विवेकवैराग्य — समास 7: विषयत्यागनिरुपण

न्यायें निष्ठुर बोलणें । बहुतांस वाटे कंटाळवाणें । मळमळ करितां जेवणें । विहित नव्हे ॥ १ ॥

अगदी तर्कशुद्ध असलेले स्पष्ट बोलणें लोकांना आवडत नाहीं. पण ज्याप्रमाणें पोटांत मळमळत असरांना जेऊ नये, त्याप्रमाणें मनांत शंका असतांना श्रवण करणें बरें नव्हें.

This `all' gets fatigued when its `speech' is the harsh chatter of the `many' people. How can you possibly enjoy the fruits of your pass actions when you suffer from such mental disquiet? (This knowing and this `speech' are truly the enjoyment of pass actions; `here' you let what has to come, come and you let what has to go, go, without any rejection or clinging. But the mind wants to take out something specific from this passing ever- flowing knowledge)

बहुतीं विषय निंदिले । आणि तेचि सेवित गेले । विषयत्यागें देह चाले । हें तों घडेना ॥ २ ॥

पुष्कळ लोक विषयाची किंवा देहसुखाची निंदा करितात. पण स्वतः मात्र त्याचे सेवन करत जगतात. खरें म्हणजे विषयाचा त्याग केला तर देह चालणार नाहीं.

When the sense objects are prohibited from this `all' then, there is the experiencing of this `thing'. But even if these sense objects are abandoned and there is the functi- oning of this body within knowledge still, that thoughtless paramatma has not been accomplished (ie. now the body is not perceived as some individual entity within this world and so, the senses are no longer perceived as separate functioning organs within that entity. Now no particular sound needs to be heard or no particular taste needs to be tasted etc. and everything is an integral part of this one moving knowledge. Still that Reality needs to be realized, otherwise one will once again fall back to body consciousness).

बोलणें येक चालणें येक । त्याचें नांव हीन विवेक । येणें करितां सकळ लोक । हांसों लागती ॥ ३ ॥

बोलण्याचालण्याचा मेळ नसतो त्याला हीनविवेक म्हणतात. अशा हीन विवेकी माणसाला सगळें लोक हसतात.

This `speech' is the action of that One but, this is the vivek of `I am' and it is inferior to that thoughtless understanding. Thoughtlessness laughs at this action of the `all' (though the atma is nirgun, it has accepted this sagun understanding as its Self).

विषयत्यागेंविण तों कांहीं । परलोक तो प्राप्त नाहीं । ऐसें बोलणें ठाईं ठाईं । बरें पाहा ॥ ४ ॥

विषयाचा त्याग केल्याशिवाय परमार्थ साधत नाहीं. असें सगळीकडे सांगितलेले आढळतें.

But without letting go of these sense objects, one does not attain this `thing' of the world beyond (ie. nothing is required to be done because in truth, the `many' things are concepts we have created; the object, its enjoyment ie. good, not good etc. and the one who enjoys are all just thoughts. Therefore simply letting go of these is the only sadhana. Knowing is always there. It is just that at present, it is mixed with ignorance and this has brought objectification and `many' thoughts. Therefore as soon as thinking stops, knowing will shine unobstructed). And then, when this `speech' is everywhere, understand, I do not exist.

प्रपंची खाती जेविती । परमार्थी काये उपवास करिती । उभयता सारिखे दिसती । विषयाविषयीं ॥ ५ ॥

पण प्रश्र्न असा कीं प्रपंच करणारे तेवढे खातात पितात आणि परमार्थ करणारे काय उपाशी राहतात ? विषय सेवनाच्या बाबतींत दोघेही सारखेंच दिसतात.

"Is it the case that the one in prapanch dines and enjoys the fruits of his past actions and the one in paramarth fasts and does not enjoy these? Yet they both appear to enjoy the sense objects."

देह चालतां विषय त्यागी । ऐसा कोण आहे जगीं । याचा निर्वाह मजलागीं । देवें निरोपावा ॥ ६ ॥

मनुष्य जिवंत असेंपर्यंत विषय सुटणें अशक्य आहे. देह जिवंत आहे पण विषय सोडून दिला आहे असा कोणी या जगांत आहे का ? या प्रश्र्नाचे उत्तर गुरुदेवांनी आम्हाला द्यावें.

"And how can the body continue to function in this world if you abandon these sense objects? Master, explain to me the workings of this `speech'."

विषय अवघा त्यागावा । तरीच परमार्थ करावा । ऐसें पाहातां गोवा । दिसतो किं ॥ ७ ॥

विषयाचा संपूर्ण त्याग केला तरच परमार्थ करतां येतो, असें म्हटलें तर फारच गोंधळ होतो.

"And you have said that, when one abandons all the sense objects, then only is one performing paramarth. You understand this but, I am confused."

ऐसा श्रोता अनुवादला । वक्ता उत्तर देता जाला । सावध होऊन मन घाला । येतद्विषईं ॥ ८ ॥

श्रोत्यानें आपली शंका सविस्तर मांडली. वक्त्यानें तिचे निरसन केलें. वक्त्याचें म्हणणे श्रोत्यांनी एकाग्र मनानें व त्या विषयांत लक्ष घालून ऐकावें.

Such was the question by the listener and so the speaker gave this reply. Therefore be alert and concentrate the mind with regards to this.

वैराग्यें करावा त्याग । तरीच परमार्थयोग । प्रपंचत्यागें सर्व सांग । परमार्थ घडे ॥ ९ ॥

वैराग्याच्या पार्श्वभूमीवर विषयांचा त्याग केला तरच परमार्थ साधण्याचा योग येतो. प्रपंचाचा त्याग केल्यानेंच सर्वांगीण परमार्थ घडतो.

Only when these sense objects are given up through vairagya can there be that union with paramarth.6 (Real renunciation is renunciation of the thought of the object. When 6siddharameashwar maharaj By taking this world as true you carry out all worldly activities. But you should feel this is unreal. That, which has become unreal, is the real swarupa and it should be understood. When the world is made false in your inner heart, then the "thoughtless" will appear . . . But, living in this one understands that the object does not exist separate from everything else, unless the mind brings the thought of the object then, the thought can be abandoned) For only when there is the giving up of prapanch, can this `all' perfectly perform paramarth (the abandoning of the thought of the sense objects means this `all' is accomplished; but still perfect paramarth ie. thoughtlessness, has to be accomplished).

मागें ज्ञानी होऊन गेले । तेंहि बहुत कष्ट केले । तरी मग विख्यात जाले । भूमंडळीं ॥ १० ॥

पूर्वीं जें मोठमोठे ज्ञानी होऊन गेले त्यांनी परमार्थासाठीं पुष्कळ कष्ट सोसलें. त्यानंतर तें जगांत महान झाले.

In the past, gnyanis came and went away. They toiled and suffered to achieve this `all' also. And afterwards, when understanding came, they pervaded the whole world.

येर मत्सर करितांच गेलीं । अन्न अन्न म्हणतां मेलीं । कित्येक भ्रष्टलीं । पोटासाठीं ॥ ११ ॥

बाकींचे प्रापंचिक लोक आपापसांत मत्सर करीत राहीलें. कांहीं अन्नानदशा होऊन मरण पावलें. तर कांहीं पोटासाठीं भ्रष्ट झालें.

The rest went away nursing only jealousies. "Food, food" was their constant longing. And to fill this belly, that One within the `many', wanders around bewildered and confused.

वैराग्य मुळींहून नाहीं । ज्ञान प्रत्ययाचें नाहीं । सुचि आचार तोहि नाहीं । भजन कैंचे ॥ १२ ॥

ज्या लोकांना अंगचे खरें वैराग्य नाही. स्वतःच्या अनुभवाचे ज्ञान नाहीं. शुद्ध आचार नाहीं, भजनपूजन नाहीं,

If vairagya has not arisen from your very root (ie. `I want nothing from this world for nothing is there, I don't even want to know anymore'), then this knowledge of brahman cannot be attained. How can there be His bhajan, when that purush does not possess this pure conduct of the `all'?

ऐसे प्रकारीचे जन । आपणास म्हणती सज्जन । पाहों जाता अनुमान । अवघाच दिसे ॥ १३ ॥

अशा प्रकारची माणसें सज्जन म्हणून मिरवून घेतात. पण खरें पाहिलें तर हा सज्जनपणा काल्पनिकअसतो. वास्तविक नसतो.

But such are the ways of the people and they call themselves Saints/sajjana. If you go to them, you will find that there is only guesswork and conjecture and the seeing of many objects.

जयास नाहीं अनुताप । हेंचि येक पूर्वपाप । क्षणक्ष्णा विक्षेप । पराधीकपणें ॥ १४ ॥

आपलें आजपर्यंतचे आयुष्य वाया गेले असा अनुताप न होणें हें त्या माणसामचे एक महापापच समजावें. दुसर्‍याचा उत्कर्ष पाहून त्यांच्या मनांत विक्षेप उत्पन्न होतो. त्यांचा मत्सर जागा होतो.

If this mula maya does not repent then, that thoughtless One is this original sin (ie. sankalp, `I am'). Then every moment there is this obstruction of the wealth that truly belongs to another (ie. there is One only and everything belongs to Him; but this `I am' does not want to give up its kingdom)

मज नाहीं तुज साजेना । हें तों अवघें ठाउकें आहे जना । खात्यास नखातें देखों सकेना । ऐसें आहे ॥ १५ ॥

" जें मला नाहीं तें तुलाही शोभत नाहीं " हा मत्सराचा दृष्टीकोन सर्वांच्या परिचयाचा आहे. ज्याला खायला अन्न मिळत नाहीं तो अन्न खाणार्‍याला निर्मळ मनानें पाहूं शकत नाहीं, त्यातलाच हा प्रकार आहे.

Then afterwards body consciousness comes and that thoughtless One says, "If I do not get happiness then, why should it come to you?" Therefore, if you do not destroy this world by leaving the sense objects then, you cannot perceive this `all'.

भाग्यपुरुष थोर थोर । त्यास निंदिती डीवाडखोर । सावास देखतां चोर । चर्फडी जैसा ॥ १६ ॥

भाग्यवंत अशा निरनिराळ्या थोर पुरुषांची टवाळखोर निंदा करतात. सज्जन माणसाला पाहून चोर चरफडतात. तशांततलाच हा प्रकार आहे.

That fortunate purush (who has vairagya and vivek) is the greatest of the great. But He gets criticized by those who want everything in abundance. But they are just like thieves, restless due to the wealth of his neighbours. (maharaj ask your mind, what do you not want? He will say "I want everything")

वैराग्यापरतें नाहीं भाग्य । वैराग्य नाहीं तें अभाग्य । वैराग्य नस्तां योग्य । परमार्थ नव्हे ॥ १७ ॥

वैराग्यासारखें भाग्य नाहीं. वैराग्य नसेल तें दुर्भाग्य होय. कारण वैराग्याच्या अभावी योग्य रीतीनें परमार्थ होत नाहीं.

There is nothing as fortunate as vairagya. And if there is no vairagya then, that Self is very unfortunate. In truth, there can be no proper paramarth where there is no vairagya (ie. through vivek there is the giving up of the thought of the object).

प्रत्ययेज्ञानी वीतरागी । विवेकबळें सकळ त्यागी । तो जाणीजे माहांयोगी । ईश्र्वरी पुरुष ॥ १८ ॥

ज्याच्यापाशीं अनुभवाचे ज्ञान आहे, ज्याची आसक्ती सुटलेली आहे, विवेकाच्या जोरावर ज्यानें सर्वस्वाचा त्याग केलेला आहे, असा पुरुष महायोगी समजावा. तो ईश्र्वरी पुरुष असतो.

The gnyani who has gained knowledge of brahman is free from desire. He has abandoned this `all' through determined vivek. He should be known as a great yogi, for He is the purush within this prakruti.

अष्टमा सिद्धीची उपेक्षा । करुन घेतली योगदीक्षा । घरोंघरीं मागे भिक्षा । माहादेव ॥ १९ ॥

श्रीशंकर हा वैराग्याचा परम आदर्श आहे. आठ मोठ्या सिद्धिंना बाजूस सारुन श्रीमाहादेवानें योगदिक्षा घेतली आणि तो घरोघर भिक्षा मागत फिरतो.

Even mahadev/shiva set aside His eight occult powers and took yoga initiation and went begging door to door for alms.

ईक्ष्वराची बराबरी । कैसा करील वेषधारी । म्हणोनिया सगट सरी । होत नाहीं ॥ २० ॥

महादेवासारखा वेष धारण करणारा त्याची बरोबरी करुं शकणार नाहीं. म्हणून बाहेरुन सारखेपणा दिसला तरी सर्वांची योग्यता सारखीं नसते.

But how can a man who only dons the sannyasi's orange dress be the equal of that purush? Therefore, everything should not be all lumped together as all the same.

उदास आणी विवेक । त्यास शोधिती सकळ लोक । जैसें लालची मूर्ख रंक । तें दैन्यवाणें ॥ २१ ॥

जो अंतरी वैराग्यसंपन्न व विवेकी असतो अशा पुरुषाला पुष्कळ लोक शोघीत येतात. याच्या उलट जो लोभी, आसक्त व विचेकहीन असतो असा भाग्यहीन दिनवाणें जीवन जगत असतो.

The one with dispassion and vivek searches through this world and finds this world of the `all'. And if they are said to be the same then, that Reality has become a foolish and greedy beggar, full of shameful chat.

जे विचारापासून चेवले । जे आचारापासून भ्रष्टले । विवेक करुं विसरले । विषयलोभी ॥ २२ ॥

जी माणसें उच्च विचारांपासून खाली घसरलेली असतात, जी आचारनें भ्रष्ट असतात, ती माणसें विषयांच्या लोभानें आत्मानात्मविचार करुं शकत नाहींत. सारासार विचाराचा त्यांना विसर पडतो.

Then mula maya has wandered from thoughtlessness. Then mula maya has let this proper behaviour slip away (ie. `He does everything'). Then vivek has been forgotten due to greed of the sense objects.

भजन तरी आवडेना । पुरश्र्चर्ण कदापि घडेना । भल्यांस त्यांस पडेना । येतन्निमित्य ॥ २३ ॥

त्यांना भजनपूजन आवडत नाहीं. त्यांच्या हातून पुरश्र्चरण कधीं घडत नाहीं. याच कारणाने त्यांचे संत-सज्जनांशी जमत नाहीं.

If this bhajan is made but not with fondness then, the guru's instructions have not been cherished. On account of this, that paramatma remains a jiva and will not be accepted as a virtuous purush.

वैराग्यें करुन भ्रष्टेना । ज्ञान भजन सांडिना । वित्पन्न आणि वाद घेना । ऐसा थोडा ॥ २४ ॥

वैराग्यसंपन्न असून जो भ्रष्ट होत नाहीं, ज्ञानी असून जो भगवमताचे भजन सोडत नाहीं, स्वतः विद्वान असून जो कधीं वादांत पडत नाहीं, अशीं माणसें फार थोडी आढळतात.

Rare is one who through vairagya has no confusion; who does not let slip this knowledge (ie. vivek) and bhajan; and who does not accept the learned scriptures, the rumours and debate.

कष्ट करितां सेत पिके । उंच वस्त तत्काळ विके । जाणत्या लोकांच्या कौतुकें । उड्या पडती ॥ २५ ॥

कष्ट केलें तर शेतांत उत्तम पीक येते. भारी वस्तु असेल तर ती बाजारांत लगेच विकली जाते. त्याचप्रमाणें जो विवेक व वैराग्य या दोन्हीनीं संपन्न असतो, त्याच्याकडे जाणत्या लोकांच्या उड्या पडतात.

Only after hard work will the field yield a good crop and at the market, these crops are highly valued. For the same reason, the Knower of this wonder (`all') of the world, eagerly endeavours to maintain His understanding.

येर ते अवघेंचि मदले । दुराशेनें खोटे जाले । कानकोंडे ज्ञान केलें । भ्रष्टाकारें ॥ २६ ॥

हें ज्यांच्यापाशीं नसते तें लोक निस्तेजपणें मागें पडतात. मनांत आशा वागवल्यानें तें खोटे पडतात. वैराग्यभ्रष्ट झाल्यानें त्यांचे ज्ञान मिंधें बनते. तें कानकोडे होतें.

The rest become dull and gross due to the `many' objects and they have `many' false hopes that are far from the atma and then this `dweller within delusion' pretends not to hear this knowledge (this knowledge `I am' is there but the jiva does not want to hear it).

सबळ विषय त्यागणें । शुद्ध कार्याकारण घेणें । विषयत्यागाची लक्षणें । वोळखा ऐसीं ॥ २७ ॥

मर्यादा सोडून असणारे, प्रमाणाबाहेर जाणारे देहसुख सोडावें. शरीराचे धारण करण्यास जरुर तेवढेंच देहसुख सेवावें. विषयत्यागाची लक्षणें अशी आहेत हें ओळखून असावें.

If these impure sense objects are abandoned then, this pure `cause and effect' is accepted (ie. let whatever is going to happen, happen; for He is doing). Recognize this attention by forgetting everything and that is the abandoning of the sense objects.

सकळ कांहीं कर्ता देव । नाहीं प्रकृतीचा ठाव । विवेकाचा अभिप्राव । विवेकी जाणती ॥ २८ ॥

हें झालें वैराग्य आतां विवेक ऐकावा. जें जेम कांहीं घडतें त्याचा कर्ता ईश्र्वर आहे. प्रकृतिच्या पसार्‍याला खरें अस्तित्व नाहीं. असा निश्र्चय अंतर्यामी स्थिर होणें हा विवेक होय. जे खरे विवेकी असतात त्यानांच हा विवेकाचा अर्थ बरोबर कळतो.

Then there is this `all thing' and God is the `doer'. But understand, He is not this place of prakruti (ie. He appears to be the same as this `all' of prakruti but He is the purush and quite separate and different). Only the viveki knows the importance of this vivek and then abandons this `all'.

शूरत्वविषईं खडतर । त्यास मानिती लाहानथोर । कामगार आणि आंगचोर । येक कैसा ॥ २९ ॥

सर्व प्रसंगीं जो शौर्य दाखवतो त्याला लहान मोठे सर्वजण शूर मानतात. जो खरे कष्ट करणारा आहे तो आणि जो अंगचोर आहे तो, या दोघांची बरोबरी करतां येत नाहीं.

That great brahman within this small jiva has respect for the viveki, for he is brave and determined within this tiresome and vile worldly existence. How can a sincere worker and a work-shirker be regarded as equal?

त्यागात्याग तार्किक जाणे । बोलाऐसें चालों जाणे । पिंडब्रह्मांड सकळ जाणे । येथेयोग्य ॥ ३० ॥

कशाचा त्याग करावा व कशाचा करुं नये हें जो शुद्ध तर्कानें जाणतो, आपण जसें बोलतो तसें वागण्याचें जो जाणतो, पिंडब्रह्मांडाची रचना जो यथार्थपणें जाणतो,

When one clearly understands this difference between abandoning the sense objects and not abandoning them, then one's conduct is the same as this `speech' and then one knows that the pinda and brahmanda are this `all'.

ऐसा जो सर्व जाणता । उत्तमलक्षणी पुरुता । तयाचेनि सार्थकता । सहजचि होये ॥ ३१ ॥

असें सर्व जाणणारा असून जो उत्तम गुणांनी पूर्ण संपन्न असतो त्याच्या संगतीनें आपल्या आयुष्याचें सार्थक घडतें.

Such a purush is the Knower of this `all' and He is satisfied with that superior guna only. Due to that, the meaning of life is naturally understood. .