आत्मदशक — समास 7: अधोर्धनिरुपण

नाना विकारांचे मूळ । तें हे मूळमायाच केवळ । अचंचळीं जे चंचळ । सूक्ष्मरुपें ॥ १ ॥

या जगांत जें निरनिराळें बदल आढळतात, त्यांचें मूळ ही मूळमायाच आहे. निश्र्चळ परब्रह्मामध्यें ती चंचळपणाने पण अतिसूक्ष्मपणानें राहाते.

There is that Reality only. But when that thoughtless pure knowledge becomes this mula maya then, it is the root of the `many' modifications. This purush/prakruti is the moving (ie. original modification) within that still Self.

मूळमाया जाणीवेची । मुळींच मूळ संकल्पाची । वोळखी शङगुणैश्र्वराची । येणेंचि न्यायें ॥ २ ॥

मूळमाया ही जाणीवेची बनलेली असते. मूळ परब्रह्मामधें जो संकल्प निर्माण झाला, तो जाणीवरुप आहे. ाणि तेंच मूळमायेचे स्वरुप समजावें. समग्र षड्गुण जे ऐश्र्वर्य, धर्म, यशश्री, ज्ञान, आणि वैराग्य हे गुण ज्याच्याठिकाणीं आहेत, त्या ईश्र्वराची ओळख येथेच होते.

This is mula maya and its nature is to know. It is the root of the original desire. `Here', thoughtlessness has become this known of the knowing Lord with the six qualities/purush.

प्रकृतिपुरुष शिवशक्ती । अर्धनारी नटेश्र्वर म्हणती । परी ते आवघी जगज्जोती । मूळ त्यासी ॥ ३ ॥

प्रकृति, पुरुष, शिव-शक्ति, अर्धनारी नटेश्र्वर अशी आणखी नांवें त्यास आहेत. पण या सर्वांचे मूळ जगत्ज्योतीच होय.

They call this prakruti/purush, shiva/shakti; the half male- half female Lord. But then, this original *`light of the world' became the `many' things (ie. then one looked downward). *(This prakruit or shakti was two qualities that are inseparable; knowledge or the `art' of knowing and existence or the `light of the world')

संकल्पाचें जें चळण । तेंचि वायोचें लक्षण । वायो आणी त्रिगुण । आणी पंचभूतें ॥ ४ ॥

मूळ संकल्प जो प्रकट झाला तेव्हां निश्र्चळामधें चंचळ निर्माण झालें. निश्र्चळ सद्वस्तुला चंचळपण आलें. हे चंचळपण आणणारी शक्ति म्हणजेच वायु होय. तो त्रिगुण व पंचभूतें आणतो. चंचळपणांत प्रथमपासून तीन गुण व पंचभूतें असतात.

When there is this movement of that original wish then, Reality appears like this wind (within this wind there is knowledge and existence and the unmanifest three gunas and five elements and that swarup). Then this wind brings the three gunas and they bring the five elements (and existence expands outwards).

पाहातां कोणी येक वेल । त्याच्या मुळ्या असती खोल । पत्रें पुष्पें फळें केवळ । मुळाचपासीं ॥ ५ ॥

एखादी वेल पहा. तीची मूळें जमिनींत खोल गेलेली असतात. वेलीवर दिसणार्‍या पानांचें, फुलांचे व फळांचे मूळ या वेलीच्या मूळांमध्यें असतें.

And when you understand (ie. look inwards/upwards), then there is that One who is within everyone (ie. purush) and this creeper of mula maya. This root of purush/prakruti runs very deep and within this root there are the leaves, the flowers and the fruits and that pure knowledge also. (When mula maya looks downwards from this root, there comes these `many' leaves/bodies or body consciousness, with their flowers/experiences through the sense organs and their fruits/pleasures and pains. But if she looks upwards then, that pure knowledge is attained)

याहिवेगळे नाना रंग । आकार विकार तरंग । नाना स्वाद अंतरंग । मुळामध्यें ॥ ६ ॥

वेलीचे निरनिराळे रंग, आकार, विकार, तरंग त्याचप्रमाणें निरनिराळे स्वाद व अंतरंग या सार्‍या गोष्टी त्या मुळांध्यें असतात.

Separate from this `speech' of mula maya are these `many' appearances and colours. These shapes are modifications, just like bubbles and these and the `many' tastes and flavours are all within this root (ie. everything is contained within the root. Within this wind at the root there is infinite potential; just look at this creation. This root is the unmanifest creation and this means, everything is there in this `all' form but there is no perception of anything through your individual sense organs and so there is not the appearance of something or someone separate from the rest of creation. `Here' every modification, shape, taste etc. is part and parcel of the whole of creation).

तेंचि मूळ फोडून पाहातां । कांहींच नाहीं वाटे आतां । पुढें वाढतां वाढतां । दिसों लागे ॥ ७ ॥

पण त्या मुळ्या फोडून पाहिल्या तर त्यांच्यामध्यें वर वर्णन केलेले कांहींच आढळत नाहीं. वेलींची जशी जशी वाढ होऊं लागते तसतशा सर्व गोष्टी प्रगट होऊं लागतात.

When that Reality that has become this root is unfolded and understood then, even this `thing' is not felt (ie. when one looks upwards ie. when one does not care to know anything. Then without desiring, this knowledge will come to you). But if ahead, one starts to look at this `thing' then it expands and expands (if one starts to look downward on account of desire).

कड्यावरी वेल निघाला । अधोमुखें बळें चालिला । फांपावोन पुढें आला । भूमंडळीं ॥ ८ ॥

वेल डोंगफाच्या कड्यावर उगवते. आणि अधोमुखानें म्हणजे खालीं तोंड करुन वाढतेंमात्र भूमीच्या दिशेनें. आणि फोफावून जमीनीच्यावर येते.

On the cliff-face of this meru mountain (ie. `I am') this creeper has sprouted and looking downwards it grows with great compulsion; it spreads outward and ahead it reaches this earth (the beginning of gross objects).

तैसी मूळमाया जाण । पंचभूतें आणी त्रिगुण । मुळीं आहेत हें प्रमाण । प्रत्ययें जाणावें ॥ ९ ॥

मूळमायेचा प्रकार अगदी तसाच आहे. हें ओळखावें. तीन गुण व पंचभूतें दोन्हीही अगदी सूक्ष्मरुपानें मूळमायेंत असतात. याबद्दल अनुमानानें खात्री करुन घ्यावी.

Know that mula maya, these five elements and the three gunas are like this (they want to expand). Still within this root, there is that hidden thoughtless Truth and That should be understood by thoughtlessness (be that thoughtless Self by being thought- less).

अखंड वेल पुढें वाढला । नाना विकारीं शोभला । विकारांचा विकार जाला । असंभाव्य ॥ १० ॥

मूळमायेचा वेल सारखा वाढतच जातो. अनेक प्रकारचे बदल होऊन तो शोभूं लागतो. बदलांत पुन्हां बदल होऊन वेलाचा विस्तार कल्पनेपलीकडे वाढतो.

There is that unbroken parabrahman and afterwards this creeper expanded and was adorned with `many' modifications. That unattainable parabrahman then appeared as the modifications of this modification `I am'.

नाना फडगरें फुटलीं । नाना जुंबाडे वाढलीं । अनंत अग्रें चालिलीं । सृष्टीमधें ॥ ११ ॥

त्या वेलाला निरनिराळ्या फांद्या फुटतात. त्या एकमेकांत गुंतुन त्यांची झुंबाडे बनतात. त्या फांद्यांची असंख्य टोके विश्वांत पसरली आहेत.

`Many' small *branches burst forth and `many' leaves spread into a dense foliage. Then that endless paramatma is these outer parts/tips of this tree of maya and It moves in the gross world. *(ie. manifest elements)

कित्येक फळें ती पडती । सवेंचि आणीक निघती । ऐसीं होती आणि जाती । सर्वकाळ ॥ १२ ॥

कांहीं फळें पडतात पण नवी फळेंही धरतात. फळांचे हें होणें जाणें सतत चालूं राहाते.

That One has come tumbling down into `many' bodies and they experience the fruits of pain and pleasure and then of their own accord, again they go away. There is all this coming and going and there is this `time of the all'. (On account of desire, that One became a body and endured a life of pleasure and pain and finally died. Time and time again that One takes birth and dies. But what is birth and death or for that matter, sleep and wakefulness? Each morning we awake or knowledge (this `time of the all') awakes and each night, knowledge goes off. And without this world of knowledge there cannot be the world we each create through thought, concepts, opinions and desire)

येक वेलचि वाळले । पुन्हां तेथेंचि फुटले । ऐसे आले आणी गेले । कितीयेक ॥ १३ ॥

एखादा वेल वाळला तर पुन्हा तेथेंच दुसरा वेल उगवतो. अशा रीतीनें आतापर्यंत कितीतरी वेल उगवले आणि सुकले.

If that One `there' becomes this gross manifest creeper (ie. mind) then, even when it dries up, still it will once again sprout (sleep is a small death. Knowledge goes off and ignorance comes. And when you wake up or take another birth then, this `I am' again appears and from this the world sprouts and you do it all over again). In this way, that Eternal One within the `many' forms comes and goes.12 1210. 5. 10 The third dissolution is the sleep of lord brahma. Then this world of death and all these created things come to an end (ie. lord brahma is our buddhi which creates `many' names and forms. And this world of

पानें झडती आणि फुटती । पुष्पें फळें तेणेंचि रीतीं । मध्यें जीव हे जगती । असंभाव्य ॥ १४ ॥

पानें झडतात व पुन्हां फुटतात. फुलांना व फळांना हाच नियम लागूं पडतो. या क्रियेमधें अक्षरशः असंख्य जीव जगतात.

Some leaves wither but more leaves sprout and due to this process, there are again flowers and fruits (due to this longing to know, knowledge once again awakes and due to the `many' longings the jiva gets born or is imagined. All this is because, due to the habit of many lifetimes, we have come to believe that without a body we cannot exist). But understand that these jivas in this world are within that thoughtless and immeasurable Reality (this limited jiva is but the Self imagining).

अवघा वेलचि कर्पतो । मूळापासून पुन्हा होतो । ऐसा अवघा विचार जो तो । प्रत्यक्ष जाणावा ॥ १५ ॥

पुढें सबंध वेल करपून जातो. मग मूळापासून तो पुन्हा वाढतो. हा सगळा विचार माणसानें विश्वरचना प्रत्यक्ष पाहून समजून घ्यावयास हवा.

When that atma has become this creeper of the `many' things then, even if it gets burned still, again from this root it will grow. That atma has become these `many' things born of sensory perception by looking outwards/downwards and therefore you should search out thoughtlessness (ie. look inwards/upwards).

मूळ खाणोन काढिलें । प्रत्ययेज्ञानें निर्मूळ केलें । तरी मग वाढणेंचि राहिलें । सकळ कांहीं ॥ १६ ॥

वेलाचें मूळ खणून बाहेर काढलें, स्वानुभवाच्या ज्ञानानें त्या वेलास निर्मूळ केलें तर मग वेलाचे वाढणें आपोआप थांबते.

For only when this root is dug out and cleaned of any dirt, through the knowledge of brahman (ie. thoughtlessness), can this growth of the `all thing' is halted (the root of maya ie. thought, can only be destroyed by thoughtlessness).

मुळीं बीज सेवटीं बीज । मध्यें जळरुप बीज । ऐसा हा स्वभाव सहज । विस्तारला ॥ १७ ॥

आरंभीं मुळांत बीजावस्था, अखेर पर्यवसान बीजावस्था, मध्यें बीजाची जळरुप अवस्था, असा हा विश्वामधील घटनांचा स्वभाव सर्व ठिकाणीं पसरलेला आढळतो.

At the *beginning, there is this seed of maya and at the end there is this seed and within this there is the water form of this seed. In this way, that natural thoughtless death is our waking state). Then everything in this world and all these activities in the prana are obstructed temporily (this sleep of brahma occurs when one seeks to understand the nature of this worldly existence. One learns from the Master that this world is created by our concepts. Upon dropping these concepts, the world created by lord brahma ie. our buddhi, goes off. In the beginning, this `silencing of the buddhi' is only tempory and then the concepts return bringing this world of the imagined jiva again) 11. Then that subtle part of the prana stays in the realm of this wind `I am'. And when this time of the `I am' or `all' is destroyed then, lord brahma again awakes (ie. body consciousness returns and brahma/buddhi starts naming and creating `many' forms again and these forms appear before your eyes. But when he sleeps this world goes off and this wind of the `all' remains). 12. And again this gross world is constructed and the harassed jiva is again brought back to meet the other harassed jivas. But when the end of lord brahma's lifetime comes then, there is the dissolution of brahma (with understanding and practice this `end of thoughts' is established and this is the fourth dissolution; the end of the brahmanda and the end of lord brahma. This is the `all' experience and the end of gross body consciousness). Self has spontaneously spread. (When you awake you are this unmanifest creation or aum and then, on account of habit, there is an explosion of the three gunas and there appears an objective world ie. the water form of this seed. And when you go to sleep, the thoughts again dissolve into this aum before ignorance overtakes you. maharaj- you should wake up slowly and go to sleep slowly) *(In the beginning there was the Word. This is the birth of time and space and in this seed of prakruti, that thoughtless purush plays the role of the silent Witness)

मुळामधील ज्या गोष्टी । सांगताहे बीजसृष्टी । जेथील अंश तेथें कष्टी । न होतां जातो ॥ १८ ॥

बीजापासून ज्या गोष्टी उत्पन्न होतात, त्यांच्यावरुन मुळांत काय होतें तें सांगता येते. ज्याच्यामधून जें निर्माण होतें तें त्याच्यामध्यें विनासायास विलीन होते. विश्वामधील तीन गुण व पंचभूतें यांच्या पसार्‍यावरुन मूळमाया कशी असावी याची कल्पना आपल्याला येते.

This `I am' within this root of prakruti/purush is the seed of the gross world and the seed of thoughtlessness also (depending on where you place your attention. If you look out the world appears. But if you look in, understand through firm determination, become this knowledge then that thoughtless Self can be realized). Understand that the part that is brahman (ie. thoughtlessness) within this maya does not suffer the distress of coming and going. (That purush is in truth brahman, nirgun, formless and thoughtless)

जातो येतो पुन्हा जातो । ऐसा प्रत्यावृत्ति करितो । परंतु आत्मज्ञानी जो तो । अन्यथा न घडे ॥ १९ ॥

सामान्य अज्ञानी जीव मरतो, जन्मास येतो व पुन्हां मरतो. अशा जन्म मृत्युच्या त्याच्या खेपा चालू असतात. पण आत्मज्ञानी पुरुषाला अशा खेपा घालाव्या लागत नाहीत.

However that purush gets destroyed and appears and again gets destroyed when it is caught in this endless cycle of this vritti, to know. But when that purush is a atma- gnyani then, even this vritti does not appear (ie. this vritti or knowledge becomes nirvritti or no knowledge).

न घडे ऐसें जरीं म्हणावें । तरी कांहींतरी लागे जाणावें । अंतरींच परी ठावें । सकळांस कैचें ॥ २० ॥

आत्मज्ञानी पुरुषाला जन्म-मरण उरत नाहीं. परंतु आत्मज्ञान मिळविण्यासाठी त्याला साधना करावी लागते. प्रत्येकाच्या अंतरीं आत्मज्ञान असतें, पण तें आहे ही गोष्ट सर्वांना कळत नाहीं. तें कळ्ण्यासाठीं साधना करावी लागते.

But if one should say, "This vritti does not appear", then one should be established as that purush within this `inner thing' (only the atma gnyani can truly say "Nothing is there", otherwise it is simply intellectual knowledge). For when within this inner space there is only Himself then, how can there be this place of the `all'? (Only when the knowledge of atma comes does this inner space or `thing' disappear within the One)

तेणेंसींच कार्यभाग करिती । परंतु तयास नेणती । दिसेना ते काये करिती । बापुडे लोक ॥ २१ ॥

अंतरीं वसणार्‍या आत्मज्ञानाच्या प्रकाशामधेंच सर्व जीव ापापलें कर्म करतात. परंतु त्या ज्ञानाची त्यांना जाणीव नसते. तें ज्ञान प्रगटपणें दिसत नाहीं. त्याला बिचार्‍या अज्ञानी लोकांनीं काय करावें.

However if to that Reality there comes the accomplishing of something (ie. looks outward) then, that Reality does not know Its own Self. But when that Reality does not see this world of the lost and careless jiva (ie. looks inward), then what will It try to accomplish?

विषयेभोग तेणेंचि घडे । तेणेंविण कांहींच न घडे । स्थूळ सांडून सूक्ष्मीं पवाडे । ऐसा पाहिजे ॥ २२ ॥

त्याच्या प्रकाशानेंच इंद्रियांचे भोग आपण भोगतो. त्याच्यावाचून कांहीं घडत नाहीं. त्या ज्ञानाचे भान होण्यास स्थूलाचा त्याग करुन सूक्ष्माच्या क्षेत्रांत शिरणारा व व्यापक बनणारा मनुष्य लागतो.

The enjoyment of these sense objects happens on account of that Reality and without that Reality, even this `thing' does not happen. Therefore one should leave the gross and penetrate within that subtle brahman.

जें आपलेंचि अंतर । तद्रूपचि जगदांतर । शरीरभेदाचे विकार । वेगळाले ॥ २३ ॥

आपल्या अंतर्यामीं जें स्वरुप आहे तेच जगाच्या अंतर्यामीं भरलेले आहे. प्राण्यांच्या शरीराचे आकार केवळ निरनिराळे दिसतात.

mula maya is our inner space and this is also the inner space of the gross world (truly everything is happening in this knowledge). But `here' in mula maya the `many' modifications of distinct and separate bodies have been passed over.

आंगोळीची आंगोळीस वेधना । येकीची येकीस कळेना । हात पाये अवेव नाना । येणेंचि न्यायें ॥ २४ ॥

माणसाला असें वाटतें कीं, एका बोटाची वेदना दुसर्‍या बोटाला कळत नाहीं. हात, पाय वगैरे निरनिराळे अवयव आहेत त्यांना हाच नियम लागूं आहे.

Just as the pain of a finger is to that finger only so too, the pain of the jiva is to the jiva only and is not known to that atma. And naturally, the arms, the legs and the `many' parts are not known by that thoughtless Self that is without parts.

अवेवाचे अवेव नेणे । मा तो परांचें काये जाणे । परांतर याकारणें । जाणवेना ॥ २५ ॥

एका अवयवाचे दुःख जर दुसर्‍या अवयवास कळत नाहीं, तर आपल्याला दुसर्‍याचे शरीरदुःख अनुभवणें कसें शक्य आहे ? या कारणानें दुसर्‍याचें अंतःकरण नीट ओळखतां येत नाहीं.

Just as one part does not know of another part, what can that atma know of another? Therefore this inner space of the `other' that has been understood through this `speech', also should not be known (ie. atma is no-otherness; maya is the imagining of duality). (One part does not know another part because it is not the possessor of knowing. In the same way, that pure atma is also not the possessor of knowing and therefore there can be no other. It is this `speech' of prakruti/purush that possesses this capacity to know)

येकाचि उदकें सकळ वनस्पती । नाना अग्रेंभेद दिसती । खुडिलीं तितुकींच सुकती । येर ते टवटवीत ॥ २६ ॥

पाणी एकच असते. एकाच पाण्यावर सगळ्यां वनस्पती वाडतात, जगतात. त्या वाढतात तेव्हां त्यांच्या फांद्या, पानें, टोकें, यांच्यांत भेद आढळतो. त्यापैकीं आपण जी तोडतो तेवढी सुजतात. बाकीची टवटवीत राहतात.

That One that appeared as this `all' has become manifest due to the great water element of this tree of maya and then `many' tips and buds were seen. Whatever gets nipped off, that only withers but the Reality is ever-fresh.

येणेंचि न्यायें भेद जाला । कळेना येकाचें येकाला । जाणपणें आत्मयाला । भेद नाहीं ॥ २७ ॥

हें असें घडते त्याचप्रमाणें देहांचे निरनिराळे भेद होतात व एका देहाचे दुसर्‍या देहाला कळत नाहीं. पण जाणीवेच्या दृष्टीनें आत्म्याच्या ठिकाणी भेद नाहीं. ज्या जाणीवेनें एका देहाला दुःख कळते त्याच जाणीवेनें दुसर्‍या देहाला त्याचे दुःख समजते.

In this same way, differences have appeared and so this one jiva cannot understand the One brahman. These differences have appeared on account of knowingness, but for that atma there are no differences (ie. there is no knowing).

आत्मत्वीं भेद दिसे । देहप्रकृतिकरितां भासे । तरी जाणतचि असे । बहुतेक ॥ २८ ॥

प्रत्येक देहामधील आत्मा वेगवेगळा आहे असें वाटते. पण प्रत्येक देहस्वभाव भिन्न असल्यानें हा भेद भासतो. तो खरा नसतो. ही गोष्ट बहुतेक लोक जाणतात.

If in atma-ness difference is seen then, the appearance is due to this body of prakruti. Then there is the Knower and that One within this `all' (ie. Knower, known and knowing has appeared).

देखोन ऐकोन जाणती । शाहाणे अंतर परीक्षिती । धूर्त ते अवघेंच समजती । गुप्तरुपें ॥ २९ ॥

कांहीं लोक पाहून व ऐकून जाणतात. शहाणे लोक अंतरंगाची परीक्षा करुन जाणतात. चतुर माणुस गुप्तपणें कोणास कळूं न देतां हें सर्व समजून घेतो.

When there is witnessing or listening then that One knows. He has properly exa- mined this inner space and He is wise. He should be considered intelligent when these `many' things are understood to be this `all' created by purush/prakruti.

जो बहुतांचें पाळण करी । तो बहुतांचें अंतर विवरी । धूर्तपणें ठाउकें करी । सकळ कांहीं ॥ ३० ॥

जो चतुर माणुस पुष्कळांचा सांभाळ करतो, जो पुष्कळ लोकांचे अंतःकरण वश करुन घेतो, तो चतुरपणानें सर्व कांहीं माहीत करुन घेतो.

That purush is the supporter of this `all' and He is the investigator of this inner space of the `all' also. Due to His intelligence He knows this `all thing'.

आधीं मनोगत पाहाती । मग विश्र्वास धरिती । प्राणीमात्र येणें रितीं । वर्तताहे ॥ ३१ ॥

लोक आधीं मनांत काय आहे तें पाहतात आणि मग विश्र्वास ठेवतात. सर्व लोक अशा पद्धतीनें वागतात.

If at the beginning, that One understands this inner intention to know and holds this tightly and faithfully then, that One who was existing in only the prana will come to understand thoughtlessness.

स्मरणमागें विस्मरण । रोकडी प्रचित प्रमाण । आपलें ठेवणें आपण । चुकताहे ॥ ३२ ॥

स्मरणानंतर आपल्याला विस्मरण घडतें. हा आपला प्रत्यक्ष अनुभव आहे. आपण ठेवलेली वस्तु विस्मरणानें आपल्यालाच सापडत नाहीं.

There is this forgetting after remembering (ie. knowledge and ignorance mix together to form a world of `many' objects); there is this ever-present sagun `experience' (ie. knowledge) and there is that nirgun Truth (ie. no knowledge). But if you forget after remembering (ie. rajo guna) then, you are missing our own treasure (pure sattwa guna of `I am').

आपलेंच आपण स्मरेना । बोलिलें तें आठवेना । उठती अनंत कल्पना । ठाउक्या कैंच्या ॥ ३३ ॥

आपलेंच आपल्याला स्मरत नाहीं. आपण बोललेले आपल्याला आठवत नाहीं. आपल्या मनांत अनंत कल्पना येतात. त्या सगळ्या स्मरणांत राहाणें शक्य नाहीं.

When you do not remember yourself then, this `speech' and that Reality are for- gotten. Then that endless paramatma arises as an imagination/thought and what then will be known?

ऐसें हें चंचळ चक्र । कांहीं नीट कांहीं वक्र । जाला रंक अथवा शक्र । तरी स्मरणास्मरणें ॥ ३४ ॥

असें हें चंचळचक्र विचित्र आहे. कांहीं ठिकाणीं सरळ तर कांहीं ठिकाणी तें वाकड्या गतीनें फिरते. रंक असो वा इंद्र असो, त्याची अवस्था स्मरण व विस्मरण यावर अवलंबून राहते.

Like this is that thoughtless Self, this moving sagun and the troublesome whirlpool of this world. This `thing' becomes that straight nirgun when it looks upward and this `thing' becomes the crooked `many' when it looks down. And whether there is the appearance of the pauper or of lord indra then, it is due to remembering and not-remembering (rajo guna).

स्मरण म्हणिजे देव । विस्मरण म्हणिजे दानव । स्मरणविस्मरणें मानव । वर्तती आतां ॥ ३५ ॥

स्मरण म्हणजे देव, विस्मरण म्हणजे दानव आणि स्मरण व विस्मरण यांचे मिश्रण म्हणजे मनुष्यप्राणी होय.

Remembering should be called God and forgetting should be called demonic. And by remembering and forgetting that One exists as a man.

म्हणोनि देवी आणि दानवी । संपत्ति द्विधा जाणावी । प्रचित मानसीं आणावी । विवेकेंसहित ॥ ३६ ॥

यामुळें दैवी संपत्ती व आसुरी संपत्ती असें दोन प्रकार या जगांत आढळतात. विचारानें जगांत त्यांचीं प्रचीति मनानें घ्यावी.

Therefore that wealth which is within God and within the demon should be known by these two (ie. forgetting this world is remembering this `all'). Therefore this experi- ence `I am' that is within every man should be brought by vivek.

विवेकें विवेक जाणावा । अत्म्यानें आत्मा वोळखावा । नेत्रें नेत्रचि पाहावा । दर्पणींचा ॥ ३७ ॥

विवेक चालवून विवेक कसा असतो तें जाणावें. त्याचप्रमाणें आपल्या आत्म्यानें दुसर्‍याचा आत्मा जाणावा. आपण आत्मस्वरुप होऊन आत्म्यास ओळखावें. आरशामधें दिसणारा डोळा अपल्या डोळ्यानीच पाहावा लागतो, तसाच हा प्रकार आहे.

vivek should be known by vivek; the atma should be recognized by the atma (siddha- rameshwar maharaj- worship shiva be becoming shiva). You should understand your own eye by the eye in the mirror (recognise yourself by first knowing your reflection ie. `all'; this is vivek).

स्थूळें स्थूळ खाजवावें । सूक्ष्में सूक्ष्म समजावें । खुणेनें खुणेसी बाणावें । अंतर्यामीं ॥ ३८ ॥

ज्याप्रमाणें स्थूलानें स्थूल खाजवावें त्याचप्रमाणें सूक्ष्मानें सूक्ष्म समजून घ्यावें. सूक्ष्माची खूण सूक्ष्मानेंच अंतर्यामी बाणवून घ्यावी.

Just as the gross gets scratched by the gross so too, the subtle is understood by the subtle. Therefore that nirgun can only be deeply impressed within the heart, by the nirgun. (The rule is simple; only by being a body can there be a body and only by being nirgun can there be nirgun)

विचारें जाणावा विचार । अंतरें जाणावें अंतर । अंतरें जाणावें परांतर । होउनियां ॥ ३९ ॥

आपल्या विचारामवरुन दुसर्‍यांचा काय विचार आहे तो जाणावा. आपल्या अंतरंगावरुन दुसर्‍याचे अंतरंग कसें आहे तें ओळखावें. दुसर्‍याच्या अंतरंगाशी तदाकार होऊन त्याचें अंतरंग जाणावें.

Thoughtlessness should be known by thoughtlessness; the inner space should be known by the inner space; then due to this inner space and the knowing of this inner space, one will be beyond this inner space (maharaj- when you know zero then, you are beyond zero or not).

स्मरणामाजीं विस्मरण । हेंचि भेदाचें लक्षण । येकदेसी परिपूर्ण । होत नाहीं ॥ ४० ॥

स्मरणामध्यें विस्मरण घडणें हेच भेदाचे लक्षण आहे. विस्मरणानें एकदेशीपणा येतो. जो अपूर्ण आहे तो पूर्ण होऊं शकत नाहीं.

If within remembering there is forgetting (maharaj- you have to forget the word that you heard if you are to hear the next word); then that thoughtless has the attention that brings divisions and separations and one is called a man. This is limited and can never be complete.

पुढें सिके मागें विसरे । पुढें उजेडे मागें अंधारे । पुढें स्मरे मागें विस्मरे । सकळ कांहीं ॥ ४१ ॥

पुढचे शिकतो पण मागचे विसरतो. पुढें उजेड पण मागें अंधार, पुढचें स्मरतो पण मागचें सारें विसरतो. माणसांत स्मरण व विस्मरण यांचे मिश्रण असल्यानें त्याची ही अशी अवस्था होते.

For ahead there is learning and behind there is forgetting; ahead, there is light and behind there is darkness; ahead, there is remembering and behind there is the forgetting of this `all thing'. (rajo guna means knowledge and ignorance are both present. But this `all' understanding is quite different and such forgetting of this world naturally brings remembrance of this `all')

तुर्या जाणावी स्मरण । सुषुप्ति जाणावी विस्मरण । उभयेता शरीरीं जाण । वर्तती आतां ॥ ४२ ॥

तुर्या ही ज्ञानमय अवस्था स्मरणरुप जाणावी. तर सुषुप्ति ही अज्ञानमय अवस्था विस्मरणरुप जाणावी. माणसाच्या शरीरांत या दोन्ही अवस्था राहतात.

The fourth state of consciousness/turya should be known as remembering; the state of deep sleep should be known as forgetting. Know that when both of these are within this `all' body then, that One exists as a jiva. .