बहुजिनसी — समास 10: श्रोताअवलक्षणनिरुपण

कोणीयेका कार्याचा साक्षप । कांहीं तर्‍ही घडे विक्षेप । काळ साहे तें आपोंआप । होत जातें ॥ १ ॥

आपण एखादे कार्य सिद्ध करण्यासाठीं उद्योग आरंभला तर कांहींतरी विघ्न येते पण काळाचें सहाय्य असेल तर तें कार्य आपोआप होत जातें.

There is that One within everyone and this steadfast, determined action of the `thing'. But when confusion and bewilderment appears upon this `thing' then, death has to be endured and due to body consciousness, that natural and ever-shining Self, has to come and go.

कार्यभाग होत चालिला । तेणें प्राणी शोक जाला । विचारहि सूचों लागला । दिवसेंदिवस ॥ २ ॥

कार्यामध्यें जसजशी प्रगती होत जाते तसतसा काम करणार्‍या माणसाचा उत्साह वाढत जातो. दिवसेंदिवस त्याला नवें नवें विचार सुचु लागतात.

This action of the `all thing' was naturally flowing by but then in the prana, sorrow appeared (ie. sorrow or desire or anger etc. arose and this understanding was drowned; if this `all' understanding is not very carefully maintained then, in a blink of an eye, body consciousness will arise). Therefore day after day, this `all' is to be maintained and then thoughtlessness can be imbibed (if you remain in knowledge, feeling safe in this accomplishment then, be warned. Without understanding that thoughtless Self, the mind or body consciousness will return like a thief and steal your understanding away).

कोणीयेक प्राणी जन्मासी येतो । कांहीं तर्‍ही काळ साहे होतो । दुःखाउपरी सुख देतो । देव कृपाळुपणें ॥ ३ ॥

जगांत असे आढळतें, कीं, एखादा माणूस जन्मास येतो. त्याला कांहींतरी काळाची अनुकूलता सहाय्य करते. प्रथम तो दुःख भोगतो. पण त्यानंतर देवाच्या कृपाळूपणानें त्याला सुख लाभते.

When that One within everyone takes birth in the prana then, this `thing' has to endure the ravages of time and death. After such suffering, God kindly gives happiness (ie. troubles are there for your own good. They bring that longing to be with God).

अवघाचि काळ जरी सजे । तरी अवघेचि होती राजे । कांहीं सजे कांहीं न सजे । ऐसें आहे ॥ ४ ॥

काळ जर नेहमींच अनुकुल राहून सहाय करुं लागला तर सगळेच राजे होतील. पण कांहीं प्रसंगीं काळ अनुकूल तर कांहीं प्रसंगीप्रतिकूल असा क्रम जीवनांत चालतो.

If the mind full of the `many' things is made ready for this time of the `all' (ie. the Master's words are churned over/vivek), then the mind becomes committed (ie. the conviction, `I am He' arises and there is the patience and fortitude of this determined action). This `thing' can either be made ready or this `thing' may not be made ready (and one will remain an ignorant jiva). The choice is yours!

येहलोक अथवा परलोक । साधतां कोणीयेक विवेक । अद्भुत होये स्वभाविक । देणें ईश्र्वराचें ॥ ५ ॥

प्रपंचांत किंवा परमार्थांत जर खरा विवेक करणें साधलें तर सहजरीतीनें कांहींतरी अद्भुत कार्य हातुन घडतें. हें असें घडणें हें ईश्र्वरीकृपेचेच फळ होय.

Either there is this world or the world beyond. If that One within everyone makes vivek then, this wonder of the `all' will naturally appear; for this is a gift from ishwara (ishwara is the Witness).

ऐकल्याविण कळलें । शिकल्याविण शहाणपण आलें । देखिलें ना ऐकिलें । भूमंडळीं ॥ ६ ॥

कोणाकडून ऐकल्यावांचून कळतें. कोणाकडून शिकल्यावांचून शहाणपण आलें. असें जगांत कोणी कधीम पाहिलें नाहीं किंवा ऐकलें नाहीं.

For it has never been seen or heard of that the understanding of nirgun was gained without listening to this sagun discourse. Or that there has been wisdom without it first being learnt.

सकळ कांहीं ऐकतां कळे । कळतां कळतां वृत्ति निवळे । नेमस्त मनामधें आकळे । सारासार ॥ ७ ॥

दुसर्‍याकडून ऐकून सर्व कांहीं कळूं लागते. असें कळत गेल्यानें आपली वृत्ती निवळते आणि मग सार कोणतें व असार कोणतें, याचें निश्र्चित ज्ञान आपल्या मनाला आकलन होते.

Therefore understood and listen to this `all thing' and when this understanding is continuously maintained then, this knowing vritti will become clear and pure, and this limited jiva within the mind will understand that thoughtless essence (ie. no-mind).

श्रवण म्हणिजे ऐकावें । मनन म्हणिजे मनीं धरावें । येणें उपायें स्वभावें । त्रयलोक्य चाले ॥ ८ ॥

श्रवण म्हणजें ऐकणें होय. मनन म्हणजें मनांत धरणें होय. मनन म्हणजे धारणा. याच उपायानें त्रैलोक्यांतील ज्ञानव्यवहार चालत आलेला आहे.

shravan means to listen to this `I am'. manana means to hold this in the mind. Due to these, there is this remedy of the spontaneous `all' on which the three worlds function.

श्रवणाआड विक्षेप येती । नाना जिनस सांगों किती । सावध असतां प्रत्यय येती । सकळ कांहीं ॥ ९ ॥

श्रवणाचा उपयोग होण्यास ज्या अडचणी येतात, त्यांचे सगळें प्रकार सांगणें शक्य नाहीं. मनुष्य जर सावध राहिला तर त्या अडचणींची कल्पना त्याला येते.

But if shravan is obstructed then confusion arises. Therefore this confusion of the `many' objects should be made that thoughtless swarup. But it is only when you listen very attentively, that this sagun `thing' becomes that thoughtless nirgun.

श्रवणीं लोक बैसले । बोलतां बोलतां येकाग्र जाले । त्याउपरी जे नूतन आले । ते येकाग्र नव्हेती ॥ १० ॥

समजा लोक ऐकायला बसले आणि वक्त्याचे बोलणें ऐकतां ऐकतां एकाग्र झालें. पण नंतर नंतर म्हणजे उशीरानें येणारे लोक एकाग्र नसतात. त्यांचा आधीच्या लोकांना विक्षेप होतो.

When one is seated in this world of shravan and there is this continuous `speech' of `I am' then, this is the one-pointed attention of manana. This is mula maya and it brings the `ever new' (ie. being in the endless `now'). And afterwards when even this attentiveness is not, then that is Reality.

मनुष्य बाहेर हिंडोनी आलें । नाना प्रकारीचें ऐकिलें । उदंड गलबलूं लागलें । उगें असेना ॥ ११ ॥

एखादा मनुष्य पुष्कळ ठिकाणीं हिंडून येतो. तो अनेक प्रकारचे ऐकून येतो. फार ऐकल्यानें त्याच्या मनांत घोटाळा उत्पन्न होतो. त्याला मग चैन पडत नाहीं.

Mankind has wandered and strayed so far outside and heard about so `many' dif- ferent ways that, that vast paramatma has become confused and that silent and still, is as if not there.

प्रसंग पाहोन चालती । ऐसे लोक थोडे असती । श्रवणीं नाना विक्षेप होती । ते हे ऐका ॥ १२ ॥

प्रसंगओळखून वागणारे लोक थोडेच असतात. त्यामुळें श्रवणांत येणार्‍या अडचणी अनेक प्रकारच्या असतात. त्यापैकीं कांहीं ऐका.

Few are there in the world who understand this `all' connection and function ac- cording to it. Therefore when the `many' confusions appear within shravan then, one should only listen and afterwards there will be that thoughtless swarup.

श्रवणीं बैसले ऐकाया । अडों लागली काया । येती कडकडां जांभया । निद्राभरें ॥ १३ ॥

सभेमध्यें ऐकायला बसलें कीं, शरीर अवघडतें. त्यांत फार झोप आल्यामुळें सारख्या जांभया येऊं लागतात.

During shravan, listening was settled into but then the body became restless or the drug of sleep brought loud yawning.

बैसले सुचित करुनि मना । परी तें मनचि ऐकेना । मागें होतें ऐकिलें नाना । तेंचि धरुनी बैसलें ॥ १४ ॥

एखादा माणूस मन शांत करुन ऐकायला बसतो. पण त्याचे मन ऐकत नाहीं. पूर्वीं जें ऐकलेले असेल तेंच मनांत सारखें येऊं लागते. त्यामुळें वक्ता जें सांगत असतो त्याकडे लक्ष लागत नाहीं.

The mind had been calmed in order to be very alert but that mind did not `listen' and it sat with and held on to the `many' things it had heard before.

तत्पर केलें शरीर । परी मनामधें आणीक विचार । कल्पना कल्पी तो विस्तार । किती म्हणौनि सांगावा ॥ १५ ॥

शरीर अगदी आवरुन ऐकायला बसलें तर मनांत इतर विचार येऊं लागतात. एकामागून एक कल्पना विस्तार घेऊं लागतात. त्या सगळ्या सांगणें शक्य नाहीं.

This `all' body was made very attentive (ie. everything is forgotten), but then in the mind there came more and more thoughts and due to imagination, these imagined thoughts increased. Therefore the `many' thoughts should understand thoughtlessness.

जें जें कांहीं श्रवणीं पडिलें । तितुकें समजोन विवरलें । तरीच कांहीं सार्थक जालें । निरुपणीं ॥ १६ ॥

जें जें आपण ऐकतो तें नीट समजून त्यावर मनन केलें तरच निरुपणानें कांहीं सार्थक झालें असें म्हणावें.

This `thing' within shravan is to be very carefully listened to and understood and then, this `thing' is to be investigated further. For it has to be clearly understood that this `thing' of your discourse, is not the accomplishment of that nirgun.

मन दिसतें मां धरावें । ज्याचें त्यानें आवरावें । आवरुन विवेकें धरावें । अर्थांतरी ॥ १७ ॥

मन जर दिसत असतें तर त्याला धरतां आलें असतें. तें दिसत नाहीं म्हणून ज्याचे त्यानें मन आवरावे. तसें तें आवरुन विवेकानें तें अर्थ शोधण्याकडे गुंतवावें.

Wherever the mind looks and whatever it sees, still this sagun discourse should be firmly held. In this way, the mind should be gathered up and controlled (everything seen and perceived is all knowledge only; no further objectification is necessary or should take place). Having gathered up this inner space of sagun by vivek, that nirgun meaning should then be firmly held (why is this knowledge even required when I am One without another?).

निरुपणीं येऊन बैसला । परी तो उदंड जेऊन आला । बैसतांच कासाविस जाला । त्रुषाकांत ॥ १८ ॥

समजा एखादा माणूस भरपेट जेवला आणि निरुपणाला येऊन बसला, बसल्याबसल्या तो तहानेनें कासावीस झाला.

In this sagun discourse you came and sat (by forgetting everything) but that para- matma had been previously enjoying the fruits of Its past actions and so while sitting in this discourse, quickly it became uneasy with longings (ie. habits of lifetimes are hard to break; for so long that ever free paramatma had been taken Itself as a body).

आधीं उदक आणविलें । घळघळां उदंड घेतलें । तेणें मळमळूं लागलें । उठोनी गेला ॥ १९ ॥

म्हणून त्यानें पाणी आणविलें आणि ते घटाघटा पोटभर प्यायला. मग त्याच्या पोटांत मळमळूं लागलें. म्हणून तो उठून गेला. अशाप्रकारें त्याचें श्रवण हुकलें.

Then this great water element gets brought to this discourse you were listening to (ie. objectification caused by the habits and desires appears upon this `I am' and a world of `many' forms appears) and that vast paramatma freely accepts these and forgets Its Self. Due to this, uneasiness arises and that One gets up and leaves (thoughts come and disturb this discourse with that One; then It leaves Its `aloneness' and accepts duality).

कर्पट ढेंकर उचक्या देती । वारा सरतां मोठी फजिती । क्षणाक्षणा उठोनी जाती । लघुशंकेसी ॥ २० ॥

एखाद्याला सारख्या करपट ढेकरा येतात. एखादा सारख्या उचक्या देतो. तर एखाद्याचा वारासरुन मोठी फजिती होते. एखाद्याला वारंवार लघुशंकेसाठीं उठून जावें लागतें. या सर्वांचे श्रवण नीट होत नाहीं.

Then there is belching, hiccoughs, the loud passing of wind and bad smells. Such is this ridiculous condition within that great brahman (maharaj- maya tries to shame you into accepting body consciousness). Then that `moment of the One' gets up and goes to urinate (in every action one should remain in one's Self; don't take the touch. "I do not go to the toilet. He is everything, everywhere").

दिशेनें कासाविस केला । आवघेंचि सांडून धांविला । निरुपणप्रसंगी निघोनी गेला । अखंड ऐसा ॥ २१ ॥

एखाद्यास मधेच शौचास लागते. तो अगदी अस्वस्थ होतो व सगळें सोडून धांवत जातो. अशारीतीनें कांहीं ना कांहीं कारणानें निरुपणाच्यावेळीं नेहमी माणूस गैरहजर असतो.

Due to the need to defecate, there is uneasiness and due to the `many' thoughts the mind leaves this `I am' discourse and runs away towards these thoughts. Then that unbroken brahman within this sagun discourse, gets up and goes outside again (that unbroken Self gets continually broken by the thoughts and desires and it returns to body consciousness).

दृष्टांतीं कांहीं अपूर्व आलें । अंतःकर्ण तेथेंचि राहिलें । कोठवरी काये वाचिलें । कांहीं कळेना ॥ २२ ॥

वक्त्यानें एखादा अपूर्व दृष्टांत सांगितला तर मन त्यालाच चिकटून राहाते. मग ग्रंथाचे वाचन कुठचे झालें याचे भान राहात नाहीं.

But if this `thing' brings thoughtlessness then, this knowing will remain `there' only. For then there is no place and nothing to be witnessed and this `thing' also will not remain (`there' this knowledge is absorbed and witnessing does not remain).

निरुपणीं येऊन बैसला । तो विंचुवें फणकाविला । कैंचे निरुपण जाला । कासावीस ॥ २३ ॥

एखादा निरुपणाला येुन बसतो व त्याला विंचू चावतो. मग कसलें आलें निरुपण? त्याचा जीव नुसता कासावीस होतो.

But if the one who comes and sits in this sagun discourse (`I am He') gets bitten by the scorpions of desire then, how can there be this `I am' discourse when there is so much distress?

पोटामधें तिडिक उठिली । पाठीमधें करक भरली । चालक चिखल्या पुळी जाली । बैसवेना ॥ २४ ॥

पोटांत कळ आली, पाठींत उसण भरली, संधिॉतानें सांधें धरलें, पायाच्या बोटांत चिखल्या झाल्या, बसायच्या जागीं पुळी झाली, तर माणसाला निरुपणाला बसवत नाहीं.

If within the support of this sagun discourse, care and concern arises (ie. atta- chment); or if within this support of this sagun discourse, pain appears then, that which makes everything move appears as this filthy ulcer called the body and one cannot remain sitting in this sagun discourse. (maharaj this body is a boil on you)

पिसोळा चाऊन पळाला । तेणें प्राणी दुश्र्चीत जाला । कोणें नेटें गल्बला केला । तेथेंचि धावें ॥ २५ ॥

एखादा पिसोळ पाहून पळाला तर मनाची एकाग्रता भंगून जातें. तेवढ्यांत बाहेर कोणी खूप गडबड केली तर माणूस निरुपण सोडून तिकडे धावतो.

A small insect bites and runs away (maharaj- a thought is like a mosquito) and due to that, there is inattentiveness in the prana. Then that one starts to gossip outside and that brahman runs there. 11 duschit-To forget one's Self

विषई लोक श्रवणीं येती । ते बायेकांकडेच पाहाती । चोरटे लोक चोरुन जाती । पादरक्षा ॥ २६ ॥

कामवासनेने पछाडलेले लोक श्रवण करायला येतात पण त्यांचें लक्ष स्त्रियांकडे असतें. आणि चोर श्रवणास आलेल्या लोकांची पादत्राणेंच चोरुन नेतात.

When this world of the sense objects appears within your shravan then, that One looks towards the ladies and due to the thief called mind, this world of knowledge that protects `His feet'/understanding is stolen away.

होये नव्हे वादवेवाद । तेणें उदंड जाला खेद । सिव्या गाळी अप्रमाद । होतां चुकला ॥ २७ ॥

एखाद्या प्रसंगीं श्रवण करीत असतां " अस्ति आणि नास्ति " असा वाद होतो. त्यामुळें मनाला मोठा खेद होतो. कारण त्यामधें शिव्याशाप होतात. आगळीक घडते. आपल्या हातून चूक घडतें. अर्थांत श्रवण बाजूलाच राहून जातें.

Then "it is" or "it is not" is disputed (there is only yourself in the world; no effort is requires to be and to know; but then you say, "Am I there or not?") and due to this, that vast paramatma starts arguing and then It has to swallow a torrent of abuse by those who don't know and have forgotten their Self.

कोणीं निरुपणी बैसती । सावकास गोष्टी लाविती । हरिदास ते रें रें करिती । पोटासाठीं ॥ २८ ॥

कांहीं लोक निरुपण श्रवणास बसतात. पण आपसांत गप्पा सुरु करतात. समोत हरिदास मात्र पोटासाठीं रटाळ किर्तन करत असतो.

Someone came and sat in this discourse and made this effortless `story' (`I am'). But then this `servant of hari' (ie. devoted to knowing) makes friendship with his mind, on account of his belly.

बहुत जाणते मिळाले । येकापुढें येक बोले । लाकांचे आशये राहिले । कोण जाणे ॥ २९ ॥

एखादे प्रसंगी पुष्कळ विद्वान लोक निरुपणास येतात. तेच एकामागून एक बोलूं लागतात. इतर श्रोत्यांना काय हवें इकडे कोणीच लक्ष देत नाहीं.

Now when due to knowing, this `all' has been met then, this sagun is `speaking' in front of that nirgun. So still, this original doubt `I am' remains; but who is there who understands this? (This `I am' should not be taken as the Truth)

माझें होये तुझें नव्हे । ऐसा अखंड जयास सवे । न्याये नीति सांडून धावे । अन्यायाकडे ॥ ३० ॥

माझेंच म्हणणें खरें तुझे म्हणणे खरें नाहीं, असा हेका धरण्याची सवय कांहीं लोकांस असते. अशी माणसें न्यायनीति सोडून अन्यायाकडे धांव घेतात.

`I am and you are not'; then that unbroken Self, of Its own accord, has become mula maya. Justice and equanimity are left aside and then, It runs along the path of injustice.

आपल्या थोरपणासाठीं । अच्यावाच्या तोंड पिटी । न्याये नाहीं ते सेवटीं । परम अन्याई ॥ ३१ ॥

आपल्याला मोठेपणा यावा यासाठीं कांहीं माणसें आच्यावाच्या बोलत सुटतात. त्यांचें बोलणें कांहीं न्यायाचे नसतें. अखेर ते अगदी अन्यायाचे ठरतें.

Then It babbles without proper thought just to prove Its own greatness. When there is no justice then, that Supreme commits the sin of being a body.

येकेकडे अभिमान उठे । दुसरेकडे उदंड पेटे । ऐसे श्रोते खरे खोटे । कोण जाणे ॥ ३२ ॥

एकजण गर्वानें बोलत सुटतो तर दुसरा भयंकर संतापतो. अशा प्रकारच्या श्रोत्यांमधे खरा कोण व खोटा कोण हें सांगणें कठिण आहे.

In the company of that One Supreme, there may be the swelling up of the pride `I am' or due to the company of this `I am', that vast paramatma may be kindled. In this way, the listener can become the Truth (ie. nirgun) or remain as this false sagun. But who is there who can know the difference?

म्हणोन जाणते विचक्षण । तें आधींच धरिती नेणपण । मूर्ख टोणपा आपण । कांहींच नाहीं ॥ ३३ ॥

म्हणून जे खरें जाणते व शहाणे असतात, ते प्रथमच स्वतःकडे नेणतेपणा घेतात. आपण मूर्ख आहोत, अज्ञानी आहोत, आपण कोणींच नाहीं अशी भूमिका तें घेतात.

Therefore, this knowing brings wisdom when, at the source, that Reality maintains, `I know nothing'. But you become foolish and dull-minded when this `thing' is not known (and say, "I know so much").

आपणाहून देव थोर । ऐसा जयास कळला विचार । सकळ कांहीं जगदांतर । तेहिं राखावें ॥ ३४ ॥

आपल्याहून देव थोर आहे हा विचार ज्याला खर्‍या अर्थानें समजला, तो सगळ्या लोकांचें अंतःकरण सांभालतो.जनीं जनार्दन आहे अशी त्याची खात्री असल्यानें तो समुदायाचे अंतःकरण दुखवीत नाहीं.

But when thoughtessness is understood by mula maya then, you have understand that God is greater than yourself (ie. for you have surrendered yourself to the atma). Therefore this `all thing' within this world of `many' things should be protected until that time comes.

सभेमधें कळ्हो जाला । शब्द येतो जाणत्याला । अंतरें राखों नाहीं सिकला । कैसा योगी ॥ ३५ ॥

सभेमध्यें जर भांडण निर्माण झालें, तर त्याचा दोष जाणत्याकडे जातो. जों लोकांचें अंतःकरण सांभाळू शकत नाहीं तो योगी म्हणवून घेण्यास योग्य नाहीं.

If in this meeting place of the `all', a quarrel is allowed to erupt then, that Knower has to be blamed (you the Knower have given away your understanding for irrelevant thoughts). He has not learnt to keep this inner space protected and therefore how can he be called a yogi?

वैर करितां वैरचि वाढे । आपणास दुःख भोगणें घडे । म्हणोनि शाहाण्याचे कुकडे । कळों आलें ॥ ३६ ॥

वैर केल्यानें वैर वाढतें. आणि आपल्याला दुःख भोगावें लागतें. यावरुन शहाणपणाचे रहस्य ध्यानांत येईल.

If you create enmity then, enmity only increases and you yourself are made to suffer for it. Therefore the secret of wisdom is to be understood (ie. witnessing is wisdom. Your mind is your worst enemy and it is your best friend. Teach your mind. Convince your mind that nothing is there and when it is convinced then, it will never turn. Then you will see yourself everywhere).

अखंड आपणा सांभाळिती । क्षुल्लकपण येऊं नेदिती । थोर लोकांस क्ष्मा शांति । अगत्य करणें ॥ ३७ ॥

जो खरा थोर असतो तो नेहमीं आपला थोरपणा सांभाळून वागतो. आपल्याकडे हीनपणा तो येऊं देत नाहीं. थोर लोकांच्या वागण्यांत क्षमा व शांती हे गुण अति आवश्यक असतात.

If you always protect yourself properly then, `smallness' is never allowed to enter within. Then that (great) brahman will regard the world with peace and forgiveness.

अवगुणापासीं बैसला गुणी । आवगुण कळतो तत्क्षणीं । विवेकी पुरुषाची करणी । विवेकें होते ॥ ३८ ॥

अवगुणी माणसाच्या संगतीला गुणवान माणूस राहिला तर त्याला अवगुण ताबडतोप ध्यानांत येतात. जो विवेकी बनतो त्याच्या हातून विवेकी पुरुषासारखेंच वर्तन घडतें.

When that virtuous Knower sits near the un-virtuous (ie. the indisciplined mind) then, at that very moment, the un-virtuous comes to understand (in your mind you will feel, "Oh, a change has come". Your own mind will be your best judge). But this action of the viveki purush can only appear if you make vivek (ie. it is not an intellectual concept; it has to be put into action).

उपाये परियाये दीर्घ प्रेत्न । विवेकबळें नाना येत्न । करील तयाचें महिमान । तोचि जाणे ॥ ३९ ॥

लोकसंग्रह करण्याचे उपाय, त्याचे पर्याय, दीर्घ प्रयत्न, विवेकाच्या बळावर अनेक प्रकारचे यत्न करणें, जो जाणतो त्याचा मोठेपणा सामान्यांना कळणें कठीण असतें., त्याचा तोच जाणतो.

When this remedy is performed through continuous effort then, these `many' efforts become unflinching vivek; then only will that paramatma come to know the magnificence of Its own Reality.

दुर्जनीं वेवदरुन घेतला । बाश्कळ लोकीं घसरिला । विवेकापासून चेवला । विवेकी कैसा ॥ ४० ॥

ज्याच्या भोवती दुर्जन आहेत, जो स्वैर लोकांच्या नादीं लागून घसरला आहे, जो विवेकापासून भ्रष्ट झाला आहे. अशा माणसाला विवेकी म्हणता येणार नाहीं.

How can one be a viveki, if vivek is lost when harassed by that which is far from the atma (ie. if you listen to your confused or wandering mind) and set upon and belittled by the foolish and reckless?

न्याये परियाये उपाये । मूर्खास हें कळे काये । मूर्खाकरितां चिवडा होये । मज्यालसीचा ॥ ४१ ॥

न्याय म्हणजे काय, उपाय व पर्याय म्हणजे काय, या गोष्टी मूर्खास कळत नाहेंत. मूर्ख माणसामुळें सभेचा विचका होतो.

*Equanimity is the nature of this remedy. How can a fool know that thoughtless Self? Understand that it is on account of your own foolishness, that your ability and power has been washed away. *(To see all with the eyes of knowledge)

मग ते शाहाणे नीट करिती । स्वयें साहोन साहविती । स्वयें करुन करविती । लोकांकरवीं ॥ ४२ ॥

सभेमधें गोंधळ झाल्यावर शाहाणे तो नीट करतात. स्वतः सोसून ते इतरांना सहन करायला शिकवतात.. त्याचप्रमाणें तें स्वतः करतात व इतरांकडून करवून घेतात.

But if such foolishness is made ready and right through wisdom, then naturally there will be patience and forbearance and the making of further patience and forbearance. And then, when that One acts naturally, this whole world will be acting naturally (for there is only yourself in the world; maharaj- when you are happy, the whole world is happy).

पृथ्वीमधें उदंड जन । जनामधें असती सज्जन । जयांकरितां समाधान । प्राणीमात्रासी ॥ ४३ ॥

जगांत पुष्कळ माणसें आहेत. त्यापैकी कांहीं सज्जन असतात. त्या सज्जनांकडून लोकांना समाधान मिळतें.

Within this earth (ie. gross objectification) there is that paramatma and there is a man. And within this man there is that Saint. If this man in only the prana, understands this mula maya, then he can gain complete contentment (ie. thoughtlessness).

तो मनोगतांचीं आंगें जाणे । मान प्रसंग समये जाणे । संतप्तालागीं निवऊं जाणे । नाना प्रकारें ॥ ४४ ॥

सज्जन म्हणजे संत. संताला लोकांचें अंतःकरण बरोबर कळतें. मान, प्रसंग, काळवेळ त्याला बरोबर समजतात. भडकलेल्या लोकांना शांत कसें करायचे याचे अनेक प्रकार त्यांना माहीत असतात.

That atma knows the original wish. That atma knows and has respect for this original connection. And when that atma knows then, there is the assuaging of the hot tempered and passionate caused by the `many' thoughts.

ऐसा तो जाणता लोक । समर्थ तयाचा विवेक । त्याचें करणें कांहीं येक । जनास कळेना ॥ ४५ ॥

असा जो ज्ञानी पुरुष असतो त्याचा विवेक फारच सामर्थ्यसमपन्न असतो. त्याचेम कार्य करणें लोकांना आकलन होत नाहीं.

When that atma knows this world of the `all' then, the vivek of the Master is required (ie. I do not exist). But even this action of knowledge is not understood by the people.

बहुत जनास चालवी । नाना मंडळें हालवी । ऐसी हे समर्थपदवी । विवेकें होते ॥ ४६ ॥

तो अनेक लोकांना मार्गदर्शन करतो. अनेक लोकसंग्रह कार्यरत करतो. अशा विवेकपूर्ण वागण्यानें समर्थ ही पदवी प्राप्त होते.

It is this `all' that makes the people function and it is this `all' that makes the `many' gathering places move. And this thoughtless understanding of the Master can only appear when there is such vivek.

विवेक एकांतीं करावा । जगदीश धारणेनें धरावा । लोक आपला आणी परावा । म्हणोंचि नये ॥ ४७ ॥

एकांतामधें विवेक करावा.भगवंताला मनांत धारणेच्या जोरावर धरुन ठेवावा. हा आपला आणि हा परका असा लोकांमधें भेद करुं नये.

In this `aloneness' there should be such vivek and in this `aloneness' that Lord of the world should be firmly held with fortitude and steadfastness. Then you will not say that there are these two worlds (when One is there, where is this world of `I am' or this world of `many' names and forms?).

येकांतीं विवेक ठाईं पडे । येकांतीं येत्न सांपडे । येकांतीं तर्क वावडे । ब्रह्मांडगोळीं ॥ ४८ ॥

एकांतांत विवेक बरोबर चालतो. एकांतांत यत्न कोणता करावा तें समजतें. एकांतांमधें आपली बुद्धी संपूर्ण ब्रह्मांड फिरुन येते.

In this `aloneness', vivek will be discovered. In this `aloneness', effort will be found. In this `aloneness', the logic of this gross world within the brahmanda is left aside.

येकांतीं समरण करावें । चुकलें निधान पडे ठावें । अंतरात्म्यासरिसें फिरावें । कांहीं तरी ॥ ४९ ॥

एकांतांत बसून स्मरण करावें. म्हणजे आपल्या हातून झालेल्या चुका आपल्या ध्यानांत येतात. एकांतामधे आपण अमतरात्म्यायेवढें होऊन फिरावें. आपण त्याच्यासारखें व्यापक व्हावें आणि जगदांतरी फिरावें.

In `aloneness' there should be remembrance (ie. forgetting is remembering) and this forgotten hidden treasure will be discovered. Then this `thing' can care-freely wander along with that antar-atma (ie. then you use knowledge to stay in the world).

जयास येकांत मानला । अवघ्या आधीं कळे त्याला । त्यावेगळें वडिलपणाला । ठावचि नाहीं ॥ ५० ॥

ज्या माणसाला एकांत आवडला त्याला सर्वांच्या अगोदर ज्ञान होतें. ज्याला मोठेपणा मिळवायचा असेल त्याला एकांतसेवनाखेरीज मार्ग नाहीं.

When mula maya values this `aloneness' then, that atma knows the `many' things from their root and there is none more senior to this atma who can know (ie. beyond this there is no knowing and no other). .