बहुजिनसी — समास 3: निस्पृहसिकवण

दुल्लभ शरीरीं दुल्लभ आयुष्य । याचा करुं नये नास । दास म्हणे सावकास । विवेक पाहावा ॥ १ ॥

माणसाचा देह मिळणें दुर्लभ असते. त्यांत आयुष्य मिळणें दुर्लभ असते. म्हणून त्याचा नाश करुं नये. श्रीरामदास म्हणतात स्वस्थपणें विचार करुन पाहावा.

Misfortune lies within this `all' body (ie. when that One gains the body of a jiva) and then this life is a misfortune, for it is far from the atma. Therefore the destruction of this `speech' should never happen. ramdas says, "Effortless vivek should be understood."

न पाहातां उत्तम विवेक । आवघा होतो अविवेक । अविवेकें प्राणी रंक । ऐसा दिसे ॥ २ ॥

माणसानें नीटपणें विचार केला नाहीं, तर सारा अविचार होतो. विवेकहीन माणूस दीन बनतो.

If you do not understand such vivek then, there is a-vivek (body consciousness and no discrimination) and `many' things appear. And due to a-vivek, there is a beggar who sees in the prana ("I want this because it will make me happy").

हे आपले आपण केलें । आळसें उदास नागविलें । वाईट संगतीनें बुडविलें । देखत देखतां ॥ ३ ॥

असें घडून येण्याला आपलें आपणच कारण असतो. उदासीन वृत्तीचा माणूस आळसानें नागवला जातो. वाईट संगतीनें माणूस पाहातां पाहातां बुडतो.

Thoughtless detachment is of your own making. But due to laziness, detachment is plundered and by the bad company of the body, this detachment gets drowned before your very eyes.

मूर्खपणाचा अभ्यास जाला । बाश्कलपणें घातला घाला । काम चांडाळ उठिला । तरुणपणीं ॥ ४ ॥

मूर्खोपणा अंगवळणी पडला, पोरकटपणानें वागूं लागला, तरुणपण आल्यानें कामवासना बळावली,

Then there is the study of foolishness and due to wild and wilful behaviour, the mind is filled with distress and in our immaturity, impure desires arise.

मूर्ख आळसी आणी तरुणा । सर्वांविषीं दैन्यवाणा । कांहीं मिळेना कोणा । काये म्हणावें ॥ ५ ॥

अशा प्रकारचा मूर्ख, आळशी आणि तरुण सर्व बाबतींत दैन्यवाणा बनतो. त्याला कांहीं मिळवतां येत नाहीं. याला काय म्हणावें?

When there is foolishness, laziness and such immaturity then, this `all' becomes a destitute lonely body. If this `thing' is not met then, so much will be said by so `many'.

जें जें पाहिजे तें तें नाहीं । अन्नवस्त्र तेंहि नाहीं । उत्तम गुण कांहींच नाहीं । अंतर्यामी ॥ ६ ॥

जीवनाला जें जें आवश्यक आहे, त्यापैकीं कांहींच त्याच्याजवळ नसतें. त्याच्यापाशी धड अन्न वस्त्र नसतें. त्याच्या अंतर्यामीं उत्तम गुण वगैरे कांहींच नसतात.

Then that which is needed is not received and that Reality and the *essentials of life even are not acquired. Then there is not this pure sattwa guna or `thing' within. *(This food of `I am' and the covering of this `all')

बोलता येना बैसतां येना । प्रसंग कांहींच कळेना । शरीर मन हे कळेना । अभ्यासाकडे ॥ ७ ॥

नीट बोलतां येत नाहीं. बसता येत नाहीं. प्रसंग वगैरे कांहींच कळत नाहीं, शरीर आणी मन अभ्यासाकडे वळत नाहीं.

When the connection to this `thing' is not understood then you cannot `speak' nor can you be established in its delight. Then this `all' body and mind turn away from the study of that thoughtless swarup.

लिहिणें नाहीं वाचणें नाहीं । पुसणें नाहीं सांगणें नाहीं । नेमस्तपणाचा अभ्यास नाहीं । बाष्कळपणं ॥ ८ ॥

लिहिणें नाहीं, वाचनें नाहीं, कोणाला विचारणें नाहीं किंवा सांगणें नाहीं. पोरकटपणानें नियमितपणाचा अभ्यास नाहीं, अशी त्याची दयनीय अवस्था असते.

Then there is no proper `writing' and no proper `reading'. The `many' thoughts are not wiped out and thoughtlessness is not there. Then due to wilful, unrestrained behaviour, there is not that skill of restraint.

आपणास कांहींच येना । आणी सिकविलेंहि मानेना । आपण वेडा आणी सज्जना । बोल ठेवी ॥ ९ ॥

स्वतःला कांहींच येत नसतें. अणि जर कोणीं शिकवूं लागलें तर तेंहि आवडत नाहीं. असा माणूसआपण वेडा असतो आणि सज्जनांचा मात्र तो उगीच दोष देतो.

Then this `thing' cannot come to you and the learning of this is also not valued. Then one is `mad after the world' and can only slander the sajjana/Saint.

अंतरी येक बाहेर एक । ऐसा जयाचा विवेक । परलोकाचें सार्थक । कैंसे घडे ॥ १० ॥

मनांत एक व जनांत एक असा त्याचा विवेक असतो. त्याच्या हातून परलोकाचे सार्थक किंवा परमार्थ कसा घडणार?

There is the One purush within this inner space and there is the other outside (ie. `I am'). This is the vivek of mula maya. And if this `world beyond' is not merged in no-otherness then, how can life's meaning be accomplished? (In truth, there is neither inside nor outside, but mula maya is this birth of duality. This subtle separation has created a hidden witness inside and a witnessed outside. It is said to be hidden because it cannot be known; for that is you)

आपला संसार नासला । मनामधें प्रस्तावला । तरी मग अभ्यास केला । पाहिजे विवेकाचा ॥ ११ ॥

अशा रीतीनें संसारांत फसगत झाल्यावर माणसाच्या मनाला पश्र्चाताप होतो.मग त्यानें विवेकाचा अभ्यास करावा.

But if your samsar is destroyed and in the mind there is repentance then, there can be this skill of vivek.

येकाग्र करुनियां मन । बळेंचि धरावें साधन । येत्नीं आळसाचें दर्शन । होऊंच नये ॥ १२ ॥

अशा माणसानें मन एकाग्र करावें. आणि जबरदस्तीनें परमार्थ साधना करण्यास लागावें. आपल्या प्रयत्नामध्यें चुकूनसुद्धा आळसाचा शिरकाव होऊं देऊं नये.

To make the mind one-pointed there should be ever steadfast practice. In these efforts not even the sight of laziness should be allowed.

अवगुण अवघेचि सांडावें । उत्तम गुण अभ्यासावे । प्रबंद पाठ करीत जावे । जाड अर्थ ॥ १३ ॥

आपल्या अंगचे सगळे अवगुण सोडावें. उत्तम गुणांचा अभ्यास करावा. ग्रंथ पाठ करावें. आणि त्यांतील मोठा व खोल अर्थ ध्यानांत धरावा.

The wrong gunas (ie. objectification) and the `many' things should be left and the best guna should be studied. And then, there will be the continuous support of that innermost meaning.

पदप्रबंद श्र्लोकप्रबंद । नाना धाटी मुद्रा छंद । प्रसंगज्ञानेंचि आनंद । होत आहे ॥ १४ ॥

नाना प्रकारची रचना असलेले श्लोक आणि पदें, तसेंच अनेक धाटी, मुद्रा आणि छंद पाठ करावे. योग्य प्रसंगी त्यांचा उचित उपयोग केला तर सर्वांना आनंद होतो.

There is this continual state and this continual meeting when the `many' thoughts are fixed upon this goal and the mind is full of eagerness and the longing for the Truth. Then due to this connection with knowledge, ananda/bliss appears.

कोणे प्रसंगीं काये म्हणावें । ऐसें समजोन जाणावें । उगेंचि वाऊगें सिणावें । कासयासी ॥ १५ ॥

कोणत्या प्रसंगीं काय म्हणणें योग्य आहे हे बरोबर समजून असावें. उगीच व्यर्थ गैरलागू म्हणण्यांत केवळ शीण होतो.

What should this `all' say in this `all'? Such should be understood and known (you are this `all' and you should say nothing, for this `all' should not break its praise and connection with Its own self. You should leave the concepts and imaginings that you have yourself created and just effortlessly know). And why should that still and silent Self be troubled by the false (this `all' is also false and is a trouble to that pure swarup)?

दुसर्‍याचें अंतर जाणावें । आदर देखोन म्हणावें । जें आठवेल तें गांवें । हें मूर्खपण ॥ १६ ॥

श्रोत्यांचे अंतरंगांत काय आहे तें आधी ओळखावें. आपण जें म्हणतो, त्याबद्दल त्यांची उत्सुकता दिसली तरच तें म्हणावें. उगीच जें आठवेल तें गाणें किंवा म्हणणें हें मूर्खपण होय.

One should know this inner space of the `all'. But, if this earnest contemplation (ie. forget everything) is forced to say something (ie. remember something) or if this should sing something that has been remembered then, that thoughtless Self has become a fool (the trick is to forget each and every moment then, this is just effortless knowing. This whole world appears when you remember this thing and that thing. When you awake in the morning, you are there, nothing else and no remembering of anything is required for that; but then you remember so many things and forget yourself)

ज्याची जैसी उपासना । तेंचि गावें चुकावेना । रागज्ञाना ताळज्ञाना । अभ्यासावें ॥ १७ ॥

ज्याची जशी उपासना असेल तेंच त्यानें गांवें. त्यामध्यें चूक करुं नये. रागाचा व तालाचा अभ्यास करावा.

If there is to be the worship of that purush then, this `song' should not be neglected. When there is the knowledge of ragas (attractions and sentiments created by worldly concerns) then, that knowledge of the tala should be skilfully practiced (ie. then in every action I am in my swarup. Then everything is appearing on Myself. Anger, joy, desire etc. are all appearing on Myself)

साहित संगीत प्रसंग मानें । करावीं कथेंचीं घमशानें । अर्थांतर श्रवणमननें । काढीत जावें ॥ १८ ॥

साहित्य, संगीत, योग्य प्रसंग यांचा मेळ बसवून मोठ्य धडाक्यानें कथा करावी. श्रवण, मनन करुन ग्रंथांमधील निरनिराळे अर्थ काढावें.

Respect for this `all' connection is the companionship of this `song' and one should revel in the telling of this `story'. By shravan and manana, the innermost meaning should be taken out (ie. nijadhyas and satkshakar).

पाठ उदंडचि असावें । सर्वकाळ उजळीत जावें । सांगितलें गोष्टीचें असावें । स्मरण अंतरीं ॥ १९ ॥

सपाटून पाठांतर असावें. सतत त्याची उजळणी करावी. जी गोष्ट सांगितली असेल तिचेअंतरी स्मरण ठेवावें.

When there is the support of only that vast paramatma then, this time of the `all' is kept pure. Then this `story' that is being remembered in your inner space should also be let slip and there will be One only (then this `art' of knowing/knowledge is not required).

अखंड येकांत सेवावा । ग्रन्थमात्र धांडोळावा । प्रचित येईल तो घ्यावा । अर्थ मनीं ॥ २० ॥

निरंतर एकांत सेवन करावा. एकामतामध्यें सगळें ग्रंथ सूक्ष्मपणें अभ्यासावें. आणि जोअर्थ अनुभवाला जुळेल तो ध्यानांत ठेवावा.

The unbroken Self should search within this composition of words and relish It's own `aloneness'. That purush within the experience `I am' will come when that innermost meaning is accepted in the mind (ie. only He is and I do not exist). .