शिकवण — समास 6: बुद्धिवादनिरुपण

परमार्थी आणि विवेकी । त्याचें करणें माने लोकीं । कां जे विवरविवरों चुकी । पडोंचि नेदी ॥ १ ॥

जो परमार्थी असतो आणि विवेकीही असतो, त्याचे करणे लोकांमध्यें मान्य होते. आपण जें करायचें त्यावर पुनः पुनः विचार करुन तो आपल्या हातून चूक होऊं देत नाहीं. हे त्याचे कारण होय.

The *paramarthi and the viveki respect this action of the `all' that has been made by that purush within this gross world. But why should this mula maya be allowed to give up continuous investigation? (Even if knowledge is understood still, without going beyond knowledge, that Reality remains a mystery. Therefore this `all' understanding should never ever be left) *(The one who seeks to know the Supreme meaning)

जो जो संदेह वाटे जना । तो तो कदापी करीना । आदिअंत अनुमाना । आणून सोडी ॥ २ ॥

ज्या ज्या कृतीमुळें लोकांच्या मनांत संदेह निर्माण होईल असें कोणतेंहि कर्म तो केव्हांहि करीत नाहीं, प्रत्येक गोष्टीचा आरंभ व अखेरचा परिणाम यांचा बरोबर विचार तो आधींच करुन ठेवतो.

When that purush has body consciousness then, this gross world is felt to be true and He can never know Himself. Therefore all conjecture, from the beginning to the end, should be found and cast away (maharaj- zero plus zero, zero minus zero, zero divided by zero or zero multiplied by zero; whichever way you look at it; it is always zero).

स्वता निस्पृह असेना । त्याचें बोलणेंचि मानेना । कठीण आहे जनार्दना । राजी राखणें ॥ ३ ॥

माणूस जर स्वतः निःस्पृह नसेल तर त्याचे बोलणें फारसे कोणी मानीत नाहीं. जनीजनार्दनाला म्हणजें लोकांना खूष ठेवणें फार कठीण आहे.

When one is not by nature desireless then, this `speech' of that purush is not valued and then it is very difficult to keep vishnu contented (vishnu/sattwa guna wants just to know).

कोणी दाटून उपदेश देती । कोणी मध्यवर्ती घालिती । ते सहजचि हळु पडती । लालचीनें ॥ ४ ॥

गुरुपणाच्या व्यवहारांत कोणी जबरदस्तीनें उपदेश देतात. तर कोणी मध्यस्थी घालून उपदेश देतात. पण लोभीपणामुळें अशा गुरुंचे महत्त्व आपोआपच कमी होत जातें.

Then that One will swell with pride and give spiritual instructions; when that One sets himself up as a Master (ie. the One without any pride) then, that natural Reality comes tumbling down into a body, due to Its greed (maharaj- I was a free bird, I did not even want to be a Master I tell you).

जयास सांगावा विवेक । तोचि जाणावा प्रतिकुंचक । पुढें पुढें नासक । कारबार होतो ॥ ५ ॥

कांहीं वेळेस असें होतें कीं, ज्याला उपदेश करायचा तो स्वतःच विरुद्ध असतो. असें असेल तर पुढें सर्व कारभार नासून जातो.

Thoughtlessness should be understood by mula maya, otherwise that purush be- comes known as something else (that purush is the One and only atma but, if this illusion/maya remains then, that Knower who can't be known, becomes known as so- mething else) and then again and again, that One gets spoiled in the affairs of this world.

भावास भाऊ उपदेश देती । पुढें पुढें होते फजीती । वोळखीच्या लोकांत महंती । मांडूंचि नये ॥ ६ ॥

कांहीं ठिकाणी भाऊच भावास उपदेश करतो. पण पुढें त्याची फजिती होते. म्हणून ओळखीच्या लोकांमध्यें गुरुपणा मिरवूं नये. आणि त्यांना उपदेश देऊं नये.

If a brother gives his brother spiritual instruction then, that brother will ridicule him afterwards. Therefore, that purush within this world of the known (`all'), should not show Himself off (ie. the nature of the world is to find fault and the nature of the individual is to show off the little knowledge that they know. Therefore be that purush and maintain constant detachment).

पहिलें दिसे परी नासे । विवेकी मान्य करिती कैसे । अविवेकी ते जैसे तैसें । मिळती तेथें ॥ ७ ॥

आरंभी गुरुपणाचा तोरा कांहीं दिवस चालतो. पण कांहीं दिवसांनमतर तो नाहींसा होतो. विवेकी माणसांना हा प्रकार पसंत पडत नाहीं. अशा गुरुपाशी अविवेकी माणसेंच कशीतरी जमतात.

Whatever is seen by the eyes gets destroyed; tell me, how then can a viveki have respect for that which is destructible? In the same way, how can the a-viveki have respect for and meet that Reality `there'? (The a-viveki imagines this destructible world and thinks it is indestructible)

भ्रतार शिष्य स्त्री गुरु । हाहि फटकाळ विचारु । नाना भ्रष्टाकारी प्रकारु । तैसाचि आहे ॥ ८ ॥

नवरा शिष्य व बायको गुरु हा सुद्धा एक अव्यवहारीपणाचा, अविवेकीपणाचा प्रकार आहे. भ्रष्टाचाराचे इतर प्रकार अशाच तर्‍हेचे असतात.

If the husband is the disciple and his wife is the guru, then thoughtlessness has become something quite fruitless (when that true purush has become a devotee of His prakruti then He will surely fall into further delusion. Then there will be man, woman, husband and wife etc.). And then afterwards, within this delusional `all' form, there will be the ways of the `many'.

प्रगट विवेक बोलेना । झांकातापा करी जना । मुख्य निश्र्चय अनुमाना । आणूंच नेदी ॥ ९ ॥

असले भ्रष्टाचरी गुरु, खर्‍या परमार्थाचा विचार स्पष्टपणें सांगत नाहीत. लोकांपुढें लपवाछपवी करुन त्यांना नादी लावतात. मुख्य आत्मज्ञानाचा निश्र्चय त्यांच्या कल्पनेंतही येऊं देत नाहींत. अशा रीतीनें तें लोकांना फसवतात.

If this `speech' of vivek is not understood then, there are the deceitful and hurried actions of the people.7 Therefore the conviction of that Supreme should not be allowed to bring any such conjecture.

हुकीसरिसा भरीं भरे । विवेक सांगता न धरे । दुरीदृष्टीचे पुरे । साधु नव्हेती ॥ १० ॥

असे गुरु मनाच्या लहरीप्रमाणें कशाच्या तरी भरीला पडतात. कोणी विवेकाच्या गोष्टी सांगू लागला तर ते त्या ऐकत नाहीत. हे असले गुरु किंवा महंत दूरदृष्टीचे खरे साधु नव्हेत.

If the mind is suddenly filled with desire or imagination then, vivek has not been firmly held. Then one is caught in a flood of great misfortune and cannot be that sadhu.

कोण्हास कांहींच न मागावें । भगवद्भजन वाढवावें । विवेकबळें जन लावावे । भजनाकडे ॥ ११ ॥

साधूनें कोणापाशीं कांहीं मागूं नये. त्यानें भगवंताचे भजन वाढवावे. विवेकाच्या जोतावर लोकांना त्यानें भगवंताकडे वळवावें.

Why should this `thing' beg to anyone (`I am everything, everywhere, always; what need have I of anything more')? Therefore its bhajan* to God should be made to grow and grow (maharaj- become so big that you go off). Therefore by continuous, powerful vivek, this mind should be turned towards bhajan. *(bhajan- `I am the root of all this; but who I am, I don't know')

परांतर रक्षयाचीं कामें । बहुत कठीण विवेकवर्में । स्वइच्छेनें स्वधर्में । लोकराहाटी ॥ १२ ॥

लोकांचे अंतःकरण कसें राखावें, या कामांतील विवेकाचे वर्म आकलन होण्यास फार कठीण आहे. कारण बहुजनसमाज आपापल्या इच्छेप्रमाणें व स्वभावाप्रमाणें वागत असतो.

If that purush beyond this inner space has any need of maya then, that essence of vivek has become this `all' of maya. And then afterwards our own `wish' (`I want to be') and our own true dharma/swadharma (I do not exist) become the ways of this gross world.

आपण तुरुक गुरु केला । शिष्य चांभार मेळविला । नीच यातीनें नासला । समुदाव ॥ १३ ॥

समजा, एखाद्या माणसानें मुसलमान गुरु केला. एक चांभार शिष्य म्हणून मिळवला अशा या प्रकारानें लोकसमुह नासतो, विघटीत होतो.

Then the ego makes itself the guru and he takes his disciple to be a body. By dividing that which is ever constant, this meeting-place of the `all' gets spoiled (because of ignorance and `many' desires and concepts etc., this `all' is as if destroyed).

ब्राह्मणमंडळ्या मेळवाव्या । भक्तमंडळ्या मानाव्या । संतमंडळ्या शोधाव्या । भूमंडळीं ॥ १४ ॥

ब्राह्मणमंडळ्या मिळवाव्या, भक्तमंडळ्यांना मान द्यावा. आणि जगांत संतमंडळ्यांचा शोध घ्यावा.

One should meet in that place of the brahmin. One should honour that place of the devotee. One should search out that place of the Saint who is within this world (when a disciple asked Christ, "When will I get to heaven," Christ said, "Heaven is here, but you don't understand").

उत्कट भव्य तेंचि घ्यावें । मळमळीत अवघेंचि टाकावें । निस्पृहपणें विख्यात व्हावें । भूमंडळीं ॥ १५ ॥

समाजनेत्यानें जें उत्कट आणि भव्य असेल तें घ्यावें. जे तेजोहीन, गतिहीन व बलहीन असेल त्याचा त्याग करावा. आपल्या निःस्पृहपणानें जगांत प्रसिद्ध व्हावें.

That Reality has become this very powerful `all' and its nature is existence. There- fore first accept that you are this `all'. Then the dull, spiritless, disorderly and `many' thoughts will be thrown out and through desirelessness one will pervade the whole world.

अक्षर बरें वाचणें बरें । अर्थांतर सांगणें बरें । गाणें नाचणें अवघेंचि बरें । पाठांतर ॥ १६ ॥

त्याचे अक्षर सुंदर असतें. वाचणें चांगलें असते. वाचलेल्या भागाचा तो चांगला अर्थ सांगतो. त्याचे पाठांतर उत्तम असते. त्याचेगाणें, नाचणें सुंदर असतें.

Due to wisdom there is that indestructible thoughtless Self and due to wisdom there is this witnessing also. But thoughtlessness is the innermost meaning and it should be understood through this wisdom (ie. witnessing). When you `sing' and `dance' (`I am everything everywhere,' this `all' is my `song' and my `dance') then, the mind becomes your wise inner support (the mind becomes your best friend).

दीक्षा बरी मीत्री बरी । तीक्ष्ण बुधी राजकारणी बरी । आपणास राखे नाना परी । अलिप्तपणें ॥ १७ ॥

त्याची दिक्षा छान असते, त्याची मैत्री सुरेख असते. राजकारणांत त्याची तीक्ष्न बुद्धि चांगली चालते. सर्व क्षेत्रांत वावरणारा हा पुरुष अलिप्तपणें वागून स्वतःस सांभाळतो.

Then your conduct is wise and your friendship is wise. Then your buddhi is keen and sharp and it understands that He is the doer of everything. Then your buddhi remains aloft from the ways of the `many' and it protects you (maharaj- then the mind is your best friend and it will never turn).

अखंड हरिकथेचा छंदु । सकळांस लागे नामवेदु । प्रगट जयाचा प्रबोधु । सूर्य जैसा ॥ १८ ॥

त्याला अखंड हरिकथेचा छंद असतो. तो लोकांना नामस्मरणास लावतो. त्याचे ज्ञान सूर्यासारखें तेजस्वी व उघड असते.

When there is an unbroken fondness for this `story' of God then, this `all' is always engaged in taking His name and this awakened buddhi of mula maya will shine like the sun.

दुर्जनासी राखों जाणे । सज्जनासी निवऊं जाणे । सकळांचे मनीचें जाणे । ज्याचें त्यापरीं ॥ १९ ॥

दुर्जनाला कसें सांभाळावें हें तो जाणतो. तसेच सज्जनाच्या मनाला शांति कशी द्यावी हें त्याला माहित असते. ज्याच्या त्याच्यापरीनें प्रत्येक माणसाच्या अंतरांत काय आहे हें तो जाणतो.

Then one knows how to keep the mind which is far from the atma in order and then one knows the calm and rest of the Saint. Then one knows that the mind is this `all' and you, are that purush.

संगतीचें मनुष्य पालटे । उत्तम गुण तत्काळ उठे । अखंड अभ्यासीं लगटे । समुदाव ॥ २० ॥

त्याच्या संगतींत राहिलेला माणूस आंतून बदलतो. त्या माणसाच्या ठिकाणीं उत्तम गुण प्रगट होतात. त्या महंताच्याजवळ असलेला शिष्य परिवार मनापासून परमार्थाच्या अभ्यासाला लागतो.

A man gets changed due to His company and then that best guna arises. Then this `all' is continuously absorbed in this practice.

जेथें तेथें नित्य नवा । जनासी वाटे हा असावा । परंतु लालचीचा गोवा । पडोंचि नेदी ॥ २१ ॥

तो जेथे जातो तेथें नवाच वाटतो. तो असावा असे लोकांना वाटते. पण कोणाकडून कांहीं मिळावे अशा लोभाच्या जाळ्यांत तो चुकून सुद्धां अडकत नाहीं.

When everywhere is indestructible and ever new then, thoughtlessness should come to the mind. But That should never be allowed to fall into the entanglement of greed ("I know this and I want that").

उत्कट भक्ति उत्कट ज्ञान । उत्कट च्यातुर्य उत्कट भजन । उत्कट योग अनुष्ठान । ठाईं ठाईं ॥ २२ ॥

त्याची भक्ति, ज्ञान, चातुर्य, भजन आणि योग हे सर्व उत्कट असतात. ठिकठिकाणचे त्याचे अनुष्ठानही उत्कट असतें.

When there is powerful devotion and powerful knowledge; when there is powerful wisdom and powerful bhajan; then there is union with that original place.

उत्कट निस्पृहता धरिली । त्याची कीर्ति दिगांतीं फांकली । उत्कट भक्तीनें निवाली । जनमंडळी ॥ २३ ॥

त्याच्या अंगी उत्कट निस्पृहता असते. त्यामुळें त्याची कीर्ति दिगंत पसरते. त्याच्या उत्कट भक्तीनें लोकांच्या मनाला शांति मिळते.

When one maintains powerful detachment, then your pervasiveness spreads beyond the boundaries of the universe. By powerful devotion one becomes calm and pure even when in the company of the people (maharaj- when you understand yourself completely then, let any thoughts come, for you know I am not the thoughts).

कांही येक उत्कटेविण । कीर्ति कदापि नव्हे जाण । उगेंच वणवण हिंडोन । काये होतें ॥ २४ ॥

आपल्या जीवनांत कशामध्यें तरी उत्कटता असल्याखेरीज कीर्ति मिळणार नाहीं. उगाच वणवण हिंडून कांहीं साधणार नाहीं.

If the One within this `thing' does not know His power then, there can never be this pervasiveness. If that still and silent Self wanders aimlessly in this world then, what will It achieve?

नाहीं देह्याचा भरंवसा । केव्हां सरेल वयसा । प्रसंग पडेल कैसा । कोण जाणे ॥ २५ ॥

देहाचा भरंवसा नसतो. आयुष्य केव्हां संपेल हें कांहीं सांगता येत नाहीं. पुढें कोणता प्रसंग येईल हें कोणी सांगू शकत नाहीं.

This body cannot even be trusted to tell you when it is going to leave (maharaj- it is so faithless; it doesn't even say good-bye). Then who knows when this `I am' connection will end? (This body is a dead body at the moment; it is this `I am' feeling that is within every creature that is giving this body life/existence. But taking yourself to be a body, this `I am' is at the mercy of karma and death)

याकारणें सावधान असावें । जितुकें होईल तितुकें करावें । भगवत्कीर्तिनें भरावें । भूमंडळ ॥ २६ ॥

म्हणून मोठे सावधपणानें असावें. आज जेवढें लोकांसाठीं करतां येईल तेवढें करावें. भगवंताच्या कीर्तिनें सारे जग भरुन टाकावें.

Therefore there should be the alertness of this `speech'. Whatever will be, that only one should do (ie. let whatever has to come, come; why should I want it any other way?). And one should fill this world with the pervasiveness of God.

आपणास जें जें अनकूळ । तें तें करावें तात्काळ । होईना त्यास निवळ । विवेक उमजावा ॥ २७ ॥

आज आपल्याला जें जें करणें अनुकुल असेल तें तें तत्काळ करुन टाकावें. जें आपल्याकडून होण्यासारखें नाहीं त्यावर नीट विवेक करावा.

Whatever mula maya brings to you, this only should be done at that time (to be in the `now' or `all' and not to `stick your dirty nose' into anything; the mind will ask, "If I become He then what should I do? But have faith that whatever is in this moment is correct, why should I worry). Yet pure vivek should understand that, this also did not happen (knowledge takes itself as true, something is happening; but one should understand that even this, being in the now/`I am' is not the Truth. To that Reality, nothing has ever happened).

विवेकामधें सांपडेना । ऐसें तो कांहींच असेना । येकांतीं विवेक अनुमाना । आणून सोडी ॥ २८ ॥

विेवेकाच्या मर्यादेंत येत नाहीं अशी गोष्टच जगांत नाहीं. म्हणून एकांतांत विवेक करावा. म्हणजें आपल्या हातून जें होत नाहीं, तें अनुमानाच्या दृष्टीनें येते व समजते.

Just as conjecture cannot be found in vivek, so too this `thing' even, cannot be found in that atma. In `aloneness' vivek brings all this conjecture and then tosses it away.

अखंड तजवीजा चाळणा जेथें । पाहातां काय उणें तेथें । येकांतेंविण प्राणीयांतें । बुद्धि कैसी ॥ २९ ॥

जो माणुस सतत विचार करुन उपाययोजना करतो त्याच्यापाशीं कांहीहि उणे पडत नाहीं. एकांत सेवन केल्याखेरीज माणसाला खोल बुद्धि प्राप्त होत नाहीं.

When one thoughtfully and continuously searches `here' then, what will be lacking `there? But how can there be such a buddhi, without this `aloneness'?

येकांतीं विवेक करावा । आत्माराम वोळखावा । येथून तेथवरी गोवा । कांहींच नाहीं ॥ ३० ॥

म्हणून महंतानें एकांतांत जाऊन विवेक करावा. आत्मारामाचा साक्षात्कार करुन घ्यावा. म्हणजे मग कोणत्याहि गोष्टींत कांहींच घोटाळा उरत नाहीं.

In `aloneness' there should be vivek and that atmaram should be recognized. Then from `here' to `there', there is not even the confusion of this `thing'. .