अखंडध्यान — समास 7: युगधर्मनिरुपण

नाना वेश नाना आश्रम । सर्वांचें मूळ गृहस्थाश्रम । जेथें पावती विश्राम । त्रैलोक्यवासी ॥ १ ॥

नाना प्रकारचे वेष व नाना प्रकारचे आश्रम आहेत. पण गृहस्थाश्रम हा सर्वांचे मूळ आहे. त्रैलोक्यांतील सर्वांना गृहस्थाश्रमांत विश्रांती लाभते.

There are the disguises of the `many' (gross bodies) and the various stages of life in the `many'.9 But the beginning of this `all' is in this householder stage/gruhastha (ie. the one who is a holder of a human body. For one can gain this understanding while in the body only). And when this understanding of the `all' comes then, the jiva who dwells in these three worlds gets rest.

देव ऋषी मुनी योगी । नाना तापसी वीतरागी । पितृादिकरुन विभागी । अतीत अभ्यागत ॥ २ ॥

देव, ऋषि, मुनि, योगी, अनेक तापसी व विरक्त पुरुष, पितर व इतर हविष्य अन्नाचे भागिदार, तसेच अतिथि व अभ्यागत,

When the mind full of `many' thoughts does penance and goes beyond its attachment to the body then, He is God, a rishi, a sage and yogi. Then one is separated from one's ancestral lineage and gone to heaven.10 Then one leaves this `house' just like a departed guest (separated from all the concepts of body consciousness ie. family and past and future etc., one finds heaven `here' in the `now'. Then there is the realization that one was only a passing guest in this mundane existence).

गृहस्थाश्रमीं निर्माण जाले । आपला आश्रम टाकून गेले । परंतु गृहस्थागृहीं हिंडो लागले । कीर्तिरुपें ॥ ३ ॥

हे सगळेजण गृहस्थाश्रमांत जन्मास येतात. नंतर ते हा आश्रम सोडून जातात. साधना करतात. परंतु पुढें कीर्ति मिळवल्यावर ते गृहस्थांच्या घरींच राहतात. आणि संचार करतात.

He had taken birth in this householder's stage and tossed away His own true stage (taking oneself to be a body, the fourth and final stage, the sannyasi ie. one who has given up all attachments, is not cared for). Still in this householder's stage he began to wander freely, due to this pervasive form (in the body, one can understand knowledge and go beyond this "I am a body" feeling and pervade everywhere).

याकारणें गृहस्थाश्रम । सकळामधें उत्तमोत्तम । परंतु पाहिजे स्वधर्म । आणी भूतदया ॥ ४ ॥

यामुळें गृहस्थाश्रम हा सर्व आश्रमांत उत्तम आश्रम आहे, परंतु त्यांत स्वधर्माचे आचरण व भूतदया या दोन गोष्टी हव्यात.

By means of this `speech', that householder's stage (ie. gruhastha) within this `all' (ie. vanapastha) can be the `best of the best' (ie. sannyasa). But for that to happen, swadharma and the *forgiveness of the great elements is required. *(To forgive them is to understand their nature and let them return from where they came)

जेथें शडकर्में चालती । विध्योक्त क्रिया आचरती । वाग्माधुर्यें बोलती । प्राणीमात्रासी ॥ ५ ॥

अध्यन, अध्यापन, यजन, याजन, दान व प्रतिग्रह हीं षट् कर्मे जेथें चालतात. धर्मशास्त्राप्रमाणें सर्व क्रियांचे आचरण घडते, जेथें सर्व लोकांशी गोड वाणीनें बोलणें चालणें होतें,

`Here' when the six duties of the brahmin are performed then the `many' disjoined actions become that one pure action (pure action is not forgetting your swarup in all the actions). Then one `speaks' very kindly and sweetly to the one in the prana.

सर्वप्रकारें नेमक । शास्त्रोक्त करणें कांहींयेक । त्याहिमध्यें अलोलिक । तो हा भक्तिमार्ग ॥ ६ ॥

जें कांहीं करायचे असेल तें सर्व प्रकारें नियमित व शास्त्रोक्त पद्धतीनें जेथें केलें जातें, तो गृहस्थाश्रम उत्तम होय. आणि असें असून जेथें अलौकिक असा भक्तीमार्ग आढळतो तो गृहस्थाश्रम तर धन्य होय.

When this way of the `all' is strictly observed then, one is acting in accordance with the shasthras (neti, neti) and that One within this `thing' will be gained. When there is this wondrous `speech' within that purush, then one is moving on the path of devotion.

पुरश्र्चरणी कायाक्लेसी । दृढव्रती परम सायासी । जगदीशावेगळें जयासी । थोर नाहीं ॥ ७ ॥

जो पुरश्र्चरणें करतो, शरीराला कष्ट देण्यास मागेंपुढें पाहात नाही, दृढपणें आपलें व्रत सांभाळतो, खूप श्रम करतो, या सर्व गोष्टीअसून ज्याला एका भगवंतावाचून इतर कांहीं श्रेष्ठ वाटत नाहीं,

Trouble will come to the body while that brahmin performs His duty and that Supreme will have to make tremendous effort to keep this vow but, to this mula maya there is none greater than that Lord of the world (maharaj- conviction is required).

काया वाचा जीवें प्राणें । कष्टे भगवंताकारणें । मनें घेतलें धरणें । भजनमार्गीं ॥ ८ ॥

शरीरानें, वाणीनें, जीवानें, प्राणानें जो भगवंतासाठीं कष्ट करतो, ज्याचें मन भजनमार्गांत जणूं काय धरणें देऊन बसतें,

Then the body, speeches and the jiva's prana are tirelessly used for God. Mind takes these and firmly holds them on the path of bhajan.

ऐसा भगवंताचा भक्त । विशेष अंतरीं विरक्त । संसार सांडून झाला मुक्त । देवाकारणें ॥ ९ ॥

असा जो भगवंताचा भक्त असतो, व विरक्त असतो, तो भगवंतप्राप्तीसाठीं संसार सोडून मोकळा होतो.

Like this is the devotee of God. Through dispassion, thoughtlessness appears within this inner space and when this samsar is discarded for the sake of God then, liberation 11Each stage has its own dharma and sannyasa's is swa-dharma; to remain in one's own swarup. 12Earlier chapter explained the true meaning of the brahmin's duties eg. Going to the toilet meant going to the `lonely place' of the Self. Prayer meant, knowing that sandhi where the Self is always shining. is attained.

अंतरापासून वैराग्य । तेंचि जाणावें महद्भाग्य । लोलंगतेयेवढें अभाग्य । आणीक नाहीं ॥ १० ॥

अगदी अंतःकरणापासून ज्याला वैराग्य असतें, तो अतिशय भाग्यवान समजावा. अतिशय आसक्ति किंवा लोभ असणें यासारखें दुसरें दुर्भाग्य नाहीं.

When *vairagya arises within this inner space then one should be known as most fortunate. For there is no greater misfortune than the longing for objects. *(Renounce- ment of the objects because one understands that the objects are not true)

राजे राज्य सांडून गेले । भगवंताकारणें हिंडलें । कीर्तिरुपें पावन जाले । भूमंडळीं ॥ ११ ॥

मोठमोठे राजे राज्य सोडून निघून गेले व भगवंतासाठीं वणवण हिंडलें. भगवंताची प्राप्ति करुन घेतल्यामुळें या जगांत तें कीर्तिरुपानें पावन होऊन जातात.

Kings have left their kingdoms and wandered for the sake of God (ie. so valuable is this knowledge that even whole kingdoms and the pleasures of the king are insignificant). Due to their pervasive form (ie. `all' understanding) the whole world gets purified.

ऐसा जो कां योगेश्र्वर । अंतरीं प्रत्ययाचा विचार । उकलूं जाणे अंतर । प्राणीमात्राचें ॥ १२ ॥

असा जो योगेश्र्वर असतो, त्याच्या अंतर्यामीं स्वानुभवानें उत्पन्न झालेला विवेक असतो. तोच सामान्य माणसाच्या ठिकाणीं अध्यात्माचा विकास करुं शकतो.

That purush is the Lord of yoga when in this inner space there arises that thoughtless nirgun. He has disentangled Himself and knows this inner space of the prana (the prana is in the possession of this `all'/wind and He is beyond both).

ऐसी वृत्ती उदासीन । त्याहिवरी विशेष आत्मज्ञान । दर्शनमात्रें समाधान । पावती लोक ॥ १३ ॥

त्याची वृत्ती उदासीन असते. अनासक्त किंवा वैराग्यशील असते. विशेष असें कीं त्याला आत्मसाक्षात्कार झालेला असतो. त्याच्यानुसत्या दर्शनानेंसुद्धा लोकांना समाधान लाभते.

This vritti of dispassion (`I don't want to know anything in this world') is to be maintained until the knowledge of atma is acquired. Due to this `divine sight' (ie. eve- rything is myself) the whole world is purified and then there is complete contentment.

बहुतांसी करी उपाये । तो जनाच्या वाट्या न ये । अखंड जयाचे हृदये । भगवद्रुप ॥ १४ ॥

जो पुष्कळांचा उद्धार करतो, तो लोकांमध्यें प्रत्येकाच्या वाट्याला येत नाहीं. त्याचे मन निरंतर परमात्मस्वरुपाशीं तदाकार होऊन राहाते.

By the making of this remedy of the `all', one does not become the ways of the world. Then that unbroken atma, due to this intent to know, is God's form (ie. `all').

जनास दिसे हा दुश्र्चित । परी तो आहे सावचित । अखंड जयाचें चित्त । परमेश्र्वरीं ॥ १५ ॥

त्याचे लक्ष धड कोठेंच नाहीं असें लोकांना वाटते, पण अंतर्यामी तो अतिसावध असतो. कारण त्याचे चित्त परमेश्र्वराशी अखंड युक्त झालेले असते.

When thoughtlessness becomes this mind that sees through the senses then, He has forgotten Himself. But when that atma stays ever alert then, the mind of mula maya merges in parameshwara. (siddharameshwar maharaj make your mind His mind)

उपासनामूर्तिध्यानीं । अथवा आत्मानुसंधानीं । नाहीं तरी श्रवणमननीं । निरंतर ॥ १६ ॥

आपल्या उपास्यदेवतेच्या ध्यानामध्यें तरी तो गुंतलेला असतो, किंवा आत्मस्वरुपाच्या अनुसंधानांत तरी तो लीन असतो किंवा श्रवणमननांत तरी तो निरंतर गुंतलेला असतो.

There should either be this meditation on `God's image' (ie. sagun) or that ab- sorption in the atma (ie. nirgun). When this image that is perceived in shravan and manana no longer remains then, there is that which is without an inner space (ie. parabrahman).

पूर्वजांच्या पुण्यकोटी । संग्रह असिल्या गांठीं । तरीच ऐसीयाची भेटी । होये जनासी ॥ १७ ॥

पूर्वजांच्या पुण्यकर्मांचा फार मोठा सांठा जर पदरी असेल तरच अशा साक्षात्कारी थोर पुरुषाच्या भेटीचा योग लोकांना येतो.

When one acquires the thoughtlessness of that oldest and wisest atma and when one keeps this in one's possession then only can the mind merge in parabrahman.

प्रचीतिविण जें ज्ञान । तो आवघाचि अनुमान । तेथें कैंचे परत्रसाधन । प्राणीयासी ॥ १८ ॥

जें ज्ञान प्रत्यक्ष अनुभवांत उतरत नाहीं तें संपूर्णपणें कल्पनामय असतें अशा ज्ञानानें लोकांना अध्यात्माच्या साधनमार्गांत मार्गदर्शन होत नाहीं.

But when this knowledge of maya is void of this sagun experience, then that atma becomes the conjectures of this world. But tell me, how can the accomplished `there', beyond these three worlds, be staying in the prana? (You are, at this moment, that atma, why to remain in confusion? And when no confusion remains then, how can you be a body/mind organism)

याकारणें मुख्य प्रत्यये । प्रचीतिविण कामा नये । उपायासारिखा अपाये । शाहाणे जाणती ॥ १९ ॥

या कारणानें परमार्थामध्यें स्वानुभव प्रधान आहे. स्वानुभवाच्या खेरीज इतर गोष्टी कामास येत नाहींत. येथें उपाय करायला जावें तर तोच अपाय बनतो. ही गोष्ट शहणे जाणतात.

That Supreme nirgun understanding is realized by means of this `speech'. Therefore you should do nothing without being in this `speech'. But this remedy will become detrimental; this is understood by the wise. (By the sagun `speech' the poison of the world is thrown off, but now the sagun is the poison that obstructs that thoughtless Supreme)

वेडें संसार सांडून गेलें । तरी तें कष्टकष्टोंचि मेलें । दोहिकडे अंतरलें । इहलोक परत्र ॥ २० ॥

एखादा वेडा माणूस उगीच संसार सोडून जातो. मगतो विनाकारण कष्ट भोगीत मरुन जातो. धड प्रपंच नाहीं व धड परमार्थ नाहीं. अशी अवस्था होऊन दोन्हीकडे तो अंतरतो.

If the one mad for the objects leaves samsar (ie. his wife and duties etc.) and goes away then, though being that Reality, he dies suffering great distress. But if one has only regard for prakruti/purush then, there is no regard for this world of samsar.

रागें रागें निघोन गेला । तरी तो भांडभांडोंचि मेला । बहुत लोक कष्टी केला । आपणहि कष्टी ॥ २१ ॥

कोणी एखादा रागारागानें घर सोडून निघून जातो आणि मग ज्याच्यात्याच्याशी भांडणतंटा करीत मरुन जातो. असा माणूस पुष्कळांना कष्ट देतो व आपणदेखील कष्ट भोगीत मरतो.

However if due to anger and passions (ie. desire brings both) one leaves and goes away from this understanding of the `all' then, that purush will die quarrelling only. Or if this world of the `all' gets distressed, then naturally you are also distressed.

निघोन गेला परी अज्ञान । त्याचें संगती लागले जन । गुरु शिष्य दोघे समान । अज्ञानरुपें ॥ २२ ॥

एक माणूस घर सोडून निघून गेला पण स्वानुभव नसल्यानें अज्ञानीच राहिला. पण कांहीं लोक त्याच्या नादीं लागले. अशा ठिकाणी गुरु व शिष्य दोघेही अज्ञानाच्या एकाच पातळीवर असतात.

When that purush leaves and goes away but is ignorant then, the companion of that purush will be his mind. Then if he meets a guru, that guru and shishya are both the same, they are both the nature of ignorance (ie. there are `many' gurus who are teaching `many' things).

आशाबद्धी अनाचारी । निघोनि गेला देशांतरीं । तरी तो अनाचारचि करी । जनामदज्यें ॥ २३ ॥

वासनेनें बरबटलेला व वाईट वर्तनाचा एखादा माणूस आपला देश सोडून दुसर्‍या देशांत गेला तरी तेथील लोकांत त्याचें दुराचरण चालूच राहते.

If bound by hopes and impure actions, he gets up and goes from this place in the inner space then, that purush becomes the doer of the impure actions of the mind (ie. hopes and the thought "I am doing", pull one down from this understanding).

गृहीं पोटेविण कष्टती । कष्टी होऊन निघोन जाती । त्यास ठांई ठांई मारिती । चोरी भरतां ॥ २४ ॥

घरीं धड पोटाला मिळत नाहीं म्हणून एक माणूस कष्टी होऊन घर सोडून गेला. पण चोरींत सापडला म्हणून किंवा चोरीचा आळ येऊन पुष्कळ ठिकाणीं त्याला लोकांचा मार खावा लागला.

If one gets distressed that in the house (ie. body) the belly does not get full and then, that One leaves and goes away (if one is affected by the hunger and sufferings of the body and leaves this understanding and returns to gross body consciousness), then that purush gets beaten at every place for being full of the thief (maharaj- mind is a thief he takes those things that do not rightfully belong to him, but belong to knowledge). (maharaj- if one makes the belly empty one can understand Reality)

संसार मिथ्या ऐसा कळला । ज्ञान समजोन निघोन गेला । तेणें जन पावन केला । आपणाऐसा ॥ २५ ॥

याच्या उलट संसार मिथ्या आहे, यांत कांहीं अर्थ नाहीं, असें खरोखर ज्याला कळते तो आत्मज्ञानास पात्र होतो. असा पुरुष संसार सोडून निघून गेल्यावर तो स्वतः पावन होतोच पण लोकांनासुद्धा आपल्यासारखेंच पावन करतो.

But when it is understood that samsar is false and one gets up and goes out with knowledge then, the mind is made pure like Himself (ie. when understanding is there then, wherever one may be, still He is He; maharaj- when you know who you are then let all thoughts come, for you know, I am not that). (maharaj- you may be in heaven or you may be in hell, still you are He)

येके संगतीनें तरती । येके संगतीनें बुडती । याकारणें सत्संगती । बरी पाहावी ॥ २६ ॥

माणूस जसा संगतीनें तरतो तसा तो संगतीनें बुडतो. म्हणून माणसानें सत्संगती धरावी.

With the company of the One, you are saved and with the company of the jiva, you are drowned. By means of this `speech', you should gain that pure knowledge that is in the company of the Truth.

जेथें नाहीं विवेकपरीक्षा । तेथें कैंची असेल दीक्षा । घरोघरीं मागतां भिक्षा । कोठेंहि मिळेना ॥ २७ ॥

जो विवेकाच्या कसोटीला उतरत नाहीं, विवेकानें घेतलेल्या परीक्षेला उतरत नाहीं त्याच्यापाशीं अध्यात्माचे मार्गदर्शन करण्याचें सामर्थ्य नाहींअसें समजावें घरोघरी भिक्षा मागितली ती मिळत नाहीं. त्याचप्रमाणें ज्याच्या त्याच्यापाशीं परमार्थ मिळत नाहीं.

If `here' there is no vivek then, how will you get to meet God `there'? Then as you wander from body to body begging, what will you not encounter?

जो दुसर्‍याचें अंतर जाणे । देश काळ प्रसंग जाणे । तया पुरुषा काय उणें । भूमंडळीं ॥ २८ ॥

जो दुसर्‍याचे अंतःकरण ओळखतो, देश, काळ, प्रसंग जाणतो अशा चतुर पुरुषाला जगांत कोठेंहि कांहीहि कमी पडत नाहीं.

When that purush knows this inner space of the `other' then, that purush is the Knower of space, time and this `I am' connection. Then what is lacking in this world for Him?

नीच प्राणी गुरुत्व पावला । तेथें आचारचि बुडाला । वेदशास्त्रब्राह्मणाला । कोण पुसे ॥ २९ ॥

हलक्या दर्जाच्या माणसाकडे गुरुपण गेला कीं मग आचाराचा लोप होतो. आचारलोप झाला कीं वेद, शास्त्र व ब्राह्मण यांचे पूज्यपण नाहींसे होतें.

But if a lowly jiva in the prana attains guru-ship (ie. thinks oneself to be a Mas- ter/guru) then, that pure conduct `there' (of the true brahmin) has been drowned. Then who will care to seek this knowledge that is in the vedas and shasthras and who will go to a Knower of brahman and ask Him of these things? (maharaj- they put more ignorance in you)

ब्रह्मज्ञानाचा विचारु । त्याचा ब्राह्मणासीच अधिकारु । वर्णानां ब्राह्मणो गुरुः । ऐसें वचन ॥ ३० ॥

ब्राह्मणपणालाच फक्त ब्रह्मज्ञानाचा अधिकार आहे. ब्राह्मण सर्व वर्णाांच गुरु आहे. असें वचन आहे.

That knowledge of brahman is thoughtlessness and it is the authority of the true brahmin only. That is why it is said, "The brahmin is the guru of all castes." (The four castes are the four bodies)

ब्राह्मण बुद्धीपासून चेवले । आचारापासून भ्रष्टले । गुरुत्व सांडून जाले । शिष्य शिष्यांचे ॥ ३१ ॥

पण सध्या ब्राह्मणांची बुद्धि चांगल्यापासून ढळली आहे. ते आचारभ्रष्ट झालें आहेत. आपलें उच्च स्थान सोडून शिष्यांचे शिष्य झालें आहेत.

If one leaves the buddhi of that brahmin (ie. Knower of brahman) then, one wanders from that conduct of the brahmin into delusion. If that guru-ship of the brahmin is let slip then, one becomes the disciple of a disciple (ie. a servant of the mind).

कित्येक दावलमलकास जाती । कित्येक पीरास भजती । कित्येक तुरुक होती । आपले इच्छेनें ॥ ३२ ॥

पुष्कळ ब्राह्मण दावलमलक नावाच्या प्रसिद्ध पीरास जातात. कांहीं ब्राह्मण इतर पीरांना भजतात. कांहीं ब्राह्मण आपणहून मुसलमान होतात.

Then that One within the `many' may become a devotee of dawalmalaka and scar and disfigure his body. Or that One within the `many' may worship some dead Muslim Saint. Or that One within the `many', due to His own `wish', becomes a soldier on a horse (due to this `wish', that One forgets His own true nature and becomes a mind upon a body).

ऐसा कलयुगींचा आचार । कोठें राहिला विचार । पुढें पुढें वर्णसंकर । होणार आहे ॥ ३३ ॥

या कलियुगामध्यें असा आचारलोप झाला आहे. विचारही कोठें उरला नाहीं. येणार्‍या काळांत वर्णसंकर होणार आहे.

When such is the conduct in this kali era then, how can thoughtlessness remain? Again and again there will be only this mixing of the castes (ie. then lifetime after lifetime these four bodies are mixed with each other and one will remain with body consciousness/shuddhra, even through one is a brahmin; Knower of brahman)

गुरुत्व आलें नीचयाती । कांहीयेक वाढती महंती । शूद्र आचार बुडविती । ब्राह्मणाचा ॥ ३४ ॥

अध्यात्मिक गुरुत्व खालच्या दर्जाच्या लोकांत गेल्यानें ते लोक आपली महंती कमीजास्त प्रमाणांत वाढवतात. शूद्र लोक ब्राह्मणांचा आचार बुडवतात.

When guru-ship comes to this lowest caste then, that One within this `thing' has become a gross body. Then this shuddhra (lowest caste ie. body) drowns that pure conduct of that brahmin.

हें ब्राह्मणास कळेना । त्याची वृत्तिच वळेना । मिथ्या अभिमान गळेना । मूर्खपणाचा ॥ ३५ ॥

आपला अधःपात होत आहे हें कांहीं ब्राह्मणांच्या ध्यानांत येत नाही. त्यांची वृत्ती कांहीं सुधारत नाहीं. मूर्खपणा ते अजिबात सोडत नाहींत.

That thoughtless pure conduct, these brahmin priests do not know. They have not turned to this knowing vritti of that atma and due to their foolishness their false egos have not left.

राज्य नेलें म्लेंचिं क्षेत्रीं । गुरुत्व नेलें कुपात्रीं । आपण अरत्रीं ना परत्रीं । कांहींच नाहीं ॥ ३६ ॥

मुसलमान व क्षत्रियांनी त्यांचे राज्य जिंकून घेतलें. त्यांचे गुरुत्व भलत्याच लोकांच्या हातीं गेलें. धड इहलोक नाहीं कीं धड परलोक नाहीं अशी त्यांची अवस्था झाली.

This kingdom has been captured and taken over by the *foreigner in the body. That guru-ship has been taken away by the one who is unclean and unworthy. They are in this world and not in that `world beyond' and therefore this `all' cannot be found. *(ie. the ego)

ब्राह्मणास ग्रामणीनें बुडविलें । विष्णूनें श्रीवत्स मिरविलें । त्याच विष्णूनें श्रापिलें । फरशरामें ॥ ३७ ॥

गावगुंडी केल्यानें ब्राह्मणांना अशी हीन दशा प्राप्त झाली. विष्णूनें श्रीवत्स ही खूण मिरविली अशी ब्राह्मणांची थोरवी होती. त्याच विष्णूनें परशुरामाचा अवतार घेऊन त्यांना शाप दिला.

That real brahmin has been drowned by the head of the village (the ego is the master of this body). Lord vishnu had proudly worn the *mark where the brahmin kicked him, but then that same vishnu incarnated as parashuram and cursed the brahmins. *(shri- vatsa; a true brahmin called bhrugu had kicked off vishnu ie. knowledge and attained vignyan)

आम्हीहि तेचि ब्राह्मण । दुःखें बोलिलें हें वचन । वडिल गेले ग्रामणी करुन । आम्हां भोंवते ॥ ३८ ॥

आम्ही देखील ब्राह्मणच आहोत त्यांच्या दुःस्थितीबद्दल दुःखानें बोललो. वडील माणसें गांवगुंडी करुन गेली, ते आम्हांला सध्या भोवते आहे.

We also are that brahmin (ie. Knower of brahman), but this divine `speech' and thoughtlessness have been made to suffer. Our father (ie. atma) has been destroyed and all around us there is this village leader.

अतांचे ब्राह्मणीं काये केलें । अन्न मिळेना ऐसें जालें । तुम्हा बहुतांचे प्रचितीस आलें । किंवा नाहीं ॥ ३९ ॥

बरें पण सध्याचें ब्राह्मणसुद्धा कोठें नीट वागत आहेत ? खायला अन्न मिळत नाहीं अशी त्यांची दशा आहे. मला वाटते हे तुमच्यापैकी पुष्कळांच्या अनुभवास आलें आहे.

How can this `I am' within the brahmin be created when one does not take this divine `food' of the `all' (ie. understand, nothing is there). Tell me, have you brought this experience or have you not?

बरें वडिलांस काये म्हणावें । ब्राह्मणाचें अदृष्ट जाणावें । प्रसंगें बोलिलें स्वभावें । क्ष्मा केलें पाहिजे ॥ ४० ॥

जाऊं द्या वडील माणसांना दोष देऊं नये. त्याचा काय उपयोग ? आपलाच पूर्व ठेवा वाईट आहे. असें म्हणावें. सहज विषय निघाला म्हणून हें बोललो त्याबद्दल क्षमा करावी.

Why should the best guna say all this nonsense to that oldest and wisest (atma, where words come back)? One should know that unseen brahmin. Therefore this `all' should make this `speech' and then have patience and forgiveness (let all come and go, and say nothing). .