स्वगुणपरीक्षानाम — समास 1: जन्मदुःखनिरुपण

जन्म दुःखाचा अंकुर । जन्म शोकाचा सागर । जन्म भयाचा डोंगर । चळेना ऐसा ॥ १ ॥

जन्म हा दुःखरुपी वृक्षाचा अंकुर आहे. जसा जसा हा अंकुर वाढतो, म्हणजेच वृक्ष होतो तसे तसे दुःखही वाढत जाते. जन्म हा शोकाचा सागर आहे. समुद्र हा जसा नेहमी भरलेला असतो, तसेच मानसाचे जीवन दुःखांनी नेहमी भरलेलेच असते. जन्म हा भय भीतिचा डोंगर आहे. डोंगराप्रमाणेच भय पण हालत नाही.

Birth is the sprout of suffering. Birth is the ocean of sorrow. Birth is the mountain of fear which does not slip aside.

जन्म कर्माची आटणी । जन्म पातकाची खाणी । जन्म काळाची जाचणी । निच नवी ॥ २ ॥

जन्म हा केलेल्या कर्माचे फलित आहे. केलेल्या कर्माचा कांही भाग कर्मफलाच्या रुपाने भोगण्यासाठी जन्म आहे. जन्म हे पाप आहे. ईश्र्वराला विसरुन दृश्याच्या ओढीने केलेले कर्म दुःख सुरु करणारे होते. जन्म म्हणजे काळाचा जाच होय. काळ दृश्यामध्ये बदल करतअसतो, असा नवीन बदल व नवा नाश हे काळ घडवून आणत असतो. म्हणजे काळाचा जाचच असतो.

Birth is the treadmill of action. Birth is the origin of sin. Birth is the harassment of that ever constant and new Self by the sands of time.

जन्म कुविद्येचे फळ । जन्म लोभाचें कमळ । जन्म भ्रांतीचें पडळ । ज्ञानहीन ॥ ३ ॥

जन्म हा कुविद्येने (अज्ञानाने मागील जन्मी) जगल्यामुळे होतो. लोभाचे (आसक्ति) फलित जन्म आहे. वासनांच्या आसक्तिमुळे, ज्ञानहीन जगल्यामुळे भ्रांतींतच जीव राहतो व परत जन्म घ्यावा लागतो.

Birth is the fruit of misunderstanding. Birth is the greed of *lord brahma. Birth is the veil of delusion, void of knowledge. *(brahma is the buddhi/intellect, it wants to make/name `many' things)

जन्म जिवासी बंधन । जन्म मृत्यासी कारण । जन्म हेंचि अकारण । गथागोवी ॥ ४ ॥

जन्म म्हणजे जीवाचे बंधन आहे. जन्मामुळे देहप्राप्ती व त्यामुळे देहाच्या सुख-दुःखरुपी मर्यादा यामुळे जीवास बंधन होते. जन्म झाला म्हणजे मृत्यु येणारच. जन्मामुळे जीवाचा ईश्र्वराशी असलेला संबंध तुटतो व नाशीवंत देहाशी संबंध येतो व देहाच्या सुख-दुःखांत तो अडकतो, यामुळे जन्म जीवाच्या गुरफटण्यास कारण होतो.

Birth is the binding to a jiva. Birth is the cause of death. Birth is an entanglement for that thoughtless and causeless swarup.

जन्म सुखाचा विसर । जन्म चिंतेचा आगर । जन्म वासनाविस्तार । विस्तारला ॥ ५ ॥

जीव ईश्र्वराला विसरल्यामुळे जन्माबरोबर सुखाचाही विसर व चिंतेचा मोठा डोंगर. जीवाची सुख मिळवण्याची धडपड त्याला चिंतेच्या खाईंत लोटते. सुखाच्या धडपडीने निरनिराळ्या वासनांच्या जाळ्यांतून वासना वाढतच जातात.

Birth is the forgetting of happiness.1 Birth is a storehouse of worries. Birth is the expansion of this expanded vasana to be. 1 siddharameshwar maharaj- This worldly living is full of misery and the one who believes that there is happiness in it and acquires expertise in it, is a fool. Therefore foolishness is the cleverness and expertise of worldly existence.

जन्म जिवाची आवदसा । जन्म कल्पनेचा ठसा । जन्म लांवेंचा वळसा । ममतारुप ॥ ६ ॥

जन्म जीवाला मी ईश्र्वर आहे ह्या कल्पनेपासून मी देह आहे या कल्पनेवर आणून त्याचे अधःपतन करतो. जन्म म्हणजे मी देहही ममतारुपी डाकिण त्याला अज्ञानांतच ठेवते किंबहुना अज्ञान वाढवते.

Birth is the misfortune of the jiva. Birth is the casting mould of imagination ("I am a man and this is a woman"). Birth is the embrace of that passionate woman, in the form of my-ness.

जन्म मायेचें मैंदावें । जन्म क्रोधाचें विरावें । जन्म मोक्षास आडवें । विघ्न आहे ॥ ७ ॥

जन्म म्हणजे मायेने निर्माण केलेली देहबुद्धि म्हणजेच कपट होय. जन्म हे क्रोधाचे फलित होय. जन्मामुळे जीवास मोक्ष मिळविण्याव्या मार्गांतील विघ्न आहे. मायेमुळे देहबुद्धि व देहबुद्धिमुळे अज्ञान व अज्ञानाने मोक्ष नाही.

Birth is the deception of maya. Birth is a covering of anger. Birth is the hindrance that obstructs liberation.

जन्म जिवाचें मीपण । जन्म अहंतेचा गुण । जन्म हेंचि विस्मरण । ईश्र्वराचें ॥ ८ ॥

जन्म हा जीवास मी-मी असे मीपण देतो. जन्म अहकांर देतो. तसाच जन्म हा जीवाला ईश्र्वराचे विस्मरण देतो.

Birth is the I-ness of the jiva. Birth is the gunas of this "I am a body" thought. Birth is the forgetting of that thoughtless understanding of that purush.

जन्म विषयांची आवडी । जन्म दुराशेची बेडी । जन्म काळाची कांकडी । भक्षिताहे ॥ ९ ॥

जन्म हा जीवांत देहबुद्धि निर्माण करत असल्याने विषयांची आवड निर्माण करतो. कधीही तृप्त न होणार्‍या वासनांच्यामुळे चुकीच्या आशा व त्यांची बेडी जीवाच्या भोवती पडते. माणसाने काकडी खाणे जितके त्यास सोपे तसेच काळाला माणसाचे शरीर खाणे सहज सोपे असते.

Birth is the fondness for sense objects. Birth is the chains of hope. Birth is the devouring of that thoughtless Self in the consuming flames of time.

जन्म हाचि विषम काळ । जन्म हेचि वोखटी वेळ । जन्म हा अति कुश्र्चीळ । नर्कपतन ॥ १० ॥

जन्म हा वाईट काळ, वाईट वेळ व दुःखरुपी नरकांत पडणे होय. हे सर्व का तर जीव हा जन्मामुळे ईश्र्वराला विसरतो, देहबुद्धिला धरुन जगतो व त्यामुळे त्याला दुःखातच राहावे लागते.

Birth is when that thoughtless Self becomes this `all' and then a body. Birth is when that thoughtless Self becomes the `many' false and painful periods of life. Birth is when that thoughtless Self falls into the most filthy of hells (ie. hell is body consciousness).

पाहातां शरीराचें मूळ । या ऐसें नाहीं अमंगळ । रजस्वलेचा जो विटाळ । त्यामध्यें जन्म यासी ॥ ११ ॥

शरीराचे मूळ शोधले तर त्यासारखे अमंगळ काहीच नाही, असे वाटेल. स्त्रीच्या विटाळापासून शरीर तयार होते.

When you understand this root of `I am' then, there is this `speech' and this is neither painful nor filthy. But that atma purush has become this menstrual fluid and in that, this `I am' takes a birth in a body. (There is nothing but you, that Reality. However on account of your ignorance of your Self, a world outside of yourself is imagined and you have become a little body of flesh and blood. Then that Reality becomes a stinking hell of menstrual fluid etc. etc).

अत्यंत दोष ज्या विटाळा । त्या विटाळाचाचि पुतळा । तेथें निर्मळपणाचा सोहळा । केवी घडे ॥ १२ ॥

अतिशय अशुद्ध असा विटाळाचा हा देह. त्याला कितीही शुद्ध करु म्हटले तरी तो शुद्ध होणे कठीण.

When that atma purush becomes this filthy structure made from the discharge of menstruation then, how can it ever understand that great joy of being the pure brahman?

रजस्वलेचा जो विटाळ । त्याचा आळोन जाला गाळ । त्या गाळाचेंच केवळ । शरीर हें ॥ १३ ॥

स्त्रीचा विटाळ दाट होऊन आळला की त्याचेच शरीर तयार होते.

That purush has become the menstrual fluid of the woman (there is only He in this world, even shit is that Reality; but when He forgets Himself there is this objectifi- cation); that atma has become this thickened mire. But truly, this body of mire is that thoughtless pure Self.

वरिवरि दिसे वैभवाचें । अंतरीं पोतडें नर्काचें । जैसें झांकणे चर्मकुंडाचें । उघडितांच नये ॥ १४ ॥

शरीर वरवर सुंदर दिसले तरी ते एक घाणीने भरलेले पोतेच असते. चांभाराची कातडी पोतडी जशी दुर्गंधयुक्त असते, ती उघडूच नये पण उघडली तर त्या घाणीने, दुर्गंधीने पळून जावेसे वाटते.

But that splendour of the atma within this inner space has appeared as a bag of filth. It has become like a tanner's steeping pot and should not even be opened.

कुंड धुतां शुद्ध होतें । यास प्रत्यईं धुईजेतें । तरी दुर्गंधी देहातें । शुद्धता नये ॥ १५ ॥

कुंड धुतले तर स्वच्छ होते, देहाला मात्र रोज धुतला (रोज आपण आंघोळ करतोच) तरी त्याची दुर्गंधीने, घाणीने भरलेले शरीर शुद्ध होत नाही.

Even that tanner's pot is clean when washed out but when this `I am' becomes a foul smelling body then, even if washed continually still, it can never be clean.

अस्तीपंजर उभविला । सीरानाडीं गुंडाळिला । मेदमांसे सरसाविला । सांदोसांदीं भरुनी ॥ १६ ॥

देह कसा तयार झाला ? तर हाडांचा सापळा उभा केला, तो शिरा, नाड्या यांनी गुंडाळला, सांध्यासांध्यांत चरबी व मांस भरले व देह तयार झाला.

This body is a skeleton, erected and tied up with arteries and veins and covered over with fat and flesh.

अशुद्ध शब्दें शुद्ध नाहीं । तेंहि भरले असे देहीं । नाना व्याधी दुःखें तेहि। अभ्यांतरी वसती ॥ १७ ॥

रक्त अशुद्ध ते शुद्ध नसतेच, ते देहांत भरले, निरनिराळे रोग व दुःखे यांनीही या देहांत राहावयास जागा केली आहे.

This impure body cannot be this pure `word' and yet this gross body is filled to the brim, with that Reality. Even when there are the `many' sorrows and diseases still, that Reality resides within the body.2

नर्काचें कोठार भरलें । आंत बाहेरी लिडीबिडिलें । मूत्रपोतडे जमलें । दुर्गंधीचें ॥ १८ ॥

शरीर म्हणजे आंतून बाहेरुन घाणीने भरलेले, लडबडलेले नरकाचे कोठारच आहे. मूत्राने भरलेले दुर्गंधीचे पोतडेच आहे.

This body is a storehouse of filth and faeces and that which is inside gets smeared on the *outside. It is but a bag of urine and a collection of foul smells. *(The outside is a product of the inside) (maharaj- you say, so handsome, but if it gets cut with a knife you cannot bare even to look at it)

जंत किडे आणी आंतडी । नाना दुर्गंधीची पोतडी । अमुप लवथविती कातडी । कांटाळवाणी ॥ १९ ॥

शरीरांत जंत व किडे आहेत. आतडी घाणीने भरलेली दुर्गंधाची पोती व घाणेरडी कातडी सगळीकडे लोंबत असते.

Within this bag there are intestinal worms, microscopic creatures and entrails. The `many' (ie. when that One Self gets divided up on account of objectification; body consciousness) is a bag of bad smells and that immeasurable paramatma has been covered over with a hide of skin.

सर्वांगास सिर प्रमाण । तेथें बळसें वाहे घ्राण । उठे घाणी फुटतां श्रवण । ते दुर्गंधी ने घवे ॥ २० ॥

शरीरांतील सर्वांत श्रेष्ठ भाग म्हणजे डोके. पण तेथेही नाकांतून शेंबुड येतो. कान फुटले तर असह्य दुर्गंधी येते.

To this `all' body, there has come a head (but this `I am' has no head and is without parts) and to that established Truth `there', there has come a nose full of mucus (objectification brings body consciousness and then the One becomes these `many' parts). When listening/shravan is broken and this `I am' is not heard then, a foul odour arises and in this obnoxious smell that Reality cannot be understood. (Once a shishya was travelling with ranjit maharaj on the bus. They passed by a foul smelling sewer and the shishya put his hand to his nose. maharaj said, `What happened'. `That bad smell, maharaj'. maharaj replied, `In paramatma there is no bad smell')

डोळां निघती चिपडें । नाकीं दाटतीं मेकडें । प्रातःकाळीं घाणी पडे । मुखीं मळासारिखी ॥ २१ ॥

डोळ्यांतून चिपाडें निघतात, नाकामध्यें मेंकडे होतात, सकाळी तोंडांतून घाण बाहेर पडते.

Then there is pus in the eyes and a nose that is full of mucus and then this *dawn of your Self, has become a foul smell emanating from the mouth. *(You are the dawn; 2sadachar- This body is extremely dirty yet that which is within the body is extremely pure. `I am not the body, I am the unattached Self.' That experience is your purification. maharaj- in the morning when you awake you feel, `Ah, I am there' and then `many' thoughts come; maharaj- in the morning when you awake, this light shines from within you)

लाळ थुंका आणी मळ । पीत श्र्लेष्मा प्रबळ । तयास म्हणती मुखकमळ । चंद्रासारिखें ॥ २२ ॥

तोंडांत लाळ, थुंकी, इतर घाण, नाकांत पिवळा शेंबुड, आणि अशा मुखाला कमळची व चंद्राची उपमा देतात.

Then that powerful and mighty atma is this saliva, sputum, dirt, bile and mucus. And they compare this to the `face of a lotus' and say, "It resembles the moon"!!

मुख ऐसे कुश्र्चीळ दिसे । पोटीं विष्टा भरली असे । प्रत्यक्षास प्रमाण नसे । भूमंडळीं ॥ २३ ॥

मुख असे घाणेरडे तर पोटांत विष्टा, मूत्र भरलेले; हे प्रत्यक्ष प्रमाणच या जगती आहे.

Then this beautiful form, `I am everywhere', appears as this filthy form with a belly and intestines full of shit. Tell me, how can that established Truth that is within this world, appear to these organs of perception? (The eyes cannot see the Truth, they can only see that which is not true)

पोटीं घालितां दिव्यान्न । कांहीं विष्टा कांहीं वमन । भागीरथीचें घेता जीवन । त्याची होये लघुशंका ॥ २४ ॥

चांगले अन्न खाल्ले तरी काहीची विष्टा होते, तर काही ओकून पडते. गंगेचे पवित्र पाणी प्यायले तरी त्याचे मूत्र बनते.

Then this divine food of `I am' is tossed into a belly and then this `all' becomes faeces and this `all' becomes vomit. Then this water of the bhagirathi (pure ganga of knowledge) is taken and made into urine. (When we give up this `all' understanding then, we become the functions of this gross body; then this bliss of `I am', our essential food, becomes the food we eat through our mouth only and in the morning we go to the toilet to discard this and all the time forgetting our true nature)

एवं मळ मूत्र आणी वमन । हेंचि देहाचें जीवन । येणेंचि देह वाढे जाण । यदर्थी संशय नाहीं ॥ २५ ॥

याप्रमाणे मळ, मूत्र आणि ओकारी हेच एकंदरींत जीवन व याप्राकारेच देह वाढतो, यांत संशय नाही.

Then that thoughtless swarup is this excrement, urine and vomit but, in truth, that swarup is the giver of life to this body. Know that the body grows on account of that Self and keep that conviction.

पोटीं नस्तां मळ मूत्र वोक । मरोन जाती सकळ लोक । जाला राव अथवा रंक । पोटीं विष्टा चुकेना ॥ २६ ॥

मळ, मूत्र व ओक पोटांत नसतील तर सगळे लोक मरुन जातील. राजा असो श्रीमंत असो पोटांत विष्टा असतेच असते.

But if in the belly there is no excrement, urine or vomit then, this body would die and along with this, this world of the `all' would be destroyed (this `all' is the support of this gross body and this gross body is needed to know this `all'. They are inextricably linked and therefore this body requires sustainance; but one should understand, `I eat for this body only.' However taking yourself to be a body, if you sleep or die then, this `I am' also disappears. Therefore, if you use this body to investigate, "Who am I?" then, life will have meaning). So whether you are a king or a beggar, still this shit in the belly is required.

निर्मळपणें काढूं जातां । तरी देह पडेल तत्त्वता । एवं देहाची वेवरता । ऐसी असे ॥ २७ ॥

ही सर्व घाण शरीरांतून काढून स्वच्छ केले तर देह टिकणार नाही. तो मरुन जाईल. अशी देहाची व्यवस्था असते.

If all this excrement, urine and vomit was cleaned out and removed then, the body would surely drop down dead; such is the nature of this arrangement with the body.

ऐसा हा धड असतां । येथाभूत पाहों जातां । मग ते दुर्दशा सांगतां । शंका बाधी ॥ २८ ॥

देह धड असतांना वर्णन केल्याप्रमाणे देहाचे घणेरडेपण सांगितले, ते खरे वाटत नाही, आणि खरच इतका घाणेरडा देह आहे कां ? अशी शंका मनांत येते.

In this way, that shapeless has become a shape. Therefore through vivek try to understand how `here'/mula maya has become these great elements and then you can understand that this false state that is possessed of fears and doubts, is truly that Reality (being ourselves that thoughtless, shapeless Reality; due to misunderstanding and lack of vivek, we have taken ourselves to be a body and imprisoned ourselves in the concepts of pain and pleasure. We take this one pure continuous experience `I am' and turn it into a series of `many' different experiences. We suffer the pains of the womb, birth, samsar, die and do it all over again).

ऐसिये कारागृहीं वस्ती । नवमास बहु विपत्ती । नवहि द्वारें निरोधती । वायो कैंचा तेथें ॥ २९ ॥

अशा या तुरुंगांत देह राहात असल्याने (जन्मापूर्विंचे) नऊ महिने फार आपत्तीतून देहास जावे लागते. गर्भाशयांत वायु नसल्याने गर्भाची नवद्वारे- २ डोळे, २ कान, २ नाकपुड्या, तोंड, गुद व उपस्थ ही बंद असतात.

Otherwise that thoughtless will live in this prison and suffer for nine months. When the nine openings of the body (two eyes, two ears, two nostrils, mouth, urethra and anus) have all been blocked off, then how can this wind be `there'? (When this power or wind or knowledge that pervades this whole creation is trapped within the confines of a small body and cannot move outside then, how can understanding possibly come? How can this wind pervade everywhere? We each enter this world in ignorance but only in this world can that ignorance be abandoned)

वोका नरकाचे रस झिरपती । ते जठराग्नीस्तव तापती । तेणें सर्वहि उकडती । अस्तिमांस ॥ ३० ॥

मातेच्या पोटांतील ओका, विष्टा यांची घाण जठरांतील उष्णतेने गरम होते व गर्भाचे मांस, हाडे उकडून निघतात.

The juices that comes from the vomit and excrement gets decanted in the burning gastric fires of the mother's belly and this makes that thoughtless Self so agitated (the embryo in the womb is that thoughtless Reality taking a birth; such is this tragedy of life). On account of this agitation, this `all' body gets covered in bones and flesh (when there is such torment, this `all' gets drowned in agitation and fears and that Self takes itself to be this body of a child).

त्वचेविण गर्भ खोळे । तव मातेसी होती डोहळे । कटवतिक्षणें सर्वांग पोळे । तया बाळकाचें ॥ ३१ ॥

गर्भाला त्वचा नसते, पातळ खोळींत मातेच्या खाण्याने विशेषतः डोहाळी लागल्यावर तिखट, आंबट, कडू अशा खाण्याने बाळाचे सर्वांग पोळून निघते.

The wall of the womb is without skin and thus the longings and appetites of the mo- ther are experienced by the child and this `I am' feeling becomes the burning sensations of bitter and pungent tastes the mother has consumed (this `I am' feeling gets covered over by strange and new sensations).

बांधलें चर्माचें मोटाळें । तेथें विष्ठेचें पेटाळें । रसउपाय वंकनाळें । होत असे ॥ ३२ ॥

गर्भ म्हणजे चामड्यांत गुंडाळलेले गाठोडे असते. तेथेच (मातेच्या देहांतील विष्टेनी भरलेले (आतडयांचे) वेटोळे असते. गर्भाच्या नाळामधून त्याला हवे असलेले रस, पोषक द्रवे मिळतात.

Everything has been gathered together and wrapped up in this bag of skin and so `there' (ie. brahman) has become a belly full of excrement. And this remedy of the `all' has become a curved and greasy umbilical cord (that which is without parts, has become a mind and body with `many' different parts, due to lifetimes of objectification. How can this `all' be realised in the womb if one has become so objective?).

विष्ठा मूत्र वांती पीत । नाकीं तोंडीं निघती जंत । तेणें निर्बुजलें चित्त । आतिशयेंसीं ॥ ३३ ॥

मळ, मूत्र, ओक व पित्त यामुळे नाकातोडांतून जंत बाहेर येतात, त्यामुळे गर्भाचा जीव फार घाबराघुबरा होतो.

Then there is excrement, urine, undigested food and bile and tiny organisms appear in the nose and mouth; then that Reality has become a mind, completely confused and very frightened.

ऐसिये कारागृहीं प्राणी । पडिला अत्यंत दाटणीं । कळवळोन म्हणे चक्रपाणी । सोडवीं येथून आतां ॥ ३४ ॥

अशा तुरुंगांत पडलेला तो जीव देवाला कळवळून सांगतो की, देवा आतां येथुन सोडव.

Like this it is for that thoughtless swarup imprisoned within the prana. That has fallen into so much confinement and while writhing in this agony it says, "vishnu (the one who protects) please release me from this maya, now". (At this moment, we are that swarup imprisoned in the prana and at this moment too, that thoughtless swarup pleads for release)

देवा सोडविसी येथून । तरी मी स्वहित करीन । गर्भवास हा चुकवीन । पुन्हां न ये येथें ॥ ३५ ॥

देवा, तूं येथून मला सोडवलसे तर मी माझे भले करीन आणी हा परत गर्भवास चुकवीन. परत येथे येणार नाही.

"God, if you release me from this maya then, I will do that which is my own Self-benefit. Then that thoughtless Self will avoid another womb and I will never have to come in maya again." (This is our present condition, confined in the prana. How many times have we taken birth? How many times have we been told that we are that thoughtless Reality? How many times have we promised, this will be the last time we will take a birth in the womb?)

ऐसी दुखवोन प्रतिज्ञा केली । तंव जन्मवेळ पुढें आली । माता आक्रंदों लागली । प्रसूतकाळीं ॥ ३६ ॥

अशी अती दुःख झाल्याने प्रतिज्ञा केली. आतां जन्म घेण्याची वेळ जवळ आली. प्रसूतीच्या वेदनांनी आई ओरडू लागली.

This oath had been made because there was so much suffering (maharaj- why are there so many Saints in India? Because there is so much suffering). Then afterwards there came the time of *birth and the mother cried out loudly in pain (our real mother is actually mula maya, this `all', but due to ignorance and objectivity, she has become this gross body bearing a child and suffering the pains of child birth). *(Yet despite making this oath to God so many times, in so many lives, still we hold on to body consciousness and again find ourselves in the womb of another mother)

नाकीं तोंडीं बैसलें मांस । मस्तकद्बारें सांडी स्वास । तेंहि बुजलें निशेष । जन्मकाळीं ॥ ३७ ॥

जन्मवेळीं गर्भाच्या नाकातोंडावर मांस बसले. डोक्यावरील टाळू मधुन श्र्वास घेऊ लागला तर तेही बुजले.

Because the nose and mouth are covered over with fleshy skin, the fetus is not able to breathe and so that Reality is completely filled with fear at this time of birth. (maharaj- that Reality is within the body)

मस्तकद्वार तें बुजलें । तेणें चित्त निर्बुजलें । प्राणी तळमळूं लागलें । चहूंकडे ॥ ३८ ॥

मस्तकाचे टाळूचे द्वारपण बुजल्याने बाळाचा जीव घाबरा झाला. तो श्र्वासाविना तळमळु लागला.

Due to these openings of the nose and mouth being blocked off, that Reality is a mind full of fear. And everywhere in the prana there is mental anxiety and physical restlessness.

स्वास उस्वास कोंडला । तेणें प्राणी जाजावला । मार्ग दिसेनासा जाला । कासावीस॥ ३९ ॥

श्र्वासोश्र्वास कोंडल्याने व बाहेर पडायचा मार्ग पण दिसेनासा झाल्याने बाळ कासावीस झाला.

That foetus cannot breathe in nor breathe out and that Reality within this prana is terrified. And because a way out through the uterus cannot be found, there is so much distress. (When there is so much distress how can there be vivek now?)

चित्त बहु निर्बुजलें । तेणें आडभरी भरलें । लोक म्हणती आडवें आलें । खांडून काढा ॥ ४० ॥

कासावीस झालेले ते बालक बाहेर येण्याची धडपड करता करता भलतीकडेच अडकले. लोक म्हणू लागले की, आडवे आले म्हणून तुकडे करुन बाहेर काढा.

When there is a mind full of `many' fears then, that Reality is completely covered over. Then the people say, "The child has obstructed. It will have to be cut into pieces to get it out."

मग ते खांडून काढिती । हस्तपाद छेदून घेती । हातां पडिले तेंचि कापिती । मुख नासिक उदर ॥ ४१ ॥

मग ते बाळाचे हातपाय , तसेच तोंड, नाक, पोट जे अवयव सापडतील ते कापून काढतात.

Then that Reality gets cut in pieces and removed. Hands and feet are sliced and taken out. If an arm appears then it is cut and removed. Or the mouth, the nose or the abdomen, whatever can be reached.

ऐसे टवके तोडिले । बाळकें प्राण सोडिले । मातेनेंहि सांडिलें । कळिवर ॥ ४२ ॥

अशी कापाकाप झाल्यावर बाळाने प्राण सोडला. आईनेही देह टाकला.

In this way, it was cut into pieces and the child losses its life and the mother also becomes a corpse.

मृत्य पावला आपण । मातेचा घेतला प्राण । दुःख भोगिलें दारुण । गर्भवासीं ॥ ४३ ॥

अशाप्रकारे तो जीव मेला व त्याने आईचाही जीव घेतला. ह्याशिवाय गर्भवासाचे दारुण दुःख भोगलेच.

The child died and the prana of the mother was also taken away. Really there are so many suffering for the one staying in the womb.

तथापी सुकृतेंकरुनी । मार्ग सांपडला योनी । तर्‍हीं आडकला जाउनी । कंठ स्कंदी मागुता ॥ ४४ ॥

यदाकादाचित जन्मवेळी बाहेर येण्यासाठी जीवाला योनी मार्ग सांपडलांच तर त्या लहान मार्गांतून बाहेर येतांना गळा, खांदा वगैरे कोठेतरी अडकतेच.

However if the child is fortunate and a way through the uterus is found, still there is the constriction of the head and shoulders.

तये संकोचित पंथीं । बळेंचि वोढून काढिती । तेणे गुणें प्राण जाती । बाळकाचे ॥ ४५ ॥

मग त्या अरुंद मार्गांतून बाळाला ओढून बाहेर काढतात. त्यामुळे बाळाचे प्राण जातात.

In this way, that Reality was confined and then after tremendous effort the child is brought out. Due to this, there are these mixed gunas of body consciousness and the prana of the child goes outside (see V.8; birth is the gunas of this "I am a body" thought and these bring ignorance and objectification; then the child takes birth and the prana starts to move out and in).

बाळकाचे जातां प्राण । अंतीं होये विस्मरण । तेणें पूर्वील स्मरण । विसरोन गेला ॥ ४६ ॥

जन्माला येण्याच्यावेळी जीव भगवंताची आठवण विसरुन जातो. त्यामुळे प्राण गेल्यावर, गर्भांत असतांना भगवंताची केलेली विनवणी विसरतो.

The prana of the child went outside and as a consequence of this there is forget- ting (in the prana the tamo guna of ignorance/forgetting manifests) and any previous memories are forgotten by that Reality in the prana (see V.8; birth is the forgetting of that thoughtless understanding of the purush).

गर्भी म्हणे सोहं सोहं । बाहेरी पडतां म्हणे कोहं । ऐसा कष्टी जाला बहु । गर्भवासीं ॥ ४७ ॥

गर्भांत असतांना जीव सोहं सोह ( मी परमेश्र्वर आहे) म्हणत असतो. तर जन्म घेतांना बाहेर पडतांना मी कोण मी कोण असे म्हणणारा जीव गर्भवासाच्या यातनांनी दुःखी होतो.

so-ham, so-ham/ `I am He, I am He' is being said within but on the outside that cannot be heard and one says, ko-ham, ko-ham/ "Who am I, Who am I?" due to the guna of ignorance. Then there are the `many' sufferings in the continuous rounds of birth. (The foetus does not say so-ham, it is in the torment of the gunas, how can it understand? But within it and every living creature this so-ham is ever present)

दुःखा वरपडा होता जाला । थोरा कष्टीं बाहेरी आला । सवेंच कष्ट विसरला । गर्भवासाचे ॥ ४८ ॥

गर्भवासाच्या यातनांतून सुटुन मोठ्या कष्टाने बाहेर आला, आणि गर्भवासाचे दुःख, यातना विसरला.

That Self (the child is He) had gone through so much misery and suffered terribly on the way out. But immediately and quite naturally, that suffering of the womb is forgotten (due to the ignorance of tamo guna).

सुंन्याकार जाली वृत्ती । कांहीं आठवेना चित्तीं । अज्ञानें पडिली भ्रांती । तेणें सुखचि मानिलें ॥ ४९ ॥

मन शून्याकार झाले. पूर्विंचे कांही (गर्भवासाचे दुःख )आठवेना. अज्ञानाचे आवरण मनावर पडून भ्रांत अवस्था झाली. जीव आतां तेच सुख मानू लागला.

This *vritti is lost when knowledge is not remembered in the mind (ie. this remem- bering is forgetting everything). Due to ignorance, that Reality has fallen into delusion and then one imagines that the stay in the womb was pleasurable (Knowledge/sattwa guna and ignorance/tamo guna mix together to bring rajo guna ie. imagination. Such is one's stay in the prana. But how can this knowledge be realized without forgetting everything?). *(Desire to know)

देह विकार पावलें । सुखदुःखें झळंबलें । असो ऐसें गुंडाळलें । मायाजाळीं ॥ ५० ॥

देहाचे विकार मागे लागले. सुख-दुःखाचे खेळ सुरु झाले. अशारीतीने मायेच्या जाळ्यांत जीव अडकला.

This modification `I am' has acquired a body and then it is subjected to pleasures and pains. Like this is the entanglement in the net of maya.

ऐसें दुःख गर्भवासीं । होतें प्राणीामात्रासीं । म्हणोनियां भगवंतासी । शरण जावें ॥ ५१ ॥

असे गर्भवासी असतांना प्राणीमात्रांनादुःख, यातना होतात. म्हणून भगवंताला शरण जावे.

Such are the sufferings in the womb and then that One appears in the prana. Therefore you should surrender to God.

जो भगवंताचा भक्त । तो जन्मापासून मुक्त । ज्ञानबळें विरक्त । सर्वकाळ ॥ ५२ ॥

जो भगवंताचा भक्त असतो, तो जन्मापासून मुक्त होतो. आत्मज्ञान झाल्याने तो सर्वकाळ विरक्त असतो.

The one who is a devotee of God is freed from these sufferings of birth for this power of knowledge brings dispassion and that brings this time of the `all' (liberation from the feeling "I am a body of flesh and blood").

ऐशा गर्भवासीं विपत्ती । निरोपिल्या येथामती । सावध होऊन श्रोतीं । पुढें अवधान द्यावें ॥ ५३ ॥

अशा गर्भावस्थेंतील आपत्तीचें, दुःखाचे वर्णन मला जमले तसे केले. श्रोत्यांनी सावधपणे पुढिल भागाकडे लक्ष द्यावे.

The sufferings for the one in the womb occur because we stubbornly hold on to body identification. Therefore the true listener should be alert and ahead, give their full attention to this `I am' feeling by forgetting everything. .