मूर्खलक्षणनाम — समास 1: मूर्खलक्षण

ॐ नमोजि गजानना । येकदंता त्रिनयना । कृपादृष्टी भक्तजना । अवलोकावें ॥ १ ॥

एक दांत व तीन डोळे आहेत अश्या ॐकाररुप गजाननाला मी नमस्कार करतो आणि प्रार्थना करतो की, आपल्या या भक्ताकडे कृपादृष्टीने पाहावे.

aum (`I am'), I bow down to you, lord ganesh. The God with one tusk (knowledge) and three eyes (the third eye is the eye of knowledge). Grant your devotee in this world, your vision of understanding.

तुज नमूं वेदमाते । श्रीशारदे ब्रह्मसुते । अंतरीं वसे कृपावंते । स्फूर्तिरुपें ॥ २ ॥

ब्रह्मदेवाची कन्या व वेदांची माता अश्या शारदेला नमन करुन तीने स्फूर्तिरुपाने माझ्या अंतरी विराजमान होण्याची माझ्यावर कृपा करावी.

I bow down to you, oh mother of the vedas (knowledge), goddess sharada, the daughter of brahman. For the one who has received your *grace/krupa, you reside in this inner space in the form of the inspiration `I am'. *(In the yoga vasistha it is said, nothing is achieved without self-effort; maharaj- do and see for yourself:)

वंदून सद्गुरुचरण । करुन रघुनाथस्मरण । त्यागार्थ मूर्खलक्षण बोलिजेल ॥ ३ ॥

आता माझ्या सद्गुरुंच्या चरणांना वंदन करुन माझे स्वामी रघुनातहांचेही स्मरण करतो व मूर्खांची लक्षणें सांगतो. त्यांचा (सूज्ञाने) त्याग करावा.

And when one goes to and surrenders at the feet of sadguru then, there is the remem- bering of ram. This is the meaning of *renunciation. Therefore the attention of the fool should be made into this `speech'. *(This `speech' is the remembering of ram and it the renouncing of the gross body. It is the giving up of dreams, hopes and memories and it is the listening to and seeing of this endless `now' within us. This ever present moment is all we have, it is our essence and yet we let it slip away behind childish imaginings).

येक मूर्ख येक पढत मूर्ख । उभय लक्षणीं कौतुक । श्रोती सादर विवेक । केला पाहिंजे ॥ ४ ॥

मूर्खांचे दोन प्रकार आहेत. एक मूर्ख व दुसरा पढत मूर्ख त्यांची लक्षणें ऐकून श्रोत्यांना कौतुक वाटेल. त्यांचा (लक्षणांचा त्यागार्थ) विचार करावा.

That One has become a fool and that One has become a knowledgeable fool. Yet within both of these attentions there is this wonder of this `speech'. Therefore, in the listener there should be thoughtful vivek (the mind of the listener should become subtle leaving of gross thoughts, to hear this silent `speech').

पढतमूर्खाचें लक्षण । पुढिले समासीं निरुपण । सावध होऊनि विचक्षण । परिसोत पुढें ॥ ५ ॥

पढत मूर्खाची लक्षणे पुढिल्या अध्यायी (दहाव्या समासांत) सांगितली आहेत. शहाण्या श्रोत्यांनी ती लक्ष देऊन ऐकावीत.

There is the attention of the knowledgeable fool, if this silent discourse `I am' within the composition of words has been understood but not maintained (maharaj- the knowled- geable fool is one who has come to the Master and has not accepted the understanding fully). However if you remain alert and listen with great care, then there is this `speech' ahead (therefore you should not fall back again into the compositions of words and be a knowledgeable fool, but you should remain in this `I am' understanding by not creating the thoughts of that which is not)

आतां प्रस्तुत विचार । लक्षणें सांगतां अपार । परी कांहीयेक तत्पर । होऊन ऐका ॥ ६ ॥

आता मूर्ख लक्षणें जी पुष्कळ आहेत त्यापैकी काहीं सांगतो. ती तत्परतेने ऐकावीत.

That thoughtless understanding is being prepared when now there is this thought `I am' and then, due to this attention, there comes that attentionless, limitless paramatma. Therefore listen and then that One who is within everyone, will be absorbed in this `I am' feeling.

जे प्रपंचिक जन । जयांस नाहीं आत्मज्ञान । जे केवळ अज्ञान त्यांचीं लक्षणें ॥ ७ ॥

आत्मज्ञान नसलेले व म्हणून अज्ञानी आणि प्रपंचांतच अडकलेले त्यांची लक्षणें सांगतो.

But when mula maya has thoughts of this mundane existence then, it cannot become that knowledge of atma. Therefore understand this mula maya, for it is due to this attention of that atma that this ignorance of mula maya becomes that attentionless pure knowledge (when all thoughts are subdued then, there is this effortless knowing of mula maya. And by means of this sagun, one becomes nirgun; by constantly remaining in this `I am', it goes off of its own accord and Reality remains).

जन्मला जयांचें उदरीं । तयांसी जो विरोध करी । सखी मानिली अंतुरी । तो येक मूर्ख ॥ ८ ॥

आपल्या आई-वडिलांस न मानणारा, त्यांचे न ऐकणारा व केवळ पत्नी हीच सखी असे मानणारा तो एक मूर्ख आहे.

But when this mula maya takes birth in a womb then, that atma purush opposes its own Reality and says, "I am someone". Then he respects his wife as his confidant (and not His prakruti) and that One atma has become a fool.

सांडून सर्वहि गोत । स्त्रीआधेन जीवित । सांगे अंतरींची मात । तो येक मूर्ख ॥ ९ ॥

आपल्या नातेवाईकांना दूर ठेवून बायकोजवळच अंतरीचे बोलणारा असा बाईलबुद्ध्या तो एक मूर्ख आहे.

When that atma leaves aside this meeting place of the `all' (prakruti) and lives as a dependent (an individual body) of prakruti then, that glorious and pure thoughtless understanding has become the `many' affairs and thoughts of this mundane world and that One atma has become a fool.

परस्त्रीसीं प्रेमा धरी । श्र्वशुरगृहीं वास करी । कुळेंविण कन्या वरी । तो येक मूर्ख ॥ १० ॥

परस्त्रीवर प्रेम करणारा, सासुरवाडीस राहणारा व एखाद्या मुलीशी कुलाशीलाचा विचार न करता लग्न करणारा असा तो एक मूर्ख असतो.

When that atma has love for another woman (and not His own woman ie. pra- kruti/creation; He has accepted body consciousness and then loves another); when He stays in the father-in-law's house and not in His own place and when He marries a wife other than prakruti then, that One is a fool.

समर्थावरी अहंता । अंतरीं मानी समता । सामर्थेंविण करी सत्ता । तो येक मूर्ख ॥ ११ ॥

ज्येष्ठ व श्रेष्ठ लोकांशी अहंकाराने ते व आपण बरोबरीचेच आहोत असे मानून अधिकार नसता सत्ता गाजवितो. तो एक मूर्ख असतो.

When that atma places the ahamta ("I am a body" ego) upon its non-duality and believes that they are both the same; when He has this power of ahamta that is devoid of real power then, that One is a fool.

आपली आपण करी स्तुती । स्वदेशीं भोगी विपत्ति । सांगे वडिलांची कीर्ती । तो येक मूर्ख ॥ १२ ॥

आपली आपणच स्तुती करतो. स्वदेशी विपत्तींत असतो. वडिलांची कीर्ती ऐकवून खोटा मोठेपणाचा आव आणतो. तो एक मूर्ख असतो.

If that atma praises itself then, though being in His own state, He will suffer great misfortune (though being One, ever present and unaware even of Himself, He falls down into body consciousness and says, "I am so great, I have done this etc."). Then this `all'-pervading and whole atma is a fool.

अकारण हास्य करी । विवेक सांगतां न धरी । जो बहुतांचा वैरी । तो येक मूर्ख ॥ १३ ॥

कारण नसतां हसतो. योग्य विचार, सल्ला ऐकत नाही. पुष्कळ लोकांशी वैर धरतो. तो एक मूर्ख असतो.

If that atma laughs at the causeless swarup; if through vivek He does not hold that thoughtless understanding; if that purush is an enemy of this `all' then, that One atma has become a fool (the purush should be the dearest and nearest friend of this `all').

आपुलीं धरुनियां दुरी । पराव्यासीं करी मीत्री । परन्यून बोले रात्रीं । तो येक मूर्ख ॥ १४ ॥

आपल्या (नातेवाईकांशी) दुरावा व परकीयांशी घरोबा व दुसर्‍याचे उणे बोलतो. असा तो एक मूर्ख असतो.

If that atma keeps His own beloved Self far away and makes friendship with the fore- igner/stranger (ie. body ego) then, its `speech' is strange and defective (full of opinions and fears etc.) and in this night of ignorance that One atma has become a fool.

बहुत जागते जन । तयांमध्यें करी शयन । परस्थळीं बहु भोजन । करी तो येक मूर्ख ॥ १५ ॥

पुष्कळजण जागत असतांना हा मध्येच पसरतो (झोपतो). दुसर्‍या ठिकाणी फार जेवतो. तो एक मूर्ख असतो.

When this `all' has awakened the mind and though being in that Reality it falls again asleep; if being in this foreign place, it enjoys the `many' fruits of the past actions, then that One atma has become a fool. (This world is not our home; here we take ourselves as a body and suffer and enjoy the results of past actions and taking ourself as a body we make new actions in the hope of an enjoyable outcome. This `all', on the other hand, lets these fruits of past actions appear without holding or rejecting and in this way also, does not create any further karma)

मान अथवा अपमान । स्वयें करी परिछिन्न । सप्त वेसनी जयाचें मन । तो येक मूर्ख ॥ १६ ॥

मान किंवा अपमान आपला आपण उघड करतो. सात प्रकारच्या व्यसनाधीन मनाचा असतो. तो एक मूर्ख असतो.

When that atma, of its own accord, makes a difference between praise and insult; when the mind of that mula maya is addicted to so many things then, that One atma is a fool. (The mind of mula maya is the universal mind, `I am He')

धरुन परावी आस । प्रेत्न सांडी सावकास । निसुगाईचा संतोष । मानी तो येक मूर्ख ॥ १७ ॥

आळशी, कामांत प्रयत्न करण्याची दिरंगाई करतो. काही न करण्यात आनंद मानणारा असतो. तो एक मूर्ख असतो.

When that atma holds hope for that which is not His own and belongs to another (ie. the body and mind) and makes efforts leaving the `effortless' aside; when He gets satisfaction from being *lazy then, that One is a fool. *(siddharameshwar maharaj- laziness means body intellect/buddhi)

घरीं विवेक उमजे । आणी सभेमध्यें लाजे । शब्द बोलतां निर्बुजे । तो येक मूर्ख ॥ १८ ॥

घरांमध्ये शहाणपणाने विचाराने बोलणारा (शहाण्यांच्या) सभेंत मात्र बुजणारा व तोंडून शब्द फुटत नाही असा असतो. तो एक मूर्ख असतो.

When that atma understands vivek in the house (ie. body) and is ashamed to use it in the meeting place (one may understand this vivek when sitting alone, letting whatever has to come, come without holding on or rejection but is afraid to use such vivek all the time in the world; one is afraid to leave this small pervasiveness of the body and let one's pervasiveness become as vast as the world. One has to stop seeing, as it were, with the senses and allow oneself to be everywhere); when that is afraid to `speak' this original `word' then, that One is a fool (maharaj- you fear of what the people will say).

आपणाहून जो श्रेष्ठ । तयासीं अत्यंत निकट । सिकवणेचा मानी वीट । तो येक मूर्ख ॥ १९ ॥

आपल्यापेक्षा श्रेष्ठ असणाराशी जवळीक करतो. कोणी काहीं हिताचे सांगू लागला तर कंटाळा करतो. तो एक मूर्ख असतो.

That witnessing purush is greater than you and so very close to the Reality; but when He feels too weary to study, `Who am I?' then, that One has become a fool.

नायेके त्यांसी सिकवी । वडिलांसीं जाणीव दावी । जो आरजास गोवी । तो येक मूर्ख ॥ २० ॥

जे ऐकत नाहीत त्यांना शिकवायला जातो. मोठ्या माणसांपुढे शहाणपणा मिरवतो. चांगल्याला भानगडींत अडकवतो. तो एक मूर्ख असतो.

When you teach the Master and display your knowing ("I know such and such") to that atma; when that noble atma purush gets embarrassed and entangled in body consciousness then, that One is a fool.

येकायेकीं येकसरा । जाला विषंई निलाजिरा । मर्यादा सांडून सैरा । वर्ते तो येक मूर्ख ॥ २१ ॥

विषयवासना भोगापायीं मर्यादा सोडून निलाजरा होतो आणि उद्दामपणे वागतो. तो एक मूर्ख असतो.

When you shamelessly and continually *become the sense objects; when you leave off all restraint and live like a thief (maharaj- mind is a thief) then, that One atma is a fool. *(maharaj- `when you see a ice-cream, you become the ice-cream'; your consciousness takes the form of the object it perceives)

औषध ने घे असोन वेथा । पथ्य न करी सर्वथा । न मिळे आलिया पदार्था । तो येक मूर्ख ॥ २२ ॥

व्याधी, व्यथेने पिडित असूनही औषध घेत नाही. पथ्य पाळीत नाही. वाट्यास जे आले ते स्वीकारत नाही. तो एक मूर्ख असतो.

When you suffer and do not accept the remedy of this `all' and when you do not always follow the path of understanding; and when you do not merge in this `all' that has been brought then, that One atma is a fool (ie. though one has understood that by forgetting everything this `all' is perceived still, this understanding is not maintained).

संगेंविण विदेश करी । वोळखीविण संग धरी । उडी घाली माहापुरीं । तो येक मूर्ख ॥ २३ ॥

सोबत कोणाची नसता विदेशी जातो. ओळख-पाळख नसतां मैत्री करतो. महापुरांत उडी मारतो. तो एक मूर्ख असतो.

When you go to this foreign place without the company of the atma and keep the company of that which you do not recognize and so throw yourself in this great flood of worldly life then, that One atma has become a fool.

आपणास जेथें मान । तेथें अखंड करी गमन । रक्षूं नेणे मानाभिमान । तो येक मूर्ख ॥ २४ ॥

जेथे लोक मान देतात तेथे वारंवार जातो. स्वतःचा मान व योग्य गोष्टीचा अभिमान धरत नाही. तो एक मूर्ख असतो.

When you respect yourself `here' (in maya) then, that unbroken `there' (in brahman) spends its time uselessly; when you accept and protect the ego of honour then, that One atma has become a fool.

सेवक जाला लक्ष्मीवंत । तयाचा होय अंकित । सर्वकाळ जो दुश्र्चित्त । तो येक मूर्ख ॥ २५ ॥

आपला नोकर श्रीमंत झाला तर त्याचा गुलाम होतो. ज्याचे चित्त नेहमी अस्थिर असते. तो एक मूर्ख असतो.

When That which *possesses this wealth of lakshmi (`I am the whole creation') becomes a servant; when that Reality becomes a slave of the mind; when that purush, being within this time of the `all', forgets its own Self and becomes a body then, that One is a fool. *(narayan/Self is the spouse of lakshmi)

विचार न करितां कारण । दंड करी अपराधेंविण । स्वल्पासाठीं जो कृपण । तो येक मूर्ख ॥ २६ ॥

एखाद्याचा काहीं अपराध नसतांना सारासार विचार न करता त्यास शिक्षा करतो. थोड्या त्यागासाठी (खर्चासाठी) कंजूषपणा करतो. तो एक मूर्ख असतो.

When the understanding, I do not exist, is not made then, you are punishing the One who has no fault; when on account of this very small *maya that witnessing purush becomes a miser ("I need this and that") then, that One is a fool. *(maya is like a small cloud appearing in the vastness of the sky; just a tiny thought appearing upon the thoughtless)

देवलंड पितृलंड । शक्तिवीण करी तोड । ज्याचे मुखीं भंडउभंड । तो येक मूर्ख ॥ २७ ॥

देवाची वा वडिलधार्‍यांची तमा बाळगत नाही. बळहीन, शक्तिहीन, ज्ञानहीन असूनही तोंडाळपणा करतो. वाटेल तसे बरळत असतो. तो एक मूर्ख असतो.

When you deceive God then, you deceive your Father and do not have this power `I am He' on your lips; when you always argue with this prakruti that stands before the Witness then, that One is a fool.

घरीच्यावरी खाय दाढा । बाहेरी दीन बापुडा । ऐसा जो कां वेड मूढा । तो येक मूर्ख ॥ २८ ॥

घरांतील माणसांवर दांत-ओठ काढतो, बाहेरच्याशीं मात्र बापुडवाणेपणाने वागतो. असा अज्ञानी व वेडा एक मूर्ख असतो.

When you are bold in your own `house' but distressed and pitiable outside (the ego takes itself to be so great and yet it feels so small when it looks up at the vastness of space; though, in truth, you pervade this whole space even); when that atma is dull and mad for objects then, that One is a fool.

नीच यातीसीं सांगात । परांगनेसीं येकांत । मार्गें जाय खात खात । तो येक मूर्ख ॥ २९ ॥

नीच, हलक्या लोकांशी संगत करतो. दुसर्‍याच्या बायकोशी रत होतो. रस्त्याने खातखात जातो. तो एक मूर्ख असतो.

When you keep company with the lowly caste body and stay alone with the wandering and distressed mind; when you destroy the way to liberation and reduce it to shit then, that One is a fool. (maharaj- this body is a shit factory)

स्वयें नेणे परोपकार । उपकाराचा अनोपकार । करी थोडें बोले फार । तो येक मूर्ख ॥ ३० ॥

आपण कोणावरही उपकार करत नाही. दुसर्‍याने आपल्यावर केलेल्या उपकाराची फेड अपकाराने करतो. काम कमी करतो पण अफाट बोलतो. तो एक मूर्ख असतो.

If you, by self-willfulness, remove That which is our greatest benefit and if you are ungrateful of this great favour that it has been given (`I am'-ness/life); if you make this great `speech' small then, that One is a fool.

तपीळ खादाड आळसी । कुश्र्चीळ कुटीळ मानसीं । धारीष्ट नाहीं जयापासीं । तो येक मूर्ख ॥ ३१ ॥

तापट, खादाड, आळशी, वाईट वर्तुणुकीचा, कपटी मनाचा आणि धैर्यहीन असा तो एक मूर्ख असतो.

When that atma is angry, voracious and lazy; when That is impure and malicious in the mind; when that mula purush has no courage and forbearance when with His mula maya then, that One is a fool.

विद्या वैभव ना धन । पुरुषार्थ सामर्थ्य ना मान । कोरडाच वाहे अभिमान । तो येक मूर्ख ॥ ३२ ॥

विद्या, ज्ञान, धन, पैसा, पुरुषार्थ, सामर्थ्य नसूनही अभिमान बाळगतो, तो एक मूर्ख असतो.

To have the knowledge that has neither real grandeur nor true wealth; to have no respect for this power (knowledge) and the essence of your existence (non- duality); when that worships this empty ego then, that One is a fool.

लंडी लटिका लाबाड । कुकर्मी कुटीळ निचाड । निद्रा जयाची वाड । तो येक मूर्ख ॥ ३३ ॥

खोटा, दुराचारी, लबाड, उद्धट, वाईट कामे करणारा, वाईट बुद्धीचा व बेशरम असून फार झोपा काढतो, तो एक मूर्ख असतो.

When that is a coward and bastard son of the false; when His vastness has been made small by impure actions, deception and improper boldness; when this pervasiveness of mula maya sleeps in body consciousness then, that One is a fool.

उंचीं जाऊन वस्त्र नेसे । चौबारां बाहेरी बैसे । सर्वकाळ नग्न दिसे । तो येक मूर्ख ॥ ३४ ॥

जो उंच जागी जाऊन कपडे घालतो. उकीरड्यावर परसाकडे बसतो. बहुतेक नेहमी नग्न किंवा कमी कपडे घालतो. तो एक मूर्ख असतो.

Being in that paramatma he wears this disguise of a body and takes delight in the pleasures outside; though being in this *time of the `all' he appears naked and destitute; then that One is a fool. *(To be in the now, without thought of past or future or "Am I or am I not?")

दंत चक्षु आणी घ्राण । पाणी वसन आणी चरण । सर्वकाळ जयाचे मळिण । तो येक मूर्ख ॥ ३५ ॥

ज्याचे दांत, डोळे, नाक, हात-पाय व कपडे नेहमी ज्याचे मळलेले असतात. तो एक मूर्ख असतो.

Then with teeth, eyes, nose and hands; with clothes and feet, he has spoiled His time in this `all' (though being that One without parts, He takes himself to be a body of many parts); that One is a fool.

वैधृति आणी वितिपात । नानाकुमुहूर्तें जात । अपशकुनें करी घात । तो येक मूर्ख ॥ ३६ ॥

वैधृति, व्यतिपात अशा वाईट मुहूर्तांवर प्रवास करतो. अपशकून करुन दुसर्‍याचा घात करतो. तो एक मूर्ख असतो.

When that one believes in omens and portents and travels on the deviating path of the `many'; when due to such beliefs one becomes a killer (though being eternal, one accepts the body of the jiva and then kills your own atma/Self) then, that One is a fool.

क्रोधें अपमानें कुबुद्धि । आपणास आपण वधी । जयास नाहीं दृढ बुद्धि । तो येक मूर्ख ॥ ३७ ॥

फार राग, अपमान सहन न होऊन स्वतःचा आत्मघात करतो. ज्याला स्थिर बुद्धी नसते, तो एक मूर्ख असतो.

When out of anger, disrespect and a dull intellect, you kill yourself (when "I am a body" kills the thought `I am He'); when one's conviction is not towards mula maya then, that One is a fool.

जिवलगांस परम खेदी । सुखाचा शब्द तोहि नेदी । नीच जनास वंदी । तो येक मूर्ख ॥ ३८ ॥

जिवलग लोकांना अति दुःख देतो. त्यांना सुखाचा शब्दही देत नाही. नीचांशी मात्र दबून वागतो, तो एक मूर्ख असतो.

When that Supreme gives trouble to its beloved Self; when That does not give any `word' of pleasure (ie. `I am'); when That continually and constant bows down to the mind then, that One is a fool.

आपणास राखे परोपरी । शरणागतांस अव्हेरी । लक्ष्मीचा भर्वसा धरी । तो येक मूर्ख ॥ ३९ ॥

आपल्या स्वतःच्या सुखांत व ते राखण्यांत तत्पर, प्रयत्नशील असतो. कोणी आश्रयास आल्यास त्याला अव्हेरतो-दूर लोटतो. तो एक मूर्ख असतो.

When one always, by any means, protects oneself and disrespects this state of shelter (ie. knowledge); when one holds faith in good fortune and success then, that One purush is a fool.

पुत्र कलत्र आणि दारा । इतुकाचि मानुनियां थारा । विसरोन गेला ईश्र्वरा । तो येक मूर्ख ॥ ४० ॥

मुलगा, कुटुंब व बायको येवढ्यांनाच ओळखतो व देवासही विसरुन जातो, तो एक मूर्ख असतो.

When one believes that sons, daughters and a wife are ones only support; when one forgets and leaves ishwara (God and witnessing purush) then, that One is a fool.

जैसें जैसें करावें । तैसें तैसें पावावें । हे जयास नेणवे । तो येक मूर्ख ॥ ४१ ॥

" जसे करावे तसे मिळते ", हे ज्याला कळत नाही, तो एक मूर्ख असतो.

As is one's action, so will be the result. Therefore when that thoughtless atma does not know mula maya and acts as a fool then, that One is a fool. (When you do not be the witnessing purush then, you are a fool)

पुरुषाचेनि अष्टगुणें । स्त्रियांस ईश्र्वरी देणें । ऐशा केल्या बहुत जेणें । तो येक मूर्ख ॥ ४२ ॥

स्रियांची विषयवासना पुरुषांपेक्षा आठपट असते, अशा अनेक स्त्रियांशी लग्न करतो. तो एक मूर्ख असतो.

On account of that purush there are these eight properties of prakruti (ie. three gunas and five elements). He has given these to His woman (these gunas and elements remain unmanifest as an infinite potential and there is the witnessed and Witness) but then this `all' of mula maya creates something else from these and that One atma becomes a fool. (When they become manifest there is further objectification and the imagining of `many' names and forms)

दुर्जनाचेनि बोलें । मर्यादा सांडून चाले । दिवसा झांकिले डोळे । तो येक मूर्ख ॥ ४३ ॥

दुर्जनाने सांगितल्याप्रमाणे मर्यादा सोडून वागतो व दिवसा डोळे झाकून म्हणजे ज्ञान असूनही अज्ञानी माणसासारखा (दुर्जनांच्या सांगण्यावरुन) वागतो, तो एक मूर्ख असतो.

When one `speaks' with a mind that is far from the atma then, all constraint is left aside and one acts willfully; when one closes one's eyes before the sunlight (ie. understanding) then, that One is a fool.

देवद्रोही गुरुद्रोही । मातृद्रोही पितृद्रोही । ब्रह्मद्रोही स्वामीद्रोही । तो येक मूर्ख ॥ ४४ ॥

देव, गुरु, माता, पिता, ब्राह्मण व स्वामी यांचेशी विश्र्वासघाताने वागणारा, एक मूर्ख असतो.

When that disowns God and guru then, that disowns its Mother and Father. Then that disowns brahman and swami (the Master) and that One is a fool.

परपीडेचें मानी सुख । परसंतोषाचें मानी दुःख । गेले वस्तूचा करी शोक । तो येक मूर्ख ॥ ४५ ॥

दुसर्‍यास त्रास होत असेल तर याला आनंद व दुसर्‍यास सुख होत असेल तर याला दुःख होते, हरवलेल्या गोष्टींचे दुःख करतो. तो एक मूर्ख असतो.

When that atma gets pleasure out of the suffering of another (prakruti is the other and when she and the bliss of her company is left aside then, one accepts momentary pleasures and sufferings and gives so much suffering to her); when that atma gets displeasure out of the satisfaction of another (when one feels that the joy of renunciation of this body is a painful alternative to being a body); when that atma gets sad over the things that will surely be lost then, that One is a fool.

आदरेंविण बोलणें । न पुसतां साक्ष देणें । निंद्य वस्तु आंगिकारणें । तो येक मूर्ख ॥ ४६ ॥

कोणाचाही आदर न ठेवता बोलतो. कोणीही विचारल्याशिवाय साक्ष देतो. वाईट गोष्टी जवळ बाळगतो. तो एक मूर्ख असतो.

When one does not give respect to this `speech'; when one does not wipe out that Witness (and be that One); when one accepts those things that are prohibited and does not accept that Absolute Thing then, that One is a fool.

तुक तोडून बोले । मार्ग सांडून चाले । कुकर्मी मित्र केले । तो येक मूर्ख ॥ ४७ ॥

जो अनुमानावीना बोलतो, सरळ मार्गाने चालत नाही, वाईट कामे करणारांशी मैत्री करतो. तो एक मूर्ख असतो.

When you `speak' after having separated from That which is most essential; when you leave the path of liberation and go astray; when you make friends with *impure actions then, that One is a fool. *(Impure action, `I am doing'; pure action, `He does')

पत्य राखों नेणे कदा । विनोद करी सर्वदा । हासतां खिजे पेटे द्वंदा । तो येक मूर्ख ॥ ४८ ॥

स्वतःची पत न राखू शकणारा, नेहमी थट्टामसकरींत दंग, कोणी हसला तर हातघाईवर येऊन चिडतो, तो एक मूर्ख असतो.

The one who cannot keep that respected atma/Self and always makes diversion and pastime; the one who laughs and gets offended by this place of opposites (you are good/bad, this is pleasurable/painful); that One is a fool.

होड घाली अवघड । काजेंविण करी बडबड । बोलोंचि नेणे मुखजड । तो येक मूर्ख ॥ ४९ ॥

अवघड पैज मारतो. कारणाशिवाय बडबड करतो. हवे असेल तेव्हां मात्र बोलत नाही. तो एक मूर्ख असतो.

The one who establishes an agreement with this impassable maya; the one who chatters away without care; the one who does not know this `speech' and talks of the gross and inanimate; that One is a fool.

वस्त्र शास्त्र दोनी नसे । उंचे स्थळीं जाऊन बैसे । जो गोत्रजांस विस्वासे । तो येक मूर्ख ॥ ५० ॥

चांगले वस्त्र व उत्तम विद्या नसताही उच्चासनावर जाऊन बसतो. नातेवाईकांवर विश्र्वास ठेवतो. तो एक मूर्ख असतो.

This covering of the gross body nor the shasthras can be found in prakruti/purush (ie. knowledge) but that highest paramatma goes and sits with them; when that purush (pure and unattached) places its faith in family and relations then, that One is a fool.

तश्करासी वोळखी सांगे । देखिली वस्तु तेची मागे । आपलें आन्हीत करी रागें । तो येक मूर्ख ॥ ५१ ॥

चोराला आपली सर्व माहीती देतो. व दिसलेली वस्तू मागतो. रागामुळें स्वतःचे नुकसान करुन घेतो, तो एक मूर्ख असतो.

If that One who possesses the understanding, I do not exist, keeps friendship with the thief (ie. mind); if that One which reveals this `all', goes to the mind and begs, "Please give me some happiness" then, one loses one's own Self due to these emotions of anger etc. and that One has become a fool.

हीन जनासीं बराबरी । बोल बोले सरोत्तरीं । वामहस्तें प्राशन करी । तो येक मूर्ख ॥ ५२ ॥

हलक्या लोकांशी बरोबरीने वागतो, त्यांच्याशी वादंग घालतो. डाव्या हाताने पाणी पितो, तो एक मूर्ख असतो.

When that One goes along with the lowly mind and `speaks' its lowly speech; when that One is absorbed in the ways of the left-hand (tantric practice or the wrong way) then, that One is a fool.

समर्थासीं मत्सर धरी । अलभ्य वस्तूचा हेवा करी । घरीचा घरीं करी चोरी । तो येक मूर्ख ॥ ५३ ॥

श्रेष्ठ माणसांचा मत्सर करतो, स्वतःला प्राप्त न होऊ शकणार्‍या वस्तूसाठी हेवा करतो. स्वतःच्या घरांत चोरी करतो, तो एक मूर्ख असतो.

When that One is jealous of non-duality (though being himself non-dual) and desires to have that Self that cannot be attained through desire; when that atma becomes a thief in the house of the house (gross body within the `all') then, that One is a fool (the mind steals little things away from this expansive knowledge).

सांडूनियां जगदीशा । मनुष्याचा मानी भर्वसा । सार्थकेंविण वेची वयसा । तो येक मूर्ख ॥ ५४ ॥

परमेश्र्वराला सोडून माणसाचा भरंवसा धरतो, कांहीही सार्थक न करता आयुष्य फुकट घालवितो, तो एक मूर्ख असतो.

When that One leaves aside the `Lord of the world' and puts his faith and trust in man; when that One spends his life without ever knowing the meaning of this life then, that One is a fool. (We are content to say, "We are alive" but have never enquired into just what is this thing called life)

संसारदुःखाचेनि गुणें । देवास गाळी देणें । मैत्राचें बोले उणें । तो येक मूर्ख ॥ ५५ ॥

संसारसागरांत भोगत असलेल्या दुःखासाठी देवास शिव्या देतो. मित्रांचे दोष चारचौघांत उघड करतो, तो एक मूर्ख असतो.

When that one blames God for his suffering in this worldly life that have, in truth, been caused by his own gunas (God gave us the freedom to choose and look what we have done with that freedom; we have given away that pure sattwa guna and accepted the gunas of the body, sattwa, raja, tama/ignorance ie. objectification and imagination); when that one `speaks' scornfully of his only friend then, that One is a fool.

अल्प अन्याय क्ष्मा न करी । सर्वकाळ धारकीं धरी । जो विश्र्वासघात करी । तो येक मूर्ख ॥ ५६ ॥

थोड्याही चुकीसाठी माफ न करता शिक्षा करुन, चुकणारास धारेवर धरतो, स्वतःमात्र विश्र्वासघात करतो, तो एक मूर्ख असतो.

When one does not forgive the small offence ("I am a body") then, one holds this time of the `all' under rigid control (by creating endless concepts we imprison the atma in the body and when control is dropped then, this `all' is there); when that purush gives up its faith then, that One is a fool.

समर्थाचे मनींचे तुटे । जयाचेनि सभा विटे । क्षणा बरा क्षणा पालटे । तो येक मूर्ख ॥ ५७ ॥

ज्ञानी श्रेष्ठ लोकांच्या मनांतून उतरतो, सभेमध्ये नकोसा होतो, चंचळ मनाचा असतो, तो एक मूर्ख असतो.

When one breaks the mind (`You are He') of the Master then, this meeting place of mula maya is spoiled; when that one is wise one moment and then turns away the next moment, then, that One atma has become a fool.

बहुतां दिवसांचे सेवक । त्यागून ठेवी आणिक । ज्याची सभा निर्नायेक । तो येक मूर्ख ॥ ५८ ॥

जुने विश्र्वासु सेवक सोडून नवीन सेवक ठेवतो, ज्याच्या सभेला सावरणाराच (अध्यक्ष) कोणी नसतो, तो एक मूर्ख असतो.

It is this `all' that has been serving you all your days and yet, you have abandoned this treasure for something else; then this meeting place of that witnessing purush is in anarchy and that One atma is a fool.

अनीतीनें द्रव्य जोडी । धर्म नीती न्याय सोडी । संगतीचें मनुष्य तोडी । तो येक मूर्ख ॥ ५९ ॥

भ्रष्ट मार्गाने पैसा मिळवतो, धर्म, नीति, न्यायाने वागत नाही, बरोबर राहणार्‍या लोकांना तोडतो, तो एक मूर्ख असतो.

When one takes the wealth of gross manifestation (objectification) through injustice ("I am a body") and leaves the *dharma of justice (`I am eternal'); when that one breaks this company then, He becomes a man and that One atma has become a fool. *(inherent nature)

घरीं असोन सुंदरी । जो सदांचा परद्वारी । बहुतांचें उचिष्ट अंगीकारीं । तो येक मूर्ख ॥ ६० ॥

घरी सुंदर स्त्री असूनही जो बाहेरख्यालीपणा करतो, पुष्कळ लोकांचे उष्टे खातो, तो एक मूर्ख असतो.

Though that eternal purush has this most beautiful wife within His house, that stays in the doorway of another woman (becomes a man); then that accepts the leftovers from this `all' and that One is a fool.

आपुलें अर्थ दुसर्‍यापासीं । आणी दुसर्‍याचें अभिळासी । पर्वत करी हीनासी । तो येक मूर्ख ॥ ६१ ॥

आपला पैसा दुसर्‍यापाशी ठेवून दुसर्‍याच्या पैशाची इच्छा धरणारा, हलक्या लोकांशी पैशाचे व्यवहार करतो, तो एक मूर्ख असतो.

If you give your own wealth away to prakruti and then covet this wealth of hers (first you forget yourself and take this reflection `I am' as you and then...); and if you make business with the lowly body then, that One is a fool.

अतिताचा अंत पाहे । कुश्रामामधें राहे । सर्वकाळ चिंता वाहे । तो येक मूर्ख ॥ ६२ ॥

आलेल्या पाहुण्यास मदत करत नाही, वाईट वस्तीच्या गावांत राहतो, नेहमी चिंताग्रस्त असतो, तो एक मूर्ख असतो.

When one tries their uttermost to harass the uninvited guest (maharaj- `knowledge is the uninvited guest': it need not be invited, for it is always there. You just need to drop the thoughts) and stays in the village of the lowly; when one is worried though being in this time of the `all' then, that One is a fool.

दोघे बोलत असती जेथें । तिसरा जाऊन बैसे तेथें । डोई खाजवी दोहीं हातें । तो येक मूर्ख ॥ ६३ ॥

दोघेजण काहीं बोलत असता न बोलाविता तेथे जाऊन बसतो, दोन्ही हातांनी डोके खाजवितो, तो एक मूर्ख असतो.

When that purush and prakruti are `speaking' together `here' and a third (ie. ego) comes and sits in between; when he provokes and teases these two, then that One is a fool.

उदकांमधें सांडी गुरळी । पायें पायें कांडोळी । सेवा करी हीन कुळीं । तो येक मूर्ख ॥ ६४ ॥

जलाशयांत चूळ टाकतो, पायाने पाय खाजवितो, नीच लोकांकडे नोकरी करतो, तो एक मूर्ख असतो.

When that one spits out this pure water of understanding and scratches one leg with the other (takes oneself to be a body made of `many' parts); when that one serves this lowly family then, that One is a fool.

स्त्री बाळका सलगी देणें । पिशाच्या सन्निध बैसणें । मर्यादेविण पाळी सुणें । तो येक मूर्ख ॥ ६५ ॥

बायको व मुलाशी बरोबरीने वागतो, भुताच्या जवळ बसतो, शिस्तीशिवाय कुत्रें पाळतो, तो एक मूर्ख असतो.

If one is intimate with the woman and her child (the `all' and the mind or gross world); if one sits with the mad (tukaram- this world is a mad house full of mad people); if one keeps the dog but cannot control it (the mind is like a dog, it is always wanting or sleeping) then, that One is a fool.

परस्त्रीसी कळह करी । सुकी वस्तु निघातें मारी । मूर्खाची संगती धरी । तो येक मूर्ख ॥ ६६ ॥

जो परस्त्रीशी भांडण करतो, मुक्या प्राण्यांना शस्त्राने मारतो, मूर्खांच्या संगतींत राहतो, तो एक मूर्ख असतो.

When that One quarrels with another woman (becomes a man and quarrels with his wife) it leaves that silent Self and beats it to death; when that One keeps the company of a fool then, that One is a fool.

कळह पाहात उभा राहे । तोडविना कौतुक पाहे । खरें अस्तां खोटें साहे । तो येक मूर्ख ॥ ६७ ॥

कोणाचे भांडण पहात उभा राहतो, ते न सोडविता गंमत बघत उभा राहतो, खरे असेल ते सोडून खोटें सहन करतो, तो एक मूर्ख असतो.

When that One remains watching this quarrel and does not try to break up that relationship and understand this wonder of `I am'; when that One destroys the Truth and accepts the false then, that One is a fool.

लक्ष्मी आलियावरी । जो मागील वोळखी न धरी । देवीं ब्राह्मणीं सत्ता करी । तो येक मूर्ख ॥ ६८ ॥

पैसा, संपत्ती आल्यावर ओळख दाखवत नाही, देवब्राह्मणांवर सत्ता गाजवितो, तो एक मूर्ख असतो.

When one only goes as far as lakshmi (`I am') and does not recognize and keep that One who is behind her (narayana, I do not exist); when one creates one's own authority within this authority of God and the brahmin (ie. one who knows brahman) then, that One is a fool.

आपलें काज होये तंवरी । बहुसाल नम्रता धरी । पुढिलांचें कार्य न करी । तो येक मूर्ख ॥ ६९ ॥

आपले काम असेल तोवर नम्रतेने वागतो, दुसर्‍यांचे (त्याचेकडे असलेले) काम मात्र करीत नाही. तो एक मूर्ख असतो.

If the mind remains humble only for as long as it desires and then afterwards does not make this action of the `all' (ie. wavering mind) then, that One is a fool (in the `many').

अक्षरें गाळून वाची । कां तें घाली पदरिचीं । नीघा न करी पुस्तकाची । तो येक मूर्ख ॥ ७० ॥

वाचन करीत असतांना कांही भाग सोडून देतो किंवा स्वतःची वाक्यें मधे घालतो, पुस्तकांची निगा राखत नाही, तो एक मूर्ख असतो.

When that indestructible atma leaves aside this `speech' then, this story `I am' is added to and embellished upon and the mind begins to tell many of its own stories; when that one cannot cast off these stories then, that One is a fool.

आपण वाचीना कधीं । कोणास वाचावया नेदी । बांधोन ठेवी बंदीं । तो येक मूर्ख ॥ ७१ ॥

आपण कधी वाचत नाही व दुसर्‍यासही वाचावयास देत नाही, पुस्तके नुसती बांधुन ठेवतो, तो एक मूर्ख असतो.

When that One never `speaks' Himself and does not allow this `all' to `speak'; when that One binds up and imprisons this treasure then, that One is a fool.

ऐसीं हें मूर्खलक्षणें । श्रवणें चातुर्य बाणे । चित्त देउनियां शहाणे । ऐकती सदा ॥ ७२ ॥

अशी ही मूर्खलक्षणें आहेत. ती ऐकून माणसे हुशार होतात. शहाणे लोक ती लक्ष देऊन नेहमी ऐकतात. (व त्यांचा त्याग करतात.)

That thoughtless atma is like this when it has the attention of the fool. But through shravan (listening to this `I am') wisdom is imbibed, for if one always listens carefully then, one's chitta (thinking aspect of the inner mind) is given understanding (if one throws out all the concepts from their mind then, this `I am' can be clearly heard).

लक्षणें अपार असती । परी कांहीं येक येथामती । त्यागार्थ बोलिलें श्रोतीं । क्ष्मा केलें पाहिजे ॥ ७३ ॥

अशी ही मूर्खलक्षणें पुष्कळ आहेत. त्यांतील कांही माझ्या बुद्धीस सुचली ती लोकांनी त्यागावी म्हणून येथे सांगितली. त्याबद्दल लोकांनी क्षमा करावी.

When that limitless paramatma listens then, that One within this `all' (that purush within His prakruti) still remains within the mind (ie. the universal mind). Nevertheless, if the listener listens to this `speech' within, then that true meaning of renunciation is understood. But understand clearly; that requires great forbearance and patience (let whatever is going to come, come and whatever has to go, go. No holding or rejection)

उत्तम लक्षणें घ्यावीं । मूर्खलक्षणें त्यागावीं । पुढिले समासीं आघवीं । निरोपिलीं ॥ ७४ ॥

आपण उत्तम लक्षणे घ्यावी, (त्यांचा अंगीकार करावा) व मूर्ख लक्षणे त्यागावीत. पुढील समसांत उत्तम लक्षणें सांगितली आहेत.

By this listening, that superior guna should be accepted and the attention of the foolish should be given up (ie. mixed gunas). Then afterwards there will be this silent discourse within the composition of words. .