आत्मदशक — समास 6: चातुर्यविवरण

पीतापासून कृष्ण जालें । भूमंडळीं विस्तारलें । तेणेंविण उमजलें । हें तो घडेना ॥ १ ॥

दिवा पिवळा व त्याचे काजळ काळें. पिवळ्या दिव्यापासून काळें काजळ झालें. काजळापासून शाई तयार होते. शाईचा जगांत सगळीकडे प्रसार झाला. ग्रंथ लिहीले गेलें. म्हणून शाईशिवाय ज्ञान प्राप्त होणें शक्य नाहीं.

From the flame/light has come the *ink/dark and then in this world there is the expansion of the `many' objects. If thoughtlessness is not understood then, that para- matma will not be accomplished. *(From the soot of the flame, ink was made. This is a metaphor for knowledge and ignorance. Where there is a flame/knowledge, soot/igno- rance will be produced. From just a point of knowledge, one `writes' this story of God/`I am'). But when this knowledge is forgotten ie. ignorance, then this knowledge/igno- rance expands and becomes objective and the long and winding tale of a gross world gets written ("I am so and so"). (Therefore we should learn to `write' well; see 19.1)

आहे तरी स्वल्प लक्षण । सर्वत्रांची सांठवण । अद्धम आणी उत्तम गुण । तेथेंचि असती ॥ २ ॥

काजळ ही अगदी साधी वस्तु आहे पण सर्व ज्ञान सांठवूं शकते. वाईट व चांगलें गुण तिच्या साहाय्यानें राहतात. शाईमुळें हीन व उत्तम गुणांचे वर्णन करतां येतें.

This knowledge is there but this *attention is very small. It is just a single point and it is this place of the `all'. Then (on account of ignorance ie. causal body) there comes these inferior gunas; but that best guna and that brahman `there' still remain (therefore throw off the these three gunas that bring objectification. What remains is that pure sattwa guna; it simply wants to know. And when this desire to know or to be is no longer required then, what naturally remains is the Truth). *(maharaj`in a point of knowledge, everything is there....we have to say it is a point but nothing is there....what is the volume of knowledge? You cannot say. If you make it big, it becomes big. If you make it small it becomes small. But this knowledge has not changed': This point of knowledge is like this. If you leave your room and walk outside and look at the night sky, then this space appears vast. But it is all just a product of this knowing. Knowing has not changed, for it has no volume. When we leave the thoughts of big and small, this and that then, nothing is felt)

महीसुत सरसाविला । सरसाऊन द्विधा केला । उभयेता मिळोन चालिला । कार्येभाग ॥ ३ ॥

महीसुत म्हणजे बोरु. बोरु तासला व तासून त्याचें टोक मध्यें चिरलें. हें चिरलेलें दोन भाग मिळून लिहीणें चालते.

This knowledge (ie. the pure sattwa guna of this one moving `all') makes the gross body (lit. the son of earth/dust) to move. But on account of this *movement of knowledge, two things appear; knowing and not-knowing. And these two mix toge- ther to form rago guna and then, there are the affairs of the world. *(Only if there is a movement, can there be knowing and where there is knowing then, not-knowing must be there. For something has to be forgotten, if something else is to be known)

स्वेतास्वेतास गांठीं पडतां । मधें कृष्ण मिश्रित होतां । इहलोकसार्थकता । होत आहे ॥ ४ ॥

पांढरा कागद व पांढरा नसलेला बोरु यांची गांठ पडते. दोघांच्यामधें शाई येऊन मिळते. ती येऊन मिळाली कीं जें लेखन होतें त्यानें इहलोकांतील जीवनाची सार्थकता घडते.

This mix of white/knowledge and non-white/ignorance has descended into an en- tanglement of thoughts and within this mix (rajo guna) there is the darkness of igno- rance/tamo guna. Then, due to these three gunas, the fulfilments of this worldly life can take place.

विवरतां याचा विचार । मूर्ख तोचि होये चतुर । सद्यप्रचित साक्षात्कार । परलोकींचा ॥ ५ ॥

लेखनाबद्दल हा विचार नीट समजून घेतला, लिहिलेल्या ग्रंथांचें ज्ञानासंबंधीं महत्व ध्यानांत आलें तर मूर्खमाणूस शाहाणा बनतो. त्याचप्रमाणें परमार्थाचा अनुभव येण्यास उशीर लागत नाहीं.

But when you carefully investigate and find that thoughtlessness, that is the base of this `speech' then, that paramatma that had become a fool, becomes wise. Then this ever present experience of this world beyond (ie. sagun `speech') becomes nirgun.

सकळांस जे मान्य । तेंचि होतसे सामान्य । सामान्यास अनन्य । होईजेत नाहीं ॥ ६ ॥

सर्वांना जी गोष्ट मान्य होते, तिचा प्रसार सामान्यपणें समाजांत होतो. पण चतुर माणूस त्याच्याशी सहमत नसतो. प्रारब्धाची रेषा पुसली जात नाहीं. ही गोष्ट सामान्यपणें सर्वजण मानतात, पण तें तसें नाहीं.

When mula maya respects this `all' then, that pure knowledge becomes this `all'. But then that pure knowledge of no-otherness cannot be found.

उत्तम मध्यम कनिष्ठ रेखा । अदृष्टीची गुप्त रेखा । चत्वार अनुभव सारिखा । होत नाहीं ॥ ७ ॥

रेखांचा विचार करतां असे सांगतात कीं, त्यांत चार प्रकार आहेत. उत्तम रेखा, मध्यम रेखा, कनिष्ठ रेखा व चौथी अदृष्टाची गुप्त रेखा. या रेखा पाहून भविष्य सांगणार्‍यांच्या भविष्याचा कांहीं सारखा अनुभव येत नाहीं.

There are the writings of the best, the mediocre and the inferior lines (ie. the ef- fortless knowing of the pure sattva is the best; dropping your thoughts and learning to abide in sattwa is mediocre and the mix of sattwa, raja, tama is inferior) and there is that secret unseen line (ie. thoughtlessness). These four experiences can never be the same. (These `lines' are also making reference to astrology, of a past and a future and destiny etc.)

चौदा पिड्यांचे पवाडे । सांगती ते शाहाणे कीं वेडे । ऐकत्यानें घडे कीं न घडे । ऐसें पाहवें ॥ ८ ॥

उगीच मागील चौदा पिढ्यांच्या पराक्रमाच्या गोष्टी सांगणारे लोक शहाणे कीं वेडे ? वेडेच समजावेत. कारण ऐकणार्‍यानें आपल्या हातून काय घडूं शकते व काय घडूं शकत नाहीं हें पहावें.

When there is the greatness of my past fourteen generations (ie. when there is the pride of "I am somebody and my heritage is so great") then, how can that one who is mad after the sense objects, understand that wisdom of thoughtlessness? But if one listens to this ever-present moment then, what has happened or not happened in the past, tell me? Such should be understood. (Listening is this `I am'. It means to be in the present. Then there can be no thoughts of my past and my future and my destiny. And without a past and future where can you remain? maharaj- the present is also not true)

रेखा तितुकी पुसोन जाते । प्रत्यक्ष प्रत्यया येतें । डोळेझांकणी करावी ते । कायेनिमित्य ॥ ९ ॥

कागदावरची रेखा पुसली जाते असा प्रत्यक्ष अनुभव येतो. त्याचप्रमाणें हातावरील रेखा पुसली जाते असाही प्रत्यक्ष अनुभव येतो. मग अदृष्टाची गुप्त रेखादेखील पुसतां येईल याकडे डोळेझाक करुं नये. अशी डोळेंझाक करण्याचे कांहीं कारण नाहीं.

When these three lines get wiped away then, your sensory experiences become that thoughtless nirgun understanding. If this is the case then, for what reason does that Reality cover its `eyes' of knowledge (why should you remain in the blindness of sensory perception; acquire the eyes of knowledge)?

बहुतांचे बोलीं लागलें । तें प्राणी अनुमानीं बुडाले । मुख्य निश्र्चये चुकलें । प्रत्ययाचा ॥ १० ॥

जो माणूस पुष्कळ लोकांचे ऐकण्याच्या नादीं लागतो, तो ानुमानांत बुडतो. प्रत्यक्ष अनुभवाने मनाचा जो निश्र्चय होतो, तो त्यास होत नाहीं.

If that Reality starts to speak `I am' then, all this conjecture within the prana will be drowned. But still, this Supreme conviction of that nirgun understanding is missing.

उदंडाचें उदंड ऐकावें । परी तें प्रत्ययें पाहावे । खरेंखोटें निवडावें । अंतर्यामीं ॥ ११ ॥

खूप लोकांचे खूप ऐकावें. परंतु स्वतः अनुभव घेऊन त्याची किंमत ठरवावी. आपण आपल्या बुद्धीनें त्याचा खरें खोटेपणा ठरवावा.

That vast paramatma should first listen to Its own `speech' and then that Reality should be understood by that Reality. In this way, the Truth and the false should be determined within (this `speech' or `I am' may appear to be the Truth but it is also false).

कोणासी नव्हे म्हणों नये । समजावे अपाये उपाये । प्रत्यये घ्यावा बहुत काये । बोलोनियां ॥ १२ ॥

कोणाला नाही म्हणू नये, पण अपाय कोणता व उपाय कोणता हें जाणून असावें. आपण स्वतःप्रचीति पाहावे. उगाच जास्त बोलूं नये.

*You should not say to someone, "You are not". You need only explain to him how harmful these sensory perceptions are and what this remedy of `I am' is. And when that nirgun understanding is accepted then, why will this `I am' have to `speak' at all? *(This other is your mind. You need not fight with it. Help him to understand and then he will be your best friend. This `I am' cannot be negated; you can't deny yourself. But by remaining in this `I am', understanding will come and of its own accord, this `I am' will long not to be)

माणुस हेंकाड आणी कच्चें । मान्य करावें तयाचें । येणें प्रकारें बहुतांचें । अंतर राखावें ॥ १३ ॥

एखादा मनुष्य हेकाड आणि कमअक्कल असला तरी प्रसंगापाहून त्याचे बोलणें ऐकावें. अशा रीतीनें पुष्कळांचे मन सांभाळावें.

Man though stubborn, dull, timid and indecisive should have respect for that Rea- lity. Therefore this inner space of the `all' should be protected.

अंतरीं पीळ पेच वळसा । तोचि वाढवी बहुवसा । तरी मग शाहाणा कैसा । निवऊं नेणें ॥ १४ ॥

माणसानें मनांत जर पीळ, पेंच अगर वाकडेपणा ठेवला तर तो वाढत जातो. अशा माणसाला शाहाणा म्हणता येत नाहीं. लोकांचें अंतःकरण तो समाधानी करुं शकत नाहीं.

If in this inner space there is distain, prejudice or arrogance, then that paramatma is forced to stay in the `many'. For how can there be this wisdom when peace is not known?

वेडें करावें शाहाणें । तरीच जिणें श्र्लाघ्यवाणें । उगेंच वादांग वाढविणें । हें मूर्खपण ॥ १५ ॥

जो वेड्यांना शाहाणे करतो त्याचेच जीवन खरोखर प्रशंसा करण्यासारखें असतें. लोकांत उगीच वाद वाढविणें हा मूर्खपणा आहे.

The one mad after worldly desires should be made wise; then only will his living be praiseworthy. But if that still and silent Self is forced to gossip then, that thoughtless has become foolish.

मिळोन जाऊन मेळवावें । पडी घेऊन उलथावें । कांहींच कळों नेदावें । विवेकबळें ॥ १६ ॥

आपण दुसर्‍याशी समरस होऊन त्यास आपलासा करुन घ्यावा. प्रसंगानुसार पडतें घ्यावें. आणि दुसर्‍यास उलथे पाडावें. परंतु विवेकाच्या जोरावर आपलें अंतरंग कळूं देऊं नये.

One should meet and merge in thoughtlessness. One should turn within and di- sappear. By constant determined vivek one comes to understand and then, this `thing' should not be allowed to quarrel.

दुसर्‍याचे चालणीं चालावें । दुसर्‍याचे बोलणीं बोलावें । दुसर्‍याचे मनोगतें जावें । मिळोनियां ॥ १७ ॥

दुसरा वागेल तसेम वागावे. तो बोलेल तसें बोलावें. अशा रीतीनें दुसर्‍या मनोगतामध्यें आपण समरस व्हावें.

The conduct of the `all' should be maintained; the `speech' of this `all' should be `spoken' and the inner intent of this `all' (to only know) should be agreed with.

जो दुसर्‍याच्या हितावरी । तो विपट काहिंच न करी । मानत मानत विवरी । अंतर तयाचें ॥ १८ ॥

जो दुसर्‍याचे हित पाहातो तो त्या हिताविरुद्ध कांहींच करीत नाहीं. दुसर्‍याला शिकवित त्याचे अंतरंग सुधारावें.

That purush is the benefactor of this `all'. But if He disagrees with this `all' then, how can He be the doer even (then the ego says, "I do")? As long as there is respect for this `all' then, this inner space can be investigated by the wise.

आधीं अंतर हातीं घ्यावें । मग हळुहळु उकलावें । नाना उपायें न्यावें । परलोकासी ॥ १९ ॥

प्रथम दुसर्‍याचे मन वश करुन घ्यावें. नंतर हळुहळु त्याच्या मनांतील गुंतागुंत उकलावी. अनेक उपाय करुन त्याला परमार्थ साधून द्यावा.

This inner space at the source should be fully accepted. Slowly, slowly the `many' thoughts should be disentangled by this remedy and led to this world beyond.

हेंकाडास हेंकाड मिळाला । तेथें गल्बलाचि जाला । कळ्हो उठतां च्यातुर्याला । ठाव कैंचा ॥ २० ॥

हेकट मनुष्याला दुसरा हेकटच भेटला तर भांडणतंटे होतात. भांडण निर्माण झालें तर चातुर्याला जागाच उरत नाहीं.

But when the stubborn and dull meet the stubborn and dull then, confusion only appears `there'; how can there be a place for wisdom when there is quarrelling (then the purush has no respect for His prakruti)?

उगीच करिती बडबड । परी करुन दाखविणें हें अवघड । परस्थळ साधणें जड । कठिण आहे ॥ २१ ॥

वायफळ बडबड करणें सोपें आहे. प्रत्यक्ष कृति करुन दाखविणें कठीण आहे. दुसर्‍याचें स्थान, शत्रूचें स्थान हस्तगत करुन घेणें फार कठिण असतें

It is, in fact, that still and silent Self that is ranting and raving. But if It continues to chatter then, this is not easy to prove. For then this place beyond has become inanimate and hard due to the `many' sadhanas (such sadhana only maintain body consciousness).

धके चपेटे सोसावे । नीच शब्द साहात जावे । प्रस्तावोन परावे । आपले होती ॥ २२ ॥

धक्के, चपेटे, संकटांचे आघात सहन करावें. कोणी अपशब्द बोलले तर तें गिळावेत. असें केल्यानें आपल्याला विरोध करणार्‍यांना पश्र्चाताप होऊन ते आपले होतात.

The slaps and *blows should be endured and that continual and constant para- matma should tolerate this `word' (ie. let everything come and go but remain indiffe- rent). Then there is repentance and the `other'/`I am' becomes one's own. *(maharaj- when troubles come then this connection to the body is broken)

प्रसंग जाणोन बोलावें । जाणपण कांहींच न घ्यावें । लीनता धरुन जावें । जेथतेथें ॥ २३ ॥

प्रसंगानुसार विचारपूर्वक तसें बोलावें. परंतु जाणतेपण आपल्याकडे घेऊं नये. आपण जेथें असूं तेथें सदा नम्र असावें. जेथें जाऊं तेथे लीन होऊन जावें

When this connection is known then, there will be this `speech'. Afterwards even the knowing of this `thing' should not be accepted. Humility should be firmly held, `here' and `there'.

कुग्रामें अथवा नगरें । पाहावीं घरांचीं घरें । भिक्षामिसें लाहानथोरें । परीक्षा सोडावीं ॥ २४ ॥

आपल्या संचारामध्यें वाईट गांवें, शहरें, घरें यांचे सूक्ष्म निरिक्षण करावें. भिक्षेच्यावेळीं सर्व लहान मोठी माणसें पारखून टाकावीत.

There may be a poor small village or a rich big city (ie. many kinds of body conscious concepts, I am rich/poor etc.) but that One should understand this house of the house (this `all' of the `many'). Therefore that great brahman in the small jiva should, under the guise of requesting alms, make that nirgun investigation and be free from any bondage (for the body I beg; be in the body but beyond the body).

बहुतीं कांहींतरी सांपडे । विचक्षण लोकीं मित्री घडे । उगेच बैसतां कांहींच न घडे । फिर्णे विवरणें ॥ २५ ॥

पुष्कळ माणसें पारखली म्हणजें कोणांतरी एखादा मोठा गुण घेण्यासारखा सापडतो. चतुर व शहाण्या माणसांशी मैत्री होते. पण माणुस जर एका ठिकाणीं बसुन राहीला तर फिरणें व आपापसांत चर्चा करणें राहून जाते.

When this `thing' in the inner space is found, (ie. when knowledge meets itself) then the intelligent in this world have made this world beyond their friend. And when that still and silent is established then, this `thing' even does not appear. But it is only when one turns inside that there can be this nirgun investigation.

सावधपणें सर्व जाणावें । वर्तमान आधींच घ्यावें । जाऊं ये तिकडे जावें । विवेकें सहित ॥ २६ ॥

सावधपणें सगळीकडील बातमी घेत जावी. जेथें जाणें असेल तेथील परिस्थिती आधीच माहीत करुन घ्यावी. मग विवेकपूर्वक तेथें जावें.

By remaining forever alert, this `all' should be known and this beingness at the source should be accepted. Then, go to that nirgun place and return with vivek (ie. then only return to samsar and live as a simple person see 15.2.30.) (maharaj- in the beginning the mind should be annihilated and then when you understand, let all thoughts come, for you know I am not the thought.)

नाना जिनस पाठांतरें । निवती सकळांचीं अंतरें । लेहोन देतां परोपकारें । सीमा सांडावी ॥ २७ ॥

पुष्कळ विषयांचें ज्ञान पाठ असावें. तें सांगितल्यानें सगळ्यांच्या मनाचे समाधान होते. लोकांसाठी ग्रंथ लिहून ठेवल्यास त्याांच्यावर मोठे उपकार होतात.

When that inner support of these `many' objects is understood then, this inner space of `I am' is made happy and rests. Afterwards that atma should give up His `writing' (see V.1) and all limitations should be left aside.

जैसे जयास पाहिजे । तैसें तयास दीजे । तरी मग श्रेष्ठचि होइजे । सकळां मान्ये ॥ २८ ॥

ज्याला जें हवें असतें तें त्याला द्यावें. म्हणजे मग माणसाला मोठेपणा येतो. व तो सगळ्यांना मान्य होतो.

Whatever is needed by mula maya, that Reality will give you, at that time of understanding (ie. `Let whatever has to come, come; I do not wish for anything else'). Then afterwards this `all' should accept that most excellent pure knowledge, I do not exist.

भूमंडळीं सकळांस मान्य । तो म्हणों नये सामान्य । कित्येक लोक अनन्य । तया पुरुषासी ॥ २९ ॥

जगामध्यें जो माणूस सर्वांना मान्य होतो; त्याला सामान्य समजू नये. समाजांतील पुष्कळ लोक त्याच्याशी अत्यंत एकनिष्ठ असतात.

This respect for the `all' within this world of the `many' should not be called pure knowledge. And only when this world of the `all' meets that purush in no-otherness, will that One within everyone be that Reality.

ऐसी चातुर्याचीं लक्षणें । चातुर्ये दिग्विजये करणें । मग तयास काये उणें । जेथतेथें ॥ ३० ॥

चातुर्याची लश्रणें ही अशी आहेत. माणसानें चातुर्यानें वागून दिग्विजय करावा. मग त्यास कोठेही कांहीं कमी पडत नाहीं.

This is the attention of the wise. By wisdom this world is conquered. Then what is required for that paramatma, either `here' or `there'? .