विवेकवैराग्य — समास 4: विवेकवैराग्य

महद्भाग्य हातासे आलें । परी भोगूं नाहीं जाणितलें । तैसे वैराग्य उत्पन्न जालें । परी विवेक नाहीं ॥ १ ॥

एखाद्या माणसास मोठें वैभव लाभले, पण त्यास त्याचा भोग कसा घ्यावा हें माहीत नसेल तर तें वाया जातें. त्याचप्रमाणें एखाद्याला वैराग्य प्राप्त झालें पण त्याच्या अंगीं विवेक नसेल तर त्या वैराग्यांतून आत्मज्ञान निर्माण होणार नाहीं.

You may have become very fortunate but if you do not know how to enjoy this then, that good fortune will be lost. It is like this, when renunciation/vairagya arises, but there is no vivek.

आदळतें आफळतें । कष्टी होतें दुःखी होतें । ऐकतें देखते येतें । वैराग्य तेणें ॥ २ ॥

प्रपंचांत आदळ, आपट, कष्ट व दुःख असतात. ते ऐकलेआणि पाहिले व त्याचा अनुभव घेतला म्हणजे माणसाला वैराग्य उत्पन्न होते.

Clashes and fighting brought troubles and lots of suffering and due to this, one went to the Master and churned over His teaching. Then renunciation/vairagya arose and one listened to this `I am' and perceived this `all' (ie. this `experience' came when the world of `many' forms was renounced). (maharaj why have so many Saints come from India? Because there is much suffering here)

नाना प्रपंचाच्या वोढी । नाना संकटें सांकडीं । संसार सांडुनी देशधडी । होये तेणें ॥ ३ ॥

प्रपंचांत अनेक प्रकारें ओढाताण होते, नाना तर्‍हेची संकटें येतात. नाना प्रकारच्या अडचणीं सोसाव्या लागतात. या सगळ्यांनी माणूस त्रासून जातो. तो प्रपंच सोडून देशांतरास जातो.

Due to the `many' travails and tribulations of this mundane existence and the `many' difficult situations and tragedies, one leaves samsar aside and goes to this state, for a short time.

तो चिंतेपासून सुटला । पराधेनतेपासुनि पळाला । दुःखत्यागें मोकळा जाला । रोगी जैसा ॥ ४ ॥

एखादा बरा झालेला रोगी ज्याप्रमाणें रोगाच्या तडाख्यांतून सुटतो त्याचप्रमाणें प्रपंचाला त्रासून देशांतरास गेलेला माणूस काळजी, दुःख व पराधीनता यांच्यापासून सुटतो.

There one is free of anxiety and worry; for one has escaped from their dependence upon others. By dropping this sorrow one gets relief, just like someone cured of a terrible disease.

परी तो होऊं नये मोकाट । नष्ट भ्रष्ट आणि चाट । सीमाच नाहीं सैराट । गुरुं जैसें ॥ ५ ॥

पण प्रपंच सोडून गेलेला हा माणूस स्वैराचारी, नष्ट, भ्रष्ट, चावट आणि एखाद्या भटक्या जनावरासारखा मोकाट बनूं नये.

naa zkazen, znicen; bhraa upadnout, poklesnout (cest, dstojnost, schopnosti); i a; ca slab, nzk, poklesl (chovn, zvyklosti); saira palicat, svhlav But one should not become wild and uncontrolled again. One should not become he- adstrong like a bull again (now vairagya has come, one should exercise constant vivek, one should become more and more pervasive and not fall back into the confusions of body consciousness).

विवेकेंविण वैराग्ये केलें । तरी अविवेकें अनर्थीं घातलें । अवघें वेर्थचि गेलें । दोहिंकडे ॥ ६ ॥

विवेक नसतां वैराग्य आलें तर माणूस संकटांत पडतो. आणि दोहीकडे त्याची फसगत होते.

But if this vairagya lacks vivek then, there is again only over-indulgence and the re- sultant troubles of a-vivek (no discrimination). Then due to this empty world full of `many' things, both vairagya and vivek are lost (vairagya cannot be maintained without constant vivek ie. nothing is true).

ना प्रपंच ना परमार्थ । अवघें जिणेंचि जालें वेर्थ । अविवेकें अनर्थ । ऐसा केला ॥ ७ ॥

त्याला धड प्रपंच साधत नाहीं वा ना धड परमार्थ. त्याचे सगळें जीवन वायां जातें. अविवेकामुळें हा अनर्थ घडून येतो.

Then neither prapanch nor paramarth are properly performed (proper prapanch is to be beyond the five gross elements and be this `all' and proper paramarth is to be beyond this `all') and due to these `many' desires, living becomes empty and void of any meaning. Then due to a-vivek, you create only troubles for Yourself.

कां वेर्थचि ज्ञान बडबडिला । परी वैराग्ययोग नाहीं घडला । जैसा कारागृहीं अडकला । पुरुषार्थ सांगे ॥ ८ ॥

एखादा माणूस खूप ज्ञानाच्या गोष्टी सांगतो पण त्याला वैराग्याची पार्श्वभूमि नसेल तर तें ज्ञान व्यर्थ बडबडच ठरते. तुरुंगांत असलेल्यानें पराक्रमाच्या गप्पा माराव्यात तसें ठरते.

And on the other hand, if one raves on with empty knowledge (ie. so-called vivek), but vairagya has not arisen then, one is just like a man in jail boasting about his criminal achievements.

वैराग्येंविण ज्ञान । तो वेर्थचि साभिमान । लोभदंभें घोळसून । कासाविस केला ॥ ९ ॥

वैराग्याचा पाया नसलेले ज्ञान उगाच खोटा अभिमान उत्पन्न करतें. असा वैराग्यहीन ज्ञानवान माणूस लोभानें व दंभानें कासावीस झालेला असतो.

When this knowledge lacks vairagya then, that paramatma is merely an empty, useless ego. And greed and hypocrisy mix with this, bringing so much distress.

स्वान बांधलें तरी भुंके । तैसा स्वार्थामुळें थिंके । पराधीक देखों न सके । साभिमानें ॥ १० ॥

एखाद्या कुत्र्यासारखी त्याची अवस्था झालेली असते. कुत्र्याला बांधलें तरी ते भुंकतें. त्याचप्रमाणें हा ज्ञानवान लोभी स्वार्थामुळें चरफडतो. अभिमानामुळें दुसर्‍याचा उत्कर्ष त्याला सहन होत नाहीं.

Then one is no better than a dog that has been tied down but barks loudly. Then because of one's selfishness, there is anger and grief and because of pride there is jealousy for the plenty of others. (maharaj- if one has nothing and sees a man sitting in the back of a big car, he should think, `Myself is there')

हें येकेंविण येक । तेणें उगाच वाढे शोक । आतां वैराग्य आणि विवेक । योग ऐका ॥ ११ ॥

विवेकावांचून वैराग्य आणि वैराग्यावांचून विवेक असेल तर उगाच दुःख वाधण्यास तें कारण घडते. आतां विवेक व वैराग्या दोन्ही असतील तर कसें असतें तें ऐकावें.

When there is one without the other then, the sorrow of that still and silent One just keeps increasing (then vairagya is merely leaving the house to escape worldly troubles and vivek is intellectual understanding that lacks any `experience'). Now listen very carefully (ie. drop every concept) and there will be that union of vairagya and vivek.

विवेकें अंतरीं सुटला । वैराग्यें प्रपंच तुटला । अंतर्बाह्य मोकळा जाला । निःसंग योगी ॥ १२ ॥

विवेकानें माणसाचा मीपणा सुटतो. आणि वैराग्यानें त्याची प्रपंचाची आसक्ती सुटते. विवेकयुक्त वैराग्यानें पुरुष मोकळा होतो. बंधनरहित होतो तोच खरा निसंग योगी होय.

tara vnitn; suae osvobodit se; tuae zredukovat, zmensit, zmizet; antarbhya vnitn a vnjs; moka osvobozen, nespoutan, oteven Due to vivek (`I am not this body') that One within this inner space is released from Its confinement of being in a body and due to vairagya (therefore I want nothing from this world) His prapanch is broken (ie. knowledge has come). And when inside and outside do not remain and He is free and open then, He will be a yogi, completely detached.

जैसें मुखें ज्ञान बोले । तैसीच सवें क्रिया चाले । दीक्षा देखोनी चक्कित जाले । सुचिस्मंत ॥ १३ ॥

असा योगी जसें बोलतो तसाच वागतो. त्याची जीवनपद्धती पाहून समाजांतील शुद्धचरणीं माणसेंसुद्धा अचंबित होतात.

Thus, when His `speech' and His action happen of their own accord then, with His ever vigilant mind, He looks on in wonder at His own conduct.

आस्था नाहीं त्रैलोक्याची । स्थिती बाणली वैराग्याची । येत्नविवेकधारणेची । सीमा नाहीं ॥ १४ ॥

एकीकडे त्रैलोक्याची आसक्ती नाहीं असें धगधगते वैराग्य त्याच्यापाशीं असते. तर दुसरीकडे असीम प्रयत्न, अमर्याद विवेक आणि अचाट धारणा त्याच्या अंगी असतात.

That one has no interest in any of the three worlds, for ever-steady vairagya (I want nothing) has been firmly imbibed. That one holds fast to vivek (for nothing is true) and expands beyond all limits.

संगीत रसाळ हरिकीर्तन । ताळबद्ध तानमान । प्रेमळ आवडीचें भजन । अंतरापासुनी ॥ १५ ॥

तालबद्ध, तानयुक्त, संगीतप्रधान असें हरिकीर्तन तो करतो. त्यांत हरी प्रेमाचा रसतो भरुन तें जिवंत करतो. त्याचप्रमाणें अगदीं मनापासून खर्‍या आवडीनें तो भगवंताचे भजन करतो.

rasa 1. chu 2. sva 3. krev; tlabaddha rytmick; tnamna ( + melodie + rytmus) vyvzenost, harmonie That one sings this `song' of hari with so much tenderness and plays the tal in perfect harmony and reverence. That one has great love for doing the bhajans that arise from this inner space. (The tal/cymbals and bhajan/singing and synonymous with worship. siddhrameshwar maharaj explained that they truly meant, remembering and being in your swarup while performing every action)

तत्काळचि सन्मार्ग लागे । ऐसा अंतरीं विवेक जागे । वगत्रुत्व करितां न भंगे । साहित्य प्रत्ययाचें ॥ १६ ॥

त्याचे बोलणें जो ऐकतो तो ताबडतोप सन्मार्गाला लागतो. असा प्रबल विवेक त्याच्या अंतर्यामी प्रदीप्त असतो. तो बोलतअसतां त्याचेबोलणें स्वानुभवाच्या साहित्यास कधीही विरोध करत नाही.

sanmrga sprvn cesta And at that time only, real vivek is awakened in this inner space and that one is walking upon this path of Truth. On account of that, this `speech' does not get broken and there is the companionship of that nirgun.

सन्मार्गें जगास मिळाला । म्हणिजे जगदीश वोळला । प्रसंग पाहिजे कळला । कोणीयेक ॥ १७ ॥

सन्मार्गानें जाण्यास त्याला लोकसमुदाय अनुसरु लागला म्हणजे त्याच्यावर ईश्र्वराची कृपा झाली हें ओळखावें. हें जरीं खरें तरी प्रसंग कोणता आहे हें जाणतां आलें पाहिजे.

If while walking on this path of Truth, you *accept whatever this world brings then, that Lord of the world will draw near to you (then you will feel, He, that Knower, though still hidden from me, is very close by). Therefore when there is this `I am' connection then, one should understand that One who is within everyone. *(Let whatever has to come, come; I am in Myself).

प्रखर वैराग्य उदासीन । प्रत्ययाचें ब्रह्मज्ञान । स्नानसंध्या भगवद्भजन । पुण्यमार्ग ॥ १८ ॥

कशाचीही आस नसलेले जळजळीत वैराग्य असावें. स्वानुभवचें ब्रह्मज्ञान असावें. स्नानसंध्याशील असावें. भगवंताचें भजन असावें. पुण्यमार्गानें जात असावें.

Ardent vairagya and detachment bring that knowledge of nirgun brahman. They are your sacred bath and your time of prayer. And they are the bhajan of God and the virtuous way.

विवेकवैराग्य तें ऐसें । नुस्तें वैराग्य हेंकाडपिसें । शब्ज्ञान येळिलसें । आपणचि वाटे ॥ १९ ॥

ज्याच्या अंगीं विवेक व वैराग्याची जोड असते तो पुरुष असा असतो. नुसतें वैराग्य दुराग्रही व वेडपट असते. तर नुसतें शब्दज्ञान ओशाळवाणें व कंटळवाणें असतें.

brahman is the fruit of this vivek and vairagya. But merely to have vairagya is obstinate foolishness only (ie. like a wandering monk who had left his family out of anger)2 and even your `word' knowledge (ie. sagun brahman) will be felt to be stale and frivolous 2ranjit maharaj tells the story of when he went out as a sannyasi. He met an old monk who asked him, if he was married. maharaj said, `Yes, I am and I have two children'. I wanted to know what was on his mind and so I told him that. Then the monk said, so was I and I left my house out of anger and I have regretted it ever since. maharaj replied, `I am not married and I will never have regrets for my Master is with me.' before that nirgun brahman.

म्हणौन विवेक आणि वैराग्य । तेंचि जाणिजे महद्भाग्य । रामदास म्हणे योग्य । साधु जाणती ॥ २० ॥

म्हणून विवेक व वैराग्य यांचा संगम होणें हेंच भाग्य थोर समजावें. रामदासस्वामी म्हणतात कीं, जे खरे साधु असतात त्यांना हें बरोबर समजतें.

Therefore when there is discrimination/vivek and renunciation/vairagya, then this should be known as your good fortune/bhagya. The servant of ram (ie. ramdas) says, "Then there will be the worthy sadhu and the Knower of brahman." .