जगज्ज्योतीनाम — समास 6: भ्रमनिरुपण

उत्पत्ती स्थिति संव्हार । याचा निरोपिला वेव्हार । परमात्मा निर्गुण निराकार । जैसा तैसा ॥ १ ॥

उत्पत्ती, स्थिति आणि संहार कसा यासंबंधीं आतांपर्यंत विवेचन केलें. विश्वांत हें सर्व घडत असतांना निर्गुण, निराकार परमात्मा जसाच्या तसाच राहतो.

There had been the creation, maintenance and destruction of this world and then the reply of this `speech' was listened to (the gunas were put aside and there was the world of the `all'). But that paramatma is nirgun and formless. It is, as It always is.

होतें वर्ततें आणी जातें । याचा समंध नाहीं तेथें । आद्य मद्य अवसान तें । संचलेंचि आहे ॥ २ ॥

विश्व निर्माण होतें. बराच काळ तें टिकते. व कल्पान्ती नाहींसें होते. परंतु परब्रह्माचा याशी कांहींहीं संबंध नसतो. विश्वाच्या आधी, विश्व निर्माण झाल्यावर आणि विश्व नाहींसे झाल्यावर परब्रह्म अगदी जसेंच्या तसें सर्वत्र दाट भरुन असतें.

To become, to exist and then to go; like this is this connection of the `speech' and the- refore this cannot be that paramatma. That Reality is completely filling the beginning, the middle and the end. (This `speech' is also not true. In the morning when you awake 4 this `speech' appears and afterwards `many' thoughts come. And when you sleep this `speech' or knowledge goes off. Therefore this `speech' of the `all' cannot be that eternal paramatma)

परब्रह्म असतचि असे । मध्येंचि हा भ्रम भासे । भासे परंतु अवघा नासे । काळांतरीं ॥ ३ ॥

परब्रह्म नेहमीं असतेंच असते. मध्येंच हा विश्वाचा भ्रम निर्माण होतो. विश्व आहे असें भासते परंतु कालांतरांनें तें नाहीसें होते. नाश पावते.

That parabrahman is always there and in the middle only that thoughtless Self appears as this delusion. This time of the `all' is delusion but nevertheless, the appearance of this destroys the gross world.

उत्पत्तीस्थितीसंव्हारत । मध्येंहि अखंड होत जात । पुढें सेवटीं कल्पांत । सकळांस आहे ॥ ४ ॥

उत्पत्ति, स्थिति आणि संहार परब्रह्मामध्यें सारखें घशलेलें दिसतात. परंतु सगळ्याला कल्प संपलें कीं नाश ठेवलेलाच आहे.

During the creation, the maintenance and the destruction of this gross world and in between when there is the coming and going of this `all' still that unbroken parabrahman is there. And finally when there also comes the end to this imagined `all', He is there.

यामधें ज्यास विवेक आहे । तो आधींच जाणताहे । सारासार विचारें पाहे । म्हणौनियां ॥ ५ ॥

हें सर्व चालूं असतां मात्र ज्याच्याकडे विवेक आहे, तो हे सर्व आधींच जाणतो. जगांतील सर्व गोष्टींकडे तो सारख्याच एक नजरेनें बघतो. म्हणून त्याला असें अगोदर ज्ञान होतें.

When there is vivek then, there is that purush within this `speech'. And when at the *beginning, there is this `speech' then, that atma is knowing (ie. then that Witness has become the witnessed). Therefore through thoughtlessness, understand Him. *(Gospel of John 1.1 - In the beginning was the Word....)

बहुत भ्रमिष्ट मिळाले । त्यांत उमजल्याचें काय चाले । सृष्टीमधें उमजले । ऐसे थोडे ॥ ६ ॥

समजा भ्रम झालेल्या लोकांचा एक समुह आहे. त्यामध्यें ज्याला भ्रम नाहीं असा माणूस गेला. जें खरें आहे तें तो त्यांना सांगू लागला तर त्याचें म्हणणें कोणी ऐकत नाही. तशी जगांतील माणसांची अवस्था आहे. येथें भ्रम असलेले बरेच व विश्वाचे खरें स्वरुप ओळखणारे थोडेच दिसतात.

Even if this delusion of the `all' is met still, how can that be the thoughtless under- standing that is paramatma? Very few are there in this world who have gained such understanding.

त्या उमजल्यांचें लक्षण । कांहीं करुं निरुपण । भ्रमाहून विलक्षण । महापुरुष ॥ ७ ॥

विश्वाचें खरें स्वरुप जाणणारे जे ज्ञानी त्यांच्याबद्दल थोडें विवेचन करतो. जो भ्रमाहून निराळा असतो, दूर असतो तोच महापुरुष होय.

When that paramatma steps a little out of His place then, there is this discourse of the `thing'. But in truth, that great purush is separate from this delusion (this `all thing' is the beginning of time and delusion; and then that purush is the Knower/Witness hidden within and illuminating this known/`thing')

भ्रम हा नसेल जयासी । मनीं वोळखावे तयासी । ऐक आतां भ्रमासी । निरोपिजेल ॥ ८ ॥

ज्या पुरुषाला कसलाही भ्रम नाहीं, अशाला मनांत ओळखून राहावें. तें ओळखतां यावें म्हणून निरनिराळ्या भ्रमांचे वर्णन आतां करतो.

When there is this delusion of mula maya then, there cannot be thoughtlessness. Still when this `I am' is in the mind then, that Reality can be recognised. Therefore listen now and this delusion of `I am' can become that non-dual discourse.

येक परब्रह्म संचलें । कदापी नाहीं विकारलें । त्यावेगळें भासलें । तें भ्रमरुप ॥ ९ ॥

परब्रह्मरुपी एकच एक सद्वस्तु सगळीकडे भरुन राहीली आहे. तिच्यामधें कधींही कोणताही विकार किंवा बदल होत नाहीं. ती तशी अनुभवास न येतां जें जें कांहीं अन्य अनुभवास येतें तें तें सारें भ्रमरुप होय.

There is only the One parabrahman amassed everywhere and that is never modified. When there is the appearance of something separate from that Reality then, that is a delusionary form.

जयासी बोलिला कल्पांत । त्रिगुण आणी पंचभूत । हें अवघेंचि समस्त । भ्रमरुप ॥ १० ॥

ज्या ज्या गोष्टींना, वस्तूंना, अनुभवांना, कल्पनांना आज ना उद्या प्रलयकालीं अंत आहे, त्या सगळ्या भ्रमांत मोडतात. पांच भूतें व त्रिगुण हें सर्व भ्रमरुप आहेत.

That `speech' of mula maya is a concept and in this concept there are the three gunas and the five elements. And afterwards when these elements expand, that thoughtless Self and this delusionary `all' appear as this world full of `many' things.

मी तूं हा भ्रम । उपासनाहि भ्रम । ईश्र्वरभाव हाहि भ्रम । निश्र्चयेंसीं ॥ ११ ॥

त्याचप्रमाणें मी आणि तूं, देव आणि भक्त; उपासना व खुद्द ईश्र्वर देखील सर्व निश्र्चितपणें भ्रमरुपच आहेत.

When there is `I' and `you', then that thoughtless Self is appearing as this delusion. When there is worship then, that thoughtless Self is also delusion and when there is the understanding of ishwara, then that thoughtless Self is truly this delusion (ie. witnessing is also delusion).

याकारणें सृष्टि भासत । परंतु भ्रमचि हा समस्त । यामध्यें जे विचारवंत । तेचि धन्य ॥ १२ ॥

या कारणानें हें एवढें विश्व प्रत्यक्ष आहे असें जरी वाटलें तरी तो सगळा भ्रमच आहे. म्हणून जगामध्यें जे खरोखर विवेकशील विचारवंत असतात ते धन्य समजावेत.

On account of this `speech' or delusion, there is the appearance of the gross world. But on account of this `speech' also, this delusion becomes that thoughtless Self. For when this thought of mula maya becomes thoughtless then, it is that most blessed Reality.

आतां भ्रमाचा विचारु । आत्यंतचि प्रांजळ करुं । दृष्टांतद्वारें विवरुं । श्रोतयांसी ॥ १३ ॥

भ्रमाचें स्वरुप अगदीं स्पष्ट होईल असें विवेचन आतां करतो. अनेक उदाहरणें देऊन भ्रमस्वरुप श्रोत्यांच्या नजरेस आणतो.

Now, that thoughtless Self has become this delusion of `I am' and therefore that thought- less understanding needs to be clearly imbibed. By means of these similes, the listener can become that thoughtless Self.

भ्रमण करितां दूरी देसीं । दिशाभूलि आपणासी । कां वोळखी मोडे जीवलगांसी । या नां भ्रम ॥ १४ ॥

आपल्या गांवापासून दूर असलेल्या अज्ञात भागामध्यें फिरत असतांना आपण वाट चुकतो. आपली दिशाभूल होते. आपल्या जवळच्या व प्रेमांतील माणसांची ओळख विसरतो यास भ्रम म्हणतात.

When you forget your own state and go to a state very far away or when you do not recognize that which is most dear to you then, there is this `I am' and that is delusion.

कां उन्मत्त द्रव्य संचिलें । तेणें अनेक भासों लागलें । नाना वेथां कां झडपिलें । भूतें तो भ्रम ॥ १५ ॥

अंमली पदार्थ खाल्यानें अगर प्ययल्यानें ापल्याला नाहींत त्या व्यथा आहेत असें वाटणें, भूतबाधा होणें,

When one is intoxicated by the experience of `many' wealths and that Reality appears as these numerous different forms; or if there are the `many' pains or you are possessed by the elements, then there is this delusion of `I am'.

दशावतारीं वाटती नारी । कां ते मांडली बाजीगरी । उगाच संदेह अंतरीं । या नांव भ्रम ॥ १६ ॥

दशावताराच्या नाटकांत काम करणार्‍या बायका खर्‍या वाटणें, जादूचे खोळ खरें वाटणें, कांहीं कारण नसतांना मनांत संशयानें घर करणें हें सर्व भ्रमच.

If in this incarnation of the ten senses, one imagines oneself to be a woman; or if that Reality gets established as these empty pretenses; or if that still and silent Self within this inner space accepts body consciousness then, there is this delusion of `I am'.

ठेविला ठाव तो विसरला । कां मार्गी जातां मार्ग चुकला । पट्टणामधें भांबावला । या नांव भ्रम ॥ १७ ॥

आपण ज्या जागी वस्तु ठेविली ती जागा विसरणें, रस्त्यानें जात असतां वाट चुकणें, मोठ्या शहरांत बावरुन किंवा गोंधळून जाणें हा भ्रमच होय.

If that paramatma forgets to preserve this space (zero) or He takes a wrong path on the road to liberation; or if in this city of the body He forgets Himself then, there is this delusion of `I am'.

वस्तु आपणापासीं असतां । गेली म्हणोनि होये दुचिता । आपलें आपण विसरतां । या नांव भ्रम ॥ १८ ॥

एखादी वस्तु आपल्या जवळच असून ती हरवली असें वाटणें, त्यामुळें उदासीन होणें, प्रसंगी आपण कोण, कोठे आहोत याचा विसर पडणें हा भ्रमच होय.

When that Self that is with you is lost and there is inattentiveness (see 8.6); or when you forget yourself, then there is this delusion of `I am'.

कांहीं पदार्थ विसरोन गेला । कां जे सिकला तें विसरला । स्वप्नदुःखें घाबिरा जाला । या नांव भ्रम ॥ १९ ॥

आपल्या वस्तुंपैकी कांहीं व्तु विसरुन सोडून जाणें, शिकलेली विद्या अगर कला विसरणें, स्वप्नामध्यें झालेल्या दुःखद प्रसंगानें घाबरे होणें याला भ्रम म्हणतात.

When this `thing' that was the object perceived is forgotten or when this mula maya is learnt and that Reality is forgotten; or when one becomes fearful due to the sufferings of this dream (this dream of the world); then there is this delusion of `I am' (the original dream).

दुश्र्चिन्हें अथवा अपशकुन । मिथ्या वार्तेनें भंगे मन । वचके पदार्थ देखोन । या नांव भ्रम ॥ २० ॥

अशुभ चिन्हे बघून, अपशकुन झालेला पाहुन किंवा खोट्या बातम्या ऐकून मन अस्वस्थ होणें, कांहीं वस्तु बघुन दचकणें याला भ्रम म्हणतात.

10.6. Discourse on Delusion When bad omens of things to come or rumours of the false, break the continuity of the mind; or when the `object' is perceived and fear arises; then there is this delusion of `I am'. (maharaj where space is there, fear must be there...you are in a forest at night and you say, `Oh! Something is there', but nothing is there.)

वृक्ष काष्ठ देखिलें । मनांत वाटे भूत आलें । कांहींच नस्तां हडबडिलें । या नांव भ्रम ॥ २१ ॥

एखादें झाड किंवा मोठें लाकूड बघून तें भूत आहे असें वाटणें, भिण्यासारखें कांहींच नसतां हादरुन जाणें म्हणजे भ्रमच आहे.

When one sees this tree made of wood (siddharameshwar maharaj- the body is a walking, talking tree) and or when the mind feels that the elements are true; or when this `thing' is not and the mind gets entangled then, there is this delusion of `I am'.

काच म्हणोन उदकांत पडे । कां सभा देखोन दर्पणीं पवाडे । द्वार चुकोन भलतीकडे । जाणें या नांव भ्रम ॥ २२ ॥

समोर दिसणारी कांच नसून पाणी आहे हें न समजल्यानें पाण्यांत पडणें, प्रत्यक्ष सभेकडे न पाहातां आरशांतील सभेचे प्रतिबिंब खरें वाटणें, खर्‍या दारांतून न जातां चुकून भलतेंच दार समजून तिकडे जाणें हें सगळें भ्रमच होय.

When one worries and falls into these water (ie. starts to conceive of a world of separate names and forms); or when due to desires, that place of the wise is perceived as this reflected image; or when one forgets the way and wanders towards the irrelevant then, there is this delusion of `I am'.

येक अस्तां येक वाटे । येक सांगतां येक निवटे । येक दिसतां येक उठे । या नांव भ्रम ॥ २३ ॥

एक असतां भलतेंच वाटणें, एक सांगितलें तर भलतेंच समजणें, एक दिसलें तर तें भलतेंच आहे अशी कल्पना होणें हें सगळें भ्रमच होय.

When there is that One brahman and this jiva is felt; or when there is that One beyond perception and this jiva appears; or when the One sees and that One wakes up then, there is this delusion of `I am'. (When there is One, what can be seen? When there is that One, how could It sleep?)

आतां जें जें देइजेतें । तें तें पुढें पाविजेतें । मेलें माणूस भोजना येतें । या नांव भ्रम ॥ २४ ॥

या जन्मी आपण जें जें दान करुं तें तें पुढिल जन्मी परत मिळेल असें वाटणें, मेलेला माणूस भोजनाला येतो असें वाटणें हें सर्व भ्रमच होत.

"Now this mula maya should be allowed to stay. Later that Reality will be acquired" (to not want to give up this knowledge); or if a dead man comes for *dinner then, there is this delusion of `I am'. *(It is a belief that the recently departed return to share a dinner with their loved ones)

ये जन्मींचे पुढिले जन्मीं । कांहीं येक पावेन मी । प्रीती गुंतली मनुश्याचे नामीं । या नांव भ्रम ॥ २५ ॥

या जन्मींचे कांहीं तरी पुढच्या जन्मीं आपल्याला मिळेल अशी भावना होणें, माणसाच्या नांवांतच प्रेम गुंतुन राहणें याला भ्रमच म्हणतात.

If one feels that this *`I' will attain that One within the `thing' in this birth or in the next birth'; or when love entraps one in this title of a man, then there is this delusion of `I am'. *(This `I' can never attain that Reality; this `I' has to be abandoned)

मेलें मनुष्य स्वप्ना आलें । तेणें कांहीं मागितलें । मनीं अखंड बैसलें । या नांव भ्रम ॥ २६ ॥

मेलेला माणुस स्वप्नांत आला व त्यांने कांहीं मागितले तर तें सारखें मनांत घोटाळत राहणें, हा भ्रमच होय.

When a *dead man comes in this dream and due to this, the `I am' starts to beg; or when that unbroken Reality takes delight idling in the mind then, there is this `I am' of delusion. *(Another belief is that the recently departed will come to their loved ones via dreams. But this jiva is the dead man walking and he has appeared within this original dream of `I am'; then in this dream within the dream, this bliss of `I am' begs for happiness)

अवघें मिथ्या म्हणौन बोले । आणि सामर्थ्यावरी मन चाले । ज्ञते वैभवें दपटलें । या नांव भ्रम ॥ २७ ॥

हें सगळें मिथ्या आहे ासें फक्त बोलायचे आणि मनांत मात्र अधिकार व ऐश्र्वर्य यांची लालसा बाळगणें हा भ्रमच होय.

When everything in this world is made false and this `I am' is heard; or when the mind starts chattering on account of this power of `I am'; or when that Knower tries to touch this splendour of the `all', then there is this delusion of `I am'.

कर्मठपणें ज्ञान विटे । कां ज्ञातेपणें बळें भ्रष्टे । कोणीयेक सीमा फिटे । या नांव भ्रम ॥ २८ ॥

कर्मठपणामुळें ज्ञानाची नावड होणें. तसेंच ज्ञानामुळें जबरदस्तीनें आचारभ्रष्ट होणें, कर्मठपणाचा सनातनीपणा व ज्ञातेपणाचा बेछूटपणा असणें, व्यवहाराच्या मर्यादा उगीच टाकणें, हा भ्रमच होय.

If one is overly attentive to the performance of ritual then, this knowledge gets spoiled (ie. one loses ones self in worldly matters); or if due to knowingness delusion grows stronger (ie. ego of knowledge); or if that One within this `all' has been freed from its limitations then, there is this delusion of `I am' (that One is ever free and therefore He is just dreaming that He is free)

देहाभिमान कर्माभिमान । ज्यात्याभिमान कुळाभिमान । ज्ञानाभिमान मोक्षाभिमान । या नांव भ्रम ॥ २९ ॥

देह, कर्म, जात, कुळ, ज्ञान व मोक्ष यांच्याबद्दल धरलेला अभिमान किंवा दृश्यामधिल कशाहीबद्दल अभिमान धरणें हा सर्व भ्रमच होय.

When there is the ego of a body and the ego of an action; or when there is the ego of caste and the ego of family; or when there is the ego of knowledge and the ego of liberation; then there is this delusion of `I am'.

कैसा न्याय तो न कळे । केला अन्याये तो नाडळे । उगाच अभिमानें खवळे । या नांव भ्रम ॥ ३० ॥

न्याय कोणता तें कळत नाहीं, ान्याय केला तर तो लक्षांत येत नाहीं, अशी स्थिति असून निष्कारण अभिमानानें खवळणें हा सारा भ्रमाचाच प्रकार होय.

If that paramatma does not understand what is justice then, that paramatma is trapped 10.6. Discourse on Delusion by making injustice; or if that still and silent Self is aroused by the ego then, there is this `I am' of delusion. (Justice is to be the eternal Self; injustice is to take yourself to be a body)

मागील कांहीं आठवेना । पुढील विचार सुचेना । अखंड आरुढ अनुमाना । या नांव भ्रम ॥ ३१ ॥

मागचें कांहींच आठवत नाहीं, पुढें काय करावें हें सुचत नाहीं, अशा अवस्थेंत आतां मात्र सारख्या कल्पना करीत राहणें, याला भ्रमच म्हणतात.

When this `thing' that is previous to everything is not remembered or that thoughtless Self that comes after everything is not understood; or when that unbroken parabrahman is enwrapped in conjecture then, there is this delusion of `I am'.

प्रचीतिविण औषध घेणें । प्रचित नस्तां पथ्य करणें । प्रचीतीवीण ज्ञान सांगणें । या नांव भ्रम ॥ ३२ ॥

अनुभवानें जें सिद्ध झालेलें नाहीं तें औषध घेणें, तसेंच ज्याचा कोणास अनुभव नाहीं तें पथ्य करणें, ज्याचा स्वानुभव नाहीं तें ज्ञान जगास सांगणें म्हणजे भ्रमच होय.

To accept the remedies that do not bring this `experience' (ie. to do `many' sadhanas); or to run after the experience of anything that is not this `experience'; or to think that you can become that Reality without being in this `experience'; then there is this delusion of `I am'.

फळश्रुतीवीण प्रयोग । ज्ञानेंविण नुस्ता योग । उगाच शरीरें भोगिजे भोग । या नांव भ्रम ॥ ३३ ॥

ज्या प्रयोगाचे फळ माहीत नाहीं असा प्रयोग करणें, ज्ञानाची जोड नसतां योगाचा अभ्यास करणें, उगीचच आपल्या शरीरानें सुखाचे भोग भोगणें हा भ्रमच होय.

To apply oneself to something that does not have this `experience' as its fruit; or to merely do the yoga that lacks this knowledge; or when that `still and silent' revels in the pleasures of the bodies (the gross and `all' bodies) then, there is this delusion of `I am'.

ब्रह्मा लिहितो अदृष्टीं । आणि वाचून जाते सटी । ऐशा प्रकारीच्या गोष्टी । या नांव भ्रम ॥ ३४ ॥

माणूस जन्माला येण्या पूर्वी त्याच्या कपाळावर ब्रह्मदेव त्याचे भविष्य लिहून ठेवतो व त्याचे सहाव्या दिवसीं सटी तें वाचून जातें असल्या गोष्टींवर विश्र्वास ठेवणें याला भ्रम म्हणतात.

To think that lord brahma writes ones destiny upon the forehead or to believe that goddess suti comes to the child and reads this writing; or when this `story' of God is all these superstitions, then there is this delusion of `I am'.

उदंड भ्रम विस्तारला । अज्ञानजनीं पैसावला । अल्प संकेतें बोलिला । कळावयाकारणें ॥ ३५ ॥

या आतामपर्यंत सांगितलेल्या सर्व गोष्टी भ्रमांत मोडतात. अशाप्रकारें भ्रमाचा फार विस्तार झाला आहे. अज्ञानी लोकांत हे भ्रमाचे प्रमाण मोठें आहे. थोड्या उदाहरणानीं तें लक्षांत यावें म्हणून सांगितलें.

That vast paramatma has expanded into this delusion of the `I am' and this delusion has grown in the company of the ignorant people (with their `many' concepts and superstitions). Still in order to bring that nirgun understanding this little `I am' has to be made. (From this delusion of `I am' there comes the `many' delusions when one looks outward/down. Yet from this `I am' delusion, that Reality, ie. the end of delusion, can be understood when one looks inward/up)

भ्रमरुप विश्व स्वभावें । तेथें काये म्हणोन सांगावें । निर्गुण ब्रह्मावेगळें अघवें । भ्रमरुप ॥ ३६ ॥

हें सर्व विषवच भ्रमरुप आहे. भ्रमाबद्दल कितीही सांगावें तेवढें थोडेच आहे. एका निर्गुण ब्रह्मा शिवाय बाकीचें सर्व भ्रमरुप आहे.

When there is this gross creation made from this delusion of `I am' then, how can `there' be brahman? For other than that nirgun brahman everything is of the nature of delusion.

ज्ञात्यास नाहीं संसार । ऐसें बोलती अपार । गत ज्ञात्याचे चमत्कार । या नांव भ्रम ॥ ३७ ॥

आत्मज्ञानी पुरुषाला संसाराचा स्पर्श नाहीं असें बरेंच वेळा सांगितलें आहे. तरी पण देह ठेवलेल्या ज्ञानी पुरुषाचे चमत्कार सांगतात हा सुद्धा भ्रमच आहे.

If it is said that the gnyani has no samsar because He is `speaking' this `I am'; or if it is believed that the gnyani still performs miracles even after He has departed then, there is this delusion of `I am'. (That gnyani is paramatma and He is beyond this `speech' of `I am'; He has escaped the clutches of maya)

येथें आशंका उठिली । ज्ञात्याची समाधी पूजिली । तेथें कांहीं प्रचित आली । किंवा नाहीं ॥ ३८ ॥

येथें अशी शंका येतें कीं, समजा आपण ज्ञानी पुरुषाच्या समाधीची पूजा केली तर त्यामुळें त्याच्या अस्तित्वाची कांहीं प्रचीति येते किंवा नाहीं ?

Here a doubt arose. "If one worships the samadhi of a gnyani then, can some wonderful miracles not be experienced there?"

तैसेचि अवतारी संपले। त्यांचेहि सामर्थ्य उदंड चाले । तरी ते काये गुंतले । वासना धरुनि ॥ ३९ ॥

त्याचप्रमाणें पूर्वी होऊन गेलेल्या अवतारी पुरुषांचे केवढें मोठे सामर्थ्य अजून अनुभवास येते हें जर खरें तर अंतकाळीं त्यांची कांहींतरी वासना राहीली व त्यामुळें ते येथें गुंतुन आहेत असें समजायचें काय ?

That vast paramatma (ie. the gnyani) has abandoned this `I am'. Still this power of that paramatma continues to have effect `here'. But how can He be entangled and holding this vasana (this desire to be)? (The gnyani does not take the touch of this power of knowledge and existence. Still the whole gross creation of the ignorant jiva has the support of this knowledge and it could not survive for a moment even without this existence)

ऐसी आशंका उद्भवली । समर्थें पाहिजे निरसिली । इतुकेन हे समाप्त जाली । कथा भ्रमाची ॥ ४० ॥

श्रोता म्हणतो कीं, अशी माझी शंका आहे. श्री समर्थांनी तिचें निरसन करावें. भ्रमाचे विवेचन येथें संपलें.

Such was the doubt that had arisen and this should be removed by the Master. Then by thoughtlessness, this `story' of delusion can be brought to a close. 10.6. Discourse on Delusion .