बहुजिनसी — समास 5: करंटपरीक्षानिरुपण

धान्य उदंड मोजिलें । परी त्या मापें नाहीं भक्षिलें । विवरल्याविण तैसें जालें । प्राणीमात्रासी ॥ १ ॥

समजा, एखाद्या मापानें खूप धान्य मोजलें. तें माप कांहीं तें धान्य खात नाहीं. त्याचप्रमाणें जो माणूस विचार करीत नाहीं, त्यास त्याच्या ज्ञानाचा कांहीं उपयोग होत नाहीं.

Even a grain of rice is that vast paramatma when it is regarded as such. But that paramatma has not been regarded and so It has been destroyed. In this way, without investigation, that paramatma appears in the prana only (when that thoughtless para- matma is understood, then everything, everywhere, even a grain of rice, is Him. But if there is no vivek then, He will not recognize Himself and He remains with body consciousness)

पाठ म्हणतां आवरेना । पुसतां कांहींच कळेना । अनुभव पाहातां अनुमाना- । मधें पडें ॥ २ ॥

एका माणसाचें मोठें पाठांतर होतें. एकदाका तो पाठ म्हणूं लागला कीं, त्याला तें आवरत नसे. पण त्याचा अर्थ विचारला तर त्याला कांहींच कळत नव्हतें. त्याचा अनुभव पाहिला तर तो केवळ कल्पना करतो असें आढळतें.

Then you are calling this superficial covering (ie. the gross body), paramatma and do not even gather together the `many' things into this `thing'. And even if this `thing' is understood still, it does not get wiped out (by vignyan). If you only understand this `experience' then, somewhere in-between you will again fall into conjecture and guesswork (ie. the conviction that these `many' forms and even this `all' form are totally false, has not been established and there is a wavering mind; it understands one moment and the next it is washed away in this flood of maya).

शब्दरत्नें परीक्षावीं । प्रत्ययाचीं पाहोन घ्यावीं । येर ते अवघीं सांडावीं । येकीकडे ॥ ३ ॥

ग्रंथ वाचतांना त्यांतील शब्दांची नीट परीक्षा करावी. त्यामध्यें जी स्वानुभवाची वचनें असतील ती ग्रहण करावी. बाकीचा ग्रंथ बाजूस सोडावा. तो ग्रहण करुं नये.

That One should carefully examine this world with this jewel of the `word' (`I am') and then that understanding of the nirgun Self should be accepted. Therefore the mind seated within the `many' things should be lifted out and placed near that Reality.

नांवरुप आवघें सांडावें । मग अनुभवास मांडावें । सार असार येकचि करावें । हें मूर्खपण ॥ ४ ॥

नामरुपांनीं भरलेलें दृश्य सगळें मागें टाकावें. आणि मग अनुभवाच्या मागें लागावें. दृश्य हें असार आहे. अदृश्य अंतरात्मा सार आहे. सार व असार दोन्हीं एकच करणें मूर्खपणाचें आहे.

This `name' (`I am'/existence/sat) and `form' (`all'/knowledge/chid) should set aside the `many' things and this `experience' should be firmly established. But if that essence and this non-essence are taken to be the same then, that thoughtless Self is still being foolish (ie. this knowledge cannot be taken as beyond knowledge/vignyan).

लेखकें कुळ समजवावें । किंवा उगेंच वाचावें । येणें दृष्टांतें समजावें । कोणींतरी ॥ ५ ॥

जो मजकूर लिहिलेला आहे तो लेखकानें कुळाला बरोबर समजावून सांगावा. जें लिहिलेलें नाहीं तें म्हणजे उगीच कांहींतरी वाचूं नये. या दृष्टांतावरुन प्रत्येकानें योग्य काय ते नीट समजावें,

Either you should be the `writer' of this `word' and understand this `all', or that still and silent Self should be the `reader'/witness of this `all' (either understand you are the doer everywhere or He is the doer, but leave this body consciousness; maharaj- faith in yourself is best). In this way, that One within the inner space should understand the `end of the visible' (`all').

जेथें नाहीं समजावीस । तेथें आवघी कुसमुस । पुसों जातां वसवस । वक्ता करी ॥ ६ ॥

ज्याला एखादा ग्रंथ लोकांना नीट समजावून सांगता येत नाहीं, त्याच्या सांगण्यामुळें लोक नाराज होतात. आणि वक्त्याला प्रश्र्ण विचारायला गेलें तर तो वसकन् अंगावर येतो.

This mula maya should be understood, otherwise that brahman is lost within the `many' things and there is only crying and turmoil. Then the `speaker' should wipe out this fanciful notion of `I am' (the `speaker' understands thoughtlessness).

नाना शब्द येकवटिले । प्रचीतीवीण उपाव केले । परी ते अवघेचि वेर्थ गेले । फडप्रसंगीं ॥ ७ ॥

एखादा माणूस पुष्कळ शब्द बोलला पण त्याच्यामधें प्रचितीचें कांहींच नसेल तर पुष्कळ लोक जमलेले असले तरी त्याचें सगळें बोलणें वाया जाते.

The `many' words and this `word' have all been jumbled together and then there are these `many' remedies that are void of this `experience' and that Reality has become these useless transactions by the people of this world.

पसेवरी वैरण घातलें । तांतडीनें जातें वोडिलें । तेणें पीठ बारीक आलें । हे तों घडेना ॥ ८ ॥

जसें कीं, जात्यावर दळण एखाद्यानें भासाभस वैरण-धन्य घातलें आणि भराभर जातें फिरवलें तर पीठ बारीक येणें शक्य नाहीं.

If many grains are placed between two grinding stones and the grinder is rotated too fast then, does this make the flour fine? In the same way, if the mind is always busy then, that thoughtless paramatma cannot be understood. (The mind is like the grinder and if it does not rush here and there and is used for vivek then, the grain can be properly ground ie. properly understood and one will come to understand that everything is that paramatma, see V.1)

घांसामागें घांस घातला । आवकाश नाहीं चावायाला । अवघा बोकणा भरिला । पुढें कैसें ॥ ९ ॥

किंवा एखादा माणूस जेवायला बसला आणि त्यानें एकामागून एक घासावर घास तोंडांत घातलें. घास चावायलाही तो थांबला नाहीं, नुसता बोकाणाच भरला, तर तें अन्न नीट पचत नाहीं. पुष्कळ शिकतच गेला, पन त्यावर चिंतन, मनन न केल्यानें त्याला तें ज्ञान नीट आत्मसात करतां येत नाही.

If you put morsel after morsel in your mouth and do not leave any space for chewing then, there is simply a mouth overfull of everything and ahead what will happen? (Proper thinking and churning is required otherwise you will suffer)

ऐका फडनिसीचें लक्षण । विरंग जाऊं नेदी क्षण । समस्तांचें अंतःकर्ण । सांभाळीत जावें ॥ १० ॥

फडणीसाचे मुख्य लक्षण असें कीं, तो कोणत्याही प्रसंगीं बेरंग होऊ देत नाहीं. म्हणून सर्वांचे अंतःकरण सांभाळीत जावें. फडणीस म्हणजे प्रतिनीधी. येथें वक्ता हा संतांचा प्रतिनिधी समजावा.

Carefully listen! Your attention should be like the one who takes care of accounts. Your interest should not fade for even a moment and your knowing antah-karana should be ever vigilant and carefully watch over these `many' things.

सूक्ष्म नामें सुखें घ्यावीं । तितुकीं रुपें वोळखावीं । वोळखोन समजवावीं । श्रोतयांसी ॥ ११ ॥

अध्यात्माचें विवेचन करतांना सूक्ष्म तत्वांची नांवें वापरावीत. पण आपण जें शब्द वापरतो त्यांचा अर्थ आणि त्या शब्दांनीं दर्शविलेल्या तत्वांचे स्वरुप आपल्याला बरोबर माहीत असावें. आपण तें जाणून श्रोत्यांना समजावून द्यावें.

By means of this `word', you should accept the happiness that is with brahman alone. That One should be recognised from His `form' and having been recognized, the listener should be made to understand that nirgun.

समशा पुरतां सुखी होती । श्रोते अवघे आनंदती । अवघे क्षणक्षणा वंदिती । गोसावियांसी ॥ १२ ॥

श्रोत्यांची जी समस्या आहे ती जर व्यवस्थितपणें सोडविली तर सर्वांना आनंद होतो. आणि सर्व श्रोते वक्त्याला वंदन करतात.

When every thing is seen with equal vision then, you will feel satisfaction and happiness. Due to such a good listener, every thing will be filled with joy and every moment the mind will worship that one who has renounced the world (ie. knowledge does not see a world of `many' forms).

समशा पुरतां वंदिती । समशा न पुरतां निंदिती । गोसांवी चिणचिण करिती । कोण्या हिशेबें ॥ १३ ॥

समस्या सोडविली तर श्रोते वंदन करतात. समस्या सोडविली नाहीं तर श्रोते निंदा करतात. मग वक्त्यानें उगीच चिडचिड करण्याचें कारण नाहीं.

When you are full of this vision of the `all', that is worship. And when you are not full of this vision of the `all' then, there is complaining and criticising. But why should that one who has renounced the world give any regard to these things and allow Himself to get aroused into body consciousness (maharaj- you care for what the people will say...don't care for anything).

शुध सोनें पाहोन घ्यावें । कसीं लाउनी तावावें । श्रवणमननें जाणावें । प्रत्ययासी ॥ १४ ॥

सोनें शुद्ध पाहून घ्यावें. तें कसाला लावावें, तापवून परीक्षावें. त्याचप्रमाणें श्रवण व मनन या साधनांनी प्रत्ययाची परीक्षा करावी.

This pure gold of the `all' experience should be understood and accepted. Why should it be tested again (ie. knowledge is your nature, it requires no effort; what need is there to know it further? If you try to know it further then, you only divide this knowledge into `many' different forms. If you know it is gold then, there is no need to know the different pieces of jewellery)? Therefore due to shravan and manana, that nirgun should be known.

वैद्याची प्रचित येना । वेथा परती होयेना । आणी रागेजावें जना । कोण्या हिशेबें ॥ १५ ॥

एखाद्याला त्याच्या रोगावर वैद्याच्या औषधाचा गुण आला नाहीं, तर इतर लोकांवर त्याचा राग काढायचा हा कोठचा न्याय?

If the *doctor does not have this `experience' then, suffering will surely remain. Then he will have to endure the anger of the people. But why will the one with this `experience' care for this world? *(One who gives superficial relief. But he cannot take you beyond body consciousness nor prevent you from dying)

खोटें कोठेंचि चालेना । खोटें कोणास मानेना । याकारणें अनुमाना । खरें आणावें ॥ १६ ॥

जें खोटें असतें तें कुठेंच चालत नाहीं. तें कुणालाच आवडत नाहीं. या कारणानें जें खरें आहे त्याचेंच प्रतिपादन करावें.

Tell me, in this world, where is the false not? And who is there who has no respect for this false? Therefore by means of this `speech', all conjecture and guesswork should be brought to the Truth. (In this false worldly existence, everyone is giving value and having respect for the false only)5

लिहिणें न येतां व्यापार केला। कांहीं येक दिवस चालिला । पुसता सुरनीस भेटला । तेव्हां खोटें ॥ १७ ॥

एका माणासाला लिहीतां येत नव्हतें त्यानें व्यापार केला. तो कांहीं दिवस चालला. पुढें त्याला हिशेब तपासणीस भेटला, त्यानें हिशेब तपासले. तेव्हां व्यापार खोटा आहे असें लक्षांत आलें.

If you do not learn how to `write' properly then, that One will function in this worldly business as a jiva for some *days only. But if you ask for a meeting with a proper `examiner' then, he will prove this whole world is false (if you seek out the Truth through the scriptures and the teachings of the Saint then, your mind will become a proper examiner). *(The mind only thinks of yesterdays and tomorrows and without understanding this moment, life slips away)

सर्व आवघें हिशेबीं ठावें । प्रत्यय साक्षीनें बोलावें । मग सुरनीसें काये करावें । सांगाना कां ॥ १८ ॥

हिशेबावरुन व्यापाराबद्दल सर्व कांहीं लक्षांत येते. त्याचप्रमाणें वक्त्यानें बोलतांना आपल्या अनुभवाच्या पुराव्यानें बोलावें. हिशेब जर बरोबर ठेवलें असतील तर हिशेब तपासणीस काय करुं शकणार? सांगा कीं.

If the `many' thoughts can have regard for this `all' and if that nirgun Self can be the witness and `speak' then, why can that proper `examiner' not have regard for thoughtlessness (maharaj- where there is a will, there is a way)? (Within our mind there is complete understanding and there is complete misunderstanding also; everything is with our mind)

स्वये आपणचि गुंते । समजावीस कैसी होते । नेणतां कोणीयेक ते । आपदों लागती ॥ १९ ॥

जो स्वतःच घोटाळ्यांत अडकतो तो दुसर्‍याला समजावून देणें कठीण असते. त्याच्या नादी लागणारे अडाणी लोक अडचणींत सापडतात.

When you entangle yourself then, how can there be any understanding? If you remain ignorant and don't practice this knowing (ie. forget everything), then that One within everyone gets distressed.

बळेंविण युद्धास गेला । तो सर्वस्वें नागवला । शब्द ठेवावा कोणाला । कोण कैसा ॥ २० ॥

एखाद्या माणसाजवळ बळ नाहीं. तो लढायला गेला, तर तो सर्वस्वीं नागवला जातो. अशा प्रसंगामध्यें कोणी कोणाला दोष द्यायचा.

It is the same as one who goes to war without unflinching belief and determination. He will surely be defeated and his own property will be stolen away. Then who is there to blame other than himself?

जें प्रचीतीस आलें खरें । तेंचि घ्यावें अत्यादरें । अनुभवेंविण जें उतरें । तें फलकटें जाणावीं ॥ २१ ॥

जें खरें म्हणून आपल्या प्रचितीला येतें, त्याचे मोठ्या आदरानें आपण ग्रहण करावें. अनुभवाशिवाय बोललेली किंवा लिहिलेली वचनें फुसकी समजावीत.

If that Truth comes to mula maya then, that should be gratefully accepted. But if mula maya replies without this `experience' then, you should know that you have made that Reality into an empty shell (maharaj- you do not cherish the joy of this un- derstanding). (maharaj- if you can understand once then, why can you not understand moment to moment)

सिकऊं जाता राग चढे । परंतु पुढें आदळ घडे । खोटा निश्र्चय तात्काळ उडे । लोकामधें ॥ २२ ॥

अशी वचनें बोलणार्‍याला कोणी शिकवूं लागलें तर त्यास राग येतो. परंतु पुढें त्याला अद्दल घडते. खोट्या गोष्टी लोकांसमोर खर्‍या म्हणून कितीही निश्र्चयानें मांडल्या तरी ते लगेच खोट्या ठरतात.

If anger or some other sentiment arises while you are teaching your mind and then these will bring trouble and exhaustion afterwards. For then upon that time of understanding, the false thoughts within this `all' world will surely spring up.

खरें सांडुनी खोटे घेणें । भकाधेस काये उणें । त्रिभुवनीं नारायणे । न्याय केला ॥ २३ ॥

जर एखादा माणूस खरें सोडून मुद्दम खोटें घेऊं लागला, तर निंदा लगेचच होते. तिन्ही लोकांमध्यें देवानें हा न्याय करुन ठेवला आहे.

And if the Truth is left aside and the false is accepted then, there will be no end to this aimless wandering. Therefore understand that within these three worlds that you wander, narayana has established the Truth.

तो न्याय सांडितां सेवटीं । अवघें जगचि लागे पाठीं । जनीं भांडभांडों हिंपुटीं । किती व्हावें ॥ २४ ॥

तो न्याय जर माणसानें सोदला तर सगळे जग त्याच्या पाठीस लागतें. लोकांशी भांडता भांडता तो अगदी बेजार होतो.

But if you leave aside that Truth then, in the end, you will only have the support of the gross world of `many' thoughts. Therefore how long should one keep quarrelling with this world and remain miserable?

अन्यायें बहुतांस पुरवलें । हें देखिलें ना ऐकिलें । वेडें उगेंचि भरीं भरलें । असत्याचे ॥ २५ ॥

अन्यायानें पुष्कळ लोकांना आधार दिला असें आजपर्यंत कोणी ऐकलें नाहीं. किंवा पाहिलें नाही. पण वेडी माणसें उगीच खोट्या किंवा असत्याच्या भरीस पडतात.

Can this `all' pervade throughout when you take yourself to be a body? That has never been seen or heard of. Due to Its madness for worldly objects, that still and silent Self, has gone running headlong and obstinately after the untrue.

असत्य म्हणिजे तेंचि पाप । सत्य जाणावें स्वरुप । दोहींमधें साक्षप । कोणाचा करावा ॥ २६ ॥

सत्य हेंच स्वस्वरुप आहे असें समजावें. तर असत्य हेंच पाप होय.या दोन्हीमध्यें सत्याचाच उद्योग करावा.

The untrue means that Reality has become a body and the Truth means that swarup is known. The one you choose is up to you.

मायेमधें बोलणें चालणें साचें । माया नस्तां बोलणें कैंचें । याकारणें निशब्दाचें । मूळ शोधावे ॥ २७ ॥

माणसाचें सारें बोलणें चालणें मायेच्या क्षेत्रामध्यें खरें असते. जेथे माया नाहीं तेथें बोलण्यास स्थान नसतें. म्हणून आपण निःशब्दाचे मूळ शोधावें.

In maya this `speech' (ie. existence) and `moving' form (ie. knowledge) are regarded as real. But if maya is not, then how can there be this `speech'? Still with this `speech' (ie. `word'), this root of the wordless should be searched out.

वाच्यांश जाणोनी सांडावा । लक्ष्यांश विवरोन घ्यावा । याकारणें निशब्द मुळाचा गोवा । आढळेना ॥ २८ ॥

शब्दाचा अर्थ समजून घ्यावा. व शब्द मागें टाकावा. असें केल्यानें निःशब्द मूळ जें स्वरुप त्याबद्दल कांहींच घोटाळा उरत नाहीं. स्वरुपची अगदी स्पष्ट कल्पना येते.

The `word' meaning should be understood and then left aside and the implied meaning should be investigated and accepted. Then by means of this `speech', there is that wordless Self that can never fall into this entanglement that began at the root.

अष्टधा प्रकृती पूर्वपक्ष । सांडून अलक्षीं लावावें लक्ष । मननसीळ परम दक्ष । तोचि जाणे ॥ २९ ॥

अष्टधा प्रकृती किंवा दृश्य विश्र्व हें मिथ्या असल्यानें तो पूर्वपक्ष होय. तो पूर्वपक्ष सोडावा. नंतर अलक्ष जें स्वरुप किंवा परब्रह्म त्याच्या ठिकाणीं लक्ष लावावें. जो अतिशय दक्ष व मननशील आहे, त्याला हें कसें करावें हें समजते.

The eightfold prakruti is the original hypothesis. Leaving this aside, concentrate on that which `cannot be concentrated on'. When that purush is extremely alert and is the possessor of manana, then only can It know that thoughtless swarup.

नाना भूस आणि कण । येकचि म्हणणें अप्रमाण । रस चोवडिया कोण । शाहाणा सेवी ॥ ३० ॥

मूस व कण हीं दोन्ही एकच आहेत असें म्हनणें अयोग्य आहे. उसाचा रस सोडून शहाणा माणूस चोयट्या चोखीत बसणार नाहीं.

But when there are only the `many' husks and grains then, that One gets called false (those with no vivek say, "I cannot see any God; there is no such thing"). But why would the wise leave aside the juice and take the dry chaff?

पिंडीं नित्यानित्य विवेक । ब्रह्मांडीं सारासार अनेक । सकळ शोधूनियां येक । सार घ्यावें ॥ ३१ ॥

पिंडासाठीं आत्मानात्मविवेक अथवा नित्यानित्यविवेक करावा. ब्रह्मांडासाठीं सारासारविवेक करावा. अशा रीतीनें सगळ्याचा शोध घेऊन जें सार असेल तें ग्रहण करावें.

When there are the numerous different forms then, in the pinda there should be the vivek between the *indestructible and destructible. And afterwards in the brahmanda, that thoughtless essence should be understood by rejecting the non-essence. There- fore search out this `all' and then take only that One essence (when you understand the antar-atma then, this pinda merges in the brahmanda and there is the vision of knowledge. Now that essence within this should be searched out). *(ie. the `many' different forms are destructible and this antar-atma remains knowing this `all')

मायेकरितां कोणीयेक । अन्वय आणी वीतरेक । ते माया नस्तां विवेक । कैसा करावा ॥ ३२ ॥

माया आहे तोपर्यंत अन्वय आणि व्यतिरेक करावा लागतो. ' अ ' असला तर ' ब ' असतो. हा अन्वय. तर ' अ ' असला तर ' ब ' नसतो. हा व्यतिरेक होय. पण जेथें माया नाहींशी होते तेथें अन्वय व्यतिरेक उरतच नाहीं. तेथें तर्काचे प्रयोजन संपतें.

On account of maya, that One within everyone (and beyond maya) can use the two methods of anvaya/connectedness and vyatireka/non-connectedness to prove what is True and what is false. And when maya is proved to be non-existent then, why should that Reality make such vivek anymore? (One cannot break these bonds of maya without proper thinking: krishna- your mind is your bondage and the mind is your liberation)

तत्वें तत्व सर्व शोधावें । माहांवाकीं प्रवेशावें । आत्मनिवेदनें पावावें । समाधान ॥ ३३ ॥

एका तत्वानें दुसरें अशा रीतीनें सर्व तत्वांचा शोध घ्यावा. नंतर महावाक्यांच्या अर्थाशीं तदाकार होऊन जावें. आणि संपूर्ण आत्मनिवेदन करुन समाधान पावावें.

Each great element should be dissolved into the previous element (ie. the dissolution of objectification) and this `all' should be searched out and within this `great speech' one should enter. Then by surrender of yourself to that atma there is the attainment of complete satisfaction/samadhan (pure knowledge). .