आत्मदशक — समास 1: चातुर्यलक्षण

अस्तिमांशांचीं शरीरें । त्यांत राहिजे जीवेश्र्वरें । नाना विकारीं विकारे । प्रविण होईजे ॥ १ ॥

शरीर हाडामासांचें असतें पण त्यांत जीवरुपी ईश्र्वर राहतो. शरीरांत नाना प्रकारचे बदल होतात. त्यांच्याबरोबर बदलण्यांत तो कुशल होतो.

On account of this `all' body there is the body of bones and flesh. But within this body of the `all' and this body of the jiva, that Lord of the jiva should stay. Therefore these `many' modifications that are within this original modification `I am' should become *skilled at forgetting (forgetting everything, all the names and forms, is a skill and when this is learnt then this `I am', the original `name' and `form' will remain and when this is forgotten then, the Lord remains) *(maharaj- understand nothing is there and after some time it becomes your habit).

घनवट पोंचट स्वभावें । विवरोन जाणिजे जीवें । व्हावें न व्हावें आघवें । जीव जाणे ॥ २ ॥

दाट कोणतें व पोकळ कोणतें यांचें विवरण करुन जीव आपोआप तें बरोबर जाणतो. आपल्याला काय हवे व काय नको हें सगळें जीव जाणतो.

The substantial (ie. atma) and the insubstantial (ie. `many') are on account of this spontaneous `all' (ie. when this `I am' looks out, there is the jiva and when this `I am' looks in then, the atma is recognized). If the jiva makes an investigation then, this will be understood and that jiva will come to know what the `many' things should be and what they should not be.

येंकीं मागमागों घेणें । येकां न मागतांच देणें । प्रचीतीनें सुलक्षणें । ओळखावीं ॥ ३ ॥

एखाद्या जीवाला सारखें मागून मिळवावें लागतें तर एखाद्या जीवाला न मागतां मिळतें. चांगलीं लक्षणें अशा अनुभवानें कळतात.

As a jiva, one gets something after repeatedly begging but that One (ie. brahman or Lord) gets given without even asking (maharaj- when one cares for nothing then, the Self takes care). Therefore, by means of this `I am' experience, that One should be recognized.

जीव जीवांत घालावा । आत्मा आत्म्यांत मिसळावा । राहराहों शोध घ्यावा । परांतरांचा ॥ ४ ॥

दुसर्‍याच्या जीवाशी आपला जीव एकरुप करावा. त्याच्या आत्म्यांत आपला आत्मा मिळवावा. अशारीतीनें दुसर्‍याच्या अंतःकरणांत काय आहे तें वारंवार शोधून पहावें.

Therefore the jiva should renew its power and fortitude and penetrate its own self. Then, that atma will have the company of Its own Self (ie. jivatma becomes paramatma). Therefore you should make a continuous search of this inner space of the `all'.

जानवें हेंवडकारें जालें । ढिलेपणें हेवड आलें । नेमस्तपणें शोभलें । दृष्टीपुढें ॥ ५ ॥

जानवें जर ढिलें ठेवले तर त्याचे पदर एकमेकांत अडकतात. तेंच जर नीट व्यवस्थित ठेवलें तर दिसायलासुद्धा ते छान दिसतें.

This thread of knowledge worn by the brahmin has become knotted on account of its looseness (ie. lack of restraint and proper vivek). But when it is disentangled by the restraint of the passions then, afterwards whatever he sees will be beautiful. For by steady and determined vivek, he will be adorned with the real `thread of knowledge'.

तैसेंचि हें मनास मन । विवेकें जावें मिळोन । ढिलेपणें अनुमान । होत आहे ॥ ६ ॥

त्याचप्रमाणें आपलें मन दुसर्‍याच्या मनाशी मिळवून टाकावें. त्यांत चालढकल केली कीं कल्पनेस वाव मिळतो.

In this way, through vivek the mind of the jiva meets the mind of this `all'. But if there is no restraint, then there will only be guesswork and conjecture.

अनुमानें अनुमान वाढतो । भिडेनें कार्यभाग नासतो । याकारणें प्रत्यये तो । आधीं पाहावा ॥ ७ ॥

कल्पनेनें कल्पना वाढत जातें. परस्परांना भीड पडल्यानें कार्याची हानी होते. त्यासाठीं प्रत्यक्ष अनुभव काय आहे तें प्रथम बघावें.

By guesswork, guesswork only increases. If one takes the touch of this world then, there fear (or regard) arises and this intent to just know, gets spoiled. Therefore by means of this `speech', that nirgun swarup at the source should be understood.

दुसर्‍याचे जीवीचें कळेना । परांतर तें जाणवेना । वश्य होती लोक नाना । कोण्या प्रकारें ॥ ८ ॥

जोपर्यंत दुसर्‍याच्या जीवांतील कळत नाहीं.त्याच्या अंतःकरणांत काय आहे हें समजत नाहीं, तोपर्यंत लोक वश होणें कठीण आहे.

Neither the mind of the jiva nor the mind of this `all' can understand that Reality. That Reality therefore should not even know this inner space (ie. even the desire to know should be given up). Still, if the mind agrees with this world beyond then, how can there be the ways of the `many'? (Though this `all' is not known in that Reality, still it is required to first silence the restless wandering mind)

आकल सांडून परती । लोक वश्यकर्ण करिती । अपूर्णपणें हळु पडती । ठाईं ठाईं ॥ ९ ॥

कांहीं लोक बेवकूफ बनून वशीकरणाच्या नादीं लागतात. पण वशीकरण अपुरें पडते. त्यामुळें ठिकठिकाणी अशा माणसांचे वजन पडत नाहीं.

But leaving aside this understanding of the `all', that One returns from this world beyond and agrees with this gross world that binds and hypnotizes. Then due to the feelings of incompleteness, that One runs from this place to that place to find happi- ness.

जगदीश आहे जगदांतरीं । चेटकें करावी कोणावरी । जो कोणी विवेकें विवरी । तोचि श्रेष्ठ ॥ १० ॥

अंतरात्मा संपूर्ण जगांत भरुन असल्यानें वशीकरणाचें चेटूक कोणी कोणावर करणें हा मूर्खपणा आहे. लोकांना वश करण्याचा विचार जो विेवेकानें करतों, तोंच श्रेष्ठ होय.

If that Lord of the world is within this inner space then, why should anyone use *sorcery? For if through vivek, that purush within this `all' investigates deeply, then there appears that most excellent, pure knowledge. *(Sorcery is mind's work; it says it is a cup and then that Lord of the world is forgotten and a cup appears before your eyes)

श्रेष्ठ कार्ये करी श्रेष्ठ । कृत्रिम करी तो कनिष्ठ । कर्मानुसार प्राणी नष्ट । अथवा भले ॥ ११ ॥

श्रेष्ठ माणूस सदैव श्रेष्ठ कामें करतो. कृत्रिम कामें करतो तो कनिष्ठ असतो. आपापल्या कामाप्रमाणें माणसें भलीं किंवा हलकी ठरतात.

When the most excellent does then, the action is most excellent. But when That creates the artificial then, that atma becomes this gross body. Thus, one can either get destroyed in the prana in accordance with karma or one can be that which is the most virtuous and wise.

राजे जाती राजपंथें । चोर जाती चोरपंथे । वेडें ठकेअल्पस्वार्थें । मूर्खपणें ॥ १२ ॥

राजा राजमार्गानें तर चोर चोरवाटेनें जातो. वेडीं माणसें थोड्या स्वार्थापायीं मूर्खपणानें फसतात.

The King goes by the King's way and the thief goes by the thief's way (ie. on account of objectification, the mind steals the things that do not belong to it and claims that they are its own). Then due to foolishness, those mad after the sense objects are deceived by their small selfishnesses.

मूर्खास वाटे मी शाहाणा । परी तो वेडा दैन्यवाणा । नाना चातुर्याच्या खुणा । चतुर जाणे ॥ १३ ॥

आपण मोठे शहाणें आहोत असें मूर्खाला वाटते. पण तो खरा वेडा व दैन्यवाणा असतो. चतुरपणाच्या खर्‍या खुणा चतुराला कळतात.

A fool feels, "I am wise" but then, that purush has become miserly and mad after the world. However the wise purush knows that these `many' objects, are all my swarup.

जो जगदांतरें मिळाला । तो जगदांतरचि जाला । अरत्रीं परत्रीं तयाला । काय उणें ॥ १४ ॥

जगाच्या अंतरंगाशी जो मिसळतो तो तें अंतरंग स्वतः बनतो. मग इहलोकीं व परलोकीं त्याला कांहीं कमी पडत नाही.

When that purush meets with this inner space of the world then, He becomes this inner space of the world. But tell me, what does that Reality want with either the gross world or this world beyond?

बुद्धि देणें भगवंताचें । बुद्धिविण माणुस काचें । राज्य सांडून फुकाचे । भीक मागे ॥ १५ ॥

बुद्धि ही ईश्र्वराकडून माणसाला मिळालेली मोठी देणगी आहे. ज्याच्यापाशीं बुद्धि नाहीं तो कच्चा समजावा. जो आपल्या बुद्धिचा उपयोग करत नाही. तो जणूं काय राज्य टाकून भीक मागत फिरतो.

This awakened buddhi is a gift given by God; without this buddhi, a man lacks in courage and leaves aside his kingdom and unnecessarily starts to beg. (maharaj everybody is a beggar in the world).

जें जें जेंथें निर्माण जालें । तें तें तयास मानलें । अभिमान देऊन गोविलें । ठाईं ठाईं ॥ १६ ॥

ज्या ठिकाणीं ज्या गोष्टी निर्माण होतात त्या ठिकाणी लोकांना त्या पटतात. त्यांना त्याचा अभिमान वाटतो. ठिकठिकाणी अशा अभिमानानें लोक गुंतलेले असतात.

Whatever mula maya creates `here', that Reality believes this to be that Reality. This pride having been allowed in, then binds and entangles one at every place.

अवघेच म्हणती आम्ही थोर । अवघेचि म्हणती आम्ही सुंदर । अवघेचि म्हणती आम्ही चतुर । भूमंडळीं ॥ १७ ॥

जगामध्यें सगळेंच म्हणतात कीं, आपण थोर किंवा सुंदर किंवा चतुर आहेत.

Then due to the `many' thoughts, that One says, "We are the greatest"; due to the `many' thoughts, that One says, "We are the most beautiful"; due to the `many' thoughts, the One says, "We are the wisest in the whole world" (These qualities are the qualities of the brahman, but the jiva feels that they belong to him).

ऐसा विचार आणितां मना । कोणीच लाहान म्हणवीना । जाणते आणिती अनुमाना । सकळ कांहीं ॥ १८ ॥

ही गोष्ट ध्यानांत आली म्हणजे पटते. कीं जगामध्यें कोणीही स्वतःला लहान म्हणवून घेत नाहीं. शहाणी माणसें हें सगळें बरोबर ओळखून असतात.

Such is the condition of thoughtlessness when it is brought to the mind; therefore remaining in this `all', the small jiva should say nothing. Then by means of simply knowing, that One brings all its guesswork and conjecture and gives it away to this `all thing'.

आपुलाल्या साभिमानें । लोक चालिले अनुमानें । परंतु हें विवेकानें । पाहिलें पाहिजे ॥ १९ ॥

आपल्याला पसंत असलेल्या गोष्टीचा अभिमान बाळगून कल्पनेनें लोक जगतात. आपण विवेकानें हें समजून घेतलें पाहिजे.

Due to your great pride of `I am', this world has been created and it functions on conjecture. Therefore that thoughtless swarup should be understood by vivek (I do not exist).

लटिक्याचा साभिमान घेणें । सत्य अवघेंच सोडणें । मूर्खपणाची लक्षणें । ते हे ऐसीं ॥ २० ॥

जें खरें नाहीं त्याचा अभिमान धरायचा आणि जें खरें आहे त्याला सोडून द्यायचे, हीं मूर्खपणाची लक्षणें आहेत.

Accepting this great pride of the false `I am', that Truth then gets thrown away due to body consciousness. Then due to this foolish attention, that thoughtless Reality becomes a fool.

सत्याचा जो साभिमान । तो जाणावा निराभिमान । न्याये अन्याये समान । कदापि नव्हे ॥ २१ ॥

सत्याचा जो अभिमान असतो तो अभिमान नव्हे. तो निरभिमानच होय. न्याय व अन्याय दोन्ही एकसारखें असूंच शकत नाहीत.

But if that purush has the pride of the Truth then, that should be known as pride- less. For justice and injustice can never be the same.

न्याये म्हणिजे तो शाश्र्वत । अन्याये म्हणिजे तो अशाश्वत । बाष्कळ आणि नेमस्त। येक कैसा ॥ २२ ॥

जें न्यायमय असतें तें शाश्वत व जें अन्यायमय असतें तें अशाश्वत होय. बेशिस्त व शिस्तबद्ध दोन्ही सारखेंच असत नाहीत.

Justice means, that Self is eternal; injustice means, that atma has become non- eternal. How can the Truth that conquers the passions, be the same as the false and licentious?

येक उघड भाग्य भोगिती । येक तश्कर पळोन जाती । येकांची प्रगट महंती । येकांची कानकोंडी ॥ २३ ॥

एक उघडपणें भाग्य भोगतात, तर एक चोर म्हणून पळून जातात. एक उघडपणें महंत म्हणून मिरवितो तर एक चोरुन महंती करतो.

That One enjoys unlimited good fortune and the other (ie. mind) steals and runs away. Within that purush there can be the realization of that One and the shame of the other ("I am a body").

आचारविचारेंविण । जें जें करणें तो तो सीण । धूर्त आणि विचक्षण । तेचि शोधावे ॥ २४ ॥

आचार व विचार न सांभाळता मनुष्य जें कांहीं करतो, ते वृथा श्रम होतात. म्हणून लोकसंग्रही मनुष्यानें चतुर आणि बुद्धिमान माणसें शोधून काढावित.

If there is neither thoughtlessness nor this action of mula maya then, that paramatma gets *weary. Therefore the sharp and alert, should search out that Reality. *(maharaj- the mind sleeps because it is tired of this world)

उदंड बाजारी मिळाले । परी ते धूर्तेचि आळिले । धूर्तांपासीं कांहीं न चले । बाजार्‍यांचें ॥ २५ ॥

बाजार बुणग्यांचा मोठा समुदाय केवळ एक चतुर पुरुष आपल्या ताब्यांत ठेवूं शकतो. चतुर पुरुषांशी बाजारी बुणग्यांचे कांहीं चालूं शकत नाहीं.

That vast paramatma has come into this market place of this world but through wisdom, He takes it under His control. Then in the charge of the wise, this `thing' does not set off to the market place.

याकारणें मुख्य मुख्य । तयांसी करावे सख्य । येणेंकरितां असंख्य । बाजारी मिळती ॥ २६ ॥

या दृष्टीनें समाजांतील जी मुख्य माणसें असतात त्यांच्याशी स्नेह जोडावा. तसें केलें तर असंख्य सामान्य लोक आपल्याला वश होतात.

By means of this `speech', that Supreme One should make friendship with Its own Reality. And by means of thoughtlessness, that immeasurable Self is met within this market place.

धूर्तासि धूर्तचि आवडे । धूर्त धूर्तीच पवाडे । उगेचि हिंडती वेडे । कार्येविण ॥ २७ ॥

चतुराला चतुर आवडतो. चतुराचा चतुरपणा चतुरलोकांमध्येंच कौतुकास्पद होतो. ज्यांना हे कळत नाहीं ते वेडे लोक कांहीं काम न करतां उगीच भटकतात.

The wise like the wise only and then, due to the enduring capacity of wisdom, the wise purush is met. But that silent and still Self, due to its desire for sense objects, wanders about without knowledge.

धूर्तासि धूर्तपण कळलें । तेणें मनास मन मिळालें । परी हें गुप्तरुपें केलें । पाहिजे सर्वे ॥ २८ ॥

एका चतुराला दुसर्‍याचा चतुरपणा कळला म्हणजें दोघांचे मन जमतें. पण हें सारें गुप्तपणें केलें पाहिजे.

The wise understand wisdom and due to this wisdom, the mind merges with this `all' mind. But this `all' should create that thoughtless swarup by means of this form of that hidden purush (the hidden Self is that thoughtless atma purush and His form is this `all'. If one understands that this world is nothing but my thoughts then, upon leaving these thoughts, this `all' will be experienced. And if one understands that, this experience is the beginning of the duality of maya then, that hidden purush who gives light to that `all' can be directly realized).

समर्थाचें राखतां मन । तेथे येती उदड जन । जन आणि सज्जन । आर्जव करिती ॥ २९ ॥

मोठ्या माणसाला आपलेंसे करुन घेतलें म्हणजे पुष्कळसे सामान्य लोक आकर्षित होतात. साधें लोक व सज्जन दोघे आर्जव करुं लागतात.

When the mind has the protection of the Master then, the thoughts go `there'. Then the people and the sajjana sing His praise.

वोळखीनें साधावी । बुद्धीनें बुद्धि बोधावी । नीतिन्यायें वाट रोधावी । पाषांडाची ॥ ३० ॥

ओळखीनें ओळखी वाढवावी. आपल्या बुद्धिनें लोकांच्या बुद्धीला प्रगल्भ करावें. नीतिन्यायांनी समाजघातक मतांना वाव देऊं नये.

This `all' should acquire this `all' and this buddhi should enlighten the buddhi. By the way of justice and Truth, the heretical doctrine of duality should be destroyed.

वेष धरावा बावळा । अंतरीं असाव्या नाना कळा । सगट लोकांचा जिव्हाळा । मोडूं नये ॥ ३१ ॥

बाहेरुन साधाच वेष घालावा. परंतु अंतर्यामीं अनेक कलांनी संपन्न असावें. सार्‍या लोकांचे अंतःकरण सांभाळून असावें.

One should continue to dress this statue of flesh and blood but, the `many' thou- ghts within this inner space should gain this `art' of knowing and then this source (prakruti/purush) of this lumped together gross world, should not be broken again.

निस्पृह आणि नित्य नूतन । प्रत्ययाचें ब्रह्मज्ञान । प्रगट जाणता सज्जन । दुल्लभ जगीं ॥ ३२ ॥

अत्यंत निस्पृह, नित्य नवें, सदैव ताजें असणारें स्वानुभवाचें आत्मज्ञान ज्याच्यापाशी आहे असा प्रगटपणें समाजांत वावरणारा ज्ञानी साधु फार दुर्लभ असतो.

Desireless and always new, such is that nirgun knowledge of brahman. The saj- jana/Saint knows this clearly, for He is that which is most difficult to acquire in the people (when you take yourself to be a body then, He is the most difficult to acquire. But if you become desireless then, He is the most easy to acquire).

नाना जिनसपाठांतरें । निवतां सकळांचीं अंतरें । चंचळपणें तदनंतरे । सकळां ठाईं ॥ ३३ ॥

त्याच्यापाशीं अनेक विषयांचें पाठांतर असल्यानें तो सगळ्यांची अंतःकरणें निववितो. पण तो एका ठिकाणीं राहात नाहीं. तो सर्वत्र फिरत असतो.

The `many' thoughts are a store of tales and remembered objects. That One calms these `many' thoughts through understanding this inner space of the `all'. And due to this moving form (`I am everything, everywhere'), the `many' forms become this place of the `all'.

येकं ठाईं बैसोन राहिला । तरी मग व्यापचि बुडाला । सावधपणें ज्याला त्याला । भेटि द्यावी ॥ ३४ ॥

तो जर एकाच ठिकाणी स्थिर राहिला तर त्याचा लोकसंग्रह बुडतो. म्हणून त्यानें सर्वांना सावधपणें भेट देत असावें.

When that One is established in this `all' place then, afterwards this pervasiveness is submerged in that Reality. By remaining ever alert, that purush should meet that paramatma where witnessing even goes off.

भेटभेटों उरी राखणें । हे चातुर्याचीं लक्षणें । मनुष्यमात्र उत्तम गुणें । समाधान पावे ॥ ३५ ॥

प्रत्येलास पुःन पुःन भेटून त्यास मार्गांत ठेवावें. ही चतुरपणाची लक्षनें आहेत. सगळ्या माणसांना उत्तम गुणांच्या योगानें समाधान मिळते.

If this meeting is made again and again then, it will be maintained and established. Thoughtlessness is due to this wise attention of knowledge and then, the man attains complete contentment (see V.1). .