शिकवण — समास 10: विवेकलक्षणनिरुपण

जेथें अखंड नाना चाळणा । जेथें अखंड नाना धारणा । जेथें अखंड राजकारणा । मनासी आणिती ॥ १ ॥

ज्या ठिकाणी राजकारण करणारा महंत असतो, त्या ठिकाणी सतत अनेक चिषयांवर विचारविनिमय चालूं असतो. तेथें अनेक प्रकारच्या गोष्टी एकाग्रतेनें मनांत वागवल्या जातात. आणि अनेक प्रकारच्या राजकीय समस्यांवर चिंतन चालतें.

In maya there is that unbroken parabrahman and the `many' different forms of searching; in maya there is that unbroken parabrahman and the `many' different un- derstandings; in maya there is that unbroken parabrahman and the rajakarana that is brought from the mind (ie. worldly politics, scheming and manipulation).

सृष्टीमधें उत्तम गुण । तितुकें चाले निरुपण । निरुपणाविण क्षण । रिकामा नाहीं ॥ २ ॥

जगांत जे उत्तम गुण आहेत ते आपण कसें शिकावे याची चर्चा तेथें होते. खरें म्हणजे या गुणांचे वर्णन आणि भगवंत निरुपण, याशिवाय एक क्षण रीकामा जात नाहीं.

Within this gross world there is that best guna and then That moves and there is this sagun discourse. No where is there to be found an empty moment without this `I am' discourse.14

चर्चा आशंका प्रत्योत्तरें । कोण खोटे कोण खरें । नाना वगत्रुत्वें शास्त्राधारें । नाना चर्चा ॥ ३ ॥

तेथें अनेक शंका काढून त्यांचे निरसन केलें जातें. कोण खरें व कोण खोटे याचे निश्र्चित केलें जातें. अनेक प्रकारची वक्तव्यें ऐकाला मिलतात. आणि शास्त्राचा आधार घेऊन अनेक चर्चा होतात.

The idle slander and doubts are due to this `I am', but tell me, which one is true and which is false? There are the `many' eloquent speeches and the `many' rumours on account of the scriptures but, in the end, the scriptures say only neti, neti (not this, not that, but still, `I am' there).

भक्तिमार्ग विशद कळे । उपासनामार्ग आकळे । ज्ञानविचार निवळे । अंतर्यामीं ॥ ४ ॥

तेथें भक्तिमार्गाचे स्वरुप स्पष्टपणें कळतें. उपासनामार्गाचे आकलन होतें. माणसाच्या अंतर्यामी ज्ञानविचार संशयरहित होऊन जातो.

When the path of devotion is clearly understood and the path of worship is clearly understood then, there is the thoughtlessness of pure knowledge and this purifies the inner heart (devotion, worship and knowledge become one when there is thoughtles- sness)

वैराग्याची बहु आवडी । उदास वृत्तीची गोडी । उदंड उपाधी तरी सोडी । लागोंच नेदी ॥ ५ ॥

समाजनेत्या महंताला वैराग्याची मोठी आवड असते. अलिप्तपणांत त्याला मनापासून गोडी वाटते. त्याच्या मागें पुष्कळ भानगडी असतात. पण मनानें तो त्यांना चिकटून नसतो. त्या सोडायच्या म्हटल्या तर तो केंव्हाही सोडून देऊं शकतो.

When the `many' thoughts have a fondness for vairagya and an attraction to this *vritti of detachment then, that vast paramatma becomes this `I am'; yet still it is not allowed to be free. *(`I do not want to know `many' things; I just want to know)

प्रबंदाचीं पाठांतरें । उत्तरासी संगीत उत्तरें । नेमक बोलतां अंतरें । निववी सकळांचीं ॥ ६ ॥

त्याला पुष्कळ साहित्य ग्रंथ पाठ असतात. प्रश्रणांना त्यानें दिलेली उत्तरें व्यवस्थित असतात. त्याच्या योग्य व नेमक्या बोलण्यानें सर्वांच्या मनाला शांती मिळते.

When this continuous connection is always felt, then there is the singing of this `I am' to this `I am' and it resounds throughout the whole world. Then that One `speaks' as it was meant to `speak' and is pacified by this inner space of the `all'.

आवडी लागली बहु जना । तेथें कोणाचें कांहीं चालेना । दळवट पडिला अनुमाना । येईल कैसा ॥ ७ ॥

लोकांचे त्याच्यावर फार प्रेम असते. म्हणून त्याच्यापुढें कोणाचे कांहीं चालत नाहीं. त्याच्याभोवती नेहमी गर्दी असते. पण त्याचे अंतरंग फारच थोड्या लोकांना माहित असते.

But when that One has a love for the `many' people then, `there' and this `all thing' cannot properly function. For how can the tramped and trodden baseless thoughts, come `there'?

उपासना करुनियां पुढें । पुरवलें पाहिजे चहुंकडे । भूमंडळीं जिकडे तिकडे । जाणती तया ॥ ८ ॥

तो स्वतः उपासना आचरतो. उपासनेच्या प्रसारासाठीं तो सगळीकडे भ्रमण करतो. त्यामुळें जगांत जिकडे तिकडे तो माहित असतो.

After having made proper worship/upasana (ie. to take the mind that was sitting with the objects and place it near God ie. `He does everything'), that atma should pervade in all four directions. Then everywhere in the world is known by Him.

जाणती परी आडळेना । काये करितो तें कळेना । नाना देसीचे लोक नाना । येऊन जाती ॥ ९ ॥

लोकांना तो माहित असला तरी फारसा दृष्टीस पडत नाहीं. तो काय करतो तें कळत नाहीं. अनेक देशांतील अनेक लोक त्याच्याकडे येऊन जातात.

The Knower knows but He cannot be met and no matter how much He does, still He cannot understand that Reality (that is the antar-atma, the Knower of this `all' and the most active of all). And if there are the `many' destructible states and the `many' destructible worlds then, He comes and goes (as a jiva; when you sleep the Knower goes off and when you awake the Knower awakes). (Understanding means nothing can be done to achieve that Reality; siddharameshwar maharaj- doing nothing is the greatest worship)

तितुक्यांचीं अंतरें धरावीं । विवेकें विचारें भरावीं । कडोविकडीचीं विवरावीं । अंतःकर्णें ॥ १० ॥

भेटायला येणार्‍या अशा सगळ्याचें अंतरंग आपलें करुन घ्यावें. त्यांचें अंतरंग विवेकानें व विचारानें भरुन टाकावे. त्यांच्यापैकी जे एकांतिक वृत्तीचे असतात. त्यांचे अंतःकरण विवेकानें समतोल बनवावें.

Therefore only this inner space should be kept in your mind and then on account of this vivek, your mind should be filled up with thoughtlessness. But such investigation requires a very sharp antah-karana (knowing faculty).

किती लोक तें कळेना । किती समुदाव आकळेना । सकळ लोक श्रवणमनना । मध्यें घाली ॥ ११ ॥

त्याला भेटायला किती लोक येतात त्यांची गणती नसते. त्याच्या अनुयायांच्या संख्येची कल्पना येत नाहीं. पण सर्वांनाच तो श्रवण मननाचा मार्ग शिकवतो. त्यांना श्रवण मनन करायला पात्र करतो.

The world of the `many' cannot understand that Reality and yet, these `many' thoughts cannot confine this meeting place of the `all'. Therefore this world of the `all' between the `many' and that Reality is to be established by listening/shravan and manana.

फड समजाविसी करणें । गद्यपद्य सांगणें । परंतरासी राखणें । सर्वकाळ ॥ १२ ॥

आपण निर्माण केलेल्या समूहांतील लोकांची समजूत घालणें, गद्य, पद्य लिहून घेण्यास सांगणें सदासर्वकाळ दुसर्‍याचें अंतःकरण सांभाळणें,

When a proper understanding of this worldly market *place is formed then, the tedious and tasteless deceits become that thoughtless Self. Therefore this time of the `all' is to be protected and then only can one become that Reality. *(This world is a market place of concepts)

ऐसा ज्याचा दंडक । अखंड पाहाणें विेवेक । सावधापुढें अविवेक । येईल कैचा ॥ १३ ॥

असा त्याचा नित्यक्रम असल्यानें अहोरात्र तो अत्यंत विवेकानें वागतो. असा सावधपणा ठेवून वागल्यामुळें अविवेक त्याच्याजवळ येत नाहीं.

When such is the practice of that purush, then there is vivek and that unbroken parabrahman can be understood. Once there is such alertness, how can there be any a-vivek?

जितुकें कांहीं आपणासी ठावें । तितुकें हळुहळु सिकवावें । का शाहाणें करुनि सोडावे । बहुत जन ॥ १४ ॥

जितकें कांहीं आपल्यापाशी ज्ञान असेल तितकें लोकांना हळुहळु धीमेपणानें शिकवावें. अशा रीतीनें पुष्कळ लोक शहाणे करावे.

When this `thing' knows its self, then that gradually should be taught vignyan. Through wisdom this `all' of the `people' should be set free (this `all' is within this world of the `many' and it is the base of this world of the `many' thoughts).

परोपरीं सिकवणें । आडणुका सांगत जाणें । निवळ करुनी सोडणें । निस्पृहासी ॥ १५ ॥

जो निःस्पृह आहे आणि महंत होण्यास लायक आहे. अशा पुरुषाला तर परोपरीनें शिकवावें. अडचणी व अडवणुका सांगत जाव्या.आणि त्याला अगदी निःसंदेह करुन सोडावा.

The desireless understand this teaching that is within the `many' ways. For He knows this original doubt `I am' and then makes that thoughtless. For then, He throws out that which has been purified and cleaned (ie. this `I am').

होईल तें आपण करावें । न होतां जनाकरवीं करवावें । भगवद्भजन राहावें । हा धर्म नव्हे ॥ १६ ॥

लोककार्यापैकी जेवढें होईल तेवढें आपण करावें, आपल्या हातून होत नसेल, ते जनतेकडून करवून घ्यावें. पण भगवंताचे भजन मागें पडेल हा कांहीं धर्म नाही.

Whatever is going to happen, should be made by Him (when He wants nothing and does nothing then, everything happens naturally). That which is not, is made by the doings of the people of this world (ie. they don't accept what is; they say; "I want this and this", "I don't want to do that" etc. In this way, they miss that which is there and by creating so many actions, they have to endure their repercussions). One should maintain this bhajan of God (ie. knowledge) and then, be that thoughtless Self that is devoid of any dharma.15

आपण करावें करवावें । आपण विवरावें विवरवावें । आपण धरावें धरवावें । भजनमार्गासी ॥ १७ ॥

आपण स्वतः करावें आणि इतरांकडून करवून घ्यावें. आपण विवेक करावा आणि इतरंकडून करवून घ्यावा. आपण भक्तिमार्ग धरावा आणि इतरांना भक्तिमार्ग धरायला लावावा.

You should make your mind do that which should be done (let whatever is going to come, come. What have I to do with that?). You should make your mind investigate that which should be investigated. You should make your mind hold firmly to the path of bhajan, for that is what should be firmly held.

जुन्या लोकांचा कंटाळा आला । तरी नूतन प्रांत पाहिजे धरिला । जितुकें होईल तितुक्याला । आळस करुं नये ॥ १८ ॥

जुन्या लोकांचा कंटाळा आला तर नविन ठिकाणी जाऊन महंती करावी. तेथें आपल्याकडून जेवढें होईल तेवढें करावें, आळस करुं नये.

When one has grown weary of the old world of old thoughts, then this new and ever-fresh place should be firmly held. Anything may come but still there should never be any laziness (ie. inattentiveness).

देह्याचा अभ्यास बुडाला । म्हणिजे महंत बुडाला । लागवेगें नूतन लोकांला । शाहाणें करावें ॥ १९ ॥

देहाचा अभ्यास बुडाला कीं, महंत बुडाला. म्हणून शक्य तितक्या लवकर नविन लोकांना शहाणें करावें. महंतानें आपल्या देहाला सारखा लोकसेवेमध्यें राबवला पाहिजे. तो आळसावला कीं, सर्व लोकसमुदाय आळसावतो. त्यामुळें उपासना ढिली पडते व कार्याचा नाश होतो.

If the practice of being this `all' body is drowned then, that purush is drowned (if this `all' body is drowned in the thoughts of this world then you, that Knower cannot maintain detachment and will also be drowned by such thoughts). Therefore this ever-new and fresh world should be created by the wise (maharaj- no need to change anything).

उपाधींत सांपडों नये । उपाधीस कंटाळों नये । निसुगपण कामा नये । कोणीयेकविषीं ॥ २० ॥

महंतानें उपाधींत अडकूं नये तरी उपाधीला कंटाळू नये. कोणत्याही कामाबद्दल त्यानें आळस दाखवतां कामा नये.

That atma should not be found in this limiting concept of a gross body; that atma should not be wearied by this limiting concept; that One who is within everyone should have no desire for laziness.

काम नासणार नासतें । आपण वेडें उगें च पाहातें । आळसी हृदयसून्य तें । काये करुं जाणे ॥ २१ ॥

आळशीपणा केल्यानें कार्याचा नाश व्हायचा तो होतोच, व वेडेपणानें हा उगीच त्याच्याकडे पहात राहतो. हृदयशून्य व आळशी असा तो त्याबाबतींत कांहीं करुं शकत नाहीं.

When you feel that there is something that needs to be done then, that One who does not do, gets spoiled. For you have been enamoured by this world and then that still and silent Self regards this world only. How can the lazy make and know this *zero and that Reality? (You are that still and silent Reality and in that Reality there is complete contentment and nothing needs to be done. But you have forgotten your Self and that contentment and run around the world looking for that which is already with you) *(When nothing is there, everything is there ie. knowledge)

धकाधकीचा मामला । कैसा घडे अशक्ताला । नाना बुद्धि शक्ताला । म्हणोनी सिकवाव्या ॥ २२ ॥

महंताचें जीवन म्हणजे धकाधकीचा व्यवहार आहे. देहानें व मनानें व वृत्तीनें जो अशक्त आहे, त्याला तो जमत नाहीं. म्हणून जो शरीरानें व मनानें बलवान आहे, त्याला नाना प्रकारच्या युक्त्या, विचार आणि कौशल्य शिकवावे.

Where there are toils and vexations then, what can that weak and incompetent buddhi accomplish? The buddhi of the `many' therefore, should be taught this power of `I am'.

व्याप होईल तों राहावें । व्याप राहातां उठोन जावें । आनंदरुप फिरावें । कोठे तर्‍ही ॥ २३ ॥

कार्याचा व्याप आपण जोपर्यंत सांभाळू शकतो, तोपर्यंत लोकसमुदायांत राहावें. तें अशक्य झालें कीं, तेथून चालते व्हावें. मगआनंदानें कोठेतरी परिभ्रमण करीत फिरावें.

When this power is pervasive then that atma can stay as the `all'. Now you have to awake from your pervasiveness and go away (you have awoken from the first dream now awake from this second dream of `I am knowledge' and don't exist). Then wherever He wanders, He moves in this bliss-form.

उपाधीपासुनी सुटला । तो निस्पृहपणें बळावला । जिकडे अनुकूळ तिकडे चालिला । सावकास ॥ २४ ॥

जो उपाधींतून मोकळा होतो, त्याची निःस्पृहता बळकट होते. मग त्याला ज्या ठिकाणीं अनुकूल परिस्थिती असेल तेथें तो स्वस्थपणें जाऊं शकतो.

That atma should be disconnected from this limiting concept by the powerful force of desirelessness. This `I am' only should do that which comes its way and have no desire for anything else. (Whatever comes is perfect, I am knowledge and I want to just completely know that which comes my way).

कीर्ति पाहातां सुख नाहीं । सुख पाहातां कीर्ति नाहीं । केल्याविण कांहींच नाहीं । कोठें तर्‍ही ॥ २५ ॥

कीर्ति पाहिजे असेल तर सुखासीनता चलणार नाहीं. आणि सुखासीनता हवी असेल तर कीर्ति मिळणार नाहीं. माणूस कोठेंही जावो, आपण केल्यावाचून कार्य घडत नाहीं. असेंच आढळते.

When you understand this pervasiveness then, there is no pleasure; and when you understand pleasure then, there is no pervasiveness (ie. there is a buddhi who wants this and that). If pervasiveness is not created then, this `thing' cannot be found.

येरवीं काय राहातें । होणार तितुकें होऊन जातें । प्राणी मात्र अशक्त तें । पुढें आहे ॥ २६ ॥

आपण केलें नाहीं तर कार्य अडून राहतें असें नाहीं. जें होणार असतें तें होऊन जाते. शक्तिहीन व बलहीन माणूसमात्र निमित्याला शोधत असतो.

How to stay effortlessly? Whatever is going to be, let that much happen and then let it go away (don't cover over that which is actually appearing with your minds thoughts). But if that Reality stays in only the prana, then it will become weak and have an incompetent buddhi.

आधींच तकवा सोडिला । मधेंचि धीवसा सांडिला । तरी संसार हा सेवटाला । कैसा पावे ॥ २७ ॥

संसार करतांना आधींच उत्साह सोडला किंवा मधेंच धीर सुटला, तर संसार शेवटपर्यंत निभावणें कठीण आहे.

If you thrown out this power and support of the source, then, in this worldly existence, fortitude and patience slip away. And tell me, how can thoughtlessness ever be acquired through samsar?

संसार मुळींच नासका । विवेकें करावा नेटका । नेटका करितां फिका । होत जातो ॥ २८ ॥

संसार हा मुळांतच नासका आहे. अशाश्वत आहे. विवेकाच्या सामर्थ्यानें तो व्यवस्थित करावा. असा तो व्यवस्थित केला तर त्याचा रस फिका होत जातो. त्याची आसक्ती क्षीण होत जाते.

samsar is the spoiling of this root (purush/prakruti). But by vivek, samsar is made right and proper (ie. becomes knowledge). But even by making it right and proper still it fades and goes away (ie. when you sleep or die, knowledge goes off; maharaj- sleep is a small death).

ऐसा याचा जिनसाना । पाहातां कळों येतें मना । परंतु धीर सांडावाना । कोणीयेकें ॥ २९ ॥

संसाराचा मालमसाला हा असा अशाश्वत आहे. त्याचे नीट निरीक्षण केलें कीं हे समजते. पटते. हे जरी खरें असलें तरी धीर सोडूं नये.

This most superior `object' of that witnessing purush has become like this. But if you truly understand your mind then, that Reality can be understood (when prakruti goes off then that purush who was intimately attached to her becomes that Reality). But that One who is within everyone should not leave His courage and steadfastness.

धीर सांडितां काये होतें । अवघें सोसावें लागतें । नाना बुद्धि नाना मतें । शाहाणा जाणे ॥ ३० ॥

धीर सोडल्यानें कांहीं फायदा होत नाहीं. माणसाला जें सोसयचे असेल तें सोसावे लागतेच. नाना प्रकारचे विचार व नाना प्रकारची मतें शहाणा जाणतो.

When courage and steadiness are left aside then, so much appears (ie. a whole world of ideas and concepts) and the `many' things have to be endured. But the wise know this buddhi of the `many' and its `many' opinions. .