देवशोधन — समास 7: सगुणभजन

ज्ञानें दृश्य मिथ्या जालें । तरी कां पाहिजे भजन केलें । तेणें काय प्राप्त जालें । हें मज निरोपावें ॥ १ ॥

श्रोता म्हणतो कीं, " आत्मज्ञान झाल्यावर हें सगळें दृश्य विश्व खोटें आहे असा अनुभव येतो. मग भजन कां करावें, त्यानें काय मिळतें, तें मला समजावून सांगा.

"If due to pure knowledge, this visible sagun becomes false then, what is the neces- sity of making sagun bhajan? What will that Reality gain from this? This should be explained to me." (Why to make sagun bhajan when sagun or knowledge is, in fact, untrue? If there is, in truth, only that nirgun or Reality then, why not be That?)

ज्ञानाहूनि श्रेष्ठ असेना । तरी कां पाहिजे उपासना । उपासनेनें जना । काये प्राप्त ॥ २ ॥

आत्मज्ञानाहून दुसरें कांहीं श्रेष्ठ नाहीं, मग उपासना कशाला? उपासना करुन लोकांना काय मिळतें?

"If nothing is greater than pure knowledge then, why should there be this sagun worship? What do those who worship this sagun knowledge gain?"

मुख्य सार तें निर्गुण । तेथें दिसेचिना सगुण । भजन केलियाचा गुण । मज निरोपावा ॥ ३ ॥

जर अंतिम सत्य निर्गुण आहे आणि तेथें सगुणाला स्थान नाहीं, तर सगुणाचें भजन केल्यानें काय विशेष गुण प्राप्त होतो तें मला सांगावें.

"You have previously explained that, when there is that Supreme nirgun essence `there' then, the sagun is not seen and yet you tell me to do this sagun bhajan."

जें समस्त नासिवंत । त्यासि भजावें किंनिमित्य । सत्य सांडून असत्य । कोणें भजावें ॥ ४ ॥

दृश्य सगळें जर नाशिवंत आहे तर नाशिवंत सगुणाच्या भजनाचें कारण काय? निर्गुण सत्य सोडून सगुण असत्याचें भजन कोण करणार?

"When this `all' of mula maya is destructible, then for what reason should that paramatma make this sagun bhajan? For then the Truth is left aside and there is the bhajan of this `I am'."

असत्याचा प्रत्यये आला । तरी मग नेम कां लागला । सत्य सांडून गल्बला । कासया करावा ॥ ५ ॥

दृश्य खोटे आहे असा प्रत्यक्ष अनुभव आला मग सगुण देवाचें भजनपूजनाचा नियम कशाला करावयाचा? सत्य बाजूस करुन असत्याचा पसारा कशाला वाढवायचा?

"When the nirgun understanding of this untrue sagun has come then, why should one still uphold this untrue practice? Why leave aside the true and get involved in this confusion?"

निर्गुणानें मोक्ष होतो । प्रत्यक्ष प्रत्यया येतो । सगुण काये देऊं पाहातो । सांगा स्वामी ॥ ६ ॥

निर्गुणानें मोक्ष मिळतो. असा प्रत्यक्ष अनुभव येतो. मग सगुणोपासनेपासून काय प्राप्त होते तें स्वामी आपण मला सांगा.

"It is due to the understanding of nirgun that there is true liberation and these sensory experiences become that nirgun understanding. Then swami, please tell me, what can this sagun understanding give?"

सगुण नासिवंत ऐसें सांगतां । पुन्हा भजन करावें म्हणतां । तरी कशासाठीं आतां । भजन करुं ॥ ७ ॥

आपण सगुण नाशिवंत आहे असे सांगता. पुन्हा भजन करावें असें म्हणता. तर मी सगुणाचे भजन कशासाठीं करुं?

"You have told us that sagun is destructible and yet you say, one should do sagun bhajan. But why should one do this now?"

स्वामीचे भिडेनें बोलवेना । येर्‍हवीं हें कांहींच मानेना । साध्यचि जालियां साधना । कां प्रवर्तावें ॥ ८ ॥

स्वामी तुमची भीड म्हणून स्पष्ट बोलतां येत नाही. तरी पण तुम्हीम सांगितलेले पटत नाही. साध्य मिळाल्यावर साधन करावयाचे कारण काय?

"Out of respect for swamiji (ie. that Reality), there should not be even the speaking of this `I am' (there should not be sagun even and there should be the understanding, I do not exist). Otherwise, that thoughtless Self becomes this `I am' (sagun) and the nirgun will not be valued. Now when that which is to be achieved has been achieved then, why to enter upon sadhana/achieving again?"

ऐसें श्रोतयाचें बोलणें । शब्द बोले निर्बुजलेपणें । याचें उत्तर ऐकणें । म्हणे वक्ता ॥ ९ ॥

श्रोता असें गोंधळून गेल्याने असें बोलला. आतां वक्ता याचे उत्तर देतो तें ऐका.

The speaker said, this `speech' of the listener has become confused and this `word' has faltered. Therefore listen to this reply of `I am'.

गुरुचें वचन प्रतिपाळणें । हें मुख्य परमार्थाचें लक्षण । वचनभंग करितां विलक्षण । सहजेंचि जालें ॥ १० ॥

गुरुचें वचन पाळावें हें परमार्थाचें मुख्य लक्षण आहे. गुरुचें वचन मोडलें तर भलतेंच कांहीं आपोआप घडते.

When this divine `word' of the guru is cherished then, there will be that thoughtless nirgun, the supreme attention of paramarth. But if this divine `word' gets broken then, that which is natural appears as something different (you only think you have understood but your understanding is intellectual. All these questions and doubts are not the sign of one who rests in the understanding of `I am'/sagun, let alone, I do not exist/nirgun. You have not understood this `I am' and so your every thought is concealing this `I am' feeling and there are the many names and forms of this feeling, "I am somebody").

म्हणोनि आज्ञेसी वंदावें । सगुणभजन मानावें । श्रोता म्हणे हे देवें । कां प्रयोजिलें ॥ ११ ॥

म्हणुन गुरुची आज्ञा मानावी. आणि सगुणोपासना करावी. श्रोता म्हणतो, गुरुदेव, सगुणभजन करण्याचा हेतु कोणता?

Therefore one should respectfully obey the order of swami and this sagun bhajan should be valued (ie. every doubt should be cast out and this `word' should be valued). But then the listener said, "Why this is deemed necessary by that thoughtless God?" (If I am the thoughtless nirgun God then, why is there the need for this sagun or knowledge)

काय मानिला उपकार । कोण जाला साक्षात्कार । किंवा प्रारब्धाचें अक्षर । पुसिलें देवें ॥ १२ ॥

सगुणोपासनेंत कांही उपकार घडतो कां? साक्षात्कार होतो कां? कां प्रारब्धांत असलेले देव पुसतो?

"This `I am' is a wonderful favour bestowed upon me but why to have regard for this when direct realisation (sakshatkar) of that Reality has come? If respect is kept for this sagun then how can there be an end to my prarabdha karma? For only that nirgun God can wipe out every single letter of my prarabdha (on-going karma)"

होणार हें तों पालटेना । भजनें काय करावें जना । हें तों पाहतां अनुमाना । कांहींच न ये ॥ १३ ॥

जें होणार आहे ते चुकत नाही. मग सगुणभजनाचा लोकांना काय उपयोग? असा विचार केल्यावर बुद्धीला कांहींच पटत नाही.

"Whatever is going to happen happens; still that thoughtless paramatma does not change. Therefore why should the people make this sagun bhajan for when that thou- ghtless swarup is understood then, there is neither conjecture or this `all' even?" (This `all' of sagun is your prarabdha karma. It is the unavoidable result of past actions. Now as a witness ie. sagun, you do not add to your store of karmas still, this is not the understanding of pure knowledge. In pure knowledge, you do not exist)

स्वामीची आज्ञा प्रमाण । कोण करील अप्रमाण । परंतु याचा काय गुण । मज निरोपावा ॥ १४ ॥

स्वामीची आज्ञा मान्य आहे. आज्ञेला कोण अप्रमाण मानिल? परंतु सगुणभजनाचें फळ काय मिळतें तें मला सांगा.

"swami has said we should do sagun bhajan and His orders should not be disobeyed but still, I do not understand why this pure sattwa guna of `I am' is to be made"

वक्ता म्हणे सावधपणें । सांग ज्ञानाची लक्षणें । तुज कांहीं लागे कारणें । किंवा नाहीं ॥ १५ ॥

वक्ता सावधपणें म्हणतो कीं, हे बघा मला आत्मज्ञानाची लक्षणें सांगा. त्यांत गुणानें म्हणजे देहानें तुला कांहीं करावें लागते कां नाहीं ते मला सांग.

The speaker said, it is due to this alertness of sagun that there is the perfect attention of pure knowledge. But tell me, do you not require this `thing' to do every action? (only by constant determined effort can you understand this knowledge `I am' and only then is it possible to transcend this knowledge. Understand that without this knowledge, nothing can be performed in this world. Knowledge is the base of your every action. Therefore first be knowledge)

करणें लागे भोजन । करणें लागे उादकप्राशन । मळमूत्र त्याग लक्षण । तेंहि सुटेना ॥ १६ ॥

तुला जेवावे लागते, पाणी प्यावें लागते. मलमूत्राचा त्याग करावा लागतो. हें कांहीं चुकत नाही.

On account of this action (ie. knowledge), one takes food and on account of the action, one one drinks water. And even though this attention is required to pass a stool or urinate still, that Reality is not broken (everything takes place in this `thing'/knowledge, but that Reality remains detached from all this).

जनाचें समाधान राहावें । आपुलें पारिखें वोळखावें । आणि भजनचि मोडावें । हें कोण ज्ञान ॥ १७ ॥

आपल्या लोकांचे बरें चालावें. त्यांचे समाधान टिकावें. असें तुला वाटते. मी माझें, तूम तुझे असा आपपरभाव तूं ओळखतोस. मग सगुणाचे भजनपूजन सोडून द्यावे हें कोठले ज्ञान?

If the people are to remain in that samadhan then, this *`stranger' should be recognised as your own. And when there is that thoughtless knowledge then who is there to discontinue this sagun bhajan (that thoughtless knowledge does not decide, Ah! now I should stop sagun bhajan, then why should you; it will disappear of its own accord)? *(maharaj- `the stranger is knowledge but it is felt to be a stranger....hold on to that': for lifetimes you have taken yourself to be a body, now it feels strange to be knowledge)

ज्ञानविवेकें मिथ्या जालें । परंतु अवघें नाहीं टाकिलें । तरी मग भजनेंचि काय केलें । सांग बापा ॥ १८ ॥

आत्मज्ञानामुळें दृश्य सगळें खोटे आहे हे निश्र्चयपूर्वक कळले. तरी देह असेपर्यंत दृश्याचा त्याग करताम येत नाही. मग भजनानेंच काय बिघडले तें सांग.

Due to this vivek of knowledge the `many' things become false but, if all the things of the mind have not been cast off then, how can one make this sagun bhajan? Tell me this, my dear man. (This arguing by the listener is itself an indication that even this sagun bhajan is not being performed)

साहेबास लोटांगणीं जावें । नीचासारिखें व्हावें । आणि देवास न मनावें । हें कोण ज्ञान ॥ १९ ॥

साहेबापुढें तूं लोटांगण घालतोस. लाचार होतोस. मात्र सगुण देवाला तेवढे मानत नाहीस. हें कोठचे ज्ञान?

At work you prostate yourself before your boss by behaving like some lowly person and yet you do not want to give respect to God (ie. by surrendering your thoughts you do His sagun bhajan and in this way, you prostate before Him) then, how can there be that thoughtless knowledge?

हरीहर ब्रह्मादिक । हे जयाचे आज्ञाधारक । तूं येक मानवी रंक । भजेसिना तरी काय गेलें ॥ २० ॥

ब्रह्मा, विष्णु व महेश हे देवसुद्धा ईश्र्वराच्या आज्ञेप्रमाणें वागतात. तुझ्यासारख्या कःपदार्थ माणसानें त्याचे भजनपूजन केलें नाहीं तर त्याचे काय जाणार आहे?

Even when there is hari, hara and brahma (ie. gunas) still, there is that thoughtless swarup and this sagun bhajan upholding His order. You are that One and yet you have become a poor beggar in this world. If you do not do His bhajan, then your loss is so great!

आमुचें कुळीं रघुनाथ । रघुनाथें आमुचा परमार्थ । जो समर्थाचाहि समर्थ । देवां सोडविता ॥ २१ ॥

माझ्या कुळाचे कुळदैवत श्रीराम आहे. श्रीरामाच्या कृपेने माझा परमार्थ चालतो. तो समर्थांचाही समर्थ आहे. त्यानें देवांना रावणाच्या कैदेतूंन सोडविले.

Within our lineage there is Lord ram and it is due to Him that we achieve that Ultimate Accomplishment/paramarth. (you yourself are ram but ram has forgotten Himself and become a poor beggar ie. if I had this or that then I would be happy. And if you should do paramarth then He remembers Himself). He is the greatest of the great and He liberates even the gods from bondage (the gods are the gunas, the elements, the senses etc.).

त्याचे आम्ही सेवकजन । सेवेकरितां जालें ज्ञान । तेथें अभाव धरितां पतन । पाविजेल कीं ॥ २२ ॥

त्या रामाचा मी सेवक आहे. त्याची सेवा केल्यामुळें देहबुद्धि जाऊन मला आत्मज्ञान झालें. हें माझे म्हणणे तूं खरें मानावेस न पेक्षा तुझे अधःपतन झाल्याखेरीज राहाणार नाही.

We are His servants and knowledge is attained through our service to Him (ie. when do what He tells us to do ie. let whatever has to come, come; its His order now). But if there is no faith, then that brahman `there' will surely fall into body consciousness.

गुरु सांगती सारासार । त्यास कैसें म्हणावें असार । तुज काय सांगणें विचार । शाहाणे जाणती ॥ २३ ॥

सद्गुरु सारासार विचारानें सार कोणतें तें निश्र्चितपणें सांगतात. त्याला असार म्हणणे चुकीचे आहे. तुला हें सांगणें पटत नसल्यानें तुला काय सांगणार? शहाण्यांना हे बरोबर समजते.

The listener said, "The guru gives the understanding of the essence then, why should we make that essence into this non-essence (ie. this knowledge of `all')?" The speaker says, how can thoughtlessness (ie. essence) be explained to you? That can only be understood by one who has become wise (one who understands this `I am' first). (maharaj- the milk of a female tiger cannot be put in an earthen jar, the jar would break; the milk must be placed in a golden jar. In the same way, knowledge of that Reality cannot be placed in your mind)

समर्थाचे मनीचें तुटे । तेंचि जाणावें अदृष्ट खोटें । राज्यपदापासून करंटे । चेवलें जैसें ॥ २४॥

ज्ञानी साधुच्या मनांतून उतरणे ही दुर्दैवाची गोष्ट आहे. राज्यपदाचा हक्क असणारा राजपुत्र दुराचारानें हक्क गमावून बसतो.

But you have left aside that thoughtless non-dual Self and accepted these thoughts of the mind. You should know that, due to these false things, that Reality has become a most unfortunate person. It is just like a King falling off His throne and becoming a poor beggar

मी थोर वाटे मनीं । तो नव्हे ब्रह्मज्ञानी । विचार पाहातां देहाभिमानी । प्रत्यक्ष दिसे ॥ २५ ॥

मी मोठा ज्ञानी आहे असे ज्याला वाटते तो खरा आत्मज्ञानी नव्हे. सूक्ष्म विचारानें पाहीले तर तो देहाभिमानी आहे. असे आढळून येते.

The one who feels in his mind, "I am the greatest," is not a brahman gnyani. And thoughtlessness has been drowned in body pride and there is the seeing through the senses.

वस्तुभजन करीना । न करीं ऐसेंहि म्हणेना । तरी हे जाणावी कल्पना । दडोन राहिली ॥ २६ ॥

एखदा माणूस आत्मस्वरुपाचे अनुसंधान ठेवित नाही. आणि तसें तो म्हणतही नाही. त्याठिकाणी देहाभिमानाची कल्पना अंतर्यामी वास करते आहे असे समजावे.

It is true that while making the bhajan of that Self, there is no doer but still it should not to be said, "There is no doer" (only as long as concepts remain is there the question of doing and not doing). That thoughtless Self should know that, the "I am a body" concept though hidden, still remains. (You are that thoughtless yet still this remains as an intellectual understanding)

ना तें ज्ञान ना भजन । उगाचि आला देहाभिमान । येथें नाहीं किं अनुमान । प्रत्यक्ष तुझा ॥ २७ ॥

तेथे आत्मान नाही व भजनही नाही. देहाभिमान मात्र असतो. त्याबद्दल कल्पना करीत बसण्यास अर्थ नाही.

When that pure knowledge is not and this sagun bhajan is not then, that still and silent Self has become a body ego. Here your nirgun understanding is nothing but conjecture.

तरी आतां ऐसें न करावें । रघुनाथभजनीं लागावें । तेणेंचि ज्ञान बोलावें । चळेना ऐसें ॥ २८ ॥

तरी आतां असे करु नये. रघुनाथाचे भजन करावें त्यानें जें ज्ञान प्राप्त होईल कीं जें कधीही चळणार नाही. शाश्वत असे आत्मज्ञान प्राप्त होईल.

Now, this should not be done and one should be established in this sagun bhajan of lord ram. Then that Reality should understand that pure knowledge which cannot be falsified (even this sagun will be falsified; beyond `I am' you will meet your Self).

करी दुर्जनाचा संव्हार । भक्तजनासी आधार । ऐसा हा तों चमत्कार । रोकडा चाले ॥ २९ ॥

सगुण ईश्वर दुर्जनांचा संव्हार करतो. भक्तांना सांभाळतो. असा त्याचा चमत्कार प्रत्यक्ष अनुभवास येतो.

This sagun bhajan destroys the one who is far from the atma and it is the support of the devotee. This miracle of the ever-present `I am' experience is the moving of that still and thoughtless paramatma (this sagun experience is a required prequel to Self- knowledge and it destroys body consciousness. This `I am' is the first movement in the oneness of non-duality).

मनीं धरावें तें होतें । विघ्न अवघेंचि नासोन जातें । कृपा केलियां रघुनाथें । प्रचित येते ॥ ३० ॥

मनांत जें असेल तें रघुनाथाच्या कृपेने घडून येते. सर्व संकटांचा नाश होतो. याची प्रचिती येते.

If this `I am' is held firmly in mind then, that Reality will be understood and this calamity of a world made up of so many things will be completely destroyed. By the blessings/krupa* of ram, this sagun experience will come. *(maharaj- kara and paha; do it and see for yourself)

रघुनाथभजनें ज्ञान जालें । रघुनाथभजनें महत्व वाढलें । म्हणौनियां तुवां केलें । पाहिजे आधीं ॥ ३१ ॥

श्रीरामाची उपासना केल्यानें मला आत्मज्ञान झाले. त्याच्या उपासनेनें माझे महत्व वाढले. हा माझा अनुभव आहे. म्हणून तूं आधीं सगुणाची उपासना कर.

By this bhajan of ram, knowledge is acquired and by this bhajan of ram, one's greatness increases. Therefore you should make this bhajan that is at the beginning (this sagun experience is the beginning; and beyond this beginning and after the end, there is that inexpressible Self).

हें तों आहे सप्रचित । आणी तुज वाटेना प्रचित । साक्षात्कारें नेमस्त । प्रत्ययो करावा ॥ ३२ ॥

सगुणोपासना केल्यानें आत्मज्ञान होतें. हा माझा साक्षात अनुभव आहे. तुला हा अनुभव खरा वाटत नसेल तरीसुद्धा तूं स्वतः सगुणोपासना करुन अनुभव घे.

And when there is that thoughtless pure experience then, this experience of `I am' will not be felt by you. Therefore you should establish that nirgun understanding and acquire that sakshatkar (direct realisation of one's own Self).

रघुनाथ स्मरोनि कार्य करावें । तें तत्काळचि सिद्धी पावे । कर्ता राम हें असावें । आभ्यांतरीं ॥ ३३ ॥

श्रीरामाचे स्मरण करुन कोठचेही कार्य केले तर ते पुरें होते. असा माझा अनुभव आहे. मात्र ते कार्य करणारा राम आहे हे मनांत पक्के ठेवावे.

This `all' action should be made by the *remembering of ram and then, when there is no-otherness, that siddha will be attained (ie. the one complete and perfect Self). First understand that the doer is ram and then let thoughtlessness abide in your inner space. *(Remembering is forgetting)

कर्ता राम मी नव्हे आपण । ऐसें सगुणनिवेदन । निर्गुणीं तें अनन्य । निर्गुणचि होइजे ॥ ३४ ॥

कर्ता राम आहे मी नव्हे अशी दृढ भावना ठेवणें हे सगुणनिवेदन आहे. निर्गुणामध्यें साधक त्याच्याशी एकरुप होऊन निर्गुण होऊन जातो.

`The doer is lord ram and I am not'. Such is the surrender to this sagun. And when there is that Reality and no other then, this `doer' will be absorbed in that nirgun Self only.

मी कर्ता ऐसें म्हणतां । कांहींच घडेना सर्वथा । प्रचित पाहासी तरी आतां । सीघ्रचि पाहें ॥ ३५ ॥

मी कर्ता आहे. या भावनेने कार्य केले तर आपल्याला हवेतसे तें कार्य घडून येत नाही. याचा अनुभव पाहावयाचा असेल तर आपल्या जीवनांत तो लगेच पाहाता येईल.

"I am the doer." If you say like this then, even this `all' will never be accomplished. But if this sagun experience is understood, then now at this very moment, this `all' is perceived (the very moment this ego induced mind is let drop, what remains is what was always there).

मी कर्ता ऐसें म्हणसी । तेणें तूं कष्टी होसी । राम कर्ता म्हणतां पावसी । येश कीर्ती प्रताप ॥ ३६ ॥

मी कर्ता या भावनेने काम होईल कां नाही याची काळजी लागून मन कष्टी होते. तर राम कर्ता या भावनेने कार्य पुरे होऊन यश, कीर्ति व प्रताप पदरांत पडतो.

When it is said, "I am the doer" then, to that Reality there has come the sufferings of `you'; and if you say, `ram is the doer' then, there is success, pervasiveness and glory (ie. all qualities of sagun realisation).

येके भावनेसाठीं । देवासीं पडे तुटी । कां ते होये कृपादृष्टी । देव कर्ता भावितां ॥ ३७ ॥

मी कर्ता या भावनेने आपण भगवंताला गमावतो. उलट देव कर्ता या भावनेने भगवंत आपल्यावर कृपा करतो.

But because that One started to imagine, there was a separation created between you and God. And when you trust that `God is the doer' then, you will receive the blessing of `divine sight' (forget everything and He does everything).

आपण आहे दों दिसांचा । आणी देव बहुतां काळांचा । आपण थोडे वोळखिचा । देवासि त्रैलोक्य जाणे ॥ ३८ ॥

आपले जीवन फार कमी काळाचे आहे. तर भगवंत फार काळ राहाणार आहे. आपल्याला फार थोडे लोक ओळखतात. तर भगवंताला सारें त्रैलोक्य ओळखतें.

You are only for two days and that God is the time of this `all' (when you take yourself to be a body then, there is yesterday and tomorrow; but then there is not this `now' and being God). You are recognised by so few but the three worlds are known by God (He is the witness beyond this "I am a body" thought).

याकारणें रघुनाथभजन । त्यासि मानिती बहुत जन । ब्रह्मादिक आदिकरुन । रामभजनीं तत्पर ॥ ३९ ॥

यासाठी भगवंताची उपासना करावी. असे जो करतो त्याला लोक मान देतात. ब्रह्मादिकदेवसुद्धा ईश्र्वराच्या उपासनेंत रत आहेत.

By means of this `speech' there is the bhajan of ram and then the mind is this `all' and has respect for Him. Then lord brahma and the others (ie. gunas and elements) assemble together absorbed in this bhajan of ram (when the objectification caused by the mixing of the gunas ceases).

ज्ञानबळें उपासना । आम्ही भक्त जरी मानूं ना । तरी या दोषाच्या पतना । पावों अभक्तपणें ॥ ४० ॥

आम्ही भक्त आहोत. आम्हांला आत्मज्ञान झालेले आहे. असें म्हणून उपासना केली नाही तर उपासनेचा अनादर केल्याचा दोष लागतो.

When this knowledge is constant and determined then, this is called worship. But if the people say, `We are devotees!' then, there is really no respect for ram and this `I am' has fallen into the pit of body consciousness, due to non-devotion.

देव उपेक्षी थोरपणें । तरी मग त्याचें तो जाणे। अप्रमाण तें श्र्लाघ्यवाणें । नव्हे किं श्रेष्ठा ॥ ४१ ॥

मोठेपणाच्या तोर्‍यानें उपासनेची उपेक्षा केली तर त्याचा परिणाम त्याला भोगावाच लागेल. तें त्याचे त्याने पाहून घ्यावें. जें अयोग्य आहे ते श्रेष्ठ पुरुषांना कधीही श्र्लाघ्यवाणें वाटत नाही.

If God gets neglected due to your own `greatness' then, the greatness of that para- matma is lost (you are yourself that paramatma but you hold to your importance and lose your true Self). And when that Self loses its authority then, there is neither this praiseworthy `I am' or that most excellent thoughtless understanding, I do not exist.

देहास लागली उपासना । आपण विवेकें उरेना । ऐसी स्थिति सज्जना । अंतरींची ॥ ४२ ॥

देह सगुणाच्या उपासनेंत गुंतलेला ठेवावा. विवेकानें मीपणा घालवावा. सत्पुरुषांच्या जीवनांत अशी आंत बाहेर अवस्था असते.

But if God is properly worshipped by vivek then, you should not remain. Such is that thoughtless state of the Saint within this inner space.

सकळ मिथ्या होऊन जातें । हे रामभजनें कळों येतें । दृश्य ज्ञानियांचेनि मतें । स्वप्न जैसें ॥ ४३ ॥

भगवंताच्या उपासनेने सगळें दृश्य मिथ्या आहे अशी प्रचिती येते. ज्ञानी पुरुषांच्या मतानें हे सगळें दृश्य स्वप्नासारखें आहे.

This `all' is false for it comes and goes (when you sleep, where is this knowledge?) but still, due to this bhajan of ram, that thoughtless nirgun can be realized. Due to that thoughtless understanding of the gnyani, this visible `all' is seen as merely a dream.

मिथ्या स्वप्नविवंचना । तैसी सृष्टीची रचना । दृश्य मिथ्या साधुजना । कळों आलें ॥ ४४ ॥

स्वप्नामधिल व्यवहार जसा खोटा तशी या सृष्टीची रचना खोटी आहे. साधु पुरुषांना दृश्याचे खोटेपण कळून येते.

Just as by simple investigation your dream was proved to be false, so too, by inves- tigation this constructed world is also proved to be false. And by further investigation, to that sadhu within this world there is the understanding that, even this visible `all' is not true.

आक्षेप जाला श्रोतयांसी । मिथ्या तरी कां दिसतें आम्हांसी । याचें उत्तर पुढिले समासीं । बोलिलें असे ॥ ४५ ॥

श्रोत्यांची शंका होती कीं, दृश्य जर खोटे तर तें आम्हाला कां दिसते? याचे उत्तर पुढील समासांत सांगितलें आहे.

To the good listener there came a distraction and his listening was disturbed and then he asked the question, "If it is false, then why is it seen by us?" This reply is within the collection of words ahead (the proper reply or remedy is `I am' and it is always there. But we welcome the `many' thoughts). .