ಪರಬ್ರಹ್ಮದ ನಿಜದ ನಿಲುವು - English. translation of Akka's Vachana

ಆದಿ ಅನಾದಿ ನಿತ್ಯಾನಿತ್ಯವ ತಿಳಿಯಲರಿಯದೆ ವಾಯಕ್ಕೆ ಪರಬ್ರಹ್ಮವ ನುಡಿವ ವಾಯುಪ್ರಾಣಿಗಳವರೆತ್ತ ಬಲ್ಲರೋ, ಆ ಪರಬ್ರಹ್ಮದ ನಿಜದ ನಿಲವ? ಅದೆಂತೆಂದಡೆ: ಆದಿಯೆ ದೇಹ, ಅನಾದಿಯೆ ನಿರ್ದೇಹ, ಆದಿಯೆ ಸಕಲ, ಅನಾದಿಯೆ ನಿಷ್ಕಲ, ಆದಿಯೆ ಜಡ, ಅನಾದಿಯೆ ಅಜಡ. ಆದಿಯೆ ಕಾಯ, ಅನಾದಿಯೆ ಪ್ರಾಣ. ಈ ಎರಡರ ಯೋಗವ ಭೇದಿಸಿ ತನ್ನಿಂದ ತಾನೆ ತಿಳಿದು ನೋಡಲು, ಆದಿ ಸಂಬಂಧವಪ್ಪ ಭೂತಂಗಳು ನಾನಲ್ಲ. ದಶವಿಧೇಂದ್ರಿಯಂಗಳು ನಾನಲ್ಲ, ದಶವಾಯಿಗಳು ನಾನಲ್ಲ. ಅಷ್ಟಮದಂಗಳು, ಸಪ್ತವ್ಯಸನಂಗಳು, ಅರಿಷಡ್ವರ್ಗಂಗಳು, ಷಡೂರ್ಮಿಗಳು, ಷಡ್ಬ್ರಮೆಗಳು, ಷಡ್ಭಾವವಿಕಾರಂಗಳು, ಷಟ್ಕರ್ಮಂಗಳು, ಷಡ್ಧಾತುಗಳು, ತನುತ್ರಯಂಗಳು, ಜೀವತ್ರಯಂಗಳು, ಮಲತ್ರಯಂಗಳು, ಮನತ್ರಯಂಗಳು, ಗುಣತ್ರಯಂಗಳು, ಭಾವತ್ರಯಂಗಳು, ತಾಪತ್ರಯಂಗಳು, ಅಂತಃಕರಣಂಗಳು ಇಂತಿವಾದಿಯಾಗಿ ತೋರುವ ತೋರಿಕೆಯೇನೂ ನಾನಲ್ಲ, ನನ್ನವಲ್ಲ. ಇಂತಿವೆಲ್ಲವೂ ನನ್ನಾಧೀನವಾಗಿಪ್ಪವು ನಾನಿವರಾಧೀನವಲ್ಲ. ನಾನು ತೂರ್ಯ ತೂರ್ಯಾತೀತವಪ್ಪ ಸತ್ತು ಚಿತ್ತಾನಂದ ನಿತ್ಯಪರಿಪೂರ್ಣವಸ್ತುವೆ ತನ್ನಿರವೆಂದು ತಿಳಿಯೆ, ಆ ತಿಳಿದ ಮಾತ್ರದಲ್ಲಿಯೇ ಅನಿತ್ಯದ ಬೆಸುಗೆ ಬಿಟ್ಟು ನಿರಾಳದಲ್ಲಿ ನಿಜವನೈದಲರಿಯದೆ ಮತ್ತೆಯುಂ ಭೌತಿಕ ತತ್ವಸಂಬಂಧಿಯಾಗಿ ಇರುತ್ತಿರಲು, ಇಂತೀ ತತ್ವದಾದಿ ತಾನೆಂತೆನಲು: ಆ ಪರಬ್ರಹ್ಮವಪ್ಪ ನಿತ್ಯನಿರಾಳ ನಿಃಶೂನ್ಯಲಿಂಗವೆ ತನ್ನ ಲೀಲಾವಿಲಾಸದಿಂದ ತಾನೆ ಸುನಾದ ಬಿಂದು ಪ್ರಕಾಶ ತೇಜೋಮೂರ್ತಿಯಾಗಿ ನಿಂದು ಮಹಾಲಿಂಗವೆಂದೆನಿಸಿತ್ತು. ಆ ಮಹಾಲಿಂಗವೆ ಪಂಚಸಾದಾಖ್ಯವೆಂದೆನಿಸಿತ್ತು. ಆ ಪಂಚಸಾದಾಖ್ಯವೆ ಪಂಚಲಿಂಗ ಪ್ರಕಾಶವೆಂದೆನಿಸಿತ್ತು. ಆ ಪಂಚಲಿಂಗ ಪ್ರಕಾಶವೆ ಪಂಚಮುಖವೆಂದೆನಿಸಿತ್ತು. ಆ ಪಂಚಮುಖದಿಂದವೆ ಪಂಚಾಕ್ಷರಿಯುತ್ಪತ್ತಿ. ಆ ಪಂಚಾಕ್ಷರಿಯಿಂದವೆ ಪಂಚಕಲೆಗಳುತ್ಪತ್ತಿ. ಆ ಪಂಚಕಲೆಗಳಿಂದವೆ ಜ್ಞಾನ ಮನ ಬುದ್ಧಿ ಚಿತ್ತ ಅಹಂಕಾರಗಳುತ್ಪತ್ತಿ. ಆ ಜ್ಞಾನ ಮನ ಬುದ್ಧಿ ಚಿತ್ತ ಅಹಂಕಾರಗಳಿಂದವೆ ಪಂಚತನ್ಮಾತ್ರಂಗಳುತ್ಪತ್ತಿ. ಆ ಪಂಚತನ್ಮಾತ್ರಂಗಳಿಂದವೆ ಪಂಚಭೂತಂಗಳುತ್ಪತ್ತಿ. ಆ ಪಂಚಭೂತಂಗಳೇ ಪಂಚೀಕರಣವನೆಯ್ದಿ ಆತ್ಮಂಗೆ ಅಂಗವಾಯಿತ್ತು. ಆ ಅಂಗಕ್ಕೆ ಜ್ಞಾನೇಂದ್ರಿಯಂಗಳು ಕರ್ಮೇಂದ್ರಿಯಂಗಳು ಪ್ರತ್ಯಂಗವೆಂದೆನಿಸಿತ್ತು. ಇಂತು ದೇಹ ಸಂಬಂಧಮಂ ಶಿವ ತನ್ನ ಚಿದಂಶಿಕನಪ್ಪ ಆತ್ಮಂಗೆ ಸಂಬಂಧಿಸಿದನಾಗಿ, ಆ ಸಂಬಂಧಿಸಿದ ಕಾಯದ ಪೂರ್ವಾಶ್ರಯವು ಎಲ್ಲಿಯಾಯಿತ್ತು ಅಲ್ಲಿಯೇ ಅಡಗಿಸಿ ಆ ಕಾಯದ ಪೂರ್ವಾಶ್ರಯವನಳಿದು ಮಹಾ ಘನಲಿಂಗವ ವೇಧಿಸಿ ಕೊಟ್ಟು, ಶಿವ ತಾನೆ ಗುರುವಾಗಿ ಬಂದು ಮಹಾಘನಲಿಂಗವ ವೇಧಿಸಿ ಕೊಟ್ಟ ಪರಿ ಎಂತೆಂದಡೆ: ಆತ್ಮಗೂಡಿ ಪಂಚಭೂತಂಗಳನೆ ಷಡ್ವಿಧ ಅಂಗವೆಂದೆನಿಸಿ, ಆ ಅಂಗಕ್ಕೆ ಆ ಕಲೆಗಳನೆ ಷಡ್ವಿಧ ಶಕ್ತಿಗಳೆಂದೆನಿಸಿ, ಆ ಶಕ್ತಿಗಳಿಗೆ ಷಡ್ವಿಧ ಭಕ್ತಿಯನಳವಡಿಸಿ, ಆ ಭಕ್ತಿಗಳಿಗೆ ಭಾವ ಜ್ಞಾನ ಮನ ಬುದ್ಧಿ ಚಿತ್ತ ಅಹಂಕಾರಂಗಳನೆ ಷಡ್ವಿಧ ಹಸ್ತಂಗಳೆಂದೆನಿಸಿ, ಆ ಹಸ್ತಂಗಳಿಗೆ ಮಹಾಲಿಂಗವಾದಿಯಾದ ಪಂಚಲಿಂಗಗಳನೆ ಷಡ್ವಿಧ ಲಿಂಗಂಗಳೆಂದೆನಿಸಿ, ಆ ಮುಖಂಗಳಿಗೆ ತನ್ಮಾತ್ರಂಗಳನೆ ದ್ರವ್ಯಪದಾರ್ಥಂಗಳೆಂದೆನಿಸಿ, ಆ ದ್ರವ್ಯಪದಾರ್ಥಂಗಳು ಆಯಾಯ ಮುಖದ ಲಿಂಗಂಗಳಲ್ಲಿ ನಿರಂತರ ಸಾವಧಾನದಿಂದ ಅರ್ಪಿತವಾಗಿ ಬೀಗಲೊಡನೆ. ಅಂಗಸ್ಥಲಂಗಳಡಗಿ ತ್ರಿವಿಧ ಲಿಂಗಾಂಗಸ್ಥಲಂಗಳುಳಿದು ಕಾಯ ಗುರು, ಪ್ರಾಣ ಲಿಂಗ, ಜ್ಞಾನ ಜಂಗಮ; ಗುರುವಿನಲ್ಲಿ ಶುದ್ಧಪ್ರಸಾದ, ಲಿಂಗದಲ್ಲಿ ಸಿದ್ಧಪ್ರಸಾದ, ಜಂಗಮದಲ್ಲಿ ಪ್ರಸಿದ್ಧಪ್ರಸಾದ. ಇಂತೀ ತ್ರಿವಿಧ ಪ್ರಸಾದವು ಏಕಾರ್ಥವಾಗಿ, ಮಹಾಘನ ಪರಿಪೂರ್ಣಪ್ರಸಾದವಳವಟ್ಟ ಶರಣ ಜ್ಞಾನಿಯಲ್ಲ, ಅಜ್ಞಾನಿ ಮುನ್ನವೇ ಅಲ್ಲ. ಶೂನ್ಯನಲ್ಲ, ನಿಃಶೂನ್ಯ ಮುನ್ನವೇ ಅಲ್ಲ. ದ್ವೈತಿಯಲ್ಲ, ಅದ್ವೈತಿ ಮುನ್ನವೇ ಅಲ್ಲ. ಇಂತೀ ಉಭಯಾತ್ಮಕ ತಾನೆಯಾಗಿ! ಇದು ಕಾರಣ, ಇದರ ಆಗುಹೋಗು ಸಕೀಲಸಂಬಂಧವ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ, ನಿಮ್ಮ ಶರಣರೇ ಬಲ್ಲರು.

1. Literal Prose Translation to English:

Not knowing how to discern the beginning and the beginningless, the eternal and the ephemeral, how can those beings of mere breath, who utter the Supreme Brahman (Parabrahman) only with their mouths, ever know the true state of that Supreme Brahman? It is like this: The beginning (Aadi) is the body, the beginningless (Anaadi) is the bodiless. The beginning is the manifest (Sakala), the beginningless is the unmanifest/indivisible (Nishkala). The beginning is the inert (Jada), the beginningless is the non-inert (Ajada). The beginning is the physical form (Kaaya), the beginningless is the life-force (Praana). When one differentiates the union of these two and perceives by oneself, from oneself: I am not the elements (Bhootamgalu) related to the beginning. I am not the ten types of senses (Dashavidhendriyamgalu). I am not the ten vital airs (Dashavaayugalu). I am not the eight prides (Ashtamadangalu), the seven vices (Saptavyasanangalu), the six internal enemies (Arishadvargangalu), the six waves (Shadurmigalu), the six delusions (Shadbhramengalu), the six emotional modifications (Shadbhaavavikaarangalu), the six actions (Shatkarmangalu), the six constituent humors (Shaddhaatugalu), the three bodies (Tanutrayangalu), the three types of souls (Jeevatrayangalu), the three impurities (Malatrayangalu), the three minds (Manatrayangalu), the three qualities (Gunatrayangalu), the three states of being (Bhaavatrayangalu), the three afflictions (Taapatrayangalu), the inner instruments (Antahkaranangalu). I am not any of these appearances that appear. They are not mine. All these are subordinate to me; I am not subordinate to them. When I realize that I am the very essence of Sat-Chit-Ananda (Existence-Consciousness-Bliss), the eternal, all-pervading reality, which is Turya (the fourth state) and beyond Turya (Turyateeta), in that very moment of realization, leaving the connection with the ephemeral, yet unable to attain the True in the unsupported state (Niraala), and continuing to be associated with the principles of material existence, how then did this principle itself originate? That Supreme Brahman, the eternal, unsupported, absolute void-Lingam (Nityaniraala Nihshunyanlinga), by its own playful sport (Leelaavilaasa), stood as the subtle sound (Sunaada), the point (Bindu), the light (Prakaasha), the radiant form (Tejomurti), and was called Mahalinga. That Mahalinga was called Panchasaadaakhya. That Panchasaadaakhya was called the radiance of the five Lingas (Panchalinga Prakaasha). That radiance of the five Lingas was called the five faces (Panchamukha). From that five-faced one, the five-syllabled mantra (Panchaakshari) originated. From that five-syllabled mantra, the five arts/powers (Panchakalegalu) originated. From those five arts, knowledge (Jnaana), mind (Mana), intellect (Buddhi), consciousness (Chitta), and ego (Ahamkaara) originated. From that knowledge, mind, intellect, consciousness, and ego, the five subtle elements (Panchatanmaatrangalu) originated. From those five subtle elements, the five gross elements (Panchabhootangalu) originated. Those five gross elements, undergoing quintuplication (Pancheekarana), became the body (Anga) for the soul (Aatma). To that body, the organs of perception (Jnaanendriyangalu) and organs of action (Karmendriyangalu) were called subsidiary parts (Pratyanga). Thus, Shiva related this connection to the body to the soul, which is a particle of His consciousness (Chidanshika). Having hidden the previous abode of the body where it was, and destroying that previous abode of the body, He pierced and bestowed the Great Effulgent Linga (Mahaa Ghanalingava). How did Shiva Himself, coming as the Guru, pierce and bestow the Great Effulgent Linga? Uniting with the soul, He called the five elements the six-fold body (Shadvidha Anga). To that body, He called those arts the six-fold powers (Shadvidha Shaktigalu). To those powers, He instilled the six-fold devotion (Shadvidha Bhakti). To that devotion, He called emotion (Bhaava), knowledge (Jnaana), mind (Mana), intellect (Buddhi), consciousness (Chitta), and ego (Ahamkaara) the six-fold hands (Shadvidha Hastangalu). To those hands, He called the five Lingas, beginning with Mahalinga, the six-fold Lingas (Shadvidha Lingangalu). To those faces, He called the subtle elements the material substances (Dravyapadaarthangalu). When those material substances were continuously and attentively offered and merged in the Lingas of their respective faces, the stages of the body (Angasthalangalu) subsided, and the three-fold Linga-body stages (Trividha Lingaangasthalangalu) remained: the body as Guru (Kaaya Guru), the life-force as Linga (Praana Linga), knowledge as Jangama (Jnaana Jangama); in the Guru, pure Prasada (Shuddhaprasaada); in the Linga, accomplished Prasada (Siddhaprasaada); in the Jangama, renowned Prasada (Prasiddhaprasaada). Thus, this three-fold Prasada becoming one in meaning, the Sharana (devotee) who has attained the Great Effulgent Perfect Prasada (Mahaaghana Paripoornaprasaada) is not a Jnaani (knower), nor was he ever an Ajnaani (ignorant). He is not Shunye (void), nor was he ever Nihshunye (beyond void). He is not a Dvaiti (dualist), nor was he ever an Advaiti (non-dualist). He himself is this duality-encompassing! Therefore, O Chennamallikarjuna, only Your Sharanas know the complete connection of its coming and going.

2. Poetic Translation to English (Considering Poetic, Mystical, and Theological Features):

Of Timeless Start, Time's End, of Change and Changelessness, Unknowing, how can they, mere breathers of the Name, Who mouth "Supreme Brahman," but never seek to guess Its true abode, its truth, its ever-shining flame?

Attend, for Aadi, the Beginning, is the frame, the form, Anaadi, the Beginningless, the Spirit, bodiless and free. Aadi, the All, the Manifest; Anaadi, safe from cosmic storm, Is Nishkala, the Uncarved, Pure, for eternity. Aadi is inert, the dense; Anaadi, life's swift, subtle stream, Aadi, the flesh, the Kaaya; Anaadi, Praana's vibrant sigh. When one, self-taught, self-seeing, through this blended dream, Can pierce their union, then the truth stands clear to eye:

"These primal elements, of Aadi's kin, are not I. Nor senses ten, that grasp and bind, are not I. Nor vital airs, the ten that course and fly, are not I. Nor prides that swell, nor vices that deny, Nor inner foes, the six that make us cry, Nor surging waves of passion, born to die, Nor shielding veils of error, floating by, Nor feeling's flux, nor actions I apply, Nor body's humors, nor its forms that lie In threefold guise, nor threefold souls that try, Nor threefold taints that stain, nor minds that ply Their threefold craft, nor qualities that vie, Nor states of being, nor the pains that tie, Nor inner tools – all these that meet the eye, These visions vast, none of them are I, nor mine they be! They bow to me, their master; I stand ever free.

I am Turya's truth, and what beyond Turya may reside, Sat-Chit-Ananda's core, eternal, full, and wide. This self, this essence, when this knowing deep inside Dawns clear, the fleeting world's embrace is cast aside. Yet, in that state unsupported, truth eludes the stride, Still bound to earthly forms, where phantom principles preside.

How then, this primal Source, from whence did it arise? That Being Supreme, the Void-Lingam, supportless, ever bright, From Its own playful sport, before our spirit-eyes, Became Sound subtle, Point, and Radiance, Form of Light! As Mahalinga hailed, its grandeur took its flight. That Mahalinga then, as Panchasaadaakhya known, Thence, Light of Fivefold Lingas, on creation sown. That Fivefold Linga's Light, as Faces Five was shown. From Faces Five, the sacred Five-Syllable was grown. From Syllables Five, the Fivefold Arts were overthrown To birth forth Knowing, Mind, and Intellect's sharp throne, With Ego, Consciousness – from these alone, The Five Subtle Essences their presence made known. From Subtle Essences, Five Gross Elements were strown. These Elements Gross, quintupled, skillfully were sewn, A garb for Atman, for the soul, a body of its own. To which, the knowing senses, acting senses, prone As lesser limbs, were named. Thus Shiva, He has shown This body-bond, to soul – His conscious spark, His very own.

The body's ancient seat, where it had lain concealed, He hid, then shattered it, its former ties repealed. The Great Majestic Linga, pierced, He then revealed. How Shiva, Guru-formed, this sacred gift unsealed? With Atman joined, He named the Elements Five The Sixfold Frame; to that, the Arts alive As Sixfold Powers; to Powers, did He drive The Sixfold Faith; to Faith, so it may thrive, Gave Feeling, Knowing, Mind, and Intellect to strive, With Ego, Consciousness – as Sixfold Hands that wive Themselves to Lingas Six (Maha-Linga, first to derive From that great source); to Faces, He'd contrive The Subtle Essences as offerings that arrive. When these, with focused heart, at Linga-faces dive And merge in bliss, the body's stages cease to survive. The Triple Linga-Form alone remains, where souls revive: Body the Guru, Praana Linga, Knowing, how it climbs As Jangama. Pure Grace in Guru's words sublimes; In Linga, Perfect Grace; in Jangama, Grace that chimes Renowned. This Triple Grace, one meaning it enshrines, Becomes the Great, Full, Perfect Grace. The Sharana who divines This truth is no mere knower, nor, before these signs, Was ignorant. No void is he, nor void-beyond defines His state. No dualist, nor, where non-duality shines, Was he confined. He is this All, where every truth entwines!

Thus, Chennamallikarjuna, Lord of jasmine white, Its comings and its goings, in their full, connected light, Your Sharanas alone can know, and grasp with all their might."

ಟಿಪ್ಪಣಿ (Note):

●      ಸವಾಲುಗಳು (Challenges): ಈ ವಚನದಲ್ಲಿರುವ "ಆದಿ, ಅನಾದಿ, ಸಕಲ, ನಿಷ್ಕಲ, ತೂರ್ಯ, ತೂರ್ಯಾತೀತ, ಪಂಚೀಕರಣ, ಷಟ್ಸ್ಥಲ" ಮುಂತಾದ ತಾಂತ್ರಿಕ ಪದಗಳನ್ನು ಇಂಗ್ಲಿಷ್‌ಗೆ ಸಮರ್ಪಕವಾಗಿ ಭಾಷಾಂತರಿಸುವುದು ಕಷ್ಟ. ಅವುಗಳಿಗೆ ಹತ್ತಿರದ ಅರ್ಥ ಕೊಡುವ ಪದಗಳನ್ನು ಬಳಸಲಾಗಿದೆ.

●      ಕಾವ್ಯಾತ್ಮಕ ಅನುವಾದದ ಮಿತಿಗಳು (Limitations of Poetic Translation): ಮೂಲದಷ್ಟೇ ಆಳ ಮತ್ತು ಲಯವನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ತರುವುದು ಅಸಾಧ್ಯ. ಪ್ರಾಸ ಮತ್ತು ಛಂದಸ್ಸನ್ನು ತರಲು ಯತ್ನಿಸುವಾಗ ಕೆಲವೊಮ್ಮೆ ಅಕ್ಷರಶಃ ಅರ್ಥದಿಂದ ಸ್ವಲ್ಪ ವಿಚಲನೆ ಉಂಟಾಗಬಹುದು. ಆದರೂ, ಮೂಲದ ಭಾವ, ಅನುಭಾವ ಮತ್ತು ದೇವತಾಶಾಸ್ತ್ರೀಯ ಅಂಶಗಳನ್ನು ಉಳಿಸಿಕೊಳ್ಳಲು ಪ್ರಾಮಾಣಿಕ ಪ್ರಯತ್ನ ಮಾಡಲಾಗಿದೆ.

●      ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನ: ಅಕ್ಕನ ಅಂಕಿತ "ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನ" ಎಂದರೆ "ಸುಂದರ ಮಲ್ಲಿಗೆಯ ಹೂವಿನಂತಿರುವ ಅರ್ಜುನ (ಶಿವ)". ಇದನ್ನು "Lord of jasmine white" ಎಂದು ಕಾವ್ಯಾತ್ಮಕವಾಗಿ ಅನುವಾದಿಸಲಾಗಿದೆ.