अखंडध्यान — समास 8: अखंडध्याननिरुपण

बरें ऐसा प्रसंग आला । जाला तो होऊन गेला । आतां तरी ब्राह्मणीं आपणाला । शाहाणें करावें ॥ १ ॥

बरें, अशी अवस्था झाली खरी पण झालें तें होऊन गेलें. आतां ब्राह्मणांनी स्वतःला शहाणें करावें.

That pure knowledge has become this `all' connection. And when this connection appears then, that atma comes and goes (ie. where is knowledge when you sleep?). Now therefore, through wisdom we should be true brahmins.

देव पुजावा विमळहस्तीं । तेणें भाग्य पाविजे समस्तीं । मूर्ख अभक्त वेस्तीं । दरिद्र भोगिजे ॥ २ ॥

पवित्र हातांनीं देवाची पूजा करावी. तसें केलें तर सगळ्यांना भाग्याची प्राप्ती होईल. जे अभक्त असतात ते अव्यवस्थित मूर्ख करंटेपण, दारिद्र्य भोगतात.

Our puja to God should be done with *clean hands. Due to this, that great blessing that is within this `all' will be attained. If one does not have this devotion then, due to foolishness one will suffer misery and deprivation. *(maharaj- to understand I am not the body, is to have clean hands) (siddharameshwar maharaj- puja means to know)

आधीं देवास वोळखावें । मग अनन्यभावें भजावें । अखंड ध्यानचि धरावें । सर्वोत्तमाचें ॥ ३ ॥

प्रथम देवाला ओळखावें. मग अनन्यपणें त्याची भक्ति करावी. त्या सर्वोत्तमाचें अगदी अखंड ध्यान धरावें.

That God at the source should be recognized and when there is the understanding of no-otherness then, His bhajans are being made. You should hold firmly that unbroken meditation of the One who is greater than this `all' (He is God or the purush).

सर्वांमधें जो उत्तम । तया नाव सर्वोत्तम । आत्मानात्मविवेकवर्म । ठाईं पाडावें ॥ ४ ॥

सर्वांमध्यें जो उत्तम असतो, त्याला सर्वोत्तम असें म्हणतात. तोच आत्मा असून बाकीचें सारें तें अनात्म होय. आत्मानात्मविवेकाचें हें रहस्य नीटपणें आकलन करुन घ्यावें.

Within this `all' there is that purush and therefore He is greater than this `all'. He is the essence of atma/anatma vivek and He should be found (ie. thoughtlessness).

जाणजाणों देह रक्षी । आत्मा द्रष्टा अंतरसाक्षी । पदार्थमात्रास परीक्षी । जाणपणें ॥ ५ ॥

आत्मा द्रष्टा आहे अंतरसाक्षी आहे, जाणीरुपानें तो देहाचे रक्षण करतो. जाणिवेच्या साधनानें सर्व पदार्थांची परीक्षा तो करतो.

The gross body is being protected by this continuous knowing and that atma is the seer or Witness within this inner space. And when this knowingness carefully exami- nes this moving `object' then, it extracts that essence. (This inner space or `all' is one moving form; and `here' the gross body and so many objects are not imagined as sepa- rate entities. Everything is known by that `all'-knowing atma within this one moving energy/chaitanya. The gross body and everything gets born, gets protected and dies within this knowing and that atma is the Knower of this inner space. By this intimate companionship of the Knower and known, this knowing is forever there. And only by remaining in this knowing, will this knowledge be properly examined and then, of its own accord, this knowledge will slip away)

तो सकळ देहामधें वर्ततो । इंद्रियेंग्राम चेष्टवितो । प्रचितीनें प्रत्यये येतो । प्राणीमात्रीं ॥ ६ ॥

तो सर्व शरीरांत राहतो. इंद्रियांच्याकडून आपापलीं कामें करवून घेतो. सर्वांना अनुभवानें ही गोष्ट समजते.

The atma exists within this `all' body. That atma activates the assembled senses. On account of that atma within this sagun experience there comes that nirgun understan- ding to the one confined within the prana (ie. the jiva).

प्राणीमात्रीं जगदांतरें । म्हणोनि राखावी अंतरें । दाता भोक्ता परस्परें । सकळ कांहीं ॥ ७ ॥

एका प्राण्याचें अंतःकरण म्हणजे सर्व जगाचें अंतःकरण होय. म्हणून सर्वांचें अंतःकरण सांभाळावें तें दुखवूं नये. मग दाता व भोक्ता; देणारा व घेणारा यांचा परस्पर प्रेमसंबंध जुळतो. मग सर्व कांहीं जुळून येते.

And on account of this inner space of the world (ie. `I am'), that atma stays in only the prana. That atma should be protected by you, by being this inner space (keep this understanding of this inner space of `I am' and that atma will remain near you; His presence will be felt and indirectly He will be experienced). He is the one who gives, He is the one who enjoys and at the same time, He is this `all thing' (He is everything).

देव वर्ततो जगदांतरीं । तोचि आपुले अंतरीं । त्रैलोकींचे प्राणीमात्रीं । बरें पाहा ॥ ८ ॥

जो जाणीवरुप देव सर्व जगांत वावरतो तोच आपल्या अंतःकरणांत वास करतो. त्रैलोक्यांतील सर्व प्राण्यांत तोच जाणीवरुप देव राहतो हें नीट पाहावें.

That God who exists within this inner space of the world has Himself become this inner space and then He stays within the prana as only a jiva of these three worlds. Therefore understand thoughtlessness.

मुळीं पाहाणर तो येकला । सकळां ठाईं विभागला । देहप्रकृतीनें जाला । भिन्न भिन्न ॥ ९ ॥

मुळांत पाहाणारा किंवा द्रष्टा असा तो एकच आहे. तो सर्वांत वाटलेला आहे. प्रत्येक प्राण्याच्या देहस्वभावामुळें तो वेगळा वाटतो.

At the source (ie. prakruti/purush), He is the one Knower and the known is His prakruti. Then this place of the `all' gets divided up and due to this body of prakruti, the many separate bodies appear.

भिन्न भासे देहाकारें । प्रस्तुत येकचि अंतरें । बोलणें चालणें निर्धारें । त्यासीच पडे ॥ १० ॥

प्रत्येक प्राण्याच्या देहाच्या आकारानें तो वेगळा भासला, तरी देहाच्या पलीकडे अंतःकरणाच्या दृष्टीनें तो एकच आहे. माणसाचे बोलणें, चालणें वगैरे खात्रीनें तोच करतो.

Therefore it is He who has appeared as the many different body forms and yet even then, that One is with this inner space. This `speech'/existence and this moving form/knowledge happen due to that constant support of the atma. (Even when body consciousness is there still, that atma has never lost Himself and He stays within the inner space and perceives the world through the eyes of knowledge. It is the jiva who sees the many forms but He sees Himself. He is Himself, and He appears as the inner space or prakruti and the many divided forms also)

आपुले पारिखे सकळ लोक । पक्षी स्वापद पश्र्वादिक । किडा मुंगी देहधारक । सकळ प्राणी ॥ ११ ॥

आपली असणारी व आपलीं नसणारी सर्व माणसें, पक्षी, श्वापदें, पशु, किडे, मुंग्या वगैरे सगळे देहधारी प्राणी,

When our `all' world is the world of another (maharaj- every mind is a world) then, there are the birds, wild and domestic animals, ants and worms, and then this `all' is in the prana and is the holder of a gross body (every body gets born or is conceptualized of, within this `all' world. Every morning we say, `We awake" but knowledge awakes. But as soon as we start to think, this knowing is abandoned and at that moment, body consciousness erupts and covers over this `all' or `I am'. And taking ourselves to be a body, this `all' appears in the prana and there is a gross world full of `many' bodies/creatures).

खेचर भूचर वनचर । नाना प्रकारें जळचर । चत्वार खाणी विस्तार । किती म्हणोन सांगावा ॥ १२ ॥

खेचर म्हणजे आकाशांत फिरणारे भूचर,वनचर, नाना प्रकारचे जलचर, असें प्राण्यांचे चार प्रकार आहेत. त्यांचा विस्तार सगळा सांगणें कठीण आहे.

The creatures that fly, the plants in the ground and the wild animals and the water creatures are the ways of the `many'. They are the expansion of the four sources of birth and therefore the `many' thoughts should become thoughtless (when there is thoughtlessness then, no names or forms remain, this `all' even does not remain and there is One only and no other).

समस्त जाणीवेनें वर्तती । रोकडी पाहावी प्रचिती । त्याची आपुली संगती । अखंड आहे ॥ १३ ॥

परंतु हे सगळे प्राणी जाणिवेनें वागतात. असा आपला साक्षात् अनुभव आहे. त्या जाणिवेची व आपली संगती अखंड असतें.

Everything exists due to this knowing. But one should understand that atma who is within this ever present `experience'. Then our companionship with this knowing becomes that unbroken brahman.

जगदांतरें वोळला धणी । किती येकवटील प्राणी । परी ते वोळायाची करणी । आपणापासीं ॥ १४ ॥

जाणीवरुप असा जगाचा अंतरात्मा हा खरा जगाचा स्वामी आहे. तो प्रसन्न करुन घ्यावा. म्हणजे मग पुष्कळ लोक आपल्या भोवतीं गोळा होतील. परंतु त्या स्वामीला प्रसन्न करुन घेण्याची कला आपल्या वागण्यांत आहे.

Due to this `experience', that Lord draws near to you and the `many' in the prana is gathered up into this one form. But this wondrous act of turning that Reality towards you is with you and you only and no-one else (when you stay in this experience then, God is felt to be close by but still out of sight. How can He be understood? You must go off)

हें आपणाकडेच येतें । राजी राखिजे समस्तें । देहासि बरें करावें तें । आत्मयास पावे ॥ १५ ॥

जगाचा स्वामी आपल्याला अनुकुल करुन घ्यावा. त्यासाठीं सर्वांना खूष ठेवावे. माणसाच्या देहाला बरें केलें म्हणजे तें त्याच्या आत्म्यापर्यंत पोहोचते.

It is that thoughtless atma that has appeared as you (ie. that thoughtless atma is the understanding, I do not exist, and He has become His reflection, `I am'). This `all' should therefore be carefully protected and when this knowing becomes thoughtless then, that atma will be attained.

दुर्जन प्राणी त्यांतील देव । त्याचा लाताड स्वभाव । रागास आला जरी राव । तरी तंडों नये कीं ॥ १६ ॥

दुर्जन माणसाच्या अंतर्यामीही देव असतो. पण त्या माणसाचा स्वभाव लाथा झाडण्याचा असतो.समजा राजा रागावला तर आपण त्याच्याशी भांडत नाहीं. त्याचप्रमाणें दुर्जनाशी बरोबरी करुं नये.

When within that God there is a mind far from the atma then, the nature of that atma is to be confused and disruptive. Then if anger comes to that King, why should that atma argue with Him? (Let the world do whatever it likes. Understand, `He is Myself, why to argue with Him?' maharaj- keep your dirty nose out)

प्रसंगीं सांडीच करणें । पुढें विवेकें विवरणें । विवेक सज्जनचि होणें । सकळ लोकीं ॥ १७ ॥

प्रसंगानुसार त्या माणसाला किंवा त्या स्थानाला सोडून जाणें योग्य असतें. तसें शक्य असेल तर करावें व नंतर आपलें मन शांत करावें. अशारीतीनें सगळ्या लोकांमध्यें सज्जनपणा प्राप्तकरुन घ्यावा.

When within this `I am' connection the actions are let go continually (ie. whatever comes, let it come; whatever goes let it go; this is the understanding `I am He') then, ahead there can be the investigation into that essence and non-essence. Due to such vivek, one becomes the Saint within this world of the `all'.

आत्मत्वीं दिसतो भेद । हा अचघाचि देहसमंध । येका जीवनें नाना स्वाद । औषधीभेदें ॥ १८ ॥

आत्मा खरा एकच एक असतांना त्याच्या ठिकाणीं जो भेद दिसतो तो देहांमुळें दिसतो. पाणी एकच आहे, परंतु वनस्पतींच्या भेदानें त्यांत निरनिराळे स्वाद उत्पन्न होतात. आत्म्याचें तसेंच आहे.

But when atma-ness sees difference then, that pure thoughtlessness has become these `many' things and there is the connection to a gross body. Then due to this one water there are the `many' tastes in the `many' different plants.

गरळ आणि अमृत जालें । परी आपपण नाहीं गेलें । साक्षत्वें आत्मयास पाहिलें । पाहिजे तैसें ॥ १९ ॥

जहाल वीष व अमृत यांचें स्वाद आणि कार्य अगदी भिन्न असतात. परंतु त्यांच्यामधील पाणीपणा मात्र जसाच्या तसाच असतो. त्याचप्रमाणें सर्व प्राण्यांत स्वरुपानें तसाच राहणार्‍या आत्म्याला साक्षीपणा हवाच हवा.

Then it can appear as poison or it can appear as nectar; still its water-ness is not lost. The atma as the Witness should be understood in the same way (ie. the atma can appear as the `many' objects or it can appear as this `I am' or immortal nectar ie. as long as knowledge is there, you cannot die. And still there is that One atma only).

अंतरनिष्ठ जो पुरुष । तो अंतरनिष्ठेनें विशेष । जगामधें जो जगदीश । तो तयास वोळखे ॥ २० ॥

जो अंतरनिष्ठ पुरुष असतो, त्याची आत्मनिष्ठा विशेष प्रकारची असते. जगामध्यें व्यापून असणार्‍या जगदीशाला तो ओळखतो.

When there is the inner steadfastness of that witnessing purush then, due to this inner steadfastness, there is that pure knowledge (and witnessing goes off). And then that Lord of the world within this world recognises Himself.

नयनेंचि पाहावा नयेन । मनें शोधावें मन । तैसाचि हा भगवान् । सकळां घटीं ॥ २१ ॥

आपण आपल्या डोळ्यानींच दुसर्‍याचा डोळा बघतो. मनानेंच मनाचा शोध घेतो. त्याचप्रमाणें स्वतःच्याच अंतःकरणांत असणार्‍या अंतरात्म्याच्या साधनानें सर्व प्राण्यांमध्यें भरलेला भगवंत पहावा.

Just as the eyes can be understood by the eyes (ie. in a reflection) and just as the mind can be searched by the mind, so too, that God can be understood within His `all' creation (ie. God can find Himself, if He searches for Himself. Then He will come to understand Himself by His reflection only).

तेणेंविण कार्यभाग आडे । सकळ कांहीं तेणेंचि घडे । प्राणी विवेकें पवाडे । तेणेंचि योगें ॥ २२ ॥

त्या अंतरात्म्यावाचून कार्यभाग अडून राहतो. सर्व कांहीं त्याच्या सत्तेने घडते. त्याच्यामुळेंच माणूस मोठा विवेकसंपन्न बनतो.

Without Him nothing is accomplished and due to Him (as Witness) this `all thing' appears. This expansion that takes place in the prana through vivek (ie. the under- standing of the jiva becomes this knowledge/existence), is due to one's union with Him.

जागृतीस व्यापार घडतो । समंध तयासीच पडतो । स्वप्नामधें घडे जो तो । येणेंचि न्यायें ॥ २३ ॥

जागेपणीं आपण जी हालचाल करतो तिचा त्या अंतरात्म्याशीच संबंध असतो. स्वप्नामध्यें जें जें घडते त्याचा संबंधदेखील त्याच्याशीच असतो.

When that atma performs these activities in this waking state (ie. the dream within the dream) then, He loses His connection with His Reality. But in this original dream (ie. knowledge), that purush meets His own Self when there is thoughtlessness. (The dream is the pure sattwa guna; there is just knowing and when thoughtlessness comes then that atma meets Himself )

अखंड ध्यानाचें लक्षण । अखंड देवाचें स्मरण । याचें कळतां विवरण । सहजचि घडे ॥ २४ ॥

त्याचे अखंड ध्यान राखावें. पण अखंड ध्यानाचे लक्षण म्हणजे देवाचे अखंड स्मरण होय. ध्यान आणि स्मरण यांचा परस्पर संबंध लक्षांत आला कीं अखंड स्मरण सहज घडते.

When that One unbroken God is this attention of meditation then, that unbro- ken God is remembering Himself and there is this `speech'. And when this `speech' is investigated then, that natural and unbroken God is accomplished.

सहज सांडून सायास । हाचि कोणीयेक दोष । आत्मा सांडून अनात्म्यास । ध्यानीं धरिती ॥ २५ ॥

हें सहज होणारें ध्यान सोडून निष्कारण श्रम करणें हा एक प्रकारचा दोष आहे. कारण लोक अंतरात्मा सोडून अनात्म्याचे ध्यान करण्याची धडपड करतात.

If the natural is left aside and effort is made then, that One within everyone has committed a great wrong. Then that atma is let slip and in meditation the non-atma is firmly held in the mind.

परी तें धरितांहि धरेना । ध्यानीं येती वेक्ति नाना । उगेंचि कष्टती मना । कासाविस करुनी ॥ २६ ॥

मग प्रयत्न केला तरी ते ध्यान टिकत नाहीं. ध्यानामध्यें नाना व्यक्ति येतात. त्यामुळें मन कासावीस होतें. व जीवाला उगीचच कष्ट होतात.

To hold that Reality, there is not to be any holding. But in meditation the `many' forms appear and then that still and silent Self becomes a mind and that Reality suffers by making so much effort.

मूर्तिध्यान करितां सायासें । तेथें येकाचें येकचि दिसे । भासों नये तेंचि भासे। विलक्षण ॥ २७ ॥

मोठ्या सायासानें मूर्तीचे ध्यान करायला गेलें तर तेथें एकाचे एक दिसते. जें खरोखर भासायला नको, मनासमोर यायला नको, तेंच विलक्षण भासतें.

If you make an effort to meditate or place your attention on this image of God then, this sagun of that nirgun, is seen. Then that atma which should not appear, appears as something different.

ध्यान देवाचे करावें । किंवा देवाल्याचे करावें । हेंचि बरें विवरावें । आपले ठाईं ॥ २८ ॥

यासाठीं आपण जें ध्यान करायचे तेम देवाचें करायचे कां देवालयाचे करायचें, याचा आपण आपल्याशी आधीं नीट विचार करावा.

Should one meditate on God or should one meditate on the temple? First you should know your place (ie. "I am not a body", `I am' and this is His temple) and then, you should investigate that thoughtless God.

देह देऊळ आत्मा देव । । कोठें धरुं पाहाता भाव । देव वोळखोन जीव । तेथेंचि लावावा ॥ २९ ॥

आत्मा देव असून देह त्याचें मंदिर आहे. त्यापैकीं आपली श्रद्धा कोठें असावी, हें ठरवावें. देव ओळखून आपला जीव त्याच्यापाशींच गुंतवावा.

There is the gross body, this temple of `I am' and that atma, the God. Where do you place your conviction and understanding? One should recognize that God and `there' only one should place one's love.

अंतरनिष्ठ ध्यान ऐसें । दंडकध्यान अनारिसें । प्रत्ययेविण सकळ पिसें । अनुमानध्यान ॥ ३० ॥

आंतरनिष्ठेवर आधारलेले ध्यान हें असें असतें. दंडक ध्यान म्हणजे परंपरेनें चालत आलेंले जे ध्यान जें असतें तें याहून निराळे असते. त्या ध्यानांत अंतरात्म्याचा साक्षात अनुभव येत नाहीं. अशीं अनुमानावर आधारलेली ध्यानें म्हणजे सारा वेडेपणा होय.

Such inner steadfastness is real meditation. And the traditional meditation is quite different. Without that nirgun understanding, there is either the meditation on this `all' or the madness of conjecture.

अनुमानें अनुमान वाढे । ध्यान धरितां सवेंचि मोडे । उगेचि कष्टति बापुडे । स्थूळध्यानें ॥ ३१ ॥

कल्पनेनें कल्पना वाढत जातें. आणि त्याबरोबरच जें ध्यान धरलेलें असतें तें मोडतें. स्थूलाचें ध्यान करण्यांत समान्य लोक बिचारे विनाकारण कष्ट करतात.

By conjecture, conjecture increases and then this meditation on the `all', gets im- mediately broken. Then that still and silent Self becomes a lost and helpless jiva and gets fatigued due to these gross meditations.

देवास देहधारी कल्पिती । तेथें नाना विकल्प उठती । भोगणें त्यागणें विपत्ति । देहयोगें ॥ ३२ ॥

अशा ध्यानामध्ये देवाला देहधारी मानावें लागतेम. मग त्याठिकाणीं नाना विकल्प निर्माण होतात. देहाशी संबंध आला की भोग भोगणें, तो त्यागणें, संपत्ति व विपत्ति या सर्व गोष्टी येतात.

Then that One imagines God as the holder of a body (ie. a form) and then `there' (ie. the formless), `many' concepts arise. "Should I enjoy or should I renounce?" These thoughts arise, due to this calamity called body attachment. (That One imagines Itself to be a small ego and says, "I have a body, I am something" and it imagines God is also a body of some kind)

ऐसें मनीं आठवतें । विचारितां भलतेंचि होतें । दिसों नये तें दिसतें । नाना स्वप्नीं ॥ ३३ ॥

या गोष्टीं मनांत येऊं लागल्या म्हणजे त्यावर विचार चालतो. विचार चालूं झाला म्हणजे कांहींतरी होते.स्वप्नांत असल्याप्रमाणें जें दिसूं नये तें दिसूं लागतें. ध्यान बाजूलाच राहाते.

When there is such remembering in the mind then, to that thoughtless Self has come the `many' irrelevant thoughts only. That Reality which should not see then sees in this dream of the `many' (ie. our waking state).

दिसतें तें सांगतां न ये । बळें भावार्थ धरितां नये । साधक कासाविस होये । अंतर्यामीं ॥ ३४ ॥

ध्यान करतांना जें दिसतें तें सांगतां येत नाहीं. बरें जें दिसतें त्यावर बळजबरीनें श्रद्धा ठेवता येत नाहीं. आणि मग साधक मनांत कासावीस होतो.

As long as that One sees this world then, it cannot be thoughtless and firm faith cannot be held. Then the sadhak becomes very distressed in his inner space (ie. doubts and questions arise, "Am I there or am I not there?").

सांगोपांग घडे ध्यान । त्यास साक्ष आपुलें मन । मनामध्यें विकल्पदर्शन । होऊंच नये ॥ ३५ ॥

सांगोपांग म्हणजे सर्व दृष्टीनें बरोबर ध्यान झालें कीं नाहीं, याची साक्ष आपलें स्वतःचे मनच देतें. ध्यान धरतांना मनांत एकही विकल्प न येतां ध्यान होणें हें सांगोपांग ध्यानाचें लक्षण आहे.

Our own mind is the witness to whether the meditation is being accomplished `without parts' (ie. thoughtless meditation). Therefore in the mind there should not be even the slightest idea or thought.

फुटक मन येकवटिलें । तेणें तुटक ध्यान केलें । तेथें कोण सार्थक जालें । पाहाना कां ॥ ३६ ॥

सगळीकडे गुंतलेलें आपलें मन एखाद्यानें गोळा करुन ध्यान करण्याचा प्रयत्न केला तर मोडकें ध्यान लागेल. त्याचे सार्थक होणार नाहीं याचा तुम्हीच विचार करा.

If this aimless mind is gathered together, then still it is the broken making medi- tation. By such a meditation how can that meaning of life `there' be attained? Can you not understand this? (If the broken and incomplete meditates then, its meditation can only be broken and incomplete)

अखंड ध्यानें न घडे हित । तरी तो जाणावा पतित । हाचि अर्थ सावचित । बरा पाहावा ॥ ३७ ॥

अखंड ध्यान करुन ज्याचे हित होत नाहीं तो पतित म्हणावयास हरकत नाहीं. पण असें होणें शक्य नाहीं. ही गोष्ट नीट विचारपूर्वक शोधून पहावी.

If unbroken meditation is not accomplished then, that Reality should be known as a `fallen' jiva. But thoughtlessness is the essence and this is a pure mind. Therefore one should understand this thoughtlessness.

ध्यान धरितें तें कोण । ध्यानीं आठवतें तें कोण । दोनीमधें अनन्य लक्षण । असिलें पाहिजे ॥ ३८ ॥

ध्यान करतांना जो ध्यान धरतो तो आणि ज्याचे ध्यान धरलें जातें तो अशी दोन अंगें असतात. त्या दोन्हेमध्यें समरसता असणें ,त्यामधिल वेगळेपणा लोपणे व दोघें अनन्य होणें. हें ध्यानाचें प्रधान लक्षण आहे.

Who has that Reality to meditate upon? Who has that Reality to remember in meditation? Therefore within this purush/prakruti, the attention of no-otherness is required (first understand the otherness of the purush/prakruti and then understand no-otherness).

अनन्य सहजचि आहे । साधक शोधून न पाहे । ज्ञानी तो विवरोन राहे । समाधानें ॥ ३९ ॥

वास्तविक ध्यान करणारा आणि अंतरात्मा दोघे मूळांत अनन्य आहेत. ही गोष्ट साधक शोधून बघत नाहीं. ज्ञानी पुरुष त्याचा शोध करुन अनन्यता अनुभवतो. आणि समाधानानें राहतो.

No-otherness is natural. So as long as the sadhak searches for That then, That cannot be understood. Only the gnyani has understood That and He stays with complete contentment.

ऐसीं हेप्रत्ययाची कामें । प्रत्ययेंविण बाधिजे भ्रमें । लोकदंडकसंभ्रमें । चालती प्राणी ॥ ४० ॥

स्वानुभव घेण्याची पद्धती ही अशी आहे. आत्मप्रत्यय नसेल तर मात्र भ्रमाची बाधा होते. मग माणूस परंपरागत भ्रामक पद्धतीनें चालतो.

Thoughtlessness is the requirement for that nirgun understanding. Without that understanding there is this harmful action of delusion (ie. `all') and then, due to this false world of dreary and long traditions, that One passes time in the prana (this `all' is a remedy for it takes you out of the thoughts but, it is also harmful because from this original maya there comes the maya of ignorance and this brings body consciousness).

दंडकध्यानाचें लक्षण । धरुन बैसलें अवलक्षण । प्रमाण आणि अप्रमाण । बाजारी नेणती ॥ ४१ ॥

परंपरागत पद्धतीनें ध्यान धरणें हें ध्यानाचें लक्षण नसून तें ध्यानाचें अवलक्षण आहे. भ्रमांत राहणारे लोक तेंच घट्ट धरुन बसतात. अगदी सामान्य लोकांना खरें ध्यान व खोटें ध्यान यांतील फरक कळत नाहीं.

The attentions of traditional meditations that are held and maintained are the sinking into a bad habit. And then in this market place, one does not know the dif- ference between the unbroken and broken.14

मिथ्या समाचार उठविती । वाउग्याच बोंबा घालिती । मनास आणितां अंतीं । आवघेंचि मिथ्या ॥ ४२ ॥

असें लोक खोट्या बातम्या, किंवा कल्पना किंवा मतें यांचा प्रसार करतात. निष्कारण आरडाओरड करतात. पण त्याचा मनानें शोध घेतला तर तें सगळें खोटें आहे असें लक्षांत येते.

False thinking has spread and a lot of bellowing is being made. And because of this, everything that is false has been brought to the mind.

कोणीयेक ध्यानस्त बैसला । कोणीयेक सिकवी त्याला । मुकुट काढूनि माळ घाला । म्हणिजे बरें ॥ ४३ ॥

एक माणूस ध्यानास बसला व तो मुकुटधारी मूर्तीचे ध्यान करुं लागला. मूर्तीच्या गळ्यांतील हार आखूड झाला. तेव्हां दुसर्‍यानें त्यास सुचविलें कीं अरें ! त्यांत काय मुकुट काढून गळ्यांत हार घाल म्हणजे झालें अशा प्रकारें ध्यान करणारा व त्याला युक्ति सुचविणारा दोघेही भ्रमांत वावरतात.

That One within everyone was sitting lost in his thoughts and then that One within everyone gave instructions to his mind (ie. there is only that unbroken One; what need has That of thoughts. But when That gets broken then, `many' thoughts appear and there is this conversation or chattering in the mind). "Take off the crown and place a garland on the idol", it says.

मनाचेथें काये दुष्काळ । जे आखुड कल्पिली माळ । सांगते ऐकते कोवळ । मूर्ख जाणावे ॥ ४४ ॥

जेथें मनानें नुसती कल्पनाच करायची आहे तेथें कल्पना करायला कांहीं लागत नाहीं. तरी ध्यान करणारा उगीचच आखूड हाराची खोटी कल्पना करतो. अशा ठिकाणीं सांगणारा व त्याचे ऐकणारा दोघेही मूर्ख समजावे.

There is no famine of ideas and then, in the mind it was felt that the garland was too short (ie. in Reality there is no right/wrong, too short/too long; then what chattering will that One do?). Therefore by the foolish mind there should be this `listening' and then the thoughtless pure knowledge

प्रत्यक्ष कष्ट करावे न लगती । दोरे फुलें गुंफावी न लगती । कल्पनेची माळ थिटी करिती । काये निमित्य ॥ ४५ ॥

मनामध्यें ध्यान करतांना प्रत्यक्ष खटपट कांहींच करावी लागत नाहीं. प्रत्यक्ष दोरी घेऊन फुलें माळावी लागत नाहीत. असें असतांना कल्पनेनें रचलेली माळ आखूड करण्याचें कारणच नाहीं.

That One should not accept the distress of sensory experience. There is no need for That to get puffed up with pride or embarrass another due to this connection of body consciousness. Tell me, what is the reason for this string of meaningless thoughts? (maharaj- let them do whatever they like, why should you care?)

बुधीविण प्राणी सकळ । ते ते अवघेचि बाष्कळ । तया मूर्खासीं खळखळ । कोणें करावी ॥ ४६ ॥

तात्पर्य अशी बुद्धिहीन माणसें सगळीं मूर्ख असतात. त्या मूर्खांना समजावण्यांत कांही अर्थ नाहीं.

Without the intellect/buddhi becoming this `all', that atma remains as a mind, licentious and wild in the prana on account of the `many' things. Why should the atma argue with this fool?

जेणें जैसा परमार्थ केला । तैसाच पृथ्वीवरी दंडक चालिला । साता पाचांचा बळावला । साभिमान ॥ ४७ ॥

ज्या पुरुषानें जसा परमार्थ केला असेल तशी त्याची परंपरा जगांत चालते. त्याला पांच सात अनुयायी मिळतात आणि ते त्याचा अभिमान धरतात.

Whatever spiritual practices that have been made in this world were all based upon the tradition way of meditation and then this great pride of `I am' started to narrate `many' stories full of contradictions and inconsistencies (this meditation `I am' is still the traditional form of meditation, for still there is a meditator and object of meditation. But the nirgun understanding is quite different. `There' the meditator and the object to be meditated upon, does not remain).

प्रत्ययेंविण साभिमान । रोगी मारिले झांकून । तेथें अवघाचि अनुमान । ज्ञान कैंचें ॥ ४८ ॥

आपल्या साधनाचा प्रत्यक्ष अनुभव येत नसून देखील त्याचा अभिमान धरणें योग्य नाहीं. औषधाचा गुण येत नसतांना रोग्यास झांकून ठेवून मारण्याचा प्रकार आहे. अशा ठिकाणीं सगळा कल्पनेचा गोंधळ असतो. ज्ञान असत नाहीं.

Without that nirgun understanding there is this great pride `I am' and when that purush catches this terrible disease, "I am a body" then, he is kept hidden away and finally ends up dying. How can this knowledge be `there', when there is the conjecture of everything?

सर्व साभिमान सांडावा । प्रत्ययें विवेक मांडावा । माया पूर्वपक्ष खंडावा । विवेकबळें ॥ ४९ ॥

म्हणून खर्‍या साधकानें सर्व संप्रदायांचा अभिमान सोडावा. अनुभव घेऊन मग विवेक मांडावा. आणि त्या विवेकाच्या बळावर मायेचा पूर्वपक्ष खंडून टाकावा, मायेचा निरास करुन परब्रह्माला स्पर्श करावा.

This great pride of the `all' therefore should also be left aside and through vivek that nirgun should be established. By such determined vivek, this original hypothesis of maya (`I am') should be eliminated. .