बहुजिनसी — समास 6: उत्तमपुरुषनिरुपण

नाना वस्त्रें नाना भूषणें । येणेम शरीर श्रृंघारणें । विवेकें विचारें राजकारणें । अंतर श्रृंघारिजे ॥ १ ॥

अनेक प्रकारची वस्त्रें आणि भूषणें यांनीं शरीर शोभिवंत केलें जातें. विवेक, विचार आणि राजकारण यांनीं अंतर्याम शोभिवंत केलें जातें.

There are the `many' fine clothes and the `many' ornaments that adorn this gross body and there is thoughtlessness, the adornment of this `all' body. Through vivek, your inner space should be decorated first with *rajakarana and then with thoughtlessness. *(To know who is the King and doer)

शरीर सुंदर सतेज । वस्त्रें भूषणें केलें सज्ज । अंतरीं नस्तां च्यातुर्यबीज । कदापि शोभा न पवे ॥ २ ॥

समजा, एखाद्याचें शरीर मोठें सुंदर आणि सतेज आहे. शिवाय चांगल्या वस्त्रांनी व भूषणांनीं तें शृंगारलें तरीपण अंतर्यामी चतुरपणा नसेल तर तें कांहीं शोभत नाहीं.

This `all' body is beautiful and majestic but it has been covered over with clothes and ornaments (ie. body consciousness). If there is not this seed of wisdom in your inner space then, there can never be any splendour or glory.

तुंड हेंकाड कठोरवचनी । अखंड तोले साभिमानी । न्याय नेति अंतःकर्णी । घेणार नाहीं ॥ ३ ॥

तोंडाळ, हेकट स्वभावाचा आणि कठोर शब्द बोलणारा माणूस निरंतर अभिमानाच्या मदानें जणुं काय डोलत असतो. तो आपल्या मनांत न्याय नीतिचा विचार आणीत नाहीं.

Then that unbroken Self within this great pride of `I am' is under the influence of this ugly and crude form ("I am a body") and this soft divine `speech' has become harsh and cruel. Then in your antah-karana there is no acceptance of justice or equanimity.

तर्‍हे सीघ्रकोपी सदा । कदापि न धरी मर्यादा । राजकारण संवादा । मिळोंचि नेणे ॥ ४ ॥

तो मोठा तर्‍हेवाईक असून शीघ्रकोपी असतो. कधीही कोणाची मर्यादा ठेवित नाहीं. राजकारणामध्यें जुळवून घ्यायला तो कधीं तयार होत नाहीं.

Then one's manner is always irritable and one does not know how to be restrained. Then that purush does not know nor can He accept this silent dialogue of rajakarana (`He is doing everything').

ऐसे लौंद बेइमानी । कदापि सत्य नाहीं वचनीं । पापी अस्मार जनीं । राक्षेस जाणावे ॥ ५ ॥

असा दुष्ट माणूस बेईमानी किंवा बेभरवशाचा असतो. त्याच्या बोलण्यांत कधीही खरेंपणा नसतो.

Then one is dirty and faithless and there can never be that Truth that is within this divine `speech'. Then one has the sin of body consciousness and a troublesome mind that is no better than a demon (ie. in its ignorance it destroys everything).

समयासारिखा समयो येना । नेम सहसा चालेना । नेम धरितां राजकारणा । अंतर पडे ॥ ६ ॥

वेळ सदैव सारखी नसतें. यासाठी एकच नियम सतत चालूं शकत नाहीं. नियम चालवण्याचा आग्रह धरला तर राजकारणामधें अडचणी येतात.

In this world when proper practice is not maintained then, you will say, "The time that has been, can never come again" and then one occasion is never like another (but every moment should be like the previous; for you are always there. That `experience' should be gained. Mind breaks this endless moment apart and imagines `many' different occasions and past and future). But if the proper practice of rajakarana is firmly main- tained then, even this inner space will cease to be (ie. even this `now' is an appearance on that timeless Reality).

अति सर्वत्र वर्जावें । प्रसंग पाहोन चालावें । हटनिग्रहीं न पडावें । विवेकी पुरुषें ॥ ७ ॥

कोणत्याहि गोष्टीमधें अति वर्ज करावें. जसा प्रसंग असेल तसें वागावें. विचारवंत माणसानें हट्टीपणानें उगाच आग्रह धरुन बसूं नये.

Therefore there should be keen alertness everywhere so that this `all' connection is understood and maintained. That viveki purush should never be obstinate and try to hold on to this knowledge (therefore let whatever comes, come. Do not try to hold onto that which has already gone; for that is mind's work).

बहुतचि करितां हट । तेथें येऊन पडिले तट । कोणीयेकाचा सेवट । जाला पाहिजे ॥ ८ ॥

एखाद्या गोष्टीचा फार आग्रह धरला तर आपसांत फूट पडतें. त्यामुळें दोन किंवा अधिक पक्ष निर्माण होतात. अशा परिस्थितींत कोणत्या तरी एका पक्षाचा शेवट व्हावा लागतो.

And if this `all' becomes obstinate, that atma `there' falls into divisions and sepa- rations. Therefore there should be the unwavering understanding that, `I am the One within everyone' (ie. total detachment; `I cannot be anything which I see or perceive').

बरें ईश्र्वर आहे साभिमानी । विशेष तुळजाभोवानी । परंतु विचार पाहोनी । कार्ये करणें ॥ ९ ॥

पण एक गोष्ट चांगली आहे, कीं, ईश्र्वराला आपला अभिमान आहे. त्यानें आपल्याला आपलें म्हटलें आहे. विशेषतः तुळजाभवानीची आपल्यावर कृपा आहे. हे जरी खरें आहे तरी नेहमी विचार करुनच कोणतेंहीं कार्य करावें.

On account of this pure sattwa guna, that thoughtless ishwara within this great pride `I am' will be realized. But as long as this pure sattwa of goddess maya (`I am' is His power of creation) remains, then His thoughtlessness is made to perform this sagun action (ishwara is, in truth, completely detached but He has taken this witnessing upon Himself and the triad of Knower, known and knowing has arisen).

अखंडचि सावधाना । बहुत काये करावी सूचना । परंतु कांहीं येक अनुमाना । आणिलें पाहिजे ॥ १० ॥

जो सतत सावधपणें वागतो, त्याला आणखी वेगळी सूचना करण्याची गरज नाहीं. पण कांहीं गोष्टी त्यानें ध्यानांत ठेवून वागणें जरुर आहे.

But if that unbroken swarup is completely alert then, how can this `all' be known? (then there is no-otherness and no Knower nor known remains) However to understand that, all your conjecture has to be given away to that One who is within this `thing'.

समर्थापासीं बहुत जन । राहिला पाहिजे साभिमान । निश्र्चळ करुनियां मन । लोक असती ॥ ११ ॥

थोर व सामर्थ्यसंपन्न पुरुषाजवळ अनेक माणसें असतात. अशा माणसांचा आपण अभिमान धरला पाहिजे. असें पाहून तीं माणसें सुद्धा मग एकनिष्ठेनें वागतात.

When the people (individual mind) and this `all' (universal mind) are in the charge of that nirgun purush then, this great pride ceases and the mind resting in this world beyond becomes still (ie. then there is no-mind, for I do not exist).

म्लेच दुर्जन उदंड । बहुतां दिसाचें माजलें बंड । याकारणें अखंड । सावधान असावें ॥ १२ ॥

फार दिवसांपासून दुर्जन म्लेंछांचे बंड माजलें आहे. या कारणानें आपण सतत सावघानपणानें राहावें. केव्हां धोका होईल याचा नेम नाहीं.

But that paramatma has appeared as this powerful foreigner `far from the atma' (ie. "I am a body" pride/ego) and for some days he has swollen with arrogance and stolen the throne (of the King).7 Therefore by means of this `speech', that unbroken Self should be made very alert.

सकळकर्ता तो ईश्र्वरु । तेणें केला अंगिकारु । तया पुरुषाचा विचारु । विरुळा जाणे ॥ १३ ॥

ईश्र्वर खरा सर्व कर्ता आहे. तो ज्याचा अंगीकार करतो. त्याच्यावर कृपा करतो. अशा पुरुषाचे जीवन एखाद्यालाच कळतें.

When you understand that the `doer' of this `all' is ishwara then, an *acceptor has been created (when the "I am doing" concept has been dropped then, you accept `He is the doer and enjoyer' and there is witnessing. This is proper rajakarana). But still the thoughtlessness of that purush is not; and that is known to only a few (ie. the sadguru understands that this knowledge/`all' is zero). *(maharaj- an acceptor is required)

न्याय नीति विवेक विचार । नाना प्रसंग प्रकार । परीक्षिणें परांतर । देणें ईश्र्वराचें ॥ १४ ॥

न्याय, नीति, विवेक,विचार, अनेक प्रकारच्या प्रसंगांना तोंड देणे, दुसर्‍याच्या अंतःकरणाची बरोबर परीक्षा होणें या गोष्टी ज्या पुरुषाच्या ठिकाणीं आधळतात. त्याच्यावर ईश्र्वराची कृपा झालेली असते.

The gifts that come from being ishwara (ie. the Witness) are justice and equanimity, vivek and thoughtlessness. When the ways of the `many' are this `all' connection and when this `all' is carefully examined then, there is That which is beyond this inner space; parabrahman.

माहायेत्न सावधपणें । समईं धारिष्ट धरणें । अद्भुतचि कार्य करणें । देणें ईश्र्वराचें ॥ १५ ॥

खबरदारीनें केलेला अति मोठा प्रयत्न, कठीण प्रसंगामध्यें धरलेला मोठा धीर आणि अद्भुत कार्य घडवून आणणें, हीं ईश्र्वर कृपेची लक्षणें आहेत.

Alertness and great effort are gifts that come from being the Witness. Then in this difficult time (of being a body), there is fortitude and resolve and the wondrous action of this `all' is acquired.

येश कीर्ति प्रताप महिमा । उत्तम गुणासी नाहीं सीमा । नाहीं दुसरी उपमा । देणें ईश्र्वराचें ॥ १६ ॥

ज्याच्या यश, कीर्ति, प्रताप, महिमाआणि उत्तम गुणांना सीमाच उरत नाहीं, ज्यास दुसर्‍याची उपमाच देता येत नाहीं, त्याच्यावर ईश्र्वराची कृपा आहे असें समजावें.

Success, fame (ie. pervasiveness), authority and the greatness of brahman are gifts that come from being the Witness. Then even this best guna, that has no limits, cannot be compared to that thoughtless Self.

देव ब्राह्मण आचार विचार । कितेक जनासी आधार । सदा घडे परोपकार । देणें ईश्र्वराचें ॥ १७ ॥

जो पुरुष देव व ब्राह्मण यांना मानतो, आचार व विचार सांभाळतो, पुष्कळ लोकांना आधार देतो, आणि ज्याच्या हातून सतत परोपकार घडतो, तो माणूस ईश्र्वरीकृपेला पात्र झालेला असतो.

The gift that comes from being the Witness is that you become yourself God and a brahmin (ie. Knower of brahman). Then your proper conduct (ie. knowing) becomes the thoughtlessness of brahman. Then there is that One who supports the people and uplifts this `all' (then that One uses knowledge to stay in the world).

येहलोक परलोक पाहाणें । अखंड सावधपणें राहाणें । बहुत जनाचें साहाणें । देणें ईश्र्वराचें ॥ १८ ॥

प्रपंच व परमार्थ दोन्हीकडे ज्याचे योग्य लक्ष असते, जोसतत सावधानपणें राहतो, जो पुष्कळांचें पुष्कळ सोसतो, तो पुरुष ईश्र्वरी कृपेला पात्र झालेला असतो.

The gift that comes from being the Witness is that you understand this world while alertly staying in this world beyond. This `all' knows how to bear all the troubles of this mundane existence (maharaj- when you don't care for yourself then, the Self takes care)

देवाचा कैपक्ष घेणें । ब्राह्मणाची चिंता वाहाणें । बहु जनासी पाळणें । देणें ईश्र्वराचें ॥ १९ ॥

जो देवाचा कैवार घेतो, ब्राह्माणांची काळजी घेतो, पुष्कळ लोकांचा सांभाळ करतो त्याच्यावर ईश्र्वराची कृपा झालेली असते.

When you take the side of God and cherish the thinking of the brahmin (ie. Knower of brahman), it is a gift that comes from being the Witness. Then you are the support and the protector of the `many' people. (When maharaj was asked why he took all this trouble to travel and teach in so many countries at his age, He said, "Because I see myself in trouble")

धर्मस्थापनेचे नर । ते ईश्र्वराचे अवतार । जाले आहेत पुढें होणार । देणें ईश्र्वराचें ॥ २० ॥

जे पुरुष धर्म स्थापन करतात, ते ईश्र्वराचा अवतार असतात. असे पुरुष पूर्वी झाले, आज आहेत व पुढेंही होतील. असें पुरुष होणें ही ईश्र्वराची कृपाच होय.

The gift that comes from being the Witness is that, man becomes this place of *dharma. And afterwards when this `all' of the Witness is relinquished then, there is that Reality which has always been and will always be. *(Our inherent nature, to be and to know)

उत्तम गुणाचा ग्राहिक । तर्क तीक्षण विवेक । धर्मवासना पुण्यश्रलोक । देणें ईश्र्वराचें ॥ २१ ॥

जो पुरुष उत्तम गुणांचा चाहता आहे, ज्याच्यापाशीं तीव्र बुद्धी व विवेकशक्ती आहे, ज्याला केवळ शुभवासनाच आहेत, असा पुरुष ईश्र्वरी कृपेचेच फळ होय.

When you long to perform your dharma and have this most praiseworthy connection to knowledge then, it is a gift that comes from being the Witness. But first there must be proper thinking, earnestness and vivek, for only then will you be capable of understanding this pure sattwa guna.

सकळ गुणांमधें सार । तजविजा विवेक विचार । जेणें पाविजे पैलपार । अरत्रपरत्रींचा ॥ २२ ॥

ज्या विवेकविचारानें आणि योजनेनें प्रपंच आणि परमार्थ दोन्ही नीटपणें पार पडतात, तो विचार व ती योजना सर्व गुणांचे सार आहे.

That thoughtless essence is within this `all' guna (pure sattwa guna). And if one earnestly makes this vivek between the indestructible and destructible then, afterwards there can be thoughtlessness. Understand that, it is only through mula maya that the other shore, beyond this gross world and even this world of the `all', can be reached. .