मूर्खलक्षणनाम — समास 10: पढतमूर्खलक्षण

मागां सांगितलीं लक्षणें । मूर्खाआंगीं चातुर्य बाणे । आतां ऐका शाहाणे । असोनि मूर्ख ॥ १ ॥

मूर्ख माणूस चतुर व्हावा म्हणुन मागे (दशक दुसरा समास पहिला) मूर्खाची लक्षणे सांगितली. आतां कांहीं लोक शहाणे असूनही मूर्खासारखेच वागतात. त्यांची लक्षणे ऐका.

Previous to this attention `I am', there is the understanding, I do not exist. This is understood within the `all' body of the fool when cleverness is imbibed (however though being this `all' body, the fool does not seek to understand this `all' body/knowledge and of their own accord, remain attached to the gross body). Therefore now, the fool* should listen with wisdom. *(One who is ignorant of who they truly are)

तया नाव पढतमूर्ख । श्रोतीं न मनावें दुःख । अवगुण त्यागितां सुख । प्राप्त होये ॥ २ ॥

शहाणा असून मूर्खासारखा वागणार्‍याला पढतमूर्ख असे म्हणतात. श्रोत्यांनी ह्यांतील काही लक्षणे त्यांच्या अंगी असली तरी वाईट वाटुन घेऊ नये. प्रयत्नाने त्या अवगुणांचा त्याग करुन सुखी व्हावे.

To that Reality there has come this `I am' understanding and afterwards there is the *knowledgeable fool. But the true listener should give no regard to bodily sufferings (the one who understands, these sufferings are not mine, they have been created by body consciousness, is not a fool. The knowledgeable fool gives up this `I am' understanding and taking himself to be the body, has become a slave to its demands). But if you give up these wrong gunas then, happiness is attained (the mixed gunas of knowledge and ignorance bring body consciousness, pleasure and pain). *(The knowledgeable fool is satisfied to understand intellectually this `I am' but does not seek to be it)

बहुश्रुत आणी वित्पन्न । प्रांजळ बोले ब्रह्मज्ञान । दुराशा आणी अभिमान । धरी तो येक पढतमूर्ख ॥ ३ ॥

पुष्कळ वाचलेले आहे, ज्ञान पुष्कळ मिळवले असून विद्वान आहे. आत्मज्ञान, परमार्थ फार सुंदर सांगतो. परंतु ज्याच्याजवळ वाईट वासना आहे व जो अभिमानी आहे. तो पढतमूर्ख असतो.

You may listen to the `many' shasthras and be very knowledgeable; you may even be able to clearly `speak' on the knowledge of brahman (you may even have had direct experience of this `I am'); but if you retain false hope and pride then, that One purush has become a knowledgeable fool (hope and pride brings one back into the small mind).

मुक्त क्रिया प्रतिपादी । सगुण भक्ति उछेदी । स्वधर्म आणी साधन निंदी । तो येक पढतमूर्ख ॥ ४ ॥

आत्मज्ञान झाल्यावर वागणे, वर्तणुक यावर काहीही बंधने पाळण्याची आवशकता नसते, असे सांगतो. देवाच्या सगुण रुपाची भक्ति व्यर्थ आहे, असे सांगतो. स्वधर्म व साधन यांची निंदा करतो, तो पढत मूर्ख असतो.

If you try to explain this liberated action of `I am' then while explaining, you will demolish your devotion to this `I am'; when you expound upon your swadharma then you are, in truth, censuring this sadhana of `I am'; and that One is a knowledgeable fool (if you have only intellectual understanding or think `I have experienced something that is worth explaining' then, you are destroying this `I am' feeling; it is essential to maintain this sadhana of `I am' if one is to go beyond sadhana and be in one's Self).

आपलेन ज्ञातेपणें । सकळांस शब्द ठेवणें । प्राणीमात्रांचें पाहे उणें । तो येक पढतमूर्ख ॥ ५ ॥

आपल्या ज्ञानाचे अभिमानाने दुसर्‍यांना कमी लेखून त्यांचे दोष दाखवतो. तो पढत मूर्ख असतो.

If you bestow Knower-ship upon yourself (`I have understood', then one has not un- derstood); or if you bestow this `word' upon this `all' (going to the Master you learn `I am knowledge' and then with practice you gain this experience. No one but your- self can bestow this upon you)9 and then leave this understanding and takes yourself to be a body within the *prana, then that One is a knowledgeable fool. *(When you take yourself to a lowly jiva in the prana/breath then this `all' understanding (ie. this breath inside and this moving wind outside are the same) gets drowned in the `many' thoughts; but when this `all' understanding comes then, this gross body merges in the universal body and the prana inside merges in this `all' pervading wind)

शिष्यास अवज्ञा घडे । कां तो संकटीं पडे । जयाचेनि शब्दें मन मोडे । तो येक पढतमूर्ख ॥ ६ ॥

आपले शिष्य पुरी करु शकणार नाहीत अशी गोष्ट, त्यांना करावयास सांगतो. किंवा ते करत असतांना त्यांना त्रास होईल, त्यांच्यावर संकट येईल अशी त्यांना आज्ञा देतो. ज्याच्या बोलण्याने लोकांची मने दुखावली जातात. तो पढत मूर्ख असतो.

If your shishya (your disciple ie. the mind) is treated with contempt then, that atma falls into great troubles; for then the mind breaks this `word' of mula maya and that One becomes a knowledgeable fool. (The mind has the capacity to reveal this knowledge but we use it only to gain the knowledge of worldly things. This is treating it with contempt. But if the mind understands `Ah! I have been my own worst enemy; I was this `word' all along but I ran after the pleasures and got pain,' then he will run there for refuge)10

रजोगुणी तमोगुणी । कपटी कुटिळ अंतःकर्णी । वैभव देखोन वाखाणी । तो येक पढतमूर्ख ॥ ७ ॥

जो रजोगुणी व तमोगुणी असतो. कपटी असून दुष्ट अंतःकरणाचा असतो. लोकांचा बडेजाव, पैसाअडका बघुन स्तुती करतो. तो पढत मूर्ख असतो.

If you remain in rajo guna and tamo guna then, there is a fraudulent and crooked mind within this inner-faculty of knowing (sattwa guna); and even if the grandeur and glory of this `all' is understood and then you are full of its praise (you feel this is something I must share with others, then you fall down into the body and can only praise that which you have lost), then that One is a knowledgeable fool.

समूळ ग्रंथ पाहिल्याविण । उगाच ठेवी दूषण । गुण सांगतां अवगुण । पाहे तो येक पढतमूर्ख ॥ ८ ॥

सर्व ग्रंथ वाचल्याशिवाय, बघितल्याशिवाय त्या ग्रंथाला वाईट म्हणतो, दुषणें देतो. ग्रंथांतील गुण सांगितले, चांगल्या गोष्टी सांगितल्या तरी त्यातले अवगुणच शोधतो. तो पढत मूर्ख असतो.

Without understanding the real source of the scripture, that purush will find fault with that `still and silent' source. Then though that superior and pure guna is ever present, he sees with the wrong gunas and is a knowledgeable fool. (That Reality is the source of the scritpures and our `many' words)

लक्षणें ऐकोन मानी वीट । मत्सरें करी खटपट । नीतिन्याय उद्धट । तो येक पढतमूर्ख ॥ ९ ॥

चांगले गुण, लक्षणें सांगायला गेलो तर त्याचा त्याला कंटाळा येतो. मत्सरामुळे नाना खटाटोपी, उद्योग, कारभार करतो. नीति न्याय काही पाळत नाही. उद्धटपणाने वागतो. तो पढत मूर्ख असतो.

If there is this attention to listening and then regard is given to the `dishonourable' body; if due to envy, one quarrels or one's ears disregard justice (`I am Eternal'), then that One is a knowledgeable fool.

जाणपणें भरीं भरे । आला क्रोध नावरे । क्रिया शब्दास अंतरे । तो येक पढतमूर्ख ॥ १० ॥

मी मोठा ज्ञानी अशा अभिमानाने फुगलेला असतो. ज्याला राग आवरत नाही. ज्याचे बोलणे व वागणे याचा मेळ नसतो. बोलणे एक व करणे दुसरेच असा जो वागतो. तो पढत मूर्ख असतो.

If by means of this knowingness, you run after the objects of the world then, anger will surely come and you will not be able to control it (anger is the result of desire ie. when that desire is not fulfilled); then your actions cannot be regarded as this `all'/knowledge and that One is a knowledgeable fool (though the base is knowingness, still that is given up for body consciousness; then upon this natural action of knowingness there comes the thoughts, "I need this or that").

वक्ता अधिकारेंवीण । वगत्रृत्वाचा करी सीण । वचन जयाचें कठीण । तो येक पढतमूर्ख ॥ ११ ॥

पात्रता नसतांना वक्ता बनतो, कोणीही त्याच्या बोलण्यास किंमत देत नसतांना उगाचच बोलण्याचे कष्ट घेतो. जो कठोर वचनी असतो. तो पढत मूर्ख असतो.

When that `speaker' has no authority and he makes a lot of effort to be that effortless `speaker' (you are that purush but if you try to be that purush then you become something else); when this `speech' of that purush is harsh and gross, then that One is a knowledgeable fool.

श्रोता बहुश्रुतपणें । वक्तयास आणी उणें । वाचाळपणाचेनि गुणें । तो येक पढतमूर्ख ॥ १२ ॥

पुष्कळ माहिती असलेला श्रोता असून तोंडाळपणाने वक्त्यास कमी लेखतो, तो पढत मूर्ख असतो.

When this listener listens to the `many' thoughts then, he brings these faults to that `speaker' (ie. the purush who knows this `speech' `I am' becomes a jiva); when one is talkative due to these mixed gunas then, that One is a knowledgeable fool.

दोष ठेवी पुढिलांसी । तेंचि स्वयें आपणापासीं । ऐसें कळेना जयासी । तो येक पढतमूर्ख ॥ १३ ॥

लोकांचे दोष काढतो पण तेच दोष त्याच्या अंगी आहेत याकडे दुर्लक्ष करतो. स्वतःचे तेच दोष त्याला समजत नाहीत, तो पढत मूर्ख असतो.

When blame is placed upon *another then, it is that Reality that is being blamed by you (when there is only yourself in the world then, where is the other?); then that mula maya has not been understood and that One is a knowledgeable fool. *(maharaj- if something gets stolen from you, understand it has only gone from this trouser pocket to my other trouser pocket)

अभ्यासाचेनि गुणें । सकळ विद्या जाणे । जनास निवऊं नेणें । तो येक पढतमूर्ख ॥ १४ ॥

जो अभ्यास करुन बर्‍याच विद्या मिळवितो. परंतु लोकांना मात्र त्याच्या जवळच्या ज्ञानाचा उपयोग करुन समाधानी, सुखी करु शकत नाही, तो पढत मूर्ख असतो.

If by study, (churning over the Master's words) the sattwa guna has been understood and you know this `all'; and if still you do not know how to calm the `many' thoughts then, that One is a knowledgeable fool (this understanding of the `all' is the calming of the mind; and if you do not use this understanding to silence the restless mind then you are a knowledgeable fool)

हस्त बांधीजे ऊर्णतंतें । लोभें मृत्य भ्रमरातें । ऐसा जो प्रपंचीं गुंते । तो येक पढतमूर्ख ॥ १५ ॥

एखादा हत्ती कोळ्याच्या जाळ्यांत बांधला जातो. किंवा भुंगा मधाच्या लोभाने कमळांत अडकून पडतो व मरतो. तसाच पुष्कळ विद्यांचे ज्ञान असलेला प्रपंचांत गुंतुन आपले ज्ञान फुकट दवडतो, तो पढत मूर्ख असतो.

The elephant, due to its desire for a female, gets caught and is then bound by the fine threads of wool that have been woven together; and the black-bee, due to its intense fondness for the perfume of the lotus flower, dies when the flower closes around it at night.11 In the same way, when that witness purush is entangled within this worldly existence, then that One is a knowledgeable fool.

स्त्रियांचा संग धरी । स्त्रियांसी निरुपण करी । निंद्य वस्तु आंगिकारी । तो येक पढतमूर्ख ॥ १६ ॥

सतत स्त्रीयांच्या संगतींत रमतो, त्यांना उपदेश करतो. निंदनीय वस्तूंचे उपभोगांत राहतो, तो पढत मूर्ख असतो.

Even when that witnessing purush keeps the company of this woman called prakruti then, He sees her and forgets Himself; but when that purush accepts the forbidden (ie. body consciousness) as his wife and talks intimately with her, then that One is a knowledgeable fool. 11Though this bee has the power to burrow into a tree still, it does not use that power to escape the lotus as it is enchanted by its smell.

जेणे उणीव ये आंगासी । तेंचि दृढ धरी मानसीं । देहबुद्धी जयापासीं । तो येक पढतमूर्ख ॥ १७ ॥

ज्यामुळे कमीपणा पत्करावा लागतो, तेच मनांत घट्ट धरुन ठेवतो. कमीपणा आला तरी परतपरत तसेच वागतो. जो ज्ञानी असूनही देहबुद्धी सोडत नाही. तो पढत मूर्ख असतो.

When lowly body consciousness comes to this `all' body then, that Reality becomes a body only and holds that firmly in the mind. Then body consciousness is with this mula maya and that One atma is a knowledgeable fool.

सांडूनियां श्रीपती । जो करी नरस्तुती । कां दृष्टी पडिल्यांची कीर्ती । वर्णी तो येक पढतमूर्ख ॥ १८ ॥

श्रीहरीची स्तुती स्तवन न करता माणसाची स्तुती करतो. जो भेटतो त्याची स्तुती करतो, तो पढत मूर्ख असतो.

If leaving aside shripati (vishnu-knowing), that purush praises some man; or if that praises something that falls within its vision, then that One is a knowledgeable fool. (maharaj- say everything is so, so; don't take the touch)

वर्णी स्त्रियांचे आवेव । नाना नाटकें हावभाव । देखा विसरे जो मानव । तो येक पढतमूर्ख ॥ १९ ॥

स्त्रीयांचे वर्णन जो करतो, त्यांच्यासारखे वेश करु नाना हावभाव करतो व जो माणुस देवाला विसरतो, तो पढत मूर्ख असतो.

When that purush praises these parts of this `woman' (when we make this prakruti, that is worth praising, into the `many' objects and praise them) and when that praises the false actions and feint passions of the `many' then, that purush forgets God (ie. Himself) and becomes a man, and is a knowledgeable fool.

भरोन वैभवाचे भरीं । जीवमात्रास तुछ्य करी । पाषांड मत थावरी । तो येक पढतमूर्ख ॥ २० ॥

अति वैभवसंपन्नतेमुळे इतर जनांस तुच्छ मानतो. त्यांना तुच्छतेने वागवितो. शास्त्राविरुद्ध मतांना उचलून धरतो, तो पढत मूर्ख असतो.

When one shows contempt to these jivas that are completely full of *splendour (`I am'); when one causes the rise of false doctrines then, that One is a knowledgeable fool. *(The jivas is completely full of shiva; the `many' are that One only)

वित्पन्न आणी वीतरागी । ब्रह्मज्ञानी माहायोगी । भविष्य सांगों लागे जगीं । तो येक पढतमूर्ख ॥ २१ ॥

विद्वान, विरक्त, ब्रह्मज्ञानी, महायोगी असूनही लोकांना भविष्य सांगण्याच्या मागे लागतो, तो पढत मूर्ख असतो.

Though being a Knower of the shasthras and indifferent to sensory pleasure; though being a Knower of brahman and a great yogi; if that thoughtless Self talks of a future in this world, then that One is a knowledgeable fool (though being beyond past, present and future, that holds hopes for a future).

श्रवण होतां अभ्यांतरीं । गुणदोषाची चाळणा करी । परभूषणें मत्सरी । तो येक पढतमूर्ख ॥ २२ ॥

कांही चांगले ऐकले की, त्यांतील गुणदोषाची छाननी करुन दोषच काढतो. दुसर्‍याच्या उत्कर्षाने मत्सराने फुलतो, तो पढत मूर्ख असतो.

When there is this shravan (ie. pure sattwa guna) within and then one turns and searches through these inferior gunas; when one is envious of the trinkets of the mind then, that One is a knowledgeable fool. (maharaj- what care has a dog for a one hundred dollar note? He wants only a bone....These are all your concepts)

नाहीं भक्तीचें साधन । नाहीं वैराग्य ना भजन । क्रियेविण ब्रह्मज्ञान । बोले तो येक पढतमूर्ख ॥ २३ ॥

भक्ती नाही, वैराग्य नाही, भजन नाही, कोठचेही साधन करीत नाही. क्रियेविण वाचाळता अश्या प्रकारे लोकांना ब्रह्मज्ञान सांगतो, तो पढत मूर्ख असतो. न

When that has no sadhana of devotion, no vairagya and no bhajan then, that knowledge of brahman and this `speech' is devoid of proper action and that One is a knowledgeable fool. (Then, `He does everything' has become "I am doing everything")

मनी तीर्थ न मनी क्षेत्र । न मनी वेद न मनी शास्त्र । पवित्र कुळीं जो अपवित्र । तो येक पढतमूर्ख ॥ २४ ॥

पवित्र कुळांत जन्म घेऊनही ज्याच्याजवळ तीर्थ, क्षेत्र, वेद, शास्त्र यांबद्दल मनांत आदर नसतो व अशा प्रकारे अपवित्रपणे वागतो, तो पढत मूर्ख असतो.

When one does not make this pilgrimage within the mind and when one does not go to this holy place within the mind; when in the mind, there is no vedas (knowing) and no shasthras (neti, neti); when being that witness purush from the purest of families, one becomes impure then, that One is a knowledgeable fool.

आदर देखोनि मन धरी । कीर्तीविण स्तुती करी । सवेंचि निंदी अनादरी । तो येक पढतमूर्ख ॥ २५ ॥

जो कोणी ह्याला मोठा म्हणतो, त्याची मनधरणी करतो. स्तुतीस पात्र नसलेल्याची स्तुती करतो, व त्याची निंदा व अनादरसुद्धा करतो, तो पढत मूर्ख असतो.

When one has held this *respected `all' in the mind and then starts praising those objects that have no pervasiveness; when of one's own accord, this `all' is slandered and shown disrespect then, that One is a knowledgeable fool. *(Due to its pervasiveness, it is respected)

मागें येक पुढें येक । ऐसा जयाचा दंडक । बोले येक करी येक । तो येक पढतमूर्ख ॥ २६ ॥

जो तोंडावर एक बोलतो व मागे दुसरेंच बोलतो, अशी ज्याची वागण्याची पद्धत असते, जो बोलतो एक व करतो दुसरेच, तो पढत मूर्ख असतो.

Previously there was that One and ahead there will be that One. Such is the traditional understanding (but it is not understood that that One is here now and that it is your birthright and not just for those great yogis). When one says, that One is this `speech' and that One is the `doer' then, that One is a knowledgeable fool (then there is only intellectual understanding and spiritual discussion; but that One who is beyond this `speech' and doer-ship needs to be directly experienced).

प्रपंवविशीं सादर । परमार्थीं ज्याचा अनादर । जाणपणें घे अधार । तो येक पढतमूर्ख ॥ २७ ॥

प्रपंचाबद्दल कामास सदा तयार, परंतु परमार्थाविषयी जो अनादर करतो, समजून व ज्ञानवान असूनही असा जो वागतो, तो पढत मूर्ख असतो.

The one who has respect for worldly existence and disrespect for that witnessing purush within; the one who was this knowingness but accepts this darkness is a knowledgeable fool.

येथार्थ सांडून वचन । जो रक्षून बोले मन । ज्याचें जिणें पराधेन । तो येक पढतमूर्ख ॥ २८ ॥

जे नीतिस, धर्मास, ज्ञानास धरुन असते ते न बोलता दुसर्‍यांना आवडेल असे बोलतो, ज्याचे जीवन दुसर्‍यावर अवलंबून असते, तो पढत मूर्ख असतो.

When the meaning of this divine `word' is let slip; when that purush protects this `speech' and then the mind of `many' thoughts; when that purush is a dependent of the mind then, that One is a knowledgeable fool.

सोंग संपाधी वरीवरी । करुं नये तेंचि करी । मार्ग चुकोन भरे भरीं । तो येक पढतमूर्ख ॥ २९ ॥

जो चांगले वागण्याचे ढोंग व सोंग करतो, वरवरचे त्याचे वर्तन बरोबर सोंगाप्रमाणे वठवितो, जे कर्म करु नये तेच करतो व मार्ग चुकला तरी त्याच मार्गावरुन हट्टाने चालतो, तो पढत मूर्ख असतो.

When that performs a *superficial empty show; when that Reality becomes the doings of those things which should not be done; when one forgets the path that is completely full of splendour then, that One is a knowledgeable fool. *(maharaj- don't be artificial)

रात्रंदिवस करी श्रवण । न संडी आपले अवगुण । स्वहित आपलें आपण । तो येक पढतमूर्ख ॥ ३० ॥

रात्रंदिवस चांगले ऐकतो तरीही स्वतःचे वाईट गुण सोडत नाही, आपले स्वहित होईल असे वागणे तो करत नाही, तो पढत मूर्ख असतो.

When one makes shravan day and a night but does not leave one's own false gunas (then that is not true shravan); when one does not know that which is one's own Self-benefit, then that One is a fool.

निरुपणीं भले भले । श्रोते येऊन बैसले । क्षुद्रें लक्षुनी बोले । तो येक पढतमूर्ख ॥ ३१ ॥

निरुपणाच्यावेळी मोठमोठे ज्ञानी श्रोते येऊन बसले त्यांना क्षुद्र लेखून त्यांचे उणेदुणे काढतो, तो पढत मूर्ख असतो.

The one who listens and stays within this discourse that is full of wisdom and then lets this `speech' be given to petty talk is a knowledgeable fool.

शिष्य जाला अनाधिकारी । आपली अवज्ञा करी । पुन्हा त्याची आशा धरी । तो येक पढतमूर्ख ॥ ३२ ॥

ज्याचा शिष्य अयोग्य वर्तनाने अनाधिकारी झाला, त्या शिष्याने अपमान केला तरी जो त्याची अपेक्षा धरतो, तो पढत मूर्ख असतो.

When your shishya (your own mind) becomes an unworthy recipient of knowledge and it treats your Self with disrespect; and when again you hold this shishya's hopes, then that One is a knowledgeable fool.

होत असतां श्रवण । देहास आलें उणेपण । क्रोधें करी चिणचिण । तो येक पढतमूर्ख ॥ ३३ ॥

श्रवण करीत असतांना याच्या देहास कांही त्रास झाला तर चिडचिडेपणा करतो, तो पढत मूर्ख असतो.

Though being yourself that pure discourse, you come down into this lowly body con- sciousness and get *angry and irritated then you are a knowledgeable fool. *(Desire brings anger)

भरोन वैभवाचे भरीं । सद्गुरुची उपेक्षा करी । गुरुपरंपरा चोरी । तो येक पढतमूर्ख ॥ ३४ ॥

आपल्या श्रीमंतीने, वैभवाने फुगुन जाऊन सद्गुरुची मानमर्यादा ठेवत नाही, आपली गुरुपरंपरा लपवून ठेवतो, तो पढत मूर्ख असतो.

Though overflowing with grandeur and splendour if you neglect this wealth that sadguru offers then, you conceal this meeting place (`I am') of the guru, and are a knowledgeable fool. (maharaj- I have placed in front of you all the best foods and you say, `No thank- you, I am not hungry'. It is like that)

ज्ञान बोलोन करी स्वार्थ । कृपणा ऐसा सांची अर्थ । अर्थासाठीं लावी परमार्थ । तो येक पढतमूर्ख ॥ ३५ ॥

मोठ्यामोठ्या ज्ञानाच्या गोष्टी बोलून जो आपला स्वार्थ साधतो, कंजुषपणाने पैसा जमवून ठेवतो, पैशासाठी परमार्थ ज्ञानाचा उपयोग करतो, तो पढत मूर्ख असतो.

If while `speaking' knowledge you become selfish and hid away that wealth then, you are just like a miser; when you set out on paramarth (ie. Supreme Wealth) for the sake of your wealth only, then that One is a knowledgeable fool.

वर्तल्यावीण सिकवी । ब्रह्मज्ञान लावणी लावी । पराधेन गोसावी । तो येक पढतमूर्ख ॥ ३६ ॥

आपण योग्यप्रकार न वागता, लोकांना मात्र तसे वागण्यास सांगतो, ब्रह्मज्ञानी स्वतः नसतांना ब्रह्मज्ञानाचा उपदेश करतो, दुसर्‍याच्यावर अवलंबुन असतो, तो पढत मूर्ख असतो.

When you teach without behaving accordingly then, you make that knowledge of brahman into only a rustic ballad. If that Lord, indifferent to sensual attraction, beco- mes dependent on another (ie. the mind of the jiva begs happiness from the objects) then, that one is a knowledgeable fool.

भक्तिमार्ग अवघा मोडे । आपणामध्यें उपंढर पडे । ऐसिये कर्मीं पवाडे । तो येक पढतमूर्ख ॥ ३७ ॥

जी कर्में केली तर भक्तिमार्गाचे नुकसान होते, स्वतःचे जीवनसुद्धा बिघडते, तरीही तसाच वागतो, तो पढत मूर्ख असतो.

When the `many' thoughts break this path of devotion then, within this `I am' there appears hypocrisy and pretence; when there is the expansion of the `many' within this action of that One then, that One is a knowledgeable fool.

प्रपंच गेला हातीचा । लेश नाहीं परमार्थाचा । द्वेषी देवां ब्राह्मणाचा । तो येक पढतमूर्ख ॥ ३८ ॥

प्रपंच कायमचा कामाचा नाही म्हणून तो सोडला, परमार्थ करता येत नाही, आतां मात्र देवाचा, ब्राह्मणांचा द्वेष करु लागला. तो पढत मूर्ख असतो.

When one takes possession of the worldly and not even a part of that paramarth is retained; then one scorns God and the brahmin (Knower of brahman) and that One is a knowledgeable fool.

त्यागावया अवगुण । बोलिलें पढतमूर्खाचें लक्षण । विचक्षणें नीउन पूर्ण । क्ष्मा केलें पाहिजे ॥ ३९ ॥

अवगुणांचा त्याग करावा म्हणून पढतमूर्खाची लक्षणे सांगितली, शहाण्यांनी ती राहीली असतील ती पुरी करुन घ्यावी, व मला क्षमा करावी.

When the wrong gunas give up this `speech' then, there is the attention of the knowled- geable fool (to understand but not retain the understanding and fall again into the confusion of mind). But through wisdom, this imperfect and incomplete mind should be made that perfect and complete Reality.

परम मूर्खांमाजी मूर्ख । जो संसारी मानी सुख । या संसारदुःखा ऐसें दुःख । आणीक नाहीं ॥ ४० ॥

सर्व मूर्खांमध्ये मूर्ख म्हणजे संसार सुख हे नित्य मानणारा होय. या प्रपंच्याएवढे दुःख कोठेच नाही.

That Supreme has become the *`fool within the fool' and then, that witness purush regards samsar as happiness. Then this `I am' has become the sorrow of samsar and truly there is no other sorrow like this (hell is your thoughts and heaven is your thoughts; why to imagine they are somewhere other that here and this moment?). *(The dream within the dream)

तेंचि पुढें निरुपण । जन्मदुःखाचें लक्षण । गर्भवास हा दारुण । पुढें निरोपिला ॥ ४१ ॥

त्याचेच निरुपण पुढीले जन्मदुःखाचे लक्षण या समासी गर्भवासाचे दारुण दुःखाद्वारे केले आहे.

That Reality has become this sagun discourse and this attention brings the sorrows of birth. When that thoughtless paramatma comes to the womb then, it has to suffer terrible pain afterwards. .