देवशोधन — समास 9: सारशोधन

गुप्त आहे उदंड धन । काये जाणती सेवक जन । तयांस आहे तें ज्ञान । बाह्याकाराचे ॥ १ ॥

एका श्रीमंताने पुष्कळ धन दडून ठेवलें. तें नोकरांना तें गुप्त धन माहिती नसते. घरांत, बाहेर दिसणारी संपत्तीच त्यांना माहित असते.

That vast wealth (ie. I do not exist) is hidden. How can those people in the service of that vast paramatma know It? (How can the mind know that One who made it?) They only have knowledge of that Reality's outer forms.

गुप्त ठेविलें उदंड अर्थ । आणी प्रगट दिसती पदार्थ । शाहाणे शोधिती स्वार्थ । अंतरीं असे ॥ २ ॥

पुष्कळ धन लपविलेले व बाहेर दिसणार्‍या वस्तु फारच थोडया. तसेंच दृश्य मायेच्या आंत असलेला खरा मी शहाणे शोधत असतात. हाच खरा स्वार्थ समजावा.

That wealth of paramatma has been kept hidden and this manifest `all' is seen. The wise however, search within this `all' to find their own wealth (one's own true wealth is within this `I am' and beyond duality; it is that thoughtless paramatma).

तैसें दृश्य हें माईक । पाहात असती सकळ लोक । परी जयांस ठाउका विवेक । ते तदंतर जाणती ॥ ३ ॥

हें मायेने व्याप्त सर्व जग लोक पाहात असतात. पण शहाणे लोक विवेकाने दृश्याच्या आंतील तें आत्मस्वरुप समजतात.

When there is this visible `all' then, that thoughtless Self appears to be false and, in the same way, when that thoughtless Self is understood then, this `all' world becomes false. But first there has to be vivek, for it is only when mula maya is known that there can be the understanding of that thoughtless Reality.

द्रव्य ठेऊन जळ सोडिलें । लोक म्हणती सरोवर भरलें । तयाचें अभ्यांतर कळलें । समर्थ जनासी ॥ ४ ॥

एका खड्यांत पाणी सोडले. लोकांना तें भरलेले तळें दिसते. पण जाणत्यांनाच त्या खड्याच्या तळाशी धन, द्रव्य ठेविलेले आहे तें समजते.

But if the `many' objects are maintained then, this pure water (ie. `I am'/knowledge) gets thrown away and the world says, "There is a *lake" (ie. due to ignorance, we form `many' names and concepts like lake, ocean, river, puddle etc., but all the names mean one thing only and that is water. Therefore we must learn to see with the eyes of knowledge). But when one understands that innermost Reality then, this world becomes that non-dual Self (when we use vivek then, the `many' concepts disappear and what remains is, what is). *(maharaj- the child says, "Look father, it is water", but the father says, "No, that is the ocean." The boy was right but they put more concepts in him)

तैसे ज्ञाते ते समर्थ । तेहीं वोळखिला परमार्थ । इतर ते करिती स्वार्थ । दृश्य पदार्थाचा ॥ ५ ॥

त्याचप्रमाणें ज्या पुरुषांजवळ ज्ञान असते, त्यांना परमार्थ ओळखता येतो. पण अज्ञानी मात्र दृश्य पदार्थ साठविण्यांत आपला स्वार्थ समजतात.

Because this known (ie. mula maya or knowledge) has come from that non-dual Self, this known can recognise *paramarth. Others remain selfish and they make that Reality appear as the `many' objects. *(To be that non-dual Self is the ultimate accomplishment or supreme wealth/paramarth)

काबाडी वाहाती काबाड । श्रेष्ठ भोगिती रत्नें जाड । हें जयाचें तयास गोड । कर्मयोगें ॥ ६ ॥

ओझीं वाहणारे लोक ओझी वाहण्यांत जन्म घालवितात. तर श्रेष्ठ पुरुष मौल्यवान रत्नांचा उपभोग घेतात. कर्मयोगानें हें ज्याचें त्यास योग्य वाटते.

They become labourers and pull around their heavy burdens (ie. their bodies) while that most excellent Self enjoys the real jewels (within the `many' thoughts there is this thought `I am' and that thoughtless, I do not exist, and it is the jewel in the crown of paramarth).17 Then that Reality enjoys the delights of mula maya and its associated karma (mula maya or `I am' is nothing but the results of past action. Whatever will happen has already been determined by these past actions ie. karma. Therefore your duty is to be that Reality and always remain aloft from that which is naturally appearing within you).

येक काष्टस्वार्थ करिती । एक शुभा येकवाटिती । तैसे नव्हेत कीं नृपति । सारभोक्ते ॥ ७ ॥

कोणी पोटासाठी मोळ्या विकतो तर कोणी गोवर्‍या विकतो. पण राजे मात्र असे नसतात. ते वैभव भोगतात.

But if that One takes itself to be a body and collects firewood or makes cow-dung cakes then, He does not behave as the King should and does not enjoy that essence (ie. He is the Self and thoughtlessness is His wealth).

जयांस आहे विचार । ते सुकासनीं जाले स्वार । इतर जवळील भार । वाहातचि मेले ॥ ८ ॥

ज्यांच्याजवळ सारासार विचार असतो, ते स्वानंदाच्या सिंहासनावर स्वार होतात. ज्यांच्याजवळ हा विचार नसतो, ते दृश्य पदार्थांचे ओझे वाहण्यांतच जगतात व मरतात.

When to this `I am' there comes the understanding, I do not exist, then, that One gets carried on the throne. The rest, they remain attached to their burdens and therefore have to carry them around with them until they die.

येक दिव्यान्नें भक्षिती । येक विष्ठा सावडिती । आपण वर्तल्याचा घेती । साभिमान ॥ ९ ॥

आत्मज्ञानी पुरुष जणूं उत्तम अन्न सेवन करीत असतात. तर अज्ञानी मात्र जणूंकाहीं विष्ठाच चिवडतात. तें जें करतात त्याचाच अभिमान बाळगतात.

17The jewel in the crown of practice is when the sagun thought ceases in the nirgun dasbodha. siddhar- meshwar maharaj- The greatest practice of all practices is when this `I am' thought ceases in that nirgun swarup. But for that to happen, the very last remnant of worldly life must be left. Without giving up your human-ness, one can never become God. The mind should be indelibly stamped with, `I am brahman. Even if two hundred thousand rupees are offered to me still, I will not hold the body conviction.' 9. That One (ie. brahman) tastes of this divine `food' (ie. when all the senses come together in the bliss of `I am') and the other one (jiva) collects only *excreta and takes pride in such behaviour. *(maharaj this body is nothing but a shit factory).

सार सेविजे श्रेष्ठी । असार घेयिजे वृथापृष्टीं । साराअसाराची गोष्टी । सज्ञान जाणती ॥ १० ॥

जें खरोखर श्रेष्ठ आहेत, त्यांनी सारच सेवन करीत असावें. आळशीं व ऐतखाऊं लोकांनीं असार सेवन करावें. सार व असार ह्याचे ज्ञान फक्त सज्ञानी लोकच जाणतात.

First this `worthless mountain of flesh' should accept the non-essence (ie. `I am') and then that atma should taste that thoughtless essence. The one who knows pure knowledge has taken this `speech' and made it into that essence.

गुप्त परीस चिंतामणी । प्रगट खडे कांचमणी । गुप्त हेमरत्नखाणी । प्रगट पाषाण मृत्तिका ॥ ११ ॥

परिस व चिंतामणी ही मौल्यवान रत्नें गुप्त असतात. तर खडे व काचेचे मणी मात्र कोठेही पडलेले असतात. सोन्याच्या व रत्नांच्या खाणी गुप्त असतात. तर दगड व माती कोठेंही पडलेले असतात.

The paris stone that turns iron to gold and the wish-stone/chintamani that takes away all worries are both hard to find, while ordinary stones and glass beads are plenty and readily available. The mines of gold and jewels are also hidden, yet dirt and rocks are seen everywhere.

अव्हाशंख अव्हावेल । गुप्त वनस्पति अमोल । येरंड धोत्रे बहुसाल । प्रगट सिंपी ॥ १२ ॥

उजव्या बाजूला तोंड असलेला शंख किंवा उजव्या बाजूनें वाढणारा वेल किंवा दिव्य वनस्पति गुप्त असतात. तर एरंड, धोत्रा व शिंपला ही मात्र सगळीकडे असतात.

The right turning conch and the right turning creeper and valuable herbs are hidden, but castor, thorn apple and shells are evident at `many' places.

कोठे दिसेना कल्पतरु । उदंड सेरांचा विस्तारु । पाहातां नाहीं मळियागरु । बोरि बाभळा उदंडी ॥ १३ ॥

शेराची झाडे बरीच असतात. कल्पतरु मात्र कोठेंच आढळत नाही. चंदनाचे झाड शोधून सापडत नाही. बोरी-बाभळीची झाडे मात्र इकडेतिकडे सर्वत्र आढळतात.

The wish-fulfilling tree (kalpataru ie. you are this knowledge and you become wha- tever you think) is not seen anywhere because that vast swarup has expanded into a profusion of milk-bush trees in this gross world. The rare *sandalwood tree cannot be seen anywhere because that vast swarup has become the trees of gum-arabic and bora (ie. the valuable cannot be seen due to objectification). *(It gets rubbed away in the performance of worship)

कामधेनु जाणिजे इंद्रें । सृष्टींत उदंड खिल्लारें । महद्भाग्य भोगिजे नृपवरें । इतर कर्मानुसार ॥ १४ ॥

जगांत गाई पुष्कळ आहेत. कामधेनु मात्र इंद्रापाशींच आहे. एकटा राजा हार मोठें भाग्य भोगतो. इतर लोक मात्र आपापल्या कर्मानुसार भोगतात.

indra, the lord of the senses, knows this divine cow (ie. knowledge) but in the gross world, that vast paramatma has appeared as the `many' herds of cattle. The very fortunate enjoy the pleasures of the King/atma and others get according to their karma (it's all a matter of attention; if that Self holds on to body consciousness then, you have to endure the results of your past actions. If there is atma consciousness then, your attention is upon the understanding, `nothing is there'. And if there is that pure attention then, there is that attentionless swarup)

नाना व्यापार करिती जन । आवघेचि म्हणती सकांचन । परंतु कुबेराचें महिमान । कोणासीचि न ये ॥ १५ ॥

जगांत नाना प्रकारचे व्यापार व्यापारी आहेत. ते सगळे धनिक म्हणविले जातात. मात्र कुबेरासारखा श्रीमंत कोणी कधीच होत नाही.

When there are the `many' activities then, the people say, "We are so wealthy." But then how can they know the wealth of kuber (ie. treasurer of all the gods ie. gunas, elements, senses etc.)?

तैसा ज्ञानी योगेश्र्वर । गुप्तार्थलाभाचा ईश्र्वर । इतर ते पोटाचे किंकर । नाना मतें धुंडिती ॥ १६ ॥

तो ज्ञानी आहे, योगेश्र्वर आहे. गुप्त असलेले परमात्मरुपी धन मिळवितो. बाकीचे सर्व पोटभरु केवळ मतमतांतरें शोधित बसतात.

The gnyani is the Lord of yoga and He is the Lord of that hidden wealth. But for the rest, that Reality has become a slave to the mind and it goes rummaging through the `many' opinions.

तस्मात सार ते दिसेना । आणी असार तें दिसे जना सारासार विवंचना । साधु जाणती ॥ १७ ॥

त्यामुळे सार किंवा गुप्त परमार्थ ज्ञान दिसत नाही. केवळ असारच, पोटभरु ज्ञानच लोकांना दिसते. सार व असार सार शोधून काढणें केवळ साधु जनांनाच माहित असते.

That essence cannot be seen and this non-essence (`I am') has appeared as the `many' people. Only the sadhu knows that investigation between the essence and non- essence (maharaj- most so-called Saints have gone up to knowledge only).

इतरांस हें काये सांगणें । खरें खोटें कोण जाणे । साधुसंतांचि खुणे । साधुसंत जाणती ॥ १८ ॥

सामान्य जनांना हें सांगुन उपयोग नाही. त्यांना खरेखोटे समजत नाही. साधुसंतच त्या खुणा जाणूं शकतात.

How can others understand thoughtlessness? How can they know what is true and what the false? Only the sadhu and Saint knows the understanding of the sadhu and Saint.

दिसेना जें गुप्त धन । तयासि करणें लागे अंजन । गुप्त परमात्मा सज्जन- । संगतीं शोधावा ॥ १९ ॥

गुप्त असलेले धन डोळ्यांत अंजन घातल्यावर दिसते. तसेच दृश्यामध्यें गुप्त असलेले परमार्थ ज्ञान ज्ञानी साधुसंतांच्या संगतींतच प्राप्त होते. म्हणुन सत्संगती धरावी.

mula maya cannot see that hidden wealth. And even to see this action of the `all', a special lotion/anjana (ie. knowledge) has to be applied to the eyes before one can see with the eyes of knowledge. Therefore in the company of the sajjana, that hidden paramatma, beyond knowledge, should be searched out. (maharaj- anjana means knowledge; niranjana means beyond knowledge)

रायाचे सन्निध होतां । सहजचि लाभे श्रीमंतता । तैसा हा सत्संग धरितां । सद्वस्तु लाभे ॥ २०॥

राजाच्या नजिकतेमुळे सामान्याला श्रीमंती, मान मिळतो. तसाच सत्संग धरिला तर सद्वस्तुचा- आत्मस्वरुप ज्ञानाचा लाभ होतो.

Just as one naturally becomes rich in the company of a king, so too, when you hold firmly to the company of that thoughtless Saint or Truth, then that Absolute Self is attained.

सद्वस्तुस लाभे सद्वस्तु । अव्यावेस्तासअव्यावेस्तु । पाहातां प्रशस्तास प्रशस्तु । विचाार लाभे ॥ २१ ॥

ज्याला परमात्मवस्तुची तळमळ लागते त्याला ती मिळते. ज्याचें जीवन अव्यवस्थित त्याच्या जीवनांत गोंधळच असतो. थोर लोकांचा सहवास असेल तर मोठ्या विचारांचा लाभ होतो.

The true Self will gain the true Self and the confused will gain the confused only. Therefore be that most excellent and gain that most excellent thoughtless Self (siddha- rameshwar maharaj- worship God by being God).

म्हणौनि हें दृश्यजात । आवघेंचि आहे अशाश्र्वत । परमात्मा अच्युत अनंत । तो या दृश्यावेगळा ॥ २२ ॥

म्हणुन हें दृश्य विश्र्व विनाशी आहे. अच्चुत व अनंत परमात्मा याहून वेगळा आहे.

Even if that thoughtless Self should gain this created `all' still, just like this world of many forms, it is not eternal. That paramatma is changeless and endless and different from this visible `all'.

दृश्यावेगळा दृश्याअंतरी । सर्वात्मा तो सचराचरीं । विचार पाहातां अंतरीं । निश्र्चये बाणे ॥ २३ ॥

तो परमात्मा दृश्याहून वेगळा असला तरी तो दृश्यामधेंच आहे. सर्व चराचरांत तो भरलेला आहे. सूक्ष्म विचार केल्यावर तो सर्वांच्या अंतर्यामी आहे असे निश्र्चयात्मकज्ञान होते.

Separate from and within this inner space of the visible `all' there is that atma of the `all' (purush or Knower). He is within this whole animate and inanimate creation and when there is that thoughtless understanding then, your conviction will abide within but beyond this inner space (ie. understand, I cannot be anything I see or perceive).

संसारत्याग न करितां । प्रपंचउपाधी न सांडितां । जनामध्यें सार्थकता । विचारेंचि होये ॥ २४ ॥

संसार व प्रपंचाच्या खटपटी न सोडतां केवळ विचारांच्या सामर्थ्यानें संसारांत राहूनच जन्माचे सार्थक करणारें आत्मज्ञान होते.

Without renouncing samsar or leaving your home and without having to continually let drop the limiting concepts of prapanch, the purpose of life within this world is fulfilled, only by understanding, I do not exist (by not taking the touch of the mind).

हें प्रचितीचें बोलणें । विवेकें प्रचित पाहाणें । प्रचित पाहे तें शाहाणे । अन्यथा नव्हे ॥ २५ ॥

माझा स्वतःचा असा अनुभव मी तुम्हाला सांगितला. असा अनुभव घेऊन बघणारा शहाणा होय. अनुभव न घेणारा शहाणा नव्हे.

First that thoughtless Self should be this `I am' experience and this is understood through vivek. When this experience is understood then, that should be regarded as wisdom, otherwise not.

सप्रचित आणी अनुमान । उधार आणी रोकडें धन । मानसपूजा प्रत्यक्ष दर्शन । यांस महदांतर ॥ २६ ॥

उधारी व रोकडा पैसा; मानसपूजा व प्रत्यक्ष दर्शन यांत जसा मोठा फरक आहे, तसाच फरक कल्पना व अनुभव यांत फरक आहे.

There is this pure `I am' experience and there is conjecture; there is credit and there is this wealth, directly gained (ie. there is the promise of something to be gained in the future or there is the understanding `I am', the very moment you drop these thoughts). There is the surrender of the mind (ie. I do not exist) and there is the seeing through the senses and these two are very different from this `I am' experience (this `I am' is the bridge between "I am a body" and I do not exist).

पुढें जन्मांतरीं होणार । हा तों अवघाच उधार । तैसा नव्हे सारासार । तत्काळ लाभे ॥ २७ ॥

पुढें होणार्‍या जन्मांत ईश्र्वर दर्शन होणारच आहे. हा उधारीचा व्यवहार. पण सारासार विचारानें याच जन्मांत आत्मज्ञान प्राप्त होते.

If it is said, "Later, at the end of this life you will gain it," then that thought- less understanding has become yet another empty promise in this worldly existence. Thoughtlessness is not like this; for it is gained at this very moment.

तत्काळचि लाभ होतो । प्राणी संसारीं सुटतो । संशय अवघाचि तुटतो । जन्ममरणाचा ॥ २८ ॥

सारासार विवेकानें आत्मज्ञान तत्काळ लाभते. संसारबंधनांतून व जन्ममरणाच्या फेर्‍यांतून मुक्तता होते. सर्व संशय मिटतात.

That benefit is gained at this very moment and then, that one in samsar within the prana, is set free. Then the doubts of this world and birth and death and this doubt of `I am' are severed.

याचि जन्में येणेंचि काळें । संसारीं होईजे निराळे । मोक्ष पाविजे निश्र्चळें । स्वरुपाकारें ॥ २९ ॥

याच जन्मांत व याच कालांत मनानें समसारांतून मोकळे व्हावे. स्वस्वरुपाशी एकरुप होऊन निश्र्चळ होऊन मोक्ष मिळवावा.

This `I am' has taken a birth and due to this, it will have to die. Therefore that one in samsar should be freed from this `I am' and that still `Dweller in the swarup' should gain its liberation (you are that Dweller in the swarup the very moment you realize you are; maharaj- understanding is realizing).

ये गोष्टीस करी अनुमान । तो सिद्धचि पावेल पतन । मिथ्या वदे त्यास आण । उपासनेची ॥ ३० ॥

मी जें आतां सांगितलें त्यांत जो कोणी संशय घेईल तो सिद्ध असला तरी त्यापासून भ्रष्ट होईल. जो कोणी हें खोटे म्हणेल त्याला माझ्या उपासनेची शपथ आहे.

When conjecture comes to this `speech' then, that perfect siddha becomes a fallen jiva. Then he proudly declares that this `vow of worship' (ie. `He does everything') is false and says "I am the doer."

हें येथार्थचि आहे बोलणें । विवेकें सीघ्रचि मुक्त होणें । असोनी कांहींच नसणें । जनामधें ॥ ३१ ॥

सारासार विवेकानें लचकर मुक्तहोतां येते हें माझें बोलणें अगदी बरोबर आहे. लोकांमधें राहून त्यांच्यांत नसल्याप्रमाणें वृत्ती ठेवता येते.

But in truth, this `speech' is that thoughtless Self appearing and by such vivek, one is immediately set free. Being and yet not even being this `all' within this world of `many' people (ie. the eternal Self that dwells within this knowledge that dwells within the body).

देवपद आहे निर्गुण । देवपदीं अनन्यपण । हाचि अर्थ पाहातां पूर्ण । समाधान बाणे ॥ ३२ ॥

खरा देव म्हणजे परमात्मस्वरुप निर्गुण आहे. त्या स्वरुपाशी एकरुप होणे आवश्यक आहे. ह्या अर्थांत समजुत पटली कीं, समाधान अंगी बाणते.

That state of God is nirgun. And in that state of God there is no-otherness. And when only that thoughtless wealth is understood then, complete samadhan is accepted.

देहींचाविदेह होणें । करुन कांहींच न करणें । जीवन्मुक्तांचीं लक्षणें । जीवन्मुक्त जाणे ॥ ३३ ॥

देहांत राहून देह नसल्यासारखीं वृत्ती ठेवणें आणि पुष्कळ कर्में करुन कांहींच न केल्यासारखें वर्तन असणें हीं जीवनमुक्ताची लक्षणें जीवनमुक्तच जाणतो.

Being in the body (deha), one is beyond the body (videha). He is not this action of the `all' even. The jivan-mukta knows due to this attention of the jivan-mukta (jivan- mukti is liberation from this gross body concept; then your attention is upon this `all' world and only `I am' remains and you have become knowledge. And videha-mukti is liberation from this `all' body and then, even knowing does not remain and there is that attentionless Self).

येरवीं हें खरें न वटे । अनुमानेंचि संदेह वाटे । संदेहाचें मूळ तुटे । सद्गुरुवचनें ॥ ३४ ॥

एरव्हीं हें खरें वाटत नाही. केवळ ानुभव नाहीं त्यामुळें कल्पनेबद्दल संशय वाटतो. पण हा संशय सद्गुरुवचनांवर विश्र्वास ठेवल्यास मूळापासून नष्ट होतो.

In the jivan-mukta, that thoughtless Truth has not appeared and by conjecture the jivan-mukta descends into `many' doubts and assumes body consciousness. But due to this divine `word' of sadguru, the root of doubt is pulled out and thrown away (the jivan-mukta has to maintain this `speech' and then only can you become a videha mukta). .