मूर्खलक्षणनाम — समास 8: सद्विद्यानिरूपण

ऐका सद्विद्येचीं लक्षणें । परम शुद्ध सुलक्षणें । विचार घेतां बळेंचि बाणे । सद्विद्या आंगी ॥ १ ॥

आता सद्विद्येची लक्षणें ऐका. ती अतिशय शुद्ध असून त्यांचा ठाम विचार केला की, सद्विद्या आपल्या अंगी बाणते.

Listen with this attention of knowledge (ie. forget everything and know `I am'). On account of this most excellent quality there is that pure Supreme Self. If you accept that thoughtless understanding with great determination then, pure knowledge, I do not exist, will be imbibed throughout your whole `I am' body.

सद्विद्येचा जो पुरुष । तो उत्तम लक्षणी विशेष । त्याचे गुण ऐकतां संतोष । परम वाटे ॥ २ ॥

सद्विद्या अंगी असलेला पुरुष अति उत्तम गुणांनी युक्त असतो. त्याचे गुण ऐकल्यावर मनाला परम संतोष वाटतो.

The witnessing purush has this attention of that pure knowledge and in that attention the highest understanding, I do not exist, will be imbibed. When He listens there is this pure sattwa guna of knowledge and that Supreme feels great happiness.

भाविक सात्विक प्रेमळ । शांति क्ष्मा दयासीळ । लीन तत्पर केवळ । अमृतवचनी ॥ ३ ॥

असा तो भाविक असतो, प्रेमळ व सात्विक असतो. जणु दया, क्षमा व शांती यांचा पुतळाच असतो. कितीही ज्ञानसंपन्न, थोर, उच्चपदस्थ असला तरी नम्र असतो व कोठच्याही चांगल्या कामास सदैव तयार असतो. त्याचे बोलणे आर्जवी, मधुर असते.

When one is faithful, sattvik (nature of sattwa), loving, peaceful, forgiving and compas- sionate; when one is humble (ie. absorbed in the `all') and earnest then, there is that pure knowledge within this immortal `word.'

परम सुंदर आणी चतुर । परम सबळ आणी धीर । परम संपन्न आणी उदार । आतिशयेंसीं ॥ ४ ॥

तो अति सुंदर व चतुर असतो. तो बलवान, धैर्यवान असतो. तो संपत्ती, ज्ञान ह्यांनी श्रीमंत असतो व धन अणि ज्ञान दात्यास देण्यासाठी उदार असतो.

Then that Supreme is beautiful and wise; then that Supreme has strength and courage; then that Supreme is your real wealth and it is most generous and open.

परम ज्ञाता आणी भक्त । माहा पंडित आणी उदार । माहा तपस्वी आणी शांत । आतिशयेंसीं ॥ ५ ॥

तो ज्ञानवान आणि देवाचा भक्त असतो. अंगी मोठे पांडित्य असून उदार असतो. महा तपस्वी व शांत असतो.

Then that Supreme is the Knower and the devotee; the great teacher and the dispassi- onate; then that Supreme is the great ascetic and most peaceful.

वक्ता आणी नैराशता । सर्वज्ञ आणी सादरता । श्रेष्ठ आणी नम्रता । सर्वत्रांसीं ॥ ६ ॥

तो मोठा वक्ता असून त्याला लोभ नसतो. सर्वज्ञ असुन दुसर्‍यांशी आदराने वागतो. श्रेष्ठ असुनही नम्र असतो.

Then there is the detached *speaker, the Knower of the `all' and the most respectful; then there is excellence and great humility in this place of the `all.' *(The speaker is that detached Knower of `I am')

राजा आणी धार्मिक । शूर आणी विवेक । तारुण्य आणी नेमक । आतिशयेंसीं ॥ ७ ॥

तो राजा असुन धार्मिक; शूर असून विवेकी; तरुण असुन नियमाने वागतो.

He is the King and the follower of dharma; He has great bravery and vivek; He is the *youngest and the most determined. *(He is before all else; maharaj- I am the youngest here)

वृधाचारी कुळाचारी । युक्ताहारी निर्विकारी । धन्वंतरी परोपकारी । पद्महस्ती ॥ ८ ॥

वाडवडिलांच्या मार्गावरुन चालतो, कुळाचार पाळतो, परोपकारी व धन्वतरी, हातावर यश देणारे चिन्ह असते.

He is the one whose conduct is the oldest (ie. oldest and wisest and yet He is the youngest too) and the one whose conduct is this `all'. He is endowed with this power `I am' and yet He is beyond this power. He is the *`doctor to the gods' and that One who uplifts this `all' by being the most pervasive. *(He is the ultimate medicine; the remedy for the gunas and elements and the gods of the sense organs)

कार्यकर्ता निराभिमानी । गायक आणी वैष्णव जनी । वैभव आणी भगवद्भजनी । अत्तादरें ॥ ९ ॥

चांगले काम करण्यास तयार, अभिमान नसतो, गायक असतो, भगवंताची भजने म्हणुन भक्ति करणारा, वैभवी असला तरी देवाची भक्ती आादराने करतो.

He is the doer of this action of the `all' and yet He has no body ego. He is the `song' within the mind and He is the singer and the worshipper of vishnu. That Supreme has great grandeur and yet He is the most simple *bhajani of God. *(One who does bhajan) (maharaj- be simple, the simplest of all is the Saint)

तत्वज्ञ आणी उदासीन । बहुश्रुत आणी सज्जन । मंत्री आणी सगुण । नीतिवंत ॥ १० ॥

तत्वज्ञानी असुन आसक्ति विरहीतअसतो, मोठा पंडित असुन सज्जन असतो, राज्यकारभारांत सल्ला मसलती करणारा, सद्गुणी व नीतिने आचरण करणारा असतो.

He is the Knower of this space and totally detached. He conforms to the prescribed conduct of the vedas (to effortlessly know, is truly its only prescribed conduct) and is the `true man'/sajjana. He is within this mantra `I am' and He is this sagun understanding endowed with justice and truthfulness.

साधु पवित्र पुण्यसीळ । अंतरशुद्ध धर्मात्मा कृपाळ । कर्मनिष्ठ स्वधर्में निर्मळ । निर्लोप अनुतापी ॥ ११ ॥

साधु वृत्तीचा, पवित्र, पुण्यवंत, अंतःकरणाने शुद्ध, निर्मळ मनाचा, मोठा कर्मनिष्ठ, स्वधर्मी, निर्लोभी व स्वतःच्या चुकीचा खेद करणारा असतो.

That Supreme is the sadhu and the store of pure merit. That is the pure inner space, the Knower of dharma and He is of the nature of kindness. He is the constant and pure action performed by swa-dharma (one's own dharma; to stay in your swarup). He is the selfless repentent.

गोडी आवडी परमार्थप्रीती । सन्मार्ग सत्क्रिया धारणा धृती । श्रुति स्मृती लीळा युक्ति । स्तुती मती परीक्षा ॥ १२ ॥

परमार्थाची आवड, प्रेम व गोडी असते. सन्मार्गाने चालणारा, चांगल्या कर्मांचे आचरण करतो, भगवंताचे कायम अनिसंधान ठेवतो, मन स्थिर ठेवतो, श्रुति,स्मृतिचे ज्ञान असते, खेळ म्हणून युक्तीने कार्य करतो, देवाची स्तुति करण्याची कला त्याला येते, निरनिराळ्या गोष्टींची माहिती किंवा ज्ञान त्याला असते.

He has great fondness and love for paramarth. He holds firmly to the true action (God does everything), with courage and patience. He has the understanding of this `trick' (forgetting is remembering) and His ingenuity plays in the *shruti and smriti (He hears that which others cannot hear and remembers that which others have forgotten). In the mind, He is the examiner and the one who praises that Supreme. *(shruti- to be heard; smriti- to be recollected/remembered)

दक्ष धूर्त योग्य तार्किक । सत्य साहित्य नेमक भेदक । कुशळ चपळ चमत्कारिक । नाना प्रकारें ॥ १३ ॥

नेहमी सावध असतो, लबाडीने वागणार्‍याची लबाडी हुशारीने ओळखणारा असतो, योग्य प्रकारे विचार व तर्क करणारा असतो, सत्याच्या मार्गाने चालतो, साहित्याचे ज्ञान असते, नियमाने व नेमाने वागणारा, प्रत्येक गोष्टीचे अगर प्रसंगाचे मूळापर्यंत जाऊन ज्ञान करुन घेण्याची हातोटी त्याच्याजवळ असते, कुशलतेने काम करणारा, चपळाईने काम उरकणारा, असे निरनिराळे प्रसंगी चमत्कारिक वाटणारे गुण त्याच्याजवळ असतात.

Within the ways of the `many', He is alert, shrewd, worthy and logical. He is the Truth, your real companionship and constant and steady discernment. He is skillful, active and this astonishing miracle (nisargadatta maharaj- this body and its life force are the original miracle).

आदर सन्मान तार्तम्य जाणे । प्रयोग समयो प्रसंग जाणे । कार्याकारण चिन्हें जाणे । विचक्षण बोलिका ॥ १४ ॥

लोकांचा आदर व सन्मान करतांना तो किती व कसा हे तो बरोबर जाणतो, कोणत्यावेळी कसे वागावे हे त्याला बरोबर माहित असते. कामे करतांना ती कां कराची ह्याचे ज्ञान त्याला असते. हुषारीने बोलणारा असतो.

That Supreme knows proper discrimination and where to give His attention and re- spect. He knows when, where and how to apply Himself (`I am everything, every- where, always'). He knows the qualities of the cause (ie. mula maya with its qualities of knowledge, existence, bliss, unmanifest gunas and the elements) and the qualities of the effect (individual body and its qualities are `many') and He is the one who `speaks' wisely.

सावध साक्षेपी साधक । आगमनिगमशोधक । ज्ञानविज्ञानबोधक । निश्र्चयात्मक ॥ १५ ॥

सावधगीरीने वागतो, नेहमी कार्यरत असतो, वेद व शास्त्रे यांचा अभ्यास करणारा, ज्ञान व विज्ञान यांची योग्य सांगड घालून पक्का बोध करुन घेणारा व देणारा असतो.

He is the alert and determined sadhak/ seeker, a searcher within the vedas and other scriptures. He performs this understanding of knowledge with the full conviction and that leads to vignyan (beyond knowledge).

पुरश्र्चरणी तीर्थवासी । दृढव्रती कायाक्लेसी । उपासक निग्रहासी । करुं जाणे ॥ १६ ॥

पुरश्र्चरणे करणारा, तीर्यात्रा करणारा, कठिण व्रते करतो, त्यासाठी देह कष्टवितो, निग्रहाने-निश्र्चयाने भगवंताची उपासना करतो.

He recites the mantra and dwells in the holy place. He knows the disciplined ritualist, the one who torments the body and the worshipper. (That Supreme is the nirgun, I do not exist and the Knower of this `all'; He is this `I am' feeling and `many' efforts to know Him; where and who is He not?)

सत्यवचनी शुभवचनी । कोमळवचनी येकवचनी व सुखकार। निश्र्चयवचनी सौख्यवचनी । सर्वकाळ ॥ १७ ॥

नेहमी खरे बोलणारा, शुभ बोलणारा, मृदु बोलणारा, एकवचनी, निश्र्चयात्मक बोलणारा व सुखकारक बोलणारा असतो.

He is the Truth within this divine `word' and the auspicious within this divine `word'. He is the soft and subtle brahman within this divine `word' and He is the One within this divine `word'. He is the conviction within this divine `word' and the delight within this divine `word' and He is this time of the `all'.

वासनातृप्त सखोल योगी । भव्य सुप्रसन्न वीतरागी । सौम्य सात्विक शुद्धमार्गी । निःकपट निर्वेसनी ॥ १८ ॥

त्याच्या सर्व वासना तृप्त असतात, मूलापर्यंत जाऊन अभ्यास करणारा योगी असतो, भव्य व सुप्रसन्न व्यक्तिमत्वाचा, विरक्त असुन सौम्य व सात्विक वर्तुणुकीचा शुद्ध मार्गीअसतो, त्याच्याजवळ कपट नसते. तो व्यसनी नसतो.

He is the contentment of the vasana to be, within the wise yogi. He is the divine joy of the one who has left worldly attractions. He is free of any falsity or evil.

सुगड संगीत गुणग्राही । अनापेक्षी लोकसंग्रही । आर्जव सख्य सर्वहि । प्राणीमात्रासी ॥ १९ ॥

कोणतेही काम उत्तम करतो, संगीतज्ञ असतो, दुसर्‍याच्या गुणांची प्रशंसा करतो, अपेक्षा न ठेवता अनेक लोकांशी मैत्री करतो, सर्व प्राण्यांशी आर्जवाने, सख्याने, गोडीने वागतो.

He is the clever, beyond attachment and the one who has understood the gunas. He is without any desire, disinterested in this collected together world. He is the clear and sincere communion with this `all' to the one in only the prana.

द्रव्यसुची दारासुची । न्यायसुची अंतरसुची । प्रवृत्तिसुची निवृत्तिसुची । सर्वसुची निःसंगपणें ॥ २० ॥

धन व स्त्रिया यांच्या बाबतींत शीलवंत, वागणुक न्यायाला, नीतिमर्यादा धरुन व सांभाळुन असते. शुद्ध अंतःकरणी, संसारांत व परमार्थांतही वागणे चोख, पवित्र असते, सर्व जीवन पवित्र व निर्मळ असते.

He has real wealth and He has a pure wife; He possesses pure conduct and a pure inner space (as opposed to the impure wealth and wife of the `many' in this impure inner space). He has this pure vritti and He is that pure nivritti (without the vritti) and His `all' is pure due to His non-attachment.

मित्रपणें परहितकारी । वाग्माधुर्य परशोकहारी । सामर्थ्यपणें वेत्रधारी । पुरुषार्थें जगमित्र ॥ २१ ॥

दुसर्‍यांशी मित्रत्वाने वागणे, दुसर्‍यांचे हित करणे, भले चिंतणे, मधुर वाणीचा व इतरांचा शोक, दुःख कमी करणाराअसतो. आपल्या अधिकारांत गरिबांचे, अनाथांचे व सज्जनांचे भले करतो. आपल्या चांगल्या वागण्याने सर्वांचा मित्र बनतो.

He has made friends with and watches over the mind. With this sweet `word' He destroys the sorrow of the jiva. With this power, He protects and supports the jiva. He is the essence of that purush and the friend to the world (That One protects the `many' or where there is duality He brings Oneness).

संशयछेदक विशाळ वक्ता । सकळ क्लृप्त असोनि श्रोता । कथानिरुपणीं शब्दार्था । जाऊंच नेदी ॥ २२ ॥

उत्कृष्ट ज्ञानी वक्ता असल्याने लोकांचे संशय निरसन करतो. सर्वज्ञान असले तरी उत्तम श्रोता होऊन दुसर्‍यांचे बोलणे व्यवस्थित ऐकून घेणारा असतो. कथा, प्रवचन यांचे निरुपण मनापासून ऐकतो व भावार्थाकडेही लक्ष देतो.

He removes this original doubt (mula maya or `I am' is this original doubt; it is the sense of being) for He is that vast `speaker' (ie. He is the one who knows `I am'). And He is that Knower of this `all' by being the listener (He is the listener and the `speaker', too). He knows but does not give out the meaning that is within this `word' (You can only know that meaning by being Him; if He tries to explain then, He loses it).

वेवादरहित संवादी । संगरहित निरोपाधी । दुराशारहित अक्रोधी । निर्दोष निर्मत्सरी ॥ २३ ॥

वादविवादाशिवाय उत्तम संवाद साधतो, कोणतीही उपाधी लावून न घेता अलिप्त राहतो. अयोग्य आशा, अपेक्षा बाळगत नाही. क्रोध करत नाही. कोठचेही दोष त्याच्याजवळ नसतात, कोणाचाही मत्सर करत नाही.

He does not argue, for He is having a dialogue with God. He is not attached, for he is free of any limited concept. He holds no hopes and so is free of anger. He is free of jealousy and free of any fault.

विमळज्ञानी निश्र्चयात्मक। समाधानी आणी भजक । सिद्ध असोनी साधक । साधन रक्षी ॥ २४ ॥

शुद्ध ज्ञानी असल्याने निश्र्चयी असतो, समाधानी व भगवंतास भजणारा असतो. सिद्धि प्राप्त झाल्या तरी साधकाच्याच वृत्तींत असतो. साधनाचे रक्षण करणारा असतो.

He is the Knower of pure knowledge and His conviction is steadfast. He has complete contentment and He is the performer of bhajan. He maintains this sadhana (`I am He') of the sadhak, though He is a siddha and does not exist.

सुखरुप संतोषरुप । आनंदरुप हास्यरुप । ऐक्यरुप आत्मरुप । सर्वत्रांसी ॥ २५ ॥

सद्विद्येनेयुक्त पुरुष सुखी, संतोषी, आनंदी, हसरा, आत्मरुपी होऊन सर्वांशी एकरुप झालेला असतो.

His form is pleasure, His form is contentment; His form is bliss and His form is pure delight. His form is Oneness and His form is the atma, everywhere.

भाग्यवंत जयवंत । रुपवंत गुणवंत । आचारवंत क्रियावंत । विचारवंत स्थिती ॥ २६ ॥

तो भग्यवंत, जयवंत, रुपवंत, गुणवंत, आचारधर्म पाळणारा आचारवंत, क्रियावंत, उत्तम विचारी विचारवंत असतो.

He is the possessor of good fortune, the possessor of victory, the possessor of beauty and the possessor of excellence. He is the possessor of this pure conduct, the possessor of this pure action and the possessor of that pure understanding, I do not exist.

येशवंत कीर्तिवंत । शक्तिवंत सामर्थ्यवंत । वीर्यवंत वरदवंत । सत्यवंत सुकृती ॥ २७ ॥

तो यशवंत, कीर्तिवंत, शक्तिवंत, सामर्थ्यवंत, वीर्यवंत, त्याचा आशिर्वाद शुभफलदायी असतो, सत्यवंत व चांगली कामे, कृती करणारा असतो.

He is the possessor of success, the possessor of pervasiveness and the possessor of this power/shakti. He is the possessor of glory, the possessor of kindness, the possessor of Truth and the possessor of pure merit.

विद्यावंत कळावंत । लक्ष्मीवंत लक्ष्णवंत । कुळवंत सुचिष्मंत । बळवंत दयाळु ॥ २८ ॥

हे विद्याविभूषित, कलावंत, लक्ष्मीवंत, उत्तम लक्षणांनी युक्त असतो, कुलीन, पवित्र, बळवंत व दयाळु असतो.

He is the possessor of understanding and the possessor of this `art' of knowing; He is the possessor of this spiritual wealth of lakshmi (for He is narayan), and the possessor of this pure attention. He is the possessor of the `all' due to His purity and He is the possessor of great strength and compassion. (He is the Lord of all these)

युक्तिवंत गुणवंत वरिष्ठ । बुद्धिवंत बहुधारिष्ट । दीक्षावंत सदा संतुष्ट । निस्पृह वीतरागी ॥ २९ ॥

तो युक्तिने कार्य करणारा, गुणी, श्रेष्ठ, बुद्धिमान, धैर्यवान, परमार्थ दीक्षा संपन्न, संतुष्ट, इच्छा विरहीत म्हणजे कसलीही इच्छा न करणारा असतो, वैराग्यशील असतो.

He is the possessor of this `trick' of union (forgetting is remembering) and the possessor of the gunas too, for He is previous to them. He is the possessor of this intellect/buddhi that has great fortitude within the `many'. He is the possessor of great endeavour and He is always satisfied for He is void of desire and free of worldly attachment.

असो ऐसे उत्तम गुण । हें सद्विद्येचें लक्षण । अभ्यासाया निरुपण । अल्पमात्र बोलिलें ॥ ३० ॥

असो आतापर्यंत हे सद्विद्येचे गुण, त्यांचा अभ्यास करुन अंगांत बाणवावे म्हणुन थोडेसे सांगितले.

Like this is that superior pure sattwa guna. It is the attention of that thoughtless pure knowledge. For to practice that nirgun discourse, there is this sagun `speech'.

रुप लावण्य अभ्यासितां नये । सहज गुणास न चले उपाये । कांहीं तरी धरावी सोये । अगांतुक गुणाची ॥ ३१ ॥

रुप व लावण्य हे गुण उपजत असतात मात्र इतर उत्तम गुण अभ्यास करुन, प्रयत्नाने अंगी बाणवता येतात.

This beautiful form (ie. `all') cannot be practiced (ie. just forget everything and knowing is there) and this *natural guna (ie. pure sattwa just wants to know) cannot be altered. And though this `all' is like an `uninvited guest/stranger' still it should be carefully maintained (ie. this pure sattwa guna of knowledge is always there and therefore needs no invitation; the thoughts just have to be left and then it will naturally appear). *(maharaj- `the stranger is knowledge, it feels like a stranger. Still hold on to that': it is felt to be a stranger because it is stranger to your mind; there you cannot seek the support of the thoughts, for if you do, you will again enter within the small mind and lose it; the mind wants to take it and hold it but it cannot be taken and held like your `many' thoughts)

ऐसी हे सद्विद्या बरवी । सर्वत्रांपासी असावी । परी विरक्त पुरुषें अभ्यासावी । अगत्यरुप ॥ ३२ ॥

अशी सद्विद्या सर्वांजवळ असावी. विरक्त पुरुषाने मात्र ती आपल्या अंगी प्रयत्नपूर्वक वाढवावी.

Like this, is that thoughtless and excellent pure knowledge which is near to this `all' place (when knowledge gets absorbed, then pure knowledge or no-knowledge remains). Therefore the desirelesss and dispassionate purush should practice sincerely. Note: maharaj- `by this pure knowledge, you go to the Reality': That thoughtless understan- ding is the natural pure knowledge, I do not exist. .