विवेकवैराग्य — समास 10: उत्तमपुरुषनिरुपण

आपण येथेष्ट जेवणें । उरलें तें अन्न वाटणें । परंतु वाया दवडणें । हा धर्म नव्हे ॥ १ ॥

आपण यथेच्छ जेवावें. आपण जेवल्यावर जें अन्न उरलें असेल तें दुसर्‍यांना वाटावें. उरलेले अन्न वाया दवडणें हा कांहीं धर्म नव्हे.

If you have eaten to your heart's content then, the food that remains should be carefully sorted; for it is not proper to just toss it all away as useless. In the same way, when you have enjoyed the fruits of past action to your heart's content then, this `food'/`I am' that remains should be carefully examined. But if you toss this away as useless then, you have not understood your dharma (if this ever present `experience' is not found and maintained then your dharma ie. inherent desire to know yourself, is not performed and then knowledge gets taken to be the `many' things and gets thrown away as useless)

तैसें ज्ञाने तृप्त व्हावें । तेंचि ज्ञान जनास सांगावें । तरतेन बुडों नेदावें । बुडतयासी ॥ २ ॥

हें ज्याप्रमाणें तसेंच आपण स्वतः आत्मज्ञानाने तृप्त व्हावें, समाधान मिळवावें. मग त्या ज्ञानचा उपयोग करुन लोकांना शिकवावे. जो स्वतः उत्तम पोहतो व तरतो त्यानें बुडणार्‍या माणसाला वांचवावे व तारावें हें योग्य आहे.

In this way, having acquired the satisfaction that comes from knowledge, then that pure knowledge should be taught to your mind. The One who is afloat should not let the drowning get drowned (ie. the mind is drowning in this flood of maya, the `many' people and their `many' ways). (The understanding of sagun brahman has to be sustained so that the mind can be taught thoughtlessness)

उत्तम गुण स्वयें घ्यावे । ते बहुतांस सांगावे । वर्तल्याविण बोलावे । ते शब्द मिथ्या ॥ ३ ॥

आधीं स्वतः उत्तम गुण अंगीं आणावेत आणि मग तें पुष्कळांना सांगावेत. त्या गुणांचे आचरण स्वतः न करतां जर लोकांना सांगितलें तर सांगणारा खोटे शब्द बोलतो.

When that natural and superior guna is accepted then, that Reality gets called this `all'. But if your `speech' and your action are not in accord then, this `word' becomes the `many' false words (as soon as this pure sattwa guna of effortless knowing is given up, there is only intellectual knowledge and one tells one this and another that and one says one thing and does another; the `many' ways of this world).

स्नान संध्या देवार्चन । येकाग्र करावें जपध्यान । हरिकथा निरुपण । केलें पाहिजे ॥ ४ ॥

ज्ञानी माणसानें आचार व उपासना सोडूं नये. स्नान, संध्या, देवाची पूजा, एकाग्र मनानें; जप, ध्यान, हरिकथा आणि निरुपण या सर्व गोष्टीं करणें जरुर आहे.

Therefore you should take your sacred bath (in the ganga of knowledge), make your prayers (to know this space between the thoughts is prayer) and offer all at the feet of God.11 You should be fully absorbed in the repetition of the guru's mantra (`I am He') and always listen to this `story' of vishnu.

शरीर परोपकारीं लावावें । बहुतांच्या कार्यास यावें । उणें पडों नेदावें । कोणियेकाचें ॥ ५ ॥

आपलें शरीर परोपकारांत झिजवावें. पुष्कळ लोकांची कामें करुन द्यावी. कोणाचेंहि उणे पडूं देऊं नये.

This action of the `all' should arise and then, this `all' body should be placed within the One who supports it. And then, at no time, should that One be allowed to slip away and hid behind this `all' (ie. maintain complete detachment).

आडलें जाकसलें जाणावें । यथानशक्ति कामास यावें । मृदवचनें बोलत जावें । कोणीयेकासी ॥ ६ ॥

ज्यांचें अडलें असेल तें ओळखावें. जो गांजला असेल त्याचे दुःख जाणून, शक्य असेल तितकें त्याचे काम करुन द्यावें. कोणीही माणूस असो त्याच्याशी मृदु शब्दांनी बोलण्याची सवय ठेवावी.

The troubles and torments should be known (ie. the troubles are not mine, they arise upon my Self) and this action which is in accordance with your power/`all' should arise (then your `speech' and action are in accord). You should `speak' to that One who is within everyone by means of this gentle `word' (He is your only friend, you should silently converse with Him; when you leave off all the thoughts of this world then, this `speech' or effortless knowing is naturally there. Still, understand that this `speech' and the One who `speaks' are separate)

दुसर्‍याच्या दुःखें दुःखवावें । परसंतोषें सुखी व्हावें । प्राणीमात्रास मेळऊन घ्यावें । बर्‍या शब्दें ॥ ७ ॥

दुसर्‍याच्या दुःखानें दुःखी व्हावें. तसेंच दुसर्‍याच्या संतोषानें सुखी व्हावें. गोड शब्द बोलून माणसांना आपलेसें करुन घ्यावें.

You should suffer when the *`other' is suffering (if this `other/all' is forgotten then, you should feel the pain of its separation) and you should be happy when the `other' is happy (your only happiness is this `all'; even the pleasures of this world that come when a desire is filled, are truly the pleasure that comes from being free of any desire, if only for a few moments. This pleasure therefore comes from the `all' and then another desire arises and there are hopes and longings and the resultant pains of separation). This one in only the prana should accept and merge in this simple `word'. *(There is only One in this world, the `other' is this `I am')

बहुतांचे अन्याये क्ष्मावे । बहुतांचे कार्यभाग करावे । आपल्यापरीस व्हावे । पारखे जन ॥ ८ ॥

पुष्कळांना त्यांच्या अन्यायाची क्षमा करावी. पुष्कळ लोकांना त्यांच्या कामांत मदत करावी. परके लोक आपल्या बाजुला वळवून घ्यावेत.

The offence ("I am a body") of the `all' should be forgiven and this accomplishment (`I am') of the `all' should be made. Then the many different people will be just like you (ie. myself is everywhere).

दुसर्‍यांचें अंतर जाणावें । तदनुसारचि वर्तावें । लोकांस परीक्षित जावें । नाना प्रकारें ॥ ९ ॥

दुसर्‍याच्या मनांत काय आहें तें ओळखून त्या धोरणानें वागावें. अनेक प्रकारें लोकांची परीक्षा करीत असावें.

You should examine this world of `many' different ways and customs. The inner space of this `other' world should be known and in this connection you should always exist.

नेमकचि बोलावें । तत्काळचि प्रतिवचन द्यावें । कदापी रागास न यावें । क्ष्मारुपें ॥ १० ॥

जरुर तेवढेंच बोलावें. कोणी प्रश्र्ण विचारला तर त्याचे उत्तर चटकन द्यावें. अंगीं क्षमा असावी तिच्या बळावर कधीहीं रागाच्या आधीन होऊं नये.

You should `speak' clearly and at that time give such a reply to the mind that the mind goes off. This `speech' is forgiving and forbearing and never brings anger or any other sentiment.

आलस्य अवघाच दवडावा । येत्न उदंडचि करावा । शब्दमत्सर न करावा । कोणीयेकाचा ॥ ११ ॥

आळस संपूर्ण नाहींसा करावा. अगदीं खूप प्रयत्न करावा. कोणी एखादा वेडा वाकडा शब्द बोलला तर तेवढ्यावरुन त्याचा द्वेष करुं नये.

The laziness of body consciousness should be chased away and you should make great effort. You should not be envious of that One who is within everyone (when you know that you are within everyone then, how will envy arise).

उत्तम पदार्थ दुसर्‍यास द्यावा । शब्द निवडून बोलावा । सावधपणें करीत जावा । संसार आपला ॥ १२ ॥

उत्तम पदार्थ आपण न घेतां दुसर्‍यास द्यावा. शब्द बोलतांना अगदी निवडून बोलावा. अगदी सावधपणें आपला संसार करावा.

You should give this superior `object' to the `other' (when you give up the inferior ob- jects then, `You are everything everywhere') and this `word' should be carefully selected and `spoken'. In this way your samsar should be carried out with great alertness.

मरणाचें स्मरण असावें । हरिभक्तीस सादर व्हावें । मरोन कीर्तीस उरवावें । येणें प्रकारें ॥ १३ ॥

आपण एक दिवस मरणार आहोत याची जाणीव विसरुं नये. हरिभक्तीला नेहमी तयार असावें. अशा रीतीनें आयुष्य जगावें व मेल्यावर आपली कीर्ति मागें राहूं द्यावी.

One should remember that death can come at any moment and therefore have very earnest devotion to hari. Then when, on account of that thoughtless understanding, one dies to this world, your pervasiveness will always remain.

नेमकपणें वर्तों लागला । तो बहुतांस कळों आला । सर्व आर्जवी तयाला । काये उणें ॥ १४ ॥

आपल्या ध्येयाला अनुरुप अशा शिस्तीनें माणूस एकदां कां वागूं लागला म्हणजे तो पुष्कळ लोकांना माहीत होतो. सर्व लोक त्याचे चाहते होतात. मग त्याला कांहीं कमी पडत नाहीं.

If one starts living with alertness then, this `all' will be known. And when this `all' sings the praises of that Reality then, what more is required?

ऐसा उत्तम गुणी विशेष । तयास म्हणावें पुरुष । जयाच्या भजनें जगदीश । तृप्त होये ॥ १५ ॥

अशा उत्तम गुणांनी जो संपन्न असतो त्याला उत्तम पुरुष म्हणावें. त्यानें केलेल्या भक्तीनें परमेश्र्वर तृप्त होतो. प्रसन्न होतो.

When one lives within this superior guna then, there will be that purush and as long as there is this bhajan of `I am' then, that Lord of the world/purush will remain contented.

उदंड धिःकारुन बोलती । तरी चळों नेदावी शांति । दुर्जनास मोळोन जाती । धन्य ते साधु ॥ १६ ॥

कोणी कितीही अवहेलना करुन बोलला तरी उत्तम पुरुषानें आपली शांती भंगू देऊं नये. दुर्जनांशी जे समरस होऊं शकतात ते साधु पुरुष खरोखर धन्य समजावेत.

If that vast paramatma gets spoken to with scorn and contempt, still He should not err nor move and always remain peaceful. Then that blessed sadhu can mix with the people that are far from the Self.

उत्तम गुणी श्रृंघारला । ज्ञानवैराग्यें शोभला । तोचि येक जाणावा भला । भूमंडळीं ॥ १७ ॥

जो पुरुष उत्तम गुणांचा प्रेमानें अंगीकार करतो, ज्ञानानें व वैराग्यानें जो खरोखर शोभतो, तोच एक पुरुष जगामध्यें खरोखर चांगला असतो.

While you live within that best guna, there is the adornment of knowledge and renun- ciation. Therefore you should know the virtuous and wise within this world. (Know the world within this world; and then be the virtuous and wise One within this world of knowledge)

स्वयें आपण कष्टावें । बहुतांचें सोसित जावें । झिजोन कीर्तीस ञरवावें । नाना प्रकारें ॥ १८ ॥

आपण स्वतः कष्ट करावें. पुष्कळांसाठीं पुष्कळ सोसावें. लोकांसाठीं नाना प्रकारें झिजून आपली कीर्ति मागे ठेवावी.

You should make this tireless effort (ie. forget everything) and then tolerate the suf- ferings of this `all' (ie. let whatever comes of its own accord, come without aversion or clinging). By wearing away these ways of the `many' ("I want this and it should be like this" etc. etc), you should remain pervading everywhere.

कीर्ती पाहों जातां सुख नाहीं । सुख पाहातां कीर्ती नाहीं । विचारेंविण कोठेंचि नाहीं । समाधान ॥ १९ ॥

कीर्ति हवी असेल तर देहाला सुख देऊन चालणार नाहीं. देहाला सुख देण्याची लालसा असेल तर कीर्ति मिळणार नाहीं. विचारांवाचून कोणालाही खरें समाधान मिळणार नाहीं.

If you understand this pervasiveness then, there cannot be the joy of brahman; and if you understand this joy of brahman then, even pervasiveness will not remain. And without this thoughtlessness, there can never be complete content. (When you are everywhere then the joy of not existing cannot be and when there is the joy of not existing then, you cannot be)

परांतरास न लावावा ढका । कदापि पडों नेदावा चुका । क्ष्मासीळ तयाच्या तुका । हानी नाहीं ॥ २० ॥

दुसर्‍याचे अंतःकरण दुखवूं नये. आपल्याहातून कधीहिं गैर कृति घडूं नये. जो खरा क्षमाशील असतो त्याच्या मोठेपणास कधीहिं उणेपणा येत नाहीं.

The inner space of this `other' should not sustain any misfortune (ie. never think, "I am a body"). You should never allow this to be forgotten. Then through endless patience and endurance the greatness of that paramatma will not be damaged.

आपलें अथवा परावें । कार्य अवघेंच करावें । प्रसंगीं कामास चुकवावें । हें विहित नव्हे ॥ २१ ॥

एखादे काम आपलें असो कीं दुसर्‍याचे असो तें अगदी मनापासून करावें. काम करण्याचा प्रसंगा आला असतां कामचुकारपणा करणें कांहीं बरोबर नव्हें.

Whether it belongs to you or to someone else, everything should be this action of the `all'. But if this `action' is forgotten then, that thoughtless (`actionless') Self cannot be understood.

बरें बोलतां सुख वाटतें । हें तो प्रत्यक्ष कळतें । आत्मवत परावें तें । मानीत जावें ॥ २२ ॥

गोड शब्द बोलण्यानें मनाला आनंद होतो. हा तर प्रत्यक्ष अनुभव आहे. यावरुन आपण दुसर्‍याला आपल्यासारखें मानायला शिकावें.

When that *thoughtless Self is `speaking' then, such joy is felt and afterwards, that thoughtless Self understands that this world seen through the senses is that paramatma. Then everyone else gets regarded as your own Self. *(You are, in truth, that Self. He is the speaker `speaking' and He is the one who experiences this world through the senses)

कठिण शब्दें वाईट वाटतें । हें तों प्रत्ययास येतें । तरी मग वाईट बोलावें तें । काये निमित्य ॥ २३ ॥

कोणी कठोर शब्द बोलला तर मनाला वाईट वाटतें हाहि प्रत्यक्ष अनुभव येतो. तर मग विनाकारण वाईट बोलूं नये हें उत्तम होय.

But on account of your harsh words, that thoughtless paramatma gets covered over with bad feelings. When you realize this then, what is the reason for you to `speak' these harsh words? ("I am a body" is the most harsh words you can `speak')

आपणास चिमोटा घेतला । तेणें कासाविस जाला । आपणावरुन दुसर्‍याला । राखत जावें ॥ २४ ॥

आपल्याला कोणी चिमटा घेतला तर आपला जीव कासावीस होतो. हें लक्षांत ठेवून दुसर्‍याला दुःख देऊं नये.

When you pinch yourself, it is that Reality that is getting distressed (ie. we are our own worst enemy). Therefore the `other'/`I am' should be kept protected by you (leave off the mind and its thoughts that pinch).

जे दुसर्‍यास दुःख करी । ते अपवित्र वैखरी । आपणास घात करी । कोणियेके प्रसंगीं ॥ २५ ॥

ज्या बोलण्यानें दुसर्‍यास दुःख होतें, जी वाणी दुसर्‍यास दुःखी करते, ती वाणी अपवित्र होय. कोण्या एका प्रसंगी ती आपलादेखील घात करते.

When you bring suffering to this `other' (when you forget this `I am' and fall into your mind) then, that Reality has become this impure *vaikhari. Then that One who is within everyone is beating up Its own Self. *(Fourth speech, the spoken words, the concepts and hopes and harsh words)

पेरिलें तें उगवतें । बोलण्यासारिखें उत्तर येतें । तरी मग कर्कश बोलावें तें । काये निमित्य ॥ २६ ॥

जें बी पेरावें तेंच उगवते. आपण जसें बोलावें तसें उलट उत्तर येते. असें जर आहे तर मग विनाकारण कठोर व कटू शब्द न बोलणें हें उत्तम होय.

Whatever that Reality has sown, that will grow. So when there is this continuous `speech' then, the reply will be `I am'. Knowing this, what is the reason for that Reality to `speak' harshly (worldly thinking and talk only brings more worldly thinking and talk)?

आपल्या पुरुषार्थवैभवें । बहुतांस सुखी करावें । परंतु कष्टी करावें । हे राक्षेसी क्रिया ॥ २७ ॥

आपण श्रेष्ठपदास चढून वैभव मिळवावें. त्या वैभवानें पुष्कळांना सुखी करावें. पण त्या वैभवाच्या जोरावर लोकांना दुःखी करणें हें राक्षसी होय.

If you gain this glory that is the wealth of the purush then, this `all' will be made happy. But if you give it distress then, your actions are that of a lazy, gluttonous and sleepy man.

दंभ दर्प अभिमान । क्रोध आणी कठिण वचन । हें अज्ञानाचें लक्षण । भगवद्गीतेंत बोलिलें ॥ २८ ॥

दंभ, दर्प, अभिमान, क्रोध आणि कठोर वाणी ही अज्ञानाची लक्षणें आहेत. असें भगवद्गीता सांगते.

Then there is hypocrisy, insolence, pride, anger and harsh talk (ie. "I am so and so"). Then this soft `speech' that is found when you study this `song' of God has the attention of the ignorant.12

जो उत्तम गुणें शोभला । तोचि पुरुष माहा भला । कित्येक लोक तयाला । शोधीत फिरती ॥ २९ ॥

वर सांगितलेल्या उत्तमगुणांनी जो शोभून दिसतो तोच खरा थोर पुरुष होय. अशा पुरुषाला लोक शोधीत येतात.

But when that purush is adorned with this superior guna, then that purush is most virtuous. He is the One within the `many' languages and for Him, this world searches and wanders here and there.

क्रियेवीण शब्दज्ञान । तेंचि स्वानाचें वमन । भले तेथें अवलोकन । कदापी न करिती ॥ ३० ॥

क्रियाहीन नुसतें शब्दज्ञान हें कुत्र्याच्या ओकारीप्रमाणें अति किळसवाणें असते. चांगली माणसें त्याच्याकडे कधीं लक्षही देत नाहीत.

Without this action of the `all' and knowledge of this `I am', that Reality appears as the harsh words that are no better than the vomit of a dog. The virtuous purush will not ever glance at that.

मनापासून भक्ति करणें । उत्तम गुण अवश्य धरणें । तया माहांपुरुषाकारणें । धुंडीत येती ॥ ३१ ॥

जो अगदी मनापासून भगवंताची भक्ति करतो आणि अगत्यानें उत्तमगुणांचा अभ्यास करतो, तो खरा थोर पुरुष असतो. अशा थोर पुरुषाला लोक शोधीत येतात.

Devotion is to arise from the mind and that superior guna is to be firmly held (devotion is this pure sattwa guna of effortlessly knowing, just like the sky). Then that One can go searching for that great purush (ie. we are seeking our Self only).

ऐसा जो माहानुभाव । तेणें करावा समुदाव । भक्तियोगें देवाधिदेव । आपुला करावा ॥ ३२ ॥

असा जो थोर स्वानुभवी पुरुष असेल त्यानें लोकांना एकत्र आणून त्यांचे पुढारीपण करावें. लोकांना भक्तीच्या मार्गास लावून भगवंत आपलासा करुन घ्यावा.

That purush is the greatest `experience' and therefore this meeting place of the `all' should be formed. And if you are devoted to this `all' then, you will become the God of gods.

आपण आवचितें मरोन जावें । मग भजन कोणें करावें । याकारणें भजनास लावावे । बहुत लोक ॥ ३३ ॥

समजा जर आपण असस्मात मरुन गेलेो तर भगवंताची भक्ति करणारा राहाणार नाहीं. म्हणून पुष्कळ लोक भगवंताच्या भजनाला लावावेत.

If you should suddenly die then, how will you make this bhajan? Therefore while you have life, establish the nirgun bhajan by means of this `speech' (ie. forget everything).

आमची प्रतिज्ञा ऐसी । कांहीं न मागावें शिष्यासी । आपणामागें जगदीशासी । भजत जावें ॥ ३४ ॥

आपण आपल्या शिष्यांजवळ कांहींहि मागायचे नाहीं अशी त्याची प्रतिज्ञा असते. तरी देखील तो एक गोष्ट मागतो; ती ही कीं आपल्या पश्र्चात शिष्यांनी भगवंताची भक्ति चालूं ठेवावी.

Such should be our vow: This `thing' should not go begging to your disciple (ie. your disciple is your mind and this `I am' should not want anything from this objective world). And then, when `you' do not exist, there should be the bhajan to the Lord of the world ie. purush (devotion after understanding, siddharameshwar maharaj called that, Supreme Devotion).

याकारणें समुदाव । जाला पाहिजे मोहोछाव । हातोपातीं देवाधिदेव । वोळेसा करावा ॥ ३५ ॥

हें साध्य होण्यासाठीं लोकसमुदाय तयार व्हायला पाहिजे. आणि मोठे उत्सव घडवून आणले पाहिजेत. मग परमार्थ पाहतां पाहतां आपल्यावर कृपा करील असें करणें शक्य होतें.

When you make this `speech' then, there will be such a great celebration at this meeting place that soon the God of the gods will draw close to you.

आतां समुदायाकारणें । पाहिजेती दोनी लक्षणें । श्रोतीं येथें सावधपणें । मन घालावें ॥ ३६ ॥

अशा प्रकारचा लोकसमुदाय तयार होण्यासाठीं पुढार्‍याच्या अंगीं दोन लक्षणें असावी लागतात. श्रोत्यांनीं मनापासून तीं सावधानतेनें ऐकावी.

Now, to go to this meeting place you require the attention of prakruti/purush. `Here' (ie. prakruti) the mind of the good listener should be alertly fixed with.

जेणें बहुतांस घडे भक्ति । ते हे रोकडी प्रबोधशक्ति । बहुतांचें मनोगत हातीं । घेतलें पाहिजे ॥ ३७ ॥

रोकडी प्रबोधशक्ति हे पहिलें लक्षण तर पुष्कळ लोकांचें मनोगत हातीं घेणें, हें दुसरें लक्षण होय. महंताच्या अंगीं उत्तम प्रकारचे वकृत्व असावें. आपला विषय उत्तमप्रकारें, सोपा करुन, रसभरित करुन लोकांपुढें मांडता आला पाहिजे. शिवाय माणसांशी संबंध येईल त्यांची निष्ठा आपल्यावर बसेल असें बोलणें, चालणें असलें पाहिजें.

When you are devoted to this `all' then, there is the power of ever-present vigilance (maharaj- be so powerful you pervade everywhere). Then the intentions of the mind will gratefully accept this intent of the `all' for it just wants to simply know.

मागां बोलिले उत्तम गुण । तयास मानिती प्रमाण । प्रबोधशक्तीचें लक्षण । पुढें चाले ॥ ३८ ॥

मागें जें उत्तम गुण सांगितलें ते ज्याच्या अंगीं आढळतात त्याला लोक मानूं लागतात. अशा पुरुषाच्या वकृत्वाला वजन येते. व त्यांच्या कार्याचा प्रसार होतो.

When there is this `speech' then, there is this superior guna (ie. pure sattwa) and in this way, you are showing respect for that established Truth. And then afterwards that power of vigilance will function effortlessly.

बोलण्यासारिखें चालणें । स्वयें करुन बोलणें । तयाचीं वचनें प्रमाणें । मानिती जनीं ॥ ३९ ॥

जो पुरुष जसें बोलतो तसें वागतो, जो स्वतः आधी आचरण करतो व मग लोकांना तसें वागण्यास सांगतो, अशा पुरुषाच्या शब्दाला लोक प्रमाण मानतात.

When your action and this `speech' are the same then, this natural `speech' is always there. And afterwards this divine `speech' that is within the people will have respect for that Truth (within everyone there is this divine `speech' and that One. Who should be given our respect? This world or that One?).

जें जें जनास मानेना । तें तें जनहि मानीना । आपण येकला जन नाना । सृष्टिमधें ॥ ४० ॥

जी गोष्ट लोकांच्या मनाला पटत नाहीं ती गोष्ट लोक कधींहि प्रमाण मानीत नाहींत. " माझेंच म्हणणें खरें " असें जगांत चालत नाहीं. आपण एकाकी व जगांत पुष्कळ लोक आहेत. त्यामुळें आपण जगांत एकटे पडूं.

But if your mind does not respect this `speech' then, it can never have respect for that Reality. Then you are alone in this world of `many' people (you who are that `all'- pervading purush becomes a small jiva lost in a world of `many' thoughts of man and woman and good and bad etc. etc.).

म्हणोन सांगाती असावे । मानत मानत शिकवावे । हळु हळु सेवटा न्यावे । विवेकानें ॥ ४१ ॥

म्हणून लोकांना बरोबर घेऊन चालावें. क्रमाक्रमानें त्यांना शिकवावें. आणि विवेकानें त्यांना हळुहळु शेवटच्या पायरीपर्यंत न्यावें.

Therefore, the mind should be taught and when it has respect for these things then it will want to learn. And slowly, slowly, through vivek it will leave this body consci- ousness.

परंतु हे विवेकाची कामें । विवेकी करील नेमें । इतर ते बापुडे भ्रमें । भांडोंच लागले ॥ ४२ ॥

परंतु अशाप्रकारचें पुढारीपणाचे काम हें विवेकाचे आहे. जो खरोखरी विवेकी आहे तो हें बरोबर करतो. इतर बिचारे गैरसमजानें आपापसांत भांडत बसतात.

But these matters of vivek are to be determined by the viveki. The rest will only begin to quarrel due to their foolishness and delusion.

बहुतांसीं भांडतां येकला । शैन्यावांचून पुरवला । याकारणें बहुतांला । राजी राखावें ॥ ४३ ॥

सैन्यावांचून सेनापती जसा एकटा लढूं शकत नाहीं त्याचप्रमाणें जो पुढारी पुष्कळ लोकांशी भांडतो तो एकटा कार्य करुं शकत नाहीं. म्हणून त्यानें पुष्कळ लोकांना आपलेसे करुन ठेवावें.

But if you quarrel with this `all' then, you will be left alone without your army (ie. this support of the `all'). Therefore you should protect this `army of the King' by means of this `speech' (maharaj what is the use of being the King, if you have no army?). (maharaj- make the mind your best friend) .