मायोद्भव अथवा ज्ञानदशक — समास 4: सूक्ष्मपंचभूतेंनिरुपण

मागील आशंकेचें मूळ । आतां होईल प्रांजळ । वृत्ति करावी निवळ । निमिष्य येक ॥ १ ॥

श्रोत्यांनीं मागें जी शंका काढली होती. तिचें मूळ आतां स्पष्ट होईल. त्यानीं आपली वृत्ती क्षणभर स्वच्छ ठेवावी.

Previously there had been this original doubt (`I am' of mula maya). Now forget everything and it will be cleared away. Then in the twinkling of an eye, this knowing vritti can be made that doubtless brahman.

ब्रह्मीं मूळमाया जाली । तिच्या पोटा माया आली । मग ते गुण प्रसवली । म्हणौनि गुणक्षोभिणी ॥ २ ॥

परब्रह्मामध्यें मूळमाया झाली. तिच्या पोटीं माया जन्मास आली. मायेनें त्रिगुणांना जन्म दिला म्हणून तिला गुणक्षोभिणी म्हणतात.

In brahman, mula maya has appeared. And in this womb of mula maya, guna maya has come. From guna maya the gunas were born and therefore it is called the `agi- tation/explosion of the gunas'/gunakshobhini.

पुढें तिजपासाव कोण । सत्वरजतमोगुण । तमोगुणापासून निर्माण । जालीं पंचभूतें ॥ ३ ॥

मायेपासून कोण कोण झाले तर सत्व, रज व तम हे गुण झाले. तमोगुणापासून पंचभूतें निर्माण झाली.

Afterwards, from this came the sattwa, rajo and tamo gunas and it was from the tamo guna that these five great elements had appeared.

ऐसी भूतें उद्भवलीं । पुढें तत्वें विस्तारलीं । एवं तमोगुणापासून जाली । पंचमाहांभूतें ॥ ४ ॥

अशा रीतीनें पंचभूतें जन्मास आली नंतर त्यांचा विस्तार झाला. थोडक्यांत तमोगुणापासून पंच महाभूतें निर्माण झाली.

In this way, there was the birth of the great elements and afterwards they expanded into the gross elements (ie. it is said that first the great elements appeared one after the other. Then a part of each great element mixed with one another. And when they could not be separated out from each other they became gross and objective. Remember all this happens in the twinkling of an eye). Thus, it is because of the appearance of tamo guna that there are five great elements (ie. if you stay in knowledge then, the five great elements created out of tamo guna or ignorance, cannot appear and objectification will not take place).

मूळमाया गुणापरती । तेथें भूतें कैचीं होतीं । ऐसी आशंका हे श्रोती । घेतली मागां ॥ ५ ॥

मूळ माया जर त्रिगुणांच्या पलीकडे आहे तर तिच्यापासून पंचभूतें उत्पन्न होणें कसें शक्य आहे ? अशी शंका पूर्वी श्रोत्यांनी काढली होती.

And if even mula maya is beyond these gunas then, how can these elements appear in brahman? Previously, there had been that thoughtless swarup and then this doubt was accepted by the listener (maharaj- `when you sleep, you go to that Reality but you don't know': that thoughtless Self is doubtless; where there is the listener there is this original doubt of `I am' and that is mula maya, the beginning of illusion).

आणीक येक येके भूतीं । पंचभूतें असतीं । तेहि आतां कैसी स्थिती । प्रांजळ करुं ॥ ६ ॥

आणखीं असें की प्रत्येक भूतामध्यें बाकीची भूतें असतात. हें कसें तें आतां स्पष्ट करुन सांगतो.

Then afterwards each great element got mixed in each other great element (ie. to explain the process of objectification, it is said that an eighth of each element mixes with a quarter of the fifth element and in this way, gross objects get formed. Therefore we must learn to distinguish each element separately from each other. For if they remain mixed together with each other, we will continue to see a world of `many' names and forms. siddharameshwar maharaj had His disciples study the elements. He asked them to see the earth element in the world, to then be the water element, to understand the fire element that is present within this world, to be the wind element and finally He told them to be the space element. In this way He showed them that they were not a body and that they were the consciousness perceiving all this. He gave them subtle vision). But how that Reality is even now that Reality is to be revealed.

सूक्ष्मदृष्टीचें कौतुक । मूळमाया पंचभूतिक । श्रोतीं विमळ विवेक । केला पाहिजे ॥ ७ ॥

अत्यंत सूक्ष्म विचार केला तर मूळमायेमध्यें पंचभूतांचें अगदी बीजरुपानें अस्तित्व असलें पाहिजे. हें समजेल. मात्र श्रोत्यांनी स्वच्छ विवेक केला पाहिजे.

For when there is this wonder of subtle vision then these five elements become mula maya again. Therefore in the listener there should be this pure vivek (ie. to distinquish the true from the untrue).

आधीं भूतें तीं जाणावीं । रुपें कैसीं वोळखावीं । मग तें शोधून पाहावीं । सूक्ष्मदृष्टीं ॥ ८ ॥

प्रथम पंचमहाभूतें कोणती तें समजून घ्यावें. प्रत्येकाचे रुप कसें तें समजून घ्यावें. मग सूक्ष्म विचार करुन ज्ञानदृष्टीनें ती शोधून काढावी.

If at the source these elements are understood then, how will their forms be seen? (When one becomes the Knower of this `all' of mula maya then, these elements will simply disappear). Therefore with subtle vision one should search out and understood that Reality.

वोळखी नाहीं अंतरीं । ते वोळखावी कोणेपरी । म्हणोनि भूतांची वोळखी चतुरीं । नावेक परिसावी ॥ ९ ॥

जोपर्यंत भूतांच्या लक्षणांचे ज्ञान आपल्या अंतरंगांत नाही, तोपर्यंत ती ओळखून शोधतां येणार नाहीत. यासाठीं शहाण्या माणसांनी भूतें कशी ओळखावी हा विषय क्षणभर ऐकावा.

But if this *`known' in your inner space is not recognised then, how will that Reality ever be recognized? Therefore, the clever should recognise these elements first and then listen to just this endless moment (ie. be in the `now'/mula maya). *(mula maya)

जें जें जड आणी कठिण । तें तें पृथ्वीचें लक्षण । मृद आणी वोलेपण । तितुकें आप ॥ १० ॥

जें जें जड आणि कठिण आहे ते ते पृथ्वीचे लक्षण तर जें जें मऊ आणि ओलें तें पाण्याचें लक्षण समजावे.

But whenever mula maya is heavy and hard then, that Reality has become the great element earth/prithvi. When it is soft and wet, then That has become the great element water/ap.

जें जें उष्ण आणी सतेज । तें तें जाणावें पैं तेज । आतां वायोहि सहज । निरोपिजेल ॥ ११ ॥

जें जें गरम आणि प्रकाशयुक्त आहे तें तेजाचे लक्षण होय. आतां वायूचें लक्षण सांगतो.

Whenever mula maya is hot and bright, then that Reality should be known as the great element fire/tej. Now, this wind element will also be explained.

चैतन्य आणी चंचळ । तो हा वायोचि केवळ । सुन्य आकाश निश्र्चळ । आकाश जाणावें ॥ १२ ॥

जिवंतपणा आणि हालचाल हें वायूचें लक्षण तर पोकळपणा, अवकाश व स्तब्धपणा हें आकाशाचें लक्षण होय.

When there is this primal energy/chaitanya and movement then, that pure knowledge of brahman is like the wind. And when that still paramatma is zero/no- thing, then it should be known as space/akash.

ऐसीं पंचमाहांभूतें । वोळखी धरावी संकेतें । आतां येकीं पांच भूतें । सावध ऐका ॥ १३ ॥

पंचभूतांची लक्षणें थोडक्यांत हीं अशी आहेत. त्यांवरुन खुणेनें भूतें ओळखून काढावी. आतां एका भूतांत इतर भूतें कशी असतात तें लक्ष देऊन ऐका.

These qualities of the five great elements should be *conceived of. Now listen ca- refully as to how each of the five elements are within each other. *(Recognizing the presence of each element in this objective world profoundly changes the way we will see the world afterwards. We will see that the world is truly a matter of conceptual perspective. When we separate out the elements, the world of objects disappears and when we see the objects the world of elements disappears. Recognizing this, the per- manence and reality of this world will come tumbling down and by the use this power of vivek, we will gain subtle vision. We will become knowledge or consciousness and we will transcend that even)

जें त्रिगुणाहुनि पर । त्याचा सूक्ष्म विचार । यालागीं अति तत्पर । होऊन ऐका ॥ १४ ॥

जें त्रिगुणांच्या पलीकडे आहे त्याचा विचार सूक्ष्मच असणार.म्हणून आतां मी जें सांगणार आहे तें श्रोत्यांनीं अगदी मनःपूर्वक ऐकावें.

And when there is this mula maya beyond the three gunas then, there can be that thoughtless brahman. By means of this `I am', listen and then be completely absorbed in thoughtlessness (I am not).

सूक्ष्म आकाशीं कैसी पृथ्वी । तेचि आधीं निरोपावीं । येथें धारणा धरावी । श्रोतेजनीं ॥ १५ ॥

आकाश अत्यंत सूक्ष्म व पृथ्वी अत्यंत स्थूल व जड असते. अशा सूक्ष्म आकाशांत जड पृथ्वी कशीं असते तें प्रथम सांगतो. श्रोत्यांनी एकाग्र मनानें ऐकावें.

But how can this earth element/prithvi that is within this space/akash element, be that brahman? One must go to the *beginning to understand this. Therefore the listener within this restless mind should understand this mula maya `here'. (Gospel of John 1.1; In the beginning was the Word...)

आकाश म्हणजे अवकाश सुन्य । सुन्य म्हणिजे तें अज्ञान । अज्ञान म्हणिजे जडत्व जाण । तेचि पृथ्वी ॥ १६ ॥

आकाश म्हणजे नुसता अवकाश किंवा शून्यमय, पोकळ व मोकळी जागा. शून्य म्हनजे अज्ञान होय. अज्ञान म्हणजे जडत्व आणि जडत्व म्हणजेच पृथ्वी समजावी.

Space/akash means an `interval of nothing/zero'. Nothing means that Reality has become ignorance. Ignorance means grossness; then that Reality appears like this ele- ment earth/prithvi.

आकाश स्वयें आहे मृद । तेंचि आप स्वतसिद्ध । आतां तेज तेंहि विशद । करुन दाऊं ॥ १७ ॥

आकाश स्वतः अगदी मऊ आहे. तो मऊपणा हेंच आकाशांतील पाणी होय. आतां आकाशांत तेज कसें आहे तें स्पष्ट करुन सांगतो.

Space/akash is by nature soft; that is the Self-existent Reality appearing as the water element. Now, it will be shown how that Reality has also appeared like the fire element.

अज्ञानें भासला भास । तोचि तेजाचा प्रकाश । आतां वायो सावकाश । साकल्य सांगों ॥ १८ ॥

अज्ञानानें जो भास होतो तोच तेजाचा प्रकाश होय. अज्ञानाचा जो व्यवहार होतो तो सगळा अवकाशांतच होतो. आतां वायूचें रुप सांगतो.

Due to this ignorance, an appearance appears (ie. that Reality is forgotten and this brings the feeling of `nothing is there' or space; but this feeling of nothing is after-all something, it is a subtle appearance. This is the presence of the element fire or knowing in space). Then that atma has become like this *light or knowing of the fire element (ie. space has become something known. When this space is not known then, only Reality remains). Now, I will tell you the nature of this wind/vayu. *(maharaj- light means to know)

वायु आकाशा नाहीं भेद । आकाशाइतुका असे स्तब्ध । तथापी आकाशीं जो निरोध । तोचि वायो ॥ १९ ॥

वायूंत व आकाशांत भेद नाही. वायूदेखील आकाशाइतका स्तब्द असतो. पण आकाशामध्यें जो प्रतिकार व सूक्ष्म अटकाव अनुभवास येतो तोच वायु होय.

The wind and space cannot be separated. The wind is that space when it is not moving. But when that atma in this space gets impeded, then that becomes like the wind (when wind is there, space must be there as its backdrop. If this wind does not remain then, space also will not remain and then only the atma is. This wind is simply knowing and being, there is no inside nor outside `here').

आकाशीं आकाश मिसळलें । हें तों नलगे किं बोलिलें । येणें प्रकारें निरोपिलें । आकाश पंचभूत ॥ २० ॥

आकाश आकाशांत हें कांहीं सांगायला नको. अश प्रकारें आकाशामध्यें इतर भूतें कशी असतात याचें विवेचन झालें.

When the space merges in the space then, there is that thoughtless swarup and this `I am' is not required (ie. the wind of `I am' requires the space but the space does not remain if there is no wind to pervade). So it has been shown that the space is these five elements. (When these five are understood to be an appearance only, caused by ignorance of our true nature then, there can be that one thoughtless swarup)

वायोमध्यें पंचभूतें । तेंहि ऐका येकचित्तें । बोलिजेती ते समस्तें । येथान्वयें ॥ २१ ॥

वायूमध्यें इतर भूतें कशी आढळतात तें आतां क्रमवार सांगतो. लक्ष देऊन ऐकावे.

In this great wind element (ie. `I am') there are the five great elements (ie. one eighth earth, water, fire and space and one quarter wind). Therefore listen with the mind of the One (ie. forget everything and when nothing is there still, He is there). If you listen properly then, there will be this `speech' (understand that these five elements are within the wind; previously the space was the dominant element, now it is the wind. The wind is felt ie. `I am there'. On this wind everything is brought. But now just let everything come and let everything go and in this way be the wind element).

हळु फुल तरी जड । हळु वारा तरी निबिड । वायो लागतां कडाड । मोडती झाडें ॥ २२ ॥

फूल हलकें असलें तरी त्यास वजन असते. तसाच वारा जरी हलका असला तरी त्यास घनपणा असतो. कठीणपणा असतो. म्हणून सोसाट्याच्या वार्‍यानें झाडें कडाकडा मोडतात.

A flower is light yet it has weight. A breeze is soft yet it has density. And when this wind roars then, the trees will get broken (ie. this power is subtle; initially you may not be aware of it but it is there. You have to become subtle yourself and you do this by leaving off the thoughts of this world. Then this wind of mula maya will roar and these trees ie. gross body concepts, will not remain).

तोलेंविण झाड मोडे । ऐसें हें कहिंच न घडे । तोल तोचि तये जडे । पृथ्वीचा अंश ॥ २३ ॥

वजनावांचून झाड मोडलें असें कधींच घडत नाही. वजनाला जडपणा असतो. हा वायूंतील पृथ्वीचा अंश होय.

These trees could never be broken without there being this power. And this power is present when that Reality combines with the earth/prithvi element (ie. the earth element represents ignorance. That Reality becomes ignorant of Itself and sees Its re- flection ie. the wind element or mula maya).

येथें श्रोते आशंका घेती । तेथें कैंचीं झाडे होतीं । झाडे नव्हतीं तरी शक्ती । कठिणरुप आहे ॥ २४ ॥

येथें श्रोत्यांनी शंका घेतली कीं, सध्या नुसत्या पंचभूतांचे वर्णन चालू आहे. दृश्य पदार्थ अजून निर्माण झालेलाच नाही. अशा निराकार अवस्थेंत झाडें असणें शक्य नाही. तेव्हां श्रीसमर्थ उत्तर देतात कीं, निराकार पंचभूतांमध्यें झाडे नाहीत हें खरे. पण तेथेम शक्ती होतीच. आणि शक्तीमध्यें कठिणपणा असतो. हा पृथ्वीचा गुण होय.

The listener raised an objection. "How can there be *trees in brahman?" The speaker said, there are no trees `there' but still, when there is this power/shakti then, in brahman a form has appeared for it has certain hardness (ie. unlike the formless brahman, this wind of `I am' has a certain hardness or ignorance). *(siddharameshwar maharaj says that in this world the gross body is a walking, talking tree. Thus this reference to the trees; they live yet they have a gross exterior. This wind is not the wind we feel on our face, this is the subtle wind of `I am' and when it blows hard, when this `I am' feeling grows so strong that body consciousness ie. living trees, cannot remain. But still lets remember, this `I am' feeling or shakti or knowledge is the ignorance of maya)

वन्हीस्फुलिंग लाहान । कांहीं तर्‍ही असे उष्ण । तैसें सूक्ष्मीं जडपण । सूक्ष्मरुपें ॥ २५ ॥

विस्तवाची लहान ठिणगी आहे. तिच्यामध्यें तिच्या मापाची उष्णता असतेच. त्याचप्रमाणें सूक्ष्म वायूमध्यें सूक्ष्मरुपानें जडपणा असतो.

The spark of the fire may be small yet still, it has heat. In the same way, in that great brahman, due to the power of maya, there has appeared this `spark' of ignorance or hardness. (This wind of ignorance/maya that has appeared upon brahman is so very small and yet one feels `I am' and that vast brahman is not. This whole creation is being pervaded by this small part of Him and you feel `I am' but this little `spark' is ignorance and it cannot see beyond itself and be that vast brahman)

मृदपण तेंचि आप । भास तेजाचें स्वरुप । वायो तेथें चंचळरुप । सहजचि आहे ॥ २६ ॥

वायूमधिल मऊपणा हा पाण्याचा गुण, वायूमधिल भास हा तेजाचा गुण आणि चमचलपणा हा तर वायूचा स्वतःचा स्वभाव आहे.

And this hardness has a softness too and so that Reality has become like the water element. And it has an appearance and so that swarup has become like the fire element. And when brahman is this wind then its nature is to move.

सकळांस मिळोन आकाश । सहजचि आहे अवकाश । पंचभूतांचें अंश । वायोमधें निरोपिले ॥ २७ ॥

सर्वांना सामावून घेणें हा आकाशाचा गुण आहे. वायूमध्यें कठिणपणा, मऊपण, भास व चंचळपणा हे गुण सामावलेले आहेत. म्हणून वायूमध्यें आकाश आहे. अशा रीतीनें वायूमध्यें इतर भूतांचे अंश आहेत हें सांगून झाले.

When space mixes in this wind then, that natural swarup is this interval of time (ie. being in the `now'). In this way, there are the five parts of the elements within the wind.

आतां तेजाचें लक्षण । भासलेंपण तें कठिण । तेजीं ऐसी वोळखण । पृथ्वीयेची ॥ २८ ॥

आतां तेजाचें लक्षण सांगतो. तेजानें भास होतो. प्रत्यक्ष कांहींतरी दिसते. इंद्रियांना गोचर होतें. कांहीं तरी कठीणपणा, दाटपणा असल्याखेरीज भास होत नाही. कठिणपणा हा पृथ्वीचा गुण म्हणून तेजानध्यें पृथ्वीचा अंश असतो.

(Now when there is the fire element then our perception it a little more objective. Previously there had just been the feeling of `I am everywhere' and then something appeared outside of myself) When now (ie. this `I am' of mula maya) becomes this attention of the fire element then, there is an appearance of something and that is hard (ie. ignorance deepens and breaks this concept of oneness and creates otherness). Such is the sign of earth element within the fire element.

भासला भास वाटे मृद । तेजीं आप तेचि प्रसिद्ध । तेजीं तेज स्वतसिद्ध । सांगणेंचि नलगे ॥ २९ ॥

जो भास अनुभवास येतो तो मऊ असतो. इंद्रियांना सहजपणें प्रत्ययास येतो. हा जो मृदुपणा तो तेजामधील पाण्याचा अंश होय. तेजांमध्यें तेज असते तेम स्वतः सिद्ध असल्यानें त्याबद्दल सांगणें नलगे.

This appearance is felt to be soft (ie. something is there but there is not gross objectivity yet or the feeling of individuality that it brings) and that Reality has become like the water element in this fire element. And in the fire element the fire element naturally exists.

तेजीं वायो तो चंचळ । तेजीं आकाश निश्र्चळ । तेजीं पंचभूतें सकळ । निरोपिलीं ॥ ३० ॥

तेजामध्यें आढळणारी चंचलता हा वायूचा अंश तर त्यामध्यें आढळणारी स्तब्धता हा आकाशाचा अंश होय. अशा प्रकारें तेजामध्यें इतर भूतें कशीं असतात तें सांगितलें.

In the fire element the wind element is the movement and in the fire element the space is the still. So it has been explained how these unmanifest five elements of mula maya are within the fire element.

आतां आपाचें लक्षण । आप तेंचि जें मृदपण । मृदपण तें कठिण । तेचि पृथ्वी ॥ ३१ ॥

आतां पाण्याचे लक्षण मृदुपणा. पाणी मऊ आहे. असें म्हटले तरी त्यामध्यें थोडातरी कठीणपणा असतोच. तोच पृथ्वीचा अंश समजावा.

(Now it has become more objective and there is the `soft' perception of the arising of individual forms ie. forms begin to appear within this `all' moving form as your attention becomes more specific on account of your desires. This objectivity happens so fast that this process cannot be seen but, if you study these elements, learn their distinctive qualities and use vivek to separate them out then, this will all be recognized in reverse as objectivity slips aside to reveal the oneness of everything) When `now' is this attention of the water element then, that Reality appears like the softness of water. And this softness also brings a hardness and that Reality becomes like the element earth.

आपीं आप सहजची असे । तेज मृदपणें भासे । वायो स्तब्धपणेम दिसे । मृदत्वाआंगीं ॥ ३२ ॥

पाण्यांत पाणीपणा असतोच. तेजामुळें पाण्यांतील मऊपणा अनुभवास येतो. मउपणांतील स्तब्धता वायूचा गुण समजावा.

In the water element, the water element is naturally present and it is soft and that appearance is created by the knowing fire element. The wind element is the steadiness that is within this soft appearance. (When this great water element is perceived then there is the soft appearance as opposed to the hard objective appearance of this world; the fire element is the knowing of this and the wind element is the base on which these individual forms start to appear)

आकाश नलगे सांगावें । तें व्यापकचि स्वभावें । आपीं पंचभूतांचीं नांवें । सूक्ष्म निरोपिलीं ॥ ३३ ॥

पाण्यामध्यें आकाश असते हें सांगावयासच नको. सर्वांना व्यापून टाकणें हा आकाशाचा गुण आहे. म्हणून तें पाण्यामध्यें असणाराच. याप्रमाणें पाण्यामध्यें इतर भूतें कशी आहेत हें सांगून झाले.

Space does not need to be spoken about. It is that Reality naturally pervading. These five elements within water can be understood by subtle vision.

आतां पृथ्वीचें लक्षण । कठिण पृथ्वी आपण । कठिणत्वीं मृदपण । तेंचि आप ॥ ३४ ॥

आतां पृथ्वीबद्दल सांगतो. कठीनपणा हा तीचा गुण आहे. कठीणपणामध्यें जें मऊपण आढळते तें पृथ्वीमधील पाणी समजावें.

When now this mula maya is the attention of the great earth element then, it is hard and that itself is the earth element. Yet in that hardness there is softness and then that Reality has become like the water element.

कठिणत्वाचा जो भास । तोचि तेजाचा प्रकाश । कठिणत्वीं निरोधांश । तोचि वायो ॥ ३५ ॥

कठीणपणाचा जो प्रत्यय येतो तो तेजाचा अंश होय. कठीणपणामध्यें जो प्रतिकार आढळतो तो वायूचा अंश समजावा.

When that atma purush appears hard then, this appearance of hardness is on account of the knowing of the fire element (ie. if something hard is known/felt then there must be the presence of knowing). In hardness, there is the part that impedes/obstructs and then that atma has become the wind element.

आकाश सकळांस व्यापक । हा तो प्रगटचि विवेक । आकाशींच कांहीं येक । भास भासे ॥ ३६ ॥

आकाश सर्वांना व्यापून राहतें. हें उघडच आहे. माणसाला दृश्याचा जो प्रत्यय येतो तो आकाशामध्येंच येतो.

The space is the pervader and when there is proper vivek then that atma is revealed. And when there is an appearance within space, then it is that `One within the all' appearing (ie. that One is the atma. Any form perceived is that atma or brahman becoming objective and perceiving its own self as the object before it. Thus the One appears to have become `many' but this is simply the work of ignorance and knowledge and imagination). (Within every element there is every other element. It is a matter of degrees only. If the earth element is predominant then, a gross world is seen. If the water element is predominant then, individual objects are still seen but the mind has nothing to say and does not dwell on any particular one. If the fire element is predominant then, there is the feeling of a world outside of myself. Forms arise like waves on the ocean only. When the wind element is predominant then, there is no outside or inside and `Myself is everywhere.' Space is really the imperceivable backdrop that allows form to appear. Thus when the space element predominates then, `I am' slips away when there is only space pervading space then, that is the thoughtless atma or brahman)

आकाश तोडितां तुटेना । आकाश फोडितां फुटेना । आकाश परतें होयेना । तिळमात्र ॥ ३७ ॥

आकाश तोडता येत नाही. फोडता येत नाही. थोडे सरकविताही येत नाही.

Space cannot be broken by breaking. Space cannot be cut by cutting. And when this space is even as small as a sesame seed then, there cannot be that brahman (as soon as there is the slightest attention given towards something then, that brahman has been forgotten or covered over).

असो आतां पृथ्वीअंत । दाविता भूतांचा संकेत । येक भूतीं पंचभूत । तेंहि निरोपिलें ॥ ३८ ॥

असो. पृथ्वीमध्यें इतर भूतें कशीं आहेत तें सांगून झाले. प्रत्येक भूतामध्यें इतर भूतें कशी अंशरुपानें आहेत ते सांगून झालें.

So now within the earth element the other elements have been shown. But that One brahman is within this element and all these elements and that also has been explained. (If it is understood that this whole creation has been formed from these five elements and that these are merely appearances of that brahman and that they are lacking any substantiality then, simply by vivek they can be dissolved and that One brahman will remain)

परी हें आहाच पाहातां नातुडे । बळेंचि पोटीं संदेह पडे । भ्रांतिरुपें अहंता चढे । अकस्मात ॥ ३९ ॥

परंतु पंचमहाभूतांचा नुसता वर वर जर विचार केला तर तीं एकमेकांत कालवलेली आहेत हे आकलन होत नाही. मन मनांत बळेंच विकल्प वाढतो. त्यामुळें भलतीच कल्पना होऊन एकाकी अहंकार मात्र वाढतो.

But if your understanding is superficial then, that thoughtless Self cannot be un- derstood. For then in the mind, this powerfully doubt has appeared and due to this delusion of `I am' there suddenly arises the ahamta/ego of "I am a body".

सूक्ष्मदृष्टीनें पाहातां । वायोचि वाटे तत्वता । सूक्ष्म वायो शोधूं जातां । पंचभूतें दिसती ॥ ४० ॥

सूक्ष्म विचार केला तर हा सगळा वायूचा म्हणजे शक्तीचा खेळ आहे असें वाटते. त्या सूक्ष्म शक्तीचा शोध घ्यावयास गेलें तर सूक्ष्म पंचमहाभूतें आढळतात.

But if you understand with subtle vision then, this wind element only is actually felt. But as soon as that brahman stops investigating then, these five elements appear as the gross world. (Due to the fact that you are already brahman there can be the dissolution of this appearance created bu the elements, if there is continuous investigation through subtle vision. Then you will meet your Self. But if you stop investigating then this small drop of ignorance creates an appearance of something other than that brahman)

एवं पंचभूतिक पवन । तेचि मूळमाया जाण । माया आणी सूक्ष्म त्रिगुण । तेहि पंचभूतिक ॥ ४१ ॥

थोडक्यांत सूक्ष्म शक्तीमध्यें पंचमहाभूतें सूक्ष्मपणें राहतात. या शक्तीलाच मूळमाया म्हणतात. तिच्यापासून होणारी माया आणि तिच्यांतून उद्भवणारे त्रिगुण सगळे पंचभूतात्मक असतात.

Thus when there is this wind made of the five elements, then know that that Reality has become like this mula maya. And when there is guna maya then that brahman becomes these three gunas and afterwards that brahman becomes these five elements.

भूतें गुण मेळविजे । त्यासी अष्टधा बोलिजे । पंचभूतिक जाणिजे । अष्टधा प्रकृति ॥ ४२ ॥

पंचभूतांमधे तीन गुण मिळवले म्हणजे आठ प्रकार होतात. म्हणून अष्टधा प्रकृति पंचभूतात्मक आहे असें समजावें.

When these elements and gunas are brought back together then, that purush gets called this eightfold prakruti. Therefore now this eightfold prakruti made up of these five elements should be known.

शोधून पाहिल्याविण । संदेह धरणें मूर्खपण । याची पाहावी वोळखण । सूक्ष्मदृष्टीं ॥ ४३ ॥

कोणत्याही गोष्टीचा विचारानें शोध घ्यावा. तसें न करतां तिच्यावर संशय धरणें मूर्खपणाचें आहे. अष्टधा प्रकृति पंचभूतात्मक आहे ही गोष्ट सूक्ष्म विचार करुन समजून घ्यावी.

If one makes a search without understanding the illusory nature of this creation then, due to foolishness, body consciousness is retained in the mind. Therefore one should search with the understanding of this `speech' (ie. having left every concept) and that is subtle vision.

गुणापासुनीं भूतें । पावलीं पष्ट दशेतें । जडत्व येऊन समस्तें । तत्वें जाली ॥ ४४ ॥

मूळमायेंत असणारी अत्यंत सूक्ष्म पंचभूतें त्रिगुणांमुळें स्पष्ट दशेंत येतात. मग त्यांना दृश्य रुप आल्यावर सगळीं तत्वें निर्माण होतात.

Otherwise these great elements that have come from this tamo guna become clearly known to the ten senses (ie. body consciousness and that brings `many' worldly objects). And when such objectivity comes then, this `I am' appears as the gross elements. (Due to increasing objectivity the great elements mix together and become the gross elements and `many' objects appear and `many' concepts arise and "This is good and that is bad" etc.etc.)

पुढें तत्वांविवंचना । पिंडब्रह्मांड तत्वरचना । बोलिली असे ते जना । प्रगटचि आहे ॥ ४५ ॥

त्यानंतरचा जो तत्वांचा विचार आहे, पिंड व ब्रह्मांड या दोन्हीमध्यें जी तत्वरचना आहे तो विषय लोकांना चांगला माहित आहे.

Ahead if these gross elements are investigated then, this construction of the gross elements (ie. pinda or individual body) merges in the brahmanda/created universe and this gross world becomes this `speech'.

हा भूतकर्दम बोलिला । सूक्ष्म संकेतें दाविला । ब्रह्मगोळ उभारला । तत्पूर्वीं ॥ ४६ ॥

आतांपर्यंत पंचभूतांच्या मिश्रनाचा विषय सूक्ष्म खुणांनीं सांगितला. पण तो विश्र्वरचना होण्यापूर्वींचा आहे.

When these great elements merge together then, there is this `speech'. And after- wards, on account of this `speech', that brahman who is previous to this brahmanda is realized.

या ब्रह्मांडापैलिकडिल गोष्टी । जैं जाली नव्हती सृष्टी । मूळमाया सूक्ष्मदृष्टीं । वोळखावी ॥ ४७ ॥

विश्व उत्पन्न होण्यापूर्वीं विश्वाच्या पलीकडे म्हणजे जेव्हां कोणतेंहीं दृश्य उद्भवलें नव्हते तेव्हां पंचभूतांची अवस्था काय होती ती आतांपर्यंत सांगितली. तेथें फक्त मूळमाया होती. खोल विचार करुन सूक्ष्म बुद्धीनें तिला ओळखावी.

He is beyond this story of the brahmanda/creation and at that time this gross cre- ation had not appeared. Therefore first mula maya (ie. this `story' of God or brahmanda) should be recognized by subtle vision. (Your thoughts create this gross world. And not thinking about this world is subtle vision and then you will see a world free of concepts)

सप्तकंचुक प्रचंड । जालें नव्हतें ब्रह्मांड । मायेअविद्येचें बंड । ऐलिकडे ॥ ४८ ॥

केवळ मूळमाया होती. त्यावेळीं हें सात आवरणें असणारें प्रचंड ब्रह्मांड झालें नव्हतें. माया व अविद्या यांचा धुमाकूळ अलीकडील आहे. पंचमहाभूतें, अहंकार व महत् तत्व मिळून सात आवरणें मानतात.

Then the seven *coverings of the brahmanda and this insurrection of avidya maya on this side do not appear. *(The seven components said to be the building blocks of the gross creation)

ब्रह्मा विष्णु महेश्र्वर । हा ऐलिकडिल विचार । पृथ्वी मेरु सप्त सागर । ऐलिकडे ॥ ४९ ॥

ब्रह्मा, विष्णु, महेश हे देवदेखील अलीकडील आहेत. त्याचप्रमाणें पृथ्वी, मेरु पर्वत, सातसमुद्र हे देखील अलीकडील आहेत. मेरु हा पुराणांतील प्रसिद्ध, स्थिर,सर्वोच्य सोन्याचा पर्वत आहे. सर्व ग्रह त्याच्या भोवतीं फिरतात.

brahma, vishnu and mahesh are on this side of thoughtlessness (objectification does not appear if mahesh/tamo guna does not awake). The earth, meru mountain (ie. `I am') and the *seven seas that surround the earth are on this side of thoughtlessness also. *(The soft objectification that is the beginning of the gross hard objective world does not take place)

नाना लोक नाना स्थानें । चंद्र सूर्य तारांगणें । सप्त द्विपें चौदा भुवनें । ऐलिकडे ॥ ५० ॥

अनेक प्रकारचे लोक, अनेक प्रकारची स्थानें, चंद्र, सूर्य, तारें, सप्त द्विपें, चौदा भुवनें हीं अलीकडची आहेत.

The `many' worlds and the `many' places; the moon, sun and the stars (ie. the `many' gross objects seen when there is not the subtle vision of knowledge); the seven continents and the fourteen lands; are all on this side of thoughtlessness. (These are all our concepts. Thoughts take this world of knowledge and divides up this one moving form or chaitanya into `many' concepts and objects. Then there are the `many' tales and stories, myths and scriptures from different cultures and religions using many methods like reason, logic and imagery in an attempt to convey the profound and subtle mysteries of life. They use forms and images we all know, like mountains, oceans and living creatures, to lead us to the formless. Chapter 7.5 explains the power of impure and pure imagination. The seven continents of Hindu mythology are the seven components said to make up the gross body and fourteen lands are the five sense organs and the five action organs and mind, intellect, chitta, ego. In the ramayan it is said that ravana was the lord of fourteen lands. It means he was the lord of the individual body made up of the sense organs and mind, intellect etc.)

शेष कूर्म सप्त पाताळ । येकविस स्वर्गें अष्ट दिगपाळ । तेतिस कोटी देव सकळ । ऐलिकडे ॥ ५१ ॥

शेष, कूर्म, सात पाताळें, एकवीस स्वर्ग, आठ दिक्पाळ, तेहतीस कोटी देव, हे अलीकडील आहेत.

The divine serpent, the divine tortoise and the seven hells; the twenty-one heavens and eight pervading regents; the thirty-three koti of gods and this `all' are on this side of thoughtlessness. (ie. all these concepts found in the scriptures have come after the expansion of this `all' of mula maya into an objective world. After the `word' there came `many' words. The divine serpent is the purush and the tortoise is an incarnation of vishnu ie. knowledge. This means prakruti and it is said that together with her purush she upholds this gross world. Hell is tamo guna; the heavens are the dream world ie. sattwa guna and the eight regents are space. The thirty-three koti gods are the twenty-five subtle divisions of the five subtle elements and three gunas and that koti or pure sattwa guna that is ever present within all creation. Together they create the mind, the pranas and sense organs and sense objects and in the scriptures it is said that a god presides over each sense organ etc. and that every action performed and every experience gained should be offered to them. All these images of gods and God are being used to convey the idea of a `higher' Self watching over us)

बारा अदित्य अकरा रुद्र । नव नाग सप्त ऋषेश्र्वर । नाना देवांचे अवतार । ऐलिकडे ॥ ५२ ॥

बाराआदित्य, अकरा रुद्र, नव नाग, सप्तर्षी, निरनिराळे देवांचे अवतार हे सर्व अलीकडील आहेत.

The twelve suns and eleven rudras of destruction; the nine serpents, the seven rishi and the `many' *incarnations of God are on this side of the thoughtless Self. *(Every creature is an incarnation of God)

मेघ मनु चक्रवती । नाना जीवांची उत्पती । आतां असो सांगो किती । विस्तार हा ॥ ५३ ॥

चक्रवर्ति मनु, मेघ, अनेक प्रकारच्या जीवांची उत्पत्ती, हे सर्व अलीकडील आहेत. हा विस्तार किती सांगायाचा. आतां पुरें झाले.

When there are the clouds, manu and the great emperors then, there are the births of the `many' jivas. Therefore now let this expansion of the `many' be that thoughtless Self. (Clouds- avidya maya or illusion of ignorance; manu- the son of brahma who is the creator of this gross world ie. man. Then there are emperors, kings, soldiers, beggers etc.)

सकळ विस्ताराचें मूंळ । ते मूळमायाच केवळ । मागां निरोपिली सकळ । पंचभूतिक ॥ ५४ ॥

हा जो विस्तार आतांपर्यंत सांगितला त्या सगळ्याचें मूळ मूळमायाच आहे. मूळमाया पंचभूतात्मक आहे हें मागें सांगितलेलें आहे.

This `all' is the root of this entire expansion and it is that pure thoughtless knowledge that is appearing as this mula maya and then afterwards this `all' became the five elements.

सूक्ष्मभूतें जें बोलिलीं । तेचि पुढें जडत्वाआलीं । ते सकळहि बोलिली । पुढिलें समासीं ॥ ५५ ॥

मागें जीं सूक्ष्म भूतें सांगितली तीच नंतर दृश्यरुप धारण करतात. तें सगलें विवेचन पुढील समासांत केलें आहे.

This `speech' contains these five elements and that brahman also. Afterwards it became gross and hard. Yet within the composition of words ahead there is this `speech' of the `all' and that brahman. (It is all a matter of where you place your attention. If this `speech' is neglected then, the elements and this gross world and the words of this scripture are taken as the Truth. But if you study these words, search out what they are trying to convey and then listen constantly to this `speech', that brahman will be understood)

पंचभूतें पृथकाकारें । पुढें निरोपिलीं विस्तारें । वोळखीकारणें अत्यादरें । श्रोतीं श्रवण करावीं ॥ ५६ ॥

पंचभूतांपैकी प्रत्येक भूताचें स्वरुप वेगवेगळें पुढें सांगितलें आहे. विस्तारानें वर्णन केलें आहे. तें ध्यानांत येण्यासाठीं श्रोत्यांनी लक्षपूर्वक ऐकावे.

When these distinct forms of the great five elements have been recognised then, afterwards this `all' discourse grows bigger and bigger (When the properties and na- ture of each of the great elements has been understood then one's vision becomes less objective and there is the subtle vision of this `all' or knowledge. And if one remains as this knowledge then, one grows so big that one finally disappears). Therefore there should be very earnest shravan within the listener and that Reality can be understood.

पंचभूतिक ब्रह्मगोळ । जेणें कळे हा प्रांजळ । दृश्य सांडून केवळ । वस्तुच पाविजे ॥ ५७ ॥

हा ब्रह्मगोळ पंचभूतंचा केलेला आहे असें पुढील विवेचनावरुन कळेल. तें कळलें म्हणजे सर्व दृश्य मागें टाकून परमात्वस्तु प्राप्त करुन घेता येईल.

There is this brahmanda made up of the five great elements and there is mula maya and it is due to her, that the thoughtless Self can be clearly understood. For when this visible `all' is left aside then, that pure knowledge of the Self can be acquired.

माहाद्वार वोलांडावें । मग देवदर्शन घ्यावें । तैसें दृश्य हें सांडावें । जाणोनियां ॥ ५८ ॥

मंदिराचे महाद्वार ओलांडलें म्हणजे देवाचे दर्शन घेता येते. त्याचप्रमाणें दृश्य हें पंचभौतिक आहे हे ओळखून मागें टाकलें म्हणजे ब्रह्मदर्शन घडते.

First one has to pass through the main door of the temple and then only can one see the image of god within. In the same way, for to know that thoughtless swarup, this visible `all' should be known and then set aside.

म्हणोनि दृश्याचा पोटीं आहे पंचभूतांची दाटी । येकपणें पडिली मिठी । दृश्य पंचभूतां ॥ ५९ ॥

या दृश्य विश्वाच्या आत बाहेर पंचमहाभूतें भरुन राहीली आहेत. दृश्य व पंचमहाभूतें या दोघांमध्यें ऐक्याची मिठी पडली आहे.

For it is from within this womb of the visible `all' that these five great elements manifested and when they are brought together again then, they all once more merge together as knowledge.

एवं पंचभूतांचेनि दृश्य । सृष्टी रचली सावकास । श्रोतीं करुन अवकाश । श्रवण करावें ॥ ६० ॥

सारांश सगळें दृश्य पंचमहाभूतांचेच बनलेंलें आहे. पंचभूतांपासून क्रमाक्रमानें विश्वाची रचना झाली. श्रोत्यांनी सावकाश तें ऐकावें.

Thus, there is this mula maya with the five unmanifest elements and the gross world that was constructed from her. Therefore in the good listener, there should be this space where shravan can be made. Note: There is mula maya or vidya maya/illusion of knowledge, then there is guna maya where the three gunas start to manifest and then the elements mix together to become apparent and this brings avidya maya/illusion of ignorance ("I am a body"). .