अखंडध्यान — समास 6: चातुर्येलक्षण

रुप लावण्य अभ्यासितां न ये । सहजगुणास न चले उपाये । कांहीं तरी धरावी सोये । अगांतुक गुणाची ॥ १ ॥

आपल्या शरीराचें रुप व सौंदर्य हे गुण अभ्यासानें साध्य होत नाहीत. तें जन्मजात असल्यानें त्यावर इलाज चालत नाहीं. म्हणून अभ्यासानें साध्य होणार्‍या आगांतुक गुणांच्या मागें लागावें.

This beautiful form (ie. `all') cannot be practiced (ie. just forget everything and knowing is there) and this *natural guna cannot be altered (ie. pure sattwa is just knowing). Though this `all' is like an `uninvited guest/stranger' still it should be care- fully maintained (ie. this pure sattwa guna of knowledge is always there and it needs no invitation; only the thoughts have to be left and then it will naturally appear). *(maharaj- the stranger is knowledge, it feels like a stranger...still hold on to it)

काळें माणुस गोरें होयेना । वनाळास येत्न चालेना । मुक्यास वाचा फुटेना । हा सहजगुण ॥ २ ॥

माणूस काळा असेल तर तो गोरा होऊं शकत नाहीं. तोंडावर असलेल्या वणाला प्रयत्नानें उपयोग होत नाहीं. म्हणजे तों घालविता येत नाहीं. मनुष्य मुका असेल तर त्याला बोलता येत नाहीं. या उपजत गोष्टींना उपाय नसतो.

And though a dark-skinned man cannot become fair and the smallpox marks cannot be removed and the one who is mute cannot suddenly speak, still that natural guna is there.

आंधळें डोळस होयेना । बधिर तें ऐकेना । पांगुळ पाये घेइना । हा सहजगुण ॥ ३ ॥

माणूसआंधळा असेल तर त्यास दृष्टि येत नाहीं. बहिरा असेल तर त्यास ऐकायला येत नाहीं. पांगळा असेल तर त्यास चालतां येत नाहीं. या उपजत गोष्टींना उपाय नसतो.

If you have eyes then, you are blind (ie. ignorant) to this knowledge and if that Reality has ears then, it is deaf to this `speech' and if you have legs then, you are lame and cannot meet this natural guna (ie. if that Reality takes Itself to be a body then, you are lame, deaf and blind to knowledge).

कुरुपतेची लक्षणें । किती म्हणोनि सांगणें । रुप लावण्य याकारणें । पालटेना ॥ ४ ॥

कुरुपचेची अशी बरीच लक्षणें आहेत. तीं सगळीं सांगतां येत नाहीत. म्हणूनच शरीराचें रुप व सौंदर्य बदलतां येत नाहींत असें सांगितलें.

When your attention is fixed on these false forms then, there is this world of the `many'. The mind therefore should understand thoughtlessness. Even then this beautiful form created by this `speech' is not altered (then one is that thoughtless Self and knowledge does everything).

अवगुण सोडितां जाती । उत्तम गुण अभ्यासितां येती । कुविद्या सांडून सिकती । शाहाणे विद्या ॥ ५ ॥

परंतु अवगुण सोडायचे म्हटल्यावर तें सोडतां येतात. व उत्तम गुण अभ्यासकरुन मिळवतां येतात. शहाणी माणसें कुविद्या सोडून देऊन विद्या शिकतात.

The wrong gunas should be dropped so that the best guna can be studied (ie. if the mix of the three gunas is dropped then, this pure sattwa will remain). In this way, leaving aside false knowledge, the wise learn pure knowledge.

मूर्खपण सांडिता जातें । शाहाणपण सिकतां येतें । कारबार करितां उमजतें । सकळ कांहीं ॥ ६ ॥

मूर्खपण सोडावयाचें म्हटलें तर सोडतां येतें आणि शहाणपण शिकायचें मनांत आणलें तर शिकतां येतें. त्या दृष्टीनें अभ्यास केला तर सर्व कांहीं ध्यानांत येते.

It is only when foolishness has been cast off that wisdom can be learned. Then, even while performing your worldly duties, this `all' is understood (ie. then one is beyond the three gunas and this pure sattwa does everything).

मान्यता आवडे जीवीं । तरी कां उपेक्षा करावी । चातुर्येविण उंच पदवी । कदापी नाहीं ॥ ७ ॥

माणसाला मान मिळाला तर तो मनापासून आवडतो. मग शहाणपण शिकण्याचाही आळस, उपेक्षाकरुं नये. अंगीं चातुर्य किंवा शहाणपण असल्याखेरीज समाजामध्यें मोठेपण कधीं मिळत नाहीं.

If there is a deep longing in your heart for that which is most respected and honoured then, why should that ever be neglected? For without wise vivek one can never receive that highest honour that is paramatma.

ऐसी प्रचित येते मना । तरी कां स्वहित कराना । सन्मार्गें चालतां जनां । सज्जन माने ॥ ८ ॥

ही गोष्ट जीवनांत आपल्या प्रचितीला येते. यासाठीं आपण आपलें हित करुन घेणें जरुर आहे. जो माणूस चांगल्या मार्गानें जातो, तो संतांना आणि सामान्य जनांना योग्य वाटतो.

When this `experience' has come in the mind then, why not do that which is your only true benefit and attain Self-knowledge? For if you move along this virtuous path then, your wandering mind will be honoured as a Saint.

देहे नेटकें श्रुंघारिलें । परी चातुर्येविण नासलें । गुणेंविण साजिरें केलें । बाष्कळ जैसें ॥ ९ ॥

समाजा एखाद्यानें आपलें शरीर पुष्कळ श्रृंगारले. परंतु त्याच्या अंगीं शहाणपण नाहीं तर तें श्रृंगारणें फुकटच जातें. एखाद्या गुणहीन वेड्याला साजशृंगार करावा तसें तें होतें.

Even if one was to decorate the body still, it is useless without wisdom. For without this pure sattwa guna there is just the show of an unrestrained fool.

अंतर्कळा श्रुंघारावी । नानापरी उमजवावी । संपदा मेळऊन भोगावी । सावकास ॥ १० ॥

माणसानें आपल्या अंतरंगास चांगल्या जाणीवरुपें सजवावें. त्या जाणिवेंत अनेक प्रकारचे ज्ञान भरावें. त्यायोगें संपत्तीही मिळवावी व तीचा मनप्रमाणें भोगही घ्यावा.

One should be adorned with this `inner art' and the ways of the `many' should be made to understand this only. That effortless Self should attain and enjoy Its own wealth.

प्रेत्न करीना सिकेना । शरीर तेंहि कष्टवीना । उत्तम गुण घेईना । सदाकोपी ॥ ११ ॥

जो माणूस प्रयत्न करीत नाहीं आणि शहाणपण शिकत नाहीं, शरीर कष्ट घेत नाहीं, उत्तम गुणांचा अभ्यास करीत नाहीं, तो नेहमी चिडचिडलेला असतो.

Then there is no effort to be made and there is nothing to be learnt; then this `all' body and that Reality is not made to toil. But this best guna will never appear if one always stays in this hut (ie. body consciousness).

आपण दुसर्‍यास करावें । तें उेसिणें सवेंचि घ्यावें । जना कष्टवितां कष्टावें । लागेल बहु ॥ १२ ॥

आपण दुसर्‍यांशी जसें वर्तन करावें त्याचे तसें उसनें लगेच फेडावें लागतें. आपण दुसर्‍यांना त्रास दिला तर आपणाला देखील पुष्कळ त्रास भोगावा लागतो. हें ज्याला कळत नाहीं तो करंटा होय. तो दैन्यवाणाच.

If you create this `all' then naturally, this will be accepted by the `all'. But the mind causes itself so much distress and if you stay with it then, naturally you will get distressed also (it is in our own hands to choose who we want to be; either this knowledge or a wandering mind).

न्यायें वर्तेल तो शाहाणा । अन्याइ तो दैन्यवाणा । नाना चातुर्याच्या खुणा । चतुर जाणे ॥ १३ ॥

जो न्यायानें वागतो तो शहाणा आणि जो अन्यायानें वागतो तो दैन्यवाणा. चतुर माणसाला चातुर्याच्या अनेक खुणा माहित असतात.

When one acts with justice (ie. to use vivek), then that purush is wise. But in another, that purush becomes miserable and suffers. The mind has the sharp wisdom of thoughtlessness, but only the sharp and wise know this (ie. have that sharp wisdom by becoming sharp and wise).

जें बहुतांस मानलें । तें बहुतीं मान्य केलें । येर तें वेर्थचि गेलें । जगनिंद्य ॥ १४ ॥

जी गोष्ट पुष्कळ लोकांना पसंत पडतें तिचा प्रसार पुश्कळ लोकांमध्यें होतो. पुष्कळांना नापसंत असलेलें बाकीचें वाया जाते.

If mula maya has respect and regard for this `all' (ie. its own self) then, that Reality within this `all' can be understood. However the rest, they leave this world cursing and with absolutely nothing.

लोक आपणासि वोळावे। किंवा आवघेच कोंसळावे । आपणास समाधान फावे । ऐसें करावें ॥ १५ ॥

पुष्कळ लोक आपल्यला वश व्हावेंत किंवा पुष्कळ लोक आपल्या विरुद्ध जावेत या दोन्ही गोष्टी आपल्या हातांत आहेत. म्हणून आपल्याला समाधान प्राप्त होईल असें माणसानें वागावें.

Do you want that this world (ie. mind and all those thoughts) should turn towards you with love or would you prefer to be destroyed by all these thoughts? Should you not do that which brings complete contentment?

समाधानें समाधान वाढे । मित्रिनें मित्रि जोडे । मोडितां क्षणमात्रें मोडे । बरेपण ॥ १६ ॥

समाधानानें समाधान वाढत जातें. स्नेहानें स्नेह जुळतो. चांगलेपणा नाहींसा करायचा म्हटला तर तो क्षणांत नाहींसा करतां येतो.

When there is that contentment then, that contentment spreads. By friendship, friendship thrives. If it is broken for even a moment of `time' then, being thoughtless gets broken.

अहो कांहो अरे कांरे । जनीं ऐकिजेतें किं रे । कळस असतांच कां रे । निकामीपण ॥ १७ ॥

" अहो तर काहो ", " अरे तर कारे " अशी लोकांमध्यें एक म्हण आहे. हें आपल्याला समजते. तें कळत असून देखील शहाणपण मिळवण्याचा प्रयत्न न करणें योग्य नाहीं.

Whether you say something respectful or disrespectful, still that can only be heard by the people of this world (ie. whatever happens or whatever is said, these are worldly concerns. If you take it in your mind "Oh, I have said this" then, that action has a reaction. But if with vivek you understand, all this appears upon my Self then, at that moment, it is dropped. This `speech' and that thoughtless understanding do not care for respect or disrespect. maharaj- action/karma becomes no-action/akarma at that moment. But you take it upon yourself and it becomes vikarma and stays in your mind). When this understanding is always there then, why should one be lazy and care for this world? (The Truth is there not because you say so but because It only, has always been. But this carefree-ness of the `speech' has been covered over by the `many' thoughts and worries of the mind. And even if you should do `many' things in this world and work from morning to night still, from vedanta's point of view, you are being lazy, because you have neglected to do the one thing that is important. You have not understood knowledge)

चातुर्ये श्रुंघारे अंतर । वस्त्रें श्रुंघारे शरीर । दोहिमधें कोण थोर । बरें पाहा ॥ १८ ॥

शहाणपणानें अंतरंग श्रृंगारलें जातें तर वस्त्राने शरीर श्रृंगारले जातें या दोन्हीपैकी श्रेष्ठ कोणतें याचा तुम्हीच विचार करा.

Wisdom is the adornment of this inner space. It is the beautiful garment that adorns this `all' body. By wisdom this prakruti/purush is understood, but of these two, who is the greatest? Understand thoughtlessness.

बाह्याकार श्रुंघरिलें । तेणें लोकांच्या हातासि काये आलें । चातुर्ये बहुतांसी रक्षिलें । नाना प्रकारें ॥ १९ ॥

एखाद्यानें आपल्या शरीराला खूप सजवलें तर त्यापासून लोकांना कांहींच फायदा होत नाहीं. माणसाच्या अंगीं चातुर्य असेल तर त्यानें तो पुष्कळ लोकांचे अनेक रीतीनें तो संरक्षण करुं शकतो.

There is the decorating of this outer form but, tell me, what can that Reality gain from this world? Wisdom is your protection; for by wisdom the ways of the `many' become this `all' (then the mind becomes your best friend and its friendship will protect you and lead you to that Reality).

बरें खावें बरें जेवावें । बरें ल्यावें बरें नेसावें । समस्तीं बरें म्हणावें । ऐसी वासना ॥ २० ॥

चांगलें खावें, चांगलें जेवावें, चांगलें वस्त्र पांघरावें व नेसावें, सर्वांनीं आपल्याला चांगलें म्हणावें, अशी वासना सामान्य माणसाला असते.

"I should eat the best; I should enjoy only the best fruits of past action; I should have the best of accessories to adorn myself; I should wear the best clothes and I should be called the best by everyone." Like this that vasana has become (ie. this vasana that was the cause of your taking birth, wanted simply to exist. But now it has become so many things and then, that which is truly the best cannot be understood).

तनें मनें झिजावें । तेणें भले म्हणोन घ्यावें । उगें चि कल्पितां सिणावें । लागेल पुढें ॥ २१ ॥

परंतु शरीरानें व मनानें लोकांसाठीं झिजावें तरच लोकांमध्यें भलेपणा मिळतो. असें न करितां जो निर्थक कल्पना करीत बसतो त्याला पुढें कष्ट भोगावें लागतात.

The body and the mind should be made to fade away and the wisdom of thought- lessness should be accepted. But if that still and silent nirgun starts to imagine then, it will only get exhausted.

लोकीं कार्यभाग आडे । तो कार्यभाग जेथें घडे । लोक सहजचि वोढे । कामासाठीं ॥ २२ ॥

समजा लोकांचे एखादे काम अडून राहीलें आहे, तर तें काम अडचण दूर करुन जो तें व्यवस्थितपणें करतो, त्याच्याकडे लोक आपोआप आपल्या कामासाठीं येऊं लागतात.

In the gross world, this intention to just know is obstructed. Therefore understand that this intention `here' (ie. to just know) has been formed by that purush `there'. But that natural purush has been drawn into this worldly existence on account of desires (ie. the best food, clothes etc.).

म्हणोन दुसर्‍यास सुखी करावें । तेणें आपण सुखी व्हावें । दुसर्‍यास कष्टवितां कष्टावें । लागेल स्वयें ॥ २३ ॥

म्हणून जो दुसर्‍याला सुखी करतो तो स्वतः सुखी होतो. जो दुसर्‍यास कष्ट देतो त्यास स्वतः पुढें कष्ट भोगावें लागतात.

Therefore, the `other' (`all') should be made happy and then, you will be happy. But when you distress the `other' then naturally you are distressed (because you are this knowledge/`other'. And wherever you take it there it will go. If you use it to hold body consciousness then, you will run here and there and finally tire and fall asleep and then do the same all over again. If you stay as knowledge and simply know then, you will be happy ie. ananda)

हें तो प्रगटचि आहे । पाहिल्याविण कामा नये । समजणेम हा उपाये । प्राणीमात्रासी ॥ २४ ॥

या गोष्टी अगदी उघड आहेत. पण त्या नीट पाहून समजून घेतल्याखेरीज कामाला येत नाहीं. यासाठीं त्या समजून घेणें हा भाग्यवान बनण्याचा सोपा उपाय आहे.

That thoughtless paramatma has become this manifest `all'. But then it is without its nirgun understanding and so it should not be regarded as of any use. For then that thoughtless Self takes itself to be this remedy of the `all' and it will surely get caught in the prana (ie. this `all' is called the wind of knowledge. It is to be this one moving form and when within this wind, you identify with the gross body then you are said to be caught in the prana. You feel, "I breathe" But just try and hold your breath and you will come to see that breathing is not in your control. It is a natural spontaneous action of this `all'. And when this understanding of the `all' comes then, the prana merges in the wind and the pinda merges in the brahmanda. But even if you understand knowledge still, one day, you will surely fall back into the thoughts and tumble back into body consciousness. Therefore that thoughtless Self beyond this manifest wind should be understood, for That is beyond duality and beyond destruction).

समजले आणी वर्तले । तेचि भाग्यपुरुष जाले । यावेगळे उरले । ते करंटे पुरुष ॥ २५ ॥

अशा रीतीनें जीवन समजून घेऊन जें वागतात तेच भाग्यवान पुरुष बनतात. बाकीचे न समजणारे उरलेले पुरुष करंटे समजावे.

When one completely understands and stays accordingly, then one becomes that blessed purush. But if one remains separate from this `speech' then, that purush becomes a destitute man.

जितुका व्याप तितुकें वैभव । वैभवासारिखा हावभाव । समजले पाहिजे उपाव । प्रगटचि आहे ॥ २६ ॥

जेवढा व्याप तेवढें वैभव, हा नियम आहे. ज्या मानानें वैभव असतें त्या मानानें वागावें लागतें. माणसाला हें समजलें पाहिजें. वैभव प्राप्त करुन घेण्याचा उपाय अगदी उघड आहे.

As is your pervasiveness, so will be your glory. And this glory depends on your earnestness. Still understand that this pervasiveness of the manifest `all' is still only a remedy (ie. this glory of pervasiveness is the remedy to take away body consciousness. It is not the goal, for in truth, you are that unmanifest purush).

आळसें कार्येभाग नासतो । साक्षेप होत होत होतो । दिसते गोष्टी कळेना तो । शाहाणा कैसा ॥ २७ ॥

कोणतेहीं काम आळशीपणानें नासतें. परंतु माणुसप्रयत्न करीत राहीला तर तें क्रमाक्रमानें सिद्धीस जातें. ही उघड असलेली गोष्ट ज्याला कळत नाहीं, त्याला शाहाणा म्हणतां येत नाहीं.

Due to laziness this intention to know is destroyed. But when there is earnest intent then, this `all' appears and appears again and then finally remains (ie. earnestness means forget everything and laziness is its opposite. It means to keep holding on to the `many' ways and thoughts. When you are earnest then, as soon as you realize that you have fallen into the mind then, once again, you drop the thoughts and return to knowledge. Such earnest will break this old habit of the mind that wants to stay in thoughts and open the mind to the pervasiveness of knowledge). However if you see through these naked eyes (ie. laziness) then, this `story' cannot be understood and how can that purush be wise?

मित्रि करितां होतें कृत्य । वैर करितां होतो मृत्य । बोलिलें हें सत्य किं असत्य । वोळखावें ॥ २८ ॥

मित्रत्व जोडल्यानें काम शेवटास जातें आणि वैर केल्यानें मरणाचा प्रसंग ओढवतो. हें माझें म्हणणें खरें कां खोटे तें तुम्हीच ओळखा.

By making the mind your friend, this deed gets accomplished. But when you fight with your mind then, death is sure to come. That thoughtless Self therefore should recognize whether this `speech' is true or untrue (ie. you are in truth, that thoughtless Self. This `speech' or knowledge takes itself as that truth. Only the Master can tell you, knowledge is also not true. Therefore in order to understand that thoughtless Truth, this knowledge also needs to be cast off).

आपणास शाहाणें करुं नेणे । आपलें हित आपण नेणे । जनीं मैत्रि राखों नेणे । वैर करी ॥ २९ ॥

आपण आपल्याला शाहाणें कसें करावें हें कळत नाहीं, लोकांशी स्नेह राखतां येत नाहीं, आपले हित कसें करावें कळत नाहीं, उगीच वैर करतो,

How to be wise? This is not known. You do not known what is best for you and the mind does not known how to protect this friendship with you and so enmity is created (ie. body consciousness will not let you know yourself).

ऐसे प्रकारीचे जन । त्यास म्हणावें अज्ञान । तयापासीं समाधान । कोण पावे ॥ ३० ॥

अशा प्रकारच्या माणसांना अज्ञानी म्हणावें. त्यांच्यापाशीं कोणासही समाधान मिळत नाहीं.

Like this is the way of the mind. Then that Reality should be called ignorant. Only in the care of that purush does this `all' (ie. you) attain complete contentment.

आपण येकायेकी येकला । सृष्टींत भांडत चालिला । बहुतांमध्यें येकल्याला । येश कैचें ॥ ३१ ॥

आपण एकटाच एकअसणारा आणि तो जर जगांत सर्वांशी भांडत सुटला तर पुष्कळ लोकांमध्यें या एकट्याला यश मिळणें शक्य नाहीं.

If you are one jiva in that One brahman then, you are alone and there is continuous quarrelling with this gross world (ie. then `many' different opinions abound and the Truth cannot be agreed upon). How then can there be victory for that solitary One who is within this `all' (ie. how can that purush within this prakruti be understood)?

बहुतांचे मुखीं उरावें । बहुतांचे अंतरीं भरावें । उत्तम गुणीं विवरवें । प्राणीमात्रासी ॥ ३२ ॥

म्हणून पुष्कळ लोकांच्या तोंडीं आपलें नांव असावें. पुष्कळ लोकांच्या अंतःकरणांत आपण प्रेमरुपानें भरुन जावें. आणि आपल्या उत्तम गुणांनी अनेक लोकांना विवेकी बनवावें.

Therefore you should remain as this `all' form; you should be overflowing in this inner space of the `all' (ie. `I am everywhere'). Then that thoughtless Self within this best guna (ie. knowing) within the gunas of the prana should be carefully investigated.

शाहाणे करावे जन । पतित करावे पावन । सृष्टिमधें भगवद्जन । वाढवावें ॥ ३३ ॥

पुष्कळ लोकांना शहाणें करावें, जे भ्रष्ट असतील त्यांना पवित्र करावें. आणि जगामध्यें भगवंताची भक्ति वाढवावी.

The mind should be made wise; the `fallen from grace' should be purified and in this gross world the bhajan of God should be made to spread. .