बहुजिनसी — समास 7: जनस्वभावनिरुपण

जनाचा लालची स्वभाव । आरंभींच म्हणती देव । म्हणिजे मला कांहीं देव । ॥ ऐसी वासना ॥ १ ॥

सामान्य जनांचा स्वभाव मुळांत स्वार्थी व लोभी असतो. ते जेव्हां देव हा शब्द उच्चारतात, तेव्हां आधींच मला कांहींतरी द्यावे. अशी वासना त्यांच्या मनांत असतें.

When this ever-present `all' becomes the greed of a man then, the first thing that is said is, dev.8 This means, "Give me something." Then this vasana/desire that simply wanted to be, now has become so `many' desires.

कांहींच भक्ति केली नस्तां । आणी इच्छिती प्रसन्नता । जैसें कांहींच सेवा न करितां । स्वामीस मागती ॥ २ ॥

ते देवाची भक्ती मुळींच करीत नाहींत आणि देवानें प्रसन्न व्हावें अशी अपेक्षा बाळगतात. एखादा नोकर कांहीं काम न करतां मालकाजवळ पगार मागतो तसा हा प्रकार आहे.

Though that mind has no devotion to God still, it wants that God should be pleased with it and so give it all that it desires! Similarly, though we have no devotion to this `thing', yet we go begging to swami, "Give us this `thing'." (This `thing' is not something the Master can place in your hand or give you by touching your head. He can only point it out through His instructions. But if you do not follow these, then?)

कष्टेंविण फळ नाहीं । कष्टेंविण राज्य नाहीं । केल्याविण होत नाहीं । साध्य जनीं ॥ ३ ॥

या जगांत कष्टावांचून फळ मिळत नाहीं. कष्टावांचून राज्य मिळत नाहीं. कष्ट केल्यावांचून जगांत कोणतीहि गोष्ट साध्य होत नाहीं.

Just as there can be no gain without painstaking effort, so too, there cannot be this kingdom without painstaking effort. Just as in this world nothing can be achieved without actually doing it, so too, this kingdom cannot be gained without actually going there.

आळसें काम नासतें । हें तो प्रत्ययास येतें । कष्टाकडे चुकावितें । हीन जन ॥ ४ ॥

आळशीपणानें कार्याचा नाश होतो. असा प्रत्यक्ष अनुभव येतो. असें असूनही हीन प्रतीचे लोक कष्ट करण्यांत चुकारपणा करतात.

*Laziness spoils our need to reach that thoughtless paramatma. When the people keep the company of fruitless wearisome toil then, that Self is made to forget Its own Self. *(Here laziness means, doing many worldly actions, being constantly busy, but not doing that which you should do ie. not making vivek)

आधीं कष्टाचें दुःख सोसिती । ते पुढें सुखाचें फळ भोगिती । आधीं आळसें सुखावती । त्यासी पुढें दुःख ॥ ५ ॥

जे लोक आधी कष्टाचे दुःख सोसतात तेंच लोक पुढें सुखाचें फळ भोगतात. जे लोक आधी आळसानें सुखावतात तें लोक पुढें दुःख भोगतात.

However, if at first that One endures the hardship of suffering then, afterwards that One will enjoy the fruit of happiness. And if at first, that One enjoys laziness then, afterwards that One will suffer terribly.

येहलोक अथवा परलोक । दोहिमकडे सरिखाचि विवेक । दीर्घ सूचनेचें कौतुक । कळलें पाहिजे ॥ ६ ॥

प्रपंच असो कीं परमार्थ असो, दोन्हीकडे विवेक सारखाच असतो. पुढची योजना आखून वागण्याचे महत्व कळलें पाहिजे.

Both this gross world and the world beyond become the same when there is vivek. Therefore this `wonder' of continuous knowing should be understood.

मेळविती तितुकें भक्षिती । ते कठीण काळीं मरोन जाती । दीर्घ सूचनेनें वर्तती । तेंचि भले ॥ ७ ॥

आपण जेवढें मिळवलें त्यापैकीं कांहीं शिल्लक न ठेवतां सगळें खाऊन फस्त केलें तर पुढें कठीण काळ आल्यावर जगणें मुश्किल होते. म्हणून पुढची योजना आखून जें वागतात ते शाहाणें ठरतात.

When that One destroys that thoughtlessness which should be acquired then, that brahman becomes maya and when in this time of the `all', it will have to die (this `all' is the beginning of time and it is not the eternal. Death awaits it. For before death can come to this body, this knowledge will go off, and everything will be shallowed up in ignorance). But if one stays by this continual knowing then, one becomes that Reality.

येहलोकींचा संचितार्थ । परलोकींचा परमार्थ । संचितेविण वेर्थ । जीत मेलें ॥ ८ ॥

या जगांत सुखानें जगण्यास सांठविलेला पैसा उपयोगी पडतो. तर परलोकांत समाधानी परमार्थ उपयोगी पडतो. ज्याच्यापाशी सांठविलेला पैसा नसतो तो जिवंत असून मृतवत होतो.

There is the acquisition of the wealth in this gross world and there is the acquisition of paramarth/Supreme wealth, in this world beyond.9 And without that Supreme wealth, there is just a useless living corpse.

येकदा मेल्यानें सुटेना । पुन्हा जन्मोजन्मीं यातना । आपणास मारी वांचविना । तो आत्महत्यारा ॥ ९ ॥

एकदा मरुन माणूस सुटत नाहीं. त्याला पुनः पुनः जन्म येतात व यातना भोगाव्या लागतात. जो स्वतःला न वांचवतां स्वतःचाच घात करतो, तो आत्महत्यारा होय.

By dying once there is no release from bondage and there will birth after birth and suffering, again and again. If that atma does not save Itself from death then, It has become a `killer of Its own Self'.

प्रतिजन्मीं आत्मघात । कोणें करावें गणीत । याकारणें जन्ममृत्य । केवी चुके ॥ १० ॥

अशा रीतीनें प्रत्येक जन्मांत घात चालतो. असें किती जन्म होतांत याचे गणित करतां येत नाहीं. अशा रीतीनें जीवन जगून जन्ममृत्यु चुकत नाहींत.

For repeated births we have committed such suicides. Who can count the number of times? But, by means of this `speech', the cycle of birth and death can be avoided.

देव सकळ कांहीं करितो । ऐसें प्राणिमात्र बोलतो । त्याचे भेटीचा लाभ तो । अकस्मात जाला ॥ ११ ॥

देव सर्व कांहीं करतो ासें सगळीं माणसें म्हणतात. भगवंताची भेट मात्र अकस्मात होते.

God is the `doer' and this `all thing' is His action and within the whole of the prana, His `speech' is always there.10 If you learn to listen to this, then you will *suddenly gain a meeting with Him. *(The moment you stop trying to meet Him, He is there)

विवेकाचा लाभ घडे । जेणें परमात्मा ठाईं पडे । विवेक पाहातां सांपडे । विवेकी जनीं ॥ १२ ॥

ज्याच्याजवळ खरा आत्मानात्मविवेक असतो, त्याला परमात्मा सांपडतो. आणि विवेकी पुरुषापाशी विेवेकाचा लाभ होतो.

The accomplishment of vivek is when this mula maya/`speech', discovers that thou- ghtless paramatma. When you are making this this `speech', then you are the viveki within the people (by this `speech' you are lifted out of this world and enter that world beyond. But still further vivek is required).

देव पाहातां आहे येक । परंतु करितो अनेक । त्या अनेकास येक । म्हणों नये कीं ॥ १३ ॥

खरें पाहिलें तर देव एकच आहे. सामान्य माणूस अनेक देव मानतो. त्या अनेक देवांना एक देव म्हणतां येत नाहीं.

Then you will understand that God is One and He created the numerous different shapes. However that One should not be called the numerous different shapes.

देवाचें कर्तुत्व आणि देव । कळला पाहिजे अभिप्राव । कळल्याविण कितेक जीव । उगेच बोलती ॥ १४ ॥

देवांचे मूळ स्वरुप व देवांचें कर्तेपण हीं दोन खरी कशीं आहेत हेम बरोबर समजून घ्यावें. तें न कळतांच पुष्कळ लोक त्याबद्दल बोलतात.

There is the work of God and there is God. The significance of this should be understood. Without understanding God, that One within the `many' will appear as a jiva or that still and silent Self will be made to `speak'.

उगेच बोलती मूर्खपणें । शाहाणपण वाढायाकारणें । त्रुप्तिलागीं उपाव करणें । ऐसें जालें ॥ १५ ॥

आपला शहाणपणा दाखवण्यासाठीं काहीं लोक उगीच मूर्खपणानें देवाबद्दल व त्याच्या कर्तेपणाबद्दल बोलतात.एखाद्या माणसाला भूक लागलीं असतां भुकेची तृप्ती होण्यासाठीं भोजन करणें हा सरळ उपाय आहे. तो न करतां इतर उपाय करीत बसण्यासारखें हें आहे.

But even this `speech' is a foolish thing and yet it boasts about how wise it is. Really it is like that One who has real contentment, taking a remedy to get rid of it.

जेहीं उदंड कष्ट केले । ते भाग्य भोगून ठेले । येर ते बोलताचि राहिले । करंटे जन ॥ १६ ॥

जें लोक मनस्वी कष्ट करतात तेच भाग्य भोगित राहातात. बाकीचे भाग्यहीन लोक नुसती बडबड करीत जगतात.

If this mula maya makes great effort then, it will enjoy good fortune. But when that stops `speaking' then, it is a misfortunate jiva in the people.

करंट्याचें करंट लक्षण । समजोन जाती विचक्षण । भल्याचें उत्तम लक्षण । करंट्यास कळेना ॥ १७ ॥

जें शहाणें असतात तें करंट्याचे करंतपण समजून जातात. पण चांगल्याचे चांगुलपणाचें लक्षण मात्र करंट्यास समजत नाहीं.

The wise and clear-sighted understand the misfortunate and the attentions of the misfortunate. But that attention of the wise cannot be known by the misfortunate.

त्याची पैसावली कुबुद्धी । तेथें कैंची असेल शुद्धी । कुबुद्धी तेचि सुदुद्धी । ऐसी वाटे ॥ १८ ॥

जो करंटा असतो त्याच्या अंगी कुबुद्धीचे प्राबल्य असतें. त्याच्या ठिकाणी जणूं शुद्धीच नसतें. कुबुद्धीलाच तो सुबुद्धी समजतो.

If that impure buddhi of the jiva is allowed to grow then, how can there be the purity of `there'? Yet even so, this impure buddhi still feels that it has a pure buddhi only.

मनुष्य शुद्धीस सांडावें । त्याचें काये खरें मानावें । जेथें विचाराच्या नांवें । सुन्याकार ॥ १९ ॥

जो माणूस नीट शुद्धीमध्यें नाहीं, त्याचे कोणतेही बोलणें खरें मानता येत नाही. त्याच्या ठिकाणी विचाराच्या नावांनें शून्य असतें.

If a man should leave aside that pure buddhi, then how can he ever contemplate upon the Truth? `Here' in maya and on account of this "Mr. so and so", that thoughtless Truth has been drowned.

विचारें येहलोक परलोक । विचारें होतसे सार्थक । विचारें नित्यानित्य विवेक । पाहिला पाहिजे ॥ २० ॥

विचारानें इहलोक व परलोक साधतो. विचारानें सार्थक होतें. विचारानें नित्यानित्यविवेक पाहिला पाहिजे.

On account of thoughtlessness, there is this world and the world beyond. On account of thoughtlessness, there is the fulfilment of life (ie. the thoughtless One is realized). On account of thoughtlessness there is this vivek between the indestructible and destructible and this should be understood. .