आत्मदशक — समास 8: सूक्ष्मजीवनिरुपण

रेणूहून सूक्ष्म किडे । त्यांचे आयुष्य निपटचि थोडें । युक्ति बुद्धि तेणेंचि पाडें । तयामधें ॥ १ ॥

धुळीच्या कणांतसुद्धा अगदी लहान असें सूक्ष्म किडे आहेत. जसा त्याचा ाकार लहान तसेंच त्यांचे आयुष्यही अल्प असते. त्यांची युक्ति व बुद्धिही तशीच अल्प असते.

From this finest point of knowledge that brahman becomes the smallest creature and the life-time of That then becomes extremely small. Then the capacity and buddhi that is due to that Reality becomes so small, within that Reality.

ऐसें नाना जीव असती । पाहों जातां न दिसती । अंतःकर्णपंचकाची स्थिती । तेथेंहि आहे ॥ २ ॥

असें अनेक प्रकारचे जीव असतात. साध्या डोळ्यांनीं तें दिसत नाहीत. परंतु त्यांच्यामध्यें देखील अंतःकरण, मन, बुद्धि, चित्त व अहंकार या पंचकाचे सूक्ष्म अस्तित्व असते.

Then that One is the `many' jivas.13 And then when you try to see that One then, He is not seen and `there' is this state of the five-fold antah-karana (ie. a jiva with knowing, mind, buddhi, thinking and ego).

त्यांपुरतें त्यांचें ज्ञान । विषये इंद्रियें समान । सूक्ष्म शरीरें विवरोन । पाहातो कोण ॥ ३ ॥

त्यांचा जीव केवढासा पण त्यांच्यापुरतें त्यांचें ज्ञान असते. त्यांची इंद्रियें व त्यांचे भोग तसेच असतात. पण हीं सूक्ष्म शरीरें कोणी नीट विवरुन समजून घेत नाहीं.

When that atma has become a jiva then, whatever it requires, that much knowledge of that atma it will get and there will be the appropriate sense objects and the sense organs also (ie. everything is the atma trying to know the atma but by holding onto a concept of being a body, that atma, appears as that body with its limited knowledge). And even if that brahman tries to know Itself by means of this `all' body, still how will it understand Its Self? (It is already the atma or brahman but it has forgotten Its Self; if it becomes a jiva, It can only gain knowledge of gross objects and even if it becomes this `all' still It cannot know Its Self and will be seeing Its own reflection).

त्यास मुंगी माहा थोर । नेणों चालिला कुंजर । मुंगीस मुताचा पूर । ऐसें बोलती ॥ ४ ॥

ते किडे इतके लहान असतात कीं त्यांना मुंगीसुद्धा प्रचंड मोठी आहे असें वाटते. एखाद्या हत्ती येवढा तीचा आकार मोठा आहे असें त्यांना वाटते. पण आपल्यादृष्टीनें मुंगी फारच लहान आहे. मुंगी माणसाच्या मुताचा पूर आहे असें म्हणतात.

An ant is that great brahman but there, that great brahman does not even know the passing of an elephant. For to the ant, the elephant is just a flood of urine; this much is its `speech'/knowing only (within every living creature there is this `speech' or `I am'; this is common and does not change, for it only knows; but what it knowns, the 13 maharaj He (siddharameshwar maharaj) made an insect in the shit into the greatest of the great. pervasiveness of this `speech' is different for every creature. In an insect this knowledge is so very limited and distorted ie. it does not see an elephant; it sees something quite different. We say, "An elephant is there" but a Knower of the atma will not see an elephant either, He will see something quite different) (maharaj- what is the volume of knowledge?....wherever you put it will go)14

तें मुंगीसमान शरीरें । उदंड असती लाहानथोरें । समस्तांमध्यें जीवेश्र्वरें । वस्ति कीजे ॥ ५ ॥

मुंगीच्या शरीराएवढे शरीर असणारे लहानमोठे जीव तर पुष्कळच आहेत. त्या सगळ्यांमध्यें जीवाचा ईश्र्वर वास करतो.

That Reality on account of this *`all' body/knowledge, has become like the ant. But it is that vast paramatma, for that great brahman is within this small ant. Therefore one should stay in every jiva by being that Lord of the jiva. *(Knowledge comes from only the smallest point ie. nothing is there. Every jiva expands this knowledge; a small jiva expands it very little; a human being expands it more and a sadhak expands it even more until finally this knowledge goes off)

ऐसिया किड्यांचा संभार । उदंड दाटला विस्तार । अत्यंत साक्षपी जो नर । तो विवरोन पाहे ॥ ६ ॥

अशा किड्यांची संख्या फार मोठी आहे. जिकडेतिकडे ते दाटीवाटीनें पसरलें आहेत. अतिशय कष्टाळू व जिज्ञासू माणूस त्यांचे निरिक्षण करुन त्यांचे ज्ञान मिळवितो.

There is this collection of tiny creatures when that vast paramatma spreads itself out and `thickens'/becomes gross. But if a *man makes deep constant study then, he will come to understand that paramatma. *(Man is one of the tiny creatures in this `all')

नाना नक्षत्रीं नाना किडे । त्यांस भासती पर्वतायेवढें । आयुष्यहि तेणेंचि पाडें । उदंड वाटे ॥ ७ ॥

निरनिराळ्या नक्षत्रांवर निरनिराळ्या प्रकारचे किडे निर्माण होतात. माणसाला त्यांची कल्पना येत नाही. पृथ्वीवरील किडामुंगीच्या मानानें ते पर्वताएवढे भासतात. त्याच मोजमापानें त्यांचे आयुष्यही फारच मोठें असतें.

In the nights after the monsoon rains there are `many' small creatures and yet that paramatma which has become these tiny creatures still feels it is as big as a mountain. And the lifespan that paramatma has fallen into is also felt to be extremely long (we feel we are great and our lifetime is extremely long because that paramatma is within this tiny creature we call a human being).

पक्षायेवढे लाहान नाहीं । पक्षायेवढें थोर नाहीं । सर्प आणि मछ पाहीं । येणेंचि पाडें ॥ ८ ॥

पक्ष्यांच्या समुदायांत कांहीं अतिशय लहान असतात. तर कांहीं अतिशय मोठे असतात. साप व मासेसुद्धा असे लहानापासून अतिशय मोठ्या आकाराचे आढळतात.

This knowledge is not the small jiva and this knowledge is not the great brahman. On account of that thoughtless brahman falling down, there is the seeing through knowledge and there is the snake called shesh and the fish and other incarnations of vishnu (the snake shesh is the purush and He is said to uphold this world on one of His one thousand heads. And vishnu is said to have incarnated as the fish, turtle etc. and each incarnation also upholds this world. This means that within every creature there is that purush and this knowingness of vishnu and together they are the base for the world which the creatures see through their senses and the concepts they hold in their minds)

मुंगीपासून थोरथोरें । चढतीं वाढतीं शरीरें । त्यांचीं निर्धारितां अंतरें । कळों येती ॥ ९ ॥

मुंगी अति लहान असते तिच्यापासून सुरवात करुन पाहिलें तर पुढील प्राण्यांचे देह एकाहून एक मोठे आढलतात. आपण जर नीट निरिक्षण करुन विचार केला तर त्यांची मनोरचना कळून येते.

Due to the presence of that greatest of the great; from the smallest ant, this `all' knowledge rises higher and spreads further and finally when this inner space holds the conviction of being that paramatma then, that nirgun understanding comes (because the Reality is within every creature, every creature can come to understand that Reality through the evolution of knowledge. Knowledge has taken many births, starting as the smallest organism, it has expanded and expanded until it takes birth in a human body form which has the mental capacity to understand sagun knowledge and finally recognise Its own Self).

नाना वर्ण नाना रंग । नाना जीवनाचे तरंग । येक सुरंग येक विरंग । किती म्हणौनि सांगावे ॥ १० ॥

प्राण्यांचे नाना तर्‍हेचे रंग, वर्ण, त्यांच्या जीवनांतील तरंग किंवा हालचाली, कांही प्राण्यांचे सुंदर रंग, काहींचे घाणेरडे रंग अशी सर्व माहिती सांगणें शक्य नाहीं.

There are the `many' types and the `many' appearances of jivas; these `many' jivas are like bubbles of water/life in this ocean (maharaj- when the bubble bursts the ocean laughs).15 That One's appearance is pure when there is this `all' and that One's appearance is impure when there is a jiva. The `many' impure jivas should therefore become thoughtless.

येकें सकुमारें येकें कठोरें । निर्माण केलीं जगदेश्र्वरें । सुवर्णासारिखीं शरीरें । दैदिप्यमानें ॥ ११ ॥

कांहीं प्राण्यांचे शरीर मऊ, नाजूक असतें. तर काहींचें कठीण व कडक असते.परंतु हे सर्व प्राणी जगदीश्र्वरानेच निर्माण केले आहेत. कांहींचे देह तर सोन्याप्रमाणें चकाकतात.

15Scientists say that the brain processes four billion bits of information per second but every second we are only aware of two thousand of those bits. They also explain that a wave of enery passes from the eye, for example, and when it meets with an object then, that energy returns through the eye, passing this information to the brain, where it gets interpreted. Thereupon we recognize an object. This therefore means that we are forever living in the past. It takes time, a little time granted, for this process to take place. The energy moves out and returns through the eye, passing along the optic nerve and through numerous synapses in the brain and then, gets recognized and gets given a name by the buddhi. Therefore we are seeing that which has, in fact, past and not this present moment. This is all because we take ourselves to be individuals within knowledge. Now, if these thoughts that maintain this individuality were left, then knowledge would be directly perceived and this process would become obsolete. And maybe then, in this `now', we will see that which the eyes cannot see and be more aware of these four billion bits of information. 11. Due to that One there is the very soft and delicate `all' and due to that One there is the very gross jiva. These have all been created by that Lord of the world and when this `all' body is understood then, He is made to shine like gold (ie. the universal body/hiranyagarbha/`golden womb').

शरीरभेदें आहारभेदें । वाचाभेदें गुणभेदें । अंतरीं वसिजे अभेदें । येकरुपें ॥ १२ ॥

आपण जे प्राणी पाहतो त्याच्यांत खाण्यापिण्याचे, शरीररचनेचे आवाजाचे आणि गुणांचे भेद दिसतात. यांत शंका नाहीं पण प्रत्येक प्राण्यांत राहणार्‍या अंतरात्म्यामध्यें भेद नाहीं. तो एकच एक आहे.

There are the different bodies with their different powers; there are the different speeches and the different gunas. But within this inner space that non-different atma should reside (purush/prakruti).

येक त्रासकें येक मारकें । पाहो जातां नाना कौतुकें । कितीयेक आमोलिकें । सृष्टीमध्यें ॥ १३ ॥

एकादा प्राणी चिडका असतो. तर दुसरा मारका असतो. आपण जर नीट निरिक्षण केलें तर या सृष्टीमध्यें अनेकप्रकारची अशी अमोलिक आश्र्चर्ये बघावयास मिळतात.

That One has become very ferocious and that One has even become a killer. But if you try to understand Him, then these `many' forms become this wonder of the `all'. This is possible because that One within the `many' is in this gross world as this precious `I am' (that One becomes this `I am' when He looks up to see Himself and That becomes a jiva when, due to desires and objectification, He looks down. Thus this precious `all' plays a dual role between that Reality and the gross existence).

ऐसीं अवघीं विवरोन पाहे । ऐसा प्राणी कोण आहे । आपल्यापुरतें जाणोन राहे । किंचितमात्र ॥ १४ ॥

सृष्टीमधील हीं अमोल कौतुकें नीट निरीक्षण करणारा कोणी भेटत नाहीं. जो तो आपापल्यापुरतें अल्प ज्ञान मिळवतो व जगत असतो.

When these gross things are investigated and understood then, how can you remain in the prana? Then only this little knowledge is sufficient for one to know and stay. Therefore be this knowledge. (maharaj- `Knowledge is just a point...It means nothing is there': Therefore knowledge does not increase or decrease; knowledge is knowledge only; it doesn't change its nature and flows continuously along, like the ink from the nib of the pen).

नवखंड हे वसुंधरा । सप्तसागरांचा फेरा । ब्रह्मांडाबाहेरील नीरा । कोण पाहे ॥ १५ ॥

नउ खंड मिळून पृथ्वीचा विस्तार आहे. तिच्या भोवतीं सात समुद्रांचा वेढा आहे. पण ब्रह्मांडाच्या बाहेर असणारे पाणी कोणीच पाहात नाहीं.

That thoughtless Self has become the *nine continents of the world and the seven seas encircling it (ie. the gross and `soft' creations). But how can these great waters understood That which is beyond this brahmanda? *(five elements and four forms of birth)

त्या नीरामध्यें जीव असती । पाहों जातां असंख्याती । त्या विशाळ जीवांची स्थिती । कोण जाणे ॥ १६ ॥

त्या पाण्यांत अक्षरशः असंख्य जीव आहेत. त्या प्रचंड विशाल जीवांची स्थिती कोणालाही माहित नाहीं.

The jiva within these waters can try to understand that immeasurable. But how can that vast immeasurable paramatma know the state of the jiva?

जेथें जीवन तेथें जीव । हा उत्पत्तीचा स्वभाव । पाहातां याचा अभिप्राव । उदंड असे ॥ १७ ॥

जेथें पाणी तेथें जीवन आहेच आहे. हा ञत्पत्तीचा नियम, स्वभावच फार मोठा आहे.

When `here' there are these waters of objectification then, `there' has become a jiva and then that thoughtless Self has taken a birth. But when you use vivek and understand the inner meaning of this `word', then there is that vast paramatma (ie. this `word' is `I am' and this is you. But the scriptures tell you that, You are that thoughtless paramatma. Now you must go off)

पृथ्वीगर्भीं नाना नीरें । त्या नीरामधें शरीरें । नाना जीनस लाहानथोरें । कोण जाणे ॥ १८ ॥

पृथ्वीच्या पोटांत पुष्कळ प्रकारचे पाणी असते. त्या पाण्यांत जीव आहेत. अनेकप्रकारचे लहानमोठे पदार्थ आहेत. त्यांचें ज्ञान कोणाला नसतें.

In the womb of the earth there are the `many' forms created by the great elemental waters (ie. objectification). But when due to this knowledge, there are these `many' things and objects within these waters then, how much can that brahman within this small jiva know? (ie. His knowledge has become so limited)

येक प्राणी अंतरिक्ष असती । तेहीं नाहीं देखिली क्षिती । वरीच्यावर उडोन जाती । पक्ष फुटल्यानंतरें ॥ १९ ॥

कांहीं प्राणी आकाशांत असतात. त्यांनी पृथ्वी कधीं पाहिलेलीच नसतें. वर आकाशामतच त्यांना पंख फुटतात मग ते वरच्यावर उडून जातात.

When that One within the prana is this space then, that One witnesses this `all' and there is no gross earth. And when that One rises higher to become the `greatest of the great' then, even this knowledge gets demolished (first understand that everything has been born or imagined out of space ie. no things. Then understand that you are the One who knows this zero)

नाना खेचरें आणि भूचरें । नाना वनचरें आणि जळचरें । चौर्‍यासि योनीप्रकारें । कोण जाणे ॥ २० ॥

चौर्‍यांशीं योनींत अनेक प्रकारचे आकाशांत राहणारे, पृथ्वीवर राहणारे, जंगलांत राहणारे, आणि पाण्यांत राहणारे जीवप्राणी आहेत. त्या सर्वांचे ज्ञान कोणास नसतें.

There are the `many' creatures in the sky and on the earth; the `many' creatures in the forests and in the waters. But who is there who knows the source of these eighty-four principles that make up a jiva?

उष्ण तेज वेगळें करुनी । जेथें तेथें जीवयोनी । कल्पनेपासुनी होती प्राणी । कोण जाणे ॥ २१ ॥

एक उष्ण अग्नि सोडला तर इतर सर्व ठिकाणीं जीवप्राणी आढळतात. इतकेंच काय पण कल्पनेपासून देखील प्राणी निर्माण होतात. त्यांचें ज्ञान कोणालाच नसतें.

Unless this intense light of fire is created (ie. the fire of destruction or knowing), `here' and `there' is the birth place of the jiva. But who is there who knows That this has appeared in the prana, due to Its imagination?

येक नाना सामर्थ्ये केलें । येक इच्छेपासून जाले । येक शब्दासरिसे पावले । श्रापदेह ॥ २२ ॥

त्याचप्रमाणें कांहीं प्राणी सिद्धिने, सामर्थ्याने निर्माण होतात. कांहीं इच्छेपासून तर इतरकांहीं शापामुळें निर्माण होतात.

The One makes the `many' by means of His power of `I am'; the One appears as the `many' by His own `wish' to be. But then that One along with this `I am' attained a cursed body (ie. became a jiva).

येक देह बाजीगरीचे । येक देह वोडंबरीचे । येक देह देवतांचे । नाना प्रकारें ॥ २३ ॥

कांहीं देह माणसाच्या जादुगिरीमुळें होतात. तर कांहीं राक्षसाच्यां मायेने होतात. तर कांहीं देवांच्या देहाचे प्रकार आहेत.

That One is the body of a man by the magic of man (by the making of concepts and imaginings); that One is the body of the demon due to the magic of the demon (ie. the causal body of ignorance). When that One becomes this body made up of the gods (ie. gunas) then, there are the ways of the `many'.

येक क्रोधापासून जाले । येक तपापासून जन्मले । येक उश्रापें पावले । पूर्वदेह ॥ २४ ॥

कांहीं देह क्रोधापासून तर कांहीं तपश्र्चर्येंतून जन्मास येतात. कांहीं उःशापाने शापदेह सोडून मुळाच्या देहांत येतात.

Then that One takes a body due to anger (ie. one may be understanding this `I am' but then emotions like desire, anger etc. arise and these bring body consciousness again). Then that One gets born from penance or severe austerity (to be He requires no sadhana except forgetting everything. But by performing penance or strict practices one strengthens body consciousness). Or that One, due to this curse ("I am this gross body"), acquires its previous body (only in this human body can one understand the previous bodies; subtle, causal and supra-causal).

ऐसें भगवंताचें करणें । किती म्हणौन सांगणें । विचित्र मायेच्या गुणें । होत जातें ॥ २५ ॥

भगवंताचें कर्तृत्व असें विलक्षण आहे. तें सगळें वर्णन करणें शक्य नाहीं. माया मोठी विचित्र आहे. तिच्या योगानें हें सर्व घडून येते.

All this is due to this action of God (ie. the purush and this moving `all') and therefore these `many' thoughts should become thoughtless (ie. on account of that thoughtless God/purush and His creation ie. `all'/prakruti this world appeared). But due to these various gunas of maya, that One comes and goes (gets born and dies and gets born again).

नाना अवघड करणी केली । कोणीं देखिली ना ऐकिली । विचित्र कळा समजली । पाहिजे सर्वे ॥ २६ ॥

मायेनें अशी कांहीं कठिण करणी करुन ठेवली आहे कीं, तशी कोणी पाहिली नाहीं. ऐकली नाहीं. मायेची ही संपूर्ण कला समजून घ्यावी.

That One has made these `many' inexplicable, strange things and now no one can see this `all' or listen to this `I am'. Therefore you should try to understand that these variegated forms are, in truth, this wondrous `art' of knowing.

थोडे बहुत समजले । पोटापुरती विद्या सिकलें । प्राणी उगेंच गर्वे गेलें । मी ज्ञाता म्हणोनी ॥ २७ ॥

एखाद्याला जर थोडें समजले, तो पोटापुरता विद्या शिकला तर त्याला " मी मोठा जाणता आहे " असा गर्व चढतो. व तो माणूस वाया जातो.

When the small jiva understands this `all' then, sufficient knowledge to satisfy the mind has been learned (there is ananda but one thinks that this is Reality). But in the prana, that still and silent One only boasts and goes away saying, "I am the knower" (ie. as long as one remains in the prana then, one is sure to disappear when the prana goes off).

ज्ञानी येक अंतरात्मा । सर्वांमधें सर्वात्मा । त्याचा कळावया महिमा । बुद्धि कैंची ॥ २८ ॥

जगामध्यें एक अंतरात्मा तेवढा एक खरा ज्ञानी आहे. तोंच सर्वांच्या अंतर्यामी आत्मरुपानें राहतो. त्याचा महिमा आकलन होण्याइतकी बुद्धि फारच कमी आढळते.

When that One stays hidden within knowledge then, He is called the inner/antar- atma. Then that One is in this `all' and is called the atma of the `all'. But how can this buddhi understand the greatness of that paramatma? (When this knowledge or `all' remains then, that atma is the Knower taking Himself as known. That paramatma does not know, He is no mind)

सप्तकंचुक ब्रह्मांड । त्यांत सप्तकंचुक पिंड । त्या पिंडामधें उदंड । प्राणी असती ॥ २९ ॥

पंचमहाभूतें, अहंकार व महत्तत्व हीं सात वेष्टनें ब्रह्मांडाची आहेत. त्यांत राहणार्‍या पिंडाला पण तशीच सात आवरणें असतात. त्या पिंडांत असंख्य प्राणी आहेत.

When in that paramatma there are the seven coverings of the brahmanda then, there are the seven coverings of the pinda. Still within the pinda that exists in the prana, there is that vast paramatma.

आपल्या देहांतील न कळे । मा तें अवघें कैंचे कळे । लोक होती उतावळे । अल्पज्ञानें ॥ ३० ॥

आपल्या देहांत राहणारे प्राणी आपल्याला कळत नाहींत तर मग अवघ्या विश्वामधें राहणारे प्राणी कळणें कसें शक्य आहे ?

If that Reality is not understood within your `all' body then, how can That be understood when there are the `many' different things? For then this world becomes hasty and impatient due its little knowledge (we all have this knowledge but it is mixed with ignorance. Yet still we have the satisfaction of knowing something. But this ignorance needs to go off and first this knowledge needs to shine).

अणुरेणा ऐसें जिनस । त्यांचे आम्ही विराट पुरुष । आमचें उदंडचि आयुष्य । त्यांच्या हिसेबें ॥ ३१ ॥

अणुरेणुसारखे जे अति लहान पदार्थ व जीव आहेत, त्यांच्या दृष्टीनें आपण माणसें म्हणजे जणुं कांहीं विश्वाएवढे विराट पुरुष आहोत. त्यांच्या हिशेबानें आपलें आयुष्य देखील अतिशय दीर्घ आहे.

We are like minute objects of that paramatma when there is this gross creation and a man. Then that vast paramatma becomes a life span due to our estimation of that paramatma (ie. though being that eternal paramatma, if I think "I am a man" then, that paramatma will live as a man and accordingly, my lifespan will be that of a man).

त्यांच्या रिती त्यांचे दंडक । वर्तायाचे असती अनेक । जाणे सर्वहि कौतुक । ऐसा कैंचा ॥ ३२ ॥

अणुरेणुसमान सूक्ष्म जीवांच्या वागण्याच्या रीति आणि वागण्याचे नियम पुष्कळ प्रकारचे आहेत. त्या सर्वांचे ज्ञान कोणास नसतें.

Then for that paramatma there are the different ways and for that paramatma there are the different customs. When that One exists as the functions of the numerous different shapes and forms then, how can one know this wonder of this `all' even?

धन्य परमेश्र्वराची करणी । अनुमानेना अंतःकरणीं । उगीच अहंता पापिणीं । वेढा लावी ॥ ३३ ॥

थोडक्यांत परमेश्र्वराची करणी मोठी विस्मयकारक आहे. माणसाला आपल्या बुद्धिनें तीची कल्पना येणें शक्य नाहीं. असें असूनही अहंता पापिणीनें माणसाला वेढून टाकलें आहे.

But if there is this blessed action (ie. `all') of parameshwara then, in this antah- karana there is only knowing and no conjecture. But that still and silent Self has become an ego full of wrong thinking, mad and infatuated after the objects of the world.

अहंता सांडून विवरणें । कित्येक देवाचें करणें । पाहातां मनुष्याचें जिणें । थोडें आहे ॥ ३४ ॥

आपली अहंता बाजूस सारुन भगवंताच्या अनेक करणींचें मनन चिंतन माणसाने करावे. माणसाचे आयुष्य फार कमी आहे.

When this ego is investigated and left aside then, there is that One in the `many' and this action of that God (purush/prakruti); and when you understand this then the life of a man is very small indeed.

थोडें जिणें अर्धपुडी काया । गर्व करिती रडाया । शरीर आवघें पडाया । वेळ नाहीं ॥ ३५ ॥

आयुष्य अल्प व देह क्षणभंगुर असतांना माणूस निष्कारण गर्व धारण करतो. शरीर पडायला मुळींच वेळ लागत नाहीं.

But we accept this small life and this small bundle and take the pride of these that bring only tears. This `all' body comes tumbling down into this gross body, in a moment, for just to experience the `many' things.

कुश्र्चीळ ठांईं जन्मलें । आणि कुश्र्चीळ रसेंचि वाढलें । यास म्हणती थोरलें । कोण्या हिसेबें ॥ ३६ ॥

हा देह घाणेरड्या जागीम जन्म घेतों. घाणेरड्या रसानेंच पोसला जातो. अशा या देहाला थोर म्हणून त्याचा अभिमान बाळगतात याला कांहींच अर्थ नाहीं.

Then it takes birth in this filthy place and then this `I am' grows and becomes filthy. Then the people say, "How can the greatness of this `I am' be understood?" (They who are this `I am' only, feel "How can I ever understand? Only the great yogis can understand these things. This is not for the likes of me!").

कुश्र्चीळ आणि क्ष्णभंगुर । अखंड वेथा चिंतातुर । लोक उगेच म्हणती थोर । वेडपणें ॥ ३७ ॥

घाणेरडें, क्षणभंगुर, निरंतर व्यथेनें आणि कालजीनें पछाडलेले असेम हें शरीर आहे. लोक उगीच वेडेपणानें त्याला थोर म्हणतात.

This world is a filthy and destructible place and in this that unbroken paramatma suffers the pains of mind and body. Due to Its infatuation with the sense objects, that still and silent Self says, "This world is the greatest".

काया माया दों दिसांची । अदिअंतीं अवघी ची ची । झांकातापा करुन उगीचि । थोरीव दाविती ॥ ३८ ॥

शरीर व ऐश्र्वर्य सारा दोन दिवसांचा खेळ आहे. आरंभी व अखेर सारी फजिती असतें. कपड्यालत्यांनीं उगीच झाकताप करुन लोक उगीच मोठेपणा मिरवतात.

The body and maya are of *2 days only and then, from beginning to end, there is empty vanity of body consciousness. Then that still and silent Self makes `many' clandestine actions (ie. says one thing and thinks another) and shows off its greatness. *(Yesterday and tomorrow)

झांकिलें तरी उपंढर पडे । दुर्गंधी सुटे जिकडे तिकडे । जो कोणी विवेकें पवाडे । तोचि धन्य ॥ ३९ ॥

देह जिवंतपणीं कितीही झाकला तरी तो अखेरीस उघडा पडतोच. त्याची दुर्गंधी जिकडेतिकडे पसरते. म्हणून जो कोणी विवेकानें विशाल बनतो, देहबुद्धितून बाहेर पडतो, तोच खरा धन्य होय.

Even if clothed, still it is exposed at the time of death and everywhere there is a foul smell. Therefore the one who has the capacity to endure everything through vivek is truly blessed.

उगेंचि कायसा तंडावें । मोडा अहंतेचे पुंडावें । विवेकें देवास धुंडावें । हें उत्तमोत्तम ॥ ४० ॥

उगीच शब्दजालांत गुरफटु नये. या अहंकाराचा पुंडपणा अगदी मोडून काढावा. विवेकानें भगवंताचा शोध घ्यावा हें उत्तमांतउत्तम आहे.

Why should that still and silent have to argue? Crush down the revolt of the ego and by vivek search out God; then there will be that thoughtless Self, the best of the best. .