । कैसें जालें ॥ १० ॥

या दृश्य विश्वाच्या क्षेत्रामध्यें कल्पनेशिवाय हेतु असुंच शकत नाही. दृश्य पदार्थांखेरीज दृष्टांत देतां येत नाहीं. द्वैत असल्याखेरीज द्वैताचा अनुभव येऊं शकत नाहीं.

How can there be this original *intent, if there is no imagining? How can there be these examples if there is nothing visible? And how can duality appear if there is no duality? *(To be and to know)

विचित्र भगवंताची करणी । वर्णवेना सहस्त्रफणी । तेणें केली उभवणी । अनंत ब्रह्मांडाची ॥ ११ ॥

भगवमताची करणी फार विलक्षण आहे. हजार तोंडें असलेल्या शेषाला देखील तिचें वर्णन करणें कठीण आहे. त्या भगवंतानें या विश्वाची निर्मिति केली आहे.

So marvellous is this play of God that even shesh with His one thousand *heads, cannot describe it (ie. He just keeps quiet and witnesses). Understand how that endless paramatma has been made into this structure we call the universe. *(On one of His one thousand heads the gross world sits ie. in this way, the One becomes purush and prakruti and then, the `many' are imagined; maharaj- every mind is a world)

परमात्मा परमेश्र्वरु । सर्वकर्ता जो ईश्र्वरु । तयापासूनि विस्तारु । सकळ जाला ॥ १२ ॥

परमात्मा परमेश्र्वर असा जो सर्व कर्ता ईश्र्वर त्याच्यापासून या सर्व विश्र्वाचा विस्तार झालेला आहे.

paramatma is *parameshwara and also ishwara (ie. purush), the doer of this `all'. In this way, from that Reality, this `all' has appeared and then expanded (ie. the One became two and then `many'). *(Beyond ishwara; paramatma, parameshwara and parabrahman are One. When there is the appearance of maya then we speak of atma, ishwara and brahman. They are all the names for that pure Self who remains hidden behind this appearance of maya. He can be described as the witness by whose light, form is illuminated. He is permanent, she is just a tempory appearance)

ऐसी अनंत नामें धरी । अनंत शक्ती निर्माण करी । तोचि जाणावा चतुरीं । मूळपुरुष ॥ १३ ॥

ईश्र्वराची अशी अनंत नांवें आहेत. त्याच्या अंगीं अनंत प्रकारच्या शक्तीं आहेत. अनंत शक्तीनीं संपन्न असणारा जो ईश्र्वर तोच मूळ पुरुष होय. हें शहाण्यांनी ओळखावें.

When that endless paramatma holds this `I am' then, He becomes the creator of this creation and power/shakti (ie. He becomes the ishwara, the shiva of His shakti). Therefore that mula purush within the four bodies (supra-causal, causal, subtle and gross) should be known.

त्या मूळपुरुषाची वोळखण । ते मूळमायाचि आपण । सकळ कांहीं कर्तेपण । तेथेंचि आलें ॥ १४ ॥

मूळ माया हें त्या मूळ पुरुषाचे दुसरे नांव आहे. कारण मूळ मायेची ओळखण म्हणजे मूळ पुरुषाची ओळखण आहे. सगळें कर्तेंपण मूळमायेमध्यें असतें.

When there is this `I am' of that mula purush then, that Reality has itself has become this mula maya. When there is this `all thing' then, doing-ness is brought to that brahman `there' (ie. where is the doer in Oneness? maya brings that thought of creation, creator and doer, action etc.).

हे उघड बोलतां न ये । मोडों पाहातो उपाये । येरवीं हें पाहातां काय । साच आहे ॥ १५ ॥

सिद्धांना येणारा शुद्ध परमात्मस्वरुपाचा अनुभव उघडपणें सांगितला तर साधनाची हानी होण्याचा संभव असतो. एरवी विचार केला तर हें दृश्य विश्व खरें नाहीं.

The thoughtless Truth cannot be `spoken'. If it gets `spoken' then, that thoughtless understanding gets broken and there is this remedy of `I am' (ie. the remedy for the `many'/restless mind). Otherwise, when you understand that thoughtless swarup, where is true and what is false?

देवापासून सकळ जालें । हें सर्वांस मानलें । परी त्या देवास वोळखिलें । पाहिजे कीं ॥ १६ ॥

देवापासून हें सगळें विश्व निर्माण झाले हा विचार सर्वांना मानवतो. पण ज्या देवानें विश्व निर्मिलें त्याला ओळखायला हवें.

When from God/purush this `all' appears then, it is that thoughtless that is having regard for this `all' (ie. that thoughtless unattached swarup takes the touch and there is witnessing or knowing and maya appears). But then how can that God be recognized? (When that God takes its Self to be its reflection then, how can it be non-duality? maharaj- how to kiss yourself?)

सिद्धांचे जें निरुपण । तें साधकांस न मने जाण । पक्व नाहीं अंतःकर्ण । म्हणोनियां ॥ १७ ॥

सिद्धाच्या भूमिकेवरुन केलेले ब्रह्मनिरुपण साधकाला आकलन होत नाही. त्याच्या बुद्धीला तें पेलत नाही. कारण त्याच्या अंतःकरणाची तयारी झालेली नसते.

Therefore know that this understanding of the siddha that comes to the sadhak is not though his mind. His *antah-karana is not capable of understanding the Self. *(This is the faculty of knowing; it is a subtle form of attention in that `attentionless' Self and from it comes the mind, intellect and ego of the individual self)

अविद्यागुणें बोलिजे जीव । मायागुणें बोलिजे शिव । मूळमायागुणें देव । बोलिजेतो ॥ १८ ॥

मूळ आत्मस्वरुप चैतन्य एकच आहे. अविद्येच्या आवरणानें त्यास जीव म्हणतात. तो देहांत राहातो. विद्या व अविद्या यांनीं संपन्न मायेच्या सहवासानें त्याच चैतन्यास शिव म्हणतात. तो विष्वांत राहातो. आणि केवळ ज्ञानमय व शक्तिमय चैतन्यास देव किंवा परमेश्र्वर म्हणतात. त्याच्या ज्ञानमय अंगास मूळपुरुष व शक्तिमय अंगास मूळमाया म्हणतात.

On account of the mixed gunas of *avidya maya, there is the jiva; on account of sattwa guna of guna maya, there is shiva (ie. due to knowing of something outside of myself, one takes the touch; maharaj- shiva means, to take the touch) and on account of this pure sattwa guna of mula maya there is that God/purush (on account of effortless knowledge ie. only I am, there is no-knowledge). *(maya of ignorance, "I am a body")

म्हणौनि कारण मूळमाया । अनंत शक्ती धरावया । तेथीचा अर्थ जाणावया । अनुभवी पाहिजे ॥ १९ ॥

म्हणून विश्वामध्यें ज्या अनंत शक्ति असतात त्याचें मूळ कारण मूळमाया होय. या म्हणण्याचा अर्थ ध्यानांत येण्यास अनुभवी पुरुषच पाहिजे.

Therefore when there is the cause (ie. this `all' is there) then, there is mula maya and then that endless paramatma has to hold this power/shakti. However to know that meaning of that paramatma, this `experiencer' is required. (First one is required to understand this `I am' experience and cause of the world. This was the original sin; that paramatma took a step out of Himself and started to take His reflection as Himself. Thus by giving up this `I am' or knowledge, that causeless Self, beyond knowledge is understood).

मूळमाया तोचि मूळपुरुष । तोचि सर्वांचा ईश । अनंतनामी जगदीश । तयासीचि बोलिजे ॥ २० ॥

मूळमाया व मूळपुरुष हीं दोन्हीं एकच समजावीं. तोच सर्वांचा नियंता व स्वामी ईश्र्वर होय. अनंत नांवें असणारा ईश्र्वरच जगदीश नांवानें प्रसिद्ध आहे.

When this mula maya is that mula purush then, she becomes the Lord of `all'. And when that `Lord of the world'/purush is within this `I am'/mula maya then, He becomes the `many' forms and so there should be this `speech'. (When mula maya forgets herself, she becomes her Lord and when her Lord of this world forgets Himself, He becomes this mula maya and then the gross body and world afterwards)

अवघी माया विस्तारली । परी हे निशेष नाथिली । ऐसिया वचनाची खोली । विरुळा जाणे ॥ २१ ॥

या विश्वामध्यें सगळीकडे मायेचा विस्तार आहे. पण तीं अगदी सर्वस्वीं खरी नाही. या म्हणण्याचा जो खोल सूक्ष्म अर्थ आहे तो बरोबर जाणणारा क्वचित आढळतो.

But when this maya expands into the `many' things then, that thoughtless Self gets totally destroyed (ie. no understanding or the ignorance of the jiva). On account of this gross creation, very few come to know the depth of this divine `speech' (the mind of the `many' conceals this `speech' and one may not even consider asking, "Who am I?" and "Who is God?" and "Why am I here?" etc.).

ऐसें अनुर्वाच्य बोलिजे । परी हें स्वानुभवें जाणिजे । संतसंगेंविण नुमजे । कांहीं केल्यां ॥ २२ ॥

या मायेला अनिर्वाच्य म्हणतात. शब्दानें ती समजावून देता येत नाही. परंतु हें स्वानुभवानें जाणावें लागतें. संतसंगति केली तर तें आकलन होतें. तसें केलें नाहीं तर खूप प्रयत्न करुनही मायेचे स्वरुप समजत नाही.

Therefore first that inexpressible Self should `speak' this `I am' and then He should be understood by Self-experience. But without the company of the Truth/Saint, this created `thing'/mula maya cannot understand that inexpressible Self (only the sadguru can take you out of this `I' of maya. You cannot kill yourself)

माया तोचि मूळपुरुष । साधकां न मने हें निशेष । परी अनंतनामी जगदीश । कोणास म्हणावें ॥ २३ ॥

मूळमाया तीच मूळपुरुष व मूळपुरुष तोच मूळ माया. हे साधकाला कांहीं केल्या आकलन होत नाही. तो म्हणतों असें जर आहे तर अनंत नांवें असणारा जगदीश कोणाला म्हणायचें ?

maya is herself that mula purush and when the sadhak does not use his mind (ie. no-mind) then, there is that whole, complete and thoughtless swarup. But when that endless paramatma is within this `I am' then, how can He be called thoughtless? (Then that unattached paramatma `looks out' ie. has an attention and mistakes His reflection for Himself).

नामरुप माये लागलें । तरी हें बोलणें नीटचि जालें । येथें श्रोतीं अनुमानिलें । कासयासी ॥ २४॥

मूळ चैतन्य अनाम व अरुप आहे. मायेनेम त्यास अनेक रुपें व अनेक नामें दिली. तेव्हा माया नामरुपाचें मूळ आहे हें म्हणणें बरोबर आहे. याविषयीं श्रोत्यांना शंका येण्याचे कारण नाही.

When this `name' and `form' (this name is `I am'/existence and this form is the `all' of knowledge; see V.28) has been established by maya then, that thoughtless Self appears as this `speech'. But if there is this `I am' or `speech' then, why should there be any conjecture in the listener? (Now let there be this `I am'. Then only can that thoughtless Self be understood. What is the need any more to ask, "How has maya appeared in that brahman?" etc. Leave aside all your thoughts now, for nothing but thoughtlessness or no-mind can make you the Self)

आतां असो हे सकळ बोली । मागील आशंका राहिली । निराकारीं कैसी जाली । मूळमाया ॥ २५ ॥

हें अवांतर बोलणें पुष्कळ झाले. तें आतां पुरें. मूळ प्रश्र्ण असा कीं, " निराकारी मूळ माया कशी झाली ? "

Now, when that thoughtless Self is this `speech' then, the doubt remains. "In that formless Self, how has this mula maya appeared?"

दृष्टीबंधन मिथ्या सकळ । परी तो कैसा जाला खेळ । हेंचि आतां अवघें निवळ । करुन दाऊं ॥ २६ ॥

नजरबंदीचा खेळ करतात. त्यामधें अनेक वस्तु प्रत्यक्ष निर्माण करतात. पण त्या मिथ्या असतात. तसेंच हें विश्व म्हणजे नजरबंदीचा एक खेळच आहे. तो खेळ कसा खेळला गेला व हे दृश्यानें भरलेले जग कसें निर्माण झाले हें स्पष्ट विवेचन करुन सांगतो.

This false `I am' is a restricted vision. It is just like hypnotism. Still you have to understand how it is that that paramatma appeared as His `play'. Now, I will show you how that pure thoughtless nirgun became this sagun and the `many' things.

आकाश असतां निश्र्चळ । मधें वायो जाला चंचळ । तैसी जाणावी केवळ । मूळमाया ॥ २७ ॥

आकाश अत्यंत निश्चळ आहे. त्यामध्यें चंचळ वायु निर्माण झाला. हालणारा वायु उत्पन्न झाला तरी आकाश न हालतां अगदी जसेंच्या तसें राहते. त्याचप्रमाणें अगदी निराकार व निश्चल ब्रह्मामध्यें मूळमाया उत्पन्न झाली.

Just as in the still space/akash the moving wind appeared, so too, in that pure knowledge appeared this knowing of mula maya.

रुप वायोचें जालें । तेणें आकाश भंगलें । ऐसें हें सत्य मानलें । नवचे किं कदा ॥ २८ ॥

वायु उत्पन्न झाल्यानें आकाशाला तडा गेला, आकाश भंगलें असें कधींच अनुभवास येत नाही.

But when this form of the wind appeared, did that space get divided? Has that thoughtless Truth been disturbed? How could this ever happen?

तैसी मूळमाया जाली । आणी निर्गुणता संचली । येणें दृष्टांतें तुटली । मागील आशंका ॥ २९ ॥

त्याचप्रमाणें मूळ माया उत्पन्न झाली तरी परब्रह्माच्या निर्गुणामध्यें यत्किंचितदेखील भंग होत नाहीं. तें अगदी जसेंच्या तसें राहतें. या दृष्टांतानें पहिली शंका निरसन करुन घ्यावी.

In this way, mula maya has appeared and still that nirgun is completely pervading. By understanding this simile of space and wind, this original doubt can be destroyed.

वायु नव्हता पुरातन । तैसी मूळमाया जाण । साच म्हणतां पुन्हा लीन । होतसे ॥ ३० ॥

वायु हा कांहीं आकाशाइतका पुरातन नाहीं,त्याचप्रमाणें मूळ माया कांहीं परब्रह्मासारखीं सनातन नाहीं. शिवाय वायु जसा आकाशांत लीन होतो त्याचप्रमाणें मूळमाया परब्रह्मामध्यें लीन होऊन जाते. म्हणून उत्पन्न होणारी व लीन होणारी माया संपूर्णपणें खरी नाही.

The wind is not old, it has only just appeared. Know this mula maya in the same way. You may call her true but again she gets swallowed up (ie. when you awake in the morning, knowledge awakes and then, on account of worldly thinking there is the appearance of this world. When you go to sleep, knowledge goes off and that Reality remains. But That is unknowable, beyond the duality of maya).

वायो रुपें कैसा आहे । तैसी मूळमाया पाहें । भासे परी तें न लाहे । रुप तयेचें ॥ ३१ ॥

वायूचे रुप कसें आहें तर तो वाहूं लागला म्हणजे तो आहे असें भासते. परंतु त्यास रुप असें नाही. त्याचप्रमाणें मूळमाया कर्तृत्वानें आहे असें भासते. पण तिचें रुप अमुक आहे असें दाखवता येत नाही.

You should understand that this mula maya is just like the wind. It appears but that Reality has not actually become this form of that Reality (ie. an appearance cannot be the eternal Truth).

वायो सत्य म्हणों जातां । परी तो न ये दाखवितां । तयाकडे पाहों जातां । धुळीच दिसे ॥ ३२ ॥

वायु खरा आहे तो दाखवा असें म्हटलें तर दाखवता येत नाही. त्याला पाहायला गेलें तर नुसती धूळ दिसते.

We may say that this wind is real, still it cannot be pointed to. We can only understand that it is there by the sight of the dust flying through the sky (maharaj- the whole world is dust only).

तैसी मूळमाया भासे । भासे परी ते न दिसे । पुढें विस्तारली असे । माया अविद्या ॥ ३३ ॥

त्याचप्रमाणें मूळमाया आपलें अस्तित्व जाणवते, पण ती आहे असें जाणवून दिसत मात्र नाही. तिला पहायला गेलें तर दृश्य पदार्थांच्या रुपानें माया व अविद्या दिसतें.

mula maya has appeared in the same way. She is an appearance but then, that Reality and the seeing of the `many' things are not (she is like a bridge between that Reality and this gross existence. From her, if you look inwards, that eternal Reality can be realized and if you look outwards then, she is the cause of the world). Afterwards when she expands, there is avidya maya and there are the `many' forms. (maya of igno- rance; "I am a body." The maya of knowledge is the cause and whatever we see through our senses is the effects. All this is on account of maya, the gunas and objectification).

जैसें वायोचेनि योगें । दृश्य उडे गगनमार्गे । मूळमायेच्या संयोगें । तैसें जग ॥ ३४ ॥

वायूच्या वहाण्यानें दृश्य वस्तु आकाशांत उडतात. त्याचप्रमाणें मूळ मायेच्या संयोगानें निर्गुण ब्रह्मामध्यें दृश्य जग दिसूं लागते.

Just as due to contact with the wind, the visible is seen flying through the sky; so too, due to the contact with mula maya, there is the appearance of the world.

गगनीं अभाळ नाथिलें । अकस्मात उद्भवलें । मायेचेनि गुणें जालें । तैसें जग ॥ ३५ ॥

आकाश स्वच्छ असतें, निरभ्र असतें. त्यामध्यें ढग येतात. त्याचप्रमाणें मूळ परब्रह्म एकजिनसी निर्मळ असते. त्यामध्यें मायेमुळें दृश्य जग दिसूं लागते.

In the sky there were no clouds and then suddenly they were created. In the same way, due to the gunas of maya (ie. objectification), this world has suddenly appeared (you go to sleep and have a dream or you `wake up' and have this dream).

नाथिलेंचि गगन नव्हतें । अकस्मात आलें तेथें । तैसें दृश्य जालें येथें । तैसियापरी ॥ ३६ ॥

वास्तविक आकाशामध्यें मूळांत कांहींच नसते. पण मूळमायेमुळें तेथें दृश्य जग भासते.

This non-existent sky was not there even and `there' in brahman suddenly it appea- red. In this way, this visible `all' has appeared `here' in maya. (brahman is imperceptible but when you try to perceive it, then you the brahman, make Him an object of your perception and this `all' appears, like the appearance of a cloud with space/sky as its backdrop)

परी त्या आभाळाकरितां । गगनाची गेली निश्र्चळता । वाटे परी ते तत्वता । तिसीच आहे ॥ ३७ ॥

आकाशांत अभ्र आल्यावर त्याची निश्र्चळता भंगली असें वाटते. पण ती आकाशाची निश्र्चळता पूर्ववतच असते.

On account of the cloud, it is felt that the sky loses its stillness; but that sky truly, is as It always is.

तैसें मायेकरितां निर्गुण । वाटे जालें सगुण । परी तें पाहतां संपूर्ण । जैसें तैसें ॥ ३८ ॥

त्याच प्रमाणें मूळमाया प्रगट झाल्यावर निर्गुण परब्रह्म सगुण साकार झाल्यासारखें वाटतें. पण सूक्ष्म दृष्टीनें पाहिल्यास परब्रह्म संपूर्णपणें जसेंच्या तसें निर्गुणच असते.

In the same way, on account of maya, that nirgun appears to have become sagun. But that Reality, one understands, is wholly complete and perfect and is as It always is. (maharaj- `when space is there, knowledge must be there': they are inseparable; you know `something is there')

आभाळ आलें आणि गेलें । तरी गगन तें संचलें । तैसें गुणा नाहीं आलें । निर्गुण ब्रह्म ॥ ३९ ॥

आभाळ आलें आणि गेलें तर आकाश ज्याप्रमाणें जसेंच्या तसें अभंग राहतें, त्याचप्रमाणें मायेमुळें दृश्य विश्व आलें आणि गेलें तरी निर्गुण ब्रह्म सगुण न होतां अगदी जसेंच्या तसेंच राहतें.

The clouds come and go and still the sky pervades everywhere. In the same way, this sattwa guna has appeared but it is not that nirgun brahman.

नभ माथं लागलें दिसे । परी तें जैसें तैसें असे । तैसें जाणावें विश्र्वासें । निर्गुण ब्रह्म ॥ ४० ॥

क्षितिजापाशीं आकाश अगदीं डोक्याला टेकलेले दिसतें. पण तें खाली आलेले नसते. जसेंच्या तसेंच असते. तसेंच दृश्य विश्वामध्यें ब्रह्माला सगुणपणा आल्यासारखें वाटते. पण त्याचा निर्गुणपणा अगदीं जसाच्या तसाच असतो. तसा विश्र्वास बाळगा.

The sky appears to be touching the *head, but it is not like that at all, it is just as it always is. In the same way, this creation should be known as an appearance but that nirgun brahman is just as It is. *(When you place our attention upon someone then, out of knowledge, someone appears and a sky appears as something else. But is Oneness it is not like that at all. When an appearance appears then, within effortless awareness, something is created)

ऊर्ध पाहातां आकाश । निळिमा दिसे सावकास । परी तो जाणिजे मिथ्या भास । भासलासे ॥ ४१ ॥

आकाशामध्यें वर पाहिले तर सगळीकडे निळारंग दिसतो. पण तो रंग तेथें नसतो. तो केवळ भास असतो.

When you look above then, space is created and in that space blueness is seen (but space is not a colour; space and colour are imagined). But that paramatma (ie. you only) should know that it is a false appearance that has appeared upon it (maharaj- whatever is seen or perceived is not and still He is there).

आकाश पालथें घातलें । चहूंकडे आतोपलें । वाटे विश्र्वास कोडिलें । परी तें मोकळेंचि असे ॥ ४२ ॥

आकाश एखाद्या झाकणासारखें पालथे घातलेले आहे. सगळें विश्र्व त्यांत कोंडून धरल्यासारखें वाटते. पण हें खरें नाही. सर्व दिशांनी तें मोकळे आहे.

Above the space is felt to be spread out and curved around enwrapping this earth. But that is imagination and space is completely open and unbound (ie. therefore stay open and unbound).

पर्वती निळा रंग दिसे । परी तो तया लागला नसे । अलिप्त जाणावें तैसें । निर्गुण ब्रह्म ॥ ४३ ॥

लांबून पाहिले तर पर्वतांचा रंग निळा दिसतो. पण तो रंग त्यांना लावलेला नसतो. त्याचप्रमाणें हें दृश्य विश्व परब्रह्माला चिकटलेले दिसते पण निर्गुण ब्रह्म त्यापासून अगदी अलिप्त राहतें.

When you look at the mountains from a distance then, a blue colour is seen in- between. Still Reality is not affected by that blueness. In the same way, you should know that that nirgun brahman is untouched by the (imagined) sagun brahman.

रथ धावतां पृथ्वी चंचळ । वाटे परी ते असे निश्र्चळ । तैसें परब्रह्म केवळ । निर्गुण जाणावें ॥ ४४ ॥

रथ धावतांना पृथ्वी धावते असें वाटते. पण पृथ्वी स्थिरच असते. त्याचप्रमाणें सगुण विश्व पाहून परब्रह्म सगुण झाल्यासारखें वाटते. पण परब्रह्माची सगुण अवस्था अगदी जसींच्यातशींच असते.

When on a racing chariot the earth appears to be moving but it is still (ie. you are in this racing chariot called the body and then, the whole world appears to be moving. Therefore expand your awareness and when there is nothing but you then, where is the moving world anymore?). That nirgun should be known in the same way and then there is that pure knowledge (ie. no-knowledge) and that is parabrahman.

अभाळाकरितां मयंक । वाटे धावतो निशंक । परी तें अवघें माईक । अभाळ चळे ॥ ४५ ॥

चांदण्या असतांना ढग आलें तर चंद्र पळतो आहे असें वाटते पण तसें नसते तो भ्रम असतो. चंद्र स्थिर असून ढगच धांवत असतात.

On account of the clouds, the moon is felt to be continuously moving. But this is all illusion and the clouds are moving (taking ourselves to be something, `many' moving things are seen)5.

झळे अथवा अग्निज्वाळ । तेणें कंपित दिसे अंत्राळ । वाटे परी तें निश्र्चळ । जैसें तैसें ॥ ४६ ॥

उन्हाची झळ किंवा आगीच्या ज्वाळा वर गेल्या म्हणजे आकाश कंप पावल्यासारखें दिसते. पण हा भ्रम असतो. कारण आकाश अगदी जसेंच्यातसे निश्र्चळ असते.

When there is hot air or the flames of the fire then, that intervening space appears to move but it is still and it is as it is.

तैसें स्वरुप हें संचलें । असतां वाटे गुणा आलें । ऐसें कल्पनेसि गमलें । परी तें मिथ्या ॥ ४७ ॥

त्याचप्रमाणें निर्गुण व निश्र्चळ परब्रह्म एकच एकपणें जिकडे तिकडे पसरले आहे. तें दृश्य विश्र्वामुळें सगुण झाले असें आपल्याला वाटते. पण तें खरें नसतें. ब्रह्म जसेंच्या तसे निर्गुणपणें राहतें.

In the same way, that thoughtless swarup is completely amassed but it is felt that this sattwa guna has come. When this is felt then, on account of imagination, that Reality has appeared as this false maya.

दृष्टिबंधनाचा खेळ । तैसी माया हे चंचळ । वस्तु शाश्र्वत निश्र्चळ । जैसी तैसी ॥ ४८ ॥

नजरबंदिच्या खेळामध्यें निरनिराळ्या वस्तु तात्पुरत्या निर्माण केल्या जातात. त्याचप्रमाणें माया चंचल असून अनेक दृश्य पदार्थ निर्माण करते. पण ते सर्व तात्पुरतें असतात. दृश्य पदार्थ आले आणि गेले तरी परात्पर परब्रह्म अगदी जसेंच्या तसे शाश्वत आणि निश्र्चळ टिकते.

It is just like the trickery of *hypnotism. Then that thoughtless Self appears like this moving maya. But that Self is eternal and still and It is as always It is. *(Literally translated as a restriction of vision).

ऐसी वस्तु निरावेव । माया दाखवी अवेव । ईचा ऐसाच स्वभाव । नाथिलीच हे ॥ ४९ ॥

वास्तविक परमात्मवस्तु अखंड आहे. अवयवरहित आहे. तिच्यामध्यें माया खंड पडल्याचा भास निर्माण करते. मुळांत जें नाहीं तें आहें असा भास निर्माण करणें हेच मायेचे काम आहे. म्हणून मायेची सृष्टी खरी नसते.

Like this is that Self `without parts'. maya reveals parts. The `many' parts of maya naturally appear when that thoughtless Self is not.

माया पाहातां मुळींच नसे । परी हे साचाऐसी भासे । उद्भवे आणि निरसे । अभाळ जैसें ॥ ५० ॥

माया मूल ब्रह्मस्वरुपांत नाहीं. पण ती खरी आहे असा भ्रम निर्माण होतो. आकाशांत आभाळ येतें आणी जातें. त्याचप्रमाणें माया मूळ स्वरुपांत दिसते आणि नासते. परंतु स्वरुपाला त्याचा धक्का लागत नाही.

If you understand maya at the root then, she doesn't exist. But if she appears then, she is felt to be that thoughtless Self. However she has been created and she will get destroyed, just like the clouds.

ऐसी माया उद्भवली । वस्तु निर्गुण संचली । अहं ऐसी स्फूर्ति जाली । तेचि माया ॥ ५१ ॥

आभाळाप्रमाणें ब्रह्मामध्यें माया निर्माण झाली तरी ब्रह्मस्वरुप जसेंच्या तसें राहते. ब्रह्माच्या ठिकाणी अहं अशी जी स्फूर्ति होते ती माया होय.

Even when there is this creation of maya, still there is that nirgun Self totally amassed everywhere. But when this `I am' inspiration arises then, that Reality appears as maya.

गुणमायेचे पवाडे । निर्गुणीं हें कांहींच न घडे । परी हें घडे आणी मोडे । सस्वरुपीं ॥ ५२ ॥

गुणमायेचा सगळा खटाटोप चालतो. त्याचा आणी निर्गुण स्वरुपाचा कांहींच संबंध नसतो. स्वस्वरुपांत हें सर्व घडून येते.

Due to the expansion of guna maya into the maya of ignorance (ie. body consci- ousness), even this `all' within that thoughtless nirgun does not appear. Still everything that has been formed, will be broken within that true swarup. (Note: when there is mula maya, this `all' gets formed and then there comes guna maya ie. the gunas begin to manifest. First there is simply the knowing of something ie. sattwa guna. But inherent in this is the not knowing of your Self ie. tamo guna. At that time the elements appear from this tamo guna ie. space, wind, fire, water and earth. These five elements explain the process of objectification ie. the appearance of things out of nothing or space. Each great element has its own properties and they become increasingly evident until finally the great earth element appears. At this point, `many' names and thus `many' forms become apparent. And when upon these names and forms there is further conceptualisation eg. this is good or this is bad, then all this is taken as the Truth and there are `many' thoughts. This objectification is not a slow process. It happens every morning when you awake. Thus it is know as the explosion of the gunas)

जैसी दृष्टी तरळली । तेणें सेनाच भासली । पाहातां आकाशींच जाली । परी ते मिथ्या ॥ ५३ ॥

एखाद्या माणसाची नजर चंचल झाली म्हणजे त्यास आकाशांतील ढगामध्यें सैन्य दिसतें. पण तें आकाशांतील आभाळ आहे हें कळल्यावर सगळेंच खोटे असें कळतें.

It is just like the hallucinations brought on by fever. Then that Reality appears as this army of the King (ie. this `all' with the gunas and elements restlessly waiting to explode into a world of names and forms). But when you understand that this whole creation is an appearance in space then, it becomes false (ie. this whole creation has appeared out of nothing. There is that Reality; It is as It always is. And when it takes one step outside of Itself, It become space. This is knowledge but as yet, nothing has been created. Then, on account of your thinking, a gross body and world appear before your eyes).

मिथ्या मायेचा खेळ । उद्भव बोलिला सकळ । नाना तत्वांचा पाल्हाळ । सांडूनियां ॥ ५४ ॥

अशा रीतीनें मायेचा खेळ कसा मिथ्या असतो हें सांगितलें. अनेक तत्वांचा विस्तार न करतां माया कशी उत्पन्न झाली हें सुद्धां समजावून सांगितले.

This play of maya is false; it is the birth of this `I am'/existence and the `all'/knowledge. Therefore this long winding tale of these gross elements (the objectifi- cation of the `many') is to be left aside.

तत्वें मुळींच आहेती । वोंकार वायोची गती । तेथीचा अर्थ जाणती । दक्ष ज्ञानी ॥ ५५ ॥

अहं ही जी मूळ स्फूर्ति तें स्फुरण वायुमय असते. तोच ओंकार होय. त्यामध्यें पंचमहाभूतें बीजरुपानें असतात. चतुर ज्ञानी पुरुषांना हे बरोबर माहित असते.

The gross elements are present within the root and this root is aum. It is the motion of the wind. And the one who knows that essence `there' is an attentive gnyani. (The gross elements appear when this aum expands; they are present as a potential within this `I am' or aum. When there is the appearance of the gunas ie. something is there other than myself then, from tamo guna the five elements have began to manifest. The one who leaves off the thoughts of this world and exists as knowledge and then lets this also slip away, realizes the One without another)

मूळमायेचे चळण । तेंचि वायोचें लक्षण । सूक्ष्म तत्वें तेंचि जाण । जडत्वा पावलीं ॥ ५६ ॥

निश्चल ब्रह्मामध्येम जी हालचाल होतें ती मूलमाया होय. तें चळण शक्तिमान आहे. शक्ति हेंच वायूचें लक्षण होय. वायूंतील शक्तीमुळें सूक्ष्म तत्वें स्थूल रुप घेतात.

When there is this movement of maya then, that Reality has become like this attention or knowing of the wind. Know that then, that brahman becomes like these gross elements and it appears to be hard and gross (first there is this one moving form or `all' and then due to further limiting concepts, that One Self appears as `many', before your eyes).

ऐसीं पंचमाहांभूतें । पूर्वीं होती अवेक्तें । पुढें जालीं वेक्तें । सृष्टिरचनेसी ॥ ५७ ॥

पंचमहाभूतें प्रथम अव्यक्त होतीं. पण नंतर विश्वरचना होण्यासाठीं ती व्यक्त झाली.

Such objectification is due to the five great elements. Previously they were un- manifest as mula maya and after they became manifest to create a gross world.

मूळमायेचें लक्षण । तेंचि पंचभूतिक जाण । त्याची पाहें वोळखण । सूक्ष्मदृष्टीं ॥ ५८ ॥

मूळमायेमध्यें जर विश्वरचनेंचे बीज आहे तर तिच्यामध्यें सूक्ष्मरुपानें पंचमहाभूतें असली पाहिजेत. जो सूक्ष्म विचार करील त्याच्या हे ध्यानांत येईल.

First there is this attention/knowing of mula maya and then that Reality becomes like these five great elements. The one who understands all this has gained subtle vision.

आकाश वायोविण । इछ्याशब्द करी कोण । इछाशक्ति तेचि जाण । तेजस्वरुप ॥५९ ॥

आकाश आणि वायु हीं तत्वें मूळमायेंमध्यें असली पाहिजेत. शब्द हा आकाशाचा गुण म्हणून अहंचे स्फूरण ओंकार नादरुपानें प्रगट झालें. चळण हा वायुचा गुण. म्हणून मी एक आहे अनेक व्हावें हीं इच्छा निर्माण झाली. बल हा तेजाचा गुण म्हणुन त्या इच्छेला सामर्थ्य प्राप्त झालें.

If there was space without the wind then, how could there be a maker of this `word' (aum) or the `wish' to be? And when the power of this `wish' appears then, that is the fire element together with that swarup (without knowledge there could be no space. Wherever there is space, there must be the wind of knowledge. This is simply effortless knowing and afterwards when there appears the feeling or knowing of something other than myself, there is the fire element and one has become a little more objective. Still understand that with the manifestation of each of these elements, that swarup is also ever present).

मृदपण तेंचि जळ । जडत्व पृथ्वी केवळ । ऐसी मूळमाया सकळ । पंचभूतिक जाणावी ॥ ६० ॥

तें सामर्थ्य जीवाला बोचत नाही. तें मृद आहे. मृदुपण हा जळाचा गुण ,आणि हा सर्व खेळ जडद्रव्याच्या आधारानें चालतो. जडत्व हा पृथ्वीचा गुण. अशा प्रकारें मूळमायेंमध्यें पंचमाहाभूतें सूक्ष्मपणें व अव्यक्तपणें वास करतात.

Then there is softness (becoming more objective; `soft' forms appear) and that Reality appears as the water element. And when that pure knowledge becomes hard then, there is the earth element (and a particular gross `hard' object is clearly seen. "This is a cup", you say). One should know how this `all' of mula maya is made up of these five great elements.

येक येक भूतांपोटीं । पंचभूतांची राहाटी । सर्व कळे सूक्ष्मदृष्टी । घालून पाहातां ॥ ६१ ॥

हीं पंचमाहाभूतें अव्यक्त असतांना किंवा व्यक्त असतांना एकमेकांपासून वेगळीं राहूं शकत नाहीत. एकमेकांत ती मिसळलेली असतात. विश्वरचनेकडे सूक्ष्म दृष्टीनें बघितलें तर हें सर्व ध्यानांत येईल.

In the womb of each element there is the other elements. Such is this way of the five great elements (ie. from one element the next appears and disappears also). This `all' can be understood when you acquire subtle vision (these elements can be traced back to the `all' when your mind stops thinking the `many' thoughts).

पुढें जडत्वास आलीं । तरीं असतीं कालवलीं । ऐसी माया विस्तारली । पंचभूतिल ॥ ६२ ॥

पंचमाहाभूतें व्यक्त स्वरुपांत आल्यावरसुद्धां एकमेकांत मिसळलेली असतात. याप्रमाणें पंचमाहाभूतांच्या पोटांत असलेली ही माया संपूर्ण विश्वभर पसरलेली आहे.

But if ahead these great elements get mixed together then, that One becomes gross and hard. So in this way, this expansion of maya is completely made up of the five great elements (ie. objectification).

मूलमाया पाहातां मुळीं । अथवा अविद्या भूमंडळीं । स्वर्ग मृत्य पाताळीं । पांचचि भूतें ॥ ६३ ॥

मूळमायेच्या बुडाशी जाऊन पाहा किंवा स्वर्ग, मृत्यु, पाताळांत पहा सगळीकडें पंचमहाभूतांचाच विस्तार आहे असें तुम्हाला आढळेल.

Either there is this understanding of mula maya at the root or there is avidya maya (ie. "I am a body") and then these five elements become heaven, this world of death and hell (ie. there is the three states of dream, waking and deep sleep).

सत्य स्वरुप आदिअंतीं । मध्यें पंचभूतें वर्तती । पंचभूतिक जाणिजे श्रोतीं । मूळमाया ॥ ६४ ॥

आरंभी व शेवटीं सत्य असें परमात्मस्वरुप आहे. मध्येम पंचभूतांच्या घडामोडी चालतात. मूळमाया पंचभूतात्मक आहे. हें श्रोत्यांनी ओळखून रहावें.

Still from beginning to end there is that true swarup and in between there is the functioning of these five great elements. The good listener should know these five elements as mula maya (ie. the good listener is one who forgets everything. Then objectification will cease and these great elements return to where they came from ie. this `I am' inspiration. Still that is not knowledge and this has also to be dropped. Then what remains is that which always is).

येथें उठिली आशंका । सावध होऊन ऐका । पंचभूतें जालीं येका । तमोगुणापासुनी ॥ ६५ ॥

येथें एक शंका आली. ती लक्ष देऊन ऐका. एका तमोगुणापासून पंचभूतें निर्माण होतात.

This original doubt `here' has arisen from `there' and so you should be alert and just listen. Otherwise that One appears as these five great elements within this tamo guna.

मूळमाया गुणापरती । तेथें भूतें कैंचीं होतीं । ऐसी आशंका हे श्रोतीं । घेतली मागां ॥ ६६ ॥

मूळमायेमध्यें त्रिगुणांना स्थान नाही. मग येथें पंचभूतांचा उगम कसा काय होतो ? अशीही शंका श्रोत्यांनी आधीच घेतली.

If this tamo guna does not appear in mula maya then, how can these great elements appear? And previous to this doubt (`I am' of mula maya) that the listener has accepted there is that thoughtless swarup (by just listening ie. just knowing, tamo guna will not manifest. Now turn your attention around and follow it back to the source from where this duality/otherness of knowledge has arisen. Then the listener and his original doubt will not remain).

ऐसें श्रोतीं आक्षेपिलें । संशयास उभें केलें । याचें उत्तर दिधलें । पुढिले समासीं ॥ ६७ ॥

श्रोत्यांनी ही शंका घेतली आहे. पुढील समासामध्येम त्याचे उत्तर दिलें आहे.

The good listener had been distracted and this doubt had appeared. Therefore in the collection of words ahead, this `reply' (`I am He') is to be always given. .