शिकवण — समास 8: उपाधीलक्षणनिरुपण

सृष्टिमधें बहु लोक । परिभ्रमणें कळे कौतुक । नाना प्रकारीचे विवेक । आडळों लागती ॥ १ ॥

जगांमधें कितीतरी चांगलें लोक आहेत. आपण देशोंदेशी प्रवास केला म्हणजे त्यांचे कौतुक पहावयास मिळतें. अशा प्रवास करण्यानें निरनिराळ्या प्रकारचे विचारसुद्ध आपल्याला समजतात.

In this gross world there are `many' worlds (maharaj- every mind is a world). But if you wander freely everywhere then, this wonder of the `all' will be understood (ie. forgetting everything and leaving this world you have created by your thoughts and concepts). When there is this vivek then the ways of the `many' can meet with this wonder of the `all' (ie. the two forms of limiting concepts).

किती प्रपंची जन । अखंड वृत्ति उदासीन । सुखदुःखें समाधान । दंडळेना ॥ २ ॥

प्रपंचांत राहणारी कांहीं माणसें अशी आढळतात कीं त्यांची वृत्ति निरंतर उदासीन म्हणजे अलिप्त आसतें. सुखानें किंवा दुःखानें त्यांचे स्थान डळमळीत होत नाहीं.

Either there are the `many' people of prapanch or there is this vritti of detachment (`I know nothing') or there is that unbroken swarup (beyond any limiting concept). When you understand Yourself then, the pleasures and pains of the world do not disturb your contentment.

स्वभावेंचि नेमक बोलती । सहजचि नेमक चालती । अपूर्व बोलण्याची स्थिती । सकळांसी माने ॥ ३ ॥

त्यांचा स्वभाव संयमी असतो. जेवढें जरुर तेवधेंच ती बोलतात. आणि नेहमी संयमानेंच वागतात. त्यांची बोलण्याची पद्धत अशी असतें कीं, त्यांचे बोलणें सर्वांना पटते.

Then that One `speaks' naturally as He was meant to `speak'; then that One `moves' naturally as He was meant to `move'. Then that atma uses this `speech' and gives His respect to this `all'.

सहजचि ताळज्ञान येतें । स्वभावेंचि रागज्ञान उमटतें । सहजचि कळत जातें । न्यायेनीतिलक्षण ॥ ४ ॥

एखादा माणूस असा आढळला कीं त्याच्या अंगी तालाचे ज्ञान अगदी सहजच आढळते. एखाद्याच्या अंगी रागांचे ज्ञान आपोआप प्रगट होते. तर एखाद्या माणसाला नीति व न्याय यांची लक्षणें कोणीं न सांगता सहज ध्यानांत येतात.

Then knowledge of this harmonious `all' connection `here' naturally comes. Then the *knowledge of anger, joy, sorrow etc. naturally appears. Then justice and integrity are naturally understood. *(Now the mind and body function quite naturally without any interference from the ego; for now you know your Self and don't take the touch of this world. maharaj- you don't know how to be angry, you are always calculating how angry should I be. You should be pure anger)

येखादा आडळे गाजी । सकळ लोक अखंड राजी । सदा सर्वदा आवडी ताजी । प्राणीमात्राची ॥ ५ ॥

एखादा असा पराक्रमी माणूस आढळतो कीं, त्याच्यावर सगळें लोक नेहमी खूष आसतात. त्याच्यावर असणारें जनतेचे प्रेम सदा ताजे असते.

If one should meet that brave purush then, this `all' world will appear within that unbroken King (ie. then you will yourself become that atma purush/King and with this knowledge, you will stay in the world). Then that one who had a fondness for being in the prana only, will be ever fresh and always new (and you will become the Lord of the prana).

चुकोन उदंड आडळतें । भारी मनुष्य दृष्टीस पडतें । महंताचें लक्षणसें वाटतें । अकस्मात ॥ ६ ॥

एखादेंवेळी चुकुन मोठें भांडार आढळतें. अशी भव्य व्यक्ति दृष्टीस पडते कीं तिला पाहिल्यावर महंताची सारी लक्षणें तिच्या ठिकाणीं स्पष्ट दिसतात.

But when that vast paramatma forgets Itself and to this `all' there comes the heavy and gross then suddenly, a man appears before that purush ("I am a man and I see through these eyes and function through this body". But look carefully and recognize that purush who is knowing this thought).

ऐसा आडळतां लोक । चमत्कारें गुणग्राहिक । क्रिया बोलणें नेमक । प्रत्ययाचें ॥ ७ ॥

अशा पुरुषाच्या ठिकाणी आश्र्चर्यकारक गुणग्राहकता दिसून येते. उत्तम गुण आत्मसात करण्याची त्याची शक्ति पाहून चमत्कार वाटतो. त्यांचे बोलणें व वागणें अति नेमके आणि अनुभवाचे असते.

Either you meet this gross world and become a man or you seize this pure sattwa guna and understand `I am all'. Still understand, this `speech' is the action of that nirgun but, it is not that nirgun. (So, the disciple's mind is to-ing and fro-ing between the limiting concepts of `I am' and "I am a body"; and this `I am' feeling is believed to be that nirgun Reality)

सकळ अवगुणामधें अवगुण । आपलें अवगुण वाटती गुण । मोठें पाप करंटपण । चुकेना कीं ॥ ८ ॥

आपल्या अवगुणांना गुण मानणें हा माणसाच्या अंगी असणार्‍या अवगुणांमधील सर्वांत मोठा अवगुण आहे. तें मोठे पाप आहे. त्यामुळें माणसाला करंटेपण चुकत नाहीं.

For this `all' is also like an impure guna within these mixed impure gunas that bring objectification and body consciousness (even this pure sattwa guna or sagun has to be considered impure alongside nirgun). And when that One feels that His qualities created from these impure gunas are good then, that great brahman cannot avoid the sin of taking itself to be a poor miserable body (how can you who are, in truth, that brahman consider that your good qualities are praiseworthy when they have been created from the three gunas and you have tumbled down into body consciousness?).

ढाळेंचि काम होतें सदा । जें जपल्यानें नव्हे सर्वदा । तेथें पीळपेंचाची आपदा । आढळेचिना ॥ ९ ॥

एखाद्या माणासाचे तेजच असें असतें कीं, तो कोणतेही काम धडाक्यानें करुन टाकतो. तेंच काम दुसर्‍यानें कितीही जपून केलें तरी त्यास ते जमत नाहीं. धडाक्यानें काम करणार्‍या माणसाला आंत एक बाहेर एक, लबाडी, व्यत्यय वगैरे अडचणी आड येत नाहींत.

Then this `ever free' has needs and desires and is always involved in doing something and this guarded intention of mula maya that just wants to know, is never there. But `there' in brahman, this unfortunate condition that brings only arrogance and trouble, is never met.

येकासी अभ्यासितां न ये । येकासी स्वभावेंचि ये । ऐसा भगवंताचा महिमा काये । कैसा कळेना ॥ १० ॥

जी गोष्ट एखाद्या माणसाला अभ्यास करुनही येत नाही, तीच गोष्ट दुसर्‍या एखाद्याला सहज जमतें. भगवंताचा हा अगाध महिमा आहे. त्याचा पत्ता लागत नाहीं.

If to one this practice of `I am' (ie. forget everything) does not come and if to another, this `I am' comes naturally, then why can the greatness of that God not also be understood? (If this `I am' is the natural state for one and yet for another it cannot be found and may seem impossible then, why can that which is beyond this `I am' ie. that which cannot be concentrated upon, not also become the natural state for the one who sincerely seeks it? maharaj- where there is a will, there is a way)

मोठीं राजकारणें चुकती । राजकारणा वेढा लागती । नाना चुकीची फजीती । चहुंकडे ॥ ११ ॥

एखदा माणूस जर मोठें राजकारण चुकला तर त्यामुळें सगळें लोक अडचणीनी वेढलें जातात. अशा अनेक चुका घडल्या तर मोठी फजिती होतें.

But if in that brahman, rajakarana is forgotten or neglected then, there is only the confusion and bewilderment that is within *rajakarana (then there is worldly politics; strategies and plans). If in every direction rajakarana is forgotten then, there is the disgrace and ridicule of the `many'. *(Generally rajakarana is believed to mean politics but maharaj said it meant understanding who the real King/raja is; He is the true doer. See chapter ahead)

याकारणें चुकों नये । म्हणिजे उदंड उपाये । उपायाचा अपाये । चुकतां होये ॥ १२ ॥

म्हणून राजकारणीं माणसानें सहसा चूक करुं नये. मग त्याच्या हाताशी पुष्कळ उपाय असतात. राजकारणी माणूस चुकला तर उपायाचा देखील अपाय होतो.

By the practice of this `speech' there should be no such forgetting and then, on account of this remedy of the `all', there can be that vast paramatma. However in order to know that paramatma, this remedy that is also harmful, has to be forgotten (this `all' understanding is a remedy against body consciousness but it is nevertheless harmful, for it conceals the Reality).

काये चुकलें तें कळेना । मनुष्याचें मनचि वळेना । खवळला अभिमान गळेना । दोहिंकडे ॥ १३ ॥

आपलें काय चुकलें तें स्वतःला कळत नाहीं. ज्या माणसाबरोबर राजकारण चालूं असते, त्याचे मन कांहीं केल्या वळत नाहीं. आपल्या म्हणण्याला तो मान्यता देत नाहीं, अशा परिस्थितींत दोन्हीकडे अभिमान खवळलेला असतो. तो कांहीं कमी होत नाहीं.

What to forget? That has not been understood and so the mind of the man does not change its direction (the mind, out of habit, feels that something should be know or remembered but such sadhana is not wanted `here'. He has not understood that, forgetting everything is real remembering). And even if one understands this `all' still, one does not want to drop this awakened pride of `I am brahman' (having dropped this "I am a body' feeling, this pleasure/ananda of being and knowing is intoxicating and one does not want to leave this. You have to die, but who wants to?).

आवघे फडचि नासती । लोकांची मनें भंगती । कोठें चुकते युक्ती । कांहीं कळेना ॥ १४ ॥

याच्यामुळें राजकारण नासतें. दोन्ही बाजूंची जनता नाराज होऊन विस्कळीत होते. लोकांची मनें भंगून जातात. इतकें होऊनसुद्धा आपलें राजकारण कोठें चुकले तें कळत नाहीं.

Due to the `many' thoughts, this meeting place of the `all' gets destroyed and due to the mind of this `all', the `many' thoughts get destroyed. But this `thing' does not truly understand this trick/skill of forgetting (this `all' has to forget itself, if that Reality is to be understood).

व्यापेंविण आटोप केला । तो अवघा घसरतचि गेला । अकलेचा बंद नाहीं घातला । दुरीदृष्टीनें ॥ १५ ॥

विवेक करुन पूर्वयोजना न आखतां जर लोकसमुदाय जमवला तर तो सांभाळता येत नाहीं. तेथें राजकारण व नेतेपणा घसरत जातो. प्रथमच दूरदृष्टी वापरुन विवेकानें ज्या मर्यादा घालायला पाहिजे होत्या त्या न घातल्यानें असा प्रसंग येतो.

If you don't pervade then, there is the gathering of the people (ie. worldly rajaka- rana) and that atma gets ruined by the `many' thoughts. And due to this seeing that is far from the atma ("I am the body and I see, hear, taste" etc.), that atma is confined and restrained and cannot open out (maharaj- you should be so open).

येखादें मनुष्य तें सिळें । त्याचें करणेंचि बावळें । नाना विकल्पांचें जाळें । करुन टाकी ॥ १६ ॥

एखादा माणूस अगदींच कांहींतरी असतो. तो कळाहीन व कर्तृत्वहीन असतो. त्यावे सगळे करणें बावळटपणाचें असतें. आपल्या कामांत तो अनेक घोटाळ्यांचे जाळेंच निर्माण करुन ठेवतो.

Man makes that Reality dull and sluggish and then the actions of that purush are so *childish; for He has been caught in the net of `many' concepts. *(Children spend their day playing games, talking with themselves and their imaginary friends; they take a small stone and call it a cup and take another stone and call it a plate etc.; all imagination)

तें आपणासी उकलेना । दुसर्‍यास कांहींच कळेना । नाचे विकल्पें कल्पना । ठांईं ठाईं ॥ १७ ॥

ते जाळे त्याला स्वतःला उकलता येत नाहीं. दुसर्‍याला त्यांत कांहीं कळत नाहीं. आणि संशयाच्या पोटी कल्पना मात्र उगीच थैमान घालते.

Then that Reality cannot disentangle Itself and this `all thing' cannot understand itself either. Then due to the `many' concepts, that ever constant Reality, is imagined at every place.

त्या गुप्त कल्पना कोणास कळाल्या । कोणें येऊन आटोपाव्या । ज्याच्या त्यानें कराव्या । बळकट बुद्धि ॥ १८ ॥

त्याच्या अंतरंगांतील त्या गुप्त कल्पना दुसर्‍या कोणास कळत नाहींत. दुसरा कोणी त्यांना आवर घालूं शकत नाहीं. ज्यानें त्यानेंच आपल्या बुद्धिला घट्ट करुन, स्थिर करुन मनांत उसळणार्‍या कल्पनांना आवर घातला पाहिजे.

How can imagination understand that hidden purush? How can one concept gather up and control the other concepts? Therefore one should have the fixed and determined buddhi of that purush.

ज्यासी उपाधी आवडेना । तेणें उपाधी वाढवावीना । सावचित करुनियां मना । समाधानें असावें ॥ १९ ॥

ज्या माणसाला मोठ्या कामांची उपाधी आवरतां येत नसेल त्यानें मोठी कामें अंगावर घेऊन उपाधी वाढवूं नये. मनाला स्वस्थ करुन त्यानें समाधानांत राहावें.

If that purush does not keep His control over this limiting concept of `I am' then, this limiting concept will not be made to *grow (and it will fall again into the concept, "I am a jiva"). Therefore the mind should remain ever alert and gain that complete contentment. *(maharaj- make yourself to big that, you disappear)

धांवधांवों उपाधी वेष्टी । आपण कष्टी लोक हि कष्टी । हे माना नये गोष्टी । कुसमुसेची ॥ २० ॥

एखादें काम घाईघाईनें कसेंतरी करुन टाकलें तर आपण कष्टी होतो. आणि लोकांनाही कष्टी करतो. अशा रीतीनें कसेंतरी काम करणें चांगलें नाही.

When that atma runs constantly after useless and troublesome ventures in this enwrapping concept of "I am a body", then you are troubled and this whole world is also troubled. You are that thoughtless Self and you should not want these stories that only bring tears and remorse.

लोक बहुत कष्टी जाला । आपणहि अत्यंत त्रासला । वेर्थचि केला गल्बला । कासयासी ॥ २१ ॥

समजा एखाद्या माणसाच्या कार्यानें लोकांना फार कष्ट झालें आणि तोहि अगदी त्रासून गेला, तर मग उगीच त्या कार्याची धडपड गडबड कशाला केली असें म्हणावें लागतें.

When this world of the `all' gets troubled then, you suffer greatly. Therefore why to create all this useless confusion?

असो उपाधीचें काम । कांहीं बरें कांहीं काणोंसें । सकळ समजोन ऐसें । वर्ततां बरें ॥ २२ ॥

असों. उपाधि म्हटली कीं, तिचें काम हें असेंच असतें. तिच्यामध्यें कांहीं चांगलें तर कांहीं उणे असायचेच. हें सगळें समजून वागणें केव्हांही बरें.

So be it! All this is the work of the concept `I am'. This `thing' can become thou- ghtless or this `thing' can become somebody. You can exist and function with wisdom only when you understand this `I am'.

लोकांपासी भावार्थ कैचा । आपण जगवावा तयांचा । सेवट उपंढर कोणाचा । पडोंचि न ये ॥ २३ ॥

जनतेपाशी कांहीं श्रद्धा किंवा निष्ठा नसतें. आपणच ती निर्माण करुन, जागृत ठेवावी लागते. शेवटी कोणाची फजिती होणार नाहीं याची काळजी घ्यावी.

Why has there to be this faith and conviction for this world of the `all'? It is so that you should awaken that Reality. Then, who will there be to fall into bewilderment? (When you are merged in that Reality, like the salt in the ocean then, you can never again return to body consciousness for, you no longer exist)

अंतरात्म्याकडे सकळ लागे । निर्गुणीं हें कांहींच न लगे । नाना प्रकारीचे दगे । चंचळामधें ॥ २४ ॥

चंचळामध्यें घडणारें सगळें अंतरात्म्यापर्यंत जाते. निर्गुणाशीं त्याचा कांहींच संबंध नाहीं. चंचळामधें अनेक प्रकारचे धोके असतात.

In the charge of that antaratma, this `all' gets touched and that atma becomes sagun. But in that thoughtless nirgun, this `thing' is not required. Then how can there be the `many' frauds and deceits that are within this moving `thing'?

शुद्ध विश्रांतीचें स्थळ । तें एक निर्मळ निश्र्चळ । तेथें चिकारचि सकळ । निर्विकार होती ॥ २५ ॥

निर्मळ व निश्र्चळ परब्रह्म तें एकच शुद्ध विश्रांतीचे स्थळ आहे. तेथें चंचळाचे सगळे विकारच मुळीं निर्विकार होऊन जातात.

There is that pure place of complete rest and that is the One pure and still Reality. `There' this modification of the `all' becomes the unmodified (ie. parabrahman).

उद्वेग अवघे तुटोनि जाती । मनासी वाटे विश्रांती । ऐसी दुल्लभ परब्रह्मस्थिती । विवेकें सांभाळावी ॥ २६ ॥

तेथें सर्व दुःखें नाहींशी होऊन जातात. आणि मनाला एकदम विश्रांती मिळते. दुर्लभ असणारी अशीही परब्रह्मस्थिती, ही ब्राह्मी स्थिति विवेकाच्या जोरावर सांभाळावी. कायम टिकवावी.

When the dejection and disquiet of `many' thoughts are cut down then, the mind feels complete rest. In this way, that very *difficult to acquire, parabrahman, should be carefully maintained by vivek (see V. 10). *(He is the most difficult to acquire when you stay in the `many' thoughts)

आपणास उपाधी मुळींच नाहीं । रुणानुबंधे मिळाले सर्वहि । आल्यागेल्याची क्षिती नाहीं । ऐसें जालें पाहिजे ॥ २७ ॥

आपल्याला मुळांत कांहीं उपाधि नाहीं. आपल्याभोवती असणारी माणसें हें सर्व ऋणानुबंधानें येतात. म्हणून कोणी येवो अगर जावो त्याची क्षिति होणें व तशी वृत्ति होणें जरुर आहे.

At the root there is not even this concept of you. This concept of the `all' has been encountered, due to right thinking in the past (ie. vivek). But there should be no concern given to it even, for it has come and so it has to also go. (This `all' is the original inspiration that has appeared upon that natural formless swarup and therefore it also has to go off)

जो उपाधीस कंटाळला । तों निवांत होऊन बैसला । आटोपेना तो गलबला । कासयासी ॥ २८ ॥

जो या उपाधिला खर्‍या अर्थानें कंटाळतो, तो तिला बाजूला सारतो. मग अगदी निवांत होऊन शांत बसतो. जी उपाधि आपल्याला आवरता येत नाहीं तिची गडबड हवीच कशाला?

When that purush becomes wearied of this limiting concept, then that still swarup can be established. When there is no gathering together of this `thing' then, how will this paramatma ever get confused?

कांहीं गल्बला कांहीं निवळ । ऐसा कठीण जावा काळ । जेणेंकरितां विश्रांती वेळ । आपणासी फावे ॥ २९ ॥

कांहीं वेळेला उपाधिची गडबड असावी व कांहीं वेळ उपाधि अगदी नसावी. अशारीतीनें आपण काळ कंठीत जावा. त्यामुळें आपल्याला विश्रांती घेण्यास वेळ मिळतो.

When there is this `thing' then, there is a tumultuous clamour and when there is this `thing' then, there is peace and quiet. In this way, this time of the `all' has to be endured (tumultuous clamour comes and goes and peace and quiet comes and goes, but you are always there). On account of this `I am', the periods of the `many' become that perfect place of rest and you will have understood Yourself completely and gained victory.

उपाधी कांहीं राहात नाहीं । समाधानायेवढें थोर नाहीं । नरदेहे प्राप्त होत नाहीं । क्षणक्षणा ॥ ३० ॥

जगांतील उपाधि आपल्याकरितां कांहीं अडून बसत नाहीं. मनाच्या समाधाना इतकी श्रेष्ठ गोष्ट जगामध्यें दुसरी नाहीं. मनावदेह परत परत मिळत नाहीं. माणसानें आपलें समाधान साधावें व टिकवावें.

When this concept of the `thing' is not remaining then, that great brahman is not (when maya is not then where is brahman?). This much is complete contentment (it is the `inexpressible' parabrahman) and then the concept of a human body never appears. (Therefore `I am' and "I am somebody" are both limiting concepts because you are there. maharaj- you should not have the wish of life even) .