मंत्रांचा — समास 1: गुरुनिश्चय

जय जय जी सद्गुरु पूर्णकामा । परमपुरुष आत्मारामा । अनुर्वाच्या तुमचा महिमा । वर्णिला नवचे ॥ १ ॥

हे सद्गुरुराया ! तुमचा जयजयकार असो. तुमच्या सर्व वासना तृप्त झाल्याने तुम्ही पूर्णकाम आहात. तुम्ही म्हणजे ईश्र्वरच आहात. सर्वांच्या हृदयांत राहणारे आत्माराम तुम्हीच आहात. तुमचा महिमा शब्दांनी सांगता येण्यासारखा नाही. त्यामुळे तो वर्णनही करता येत नाही.

O, victory to you sadguru! You are the one whose desire is fulfilled. You are that Supreme purush and that One atma in all beings. Your greatness is beyond this `word'/`I am' and cannot be described. You are `inexpressible'.

जें वेदांस साकडे । जें शब्दांसि कानडें । तें सत्शिष्यास रोकडें । अलभ्य लाभे ॥ २ ॥

जें परमात्मस्वरुप वेदांनाही अवघड वाटते. तसेच जे शब्दांच्याही पलीकडे आहे. ते सत्शिष्यास मात्र रोखठोक स्वरुपांत प्राप्त होते.

That unattainable Reality which puzzles the vedas and is incomprehensible to this `word' is directly attained by the true disciple/shishya.

जें योगियांचें निजवर्म । जें शंकराचें निजधाम । जें विश्रांतिचें निजविश्राम । परम गुह्य अगाध ॥ ३ ॥

जेपरमात्मस्वरुप योगीलोकांचे खास वस्तु आहे. जे शंकराचे राहण्याचे ठिकाण आहे, जेथे विश्रांतीलाही विश्रांती मिळते, ते अतिशय गूढ व खोल आहे.

Then this `word' is the yogi's very own essence; then this `word' is lord shankara's own abode; then this `word' is your own resting place; for it has become that Supreme secret and the unfathomable Reality.

तें ब्रह्म तुमचेनि योगें । स्वयें आपणचि होइजे आंगे । दुर्घट संसाराचेनि पांगें । पांगिजेल सर्वथा ॥ ४ ॥

तें ब्रह्म तुमच्या कृपेनें शिष्य स्वतः बनून जातो. त्याच्याशी शिष्य तदाकार बनतो. मग तो या कठीण संसाराच्या यातायातीनें तो मुळींच कष्टी होत नाही.

brahman is attained by your union with it. It is due to this `all' body that you will naturally be that brahman. Then one can never be caught in the net of the ever incomplete samsar.

आतां स्वामिचेनि लडिवाळपणें । गुरुशिष्यांचीं लक्षणें । सांगिजेती तेणें प्रमाणें । मुमुक्षें शरण जावें ॥ ५ ॥

श्रोते म्हणतात की, स्वामीनीं आतां आमचे लाड पुरवावे आणि गुरु-शिष्यांची लक्षणें सांगावित अशी की ज्यामुळे मोक्षाची तळमळ असणारे लगेच सद्गुरुला शरण जातील.

Due to the kindness of swami this `word' is understood. It is the attention of the guru and shishya. And when that seeker surrenders this then, there will be the understanding of that Reality.

गुरु तों सकळां ब्राह्मण । जर्‍हीं तो जाला क्रियाहीन । तरी तयासीच शरण । अनन्यभावें असावें ॥ ६ ॥

ब्राह्मण हा सर्वांचा गुरु आहे. जरी तो क्रियाहीन झाला तरी त्याला अनन्यभावाने शरण जावे.

The guru is the *brahmin who knows this `all' (the Witness purush). Even if He may not be strictly following the rules of conduct,1 still one should surrender to Him, with the understanding of no-otherness. *(siddharameshwar maharaj a Knower of brahman is the only true brahmin; it is not the priestly caste of the four Hindu castes; also see 6.4.24)

अहो या ब्राह्मणाकारणें । आवतार घेतला नारायेणें । विष्णूनें श्रीवत्स मिरविणें । तेथे इतर ते किती ॥ ७ ॥

अहो, या ब्रााह्मणासाठी नारायणाने अवतार घेतला. विष्णुनें श्रीवत्स म्हणजे भृगुने मारलेल्या लाथेची खूण मिरविली. तेथे इतरांची काय कथा ?

My dear! On account of that brahmin, narayana had taken this `I am' incarnation and Lord vishnu (`I am') bears the mark of the kick from sage bhrugu, naming it as shri vatsa (ie. He kicked knowledge away; He went beyond knowledge). (When that brahman is a brahmin priest, then that Reality has become the `many' thoughts and concepts of castes and `many' rituals).

ब्राह्मणवचनें प्रमाण । होती शूद्रांचे ब्राह्मण । धातुपाषाणीं देवपण । ब्राह्मणाचेनि मंत्रें ॥ ८ ॥

ब्राह्मणाचे वचन प्रमाण मानतात. त्याच्या वचनाने शूद्रसुद्धा ब्राह्मणाच्या योग्यतेचे बनतात. दगडामध्ये देवपण ब्राह्मणाच्या मंत्रानेच येते.

By the *affirmation of the brahmin, even a shuddra becomes a brahmin.2 The brahmin, due to His mantra, instills Godliness into this stone idol (ie. this body of flesh and bone is a dead body without the power). *(`You are He', `thou are That'/tattwasmi; a shuddra is considered the lowest caste, but it actually means, one with gross body consciousness)

मुंजीबंधनेंविरहित । तो शूद्रचि निभ्रांत । द्विजन्मी म्हणोनि सतंत । द्विज ऐसे नाम त्याचें ॥ ९ ॥

ज्याची मुंज झाली नाही तो जन्माने ब्राह्मण असला तरी शूद्रच असतो. मुंज म्हणजे दुसरा जन्म म्हणून ब्राह्मणाला द्विज असे म्हणतात.

1 siddhrameshwar maharaj- Now suppose there is a purush with Self-knowledge but he has not taken his required sacred bath nor performed his daily prayers and is sitting on top of a rubbish heap eating whatever is given to him. That one who on account of his conviction, `I am not the body' is `tasting' of Self-knowledge, may have his actions condemned by a worldly knowledgeable person or otherwise commonly known as an ignorant spiritual person, because their intellect has been taught that such actions are prohibited. Still, the intellect of the gnyani has been changed and there is no condemnation of any action in his mind. 9. When one is not initiated with this thread ceremony then, one is actually a shuddra. When one understands this knowledge then one is *`twice born' and then within this knowledge that Eternal brahman can be realised. *(brahmin boys receive the `thread of knowledge' and get called `twice born'; but this is not the true `thread of knowledge'. Only the one that understands sadguru's knowledge should be called `twice born' or `born again', for then one is born into knowledge)3

सकळांसि पूज्य ब्राह्मण । हे मुख्य वेदाज्ञाा प्रमाण । वेदविरहित तें अप्रमाण । अप्रिये भगवंता ॥ १० ॥

सर्वांनी ब्राह्मणाला पूज्य मानावे ही वेदाज्ञा आहे. जे वेदांत नाही ते अप्रमाण आहे. ते देवालाही आवडत नाही.

That brahmin who makes the puja (ie. utterly destroys) of this `all' has that thou- ghtless Supreme authority and He is the Knower of the vedas. If he does not know the vedas in this way then, he has no authority and does not love God (ie. that Reality has become a priest only and should be considered a shuddra).

ब्राह्मणीं योग याग व्रतें दानें । ब्राह्मणीं सकळ तीर्थाटणें । कर्ममार्ग ब्राह्मणाविणें । होणार नाहीं ॥ ११ ॥

ब्राह्मणाच्या मदतीनें ज्योतिषांतील योग, होम, हवन,व्रतें दानें तीर्थयात्रा व तेथील कर्मे होतात. ब्राह्मणावांचून कर्ममार्गाचें आचरण होणार नाही.

yoga, sacrifices, vows, observance of rules and giving in charity are all within that brahmin. The pilgrimage to this `all' is within that brahmin and no rites and rituals can ever be performed without that brahmin.

ब्राह्मण वेद मूर्तिवंत । ब्राह्मण तोचि भगवंत । पूर्ण होती मनोरथ । विप्रवाक्येंकरुनी ॥ १२ ॥

ब्राह्मण म्हणजे मूर्तिमंत वेदच होय. ब्राह्मणालाच देव समजावा. त्याच्या वचनाने सर्व इच्छा पूर्ण होतात.

That brahmin's image (ie. knowledge) is the nature of the *vedas. Only that brahmin is God. Due to the statement of that brahmin, our greatest aspiration is achieved (when you understand His teaching, `Nothing is true'). *(veda means to know)

ब्राह्मणपूजनें शुद्ध वृत्ती । होऊन जडे भगवंतीं । ब्राह्मणतीर्थें उत्तम गती । पावती प्राणी ॥ १३ ॥

ब्राह्मणाची पूजा केली तर मन शुद्ध होते. व वृत्ति भगवंताच्या ठिकाणी जडते. ब्राह्मणाचे तीर्थ घेतल्याने माणसाला उत्तम गति लाभते.

By worshipping that brahmin the mind attains the pure vritti (when nothing is known then, He is there) and so is firmly established in God. By taking the water that washed the feet of that brahmin, the highest state is attained (all these things are said in the scriptures, but their deeper meaning should be understood; the water that washed His feet is the ganga of knowledge). 3nisargadatta maharaj- The knowledge that I am expounding will dissolve your identity as a personality and will transform you into manifest knowledge. This manifest knowledge, the consciousness, is free and unconditioned. It is not possible to either catch hold of or give up that knowledge because you are that knowledge, subtler than space.

लक्षभोजनीं पूज्य ब्राह्मण । आन यातिसि पुसे कोण । परी भगवंतासि भाव प्रमाण । येरा चाड नाहीं ॥ १४ ॥

लक्षभोजनें घालण्यासाठी ब्राह्मण लागतात. इतर जाती चालत नाहीत. भगवंत अंतःकरणांतील शुद्धभाव तेवढा पाहतो. इतर गोष्टींची तो पर्वा करतनाही.

When one enjoys the fruits of pass actions while remaining with this attention of `I am' then, this is the worship of that brahmin. This attention upon the `all' wipes out the other castes and all the concepts we have acquired. But the rest (the brahmin priests) have no fondness for this true understanding of God.

असो ब्राह्मण सुरवर वंदिती । तेथें मानव बापुडें किती । जरी ब्राह्मण मूढमती । तरी तो जगद्वंद्य ॥ १५ ॥

असो. ब्राह्मणाला देवसुद्धा नमस्कार करतात. तेथे मानवांची काय कथा. ब्राह्मण जरी बुद्धिहीन असला तरी तो सर्वांना वंद्य असतो.

But let it be! That brahmin `there' is the One who is worshipped by the gods and the miserable fool of a man in the `many'. Even if that brahmin is dull in his mind (ie. I know nothing), still He should be bowed down to.

अंत्येज शब्दज्ञाता बरवा । परी तो नेऊन काये करावा । ब्राह्मणासन्निध पुजावा । हें तो न घडे कीं ॥ १६ ॥

एखाद्या अंत्यजाला पुष्कळ शब्दज्ञान असले, तरी तो कामाचा नाही. ब्राह्मणाच्या बरोबरीने त्याची पूजा करता येणार नाही.

Even if there is the very proper knowledge of this `word', but that brahmin is not known then, what have you done? Being so near to that brahmin (ie. being this `all'), why should that thoughtless Self not make this puja and leave knowledge?

जें जनावेगळें केलें । तें वेदें अव्हेरिलें । म्हणोनि तयासि नाम ठेविलें । पाषांडमत ॥ १७ ॥

लोकरीतील सोडून कांहीं वेगळें करणें वेदांना मान्य नसते. म्हणून त्याला पाखंड मत म्हणतात.

This knowledge that is quite separate from a restless mind, has also been created, and so that Reality has no respect for the vedas (Reality does't want to know even). It is a heretical opinion that says, this `name' is that (nameless, inexpressible) Reality.

असो जे हरिहरदास । तयास ब्राह्मणीं विस्वास । ब्राह्मणभजनें बहुतांस । पावन केलें ॥ १८ ॥

असो. जे शंकराचे व श्रीविष्णुचे भक्त आहेत त्यांची ब्राह्मणांवर निष्टा असते. ब्राह्मणांना पूज्य मानल्याने पुष्कळ लोक पावन झाले.

But let it be! This `I am' thought is the devotee of *harihara and if it has trust and faith in that brahmin and does that brahmin's bhajan then, it will be purified. *(It is said that instead of opposing each other and thus creating rajo guna, hari/sattwa and hara/tamo decided to come together as one so they could know brahman; ie. when nothing is there/tamo, everything is there/sattwa ie. effortless knowing is there)

ब्राह्मणें पाविजे देवाधेदेवा । तरी किमर्थ सद्गुरु करावा । ऐसें म्हणाल तरी निजठेवा । सद्गुरुविण नाहीं ॥ १९ ॥

ब्राह्मणाला पूज्य मानल्याने जर देवांच्या देवापर्यंत पोहोचता येते, तर सद्गुरु कशाला करावा ? त्याची जरुर काय ? आपल्या आत्मस्वरुपाचा जो ठेवा तो सद्गुरुशिवाय मिळत नाही, म्हणून सद्गुरु करावा.

One may ask, "If it is possible to realize the God of the gods/gunas through the brahmin priest, then what is the necessity of sadguru?" But you should understand that without sadguru one cannot acquire one's own treasure (Reality).

स्वधर्मकर्मीं पूज्य ब्राह्मण । परी ज्ञान नव्हे सद्गुरुविण । ब्रह्मज्ञान नसतां सीण । जन्ममृत्य चुकेना ॥ २० ॥

आपण जी धार्मिक कर्मे करतो त्यांच्यापुरता ब्राह्मण पूज्य मानावा. हे बरोबर आहे. पण आत्मज्ञान मात्र सद्गुरुशिवाय प्राप्त होत नाही. आणि ब्रह्मज्ञान होत नाही तोपर्यंत जन्म-मृत्यु चुकत नाही.

The puja performed by the brahmin priest takes place within that act of *swa-dharma; but this pure knowledge (or swa-dharma) cannot be acquired without sadguru. And if there is not that `knowledge of brahman' (beyond knowledge or pure knowledge) then there is suffering and this birth and death chain cannot be avoided. *(Every action performed taking oneself to be a body, is taking place within that swa- dharma or pure knowledge. The ignorant are unaware of this but this is the very nature of sadguru)

सद्गुरुविण ज्ञान कांहीं । सर्वथा होणार नाहीं । अज्ञान प्राणी प्रवाहीं । वाहातचि गेले ॥ २१ ॥

सद्गुरुंच्या कृपेशिवाय ज्ञान कांहीं होत नाही. तें ज्ञान नाही म्हणून अज्ञानी लोक या दृश्याच्या प्रवाहांत वाहून जातात.

This knowledge that is gained without sadguru is the `all' and this will never be that pure knowledge. Then the ignorance in the prana will continue its downward course and one will get washed along in its flow (knowledge will not be maintained and sooner or later one will again fall into this worldly existence). (maharaj- knowledge can be understood without the Master...but to go beyond knowledge, the Master is required...you cannot kill yourself)

ज्ञानविरहित जें जें केलें । तें तें जन्मासि मूळ जालें । म्हणौनि सद्गुरुचीं पाऊलें । सदृढ धरावीं ॥ २२ ॥

आत्मज्ञान करुन न घेता माणूसजें जें करतो तें तें परत जन्माचे कारण होऊन बसते. तसे होऊ नये म्हणून सद्गुची पाऊले दृढ धरावी.

When mula maya goes without this pure knowledge (and does not merge with her mula purush), then she becomes the root of birth (ie. `I am'). So, one must hold on firmly to the feet of sadguru.

जयास वाटे देव पाहावा । तेणें सत्संग धरावा । सत्संगेंविण देवाधिदेवा । पाविजेत नाहीं ॥ २३ ॥

भगवंताचे दर्शन घ्यावे असे ज्याला वाटते त्याने संतांची संगत धरावी. सत्संग केल्याखेरीज भगवंतापर्यंत पोहोचता येणार नाही.

When this `I am' desires to understand God then, it should hold the company of the Truth/Saint (satsang). For without the company of the Truth it is not possible to reach that God of gods (ie. the brahmin priest is incapable of bestowing such a blessing).

नाना साधनें बापुडीं । सद्गुरुविण करिती वेडीं । गुरुकृपेविण कुडकुडीं । वेर्थचि होती ॥ २४ ॥

वेडीं, अज्ञानी माणसें सद्गुरुशिवाय निरनिराळी साधनें करतात. पण सद्गुरुची कृपा नसल्याने त्यांचे कष्ट वाया जातात.

The `many' sadhanas are simply folly and madness without sadguru. Without sad- guru's grace there are useless grumblings and mutterings.

कार्तिकस्नानें माघस्नानें । व्रतें उद्यापनें दानें । गोरांजनें धूम्रपानें । साधिती पंचाग्नि ॥ २५ ॥

कोणी कार्तिक स्नानें, कोणी माघ स्नानें करतात, कांहीजण व्रतें उद्यापनें, दानें देतात. कांहीजण गोरांजनें स्वतःस जाळून घेणे, धूम्रपानें स्वतःला झाडाला उलटे टांगून घेऊन खाली धूर करुन तप करणे, कोणी पंचाग्नी म्हणजे स्वतःभोवती चारी बाजूंना अग्नि पेटवून रणरणत्या उन्हांत साधना करणें. परंतु अशा देह कष्टाने परमार्थ साधत नाही.

Then there are the sacred baths in the winter months of kartik and margh. Then there are the vows, the observance of fasts and the giving to charity; the ceremonies at the end of a period of penance, the inhalation of smoke and the undergoing of five-fires (ie. sitting with the sun above and surrounded by four fires).

हरिकथा पुराणश्रवण । आदरें करिती निरुपण । सर्व तीर्थें परम कठिण । फिरती प्राणी ॥ २६ ॥

कोणी हरिकथा, पुराणें श्रवण करतात. कोणी मनापासून प्रवचनें करतात. कोणी अतिशय कठिण तीर्थयात्रा करतात.

There may be this `story' of hari (`I am') and the listening/shravan to that ancient One. One may have deep respect for this sagun discourse and one may go to this pilgrimage place of the `all' but, then that Supreme Self returns to this gross world within the prana (ie. though that Self may understand how to be knowledge, still if there is not a burning desire to give up this, being someone, then one will always return to body consciousness).

झळफळित देवतार्चनें । स्नानें संध्या दर्भासनें । टिळे माळा गोपीचंदनें । ठसे श्रीमुद्रांचे ॥ २७ ॥

कोणी देवाची सुंदर पूजा करितात. कोणी स्नानसंध्या करतात. तर कोणी दर्भासने वापरतात. कोणी गोपीचंदनाचे टिळे लाऊन गळ्यांत माळा घालतात. कोणी मुद्रांचे ठसे लावतात. पण याने काही परमार्थ साधत नाही.

Then there is the worship with bright pots and other articles, like grass-seats etc. (ie. traditional puja); then there is the performance of the sacred bath and daily prayers; then that One puts various pastes like sandalwood on the forehead and other parts of the body; then that One hangs garlands and stamps the sacred name on the forehead (that One who is forever free imagines it is bound and makes `many' sadhanas to be free).

अर्घ्यपात्रें संपुष्ट गोकर्णें । मंत्रयंत्रांचीं तांब्रपर्णें । नाना प्रकारीचीं उपकर्णें । साहित्यशोभा ॥ २८ ॥

देवतांना अर्घ्यपात्रे म्हणजे देवांना अर्घ्य देण्याची ताम्हणे, संपुष्ट म्हणजे देव ठेवण्याचा करंडा, गोकर्णे म्हणजे गाईच्या कानाच्या आकाराची भांडी, आणि इतर पूजा साहित्य अत्यंत सुंदर ठेवतात.

That One uses small utensils, containing clean articles of worship, pots for keeping idols of gods, copper plates with symbolic diagrams for mantra and yantra. But these ways of the `many' are merely attractive performances.

घंटा घणघणा वाजती । स्तोत्रें स्तवनें आणी स्तुती । आसनें मुद्रा ध्यानें करिती । प्रदक्ष्णा नमस्कार ॥ २९ ॥

कांहीं लोक घणघण घंटा वाजवितात. कांहींजण देवाची स्तोत्रे, स्तवनें, स्तुती करतात. कांहीं आसनें करतात, कांहींजण मुद्रा करतात तर कांहींजण ध्यान लावतात. प्रदक्षिणा, नमस्कार घालतात.

That One rings the bells loudly; that One recites hymns and prayers and devotional songs; that One makes various asanas and mudras (special meditative gestures); that One meditates and walks around the sanctum of the temple many times and that One prostrates itself before these idols.

पंचायेत्न पूजा केली । मृत्तिकेचीं लिंगें लाखोली । बेलें नारिकेळें भरिली । संपूर्ण सांग पूजा ॥ ३० ॥

कोणी पंचायतनाची पूजा करतात. कोणी मातीच्या लिंगाची लाखोली करतात. त्यांना बेल, नारळ,फळें, फुलें वाहुन यथासांग पूजा करतात. परंतु असे केल्याने आत्मज्ञान होत नाही. देवाचे दर्शन होत नाही.उपोषणें

That One worships the five deities; offers hundreds of thousands of clay lingams of shiva and then completes the worship with fruits of bel and coconut.

निष्ठा नेम । परम सायासीं केलें कर्म । फळासि पावती वर्म । चुकले प्राणी ॥ ३१ ॥

कांहीं लोक उपवास करतात. कांहीजण एखादा नेम निष्ठेने पाळतात. असे कष्ट करुन त्यांना कांहीं फल प्राप्तीही होते. पण खरी जी भगवंत प्राप्ती होत नाही.

That One observes strict fasting; that One takes much trouble doing various actions and rituals; but that One then seeks the fruit of its actions (all this to be someone and gain something) and thus the essence (ie. to be no one and want nothing) within the prana is lost.

येज्ञादिकें कर्में केलीं । हृदईं फळाशा कल्पिली । आपले इच्छेनें घेतली । सूति जन्माची ॥ ३२ ॥

यज्ञ, याग ,होम ,हवने आदि करुन त्या कर्मांची फलाशा मनांत धरली. त्यामुळे आपल्या इच्छेनेच असे लोक परत जन्म-मरण फेर्‍यांत अडकतात.

That One performs sacrifices and other rituals but has the desire for the fruits in its heart and thus its own wish (to be/`I am') accepts a birth as a body.

करुनि नाना सायास । केला चौदा विद्यांचा अभ्यास । रिद्धि सिद्धि सावकास । वोळल्या जरी ॥ ३३ ॥

एखद्याने बरेच कष्ट घेऊन चौदा विद्यांचा अभ्यास केला. कोणी योगाभ्यास करुन ऋद्धि-सिद्धि मिळवल्या,

There may be the study of the fourteen branches of science and great efforts may be made in the `many'. And even if the two servants of that effortless parabrahman, prosperity and good fortune, turn their look towards one, still...

तरी सद्गुरुकृपेविरहित । सर्वथा न घडे स्वहित । येमपुरीचा अनर्थ । चुकेना येणें ॥ ३४ ॥

तरीसुद्धा सद्गुरु कृपा झाल्याशिवाय स्वहित होत नाही. यमयातना चुकत नाहीत.

Without the blessing of sadguru, nothing is accomplished because you have not gained your Self; and that essence (ie. to not be) cannot avoid the tortures in hell, at the hands of God of Death.

जव नाहीं ज्ञानप्राप्ती । तव चुकेना यातायाती । गुरुकृपेविण अधोगती । गर्भवास चुकेना ॥ ३५ ॥

जोपर्यंत सद्गुरुकडून आत्मज्ञानप्राप्ती होत नाही. तोपर्यंत अधोगती व गर्भवास चुकत नाही.

So long as that pure knowledge (knowledge of brahman, ie. I am not this `all' even) is not achieved, then the sufferings at the hands of yama cannot be avoided. Thus without the blessing of sadguru, this lowly condition and the suffering in the womb cannot be avoided.

ध्यान धारणा मुद्रा आसन । भक्ती भाव आणी भजन । सकळ हि फोल ब्रह्मज्ञान । जव तें प्राप्त नाहीं ॥ ३६ ॥

ध्यान, धारणा, मुद्रा किंवा निरनिराळी योगासने करणे सर्व ब्रह्मज्ञान प्राप्त झाल्याशिवाय फुकटच आहे.

There may be the concentration of meditation, the mudras and asanas; there may be devotion and bhajan but even this `all' is empty as long as this knowledge of brahman has not been attained.

सद्गुरुकृपा न जोडे । आणी भलती च कडे वावडे । जैसे आंधळे चाचरोन पडे । गारीं आणी गडधरां ॥ ३७ ॥

जसे एखादा आंधळा कोणाची मदत न घेता चाचपडत चालू लागला तर तो चिखलां किंवा खोल खड्यांत पडतो. तसेच जो सद]गुरु करत नाही तो त्याची कृपा न मिळाल्याने वेगळ्याच मार्गाला लागतो.

Those who have not got the blessing of sadguru, go astray in wrong pursuits; they are just like a blind man who stumbles and falls into a deep pit.

जैसे नेत्रीं घालितां अंजन । पडे दृष्टीस निधान । तैसें सद्गुरुवचनें ज्ञान- । प्रकाश होये ॥ ३८ ॥

जसे डोळ्यांत अंजन घातले की, जमिनींतील गुप्तधन दिसते. तसेच गुरुची कृपा झाली की, ब्रह्मज्ञान प्रकट होते.

Just as one can see hidden treasure by the application of anjana* to the eyes, in the same way, due to this `speech' of sadguru, that pure knowledge/beyond knowledge is revealed. *(Fabled magic lotion)

सद्गुरुविण जन्म निर्फळ । सद्गुरुविण दुःख सकळ । सद्गुरुविण तळमळ । जाणार नाहीं ॥ ३९ ॥

सद्गुरुशिवाय जन्म फुकट आहे. सद्गुरु नसल्याने दुःखच वाढते. सद्गुरुशिवाय ज्ञानप्राप्तीची तळमळ शांत होणार नाही.

Without sadguru the birth is wasted, without sadguru this `all' suffers great pain, without sadguru anxiety will not go away.

सद्गुरुचेनि अभयंकरे । प्रगट होईजे ईश्र्वरें । संसारदुःखें अपारें । नासोन जाती ॥ ४० ॥

सद्गुरुच्या अभयाने, कृपेने ईश्र्वर प्रकट होतो. अगणित संसारांतील दुःखांचा नाश होतो.

Due to sadguru one is fearless but due to ishwara (ie. the Witness and creator of this `all' world) there will be the manifest. It is only due to that limitless paramatma that the tortures of samsar are destroyed.

मागें जाले थोर थोर । संत महंत मुनेश्र्वर । तयांस हि ज्ञानविज्ञानविचार । सद्गुरुचेनी ॥ ४१ ॥

पूर्वी मोठमोठे संत, महंत, मुनिश्र्वर होऊन गेले त्यांनासुद्धा सद्गुरुमुळेच ब्रह्मज्ञान प्राप्त झाले.

Previously, there have been many great saints and venerable sages and spiritual authorities, but they also acquired that *vignyan of knowledge from sadguru. *(Beyond knowledge)

श्रीरामकृष्ण आदिकरुनी । अति तत्पर गुरुभजनीं । सिद्ध साधु आणी संतजनीं । गुरुदास्य केलें ॥ ४२ ॥

श्रीराम, श्रीकृष्ण यांनी मनापासून गुरुसेवा केली. तसेच सिद्ध, साधु आणि संतांनी देखिल सद्गुरुचे दास्य केले.

shri ram, shri krishna and others were completely absorbed in guru's bhajan. The siddha, sadhu and the Saint were all servants of their guru (they made the guru's instructions their own direct experience).

सकळ सृष्टीचे चाळक । हरिहरब्रह्मादिक । तेही सद्गुरुपदीं रंक । महत्वा न चढेती ॥ ४३ ॥

हें विश्र्व चालविणारे ब्रह्मा, विष्णु व महेश हे सुद्धा सद्गुरु चरणी लीन होतात. तेथे स्वतःचे मोठेपण दाखवत नाहीत.

This `all' is the director of the gross creation and of hari, hara and brahma etc. But they also are beggars at the feet of sadguru and their importance does not arise there.

असो जयासि मोक्ष व्हावा । तेणें सद्गुरु करावा । सद्गुरुविण मोक्ष पावावा । हें कल्पांतीं न घडे ॥ ४४ ॥

असो. ज्याला मोक्ष हवा असेल त्याने सइद्गुरु करावा. सद्गुरुशिवाय मोक्ष मिळणे शक्य नाही.

So be it! This `I am' should be liberated and that can only be done by that Rea- lity, the sadguru. Without sadguru that thoughtless liberation within the *`end of the thought' is not accomplished. *(ie. forget everything and He is there, `I am' is there)

आतां सद्गुरु ते कैसे । नव्हेति इतरां गुरु ऐसे । जयांचे कृपेनें प्रकाशे । शुद्ध ज्ञान ॥ ४५ ॥

आतां सद्गुरु कसे तर ते इतर गुरुं सारखे नसतात. सद्गुरुंमुळे शुद्ध ज्ञान किंवा आत्मज्ञान आपल्या अंतरी प्रगटते.

How can this `now'/knowledge be that sadguru? He is not like other gurus. By His blessing this light of the `I am'/knowledge becomes pure knowledge.

त्या सद्गुरुची वोळखण । पुढिले समासीं निरुपण । बोलिलें असे श्रोतीं श्रवण । अनुक्रमें करावें ॥ ४६ ॥

तो सद्गुरु कसा असावा ते पुढील समासांत सांगितले आहे. ते श्रोत्यांनी क्रमशः श्रवण करावे.

Recognition of that sadguru is the discourse within the collection of words ahead. But first this `speech' and this listening of the listener should be performed. .