शिकवण — समास 3: करंटलक्षणनिरुपण

सुचित करुनी अंतःकर्ण । ऐका करंटलक्षण । हें त्यागितां सदेवलक्षण । आंगीं बाणे ॥ १ ॥

अंतःकरण एकाग्र करुन करंट्याची लक्षणें ऐकावीत.त्यांचा त्याग केल्यानें भाग्यवानाची लक्षणें अंगी बाणतात.

Listen and then that attention of the miserable fool will be made into this alert antah-karana (that only knows). When you abandon this attention of the miserable fool then, this *wise attention within the `all' body will be accepted (nothing needs to be done; only the chattering of the mind has to be left off and then that which naturally remains can be accepted). *(lit. That is with God)

पापाकरितां दरिद्र प्राप्त । दरिद्रें होये पापसंचित । ऐसेंचि होत जात । क्षणक्षणा ॥ २ ॥

पापाचे आचरण झाल्यानें दारिद्र्य प्राप्त होते. दातिद्र्यानें पाप सांठत जाते. असें एकामुळें एक सारखें होत जाते.

Because you have taken yourself to be a body, there is poverty (for real wealth is to know your Self). And due to this poverty, there are the *sins of accumulated karma. And due to this karma, this wise attention comes and goes every moment (this wise attention that just knows ie. pure sattwa guna, has become rajo guna. Then you have to forget the object you just seen to know the next object or you have to forget the word you just heard to know the next word etc. Therefore this knowing of something is always followed by the forgetting of it and this is not the attention of the wise). *(maharaj the only sin is "I am the body")

याकारणें करंटलक्षणें । ऐकोनी त्यागचि करणें । म्हणिजे कांहीं येक बाणे । सदेवलक्षण ॥ ३ ॥

म्हणून करंटलक्षणें ऐकून त्यांचा त्याग करावा. असा त्याग केला म्हणजें कांहीं भाग्यलक्षणें अंगीं बाणतात.

On account of this `speech' there has come this attention of the miserable fool (ie. this `speech' is knowledge. But this knowledge is also ignorance of your Reality. And when these two mix together they bring the rajo guna and a world of `many' forms gets created). This action is simply listening and it is the giving up this attention of the fool (ie. by simply listening or knowing, ones attention upon the `many' objects is given up. Mind has understood, "These objects are only imagined; they have been created by my thoughts and now I don't want them"). But this means that, the One who is within this `thing' has accepted this wise attention as Its own Self (ie. He takes this knowledge as the Truth).

करंट्यास आळस आवडे । यत्न कदापि नावडे । त्याची वासना वावडे । अधर्मीं सदा ॥ ४ ॥

करंट्याला आळस आवडतो. प्रयत्न करणें कधींच आचडत नाही. त्याची वासना नेहमी अधर्मांत वावरते.

The miserable like to be lazy. They never like to make such effort. Then this vasana of the atma that simply wants to be is always wandering around in adharma (ie. your dharma is to be this `I am'. This requires tremendous effort to always remain detached and throw off this world of thoughts; adharma is to be the body and then you want to know so many things)3

सदा भ्रमिष्ट निदसुरा । उगेंचि बोले सैरावैरा । कोणीयेकाच्या अंतरा । मानेचिना ॥ ५ ॥

तो नेहमी भ्रमिष्ट व झोपाळू असतो. तो उगीच अव्वाच्यासव्वा बोलतो. कोणाच्याही अंतःकरणाला मानीत नाहीं.

Then that eternal is confused and sleepy and that still and silent Self speaks without rhyme or reason; and this inner space of that One who is within everyone is not valued.

लेहों नेणे वाचूं नेणे । सवदासुत घेऊं नेणे । हिशेब कितेब राखों नेणे। धारणा नाहीं ॥ ६ ॥

त्याला लिहीणें वाचणें येत नाही. व्यापारांत करावें लागणारे देणेघेणें येत नाहीं. जमाकहर्च लिहीतां येत नाही. त्याच्या लक्षांतहि कांहीं राहात नाही.

Then He does not know how to `write' this story of God nor how to `read' it either (ie. be the Witness); He does not know what to take from this market place (ie. this `I am' within should be taken from this market place we call the world). If He does not know how to keep regard for this `story'; for He has no fortitude.

हारवी सांडी पाडी फोडी । विसरे चुके नाना खोडी । भल्याचे संगतीची आवडी । कदापी नाहीं ॥ ७ ॥

तो वस्तू हारवतो, सांडतो, पाडतो, फोडतो, विसरतो व चुकतो. या वअशा इतर खोडी त्याच्या अंगी असतात. चांगल्या माणसाची संगत धरण्याची त्याला मुळींच आवड नसतें.

He loses, spoils, breaks or makes to tumble, this `all'. He forgets Himself and makes the mistakes of `many' bad habits. He has no liking for the company of the wise.

चाट गडी मेळविले । कुकर्मी मित्र केले । खट नट येकवटिले । चोरटे पापी ॥ ८ ॥

तो चावट सोबती मिळवितो. वाईट कृत्यें करण्यासाठीं मित्र जमा करतो. अशा रीतीनें दुष्ट, नष्ट,चोरटे व पापी लोक आपल्याभोवती जमा करतो.

He collects around him the talkative and makes friends with impure actions. He gathers the mischief-monger, the rogue and cheat, robber and sinner (the mind).

ज्यासीं त्यासीं कळकटा । स्वयें सदाचा चोरटा । परघातकी धाटामोटा । वाटा पाडी ॥ ९ ॥

ज्याच्यात्याच्याशी त्याची तक्रार, भांडण असते. स्वतः नेहमी चोरटा असतो. त्याचप्रमाणें दुसर्‍याचा घात करणारा, आडदांड व वाटमारेपणा करणारा असतो.

He quarrels with that purush and that paramatma. He is dishonest with that natural and eternal Self. He is very disrespectful and very capable of obstructing the proper way.

दीर्घ सूचना सुचेचिना । न्याय नीति हे रुचेना । परअभिळासीं वासना । निरंतर ॥ १० ॥

त्याला दुरदर्शीपणा मुळींच नसतो. न्याय व नीति आवडत नाहीं. दुसर्‍याचे लुबाडावें हींच वासना त्याला नेहमी असते.

This continuous understanding does not occur to his mind. He does not like thou- ghtlessness or justice and equanimity. That eternal brahman has become the desire to covet another.

आळसें शरीर पाळिलें । परंतु पोटेंविण गेलें । सुडकें मिळेनासें जालें । पांघराया ॥ ११ ॥

असा करंटा माणूस केवळ आळसानें आपलें शरीर पाळतो. त्याचा परिणाम असा होतो कीं, काळांतरानें त्याला खायला अन्न मिळत नाहीं. आणि पांघरायला पांढरें फडके देखील मिळत नाहीं.

Due to such *laziness, the body is obeyed. Still He cannot take his belly with him when He dies and He will not even have a cloth to cover himself on the funeral pyre (He who is without a body takes a body as Himself). *(Such laziness means doing many things but not doing that which he should do ie. seek the Self)

आळसें शरीर पाळी । अखंड कुंसी कांडोळी । निद्रेचे पाडी सुकाळीं । आपणासी ॥ १२ ॥

अशा आळशीपणानें शरीर सांभाळणारा करंटा सारखा कुशी खाजवतो. नाहींतर आरामांत झोपून राहातो.

Due to laziness, He pampers and protects the body. That unbroken Self then scratches his belly (thinks of satisfying that only) and his favourite time is that of sleep.

जनासीं मीत्री करीना । कठीण शब्द बोले नाना । मूर्खपणें आवरेना । कोणीयेकासी ॥ १३ ॥

तो लोकांशी स्नेह जोडीत नाहीं. ज्याला त्याला तो कठोर व लागणारे शब्द बोलतो. स्वतःच्या मूर्खपणामुळें तो कोणासहि आवरला जात नाहीं.

He does not make friends with the people (ie. mind compares and creates enmity for he sees everyone as different to himself). His `speech' is the harsh words of the `many' and due to his foolishness there is not the control of that One who is within everybody. (The gentle word is `I am He' and the hard, harsh words are "I am the body", "Who are you to tell me" etc.)

पवित्र लोकांमधें भिडावे । वोंगळामधें निशंक धांवे । सदा मनापासून भावे । जननिंद्य क्रिया ॥ १४ ॥

पवित्र लोकांमधें जायला त्याला संकोच वाटतो. पण अपवित्र व घाणेरड्या लोकांमधे तो निःशंक वावरतो. लोक ज्या क्रियांना निंद्य मानतात त्या क्रिया करंट्याला मनापासून आवडतात.

He feels shy in the world of the pure, but shamelessly runs and mixes with the filthy. That eternal Self, due to these affections of the mind, even makes the actions abhorred by the people.

तेथें कैचा परोपकार । केला बहुतांचा संव्हार । पापी अनर्थी अपस्मार । सर्वअबद्धी ॥ १५ ॥

करंट्यापाशीं परोपकाराचे नांवच काढायला नको. तो पुष्कळांना जीवें मारतो. तो पापी, अनर्थ घडवून आणणारा, लहरी आणि सर्व दृष्टीनीं असंबद्ध असतो.

Then how can there be that One `there' who uplifts this `all'? For He is a killer of this `all', a sinner (ie. body conscious), destructive and a great calamity. He is wilful ("I do") and foulmouthed to this `all'.

शब्द सांभाळून बोलेना । आवरितां आवरेना । कोणीयेकासी मानेना । बोलणें त्याचें ॥ १६ ॥

बोलतांना तो शब्द सामभाळून बोलत नाहीं. त्याचेबोलणें कोणी आवरु म्हटलें तर तें आवरलें जात नाहीं. व तेम बोलणें कोणालाच आवडणरे नसते.

He does not `speak' this `word' of comfort. He does not protect that which is to be protected and his talk has no respect for that One who is within everybody.

कोणीयेकास विश्र्वास नाहीं । कोणीयेकासीं सख्य नाहीं । विद्या वैभव कांहींच नाहीं । उगाचि ताठा ॥ १७ ॥

त्याचा कोणावर विश्र्वास नसतो. त्याचे कोणाशीं सख्य नसतें. विद्या, वैभव वगैरे कांहींसुद्धा बरोबर नसून अभिमान मात्र फार असतो.

He does not believe in that One within everybody. He has no friendship with that One within everybody. He does not have the glory of this knowledge of the `thing', for that still and silent Self has become filled with pride and arrogance.

राखावीं बहुतांचीं अंतरें । भाग्य येतें तदनंतरें । ऐसीं हें विवेकाचीं उत्तरें । ऐकणार नाहीं ॥ १८ ॥

पुष्कळ लोकांचें अंतःकरण सांभाळले तर मग कालांतरानें भाग्य लाभतें. असे विवेकाचे बोल ऐकण्याची त्याची तयारी नसते.

This inner space should protect this `all' (this `I am' should be filled with `I am') and only then will good fortune/bhagya come. Then in thoughtlessness, even this `reply' of vivek will not be heard (ie. complete understanding will come).

स्वयें आपणास कळेना । शिकविलें तें ऐकेना । तयासी उपाय नाना । काये करिती ॥ १९ ॥

आपल्याला स्वतःला कळत नाहीं आणि कोणी शिकवलें तर तें ऐकत नाहीं. अशा माणसाला कोणताच उपाय लागूं पडत नाहीं.

The natural Self cannot understand *Its own Self (you are That; so if you think you have understood That which is beyond understanding then, you are understanding something else). And even if taught this `I am', still that Reality is not this `thing' that can be listened to. So then tell me, how can the `many' remedies be of any use in gaining that Reality? *(maharaj- if the mango says, `I am sweet' then, it cannot be a mango)

कल्पना करी उदंड कांहीं । प्राप्तव्य तों कांहींच नाहीं । अखंड पडिला संदेहीं । अनुमानाचे ॥ २० ॥

तो खूप मोठ्यामोठ्या कल्पना करतो. परंतु त्यातून त्याच्या पदरांत काहींच पडत नाहीं. तो कायमचा कल्पनांच्या जाळ्यांत अडकलेला राहतो.

That vast paramatma has imagined this `thing' though it does not even need this `thing' and afterwards that unbroken swarup fell into the conjecture of body consci- ousness.

पुण्यमार्ग सांडिला मनें । पाप झडावें काशानें । निश्र्चय नाहीं अनुमानें । नास केला ॥ २१ ॥

मनापासून पुण्य मार्गाचा त्यानें त्याग केल्यानें त्याचेपाप क्षीण होण्यास उपाय उरत नाहीं. त्याच्याजवळ कोणताही एक निश्र्चय नसतो. त्यामुळें केवळ अनुमानाच्यामुळें त्याचा नाश होतो.

If the mind has left this path of merit (`I am') then, how can sin ever fade away? Then there is no conviction and there is only the conjecture that leads to your destruction.

कांहींयेक पुर्ते कळेना । सबहेमधें बोलों राहेना । बाष्कळ लाबाड ऐसें जना । कळों आलें ॥ २२ ॥

कोणतीही गोष्ट त्याला संपूर्णपणें व नीटपणें कळत नाहीं. पण तो सभेमधें कांहीमतरी बोलल्यावाचून राहात नाहीं. तो चावट आहे, लबाड आहे असे लोकांना समजते.

If that One within this `thing' has not got perfect understanding and in this meeting place, this `speech' has not been established; then the people come to know that he is frivolous and false (just like them).

कांहीं नेमकपण आपुलें । बहुत जनासी कळों आलें । तेंचि मनुष्य मान्य जालें । भूमंडळीं ॥ २३ ॥

ज्या माणसाच्या जीवनांत कांहींतरी निश्र्चितपणाचें वागणें आढळते आणि तें पुष्कळ लोकांना कळतें, त्याच माणसाला जगांत मान्यता मिळतें.

But if this `thing' is established with itself then, there is the understanding that the people are myself. And then only does one become something that is worthy of being honoured in the world.

झिजल्यावांचुनी कीर्ति कैंची । मान्यता नव्हे कीं फुकाची । जिकडे तिकडे होते ची ची । अवलक्षणें ॥ २४ ॥

शरीरानें, मनाने व पैशानें झिजल्यावाचून जगांत कीर्ति मिळत नाहीं. जगाकडून मान्यता कांहीं फुकट प्राप्त होत नाहीं.ज्याच्या अंगीं कुलक्षणें असतात त्याची जिकडे तिकडे छी थू होतें.

Without taking great efforts how can there be such pervasiveness? However how can such honour and respect come free? But due to this impure attention of body consciousness there is disgrace and ridicule everywhere (even if you gain honour and respect in this life still there are those who will ridicule you; and old age is full of disgrace and ridicule for all).

भल्याची संगती धरीना । आपणासी शाहाणे करीना । तो आपला आपण वैरी जाणा । स्वहित नेणे ॥ २५ ॥

जो माणूस चांगल्याची संगत धरीत नाहीं, तो स्वतःला शाहाणा करीत नाहीं. तो स्वतःचे हित जाणीत नाहीं. तो स्वतःच आपला वैरी होतो हें ओळखावें.

By not holding to the company of the wise, wisdom cannot come to you. When that atma does not know how to care for Its own welfare then, you have become your own worst enemy.

लोकांसी बरें करावें । तें उसिणें सवेंचि घ्यावें । ऐसें जयाच्या जीवें । जाणिजेना ॥ २६ ॥

आपण लोकांचें चांगलें केलें तर लोकही आपलें चांगलें करतात, ही गोष्ट करंट्याच्या जीवाला कळतच नाहीं.

The wise should make this world beyond (ie. sagun) and one should gratefully accept this `all' as the returns for one's efforts (ie. vivek; make vivek and then accept this `fruit of your labour' that will come of its own accord). In this way, the jiva of this mula maya will not be known.

जेथें नाहीं उत्तम गुण । तें करंटपणाचें लक्षण । बहुतांसीं न मने तें अवलक्षण । सहजचि जालें ॥ २७ ॥

सारांश ज्याच्याजवळ एकही उत्तम गुण नाहीं त्याच्यापाशी करंटेपण आहे असें समजावें. जें पुष्कळांना आवडत नाहीं ते सहजच अवलक्षण मानलें जातें.

Where `here' is not that best guna then, that Reality has the attention of misfortune and poverty. When this `all' is not present because of the wandering mind, then that natural and attentionless Self becomes the impure attention of the jiva.

कार्याकारण सकळ कांहीं । कार्येविण तों कांहींच नाहीं । निकामी तो दुःखप्रवाहीं । वाहातचि गेला ॥ २८ ॥

कामाच्या निमित्यानें सगळे लोक एकमेकांना विचारतात. कामाशिवाय कोणी कोणाला विचारत नाहीं. म्हणून जो माणूस कोणत्याही कामास उपयोगी पडत नाहीं तो दुःखाच्या प्रवाहांत वाहात जातो.

This one moving `action' and its cause (ie. knowing) are with this `all thing'. And without this `action', that paramatma and even this `thing' are not (ie. drowned in thoughts). That One who is lazy, surely falls in this river of sorrow and gets swept along downwards.

बहुतांसीं मान्य थोडा । त्याच्या पापासी नाहीं जोडा । निराश्रई पडे उघडा । जेथें तेथें ॥ २९ ॥

जो पुष्कळांनां मान्य नसतो, आवडत नसतो त्याच्या पापाला जोड नाहीं. त्याला कोणी कोठेंच आश्रय देत नाहीं. तो सर्व ठिकाणीं उघडा पडतो.

The few that have respect for this `all' do not meet this sin of that atma (ie. where this open atma has become jivatma). And they are completely free and open `here' and `there' (ie. paramatma).

याकारणें अवगुण त्यागावे । उत्तम गुण समजोन घ्यावे । तेणें मनासारिखें फावे । सकळ कांहीं ॥ ३० ॥

म्हणून माणसानें आपलें अवगुण टाकावे. उत्तम जुण समजून अभ्यासावें. असें केलें तर सगळें कांहीं मनाप्रमाणें घडून येतें.

By means of this `speech', the wrong gunas should be given up and the best guna should be understood and accepted. Then that Reality experiences this `all thing' as His mind (maharaj- make your mind, the Masters mind). (maharaj- I am a Master of my mind) .