स्वगुणपरीक्षानाम — समास 5: स्वगुणपरीक्षा (ड)

पुढें गेला विदेशासी । प्राणी लागला व्यासंगासी । आपल्या जीवेसीं सोसी । नाना श्रम ॥ १ ॥

पुढें तो परदेशी गेला व आपला कष्ट व हाल सोसत उद्योग करुं लागला.

He went to that `state beyond' the body, but again he entered within the prana and took up the diligent pursuit of actions. And therefore his jiva had to endure `many' toils and troubles (through having gone beyond the body, still his thoughts brought him back to body consciousness and "I am doing").

ऐसा दुस्तर संसार । करितां कष्टला थोर । पुढें दोनी च्यारी संवत्सर । द्रव्य मेळविलें ॥ २ ॥

असा हा कठीण संसार करतां करतां त्याने फार कष्ट केले व फार हाल काढले. पण दोन-चार वर्षात धनही जमा केले.

Such is this hard-to-crossover samsar (ignorance and desire keeps drawing one back into the thoughts) and on account of this, that brahman had to make `many' exhaus- ting efforts. Then that purush hidden within prakruti has to mix with this power of manifestation for a whole lifetime (ie. he is a knowledgeable fool. He understands in- tellectually that, `I am the purush' and that there is another way to live in this world. He understands that one can be in this world and yet remain aloft from this world but he does not maintain that conviction and does not have the courage required to cast off these thoughts that create an objective world).

सवेंचि आला देशासी । तों आवर्षण पडिलें देसीं । तेणें गुणें मनुष्यांसी । बहुत कष्ट जाले ॥ ३ ॥

मग तो आपल्या देशी आला. तेथे दुष्काळ पडला होता. त्यामुळे लोक फार हालांत होते.

Of its own accord,24 that atma has come into this worldly existence and this `famine' has befallen him (due to our own desires and need to fill this belly we give up the divine `food' of `I am' and start begging. Then that atma is always hungry and never satisfied). Due to these mixed gunas of sattwa, raja and tama (ie. objectification), this `all' becomes the toils and troubles of being a man.

येकांच्या बैसल्या अमृतकळा । येकां चंद्री लागली डोळां । येकें कांपतीं चळचळां । दैन्यवाणा ॥ ४ ॥

घरी आल्यावर त्याने पाहिले की एका मुलाची गालफडे बसली होती तर दुसर्‍याचे डोळे निस्तेज झाले होते. तर काहीं दिनवाणें होऊन चळचळा कांपत होती.

For then this para speech (`I am'/original `speech') has been established in the throat (ie. third form of speech/madhyama, where imagination gets formed) and that One purush has become a body and it just stares sleepily ahead. Then that One has become this miserable and piteous condition in the prana and it trembles with fear.

येकें दीनरुप बैसलीं । येके सुजलीं येकें मेलीं । ऐसी कन्यापुत्रें देखिलीं । अकस्मात डोळा ॥ ५ ॥

कोणी दिनवाणी भिकार्‍यासारखी बसलेली. तर कोणाची शरीरे सुजलेली होती. अशी अपल्या मुलामलींची अवस्था त्याने बघितली.

Or that One idled lazily in this wretched state delighting in the sense objects. That One swoll up with intense craving and that One died. Such was the condition of the daughters and sons that this man had suddenly seen before his eyes (such is this living in this world; when the atma gives up its nature as a witness and takes its Self to be a body then, it has to suffer `many' pains and pleasures and ultimately die).

तेणें बहुत दुःखी जाला । देखोनियां उभड आला । प्राणी आक्रंदों लागला । दैन्यवाणा ॥ ६ ॥

अशी आपल्या मुलामुलींची अवस्था बघुन तो अत्यंत दुःखी झला. आणि दिनवाणा झालेला तो मोठमोठ्याने रडु लागला.

Then to this understanding of the `all' there came the gushing out of sorrow and there was loud crying in the prana. (This `all' sees with the eyes of knowledge and does not experience the pains and pleasures of body consciousness. But as soon as this understanding is given up, by our own accord, there comes the attachments of this worldly existence)

तंव ती अवघीं सावध जालीं । म्हणती बाबाा बाबा जेऊं घाली । अन्नालागीं मिडकलीं । झडा घालिती ॥ ७ ॥

त्याचे रडणे ऐकून ती मुले सावध झाली. बाबा जेवायला घाला म्हणत भुकेलेली ती मुले झडप घालुन त्याला भिडली.

When there is body consciousness then, this alert Self has to live within these `many' forms and then that One says, "Dear father, dear father, give us food" and towards this `food' of `I am' that One rushed anxiously (when there is no vivek then, that One cannot possibly understood this divine food of `I am' and then it takes its Self as a body and sees an outside world of `many' different forms and life is spent filling this belly only. But if that One was to use vivek then, even while taking food in its hands and eating with its mouth still, the understanding would be, `I do not eat, I am He').

गांठोडे सोडून पाहाती । हातां पडिलें तेंचि खाती । कांहीं तोंडी कांहीं हातीं । प्राण जाती निघोनी ॥ ८ ॥

त्यांनी गांठोडे सोडून पाहीले व हाताला लागेल ते थोडे तोडांत थोडे हातात घेऊन खाऊ लागली. पण बरेच दिवसांत कांही न खाल्याने व आता भरमसाट खाल्याने त्यांचे प्राण गेले.

When that One sees only with these eyes then, with its hands it takes this bundle of the `all' and opens it out. In this way, that Reality becomes merely food to fill the belly (He is the food, the eating and the One who eats....but when one does not understand this and body consciousnesss arises then, due to objectification, this divine `food' is turned into food for the belly, that becomes shit in the morning). When this `all' gets taken in the mouth and this `all' gets taken in the hands then, death is sure to come one day (when this `I am everywhere' understanding becomes the understanding, "I am a body, I eat and I do" etc. then, death cannot be avoided).

तांतडी तांतडी जेऊं घाली । तों तें जेवितां जेवितां कांहीं मेलीं । कांही होतीं धादावलीं । तेंहि मेलीं अजीर्णें ॥ ९ ॥

घाईघाईने जेवल्यामुळे जेवता जेवता कांही मेली. तर कांही फार भुकेली असल्याने अजीर्णाने मेली.

When the fruit of past actions are hurriedly and hastily brought to mind then that atma gets shallowed up and this `all' gets devoured (when we take ourselves to be a body then, prarabdha karma is not allowed to simply naturally happen; rather than remaining aloft as the Witness, we desire and worry etc. and add to our stock of karma). For if this `all' gets taken in the hands with intense desire, then that Reality is also destroyed, for it cannot be digested (ignorance brings body consciousness and this brings `many' desires. If there is no vivek then, this `all'/knowledge and that Reality cannot be understood and one remains in body consciousness, life after life).

ऐसीं बहुतेकें मेलीं । येक दोनी मुलें उरलीं तेंहि दैन्यवाणीं जालीं । आपले मातेवाचुनी ॥ १० ॥

अशी बरीच मुले मेली. एकदोन उरली पण आई मेल्याने तीही दैन्यवाणी झाली.

In this way, death comes to that One within this `all' (ie. the eternal purush). Then that One within this prakruti stays as the `many' children and without its true mother, that One becomes a wretched and distressed body.

ऐसें आवर्षण आलें । तेणें घरचि बुडालें । पुढें देसीं सुभिक्ष जालें । आतिशयेंसीं ॥ ११ ॥

असा भयंकर दुष्काळ पडला होता. त्यामुळे घराची वाताहात झाली. नंतर बरीच सुबत्ता आली.

Such was this famine (no `food' of `I am') that had befallen him. Then, on account of these sufferings, he immersed this *house of the body in the `all' and there again came this overflowing of abundance that is to be found within this "I am a body" conviction. *(Due to mental and physical torments he again seeks the refuge of understanding. Leaving off the `many' thoughts that "I am a body" brings automatically leads you to this thought, `I am')

लेंकुरां नाहीं वाढविलें । अन्न करावें लागे आपुलेन हातें । बहु त्रास घेतला चित्तें । स्वयंपाकाचा ॥ १२ ॥

मुलांकडे बघणारे, त्यांची काळजी घेणरे कोणी नाही. स्वयंपाक करुन व मुलांना जेवायला घालुन फार त्रास होऊं लागला.

But if these concepts of his children are not destroyed then, this `food' *(life) has to be taken by their hands (unless the concept "I am a body" is not destroyed, how can `I am' be understood?) and in the mind there will be the `many' worries for the one who has to be the cook (ie. "I am a cook, a wife, a husband, I must do this and that etc." So many concepts will arise, bringing so many worries and anxieties to that atma who is `all'-pervasive. Then life passes by in little thoughts eg. "What should I cook tonight" etc. etc). *(What is this thing called life that fills our every waking moment and in which this little body of flesh and blood appears within?)

लोकीं भरीस घातलें । पुन्हा मागुतें लग्न केलें । द्रव्य होतें तें वेचलें । लग्नाकारणें ॥ १३ ॥

लोकांनी हे सर्व बघुन परत लग्न करण्याचा सल्ला दिला. त्याप्रमाणे लग्न करुन होता तो सर्व पैसा खर्च केला.

To satisfy these requirements of this world he again got married (or, due to desires he threw himself headlong into activity and duties).25 For this, the *power of manifestation was required and so that Reality was once again lost on his marriage (ie. a wife and the affairs of this objective world). *(In chapter 17.9, it is explained in detail, that each of the four bodies have their own particular qualities. The gross body, it is said, has the power of action and the subtle body has the power of manifestation ie. the ability to imagine and objectify)

पुन्हां विदेशासी गेला । द्रव्य मेळऊन आला । तव घरीं कळहो लागला । सावत्र पुत्रांसी ॥ १४ ॥

परत परदेशी जाऊन पैसा मिळवुन घरी आला तर सावत्र मुलांशी भांडणे होत असलेली पाहिली.

Then once more he went to that `state beyond' and again he returned to this power of manifestation (ie. this world is created by our ability to objectify. In this way, we who are that One become `many' and get tossed around in pleasures and pains. But the mind never finds satisfaction in this world and neither does it want to be out of this world and so the conviction `I am' is not maintained). And when he came back to his house he began to quarrel with his sons (his sons are the five elements; no longer does he have the authority of that purush for he has become a lowly jiva, a creation of these five elements).

स्त्री जाली न्हातीधुती । पुत्र देखों न सकती । भ्रताराची गेली शक्ती । वृद्धजाला ॥ १५ ॥

बायको वयांत आलेली व घरधणणीचा रुबाब गाजवित होती. मुले तिच द्वेष करु लागली होती. घरमालक म्हातारा व दुबळा झाला होता.

Then His prakruti becomes this young mature woman and so his sons did not look upon her with proper respect. And that purush has become a husband who had lost his power/shakti (the real wife of that purush/shiva is prakruti/shakti but due to this objectification caused by worldy desires, they have appeared as an old husband with a young wife).

सदां भांडण पुत्रांचें । कोणी नायकती कोणाचें । वनिता अति प्रीतीचें । प्रीतिपात्र ॥ १६ ॥

नेहमी घरांत मुलांची भांडणें होऊ लागली. कोणीच कोणाचे ऐकेनासे झाले. ह्याची बयको मात्र ह्याला अति प्रेमाची होती. तो तिच्यावरच फार प्रेम करत होता.

He was therefore always quarrelling with his sons, for they did not respect his wife (how could they? She had become a product of them; just as their father, that purush, had become an elderly lovestruck man). But this female had become the object of his intense love.

किंत बैसला मना । येके ठांई पडेना । म्हणोनियां पांचा जणा । मेळविलें ॥ १७ ॥

घरांत एकमेकांबद्दल संशय निर्माण झाला. एकत्र राहाणे अवघड झाले. शेवटी याने पांच जणांना पंच म्हणुन बोलाविले.

His mind was filled with doubt and uncertainty for this place of that One had tumbled down into body consciousness. Therefore he had to meet with his five sons (if that Eternal purush remains detached then He does not meet with the five elements but, due to His attraction to this world, He forgot Himself and the five elements appeared and he became a jiva).

पांच जण वांटे करिती । तों ते पुत्र नायेकती । निवाडा नव्हेचि अंती । भांडण लागलें ॥ १८ ॥

पांच पंचानी सर्वांचे वाटे केले. पण ते वाटे मुलांना पसंत पडेनात. त्यामुळे वाटणी न होता आणखी भांडणच लागले.

That One had been divided into five parts and the father could not agree from his sons and as a result, quarrelling again resumed.

बापलेंक भांडण जालें। लेंकीं बापास मारिलें । तंव ते मातेनें घेतलें । शंखतीर्थ ॥ १९ ॥

बाप-मुलांचे भांडण सुरु झाले ते इतके वाढले की मुलांनी बापास मारले. त्यामुळे माता जोराजोरांत रडूंओरडूं लागली.

The father and his sons quarrelled and the sons beat their father (when one ceases to `listen' ie. when one remembers or imagines the gross then, objectification only increases and in this way the elements beat you and in the end you, who are their father, have to die). At that time their mother (ie. mula maya) began hollowing loudy (for she had assumed the body of this young wife).

ऐकोनि मिळाले लोक । उभे पाहाती कौतुक । म्हणती बापास लेक । कामा आले ॥ २० ॥

ते ओरडणे ऐकून बरेचसे लोक गोळा झाले. ते उभे राहुन तमाशा बघु लागले. म्हणु लागले की मुलें बापाला चांगली कामास आली.

While *listening that One had meet this world of `I am' and had then stood watching this wonder of knowledge. But now the people of this gross world say, "These sons have really been of great use to their father!" (objectification brings body consciousness and then that witnessing atma, who just looks on in wonder, enters this gross world as a gross body. Then he gets beaten to death by this world. *(maharaj- you should say, the one who was killed is myself, the killer was myself and the one who witnessed was also myself)

ज्या कारणें केले नवस । ज्या कारणें केले सायास । ते पुत्र पितीयास । मारिती पाहा ॥ २१ ॥

मुलांसाठी पित्याने नवस सायास केले. स्वतःचे हाल करुन घेतले. तीच मुले बघा पित्याला मारत आहेत.

"For these sons, that purush had made solemn vows to God. For these, that purush took so much trouble and effort. Look, how these sons beat their father" (but it was due to desire for children that that purush had given up His authority as the Witness of this His creation and therefore he has brought this upon Himself).

ऐसी आली पापकळी । आश्र्चिर्य मानिलें सकळीं । उभे तोडिती कळी । नगरलोक ॥ २२ ॥

असे हे पापकर्मी भांडण करुन ते लोक आश्र्चर्य करु लागले. शेवटी नगरांतील लोकांनी ते भांडण मिटविले.

It is like this when that purush comes in this `time of sin' (ie. body consciousness). It it truly astonishing how that purush who had been obeyed within this `all', now stands broken among the people in this time of body consciousness. (The great tragedy or joke is that we are that Supreme Self)

पुढें बैसोन पांच जण । वांटे केले तत्समान । बापलेंकांचें भांडण । तोडिलें तेहीं ॥ २३ ॥

नंतर मग पांचजणांनी बसून समसमान वाटे केले. आणि बापलेकांचे भांडण सोडविले.

Afterwards, these five parts were established and divided and shared out (the purush had lost His rightful position as the Witness and the elements established their authority and there was objectification). And this quarrelling of the father with his sons severed that connection with Reality.

बापास वेगळें घातलें । कोंपट बांधोन दिधलें । मन कांतेचें लागलें । स्वार्थबुद्धी ॥ २४ ॥

बापाला वेगळे काढून त्यास रहावयास खोपट बांधुन दिले. तशांतच त्याच्या बायकोचे मन स्वार्थी पापबुद्धीने व्यापले.

The father was placed apart; a hut was bound together (ie. a body) and he was given and confined to that. Then the mind of his wife started to become selfish (this wife/prakruti wants only her purush and cares for none else, but when there is body consciousness then, she wants so much).

कांता तरुण पुरुष वृद्ध । दोघांचा पडिला संमंध । खेद सांडून आनंद । मानिला तेहीं ॥ २५ ॥

बायको तरुण तर नवरा म्हातारा. त्या दोघांचा घरांत संमंध पण शेवटी दुःख बाजूस सारुन त्यांनी आनंदाने ते स्वीकारले.

The wife had become a youthful women and that purush had become an old man and the connection with that formless prakruti/purush had been broken. But leaving aside any grievances they had, they regarded each other with bliss (again vivek was made, the thoughts of young or old etc. were all left and understanding of this `all' arose and bliss ensued).

स्त्री सांपडली सुंदर । गुणवंत आणी चतुर । म्हणे माझे भाग्य थोर । वृद्धपणीं ॥ २६ ॥

ही बायको सुंदर व चतुर, गुणवान होती. म्हणुन हा सुखावला. म्हणु लागला माझे भाग्य मोठे म्हणुन म्हातारपणी हे सुख लाभले.

This woman he then found was beautiful, endowed with this sattwa guna and wise (ie. His prakruti). He said, "It is my good fortune to be brahman in my old age." (Understanding of this `all' may have come but this talk is not the talk of brahman.When one does not exist then, where is old age, good fortune etc.?)

ऐसा आनंद मानिला । दुःख सर्वहि विसरला । तव तो गलबला जाला । परचक्र आलें ॥ २७ ॥

असा आनंदित होऊन त्याने झालेले सर्व दुःख विसरले. इतक्यांत आरडाओरडा झाला की शत्रुचा हल्ला झाला आहे.

And so this bliss was believed and this `all' forgot its sorrows. But then suddenly, there was great confusion when they were attacked by a foreign enemy (ie. the ego, mind, desire etc.).

अकसमात धाडी आली । कांही बंदीं धरुन नेली । वस्तभावहि गेली । प्राणीयाची ॥ २८ ॥

अकस्मात धाड पडून त्यांनी कांही लोकांना बंदी म्हणुन धरुन नेले. चिजवस्तु पैसाअडकाही लुटुन नेला.

The attack was so sudden and they captured and took away his wife and even the trinkets and ornaments that were in the prana were lost (the ego says, "I am a body and everything belongs to me." Then this `all' gets divided up into `many' things). (This is similar to the story of ravana stealing sita from ram)

तेणें दुःख जालें भारीं । दीर्घ स्वरें रुदन करी । मनीं आठवे सुंदरी । गुणवंत ॥ २९ ॥

याचीही चिजवस्तु गेल्याने याला फार दुःख झाले. हा मोठ्याने रडू लगला. याच्या बायकोही पळवून नेल्याने तिचे गुण मनांत आठवू लागला.

That Reality was then filled with great sorrow and this `I am' wept with deep despair (ie. this `all' understanding was stolen away) and in his mind he remembered his beautiful wife, endowed with this sattwa guna (ie. He tried to make vivek).

तव तिची वार्ता आली । तुमची कांता भ्रष्टली । ऐकोनियां आंग घाली । पृथ्वीवरी ॥ ३० ॥

तेवढ्यांत बातमी आली की तुमच्या बायकोला पळविणार्‍यांनी भ्रष्ट केले. मग हा जमिनीवर धाडकन पडला.

News of her came. "Your wife has been defiled (or, fallen into great confusion)." Then his listening was greatly disturbed and this `all' body fell down upon the earth (his vivek was broken and this feeling `I am He' fell back into objectivity "I am a gross body and this world is true").

सव्य अपसव्य लोळे । जळें पाझरती डोळे । आठवितां चित्त पोळें । दुःखानळें ॥ ३१ ॥

डावीकडे उजवीकडे गडबडा लोळु लागला. डोळ्यांतुन पाणी वाहु लागले. बायकोची आठवण होऊन दुःखाने मन पोळून निघु लागले.

He rolled to and fro in his mind. Tears flowed from his eyes. Remembering all this, inflamed his chitta with the fires of sorrow (maharaj- chid means simply to know, chitta has two t's, means you know and then recall it over and over in your mind).

द्रव्य होतें मेळविलें । तेंहि लग्नास वेचलें । कांतेसिहि धरुन नेलें । दुराचारीं ॥ ३२ ॥

मिळविलेला पैसा लग्नासाठी खर्च केला. आणि शेवटी तीलासुद्धा दुष्ट पापी लोकांनी पकडून नेले.

Having mixed with this power of manifestation, that Reality had been lost on this marriage (ie. due to objectification there were `many' names and forms and that Reality was lost amid the diligent performance of worldly duties/marriage) and now his wife was captured and taken away by that conduct that is far from the atma (by the desires of the selfish ego).

मजहि वृद्धाप्य आलें । लेकीं वेगळें घातलें । अहा देवा वोढवलें । अदृष्ट माझें ॥ ३३ ॥

मलासुद्धा म्हातारपण आले. मुलांनी वेगळे काढले. देवा माझ्यावर सर्व बाजुंनी दुर्दैव कोसळले.

"Old age has come to me and my sons have neglected me also. Oh, dear God, why has that purush been dragged into my destiny?"

द्रव्य नाहीं कांता नाहीं । ठाव नाहीं शक्ति नाहीं । देवा मज कोणीच नाहीं । तुजवेगळें ॥ ३४ ॥

माझ्याजवळ ना कांता ना पैसा, ना घर ना शक्ती; देवा आता तुझ्याशिवाय मला कोणीच नाही.

"I have no wealth and no wife and this place of the `all' is not and its power is not. Dear God, there is no-one other than you for me."

पूर्वी देव नाहीं पुजिला । वैभव देखोन भुलला । सेखीं प्राणी प्रस्तावला । वृद्धपणीं ॥ ३५ ॥

या आधी कधीही देवाची पूजा केली नाही. वैभवाला, पैशाला, तारुण्याला सर्वस्व मानून राहीला. म्हातारपणी मात्र पश्र्चाताप झाला व देव आठवला.

"Previously, God had not been worshipped. And though I had seen your grandeur (ie. knowledge), still I was captivated by this world and forgot my true Self. And in the end, there is only this remorse and the regrets of old-age in the prana." (Even though this sagun knowledge was understood still, it was not cherished)

देह अत्यंत खंगलें । सर्वांग वाळोन गेलें । वातपीत उसळलें । कंठ दाटला कफें ॥ ३६ ॥

देह अत्यंत खंगला, क्षीण झाला. सगळे अंग वाळकटले. वातपित्त उसळून कफाने गळा भरुन गेला.

His gross body had become very feeble for this `all' had dried up and gone away. The vata and pitta had come up and the kapha had accumulated in his throat (wind, bile and phlegm are the three humours of the body. Due to objectification ie. the throat is said to be the place where thoughts get formed before they are spoken out, only body consciousness and its troubles remained)

वळे जिव्हेची बोबडी । कफें कंठ घडघडी । दुर्गंधी सुटली तोंडीं । नाकी स्लेष्मा वाहे ॥ ३७ ॥

जिभेची बोबडी वळली. कफानें गळा घरघरु लागला. तोंडाला दुर्गंधी येऊ लागली. नाकांतून शेंबुड वाहु लागला.

His tongue faltered and the speech was inarticulate and phlegm rattled in the throat. In the mouth there issued forth a foul smell and mucus ran from his nose.

मान कांपे चळचळां । डोळे गळती भळभळां । वृद्धपणीं अवकळा । ठाकून आली ॥ ३८ ॥

मान थरथरु लागली. डोळ्यांतुन भळाभळा पाणी वाहु लागले. म्हातारपणी ही अशी देहास वाईट अवस्था प्राप्त झाली.

His neck trembled and his eyes shed a lot of tears. In old age this very terrible condition has to be endured.

दंतपाटी उखळी । तेणें बोचरखिडी पडिली । मुखीं लाळ गळों लागली । दुर्गंधीची ॥ ३९ ॥

दातंची कवळी उखडल्याने तोंडाचे बोळके झाले. तोंडांतून दुर्गंधयुक्त लाळ गळायला लागली.

The teeth became broken and loose and there were gaps where teeth had fallen out. From his mouth there dripped foul smelling saliva.

डोळां पाहातां दिसेना । कानीं शब्द ऐकेना । दीर्घ स्वरें बोलवेना । दमा दाटे ॥ ४० ॥

डोळ्यांनी दिसत नाही. कानांनी ऐकता येत नाही. मोठ्याने बोलता येईना. दमा दाटून आला.

One can understand this `all' but the eyes cannot see this. This `word' cannot be heard with these ears. If this `I am' cannot be `spoken' then there is the difficulty associated with breathing (ie. you are the Witness, subtler that space. But if you take yourself to be this breathing then death is unavoidable).

शक्ती पायांची राहिली । बैसवेना मुरुकुंडी घाली । बृहती वाजों लागली । तोंडाच ऐसी ॥ ४१ ॥

पायांतील शक्ती गेल्याने नीट बसता येईना. आडवे पडून रहावे लागे. गुदद्वारही तोंडासारखे वाजू लागले.

This power had left his legs. He could not sit properly due to the contraction of his body and his anus passed wind noisily.

क्षुधा लागतां आवरेना । अन्न समईं मिळेना । मिळाले तरी चावेना । दांत गेले ॥ ४२ ॥

भूक लागली तर ती आवरेनाशी झाली. जेवण वेळेवर मिळेनासे झाले. मिळाले तरी दांत नसल्याने चावता येईनासे झाले.

His hunger could not be controlled if food was not brought on time and then when it came he could not chew it as his teeth were gone.

पित्तें जिरेना अन्न । भक्षीतां होये वमन । तैसेंचि जाये निघोन । अपानद्वारें ॥ ४३ ॥

पित्तामुळे खाल्लेले अन्न पचत नाहीसे झाले. उलटून पडू लागले. तसेच बाहेर पडु लागले.

Due to pitta and this resultant body consciousness, this `food' `I am' could not be properly digested and that which was eaten, became vomit or was passed out as diarrhoea.

विष्टा मूत्र आणी बळस । भोवता वमनें केला नास । दुरुन जातां कोंडे स्वास । विश्र्वजनांचा ॥ ४४ ॥

बसल्या जागींच हागणें, मुतणें, बेडके थुंकणे, ओकणें यामुळे अस्वच्छा व दुर्गंध पसरला लोकांचा लांबुन जातानाही श्र्वास कोंडू लागला.

There was excrement, urine and spit all around and every place was covered in vomit. Even those passing by from afar could not breathe.

नाना दुःखें नाना व्याधी । वृद्धपणीं चळे बुद्धी । तर्‍हीं पुरेना आवधी । आयुष्याची ॥ ४५ ॥

म्हातारपणी निरनिराळी दुःखे व व्याधी निर्माण होतात. तसेच बुद्धीही चळते. तरीसुद्धा आयुष्याची मुदत कांही संपत नाही.

Due to these `many' suffering and this disease of the `many', the buddhi/intellect stops working in old age. But even then this life in the gross body is not finished.

पापण्या भवयाचे केश । पिकोन झडले निःशेष । सर्वांगीं लोंबले मांस । चिरकुटासारिखे ॥ ४६ ॥

पापण्यांचे व भुवयांचे केस पिकुन गळुन पडतात. अंगावरचे मांस लक्तराप्रमाणे लोंबु लागते.

The eyelids get entangled in hair and the top of the head is completely bald. Within this `all' body there is flesh, dangling like a rag.

देह सर्व पारिखें जालें । सवंगडे निःशेष राहिले । सकळ प्राणीमात्र बोले । मरेना कां ॥ ४७ ॥

देह सगळा पराधीन झालेला असतो. मित्र, सवंगडी लांबुन चौकशी करतात व म्हणतात की हा अजुन मरत कां नाही?

This body of the `all' had become a stranger. The ease of inhabiting it has completely finished. Then this `speech' of `I am' said, "Why not to die?" (If this `I am' is not understood and established now then, old age and its resultant bodily troubles will create so `many' thoughts that this `I am', this support of the gross body, will be as if not there)

जें जन्मून पोसिलीं । तेंचि फिरोन पडिलीं । अंती विषम वेळ आली । प्राणीयासी ॥ ४८ ॥

ज्यांना जन्मल्यापासून पोसलें, तेंच उलटतात. शेवटी माणसावर फार कठीण वेळ येते.

When this mula maya takes a birth and becomes a body then, that Reality is turned from and rejected and, in the end, there is this distressful condition for the one in the prana.

गेलें तारुण्य गेलें बळ । गेलें संसारीचें सळ । वाताहात जालें सकळ । शरीर आणी संपत्ती ॥ ४९ ॥

तारुण्य सरले, बळ संपले, संसाराची हौस-मौज गेली. शरीर व संपत्ती यांचा नाश झाला.

Gone is this youthfulness. Gone is this power. Gone is the pride of samsar even. De- struction has come to this body of the `all' and to the acquisitions and accomplishments of the mind (ie. even great kings leave everything behind).

जन्मवरी स्वार्थ केला । तितुकाहि वेर्थ गेला । कैसा विषम काळ आला । अंतकाळीं ॥ ५० ॥

जन्म सारा स्वार्थ साधणयांत गेला. तेवढा सर्व फुकटच गेला. आता अंतकाळी कठीण प्रसंग आला.

Throughout this life he had been selfish and still everything became useless and empty. How very difficult is this period that comes at the time of death!

सुखाकारणें झुरला । सेखी दुःखें कष्टी जाला । पुढें मागुता धोका आला । येमयातनेचा ॥ ५१ ॥

सुखासाठी जन्मभर कष्ट केले. शेवटी दुःखाने यातना भोगल्या अजुन पुढें यमयातना भोगण्याचा धोका आहेच.

For happiness one pines and hankers and then wastes away. In the end, there is only exhaustion and suffering. And again there is the fear of the torments that will be inflicted by the Lord of Death.

जन्म अवघा दुःखमूळ । लागती दुःखाचे इंगळ । म्हणोनियां तत्काळ । स्वहित करावें ॥ ५२ ॥

जन्म हाच सर्व दुःखाचे मूळ आहे. त्यामुळे दुःखाचे ईंगळे भोगावे लागतात. म्हणुन तत्काळ स्वहीताचे कल्याण करुन घ्यावे.

Birth is the mind and it is the root of sorrow. It is the stinging pains of scorpions of desire. Therefore, at this very moment you should do that which is for your own Self benefit.

असो ऐसे वृद्धपण । सकळांस आहे दारुण । म्हणोनियां शरण । भगवंतास जावें ॥ ५३ ॥

अशा प्रकारे हे म्हातारपण सर्व दुःखांत अति दारुण, भयंकर आहे. म्हणुन त्या भगवंताला शरण जावे.

Like this is old age. It is harsh and cruel to this `all'. Therefore one should seek the protection of God.

पुढें वृद्धीस तत्वता । गर्भी प्रस्तावा होता । तोचि आला मागुता । अंतकाळीं ॥ ५४ ॥

गर्भावस्थेमध्ये जीवाला जो पश्र्चाताप होतो तसाच त्याला म्हातारपणी होतो. म्हणुन जीवाला अंतःकाळी पुन्हा पश्र्चाताप होतो.

Otherwise afterwards the same regrets and repentance that one had in the womb will arise in the mind and then that (deathless) purush will again meet death (therefore break this chain of suffering, regrets, tempory repentance, broken promises, suffering and death).

म्हणौनि मागुतें जन्मांतर । प्राप्त मातेचे उदर । संसार हा अति दुस्तर । तोचि ठाकून आला ॥ ५५ ॥

यासाठी त्याला पुन्हा जन्म घ्यावा लागतो. आईच्या उदरांत कांहीं काळ राहावे लागते. तरुन जाण्यास अत्यंत कठीण असा हा संसार परत त्याच्या माथी पडतो.

Therefore, again there is another birth, another stay in the womb of a mother. That thoughtless Self has great difficulty in crossing-over samsar, when that Knower becomes the known (ie. `all'; then one takes the touch and there is the beginning of mind).

भगवद्भजनावांचुनी । चुकेना हे जन्मयोनी । तापत्रयांची जाचणी । सांगिजेल पुढें ॥ ५६ ॥

भगवंताच्या भजन/भक्तीशिवाय हे पुनःजन्म मरण चुकत नाही. आतां पुढील समासी तीन तापांचा जाच कसा होतो ते मी सांगणार आहे.

Without the bhajan of God (in every action I am in my own swarup), that thought- less Reality cannot avoid a birth in the womb. Therefore ahead these sufferings of the three torments should be made into that thoughtless understanding, I do not exist. Note: Such is this life for the One entangled in these three gunas that bring imagination and desire. There is some understanding and then, it gets drowned in thoughts and doubts. Therefore faith and determination are required to first establish this knowledge and then to throw off this knowledge. maharaj- some climb up step by step, but the one who understands, goes straight to the top and jumps off. .