स्वगुणपरीक्षानाम — समास 10: वैराग्यनिरुपण

संसार म्हणिजे माहापूर । माजीं जळचरें अपार । डंखूं धावती विखार । काळसर्प ॥ १ ॥

हा संसार म्हणजे महापूर आहे. त्यामध्यें पुष्कळ जलचर आहेत. विषारी काळसर्प डसावयास धांवतात.

samsar should be called the great flood. And in this great flood there is that limitless Supreme Self/paramatma and the `many' water creatures, like the poisonous `snake of time' which is rushing around everywhere biting everyone .

आशा ममता देहीं बेडी । सुसरी करिताती तडातोडी । नेऊन दुःखाचे सांकडी । माजीं घालिती ॥ २ ॥

आशा व ममता या देहाच्या बेड्या आहेत. सुसरी देहाचे लचके तोडतात आणि दुःख देतात.

When the fetters of hope and `mine' are within the body then, the alligators tear that purush to pieces and drag it to the cave of sorrow and leave it there.

अहंकारनक्रें उडविलें । नेऊन पाताळीं बुडविलें । तेथुनियां सोडविलें । नवचे प्राणी ॥ ३ ॥

देहाभिमानरुपी मगर जीवाला पाताळांत नेऊन बुडवितो. तेथून जीवाची मग सुटका होत नाही.

The crocodile of ego snatches that purush away and scatters it in all directions and then it drowns in hell/ignorance. For when that purush is away from `there'/brahman and caught in the prana, it cannot escape.

काममगरमिठी सुटेना । तिरस्कार लागला तुटेना । मद मत्सर वोहटेना । भूलि पडिली ॥ ४ ॥

कामवासनेची मगरमिठी सुटत नाही. कामवासना मनांतून जात नाही. तिरस्काराची वृत्ती जात नाही.दुसर्‍याचा तुच्छ लेखण्याची सवय जात नाही. मदव मत्सर हे विकार कमी होत नाहीत. एकप्रकारच्या मोहित अवस्थेंत माणूस राहतो.

The grip of the alligator of desire is so strong and it cannot be broken; scorn and disgust are not cut; pride and jealousy do not diminish when one falls into delusion and bewilderment.

वासनाधामिणी पडिली गळां । घालून वेंटाळें वमी गरळा । जिव्हा लाळी वेळोवेळां । भयानक ॥ ५ ॥

वासनारुपी धामण गळ्यांत वेटोळे घालून बसते. सारखी वीष ओकत असते. चिंता व सदा भीति ह्यांनी अस्वस्थ व असमाधानी ठेवते.

This vasana (`I want to be') is like a great snake that has wrapped itself around you and it spits poison (when this vasana dwells within samsar then, it wants to be in a body but, these objects of the senses are a slow poison that will kill you in the end). From its tongue constantly drips this poison of worldly thoughts and it is the cause of great fear.

माथां प्रपंचाचे वोझें । घेऊन म्हणे माझें माझें । बुडतांहि न सोडी फुंजे । कुळाभिमानें ॥ ६ ॥

प्रपंचाचे ओझे डोक्यावर घेऊन माणुस माझे माझे म्हणत राहतो. तो स्वतः बुडायला लागला तरी ते ओझे तो कुळाभिमानास सोडत नाही .

When you place this burden of prapanch upon your head then there is always the thought, "Mine, mine" and even though this pulls you under these waters still you will not let go and keep clinging to this pride of your family.

पडिलें भ्रांतीचें अंधारें । नागविलें अभिमानचोरें । आलें अहंतेचें काविरें । भूतबाधा ॥ ७ ॥

भ्रांतीचा अंधार पडला, त्यांत अभिमान नावाच्या चोराने लुटले, अहंता भूतबाधा झालेल्या माणसाप्रमाणे वागविते व माणसाला भगवंतापासून दूर नेते.

When you have fallen into this darkness of delusion then, the thief of pride takes everything away (you may gain the world but you will lose your soul) and then there comes the weariness of ahamte ("I am this body" ego) and possession by the elements (objectification).

बहुतेक आवर्ती पडिले । प्राणी वाहातचि गेले । जेंहि भगवंतासी बोभाइलें । भावार्थबळें ॥ ८ ॥

जन्माला आलेले बहुतेक जण या महापुरांत वाहुन गेली. पुष्कळशी माणसे देहबुद्धिच्या मागे लागुन भगवंतास मुकले. कांहीजण मात्र मोठ्या भक्तिने भगवंतास हांक मारीत राहीले.

When that One within this `all' gets caught in this whirlpool of samsar then it gets swept away in the prana. Only when this `I am' calls out to God with deep devotion and faith....

देव आपण घालूनि उडी । तयांसी नेलें पैलथडी । येर तें अभाविकें बापुडीं । वाहातचि गेलीं ॥ ९ ॥

ज्यांनी मोठ्या भक्तीभावाने भगवंताचा धावा केला, त्यांना भगवंताने उडी मारुन पैलतीरास मुक्तीच्या मार्गी नेले. उरलेले मात्र अशाश्वत संसार सागरांत वाहात गेले.

Does God jump in and pull it out and take it to the other shore. The rest have no faith and so that Reality appears as these poor fools washed away in the rushing waters.

भगवंत भावाचा भुकेला । भावार्थ देखोन भुलला । संकटीं पावे भाविकाला । रक्षितसे ॥ १० ॥

भगवंत हा भावाचा भुकेला आहे. खर्‍या भक्तीभावााने जो त्याला भजतो, त्याला तो प्रसन्न होतो. संकटांत तो त्या भाविकाला मदत करतो व त्याचे रक्षण करतो.

God hungers for the sincere faith of the one who never forgets Him. He watches over the faithful who have fallen into this confinement.

जयास भगवंत आवडे । तयाचें देवासीं सांकडें । ससंसारदुःख सकळ उडे । निज दासाचें ॥ ११ ॥

ज्याला देव मनापासून आवडतो, त्याचे संसारदुःखाचे ओझे देवावर पडते. तो त्या दुःखांतून मोकळा होतो.

God is fond of this mula maya (`I am'). For when that Reality becomes a jiva and falls into the `many' difficulties then it is God Himself who has to suffer. But these pains of samsar will fly away when this `I am' is His servant.

जे अंकित ईश्र्वराचे । तयांस सोहळे निजसुखाचे । धन्य तेचि दैवांचे । भाविक जन ॥ १२ ॥

जे ईश्र्वराचे स्वाधीन होतात, त्यांना स्वानंदाचा आनंद मिळतो. असे दैववान भविक लोक धन्य होत.

When mula maya is the servant of God then, to that Reality there will come the great celebration of Its own Bliss (then He meets Himself). Blessed is the faithful mind, for then that Reality becomes its good fortune.

जैसा भाव जयापासीं । तैसा दैव तयासी । जाणे भाव अंतरसाक्षी । प्राणीमात्रांचा ॥ १३ ॥

जसा ज्याचा भाव असतो तसा भगवंत त्याला मिळतो. भगवंत अंतःकरण पहात असल्याने प्र्येकाचा भाव तो जाणतो.

God is according to your faith. He is that inner witness within the prana and therefore He knows the nature of your faith.

जरी भाव असिला माईक । तरी देव होये माहा ठक । नवल तयाचें कौतुक । जैशास तैसा ॥ १४ ॥

जर भाव खोटा असेल तर भगवंत त्या माणसाशी ठकास माहाठक याच न्यायाने वागतो. ही त्याची आश्र्चर्यकारक लिलाच आहे.

If your faith is false then, God becomes the great deceiver. And if there is this wonder of sagun, then God will be that and in the same way, if you are thoughtless, then He will be just like that (that Reality appears as it is imagined and when imagination stops then He alone remains).

जैसें जयाचें भजन । तैसेंचि दे समाधान । भाव होता किंचित न्यून । आपणहि दुरावे ॥ १५ ॥

जशी ज्याची आराधना, उपासना त्याचप्रमाणे देव त्याला समाधान देतो. भाव थोडाही कमी झाला तरी त्या भाविकाला देव दुरावतो.

As is your bhajan so will be the contentment/samadhan given.28 If your faith is 28 siddharameshwar maharaj- Don't just simply say, "I am brahman." By being brahman stay in the glory of the swarup. We are God, but if we do not behave like God then we are God in name only. Therefore like God one should be nirgun, desireless, free of the bondage of worldly life and void of any anxiety. Merely by saying "I am brahman," the deed is not achieved. Therefore be brahman and remain as brahman. "I am all-pervading, without any gunas and without any blemish." If your thought becomes like that then, you go on lacking even a little then He is far away.

दर्पणीं प्रतिबिंब दिसे । जैस्यास तैसें भासे । तयाचें सूत्र असे । आपणाच पासीं ॥ १६ ॥

आरश्यांत आपले प्रतिबिंब दिसते. जसे आपण असतो तसेच ते दिसते. ते प्रतिबिंब कसे दिसावे याचे रहस्य किंवा मर्म आपल्याजवळच असते.

Understand that faith is like a reflection seen in the mirror and therefore whatever appears depends upon you. That connection to Reality is always there but it is up to you to maintain it.

जैसें आपण करावें । तैसेंचि तेणें व्हावें । जरी डोळे पसरुनि पाहावें । तरी तेंहि टवकारे ॥ १७ ॥

जसे आपण करु तसेच तेही दिसते. आपण डोळे पसरुन भुवया उंचावून पाहिले. तर आपले प्रतिबिंबही तसेच टवकारुन बघते.

Whatever you do, that Reality will become like that only. If you stare into its eyes then, that will stare back.

भृकुटी घालून मिठी । पाहाता क्रोधें तेंहि उठी । आपण हास्य करितां पोटीं । तेंहि आनंदे ॥ १८ ॥

आपण कपाळाला आठ्या घालून पाहिले तर प्रतिबिंबही रागीटमुद्रेने बघते. आपण हसून बघितले तर तेही आनंदाने बघते.

If you frown then, that tosses back a frown and if you look angry, then that Reality also flairs up. If you laugh with all your heart, then that Reality is also full of bliss.

जैसा भाव प्रतिबिंबला । तयाचाचि देव जाला । जो जैसें भजे त्यास । तैसाचि वोळे ॥ १९ ॥

याचप्रमाणे ज्याचा जसा भाव तसाच देव होतो. जो जसा भगवंताला भजतो तसाच भगवंत त्याला फळ देतो.

God appears as the reflection of your faith and therefore understanding and God's proximity will depend on the nature of the bhajan that you make.

भावें परमार्थाचिया वाटा । वाहाती भक्तीचिया पेंठा । भरला मोक्षाचा चोहाटा । सज्जनसंगें ॥ २० ॥

भावाने परमार्थाचे मार्ग भक्तीच्या बाजारपेठेंत घेऊन जातात. त्या बाजारपेठेंत संतसज्जनांच्या समुदायामध्ये मोक्षाच्या चव्हाट्यावर गर्दी जमते. शुद्ध भाव असेल तर परमार्थाचे साधन बरोबर होते. आणि भगवंताच्या भक्तीची गोडी लागते.

If with understanding and faith one proceeds upon paramarth then, that devotee will be carried over this worldly ocean to the other side. For when one keeps the company of the Saint then one will attain liberation.

भावें भजनीं जे लागले । ते ईश्र्वरीं पावन जाले । भावार्थ उद्धरिले । पूर्वज तेहीं ॥ २१ ॥

खर्‍या भक्तीभावाने जे भगवंताची आराधना करतात. ते भगवंत चरणी लीन होऊन पावन होतात. त्यांच्यामुळे त्यांच्या पूर्वजांचाही उद्धार होतो.

acquiring the Self's own glory and from that you get so much joy. The more time spent with one's attention fixed on the formless swarup, the better that day. 21. When this `all' is established in faithful bhajan (forget everything) then, one is purified and becomes that Reality. By pure desireless faith, that Reality gets lifted out of this ancestral lineage (ie. out of body consciousness and birth and death).

आपण स्वयें तरले । जनासहि उपेगा आले । कीर्तिश्रवणें जाले । अभक्त भावार्थी ॥ २२ ॥

ईश्र्वर दर्शनाने पवित्र झालेले भाविक आपण स्वतः तरतात व लोकांच्याही उपयोगी पडतात. त्यांच्याकडून देवाचा महिमा ऐकून अभक्त जनसुद्धा भाविक बनतात.

You have saved yourself and have become of use to the people. Understand that it is due to this pervasiveness of listening that the non-devotee becomes a faithful devotee (ie. non-separate from God).

धन्य तयांची जननी । जे लागले हरिभजनीं । तेहिंच येक जन्म जनीं । सार्थक केला ॥ २३ ॥

जे हरिभक्तीला लागले त्यांची माता धन्य होय. तसेच त्यांनी जन्माचे सार्थक केले असे मानावे.

Blessed is the mother of that one who does the bhajan of hari (who forgets every concept and remains in this `I am'), for that One who was born in the people has fulfilled the meaning/purpose of life (maharaj- even ram and krishna were ignorant, otherwise they would not have been born).

तयांची वर्णूं काय थोरी । जयांचा भगवंत कैवारी । कासे लाऊन उतरी । पार दुःखाचा ॥ २४ ॥

ज्यांच्या बाजूने भगवंत त्यांचा मोठेपणा काय वर्णावा. भगवंत त्यांना सांभाळून दुःखच्या पलिकडे घेऊन जातो.

How to describe the greatness of that one? God Himself becomes the supporter and protecter of this `all'. And with His support, you are carried to the other side, beyond sorrow.

बहुतां जन्माचे सेवटीं । जेणें चुके अटाटी । तो हा नरदेह भेटी । करी भगवंतीं ॥ २५ ॥

पुष्कळ जन्म झाल्यानंतरच नरदेह मिळतो. त्याच्यामुळे यातायात चुकते. तोच भगवंताची भेट घडवून आणतो.

This `all' is the end of birth in this human body and due to this, the torments of this continuous cycle of dying and getting born is avoided (when you remain in this `I am' then, you cannot be born in this concept, "I am a body"; when you awake in the morning there is only this feeling `I am'; then come the thoughts and at that moment you take a birth in the body). For when this human body meets that thoughtless swarup then, everything gets done within God (everything is happening spontaneously).29

म्हणौनि धन्य ते भाविक जन । जेंहि जोडिलें हरिनिधान । अनंत जन्मांतरीचें पुण्य । फळासि आलें ॥ २६ ॥

म्हणुन ज्या भाविकांनी भगवंतरुपी धन मिळवले ते धन्य समजावेत. पुष्कळ जन्मांचे पुण्य फळाला आले.

Therefore blessed is that faithful mind for that acquires this treasure of hari/knowledge and the merits of endless births have borne their fruit.

आयुष्य हेचि रत्नपेटी । माजीं भजनरत्नें गोमटीं ।ड ईश्र्वरीं अर्पूनिया लुटी । आनंदाची करावी ॥ २७ ॥

माणसाचे जीवन ही रत्नांची पेटीच समजावी. त्या पेटींत ईश्र्वरभजनाची उत्तम रत्ने आहेत. ती देवाला अर्पण करावी आणि आनंद लुटावा.

Then this life is like a box of jewels and within this box there are the beautiful jewels of *bhajan. By offering these to God (`I am the witness'), there is the overflowing of bliss. *(siddharameshwar maharaj- in every action to remember your own swarup)

हरिभक्त वैभवें कनिष्ठ । परी तो ब्रह्मादिकां वरिष्ठ । सदा सर्वदा संतुष्ट । नैराशबोधें ॥ २८ ॥

हरिभक्त हा वैभवाने कमी असला तरी तो ब्रह्मादिकांना वरिष्ठ असतो. त्याला कांहीच हवेपणा नसल्याने तो नेहमी समाधानी असतो.

The grandeur of the devotee of hari may appear little (this `all' is a point as big as sesame seed it is said, but everything is within it maharaj- we have to say a point but it means, nothing is there), but he is superior to brahma and the other gods. Always and everywhere He is contented with the understanding of detachment.

धरुन ईश्र्वराची कास । केली संसाराची नैराश । तयां भाविकां जगदीश । सबाह्य सांभाळी ॥ २९ ॥

ईश्र्वराचा पक्का आधार धरुन तो संसार सोडतो. त्यांना भगवंत आतून व बाहेरुनसुद्धा सांभाळतो. म्हणजे प्रपंचही सांभाळतो व त्यांची परमार्थ वृत्तीही सांभाळतो.

By holding to the shelter of God, this samsar is cast off. That `Lord of the world' cherishes and watches over, both inside and outside, the one who is faithful to Him (forget everything and then that awareness expands; then inside and outside merge into this one knowledge).

जया संसाराचें दुःख । विवेकें वाटे परम सुख । संसारसुखाचेनि पढतमूर्ख । लोधोन पडती ॥ ३० ॥

वास्तविक संसारांत दुःख आहे. देहबुद्धीच्या विवेकाने हे दुःख ज्याला सुखच वाटते, तो पढतमूर्ख समजावा. असे पढतमूर्ख संसारसुखाला जणु झाोंबतात.

To this `all' there had come the suffering of samsar and due to vivek that Supreme feels happiness (ie. there is knowledge; still illusion is there). But this happiness is not like the greed for the pleasures of samsar that lead the knowledgeable fool into body consciousness.

जयांचा ईश्र्वरीं जिव्हाळा । ते भोगिती स्वानंदसोहळा । जयांचा जनावेगळा । ठेवा आक्षै ॥ ३१ ॥

ज्यांचा जीव ईश्र्वरामध्ये आत्मीयतेने गुंतलेला असतो, ते भाविक स्वानंद सोहळा भोगतात. त्यांच्या आनंदाचा ठेवा अक्षय असतो. पण तो व्यवहारामध्ये दृश्य नसतो.

When this mula maya that has its origin in God/ishwara, returns to God then it enjoys the great celebration of One's own Bliss. This treasure of the `all' is different to the worldly mind and it never ends.

ते आक्षै सुखे सुखावले। संसारदुःखें विसरले । विषयेरंगीं वोरंगले। श्रीरंगरंगी ॥ ३२ ॥

स्वानंदरुपी अक्षय सुखामध्ये रंगलेले भाविक भक्त संसारांतील दुःखे विसरतात. श्रीरंगाच्या म्हणजे भगवंताच्या प्रेमाच्या रंगामध्ये रंगतात व संसार त्याज मानतात.

When one rests in this never ending happiness then, the sorrows of samsar are forgotten. Then the troubles that these glittering objects brought have become the splendour of that `Lord of colour'31 (shriranga, you yourself are the `Lord of colour'; you see all colours before you, but you are not the colours).

तयांस फावली नरदेह पेटी । केली ईश्र्वरेंसिं साटी । येरें अभाविकें करंटीं । नरदेह ॥ ३३ ॥

नरदेहरुपी पेटी त्यांनी ईश्र्वराला देऊन टाकली व ईश्र्वराला जोडून घेतले. बाकीच्या करंट्यांनी नरदेह फुकट घालवला.

When one fully understoods that which is within this box called the human body then, all that one has, is invested with ishwara (ie. Witness). The rest are unfaithful and they loose this human body in misery and wretchedness.

आवचटें निधान जोडलें । तें कवडिच्या बदल नेलें । तैसें आयुष्य निघोनि गेलें । अभाविकाचें ॥ ३४ ॥

एखाद्याला मोठे किमती रत्न मिळते पण त्याची किंमत माहीत नसल्याने तो ते कवडीच्या बदल्यांत घालवितो. तसेच तो मनुष्य देह मिळूनही त्याचे सार्थक न करता आयुष्य व्यर्थ दवडतो.

Unwittingly they have gained this treasure, but they exchange that Reality for a few shells and copper coins. In this way, the unfaithful waste this precious life.

बहुत तपाचा सांठा । तेणें लाधला परीस गोटा । परी तो ठाइचा करंटा । भोगूंच नेणे ॥ ३५ ॥

कोणी एकाने पुष्कळ तप करुन पुण्याचा सांठा केला त्यामुळे त्याला परिस मिळाला. पण तो करंटा असल्याने त्याचा उपभोग कसा घ्यावा हे माहीत नसल्याने तो फुकट गेला.

This `all' is the reward of penance performed and due to it, this block of stone (maharaj-it is a dead body at this moment)32 becomes the paris stone (ie. it turns iron to gold; it turns this body into knowledge). But if the nature of that atma is wretched and miserable, then it does not know how to enjoy this knowledge?

तैसा संसारास आला । मयाजाळीं गुंडाळला । अंती येकलाचि गेला । हात झाडुनी ॥ ३६ ॥

तसाच नरदेह घेऊन माणुस जन्मास येतो पण देवाला विसरुन मायाजाळी गुंतल्याने शेवटी एकटाच हात झाडुन जातो. तात्पर्य नरदेहाचे तो सार्थक करत नाही.

This is how it is for the one who comes into samsar and gets entangled in the net of maya. In the end, he throws his hands in the air and dies alone.

या नरदेहाचेनि संगतीं । बहुत पावले उत्तम गती । येकें बापुडीं यातायाती । वरपडीं ॥ ३७ ॥

या नरदेहाचे संगतीने पुष्कळजणांनी उत्तम गती प्राप्त करुन घेतली. परंतु कांही मात्र बापुडी यातायातीचे दुःख भोगीत राहीली.

But when this `speech' accompanies the human body then, this `all' can achieve that highest state of realisation. Otherwise that One abides within a weak and miserable body and is caught in the clutches of the continuous coming and goings of birth and death.

या नरदेहाचेनि लागवेगें । सार्थक करावें संतसंगें । नीच योनी दुःख मागें । बहुत भोगिलें ॥ ३८ ॥

या मिळालेल्या नरदेहाचे उपयोगाने संतसंगतीने सार्थक करुन घ्यावे. याआधी खालच्या योनींत जन्म झाल्याने जीवाने पुष्कळ दुःख भोगले आहे.

Through the company of the Saint/Truth (satsang), this `speech'33 that is with this human body should achieve life's meaning without further delay. For previously, this `all' has suffered the `many' pains of inferior births.

कोण समयो येईल कैसा । याचा न कळे किं भर्वसा । जैसे पक्षी दाही दिशा । उडोन जाती ॥ ३९ ॥

केव्हां कशी काय वेळ येईल याचा भरवंसा नसतो. झाडावर एकत्र राहणारे पक्षी क्षणार्धांत दाही दिशांना उडून जातात.

In an inferior birth how can this `I am' be discerned? And if there is not this `I am' conviction then, how can that nirgun be understood? This understanding "I am a body" is just like a bird; it may fly off in any of the ten directions (ie. scattered thoughts of this and that).

तैसें वैभव हे सकळ । कोण जाणे कैसी वेळ । पुत्रकळत्रादि सकळ । बिघडोन जाती ॥ ४० ॥

त्याप्रमाणे आपले सगळे वैभव, बायको, मुलें सर्व कोणाला माहीत कशी वेळ येते पण हे वैभव नष्ट होते.

But in the same way, if there is the grandeur of this `all' then, who will know this period of the `many'? However, when there are sons and wife etc. (ie. objectification) then, this `all' will get spoiled.

पाहिली घडी नव्हे आपुली । वयसा तरी निघोन गेली । देह पडतांच ठेविली । आहे नीच योनी ॥ ४१ ॥

जो क्षण आला व आपण पाहिला तो लगेचच आपल्या हातून निसटला व असेच आयुष्य निघुन जाते व मग देह पडला की नीच योनींत जन्म घ्यावा लागतो.

If you do not understand yourself each and every moment then, this whole life has gone away wasted. And when the body falls down dead, then that constant and continuous Self will take another birth in a womb.

स्वान शुकरादि नीच याती । भोगणें घडे विपत्ती । तेथे कांहीं उत्तम गती । पाविजेत नाहीं ॥ ४२ ॥

कुत्रा, डुक्कर यांच्यासारख्या खालच्या प्रतीच्या देहांत दुःख भोगावे लागते. त्या देहामुळे उत्तम गती निळत नाही.

When that constant and continuous Self gets born as a dog and pig etc., then that One has to endure great misfortune. Then this `all' (sagun) cannot attain that highest state `there' (this `all' or `I am' is within every living creature and it is this thing we call life. Understanding this will put an end to the eternal question, "What is this life all about?").

मागां गर्भवासीं आटाटी । भोगितां जालासि रे हिंपुटी । तेथुनियां थोरां कष्टीं । सुटलासि दैवें ॥ ४३ ॥

पूर्वी गर्भवासाच्या यातना भोगिलेल्या असतात त्यामुळे जीव कष्टी, निराश होतो. तेथून तो सुदैवाने अत्यंत कष्टाने तो सुटतो.

Previously there had been the terrible sufferings of the one in the womb and due to these suffering one's real nature was lost. That brahman within `there' has had to suffer so much in the past and then it had the good fortune of release (ie. this `I am' has been understood. The moment this knowledge is understood, at that moment one is released from body consciousness. But this must be maintained otherwise such good fortune will be lost)

दुःख भोगिलें आपुल्या जीवें । तेथें कैंचिं होतीं सर्वें । तैसेंचि पुढें येकलें जावें । लागेल बापा ॥ ४४ ॥

गर्भवासाचे दुःख भोगताना एकट्यालाच भोगावे लागते तेथे कोणी मदतीस नसतो. तसेच आयुष्य संपल्यावर एकटेच जावे लागते.

But if you are the sufferings of the jiva then, how can there be this `all' and that brahman `there'? And then afterwards you will take another birth and again in this same manner, you will travel alone my dear man (and die alone).

कैंची माता कैंचा पिता । कैंची बहिण कैंचा भ्राता । कैंची सुहृदें कैंची वनिता । पुत्र कळत्रादिक ॥ ४५ ॥

कसली आई, कसला पिता, कसली बहिण, कसला भाऊ, कसले नातेवाईक, कसली बायको, कसली मुलेंबाळें व इतर माणसे,

Therefore think carefully, who is your mother? Who is your father? Who is your brother? Who is your sister? Who is your friend? Who is your beloved? And who are your sons and daughters etc.?

हे तूं जाण मावेचीं । आवघीं सोइरीं सुखाचीं । हे तुझ्या सुखदुःखाचीं । सांगातीनव्हेती ॥ ४६ ॥

ही सर्व माणसे ममत्वाने आपली मानलेली असतात. ही सर्व मंडळी त्यांना तुमच्याजवळ सुख मिळेल या इच्छेने गोळा झालेली असतात. मात्र तुमच्या सुखदुःखाची वाटेकरी नसतात.

When that thoughtless Self is knowing, then you still belong to maya and then within the mind there comes the pleasures of family relationships. But that Self cannot be understood through these pleasures and sufferings (nirgun understanding ie. no knowing, will never come as long as you continue to think of yourself as a body).

कैंचा प्रपंच कैंचें कुळ । कासया होतोसी व्याकुळ । धन कण लक्ष्मी सकळ । जाइजणें ॥ ४७ ॥

कसला प्रपंच नि कैसे कुळ, कशासाठी व्याकुळ होतोस ? धन, धान्य व ऐश्र्वर्य हे सगळे जाणारे नाश पावणारे आहे.

What is this prapanch? And what is this family? Why is there the distress and anxiety that your grains, your wealth; even lakshmi, this `all', will go away? (Why to worry for worldly wealth; even lakshmi, this wealth of `I am' is not eternal)

कैंचे घर कैंचा संसार । कासया करिसी जोजार । जन्मवरी वाहोन भार । सेखीं सांडून जासी ॥ ४८ ॥

कसले घर आणि कसला संसार त्यासाठी एवढे कष्ट, आटापीट करण्याचे कारण नाही. जन्मभर त्याचे ओझे वाहातोस पण हे सर्व सोडून जातोस.

Where is your house? Where is your samsar? Why is there worrying? For a whole life these burdens are carried around by you and in the end they all have to go. (Your house/body, your samsar is just your thought)

कैंचें तारुण्य कैंचें वैभव । कैंचे सोहळे हावभाव । हें सकळहि जाण माव । माईक माया ॥ ४९ ॥

कसले तारुण्य आणि कसले वैभव कसला सोहळा कसला नखरा हा सगळा देखावा, भ्रम आहे. जीवाला भुल पाडणारा आहे.

Where is your youthfulness? What is this grandeur of the `all'? How can there be the celebration of Self-bliss and at the same time these actions and conjectures and passions and sentiments of this world? When that thoughtless Self knows this `all', even then, still there is this fraudulent and false maya.

येच क्षणीं मरोन जासी । तरी रघुनाथीं अंतरलासी । माझें माझें म्हणतोसी । म्हणौनियां ॥ ५० ॥

याच क्षणी जर मृत्यु आला तर देवाला मुकतोस कारण माझे माझे म्हणुन संसारांत गुंतलेला असतोस.

When this moment of that One has died and gone away (when this `I am' is given away for the objects of the world), then in ram there is the creation of separation and therefore you say, "Mine, mine" (due to objectification you feel "I am a body" and this thought brings the feeling of being separate from the rest of creation).

तुवां भोगिल्या पुनरावृत्ती । ऐसीं मायबापें किती । स्त्री कन्या पुत्र होती । लक्षानलक्ष ॥ ५१ ॥

तुझे अनेकानेक जन्म-मृत्यु होऊन गेले आहेत. किती माय बाप किती बायका व लक्षावधी मुलेबाळे.

You have endured so many births and your true mother and father (mula maya and mula purush) have become these mothers and fathers of your `many' births. In the same way, your wife, your daughters and sons are due to this attention and non-attention (ie. knowledge and ignorance; the imagining of rajo guna).

कर्मयोगें सकळ मिळालीं । येके स्थळीं जन्मास आलीं । तें तुवा आपुलीं मानिली । कैसीं रे पढतमूर्खा ॥ ५२ ॥

पूर्वकर्माच्या ऋणानुबंधाने संसारांत माणसे एके ठिकाणी भेटतात, येतात. ती आपण आपली मानतो. हे पढतमूर्खाचे लक्षण आहे.

When this `all' takes itself to be these actions of the gross body then, that One takes a birth (at that very moment that One takes body conscious). Then you regard that Reality as yours (ie. taking yourself to be a body, you think "I am true" because your base is true. That Reality is not something you can take possession of and claim as yours. It is One without another; where are you `there'. You, this body and a separate world are all imagined). But why to be a knowledgeable fool?

तुझें तुज नव्हे शरीर । तेथें इतरांचा कोण विचार । आतां येक भगवंत साचार । धरीं भावार्थबळें ॥ ५३ ॥

आपले म्हणून मिळालेले हे शरीरसुद्धा आपले नाही तर इतरांचा काय विचार करावा. एका भगवंतावाचून खरे आपले कोणी नाही. म्हणुन भगवंताला घट्ट धरुन ठेवावे.

If you have not gained your `I am' body then, how can there ever be that under- standing of `there' (I am not)? Now keep full faith that there is only that One true God (and I do not exist).

येका दुर्भराकारणें । नाना नीचांची सेवा करणें । नाना स्तुती आणी स्तवनें । मर्यादा धरावी ॥ ५४ ॥

आपल्या पोटासाठी आपल्याला नीच लोकांचीसुद्धा सेवा चाकरी करावी लागते. त्यांची स्तुती करावी लागते. त्यांना मान द्यावा लागतो.

Just to fill the belly, that One constant and continuous tastes of the `many' foods and then the `many' is praised and flattered and held with great esteem ("He is a great man; that food was delicious" etc.).

जो अन्न देतो उदरासी । शेरीर विकावें लागे त्यासी । मां जेणें घातलें जन्मासी । त्यासी कैसें विसरावें ॥ ५५ ॥

जो पोटाला अन्न देतो त्याला शरीर विकावे लागते. मग ज्या भगवंताने आपल्याला जन्मास घातले त्याला कसा विसरतोस?

When that atma purush gives this divine `food' of `I am' to the belly ("I am a body" conviction) then this `I am' has been sold off by that atma. Then that `I am' is tossed into a birth. Therefore why should there be such forgetting by that atma?

अहिर्निशीं ज्या भगवंता । सकळ जीवा लागली चिंता । मेघ वरुषे जयाची सत्ता । सिंधु मर्यादा धरी ॥ ५६ ॥

त्या भगवंताला सर्व जीवांना सांभाळण्याची काळजी कायम लागलेली असते. त्याच्या सत्तेनेच मेघ पाऊस पाडतो. समुद्र मर्यादेंत राहतो.

Day and night, that God (atma purush) should think of and remember this `all' of the jiva. By the power of this `I am' the clouds, rains and the oceans are held within their limits (upon this knowledge the whole gross world has been formed).

भूमि धरिली धराधरें । प्रगट होईजे दिनकरें । ऐसी सृष्टी सत्तामात्रें । चालवी जो कां ॥ ५७ ॥

शेष पृथ्वी आपल्या डोक्यावर धरतो. सूर्य वेळेवर उगवतो. भगवंत अशारीतीने आपल्या सत्तेने भगवंत सृष्टी चालवितो.

This gross earth is supported by that divine serpent shesh and it is due to the sun that it has appeared (that atma purush gives light to this knowledge and upon this knowledge, objectification takes place and a world is seen. The sun is a metaphor for this knowledge; due to this knowing, the individual objects of this world are revealed). It is only due to the power (knowledge) of that atma purush that this gross creation moves.

ऐसा कृपाळू देवाधिदेव । नेणवे जयाचें लाघव । जो सांभाळी सकळ जीव । कृपाळुपणें ॥ ५८ ॥

देवांचा तो देव कृपाळूपणाने आणि कौशल्याने सर्व जीवांना सांभाळतो. त्याची ही लिला आपल्याला समजतही नाही.

If there is to be the blessing of that God of gods (paramatma) then, the *smallness and insignificance of mula maya should not be known. Due to His kindness, that atma purush takes care of and constantly watches over this `all' and the jiva (when everything is forgotten then He kindly reveals Himself). *(6.3.12: She is just like a small breeze of wind/vayu flowing in space/akash)

ऐसा सर्वात्मा श्रीराम । सांडून धरिती विषयकाम । ते प्राणी दुरात्मे अद्धम । केलें पावती ॥ ५९ ॥

असा सर्वांच्या अंतर्यामी असणारा श्रीराम सोडून जे लोक विषयवासनांच्यामागे लागतात ते दुरात्मेच समजावेत.

But when that shri ram, the Knower of this `all', is left aside then, the desire for sense objects is firmly grasped and that Reality enters within the prana and becomes contemptible by being so far from its Self.

रामेविण जे जे आस । तितुकी जाणीव नैराश । माझें माझें सावकाश । सीणचि उरे ॥ ६० ॥

एका भगवंताशिवाय जी जी इच्छा करावी त्यांतून शेवटी निराशाच होते. माझे माझे करत करत शेवटी व्यर्थ श्रमच होतात.

Without ram and this mula maya there is a hope (then this `I want to know' becomes "I want to know this and that') and that much one should know, is really hopelessness. And then due to `mine, mine', that effortless swarup gets fatigued only (maharaj- why do you sleep? Because you are tired of this world).

जयास वाटे सीण व्हावा । तेणें विषयो चिंतीत जावा । विषयो न मिळतां जीवा । तगबग सुटे ॥ ६१ ॥

ज्याला फुकट श्रम व्हावेत असे वाटते त्याने विषयांच्या मागे लागावे. पण विषयाची प्राप्ती झाली नाही तर जीव तळमळायला लागतो.

If this mula maya wishes to feel fatigue, then that Reality should dwell upon the sense objects. And then, when the object is not acquired, the jiva will get agitated.

सांडून राम आनंदघन । ज्याचे मनीं विषयचिंतन । त्यासी कैंचें समाधान । लोलंगतासी ॥ ६२ ॥

आंतबाहेर आनंदाने भरलेला श्रीराम सोडून जो सारखे विषयचिंतन करतो, त्याला समाधान कसे मिळणार ?

If that purush leaves aside ram, who is full of pure bliss, and thinks about the sense objects in the mind then, how can there be that complete contentment (of needing nothing) when there is this impatient, `hanging' condition? ("I need this and that immediately")

जयास वाटे सुखची असावें । तेणें रघुनाथ भजनीं लागावें । स्वजन सकळहि त्यागावे । दुःखमूळ जे ॥ ६३ ॥

ज्याला सुखी व्हावयाचे आहे त्याने रघुनाथाचे भजन करावे. दुःखच निर्माण करणारे सर्व स्वजन दूर सारावेत.

If this mula maya feels that there should be happiness, then it should be engrossed in the bhajan of ram. Then one's own mind and this `all' also should be given up, for the root of suffering is this `all'.

जेथें वासना झोंबोन पडे । तेणेंचि अपाय दुःख जडे । म्हणौनि विषयवासना मोडे । तो येक सुखी ॥ ६४ ॥

ज्या दृश्य वस्तूंवर वासना जाते त्यामुळे दुःखच निर्माण होते. म्हणून जो विषयवासनेचा त्याग करतो तोच सुखी होतो.

When `here' in mula maya, this vasana is grasped (when this effortless state of being is grasped and you say, "I cannot exist without this body"), then that Reality meets pain and sorrow. Therefore by the breaking of this vasana with the sense objects, that One gets pleasure (when this vasana leaves the sense objects then, there is the bliss of natural being).

विषयजनित जें जें सुख । तेथेंचि होतें परम दुःख । पूर्वीं गोड अंती शोक । नेमस्त आहे ॥ ६५ ॥

विषयांपासून निर्माण होणारे सुख तेथेच शेवटी दुःख निर्माण होते. आधी गोड तरी शेवटी दुःखदायक होते हे ठरलेलेच आहे.

This `I am' `here' is the cause of the pleasures of sense objects and then that Supreme `there' appears as pain. Initially the pleasure is sweet but in the end it definitely brings sorrow.

गळ गिळितां सुख वाटे । वोढून घेतां घसा फाटे । कां तें बापुडें मृग आपटे । चारा घेऊन पळतां ॥ ६६ ॥

गळाला कणकेची गोळी लावलेली असते. ती खातांना माशाला सुख वाटते. पण गळ ओढायला लागल्यावर घासा फाटायला लागतो. किंवा हरिण चारा घेऊन पळायला लागते पण दगडावर आपटून पडते.

A fish feels that the bait is pleasure, but when it is pulled in, its throat gets torn. In the same way, due to its foolishness, the deer gets caught fleeing with some food in its mouth.

तैसी विषयसुखची गोडी । गोड वाटे परी ते कुडी । म्हणोनियां आवडी । रघुनाथीं धरावी ॥ ६७ ॥

त्याचप्रमाणे देहसुख विषयवासनेने मिळालेले आधी गोड वाटते पण नंतर दुःखच निर्माण करते. म्हणून भगवंताची आवड धरावी.

Like this is the sweet pleasure of the sense objects. But when they are felt to be sweet then, that Reality is felt to be bitter. Therefore one should have a fondness to be in ram (and not in the objects of this world).

ऐकोनि बोले भाविक । कैसेनि घडे जी सार्थक । सांगा स्वामी येमलोक । चुके जेणें ॥ ६८ ॥

हे ऐकून भाविक श्रोता विचारतो कीं, स्वामी या देहाचे सार्थक कसें घडेल ? कोणत्या उपायाने यमयातना चुकतील ?

"If one listens faithfully to this `speech' then, how is the meaning of life accom- plished? swami, tell me how can the world of yama be avoided by mula maya."

देवासी वास्तव्य कोठें । तो मज कैसेंनि भेटे । दुःखमूळ संसार तुटे । कोणेपरी स्वामी ॥ ६९ ॥

देव कोठेराहतो ? तो मला कसा भेटेल ? स्वामी, हा दुःख निर्माण करणारा संसार कसा, कोणत्या उपायाने सुटेल ?

"Where does God reside? How can the `I' meet that atma? swami, how is this root of pain and samsar cut out?"

धडपुडी भगवत्प्राप्ती । होऊन चुके अधोगती । ऐसा उपाये कृपामूर्ती । मज दिनास करावा ॥ ७० ॥

अहो कृपामूर्ति नक्की भगवंताची प्राप्ती होऊन माझी अधोगती चुकेल असा उपाय मला दिनाला सांगा.

"How can God be attained and this lowly condition be given up? Oh, image of grace, please tell to this `me' the remedy."

वक्ता म्हणे हो येकभावें । भगवद्भजन करावें । तेणें होईल स्वभावें । समाधान ॥ ७१ ॥

हें श्रोत्याचे प्रश्र्ण ऐकून वक्ता म्हणाला कीं, अगदी मनापासून एकनिष्ठेने भगवंताचे भजन करावें. त्यामुळे समाधान व सुख लाभेल.

The speaker said, you should do the bhajan of God with single minded devotion. Then naturally you will be that complete contentment of Reality.

कैसें करावें भगवद्भजन । कोठें ठेवावें हें मन । भगवद्भजनाचें लक्षण । मज निरोपावें ॥ ७२ ॥

त्यावर श्रोता म्हणाला, भगवंताचे भजन कसे करावे ? त्यावेळी हे मन कोठे ठेवावे? भजनाचे लक्षण काय ? हें सगळे मला सांगा.

"How to do the bhajan of God? How can the mind be placed on that thoughtless? This attention that is the bhajan of God should be discoursed to `me'."

ऐसा म्लानवदनें बोले । धरिले सदृढ पाउलें । कंठ सद्गदित गळाले । अश्रुपात दुःखें ॥ ७३ ॥

दीनवदनाने श्रोत्याने अशी प्रार्थना केली व चरण घट्ट धरले. सद्गदीत कंठाने त्याचे डोळ्यांतून दुःखाने अश्रुपात होऊ लागला.

With a voice, weary of this world, he spoke and held firmly to his Master's feet. He was choked with emotion and in his eyes were the tears of pain.

देखोन शिष्याची अनन्यता । भावें वोळला सद्गुरु दाता । स्वानंद तुंबळेल आतां । पुढिले समासीं ॥ ७४ ॥

सद्गुरु शिष्याची अनन्यता पाहून प्रसन्न झाला. आतां पुढीले समासीं स्वानंद उचंबळून येईल.

Seeing the faith of His disciple, the sadguru turned towards him with His feeling of `no-otherness' and gave to him His own bliss, that is within the collection of words ahead (ie. search out the meaning within these words. First understand this `I am' and the your own Self). .