शिकवण — समास 9: राजकारणनिरुपण

ज्ञानी आणि उदास । समुदाताचा हव्यास । तेणें अखंड सावकाश । येकांत सेवावा ॥ १ ॥

एक आत्मज्ञानी व अत्यंत अलिप्त वृत्ति असलेला माणूस आहे. त्याला लोकसमुदाय करायची हौस असेल तर त्यानें तसें करावें पण प्रथम अखंड एकांत सेवन करुन विवेक करावा व विचारानें कार्य कोणतें करावें, तें कसें करावें याची योजना आखावी.

There is the gnyani and there is the one who is indifferent to this world and has a longing for this meeting place of the `all'. When he meets this `world beyond' then, he should taste the `aloneness' of that unbroken parabrahman (ie. the gnyani).

जेथें तजवीजा कळती । अखंड चाळणा निघती । प्राणीमात्राची स्थिती गती । कळों येते ॥ २ ॥

ज्याला योजना सुचतात आणि तो ज्यांच्यावर विचार करतो, त्याला उपायही पुष्कळ सुचतता. त्याला लोकांची परिस्थिति समजते व त्यांना पुढें कसें न्यावें हे समजते.

If `here' proper judgment is exercised and a carefull search is made then, that unbro- ken parabrahman will be found. For the jiva in only the prana can understand that Reality (ie. then the jiva with all the thoughts can become that thoughtless Reality if he is indifferent to this world and has a longing for knowledge).9

जरी हा चाळणाचि करीना । तरी कांहींच उमजेना । हिसेबझाडाचि पाहीना । दिवाळखोर ॥ ३ ॥

अशा रीतीनें लोकांच्या परिस्थितिचा जो विचार करीत नहीं त्याला उपायही सुतच नाहींत. एखादा दिवाळखोर माणूस जसा हिशोबझाडा करीत नाहीं, तसें हें घडते.

If this search is not made and this `thing' is not understood then, it will be just like one who spends lavishly without keeping any accounts. He is sure to become bankrupt in the end (ie. real wealth is this `thing'/knowledge or life. A dying king would give away his kingdom if he could just live the fullness of life for another day. But if you don't try to know this beautiful gift that you have been given and just accumulate wealth borrowed from this wealth of `I am'; and if you live as a body and just use this life for selfish gains then, you are sure to suffer and die one day within this thing called life; your true wealth).

येक मिरासी साधिती । येक सीध्या गवाविती । व्यापकपणाची स्थिती । ऐसी आहे ॥ ४ ॥

एकजण विचारानें व शहाणपणानें वागून इनामी वतन मिळवितो, तर दुसरा आविचारानें व मूर्खपणानें वागून आपलें वतन गमावून बसतो. सगळीकडे लक्ष देऊन वागण्याची स्थिति ही अशी आहे.

9ranjit maharaj- To behave nobly means to let each one act according to his/her desire. Otherwise, one forms a habit of censuring others. One should never speak ill of others. Also, never bother yourself with petty observations about others. Do not meddle in others' affairs. This is called charity. 4. One acquires the property that is his by right and another, though it is achievable, lets it slip away. This all depends upon one's pervasiveness (when that One is `all' pervasive He acquires His own property and when that One is a jiva then, he pervades a body only).

जेणें जें जें मनीं धरिलें । तें तें आधींच समजलें । कृत्रिम अवघेंचि खुंटलें । सहजचि येणें ॥ ५ ॥

दुसर्‍याच्या मनांत जे हेतु असतात, तें जर आपल्याला आधींच समजलें तर मग त्यांचे कपट आपल्याला आपोआपच थांबविता येईल.

When mula maya holds mula maya in the mind, then that Reality at the source will be understood. Then this false world caused by the `many' thoughts is brought to an end, on account of this natural `speech' and thoughtlessness.

अखंड राहतां सलगी होते । अतिपरिचयें अवज्ञा घडते । याकारणें विश्रांती ते । घेता नये ॥ ६ ॥

एकाच ठिकाणीं सतत राहिल्यानें सलगी वाढते. अति परिय झाल्यामुळें मान तेथे राहात नाहीं. यासाठी महंतानें एकाच ठिाकाणी विश्रांती घेत सतत राहूं नये.

Then that unbroken brahman stays intimate with prakruti. But if He becomes too intimate with her then, she will lead Him to disgrace (detachment should be maintained otherwise, there is the disgrace of becoming a body again). Then on account of this `speech', that Reality does not get complete rest and repose (then this `I am' falls back into body consciousness).

आळसें आळस केला । तरी मग कारबारचि बुडाला । अंतरहेत चुकत गेला । समुदायाचा ॥ ७ ॥

आळसाच्या आवडीनें जर कामाचा आळस केला तर मग सगळ्या कारभाराचा नाश होतो. लोकसमुदायाला मार्गदर्शन करुन कार्यरत करण्याचा मनामधील हेतू तसाच राहून जातो.

Laziness only increases laziness and drowns this great endeavour to be He. When this original intent to simply know is neglected then, this meeting place of the `all' gets washed away.

उदंड उपासनेचीं कामें । लावीत जावीं नित्यनेमें । अवकाश कैंचा कृत्रिमें । करावयासी ॥ ८ ॥

नित्यनेमानें करायची अशी उपासनेची पुष्कळ कामें लोकसमुदायामागें लावून द्यावी. लोक त्यामधें गुंतून राहिले कीं मग लबाडी करायला कोणासही सवड मिळत नाहीं.

When that vast paramatma has a wish to worship then, that `all' is always there (ie. then He is seeing His reflection). And when you understand this space (ie. when nothing is there, I am there) then, how can there be the `many' impure actions? (maharaj- first space is there and then the world appears)

चोर भांडारी करावा । घसरतांच सांभाळावा । गोवा मूर्खपणाचा काढावा । हळु हळु ॥ ९ ॥

चोराला भांडारावर मुख्य नेमावा. जर तो कधी घसरला, जर त्यानें कधीं चोरी केली तर त्याला क्षमा करुन सांभाळून घ्यावा. त्याच्या मूर्खपणांतून त्यला हळुंहळुं बाहेर काढावा.

The thief should be put in charge of the *treasury and even if he steals still, he should be watched over and taught. Then gradually his entanglement with foolishness can be taken out. *(This `I am' is your treasure; previously the mind had stolen this away and taken it to use himself, "I am a body"; but if he is made to understand this `I am' then, he will become your best friend and will not allow this `I am' to be stolen away by anyone in this world)

या अवघ्या पहिल्याच गोष्टी । प्राणी कोणी नव्हता कष्टी । राजकारणें मंडळ वेष्टी । चहुंकडे ॥ १० ॥

या सार्‍या गोष्टी पूर्वीपासून चालत आल्या आहेत. चोरासगट कोणत्याही माणसाला त्याज्य न समजतां सर्वांना आपल्या कार्यामधे खुबीनें गुंतवून ठेवावें.

When the `many' thoughts are this original thought `I am' then, there is the not the harassment of that one in the prana. This is called rajakarana and then the whole assembly is protected in every direction (then, `He does everything').

नष्टासी नष्ट योजावे । वाचाळासी वाचाळ आणावे । आपणावरी विकल्पाचे गोवे । पडोंच नेदी ॥ ११ ॥

जो नष्ट आहे त्याच्या मुकाबल्यासाठी नष्ट आणून ठेवावा. जो वाचाळ असेल त्याच्या समोर दुसरा वाचाळ आणून ठेवावा. आपल्यासंबंधी दुसर्‍याच्या मनांत संशय किंवा विकल्प निर्माण होईल असें कांहीं करुं नये. आपलें अलिप्तपण सांभाळून आपण वागावें.

The evil should meet the evil and the talkative should be brought to the talkative (ie. let the world do what it chooses, why should I care; maintain your detachment and witness this world; life is their teacher and they will learn for themselves the error of their ways). But this entanglement of body consciousness should not be allowed to fall upon you.

कांटीनें कांटी झाडावी । झाडावी परी तें कळों नेदावी । कळकटेपणाची पदवी । असों द्यावी ॥ १२ ॥

काट्यानें काटा काढावा म्हणजे एका दुर्जनाकडून दुसर्‍या दुर्जनाचा बंदोबस्त करावा. पण तें कोणीं घडवून आणलें तें कोणास कळूं देऊं नये. आपण बावळट आहोत, चतुर नाहीं; असा लोकांचा आपल्याबद्दल असलेला समज तसाच राहूं द्यावा.

A thorn should be removed by a thorn. And then this thorn should also be removed, for it cannot give that nirgun understanding. That nirgun authority that was soiled should not be bestowed upon this sagun (ie. when this concept of "I am a body" goes off, don't mistake this sagun understanding for that nirgun). (maharaj- this `I am' understanding is the thorn that removes the many concepts and thoughts; but this thorn also needs to be tossed away, otherwise it will prick you)

न कळतां करी कार्य जें तें । तें काम तत्काळचि होतें । गचगर्चेंत पडतां तें । चमत्कारें नव्हे ॥ १३ ॥

लोकांत फारसा बोभाटा न करतां जें कार्य करावें तें चटकन पार पडतें. लोकांत त्याचा फार गवगवा झाला तर त्यामधील नवलाई नाहींशी होतें.

When complete understanding has not come, then mula maya is this action and that Reality becomes the doer. And afterwards that Reality appears as the action (purush/prakruti appears ie. witnessing; but if that purush does not maintain His deta- 10 maharaj the mind is the thief. A thief is very alert and knows all the tricks and will not let another steal from there. If he is forgiven gradually his trust will be gained. chment then, He will identify Himself as His prakruti). And if too much noise is made in the mind then, this miracle of `I am the doer everywhere' is lost to the body ego.

ऐकोनी आवडी लावावी । देखोनी बळकटचि व्हावी । सलगीनें आपली पदवी । सेवकामधें ॥ १४ ॥

महंताची कीर्ति ऐकून त्याच्याविषयीं लोकांच्या मनांत आवड उत्पन्न व्हावी. त्याच्या प्रत्यक्ष दर्शनानें ती बळकट व्हावी. आणि त्याच्याशी सलगी झाल्यावर त्याच्या सेवकांपैकी एक होण्यांत भूषण वाटावें.

One should be fond of this listening and one should search out this `all' through steady determination. And then due to this association with the `all' there will be that Reality, which is yours by right. *(maharaj- this understanding is your birthright)

कोणीयेक काम करितां होतें । न करितां तें पडतें । या कारणें ढिलेपण तें । असोंचि नये ॥ १५ ॥

काम कोणतेहि असो तें केलें तर सिद्धिस जातें, केले नाहीं तर तें मागें पडतें. म्हणून कोणतेही काम करण्यामधे ढिलेपण असूं नये.

The One atma who is within everyone has to do this action; for if He does not do it then, that Reality will fall down into body consciousness. Therefore He should never neglect this `speech'. (The One has an association with the `all' but He is not this `all' and is concealed very close by. Therefore always have the understanding, `Whatever is seen or perceived is not; Still He is there').

जो दुसर्‍यावरी विश्र्वासला । त्याचा कार्यभाग बुडाला । जो आपणचि कष्टत गेला । तोचि भला ॥ १६ ॥

जोदुसर्‍यावर विश्र्वासून राहतो त्याचा कार्यभाग नाश पावतो. जो आपण स्वतः कष्ट करतो तोच भला होय.

When that purush puts faith in the `all' then, that goal (to understand one's Self) which is to be accomplished gets drowned. But when that purush itself takes all the trouble, then He becomes wise (ie. constant vivek of detachment is required).

अवघ्यास अवघें कळलें । तेव्हां तें रितें पडिलें । याकारणें ऐसें घडलें । न पाहिजें कीं ॥ १७ ॥

एकाद्या कार्याबद्दल सर्वांना सर्व गोष्टी कळल्या तर तें कार्य मागें पडते. तें नीट होणार नाहीं. म्हणून असें होणार नाहीं याची काळजी घेतली पहिजे. ज्या माणसाकडून कार्याचा जेवढा भाग करुन घ्यावयाचा असेल तेवढ्यापुरतीच माहिती त्यास द्यावी. सबंध कार्याची माहिती देऊं नये.

If everybody knows everybody else then, that Reality has fallen into the emptiness of this mundane existence. Such should never happen and therefore forget everybody and maintain this `speech' (maharaj- understand these are not my relatives. They are relatives of the body).

मुख्य सूत्र हातीं घ्यावें । करणें तें लोकांकरवी करवावें । कित्तेक खलक उगवावे । राजकारणामधें ॥ १८ ॥

कार्याचे मुख्य सूत्र आपल्या हातीं ठेवावे. जें कांही करायचे ते लोकांकडून करवून घ्यावें. आपल्या कार्याच्या व्यवहारामधें पुष्कळ साधी माणसें पुढें आणावी. त्यांना कार्यकर्ते बनवावे.

That Supreme should take possession of this `all' connection and through this `all', That should make His `action' (ie. He should use knowledge to stay in the world). This understanding is rajakarana and due to this, that One in the `many' should unravel this whole world and be free.

बोलके पहिलवान कळकटे । तयासीच घ्यावे झटे । दुर्जनें राजकारण दाटे । ऐसें न करावें ॥ १९ ॥

जे बडबडे व भांडकुदळ बळकट पुढारी असतात त्यांच्याशी झुंज द्यावी. व त्यांना पराजीत करावें. दुर्जनांमुळें आपलें राजकारण अडून बसलें असें होवूं देऊं नये.

If someone is talkative, of a fighting nature and impure then, he should be dealt with quickly by rajakarana (don't pamper the thoughts of your ego). But one should not get involved with this rajakarana of the ignorant who are far from the Self (ie. "I am a body", then there is worldly politics and scheming and manipulation).

ग्रामण्य वर्मीं सांपडावें । रगडून पीठचि करावें । करुनि मागुती सांवरावें । बुडऊं नये ॥ २० ॥

गांवगुंडीचें रहस्य शोधून काढावें आणि गांवगुंडांना हैराण करुन नरम पाडावें. व आपलेसें करुन घ्यावें. त्यांना साफ नाहिसें करुं नये.

The disputes within that essence should be uncovered and they should be utterly crushed and forced out (ie. in the beginning, mind does not want to change and raises `many' doubts). Then afterwards the mind should be allowed back and restored to strength and need not be suppressed.12

खळदुर्जनासी भ्यालें । राजकारण नाहीं राखिलें । तेणें अवघें प्रगट जालें । बरें वाईट ॥ २१ ॥

दुष्ट व दुर्जन यांच्या भयानें जर आपण आपलें राजकारण सांभाळलें नाहीं तर राजकारणांतील बरें वाईट सर्व उघड होऊन कार्याचा नाश होईल.

If the vile and far from the atma has fear then, rajakarana is not being protected and then that Reality has manifested as the `many' thoughts and the best guna becomes these worst gunas. (maharaj fear is the base of the mind.)

समुदाव पाहिजे मोठा । तरी तनावा असाव्या बळकटा । मठ करुनी ताठा । धरुं नये ॥ २२ ॥

मोठा लोकसमुदाय करायचा असेल तर त्याला सावरुन धरणारे नियम देखील तसेंच बळकट असावयास हवेत. महंतानें मठ करुन उगीच अभिमान धरुं नये.

If that brahman wants this sacred meeting place, then that upholder of this place should be very strong and determined. This sacred place (ie. knowledge) should be built, but it should be managed without any pride (ie. use knowledge but do not be this knowledge).

दुर्जन प्राणी समजावे । परी ते प्रगट न करावे । सज्जनापरीस आळवावे । महत्व देउनी ॥ २३ ॥

समुदायामधील दुर्जन माणसें ओळखून ठेवावीत. पण त्यांना प्रगट करुं नये. त्यांना सज्जनासारखें महत्व द्यावें. त्यांना मोठेपणादेऊन आपलेसें करावे.

11 raja-king, karana-cause or doer. To know the king who does all is rajakarana, not the lower rajakarana which is how to control people. 12 maharaj in the beginning the mind should be annihilated. Then after let thoughts come and go, for you know you are not the thoughts. 23. The one far from the atma and within the prana should be understand (ie. made into the knowledge of this `all'). And then afterwards, that Reality should not be made into this manifest `all'. The Saint can be compared to the paris stone,13 for by means of this `all', He bestows His greatness upon you.

जनामधें दुर्जन प्रगट । तरी मग अखंड खटपट । याकारणें ते वाट । बुझुनि टाकावी ॥ २४ ॥

दुर्जनाला लोकांमध्यें प्रगट केला तर ती एक कायमची कटकट होवून बसते. म्हणून तो मार्ग बंदच करुन टाकावा.

If the one far from the atma is manifest in this world then, that unbroken brahman is disputes and chatter only. Therefore by means of this `speech', these `many' side roads should be closed off and abandoned.

गनीमाच्या देखतां फौजा । रणशूरांच्या फुर्फुरिती भुजा । ऐसा पाहिजे कीं राजा । कैपक्षी परमार्थी ॥ २५ ॥

शत्रूचे सैन्य पाहिलें कीं रणशूरांचे बाहू स्फूरण पावूं लागतात. त्याचप्रमाणें राजा परमार्थाचा कैवार घेणारा असला पाहिजे.

While seeing the enemy's army, the arm of the brave warrior quivers with eagerness. Such eagerness is required in paramarth and then that King (ie. atma) becomes ones constant support (then He does everything).

तयास देखतां दुर्जन धाके । बैसवी प्रचीतीचे तडाखे । बंडपाषांडाचे वाखे । सहजचि होती ॥ २६ ॥

तो राजा असा पाहिजे कीं, त्याला पाहून दुर्जनांना भय वाटावें. तो दुर्जनांना तडाखे मारतो. अशी प्रचीति पाहिजे म्हणजे बंडे आणि पाखंडें आपोआपच बंद होतात.

When the one far from the atma (ie. the indecisive and confused mind) catches sight of the King, he is in awe. And when that far from the atma is established in this `experience' then, the revolt and utterances of this imposter (ie. ego) become that Reality.

हे धूर्तपणाची कामें । राजकारण करावें नेमें । ढिलेपणाच्या संभ्रमें । जाऊं नये ॥ २७ ॥

हीं खरोखर मोठ्या चतुराईची कामें आहेत. महंतानें अगदी व्यवस्थितपणें राजकारण करावें. उगीच ढिलेपणाच्या भ्रमानें वागूं नये.

That thoughtless atma has need of intelligence and therefore rajakarana should be constantly performed. Confusion caused by laziness and negligence should never be allowed to enter.

कोठेंच पडेना दृष्टीं । ठाईं ठाईं त्याच्या गोष्टी । वाग्विळासें सकळ सृष्टी । वेधिली तेणें ॥ २८ ॥

अशा पुढारी महंताला पाहायला जावें तर तों कोठें दृष्टीस पडूं नये. पण ठिकठिकाणी लोकांनी त्याच्याबद्दल चर्चा करावी. आपल्या वक्तृत्वानें असा महंत सर्व लोकांना आपल्याकडे आकर्षून घेत असतो.

When this visible `all' does not tumble down into body consciousness then there is this `story' of that purush. Due to this, the sweet and gentle `speech' of this `all' penetrates the whole mundane existence.

हुंब्यासीं हुंबा लाऊन द्यावा । टोणप्यास टोणपा आणावा । लौंदास पुढें उभा करावा । दुसरा लौंद ॥ २९ ॥

घुम्याची घुम्याशी जोड घालून द्यावी. मूर्खाशी मूर्खाची जोड व धटिंगणाशी धटिंगणाची जोड घालून द्यावी. एका धटिंगणासमोर दुसरा धटिमगण उभा करावा.

The complaining and depressed should be placed in contact with the complaining and depressed. The dull-minded and stubborn should be brought to the stubborn and dull-minded; and the abundant `all' should stand before this abundant `all'. (Let this world do what it wants to do. Let each jiva be in the company it chooses to be in; that is not my concern; for knowledge wants only knowledge)

धटासी आणावा धट । उत्धटासी पाहिजे उत्धट । खटनटासी खटनट । अगत्य करी ॥ ३० ॥

दांडग्यासमोर दांडगा उभा करावा. उद्धटाच्या तोंडाशी दुसरा उद्धटच द्यावा. दुष्ट भांडखोर दुर्जनाला तसाच दुष्ट व भांडखोर दुर्जन आणून ठेवावा.

The bold should be brought to the bold. The intrepid wants the intrepid and the vile has interest in only the vile.

जैशास तैसा जेव्हां भेटे । तेव्हां मज्यालसी थाटे । इतुकें होतें परी धनी कोठें । दृष्टीस न पडे ॥ ३१ ॥

अशा रीतीनें जशास तसा भेटला म्हणजे सभेला रंग भरतो. परंतु या सर्व राजकारणाचीं सूत्रें हालवणारा मालक मात्र कोठेंच दृष्टीस पडूं नये.

When one meets another of one's own *kind then, their power is properly orchestra- ted. But even while so much is going on, still that Lord never falls into this place of the visible `all' (ie. He wants only His `aloneness'). *(The formless shishya wants His formless Lord) .