स्वगुणपरीक्षानाम — समास 2: स्वगुणपरीक्षा (अ)

संसार हाचि दुःखमूळ । लागती दुःखाचे इंगळ । मागां बोलिली तळमळ । गर्भवासाची ॥ १ ॥

संसार हाच दुःखाचे मूळ आहे. जन्म झाला की, दुःखाचे इंगळ जाणवू लागतात. मागल्या समासांत गर्भवासांतील यातनाचें वर्णन केले.

That thoughtlessness, I do not exist, has become this worldly life/samsar and this is the source of all miseries. Then that One has to suffer the pains of the scorpion's stings (ie. desires). Then this previous `speech' (so-ham, `I am He') has become the anxiety and suffering in these continuous rounds of taking birth (ko-ham, "Who am I?").

गर्भवासी दुःख जालें । ते बाळक विसरलें । पुढें वाढों लागलें । दिवसेंदिवस ॥ २ ॥

गर्भवासांत जे दुःख झाले ते जन्म होतांच बाळक विसरते. आणि मग दिवसेदिवस ते वाढू लागते.

Due to the sufferings of the one in the womb, that Reality was forgotten and there appeared this child in the prana (ie. the concept of individuality arose). Afterwards, day by day, that concept began to grow (an newborn infant does not take itself as a body but, day by day, this concept "I am a body" becomes stronger until it gets firmly established).3

बाळपणीं त्वचा कोंवळी । दुःख होतांचि तळमळी । वाचा नाहीं तये काळीं । सुखदुःख सांगावया ॥ ३ ॥

लहानपणी त्वचा कोवळी असते. त्यामुळे होणार्‍या यातनानीं ते बाळक तळमळते. बर सुखदुःख सांगायला वाचा नसल्याने होणार्‍या यातना बाळकाला सांगता येत नाहीत.

When that Reality becomes this infant with soft skin then, it has to suffer so much and is fulled with anxiety. This `speech' is not with the child and body consciousness grows stronger daily and there is this mix of pleasures and pains (a infant does not have the intellect/buddhi capable of vivek and therefore it cannot know this `I am' and so it must endure the sufferings).

देहास कांहीं दुःख जालें । अथवा क्षुधेनें पीडलें । तरी तवं परम आक्रंदलें । परी अंतर नेणवे ॥ ४ ॥

बाळकाच्या देहाला कांहीं यातना झाल्या किंवा त्याला भूक लागली तर ते मोठ्याने रडते, पण त्याला नक्की काय झाले आहे, हे त्याच्या अंतरीचे मातेला कळत नाही.

This bliss of the `all' has become the pains of the body or the torments of hunger. Then that Supreme Self cries out loudly and this inner space of `I am' cannot be known (On account of its ignorance, that Supreme Self takes itself to be a child and then it suffers and cries; how can this small child understand this `I am'? Only the mind of the one who tires of this samsar and meets the guru can transcend the pains and pleasures, hunger and thirst etc. and know this `all').

माता कुरवाळी वरी । परी जे पीडा जाली अंतरी । तें मातेसी न कळे अभ्यांतरीं । दुःख होये बाळकासीं ॥ ५ ॥

माता त्याला कुरवाळते, परंतु बाळकाला अंतरी काय उपद्रव झाला आहे, हे मातेला बाहेरुन कळत नाही.

The mother caresses the child, but this `I am' feeling has become these torments (the mother's caresses cannot sooth the pain caused by our estrangement from this `I am'). If this maya does not understood that Reality within, then there are sure to come the sufferings of an ignorant child. (Birth cannot be avoided by the ignorant. When the understanding `I am' is forgotten then, there is the misunderstanding "I am a body". But if while in this body you seek out understanding/wisdom then, that Reality will not have to take another birth again)

मागुतें मागुतें फुंजे रडे । माता बुझावी घेऊन कडे । वेथा नेणती बापुडें । तळमळी जीवीं ॥ ६ ॥

तें बाळक हुंदके देऊन रडते. आई त्याला कडेवर घेऊन त्याचे रडणें थांबविण्याचे प्रयत्न करते. पण तीला त्याची नेमकी व्यथा न कळल्याने ते बाळक व्यथेने तळमळतच राहाते.

It snobs and cries over and over again and its mother holds it and carries it from place to place (we are the children/orphans and maya is our mother and she carries us from one place to another). But if you understand that One atma purush then you will not have to suffer the anguish of this helpless orphan and the worries within the jiva (if you understand that atma purush then, where is the jiva and these sufferings? They are then just like a dream).

नाना व्याधीचे उमाळे । तेणें दुःखें आंदोळे । रडे पडे कां पोळे । अग्निसंगे ॥ ७ ॥

नाना प्रकारच्या रोगांनी त्या मूलाचा जीव वरखाली होतो. ते मूल पडते, रडते, कधी कधी अग्नीच्या संपर्कांत येऊन पोळते.

Thoughts arise and bring `many' ailments and when that Reality appears as these painful agitations, there is much crying, falling and grief caused by its company with this fire element (the great elements, space, wind, fire, water and earth are used as metaphors to explain this process of objectification. The nature of objectification will be explained in detail later. But in short, the more gross the elements become the more `real' the world appears. The wind element is the feeling, `Myself is everything, everywhere.' The fire element brings the feeling of something outside of myself. Due to this, one has stepped a little further outside of one's Self and then there comes the feeling of individuality when there is further objectification and the water and earth elements are formed bringing the appearance of individual objects).

शरीर रक्षितां नये । घडती नाना अपाये । खोडी अधांतरी होये । आवेवहीन बाळक ॥ ८ ॥

त्या मुलाला आपल्या शरीराचे स्वतःला रक्षण करता येत नाही. त्यामुळे निरनिराळ्या प्रकारचे शरीराला अपाय होतात. कधी कधी खोड्या करतां करतां एखादा अवयवसुद्धा गमवावा लागतो.

Then this `all' body cannot protect one and `many' injures are sustained (when one takes oneself to be a gross body in an objective world then, this refuge of knowledge cannot be known). But in this space, within this defect of the gross body, there is That which is without parts (and perfect; again we have reference to the protecting power of understanding. If while in this body we forget everything then, this knowledge can be understood and then, if this is also left, that Reality can be realized).

अथवा अपाय चुकले । पूर्व पुण्य पुढें ठाकलें । मातेस वोळखों लागलें । दिवसेंदिवस ॥ ९ ॥

कधी कधी पूर्व पुण्यायीने अपाय होत नाहीत. दिवसेंदिवस तें बाळक आईला चांगले ओळखू लागते.

If that harmful thought, "I am a body" is forgotten then, this previous merit of `I am' is acquired and one gradually starts to recognize one's mother (one's true mother is mula maya).

क्षणभरी मातेस न देखे । तरी आक्रंदे रुदन करी दुःखें । ते समईं मातेसारिखें । आणीक कांहींच नाहीं ॥ १० ॥

क्षणभरसुद्धा माता दिसली नाही तरी दुःखाने रडू लागते. त्या वयांत मातेसारखे दुसरे कांहीही त्याच्या लेखी महत्वाचे नसते.

But if, for even a moment, this mother is not recognised then, that One cries out loudly with sorrow (ie. "I am a jiva, I want this and that support etc."). And at that time, the knowledge `I am' disappears and there appears this worldly mother (as soon as our real mother is forgotten; as soon as vivek is given up and we stop listening then, there are all these family connections ie. individuality. Then that Reality assumes `many' forms according to the concepts we hold of it. But the young infant like the gnyani does not objectify, it does not know a good man or a bad man etc. However the instant it fears, "I am alone" it acquires body awareness and its real mother ie. mula maya, is forgotten and so it takes the support of this imagined world and a mother of flesh and blood)

आस करुन वास पाहे । मातेविण कदा न राहे । वियोग पळमात्र न साहे । स्मरण जालियां नंतरें ॥ ११ ॥

मोठ्या आशेने आईची वाट बघते. आईशिवाय ते कदापि राहू शकत नाही. तीची आठवण झाली की, तीचा वियोग सहन करुं शकत नाही.

With hope it waits expectantly to see its mother, for it cannot remain without her. This separation cannot be endured for even one moment and so it begins to remember (our mother is mula prakruti/maya and without this `I am' we cannot live for even a moment. But she has been forgotten and so we seek the support of remembering ie. imagination. In this way, that Reality gets born alone into this world and then it takes the support of a another and imagines, "My mother").

जरी ब्रह्मादिक देव आले । अथवा लक्ष्मीनें अवलोकिलें । तरी नवचे बुझाविलें । आपले मातेवांचुनी ॥ १२ ॥

ब्रह्मदेव आदि देव आले किंवा श्रीलक्ष्मीने बघितलेव बोलावले तरी त्याच्या आईवाचून त्याला कोणीच उगी करु शकत नाही.

Then either lord brahma etc. or goddess lakshmi will come to watch over us; but one cannot be pacified without a mother. (If one takes oneself to be a body then, there are the three gunas of brahma etc. and objectification and we imagine, "This is my mother." Or through vivek, lakshmi/`I am' or mula maya becomes our mother. Not understanding that we are that totally independent Reality we seek some support; whether it is this worldly mother or our other mother, this `I am')

कुरुप अथवा कुलक्षण । सकळांहूनि करंटेपण । तरी नाहीं तीसमान । भूमंडळीं कोणी ॥ १३ ॥

ती आई कुरुप असो, करंटी असो कशीही असो त्याच्यासाठी ती या पृथ्वीवर असलेली त्याची ती आईच मोठी असते.

From this `all' has come the misfortune of body consciousness and even though this mother in this mundane existence, is a false form and though she is has a false attention still, like her there is no-one in this world for the child (ie. though this mother is not our true mother and she feels "I am a body"; and though she is a false form still, due to our ignorance, we project our love for our true Self, upon this mother).

ऐसें तें केविलवाणें । मातेविण दिसे उणें । रागें परतें केलें तिनें । तरी आक्रंदोनि मिठी घाली ॥ १४ ॥

असे ते बालक मातेशिवाय केविलवाणे होते. ती रागावली तरी परत तीलाच रडतरडत मिठी घालते.

In this way, that Reality has become a whimpering child and without its real mother, it sees through these eyes of flesh and then a lacking is always felt.4 And if, on account of anger she places the child far away, still it will cry out loudly and embrace her. (We are the children; taking ourselves to be a body, our desires bring anger and `many' emotions and then our true mother places us far from her. Then we cry loudly and embrace these things of the world and we don't want to give them up)

सुख पावे मातेजवळी । दुरी करितांचि तळमळी । अति प्रीति तये काळीं । मातेवरी लागली ॥ १५ ॥

ते आईजवळ सुखावते. आईपासून दूर होताच कासाविस होते. त्या वयांत मातेवर त्याचे फार प्रेम असते. मनुष्याच्या लहानपणापासूनच्या निरनिराळ्या अवस्थांचे त्यांत सोसाव्या लागणार्‍या दुःखांचे वर्णन समर्थ येथे करतत आहेत. बालक मोठे होत असतांना त्याची आई मरण पावली तर त्याला काय व कसेदुःख भोगावे लागते त्याचे वर्णन खालीलप्रमाणे केले आहे.

Real happiness is acquired when this mother is near and there is anxiety when each are placed far apart. Then that great love for that Reality within mula maya is placed upon this mother in the gross world.

तव ते मातेस मरण आलें । प्राणी पोरटें जालें । दुःखें झुर्णीं लागलें । आई आई म्हणोनी ॥ १६ ॥

आई मरण पावली. मुल पोरके झाले. ते दुःखाने आई-आई म्हणून झुरु लागते.

At this time, lost in the `many' thoughts, death comes to this mother (ie. mula maya) and there is a child, an orphan in the prana (`Who am I?'). It starts to pine and says, "Mother, mother." (Forgetting this `I am' on account of the `many' thoughts, that One Self takes itself to be a body and then seeks the support of this worldly mother and the `many' other relationships)

आई पाहातां दिसेना । दीनरुप पाहे जना । आस लागलिसे मना । आई येईल म्हणोनि ॥ १७ ॥

ते आईला शोधते, दिनवाणे होते, मनाला आस लागुन राहते की आई येईल म्हणुन.

But, if you understood that this `all' is your mother and she cannot be seen by these eyes then, the mind can understand this subtle form. Though as soon as hope arises in the mind, the child again thinks, "Mother will come". (If we leave these `many' thoughts and imaginations then, our real mother can be perceived. Otherwise there are the constant longings of this world we see through these eyes)

माता म्हणौन मुख पाहे । तव ते आपुली माता नव्हे । मग हिंसावले राहे । दैन्यवाणें ॥ १८ ॥

ज्याचे त्याचे तोंड आई म्हणुन पाहते, पण त्याला ही आई नाही म्हणुन समजुन हिरमुसले, दैन्यवाणे होते.

Mother means, to perceive this `all' form. But in this time of the `many' thoughts, our mother is not this `all' and then we remain a lowly miserable body.

मातावियोगें कष्टलें । तेणें मानसीं दुःख जालें । देहहि क्षीणत्व पावलें । आतिशयेंसीं ॥ १९ ॥

मातेच्या वियोगाने दुःखी-कष्टी होते. हळुहळु त्याचा देहही अति अशक्त होऊ लागतो. ज्या बालकाची माता जिवंत असेल त्याचे दुःख काही वेगळेच असते. त्याचे वर्णन खालील ओव्यांत आले आहे.

Due to our separation from this mother, there is the distress and exhaustion of this world and due to this, suffering arises in the mind. Then finally this body gets completely worn out and we grow old and die.

अथवा माताहि वांचली । मायलेंकुरा भेटीं जाली । बाळदशा ते राहिली । दिवसेंदिवस ॥ २० ॥

माता जिवंत राहुन आईची व बालकाची भेट झाली. तर दिवसेंदिवस त्याचे बालपण सरत जाते.

But if this mother does not die and continues to exist (the understanding, `Nothing is true' is maintained) then, the mother/maya and her son meet (the mind is her son). Then there is this state of a *child and one will stay as this `all' or knowledge, day after day. *(In the beginning the child sees oneness but ignorance is there; the gnyani also sees oneness but no ignorance is there; maharaj- be like a child. I sees no good and bad... it will piss on the king's lap, it doesn't care)6

बाळपण जालें उणें । दिवसेंदिवस होये शाहाणें । मग ते मायेंचें अत्यंत पेरुणें । होतें तें राहिलें ॥ २१ ॥

बालपण हळुहळु सरल्यावर ते बालक शहाणे होते. पूर्वी मातेवर असलेले प्रेम किंवा अवलंबुन राहाणे कमी होते.

Though there is this `state of a child', still there is the feeling of lacking (knowledge is not that complete contentment of Reality). But with constant alertness this feeling subsides and then day after day more wisdom is gained (if this `state' is constantly guarded then real wisdom will arise). And when mula maya has this extreme longing then, that Reality comes and stays.

पुढें लो लागला खेळाचा । कळप मेळविला पोरांचा । आल्यागेल्या डायाचा । आनंद शोक वाहे ॥ २२ ॥

पुढे त्याला खेळण्याचा नाद लागतो. ते मुलांना जमवुन खेळु लागते. खेळांत जिंकला तर आनंद व हरला तर दुःख हे जाणवु लागते.

But if ahead there is a fondness for play then, the child meets with a bunch of other children (they take one stone and say it is a house, they take another stone and say it is a car; in the same way, we imagine so many things). Then there are the comings and goings of this game where bliss and sorrow both flow by (we are the children and this life flows by and we delight in bliss and suffer in sorrow).

मायबापें सिकवितीं पोटें । तयाचें परम दुःख वाटे । चट लागली न सुटे । संगती लेंकुरांची ॥ २३ ॥

आई-वडिल मनापासुन शिकवतात ते त्याला आवडत नाही. इतर मुलांना जमवुन खेळण्याची लागलेली सवय सुटत नाही.

The mother/mula maya and father/mula purush try to teach his mind, for that Re- ality is being made to suffer so much. But that One has fondness for the companionship of the children and that cannot be broken.

लेंकुरांमध्यें खेळतां । नाठवे माता आणि पिता । तव तेथेंहि अवचिता । दुःख पावला ॥ २४ ॥

मुलांमध्ये खेळतांना आई-वडिलांची आठवण येत नाही. पण तेथेही अचानक दुःख ओढवते.

And while playing with the children (ie. your thoughts), mother/mula maya and father/mula purush are not remembered. And at that time of body consciousness, `there' is unintentionally made to suffer.

पडिले दांत फुटला डोळा । मोडले पाय जाला खुळा । गेला माज अवकळा । ठाकून आली ॥ २५ ॥

खेळतांना दांत पडतात. पाय मोडतो. व लंगडा होतो. मग सगळा माज उतरतो कारण शरीर कुरुप होते.

He breaks a tooth or loses an eye (or He begrudges another and cannot bare the sight of their success) or he breaks his foot and becomes lame (or he becomes disheartened and incapable of performing his duty ie. to know the Self). His estimation of his own self shrinks and his splendour fades away (the "I am a body" notion brings the feeling of incompletion and inadequacy).

निघाल्या देवी आणी गोवर । उठलें कपाळ लागला ज्वर । पोटसुळीं निरंतर । वायगोळा ॥ २६ ॥

देवी, गोवर, ताप, कपाळशूळ, पोटदुखी असे आजार जडतात.

He contracts smallpox or measles. He may get headaches and fevers. Then that One who is beyond this inner space (parabrahman) suffers from stomach ache or flatu- lence (troubles are sure to come to the body, but these troubles are not yours, if you understand).

लागलीं भूतें जाली झडपणी । जळीच्या मेसको मायेराणी । मुंज्या झोटिंग करणी । म्हैसोबाची ॥ २७ ॥

याला भूत लागले, कोणीतरी करणी केली किंवा पाण्यांतील मेसको मायराणीने झपाटले अगर मुंजा, झोटिंग किंवा म्हसोबाने धरले असे लोक म्हणतात.

The people say, "He is possessed by an evil spirit" or "Goddess maya is angry"; or "He is possessed by the spirit of a dead brahmin boy", or "This is all the doings of a ghost."

वेताळ खंकाळ लागला । ब्रह्मगिर्‍हो संचरला । नेणों चेडा वोलांडिला । कांहीं कळेना ॥ २८ ॥

कोणी म्हणतात की, वेताळ खंकाळा लागला. तर कोणी ब्रह्मसंमध याला लागला तर कोणी म्हणतात याने काही मंतरलेले ओलांडले असावे पण काहींच समजत नाही.

They say, "It may be the doings of that terrible vetala, the king of ghosts" or "The spirit of a dead brahman has entered him", because we do not leave aside all these thoughts of *sorcery and superstition and this `all' has not been understood. *(Sorcery is our imagination ie. from out of nothing we create something)

येक म्हणती वीरेदेव । येक म्हणती खंडेराव । येक म्हणती वाव । हा ब्राह्मणसमधं ॥ २९ ॥

काहीं म्हणतता वीरेदेव, काहीं म्हणतात खंडेराव तर कांही म्हणतात हे खोटे याला ब्रह्मसंमध लागल आहे.

Then that *One says, "The god veera is responsible." The One says, "It is khandoba." The One says, "It was because his inner space was empty that, the dead brahmin's spirit entered inside." *(We ourselves are that One thoughtless Supreme and yet we imagine so many concepts)

येक म्हणती कोणें केलें । आंगीं देवत घातलें । येक म्हणती चुकलें । सटवाईचें ॥ ३० ॥

कोणी म्हणतात याचे अंगांत मंत्रशक्तीने कोणीतरी दैवत सोडले आहे. तर कोणी म्हणतात की सटवाईचे काहीं देणे राहीले असावे.

Or the One says, "Somebody must have induced a deity into his body." The One says, "The goddess satwai had been neglected" (satwai- It is believed that she visits and writes the child's destiny on its forehead when it is born).

येक म्हणती कर्मभोग । आंगी जडले नाना रोग । वैद्य पंचाक्षरी चांग । बोलाऊन आणिले ॥ ३१ ॥

काहीं म्हणतात हा कर्मभोग आहे. शरीराला नाना रोग जडले आहेत म्हणुन वैद्य पंचाक्षरींना बोलवितात.

Or the One (thoughtless Supreme) says, "This is all the result of past karma." But the truth is that, in this `all' body there has come the disease of body consciousness and that brings so `many' thoughts and so they call for and bring good doctors or good exorcists.

येक म्हणती हा वांचेना । येक म्हणती हा मरेना । भोग भोगितो यातना । पापास्तव ॥ ३२ ॥

कांही म्हणतात हा वाचणार नाही. काहीं म्हणतात हा मरणार नाही. मागील जन्मींच्या पापामुळे हा निरनिराळ्या यातना भोगतो आहे.

One says, "He will not survive" and One says, "No! No! He will not die! But due to the sins created by him in the past, he has to endure these sufferings." (All these concepts are due to our ignorance of our own deathless Self)

गर्भदुःख विसरला । तो त्रिविधतापें पोळला । प्राणी बहुत कष्टी जाला । संसारदुःखें ॥ ३३ ॥

तो बालक गर्भामध्ये असतांना झालेले दुःख विसरला पण जन्मल्यावर संसारदुःखाने दुःखी झाला.

The pains in the womb had been forgotten (and the promises we made to seek Him) due to tamo guna but now that atma gets burnt by the *three torments and then in the prana, this `all' has to suffer the pains of samsar. *(see 3.6, 7, 8)

इतुकेंहि चुकोन वांचला । तरी मारमारुं शाहाणा केला । लोकिकीं नेटका जाला । नाव राखे ऐसा ॥ ३४ ॥

इतके सोसुनही जर वाचला तर त्याला मारुमुटकुन शहाणा केला. घराण्याचे बापाचे नांव लोकांमध्ये राखेल असा नेटका केला.

These mistakes have to be lived through,8 for it is due to these toils and assaults and beatings that wisdom comes (troubles bring the longing for understanding. How can pleasure take one to that Reality?) Only then will this `I am' be formed and carefully maintained within this worldly existence.

पुढें मायेबापीं लोभास्तव । संभ्रमें मांडिला विव्हाव । दाऊनियां सकळ वैभव । नोवरी पाहिली ॥ ३५ ॥

पुढे आई-बापाने लोभामुळे त्याचा विवाह करण्यासाठी नवरी योजीली.

But ahead a selfish greed arose in his mother/mula maya within the father/mula purush and then due to this delusion, a marriage was arranged. And though having this understanding and grandeur of the `all', a bride was searched for her son (This `all'/mula maya that is full of grandeur forgets herself and due to attraction/desire, greed etc. becomes body consciousness and seeks the pleasures of this world and the `happiness' of her son. The father/purush is forever indifferent; he is the Witness but then he must go wherever He is lead by this illusion).

वर्‍हाडीवैभव दाटलें । देखोन परम सुख वाटलें । मन हे रंगोन गेलें । सासुरवाडीकडे ॥ ३६ ॥

विवाहासाठी आपापली ऐट दाखवत वर्‍हाडी जमले. लग्नाचा थाट, वैभव बघुन नवरदेव खुष झाले. सासुरवाडीच्या वैभवाने तिकडेच रमले.

In the *marriage procession this grandeur of the `all' gets puffed up with the pride of "I am so and so". While understanding this `all', that Supreme feels pleasure but the mind has enamoured that thoughtless Self and it goes towards the residence of the in-laws (ie. to a place that is not its own; body consciousness). *(ie. the expansion into worldly activity)

मायबापीं भलतैसें असावें । परी सासुरवाडीस नेटकें जावें । द्रव्य नसेल तरी घ्यावें । रुण कळांतरें ॥ ३७ ॥

आई-वडिल कसेही का राहीना आपण सासुरवाडीस निटनेटके जावे मग पैसे नसतील तर कर्ज काढावे लागले तरी चालेल.

Whatever one wants is within this mother and father (mula maya/purush; for there is the understanding, `I am everything, everywhere'), but he goes straight to the place of the bride's family. And though this wealth (ie. the manifestation and objectification of the mind) will get destroyed still, he agrees to take this wealth and the debts and the interest that this will incur (we give up our real wealth of `I am' to have this imagined wealth ie. created by our own concepts, and we take on the debt of body consciousness that is so hard to repay for we become completely enamoured by the attractions and affections of the world).

आंतर्भाव ते सासुरवाडीं । मायेबापें राहिलीं बापुडीं । होताती सर्वस्वें कुडकुडीं । तितुकेंच कार्य त्यांचें ॥ ३८ ॥

आता जीव सासुरवाडीस लागतो. आई-वडिल बापुडवाणे जीणे जगु लागतात. त्याच्या जीवनांत तेवढेच शिल्लक असते. आता बायकोच्या/कामवासनेच्या आहारी गेलेल्याचे वर्णन खालीलप्रमाणे केले आहे.

When this inner understanding goes to the place of the bride's family then, his mother and father end up in a miserable state. They had grumbled about this `all' and this property and wealth that they already had and this was the outcome of their grumbling (maharaj- you should cherish the joy of this understanding).

नोवरी आलियां घरा । अती हव्यास वाटे वरा । म्हणे मजसारिखा दुसरा । कोणीच नाहीं ॥ ३९ ॥

बायको घरी आल्यावर सारखी ती त्याला जवळ हवीजवीशी वाटु लागते व माझ्यासारखा दुसरा कोणी सुखी/मोठा नाही असे त्या तरुणाला वाटु लागते.

When the bride was brought to this house of body consciousness there was intense longing for her. He said, "Surely, there is no other as great as me!" (This `all' has been completely forgotten and the greatness of this is superimposed upon this body and `me')

मायबाप बंधु बहिणी । नोवरी न दिसतां वाटे काणी । अत्यंत लोभला पापिणीं । अविद्येनें भुलविला ॥ ४० ॥

बायको घरी नसली तर आि-बाप भाऊ-बहीण घरी असुनही दुःखी होतो व पापी अविद्येने भुलुन जातो.

The mother/mula maya and father/mula purush, and brother (a mind that is at- tentive) and sisters (devotion) cannot be seen when his affections are for his wife. Thus due to his infatuation with avidya (maya of ignorance, "I am body"), he forgot Himself and there was intense desire and his heart was full of worldly intent.

संभोग नस्तां इतुका प्रेमा । योग्य जालिया उलंघी सीमा । प्रीती वाढविती कामा । करितां प्राणी गुंतला ॥ ४१ ॥

पत्नी वयांत आली नसतांना इतके प्रेम करतो व मग वयांत आल्यावर संभोगाच्या सर्व सीमांचे उल्लंघन करतो.

Sexual union destroyed any love for that One and after this union his shameless conduct went beyond all bounds. His love made his lust increase and therefore in the prana, he was entangled.

जरी न देखे क्षण येक डोळां । तरी जीव होय उताविळा । प्रीतीपात्र अंतर्कळा । घेऊन गेली ॥ ४२ ॥

क्षणभर जरी बायको दिसली नाही तरी त्याचा जीव उताविळा होतो. विवेक विचार सर्व हरवुन बसतो.

That `moment of the One' cannot be seen through the eyes of flesh and so the jiva has become impatient (these longings of the jiva should be turned into the patient longing to know one's own Self). Therefore understand that, anyone who is the object of one's love takes away this `art of knowing' in the inner space (a jiva looks for that `most beloved' One through the eyes of flesh)

कोवळे कोवळे शब्द मंजुळ । मर्यादा लज्या मुखकमळ । वक्त्रलोकनें केवळ । ग्रामज्याचे मैंदावें ॥ ४३ ॥

तिचे गोड बोलणे, ती आदब, मर्यादा, लज्जा, मुखकमळ, ते तिरप्या डोळ्यांनी बघणे, यामुळे कामवासनेने भरुन जातो.

There was this tender, sweet and gentle `word' `I am' but all shamelessness is cast off for his most beautiful wife. And due to her worldly speech, that pure knowledge becomes a foolish, doting and lustful man.

कळवळा येतां सांवरेना । शरीर विकळ आवरेना । अनेत्र वेवसाईं क्रमेना । हुरहुर वाटे ॥ ४४ ॥

तिची आठवण झाली की मन आवरता येत नाही. कामवासनेने शरिर ताब्यांत राहात नाही. कामधंद्यांत मन लागत नाही. सारखी तिची हुरहुर लागते.

If such yearnings come then, you lose all your power; and then this body of the `all' gets agitated and cannot be controlled. Then you are not present in every place (ie. `all'-pervasive) and while conducting your worldly affairs, there are these feelings of sorrow and longing.

वेवसाय करितां बाहेरी । मन लागलेंसे घरीं । क्षणक्षणां अभ्यांतरीं । स्मरण होये कामिनीचें ॥ ४५ ॥

बाहेर कामधंदा करतांना मन मात्र घरी लागलेले असते. क्षणाक्षणाला बायकोची आठवण येतच असते.

When you make your business outside then, the mind goes instantly within the house of body consciousness and then every moment in the mind there is the remembrance of your loved ones ("My beautiful wife, I wonder what she is doing?" etc.)

तुम्हीं माझिया जिवांतील जीव । म्हणौनि अत्यंत लाघव । दाऊनियां चित्त सर्व । हिरोन घेतलें ॥ ४६ ॥

बायकोने त्याला तुम्ही माझ्या जीवाचा जीव म्हणुन अत्यंत लाघवीपणे त्याचे चित्त हिरावुन घेतले.

"You are the life of my life." By saying this with great sweetness and skill, the chitta (ie. thinking process) that can understand this `all', gets seized and taken away.

मैंद सोइरीक काढिती । फांसे घालून प्राण घेती । तैसें आयुष्य गेलियां अंतीं । प्राणीयांस होये ॥ ४७ ॥

ठग लोक प्रथम काही नातेसंबंध दाखवुन जवळीक साधतात व योग्य संधी साधुन प्राण घेऊन लुबाडतात. तसेच मरण जवळ आले की माणसाची दशा होते.

There are gangs who murder and steal from travellers. First they make friends with them and then they choke them. This lifetime passes by in the same way and then finally ends for the one entangled in the prana.

प्रीति कामिनीसीं लागली । जरी तयेसी कोणी रागेजलीं । तरी परम क्षिती वाटली । मानसीं गुप्तरुपें ॥ ४८ ॥

बायकोवर अति प्रेम जडते. तिलाकोणी रागावुन बोलीले तर फार वाईट वाटते. तसे बाहेर मात्र बोलुन दाखविता येत नाही.

That One gave his love to his beloved wife and then, if anyone became angry with her, that Supreme felt silently insulted in his mind (ie. "me and mine"; "She is mine" you say, but in truth, no-one is there other than your own Self).10 (maharaj- the Reality cares for no-one)

तये भार्येचेनि कैवारें । मायेबापासीं नीच उत्तरें । बोलोनियां तिरस्कारें । वेगळा निघे ॥ ४९ ॥

बायकोची बाजु घेऊन तो आई-बापास दुरुत्तरे करतो. तिरस्काराने बोलुन वेगळा संसार थाटतो.

Then one will take the side of the wife and make a base reply (ie. not this reply of `I am He') to one's own mother and father (mula maya/purush). When he speaks to them in such a way then, he separates himself from them.

स्त्रीकारणें लाज सांडिली । स्त्रीकारणें सखीं सोडिलीं । स्त्रीकारणें विघडिलीं । सकळहि जिवलगें ॥ ५० ॥

स्त्री साठी लाजलज्जा सोडली. स्त्री साठी जीवाभावाचे मित्र सोडल. सर्व आप्त जीवलग यांच्याशी संबंध बिघडविले.

Due to this woman shame is left aside. Due to this woman, your constant companion is given up. Due to this woman the connection with your most beloved and also this `all' gets broken asunder. (This woman is mula maya and that purush has given his whole life to her and forgotten the independence of his own Self. But then even this woman is forgotten and he becomes a man in samsar and he takes himself a wife. See V. 58)

स्त्रीकारणें देह विकिला । स्त्रीकारणें सेवक जाला । स्त्रीकारणें सांडवला । विवेकासी ॥ ५१ ॥

स्त्री साठी देह विकुन सेवक झाला. स्त्रीसााठी सारासार विवेक विचार सोडला.

Due to this woman, the body is sold off for a price and due to this woman, it becomes a servant. Due to this woman, ones vivek is let slip.

स्त्रीकारणें लोलंगता । स्त्रीकारणें अतिनम्रता । स्त्रीकारणें पराधेनता । अंगिकारिली ॥ ५२ ॥

स्त्री साठी लंपट झाला. अति नम्र होतो. स्त्री साठी पराधीनता स्वीकारली.

Due to this woman, one bows down and rolls over and becomes completely obedient. Due to this woman, one becomes completely subservient. Due to this woman, one accepts this dependence upon another (a body conscious mind).

स्त्रीकारणें लोभी जाला । स्त्रीकारणें धर्म सांडिला । स्त्रीकारणें अंतरला । तीर्थयात्रा स्वधर्म ॥ ५३ ॥

स्त्री साठी लोभी झाला. स्त्री साठी अधार्मिक झाला. तीर्थयात्रा, नित्यकर्म सोडली.

Due to this woman, greed appears. Due to this woman, dharma is left aside. Due to this woman, the pilgrimage of swadharma is discontinued.

स्त्रीकारणें सर्वथा कांहीं । शुभाशुभ विचारिलें नाहीं । तनु मनु धनु सर्वहि । अनन्यभावें अर्पिलें ॥ ५४ ॥

स्त्रीसाठी तन मन धन सर्व तिच्यासाठी वाहुन टाकले. शुभाशुभाचा विचार केला नाही.

Due to this woman, this `all' and that thoughtless understanding are not. Therefore, your body, mind and wealth and also this `all' are to be offered with the understanding of no-otherness (thoughtless understanding).

स्त्रीकारणें परमार्थ बुडविला । प्राणी स्वहितास नाडला । ईश्र्वरीं कानकोंडा जाला । स्त्रीकारणें कामबुद्धी ॥ ५५ ॥

स्त्रीसाठी परमार्थ बुडविला. तो स्वतःच्या कल्याणास मुकला. स्त्रीमुळे विषयासक्ती वाढुन ईश्र्वरापुढे जाण्याची लाज वाटु लागली.

Due to this woman, paramarth is drowned and in the prana, one is robbed of one's own benefit. Due to this woman, there is an intellect/buddhi full of lust and it pretends not to hear this prakruti.

स्त्रीकारणें सोडिली भक्ती । स्त्रीकारणें सोडिली विरक्ती । स्त्रीकारणें सायोज्य मुक्ती । तेहि तुछ्य मानिली ॥ ५६ ॥

स्त्री साठी त्याने भक्ती-विरक्तीचा त्याग केला. स्त्री साठी त्याने सायोज्य मुक्तीसुध्धा कमी लेखीली.

Due to this woman, devotion is given up. Due to this woman, dispassion is let go. Due to this woman, even Final Liberation is felt to be of no worth.

येके स्त्रियेचेनि गुणें । ब्रह्मांड मानिलें ठेंगणें । जिवलगें तीं पिसुणें । ऐसीं वाटली ॥ ५७ ॥

एका स्त्री साठी सगळे ब्रह्मांड कमी योग्यतेचे मानिले. आप्त-स्वकीयांना शत्रु मानिले.

When that One takes itself to be these gunas of this woman (when sattwa, raja, tama come together create body consciousness) then, this whole brahmanda/creation is regarded as insignificant and that Supreme feels that His `dearest' is also deceitful (Why has God done this to me?).

ऐसी अंतरप्रीति जडली । सर्वस्वाची सांडी केली । तव ते मरोन गेली । अकस्मात भार्या ॥ ५८ ॥

अशाप्रकारे अंतरबाह्य बायकोवरील प्रेमाने त्याने जवळच्यांनासुद्धा दूर केले. असे असता ाकस्मात ती बायकोच मरुन गेली.

That One had given his inner most love to this woman but then even this wealth of the `all' was given away and that Reality was beaten and lost and suddenly there is this wife (ie. worldly entanglements).

तेणें मनीं शोक वाढला । म्हणे थोर घात जाला । आतां कैंचा बुडाला । संसार माझा॥ ५९ ॥

त्यामुळे शोकाने भरुन गेला. तो म्हणु लागला की माझा फार मोठा घात झाला. माझा संसार बुडाोला.

Due to this, sorrow increased in his mind and that One then says, "The greatest has been destroyed (the greatest is brahman). Why to immerse this `now' (ie. `I am'), in my samsar anymore?" (Due to the sufferings of samsar, vivek has arisen)

जिवलगांचा सोडिला संग । अवचिता जाला घरभंग । आतां करुं मायात्याग । म्हणे दुःखें ॥ ६० ॥

जिवलग माणसे सोडली. वेगळे घरसंसार मांडला. अति दुःखाने म्हणु लागला की, आता मायेचा त्याग करतो.

When you give up the company of your most beloved Self then, immediately this broken down house appears (one becomes the body and day by day it slowly gets worn away until one day it will fall down). Due to his suffering he says, "Now, this maya should be given up."

स्त्री घेऊन आडवी । उर बडवी पोट बडवी । लाज सांडून गौरवी । लोकां देखतां ॥ ६१ ॥

स्त्रीचे प्रेत आडवे मांडीवर घेऊन छाती व पोट बडवित लाज सोडून बायकोची स्तुती करु लागला.

When you accept this woman that crosses your path then, she beats your heart and belly. Leaving aside all shame, that `Master of the senses' (ie. detached purush) goes rummaging through this world of sensory pleasures.

म्हणे माझें बुडालें घर । आतां न करी हा संसार । दुःखें आक्रंदला थोर । घोर घोषें ॥ ६२ ॥

दुःखाने मोठमोठ्याने रडुन म्हणतो की माझे घर बुडाले. आता मी संसार करणार नाही.

He said, "My home has been destroyed. Now, that thoughtless Self will not make any more samsar." Due to his suffering, that great brahman cried out loudly (this is someti- mes called grave-yard renunciation; caught in the mind, one understands intellectually "I am not this body, I am brahman", but still one refuses to leave the thoughts and become no-mind ie. one is a knowledgeable fool).

तेणें जीव वारयावेधला । सर्वस्वाचा उबग आला । तेणें दुःखें जाला । जोगी कां माहात्मा ॥ ६३ ॥

वात झालेल्या माणसाप्रमणे तो वेड्यासारखा वागु लागला. अंगाला राख फासुन जोगी बनला.

Due to this, there is a jiva and a mind spinning around like a whirlwind and then any regard for this wealth of the `all' is abandoned. But due to these sufferings, one may also become a Saint. (One may turn away from samsar once and for all, when one understands that these thoughts are keeping me from the joy of my Self)

कां तें निघोन जाणें चुकलें । पुन्हां मागुतें लग्न केलें । तेणें अत्यंतचि मग्न जालें । मन द्वितीय संमंधीं ॥ ६४ ॥

पण घर सोडले नाही. परत दुसरे लग्न केले. दुसर्‍या बायकोमध्ये मन रमुन गेले.

But he gave up the idea of renouncing this world and again got *married (to this world). Due to this, the mind became deeply engrossed in another marriage. *(Marriage is a metaphor for the expansion of duality or the diligent engagement in a worldly life)

जाला द्वितीय संमंध । सवेंचि मांडिला आनंद । श्रोती व्हावें सावध । पुढिले समासीं ॥ ६५ ॥

दुसरे लग्न केल्यामुळे त्याच्या आनंदाला भरते आले. पुढील समास ऐकण्यासाठी श्रोत्यानी आता सावध व्हावे.

There was another marriage and immediately bliss was felt (just like the children playing and the flowing along in bliss and sorrow. See V. 22). The true listener should be alert within this collection of words ahead (and not marry this world). .