देवशोधन — समास 2: ब्रह्मपावन

ऐका उपदेशाचीं लक्षणें । सायोज्यप्राप्ती होय जेणें । नाना मतांचें पेखणें । कामा नये सर्वथा ॥ १ ॥

ज्या उपदेशानें सायोज्य मुक्ति मिळते. त्याची लक्षणें आतां ऐका. याबाबतींत निरनिराळ्या मतांतरांचे ज्ञान उपयोगी पडत नाही.

Listen to this `I am', for this attention is the teaching/upadesh. By means of this teaching/upadesh, Final Liberation will be attained. But to stop awhile with the un- derstanding of the `many' is of absolutely no use at all (mind will only bind you).

ब्रह्मज्ञानेंविण उपदेश । तो म्हणो नये विशेष । धान्येंविण जैसें भूंस । खातां नये ॥ २ ॥

धान्याशिवाय असलेला भूसा जसा खात नाहीत, तसाच ब्रह्मज्ञानाशिवाय असलेला उपदेश विशेष समजूं नये.

For if this teaching/upadesh lacks the knowledge of brahman then, it should not be called knowledge. It will be just like the husk without the grain and it should not be digested.

नाना काबाड बडविलें । नातरी तक्रचि गुसळिलें । अथवा धुणचि सेविलें । सावकास ॥ ३ ॥

रसरहित कडबा कुटला, किंवा लोणी काढलेले ताक घुसळीलें, किंवा तांदुळाचे धुवण प्यावें,

When there are the `many' knowledges then, it is like beating grass to get grain or churning buttermilk to get butter. The `many' knowledges are about as much use as drinking the water from washed rice to feed one's self.

नाना साली भक्षिल्या । अथवा चोईट्या चोखिल्या । खोबरें सांडून खादल्या । नरोट्या जैश्या ॥ ४ ॥

किंवा नाना फळांच्या साली खाल्या, किंवा रस नसलेल्या बाठी चोखल्या, किंवा खोबरें नसलेल्या करंट्या खाल्या तर नुसतेंच श्रम होऊन तें वायां जातात.

The `many' knowledges are like the eating of the rind of the fruit or the waste of sugarcane after the juice is squeezed out or the eating of the shell of coconut after its kernel is removed.

तैसें ब्रह्मज्ञानेंविण । नाना उपदेशाचा सिण । सार सांडून असार कोण । शाहाणा सेवी ॥ ५ ॥

तसेच ब्रह्मज्ञानाशिवाय असलेला उपदेश ऐकणे म्हणजे नुसता शिणच सार नसलेला असार कोण शहाणा सेवन करील? कोणीच करणार नाही.

In this way, without that knowledge of brahman, this teaching of `I am' will become the tiresome pains of the `many'. Therefore why should the wise throw away that essence (I do not exist) and taste the non-essence? (Unless you disappear like the salt in the ocean then, even if this understanding of `I am' is achieved, still you will slip back one day into the `many' thoughts)

आतां ब्रह्म जें कां निर्गुण । तेंचि केलें निरुपण । सुचित करावें अंतःकर्ण । श्रोतेजनीं ॥ ६ ॥

आतां ब्रह्म जें गुणातीत आहे. त्याचें वर्णन श्रोत्यांनी शुद्ध अंतःकरणाने ऐकावे.

Now, how can this `I am' of mula maya (non-essence) be that nirgun of brahman (essence)? For then that nirgun discourse has become this sagun discourse. Therefore the *antah-karana of the good listener should be very alert and pure. *(See 17. 8. 3-10; inner faculty of knowing)

सकळ सृष्टीची रचना । ते हे पंचभूतिक जाणा । परंतु हे तगेना । सर्वकाळ ॥ ७ ॥

सगळें विश्र्व हें पंचमहाभूतांपासून बनलेले आहे. पण हे सर्व फार काळ टिकत नाही.

But when this `all' world of knowledge has become this gross constructed world of your concepts then, know that that thoughtless Reality has become the five elements (ie. an appearance and therefore false). And even if that thoughtless Self was to become this time of the `all' still, this knowledge will not last (an appearance cannot be that eternal Self; this `all' is also subject to destruction, for where does it go when you sleep ie. when ignorance pervades?)

आदि अंती ब्रह्म निर्गुण । तेचि शाश्वताची खूण । येर पंचभूतिक जाण । नासिवंत ॥ ८ ॥

हें विश्र्व निर्माण होण्या आधी व नंतर गुणातीत ब्रह्म जसेंच्या तसेंच राहाते. इतर जें कांहीं आहे तें नाशवंत समजावें.

When from beginning to end, there is that nirgun brahman then that Reality, without beginning or end, has become this understanding of the indestructible and eternal Self. Know that everything else is made up of five the elements and is therefore destructible. (Reality ie. parabrahman has nothing to do with all this. But as the nirgun brahman it is still subject to the possibility of slipping back into sagun. Still by staying as that nirgun or with that thoughtless understanding, this false `I' will disappear forever, like the salt in the ocean)

येर्‍हवीं हें पाहातां भूतें । देव कैसें म्हणावें त्यातें । भूत म्हणतां मनुष्यातें । विषाद वाटे ॥ ९ ॥

साध्या मानवी दृष्टीनें पाहीलें तर विश्र्व हे झालेले (भूत) आहे. ते बदलते म्हणून त्याला देव म्हणता येत नाही. भूत म्हणून हांक मारली तर मनुष्याला वाईट वाटते.

Otherwise, you take that thoughtless Self as something elemental. But how can this `I am' be called God? A man gets insulted if you were to call him a bhut (bhut ghost/apparition, element, created thing).

मां तो जगज्जनक परमात्मा । त्यास आणि भूतउपमा । ज्याची कळेना महिमां । ब्रह्मादिकांसी ॥ १० ॥

मग तो परमात्मा की ज्याचा महिमा ब्रह्मासिकांनाही कळला नाही त्या थोर जगज्जनकाला भूत म्हणणे अगदींच कांहींतरी वाटते.

Therefore that `Father of the world' (ie. purush) and that paramatma, how could one compare that with a bhut/created thing? The greatness of that atma purush cannot be understood by brahma and the other gods (for they are all created things).

भूतां ऐसा जगदीश । म्हणतां उत्पन्न होतो दोष । याकारणें माहापुरुष । सर्व जाणती ॥ ११ ॥

या जगाचा नियंता ईश्र्वर पंचमहाभूतांसारखा आहे असें म्हणणे फार सदोष आहे. ब्रह्मज्ञानी महापुरुष हें सगळें बरोबर जाणतात.

But on account of your taking yourself to be a body, you call that `Lord of the world', a created thing also (taking yourself to be a form, you project the idea of form ie. `all', upon that formless Self who knows the form). Therefore by means of this `speech', forget everything and understand that great (formless) purush, the Knower of this `all'.

पृथ्वी आप तेज वायो आकाश । यां सबाह्य जगदीश । पंचभूतांसी आहे नाश । आत्मा अविनाशरुपी ॥ १२ ॥

पृथ्वी, आप, तेज, वायु व आकाश या पंचमहाभूतांना परमात्मा आंतून बाहेरुन व्यापून आहे. पंचमहाभूतांना नाश आहे. आत्मा मात्र अविनाशी आहे.

There are these elements of earth, water, fire, wind and space. And inside and outside of these and this `all' there is that `Lord of the world' (beyond any appearance). These five elements are destructible, but that atma is like that Reality.

जें जें रुप आणी नाम । तो तो आवघाचि भ्रम । नामरुपातीत वर्म । अनुभवें जाणावें ॥ १३ ॥

जें जें रुप व नांव आहे तो सगळा भ्रमच आहे. नामरुपाच्या पलीकडे असलेले जें वर्म परमात्मास्वरुप आहे तें जाणावें.

When there is this `I am' of `name' and `form' then, that (nameless, formless) para- matma becomes this delusion and afterwards `many' things appear. That essence which is beyond this `name' and `form' should be known by means of this `I am' experience (`I am'/existence is the original `name' and `all'/knowledge is its original `form'. They are inseparable).

पंचभूतें आणि त्रिगुण । ऐसी अष्टधा प्रकृति जाण । अष्टधा प्रकृतीस नामाभिधान । दृश्य ऐारिसें सें ॥ १४ ॥

पांच महाभूतें व तीन गुण या आठांनी प्रकृती बनते. याच अष्टधा प्रकृतीस दृश्य असेही दुसरे नाव आहे.

This experience `I am' is the five elements and the three attributes unmanifest; know this as the eightfold prakruti. And it is this eightfold prakruti that gets called the visible.

तें हे दृश्य नासिवंत । ऐसें वेद श्रुति बोलत । निर्गुण ब्रह्म शाश्वत । जाणती ज्ञानी ॥ १५ ॥

वेद व श्रुती म्हणतात जें दृश्य आहे ते नाशिवंत आहे. पण निर्गुण ब्रह्म ते शाश्वत आहे. हें ज्ञानी जाणतात.

Therefore when that thoughtless Reality appears destructible and visible then, there is this `speech' of the vedas and shruti (neti, neti). But the gnyani knows that indestructible nirgun brahman.

जें शस्त्रें तोडितां तुटेना । जें पावकें जाळितां जळेना । कालवितां कालवेना । आपेंकरुनी ॥ १६ ॥

तें ब्रह्म शस्त्राने तोडता येत नाही. तें अग्नींने जळू शकत नाही. तें पाण्यांत कालविता येत नाही.

This `I am'/mula maya is not cut even if you cut it with a weapon; this mula maya does not burn even if you burnt it with fire and by dissolving it in water, it is not dissolved.

जें वायोचेनि उडेना । जें पडेना झडेना । जें घडेना ना दडेना । परब्रह्म जें ॥ १७ ॥

तें वार्‍यानें उडविता येत नाही, तें पडत नाहीं कां झडत नाहीं. तें घडविता येत नाही कीं जे लपत नाही असे ते परब्रह्म आहे.

This `I am'/mula maya does not fly away with the wind. And if this mula maya does not cease and does not fade away and if this mula maya does not happen and is not hidden from Itself then, it is that parabrahman.

ज्यासी वर्णचि नसे । जें सर्वाहूनि अनारिसे । परंतु असताचि असे । सर्वकाळ ॥ १८ ॥

त्याला कोणताही रंग नाही. तें सर्व वस्तूंहून वेगळे आहे. पण तें सर्वत्र नेहमी सर्व काळ भरुन राहीलेले आहे.

The purush has no colour nor caste and it is different from this `all' of mula maya (ie. prakruti). But when He is having an existence then, He appears as this time of the `all' (when that Witness feels He exists then, He has become the witnessed). (That purush cannot be compared to anything, it is beyond everything. However the qualities of illusion, like existence, knowledge and bliss get superimposed on it)

दिसेना तरी काये जालें । परंतु तें सर्वत्र संचलें । सूक्ष्मचि कोंदातलें । जेथें तेथें ॥ १९ ॥

तें दिसत नाहीं म्हणून काय झाले. ते सर्वत्र भरुन राहीलेले आहे. तें सूक्ष्मत्वानें जेंथें तेथें व्यापलेलें आहे.

That cannot be seen yet, He has appeared as so much; that cannot be seen yet, He is pervading everything. He is that brahman permeating `here and there'.

दृष्टीस लागली सवे । जें दिसेल तेंचि पाहावें । परंतु गुज तें जाणावें । गोप्य आहे ॥ २० ॥

जें दिसेल तें पाहायचे व ते खरें मानायचे अशी आपल्या दृष्टीला सवय झाली आहे. परंतु जेम रहस्य असतें तें नेहमी गुप्त असते.

When that Reality, of its own accord, becomes this visible maya then, that which should be realized will be seen (then that Reality has become the triad of seer, seen and seeing and thus form appears; still He remains hidden illuminating the seen). But the mystery of that Self which is hidden should be known (when you, the Self, try to know yourself then, you are knowing illusion).

प्रगट तें जाणावें असार । आणी गुप्त तें जाणावें सार । गुरुमुखें हा विचार उमजों लागे ॥ २१ ॥

जें इंद्रियांना दिसते व जें उघड आहे तें असार म्हणजे खोटे समजावे. जें गुप्त असतें, सूक्ष्म असते, तें खरें असतें हें सद्गुरुच्या उपदेशाने समजु लागते.

When that Reality becomes manifest then, It should be known as the non-essence (this illusory `all') and that Reality which is hidden should be known as the essence. This essence is that thoughtless Self and It can be understood through the teachings of the guru. (First the Master says, `You are He' ie. the non-essence and then He says this is also not true/essence)

जें उमजेना तें उमजावें । जें दिसेना तें पाहावें । जें कळेना तें जाणावें । विवेकबळें ॥ २२ ॥

आपल्या विचाराने जें उमजत नाहीं तें उमजुन घ्यावें. जें दिसत नाही तेम पहाण्याचा यत्न करावा. जें कळत नाही तें जाणुन घ्यावे. हें सर्व सद्गुरु उपदेश आठवून आपल्या विचारानें जाणून घ्यावे.

When this mula maya is not being realized then, that Reality can be realized. When this mula maya is not being perceived then, that Reality can be apperceived. When this mula maya is not being understood then, that Reality can be known by sincere and determined vivek.

गुप्त तेंचि प्रगटवावें । असाध्य तेंचि साधावें । कानडेंचि अभ्यासावें । सावकास॥ २३ ॥

जें गुप्त आहे तें स्वतः प्रगट करुन घ्यावें. जें असाध्य आहे, कष्टसाध्य आहे तें आत्मस्वरुप साध्य करुन घ्यावें. जें अवघड आहे त्याचा चिकाटीनें सतत अभ्यास करावा.

That hidden Reality should be revealed. That Reality which cannot be achieved, should be achieved. That which is felt to be difficult should be effortlessly practiced (ie. forgetting is remembering).

वेद विरंची आणि शेष । जेथें सिणले निशेष । तेंचि साधावें विशेष । परब्रह्न तें ॥ २४ ॥

वेद, ब्रह्मदेव व शेष ज्या ब्रह्माचे वर्णन करतांना थकले, तें परब्रह्म आपण विशेष प्रयत्न करुन साधून घ्यावें.

The vedas, brahma the creator and even the divine serpent shesha (ie. Witness) got completely exhausted trying to describe that Reality. That Reality, that has appeared as this pure sattwa guna, should achieve that parabrahman (He who has appeared as this knowing should return to Himself).

तरी तें कोणेपरी साधावें । तेंचि बोलिलें स्वभावें । अध्यात्मश्रवणें पावावें । परब्रह्म तें ॥ २५ ॥

परंतु तें परब्रह्म कसें अनुभवावें, तर त्याचे स्वाभाविक साधन सांगतो. अध्यात्मश्रवणानें तें परब्रह्म प्राप्त करुन घ्यावें.

"Then, what is the means by which that Reality should be achieved?" First under- stand that it is that Reality that has become this spontaneous `speech' and therefore it is by shravan/ listening to this spiritual discourse of `I am' that, that parabrahman can be achieved.

पृथ्वी नव्हे आप नव्हे । तेज नव्हे वायु नव्हे । वर्णवेक्त ऐसें नव्हे । अव्यक्त तें ॥ २६ ॥

तें पृथ्वी नाहीं, तें आप नाही, तेज व वायुसुद्धा नाही. तें रंगाचे नाही. तसेच तें व्यक्त नाहीं ते अव्यक्त आहे.

It is not the element earth; It is not the water; It is not light; It is not wind and It has no colour. Whatever has become manifest, is not that unmanifest.

तयास म्हणावें देव । वरकड लोकांचा स्वभाव । जितुके गाव तितुके देव । जनाकारणें ॥ २७ ॥

जें व्यक्त असते त्याला लोक देव म्हणतात. हा त्यांचा स्वभाव आहे. म्हणुन सामान्य अज्ञानी लोकांची जितकी गांवे तितके देव असतात.

If That is called God then, the rest is the manifest world of this `all'. And if this `all' or `I am' is not understood then, there will be the `people' and then, wherever there is a village, there is a god (if this `all' is not understood then there are the `many' concepts and gods).

ऐसा देवाचा निश्र्चय जाला । देव निर्गुण प्रत्यया आला । आतां आपणचि आपला । शोध घ्यावा ॥ २८ ॥

अशा प्रकारें खरा देव कोणता हें निश्र्चितपणें कळलें, देव निर्गुण आहे असा अनुभव आला मग आपल्या अंतर्यामी आपला आपण शोध घ्यावा.

But when you have the conviction of that unmanifest God, then you will gain the understanding of that nirgun God. Therefore `now' (with this sagun understanding), you should search and find Yourself.

माझें शरीर ऐसें म्हणतो । तरी तो जाण देहावेगळांचि तो । मन माझें ऐसें जाणतो । तरी तो मनहि नव्हे ॥ २९ ॥

माझे शरीर असें आपण सर्व म्हणतो. याचा अर्थ मी देहाहून वेगळा आहे. माझे मन ही जाणीव आपल्याला असते. याचाच अर्थ मी देहही नाही व मी मनही नाही.

It is that atma that says, "My body"; still He knows He is different to the body. It is that atma that says, "My mind"; still He knows He is also not the mind.

पाहातां देहाचा विचार । अवघा तत्वांचा विस्तार । तत्वें तत्व झाडितां सार । आत्माच उरें ॥ ३० ॥

आपण देहाचा विचार केला तर तो पंचमहाभूतांचा बनला आहे. तत्वामध्यें तत्व मिसळीत गेल्यास अखेर साररुप अविनाशी आत्मा तेवढा उरतो.

When that thoughtless Self has become a body then, everywhere there is the expan- sion of the gross elements. But when each element is eliminated by its previous element then, only that essence, the atma remains.

आपणासी ठावचि नाहीं । येथें पाहाणें नलगे कांहीं । तत्वें ठांईचा ठांई । विभागून गेलीं ॥ ३१ ॥

देहबुद्धीचे ज्ञान असलेला मी कोठे राहतो हें शोधू लागलें तर त्याला स्थानच नाही असे लक्षांत येते. मग त्याला पाहाण्याचे कांहींच कारण उरत नाही. पांच महाभूतें ज्यांनी देह बनला आहे ती आपापल्या ठिकाणी विभागून नाहीशीं होतात.

Then it is not necessary to know this `all' even and therefore there is no place for you (you are this `all' ie. when there is a feeling of otherness then, you appear, `I am'). When the gross elements have been separated out and sent to their original place then, where is there a place for you to stay? (ie. without form, how can you exist?)

बांधली आहे तों गांठोडी । जो कोणी विचारें सोडी । विचार पाहातां ही गांठोडी । आडळेना ॥ ३२ ॥

आपलें शरीर म्हनजें पंचमहाभूतें एकत्र बांधून तयार झालेले एक गाठोडे आहे. जर कोणीं विचारचे साधनाने सोडूं लागला तर तें गांठोडेच सांपडत नाहीसें होते.

It is only when that atma is bound within this `all' bundle does that purush need to be set free by that thoughtless understanding. And when that thoughtlessness is understood then, this bundle cannot be found.

तत्वांचें गांठोडें शरीर । याचा पाहातां विचार । येक आत्मा निरंतर । आपण नाहीं ॥ ३३ ॥

आपलें शरीर हें पंचमहाभूतांचे गांठोडे आहे. विचारानें याचे विवरण करतगेलें तर मी म्हणून जो वावरतो तो उरतच नाही. तर अविनाशी असा आत्माच उरतो.

There had been the bundles of gross elements and this bundle of the `all' but, when one understands that thoughtless Self then, there is that One atma without an inner space and you are not (you are the inner space, to be).

आपणासी ठावचि नाहीं । जन्ममृत्यु कैंचें काई । पाहातां वस्तुचा ठांई । पापपुण्य नसे ॥ ३४ ॥

जेथें मी पणाला जागाच उरत नाहीं तेथें जन्म कोणाचा व मृत्यु कोणाचा ? आणि जी परमात्मा वस्तु आहे तीला पापपुण्याचा स्पर्शही होत नाही.

When you cannot be found then, where is the question of birth and death? If one understands that `hidden place' of the Self then, there is neither sin nor merit.

पापपुण्य येमयातना । हे निर्गुणीं तों असेना । आपण तोचि तरी जन्ममरणाचा । ठव कैंचा ॥ ३५ ॥

पापपुण्य व यमयातना यांचा निर्गुणाशीं कांहींच संबंध नाही. आपला खरा मी निर्गुण आहे. त्यामुळें त्याच्या ठिकाणी जन्ममरणाला स्थान नाही.

Sin and merit and the punishment by yama are not in that thoughtless nirgun. When you are that nirgun then, where is the place for either birth or death?

देहेबुद्धीनें बांधला । तो विवेकें मोकळा केला । देहातीत होतां पावला । मोक्षपद ॥ ३६ ॥

मी देहच आहे या दृढ भावनेनें जीव बांधलेला असतो. विवेक केल्यानें तो त्या बंधनांतून मुक्त होतो. देहबुद्धि सुटुन तो देहाच्या पलीकडे गेला म्हणजे मोक्षपदास पोहोंचतो.

That atma had been bound by the sense of being a body and it was freed by the power of vivek and then, that `seat of the free' beyond the body was attained.

जालें जन्माचें सार्थक । निर्गुण आत्मा आपण येक । परंतु हा विवेक । पाहिला पाहावा ॥ ३७ ॥

निर्गुण आत्मा हाच खरा मी आहे असा साक्षात् अनुभव येणें म्हणजे जन्माचें सार्थक होय. परंतु हा अनुभव येण्याचा पुनः पुनः विवेक करावा लागतो.

Thus the whole purpose of life is fulfilled when you are that One nirgun atma. But to understand this, that thoughtless vivek has to be made again and again.

जागें होतां स्वप्न सरे । विवेक पाहातां दृश्य वोसरे । स्वरुपानुसंधानें तरे । प्राणीमात्र ॥ ३८ ॥

झोपेंतून जागें झाल्यावर स्वप्न जसें आपोआप विरतें तसें सारखा विवेक केल्यानें दृश्य ओसरुं लागते.

When you are awake, the dream disappears and similarly when you look with thoughtless vivek, then this visible `all' disappears. For whoever turns their attention to that thoughtless swarup is saved from living in the prana.

आपणास निवेदावें । आपण विवेकें नुरावें । आत्मनिवेदन जाणावें । याचे नांव ॥ ३९ ॥

आपण स्वतःला स्वस्वरुपांत लीन करावें. विवेकाच्या अभ्यासानें आपण स्वस्वरुपाहून वेगळें उरुंच नये. स्वस्वरुपांत लीन होण्याच्या या अवस्थेला आत्मनिवेदन असें म्हणतात.

You have to offer yourself. By such vivek, you should not remain. When this `I am' is offered then that should be known as the ninth devotion and the `offering to the atma'.

आधीं अध्यात्मश्रवण । मग सद्गुरुपादसेवन । पुढें आत्मनिवेदन । सद्गुरुप्रसादें ॥ ४० ॥

प्रथम अध्यात्मश्रवण करावें. मग श्रीसद्गुरुच्या चरणांची सेवा करावी. पुढें सद्गुरुंच्या कृपाप्रसादानें आत्मनिवेदन साधतें.

In the beginning there is to be shravan and then there is to be service at sadguru's feet (siddharameshwar maharaj- when one experiences that which the sadguru has taught, then one's service is finished). Then ahead, by the blessing and grace of sadguru there is complete surrender to the atma.

आत्मनिवेदन उपरी । निखळ वस्तु निरंतरी । आपण आत्मा अंतरीं । बोध जाला ॥ ४१ ॥

आत्मनिवेदन झाल्यावर निव्वळ शाश्वत आत्मवस्तु तेवढी उरतें. आणि मी म्हणजेच आत्मा असें ज्ञान होते.

After Self-surrender there is that pure Self (ie. parabrahman), void of any inner space (ie. no-otherness). This `I am atma' was the understanding that had appeared in this inner space.

त्या ब्रह्मबोधें ब्रह्मचि जाला । संसारखेद तो उडाला । देहो प्रारब्धीं टाकिला । सावकास ॥ ४२ ॥

त्या आत्मज्ञानानें जीव ब्रह्मरुप होतो. त्याचें संसारांतील दुःख नाहीसें होते. नंतर देह प्रारब्धावर सोडून तो स्वस्थ राहतो.

When that brahman appears as this `I am brahman' understanding then, the sorrow of worldly life flys away and the body is left to its destiny/prarabdha (ie. store of past actions).

यासी म्हणिजे आत्मज्ञान । येणें पाविजे समाधान । परब्रह्मीं आभिन्न । भक्तचि जाला ॥ ४३ ॥

याला आत्मज्ञान म्हनतात. त्यामुळें समाधान मिळतें. जीव परब्रह्मामधें विलीन होऊन एकरुप होतो. तो खरा भक्त होतो.

But if this `I am' is to be called Self-knowledge/atma-gnyan then, there should be that thoughtless understanding and that is the complete contentment of, I do not exist (ie. samadhan). Then the devotee becomes inseparable with that parabrahman.

आतां होणार तें होयेना कां । आणि जाणार तें जायेना कां । तुटली मनांतील आशंका । जन्ममृत्याची ॥ ४४ ॥

आतां जे होणार असेल तें होऊन दे. जें जायचे असेल तें जाऊं दे. अशी मनाची निश्र्चित अवस्था होते. सर्व शंका मीटतात. जन्ममरणाची भिती निघून जाते.

Now, let whatever has to come, come (ie. be left to prarabdha); still that Reality does not come; and let whatever has to go, go; still that Reality does not go (that Reality is forever there and has nothing to do with all these things). And when this is understood then, this original fear/doubt (`I am') that brings birth and death is cut from the mind.

संसारी पुंडावें चुकलें । देवा भक्ता ऐक्य जालें । मुख्य देवास वोळखिलें । सत्संगेंकरुनी ॥ ४५ ॥

संतांच्या संगतीचा लाभ झाला म्हणजे मुख्य देवाची ओळख होते. ती झाली की देव व भक्त एकरुप होतात. मग संसारांतील ओढाताण संपतें.

The fall into samsar is escaped and God and the devotee are united. Then that Supreme God is recognized due to its company with the Truth (satsang). .