चौदा ब्रह्मांचा — समास 1: मंगलाचरण

विद्यावंतांचा पूर्वजु । मत्ताननु येकद्विजु । त्रिनयेन चतुर्भुजु । फरशपाणी ॥ १ ॥

मदानें भरलेले हत्तीचे डोके असलेलाअसा गजानन सर्व विद्यावंतांचा मूळ पुरुष आहे. त्याला तीन डोळे असून चार हात आहेत. त्याच्या हातांत परशु आहे.

ganesh is the forefather of the learned. He has the face of an elephant but only one tusk (siddharameshwar maharaj you are One only). He has three eyes and four arms and holds an axe in one of his hands (the eye of knowledge and the axe of vivek).

कबेरापासूनि अर्थ । वेदापासून परमार्थ । लक्ष्मीपासून समर्थ । भाग्यासि आले ॥ २ ॥

कुबेरापासून धन, वेदांपासून परमार्थ व लक्ष्मीपासून ऐश्वर्य प्राप्त होऊन माणूस भाग्यपद मिळवतो.

He is the wealth that comes from kuber, the treasurer of the gods; He is paramarth that comes from the vedas and He is narayan whose consort is *lakshmi and the truly fortunate become Him through her (He is the purush, the thoughtless Knower or Witness of His prakruti/creation. Knowing is the wealth of the gods, it is the teaching of the vedas and it is lakshmi, your true wealth that no man can take away).

तैसी मंगळमूर्ती अद्या । पासूनि जाल्या सकळ विद्या । तेणें कवी लाघव गद्या । सत्पात्रें जाले ॥ ३ ॥

त्याचप्रमाणें मंगळमूर्ति सर्व विद्यांचे उगमस्थान आहे. त्याच्या कृपेनें कवि उत्तम काव्य रचना करुं शकतात. व मोठी प्रसिद्धी मिळवतात.

This knowledge of the `all' has come from that original and ancient ganesh and due to Him, there is the sage-poet (ie. purush) and those worthy recipients of His beautiful poem `I am'.

जैसी समर्थांचीं लेकुरें । नाना आळंकारीं सुंदरें । मूळ पुरुषाचेनि द्वारें । तैसे कवी ॥ ४ ॥

ज्याप्रमाणें श्रीमंताची मुलें नाना अलंकारांनी सुंदर दिसतात. त्याचप्रमाणें मूळ पुरुषाच्या (गजाननाच्या) कृपेनें कवि मोठे शोभून दिसतात.

Just as the children of the powerful are adorned with `many' beautiful ornaments, so too, due to that mula purush (ganesh), the sage-poet is adorned with this door to Reality.

नमूं ऐसिया गणेंद्रा । विद्याप्रकाशें पूर्णचंद्रा । जयाचेनि बोधसमुद्रा । भरितें दाटे बळें ॥ ५

विद्येच्या प्रकाशांत पूर्णचंद्राप्रमाणे शोभणार्‍या गणेशाला मी नमन करतो. तो पूर्णचंद्र असल्यानें ज्ञानसमुद्राला अपार भरती येते.

When there is the bowing down to that Lord of the *gana (ie. bowing down to ganesh means to understand, I am beyond the body; V. 18) then, the light of knowledge shines and the moon (ie. mind) becomes complete and full. And that is mula maya (a mind full of `I am') where there is an overflowing of this ocean of wisdom. *(gana means numbers; siddharameshwar maharaj all numbers including zero come from Him. Because He is the Lord of all the numbers, He will never be in the number)

जो कर्तृत्वास आरंभ । मूळपुरुष मुळारंभ । जो परात्पर स्वयंभ । आदिअंतीं ॥ ६ ॥

त्याच्यामुळे सर्व कर्तृत्वाला उगम आहे. तो मूळ पुरुष आहे. सर्व विश्वाचे उगमस्थान तोच आहे. सर्व विश्वाच्या पलीकडील श्रेष्ठ स्वरुप तोच आहे. सर्वांच्या आधी व नंतर दिसणारा स्वयंभू तोच आहे.

mula purush is the original beginning and the source of all action. That purush is the Supreme God and He is Self-existent/illuminating from the beginning to the end.

तयापासून प्रमदा । इच्छा कुमारी शारदा । आदित्यापासून गोदा । मृगजळ वाहे ॥ ७ ॥

सूर्यापासून मृगजळाचा मोठा ओघ होऊन वाहतो. त्याचप्रमाणे त्या स्वयंभू स्वरुपाला शारदा नावाची मुलगी झाली. ती स्फूरणरुप व स्फूर्तिरुप असल्यानें गतिमान असतें. मूळमाया तीच आहे.

From Him has come the goddess sharada. She is the young virgin with the wish of `I am'. She is the mirage of a flowing river created by the sun (she is the river of knowledge or mula maya and she appears due to that sun or mula purush or ganesh).

जे मिथ्या म्हणतांच गोवी । माईकपणें लाघवी । वक्तयास वेढा लावी । वेगळेपणें ॥ ८ ॥

माया मिथ्या आहे. असे म्हणून तिचें अस्तित्व मानावें लागते. तसेच तिला वेगळेपणानें पाहूनच तिच्याबद्दल बोलावें लागते. अशारीतीनें ती सांगणार्‍याला गुंतवून टाकते.

If it is said, "She is false" then, the one who said it has been entangled by her charming falseness. And by creating separateness she makes that `speaker' (ie. Knower) mad after sense objects. (If you try to make this knowledge false then, it becomes more objective. Only by remaining patiently in knowledge ie. forgetting everything, always, will knowledge disappear of its own accord)

जे द्वैताची जननी । किं ते अद्वैताची खाणी । मूळमाया गवसणी । अनंत ब्रह्मांडांची ॥ ९ ॥

ही माया द्वैताला जन्म देते. तरी ती अद्वैताची खाण आहे. ती परमात्म्यापासून वेगळी होत नाही. ती अनंत विश्र्वांना झाकून टाकते.

She is the mother of duality or she is the beginning of non-duality. She is mula maya and she conceals that endless purush within her gross creation/brahmanda. (This beginning of creation has many names; mula maya/mula purush or shiva/shakti or brahman/maya or lakshmi/narayana etc.)

कीं ते अवदंबरी वल्ली । अनंत ब्रह्मांडीं लगडली । मूळपुरुषाची माउली । दुहितारुपें ॥ १० ॥

ही मूळमाया म्हणजे विलक्षणपणें पसरणारी जणूं एक वेलच आहे. तिच्यावर अनंत विश्र्वें फुलली आहेत. ती मूळपुरुषाची प्रथम मुलगी व नंतर आई आहे.

When that Reality becomes this sacred vine of mula maya then, that endless purush resides within her universe. She is the *mother of that mula purush and her form is His daughter. *(He is born when she appears and thus He is the son and then she becomes His daughter in the form of `I am'.)

वंदूं ऐसी वेदमाता । आदिपुरुषाची जे सत्ता । आतां आठवीन समर्था । सद्गुरुसी ॥ ११ ॥

अशी जी वेदमाता शारदा, आदिपुरुषाचे अस्तित्व जिच्या सामर्थ्यानें अनुभवाला येते. तिला मी वंदन करतो. यानंतर समर्थ सद्गुरुचे मी स्मरण करतो.

When one bows down to this mother of the vedas (ie. being without the gross body) then, one receives this power (`I am') of her Lord. And being is this `now' is the remembrance of sadguru.

जयाचेनि कृपादृष्टी । होये आनंदाची वृष्टी । तेणें सुखें सर्व सृष्टी । आनंदमये ॥ १२ ॥

सद्गुरुची कृपादृष्टी झाली तर आनंदाचा पाऊस पडतो. त्या सुखानें सर्व विश्र्व आनंदानें भरुन जातें

mula maya is His grace bestowed `vision' and this is the rains of divine bliss. Due to this `vision', there is this `all' and the whole world is full of bliss (this mula maya has three aspects though they are inseparable, sat, chid and ananda. sat is existence, `I am', `now', `word' etc. and chid is knowledge, `all', `vision' etc. And when these are experienced then you feel ananda or bliss).

किं तो आनंदाचा जनक । सायोज्यमुक्तीचा नायेक । कैवल्यपददायक । अनाथबंधु ॥ १३ ॥

श्रीसद्गुरु आनंदाला जन्म देणरा पिता आहे. सायुज्यमुक्तीपर्यंत नेणारा मार्गदर्शक आहे. तो अनाथांचा सहाय्यकर्ता बंधू असून कैवल्यपद मिळवून देतो.

He is the creator of this bliss and the owner of sayujya liberation. He is the brother of the orphan and He bestows that state of complete absorption when you do not exist.

मुमुक्ष चातकीं सुस्वर । करुणा पाहिजे अंबर । वोळे कृपेचा जळधर । साधकांवरी ॥ १४ ॥

मुमुक्षु हा चातकाप्रमाणें जो करुणपणें आकाशाकडे नजर लावून असतो . ढग बरसला की ते जलबिंदू पिऊन तृप्त होतो. तेवढ्याच भक्तिभावानें मुमुक्षुनें सद्गुरुस आळविले कीं, सद्गुरुची कृपा होते.

The mumukshu/ aspirant is the chatak bird who waits and patiently watches the sky (his sadhana is the understanding, nothing/sky is there). And when the clouds of compassion/krupa shower their blessings on him then, he becomes a sadhak.

किं तें भवार्णवींचें तारुं । बोधें पाववी पैलपारु । माहां आवर्तीं आधारु । भाविकांसी ॥ १५ ॥

सद्गुरु हा भवसागरांतून तारुन नेणारे तारुंच आहे. आत्मज्ञानाचा बोध करुन तो पैलतीरास पोहोचवितो. प्रपंचांतील मोठ्या मोठ्या दुःखांत, अडचणींत अडलेल्या भविकांना मोठा आधार आहे.

Sadguru is that Reality and saviour from this worldly existence and by His under- standing, you are taken safely to the other shore. He is the captain who guides this boat over the deep whirlpools in this ocean of worldly life.

किं तो काळाचा नियंता । नांतरी संकटी सोडविता । किं ते भाविकांची माता । परम स्नेहाळु ॥ १६ ॥

सद्गुरु काळावर सत्ता गाजवितात. ते संकटांतून सोडवितात. सद्गुरु म्हणजे भाविकांची परम स्नेहाळू माताच समजावी.

He is the controller of time and death and the One who frees you from this calamity. He is the most loving mother of the faithful.

किं तो परत्रींचा आधार । किं ते विश्रांतीची थार । नांतरी सुखाचें माहेर । सुस्वरुप ॥ १७ ॥

सद्गुरु परमार्थाचे मार्गदर्शक असतात. भाविकांसाठीं ती एक खरी विश्रांतीची जागा असते. आनंदानें भरलेले सद्गुरु सुखाचें माहेरघरच असतात.

He is that purush and the supporter of this `all' world that lies beyond these three worlds; He is that place of perfect rest; He is the pleasure of your maternal home. He is the joy of meeting your own Self.

ऐसा सद्गुरु पूर्णपणी । तुटे भेदाची कडसणी । देहविण लोटांगणी । तया प्रभूसी ॥ १८ ॥

सद्गुरु अशारीतीनें परिपूर्ण असतात. त्यांच्या संगतींत वेगळेपणाची भावना सुटते. मी देह आहे ही भावना विसरुन मी सद्गुरुनां वंदन करतो.

Sadguru is complete and perfect for He has cut the rope of separateness. Being without a body is the bowing down to sadguru.

साधु संत आणी सज्जन । वंदूनियां श्रोतेजन । आतां कथानुसंधान । सावध ऐका ॥ १९ ॥

साधु, संत, सज्जन आणि श्रोतेयांना वंदन करुन मी पुढें सांगण्यास सुरुवात करतो तरी सावधपणें ऐकावें.

This is the bowing down to the sadhu, the Saint and sajjana by the good listener within the `people' (the good listener hears this `I am' that supports the `many' thoughts of the people. And by remaining constantly alert to this thought `I am', it is transcended and you enter that thoughtless place of the Self/Saint). Now, listen carefully to this harmonious `story' of God.

संसार हाचि दीर्घ स्वप्न । लोभें वोसणाती जन । माझी कांता माझें धन । कन्या पुत्र माझे ॥ २० ॥

संसार हेंच एक मोठे स्वप्न आहे. त्या स्वप्नामध्यें आसक्तीनें " माझी बायको, माझा पैसा, माझी मुलगी, माझा मुलगा असें लोक म्हणतात.

samsar is when thoughtlessness becomes a long dream and the mind, due to its greed and affections, talks in its sleep and says, "My wife, my wealth, my daughter and son."

ज्ञानसूर्य मावळला । तेणें प्रकाश लोपला । अंधकारें पूर्ण जाला । ब्रह्मगोळ अवघा ॥ २१ ॥

आत्मज्ञानाचा सूर्य मावळल्यानें ज्ञानप्रकाश नाहींसा झाला. सर्व विश्र्व अज्ञानरुपी अंधारानें भरुन गेले.

Then the sun of knowledge has set and due to this, the light fades away and the darkness of ignorance fills this universe of many things.

नाहीं सत्वाचें चांदिणें । कांहीं मार्ग दिसे जेणें । सर्व भ्रांतीचेनि गुणें । आपेंआप न दिसे ॥ २२ ॥

सत्वगुणांचे चांदणेंसुद्धा नसल्यानें थोडा मार्ग दिसत होता. तोही दिसत नाही. दृश्य दिसूं लागल्यानें व तेंच खरे असा भ्रम झाल्यानें स्वस्वरुप अनुभवास येईनासें झालें.

There is not even the moonlight of the *sattwa guna to see the path to this `all'. And due to the confusion of the three gunas, this knowledge cannot know itself. *(Forget everything)

देहबुद्धिअहंकारें । निजेले घोरती घोरें । दुःखें आक्रंदती थोरें । विषयसुखाकारणें ॥ २३ ॥

" मी देहच आहे " या दृढ भावनेनें देहाभिमानापोटीं भयंकर घोरु लागले. इंद्रियसुख मिळत नाही म्हणुन दुःखानें रडूं लागले.

Due to the ego of body consciousness, this `I am' is loudly snoring in a deep sleep and because of the pleasures of the sense objects, that great brahman cries out loudly in pain.

निजेले असतां च मेले । पुन्हा उपजताां च निजेले। ऐसे आले आणी गेले । बहुत लोक ॥ २४ ॥

अज्ञानी जीव अशा रीतीनें झोपेंतच मरतात आणि परत जन्माला येऊन झोपी जातात. असे अगणित जीव आजपर्यंत येथें आलें आणि गेले.

Those who are asleep die in their sleep and as soon as they are again born they go back to sleep. Such is the comings and goings of this `all' when its lost in samsar.

निदसुरेपणें चि सैरा । बहुतीं केल्या येरझारा । नेणोनियां परमेश्र्वरा । भोगिले कष्ट ॥ २५ ॥

अज्ञानाच्या झोपेंतच पुष्कळ जीवांनीं जन्ममरणाच्या येरझारा केल्या. भगवंताची ओळख न झाल्यानें त्यांनी कष्ट भोगलें.

Being half-asleep (ie. rajo guna) within this `all', one wanders aimlessly in all di- rections and not knowing that parameshwar one endures suffering and fatigue.

तया कष्टाचें निर्शन । व्हावया पाहिजे आत्मज्ञान । म्हणोनि हें निरुपण । अध्यात्मग्रंथ ॥ २६ ॥

आत्मज्ञान करुन घेतले तर हे कष्ट होणार नाहीत. अध्यात्मग्रंथ हे आत्मज्ञान कसें करुन घ्यावें हेंच सांगतात.

To remove the sufferings that this Reality has to endure there should be this knowledge of the atma and then there can be that thoughtless discourse on non-duality.

सकळ विद्येमध्यें सार । अध्यात्मविद्येचा विचार । दशमोध्याईं सारंगधर । भगवद्गीतेसि बोलिला ॥ २७ ॥

जगांतील सर्व विद्यांमध्यें श्रेष्ठविद्या म्हणजे अध्यात्मविद्या असे भगवान श्रीकृष्णांनी भगवद्गीतेच्या दहाव्या अध्यायांत सांगितले आहे.

Within this knowledge of the `all' there is that thoughtless essence that is the pure knowledge. In the tenth chapter of the bhagawad gita there is this statement by lord krishna.

याकारणें अद्वैतग्रंथ । अध्यात्मविद्येचा परमार्थ । पाहावया तोचि समर्थ । जो सर्वांगे श्रोता ॥ २८ ॥

या कारणानें अध्यात्मविद्येमध्यें सांगितलेला परमार्थ अद्वैतग्रंथाद्वारे समजण्यास अवघड असतो. आपल्या सर्वांगाचे कान करुन ऐकणारा श्रोताच तो अध्यात्मग्रंथ समजण्यास समर्थ, पात्र होतो.

Due to this `word' there is that non-dual composition and that is the Ultimate Accomplishment/paramarth and that is spiritual knowledge. Therefore to understand the Master, the purush must listen with this `all' body.

जयाचे चंचल हृदये । तेणे ग्रंथ सोडूं चि नये । सोडितां अलभ्य होये । अर्थ येथीचा ॥ २९ ॥

ज्या माणसाचे चित्त चंचल आहे, त्यानें हा अध्यात्मग्रंथ वाचूच नये. त्यानें तो वाचण्याचा प्रयत्न केला तरी त्याला तो बरोबर समजणार नाही.

The mind of mula maya is moving (ie. the `all' is but one moving action or chaitanya) and this understanding should not be left. If left, then `here'/mula maya does not acquire the meaning `there'/brahman.

जयास जोडला परमार्थ । तेणें पाहावा हा ग्रंथ । अर्थ शोधितां परमार्थ । निश्र्चयें बाणे ॥ ३० ॥

ज्याला परमार्थ खरोखर जोडाचा आहे त्यानेच हा ग्रंथ वाचावा. अर्थाचा शोध घेता घेता त्याला तो नक्की समजेल व खरोखर परमार्थ अंगी बाणेल.

When this `word' meaning discovers that Supreme Meaning/paramarth then, the non-dual composition is understood and there is thoughtlessness. If you determine- dly search through the `word' meaning then, that Supreme Meaning/paramarth gets imbibed.

जयासि नाहीं परमार्थ । तयासि न कळे येथीचा अर्थ । नेत्रेंविण निधानस्वार्थ । अंधार कळेना ॥ ३१ ॥

ज्याला परमार्थाची आस्था नाही, चाड नाही, त्याला या ग्रंथाचा अर्थ समजणार नाही. हे म्हणजे आंधळ्याला दृष्टीच्या अभावी द्रव्याचा सांठा सापडत नाही, त्याचप्रमाणें होते.

If mula maya does not acquire that Supreme Meaning then, the meaning `here' is understood but that is not the Reality. Still without these eyes of knowledge, the blind cannot see that treasure that they possess.

येक म्हणती मर्‍हाटें काये । हें तों भल्यांसि ऐकों नये । तीं मूर्खें नेणती सोये। अर्थान्वयाची ॥ ३२ ॥

कांही लोक म्हणतात, मराठींत कांहीं अर्थ नाही. चांगल्या माणसांनी मराठींतील ग्रंथ ऐकू नयेत. असें म्हणणारी माणसें मूर्ख असतात. शब्दांचा अर्थ समजून घेण्याची पात्रता त्यांच्याजवळ नसते.

Then that One says, "What is the use of this *natural language? It should not be listened to by that thoughtless and wise paramatma." But that One has become a fool, for he does not know this easy connection (ie. `I am') to the real meaning. *(This natural language is previous to the spoken languages and it is this `word' and this is the connection and only means to acquire that Supreme Meaning. The foolish have intellectual knowledge and they say this is not a requirement; they say, you are that Reality at the moment and nothing is required to be done, but that conviction is not there.)

लोहाची मांदूस केली । नाना रत्नें साठविलीं । ते अभाग्यानें त्यागिली । लोखंड म्हणौनी ॥ ३३ ॥

एक लोखंडाची पेटी करुन त्यांत मौल्यवान रत्नें ठेविली. ज्याला ती पेटी मिळाली. त्याने ती पेटीच लोखंडाची म्हणून टाकून दिली.

Suppose there is a box made of iron and many jewels have been kept within it, but the unfortunate give it away and say, "It is only iron."

तैसी भाषा प्राकृत । अर्थ वेदांत आणि सिद्धांत । नेणोनि त्यागी भ्रांत । मंदबुद्धिस्तव ॥ ३४ ॥

त्याचप्रमाणें मराठी भाषेच्याबद्दल विद्वान असें वागतात. मराठींत अर्थ भरलेला आहे. वेदांत व सिद्धांत भरलेले आहेत. हें न समजल्यानें मूर्ख व खोट्या कल्पना करणारे तथाकथित विद्वान लोक तीचा त्याग करतात.

Like this is the spontaneous and natural language of `I am' and the meaning it holds within is vedanta and siddhant (`I am' and I do not exist, are the jewels stored in within the other languages). However due to not knowing (no `speech'/tamo guna) this `I am' is abandoned and then on account of a dull intellect (rajo guna and `many' thoughts) there is the bewilderment and confusion of `many' opinions.

आहाच सांपडतां धन । त्याग करणें मूर्खपण । द्रव्य घ्यावें सांठवण । पाहोंचि नये ॥ ३५ ॥

कष्ट न करतां धन सांपडलें तर त्याचा त्याग करणें मूर्खपणा आहे. तें द्रव्य कशांत साठवून ठेवले आहे. हे बघुच नये.

This wealth that is so effortlessly found is then abandoned due to foolishness (thin- king `many' thoughts instead of listening to this `I am'). One should therefore accept this wealth and then the container should not be looked at (in the container ie. body/mind, there are the jewels of this sattwa guna `I am' and I do not exist).

परिस देखिला आंगणीं । मार्गी पडिला चिंतामणी । आव्हावेल माहां गुणी । कूपांमधें ॥ ३६ ॥

आपल्या अंगणांत पडलेला परिस, रस्त्यांत पडलेला चिंतामणी, व उजवीकडून वाढणारा आव्हावेल विहीरींत उगवला म्हणून टाकून देऊं नये.

It is like finding a magic stone in your courtyard (ie. body/mind) or finding a wish- fulfilling jewel on your path; it is like finding a right turning creeper in your well (all creepers are believed to turn leftwards; ie. when maya turns around to find its root).

तैसे प्राकृतीं अद्वैत । सुगम आणी सप्रचित । अध्यात्म लाभे अकस्मात । तरी अवश्य घ्यावें ॥ ३७ ॥

त्याचप्रमाणें मराठीमध्यें सोपे आणि अनुभवसिद्ध आत्मज्ञान मिळत असेल तर तें अवश्य घ्यावें.

In the same way, within this natural language there is non-duality. If this so very easy to acquire pure experience is accepted with full conviction then, at this very moment there will be the attainment of that One (maharaj- an acceptor is required).

न करितां वित्पत्तीचा श्रम । सकळ शास्त्रार्थ होये सुगम । सत्समागमाचे वर्म । तें हें ऐसें असे ॥ ३८ ॥

फक्त सत्समागम केल्यानें श्रम न करितां शास्त्रार्थ सहज समजतो. संत संगतीचे रहस्य हें असें आहे.

Without having to take the strenuous efforts of learning languages, there is this very easy to attain `I am' and this is the meaning contained within the shasthras (neti, neti; the original language). And then there is the thoughtless essence that comes from keeping the company of the Truth (satsang; when you stay in this feeling `I am' then, the Truth, that purush, is near by).

जें वित्पत्तीनें न कळे । तें सत्समागमें कळे । सकळ शास्त्रार्थ आकळे । स्वानुभवासी ॥ ३९ ॥

नुसत्या विद्वत्तेनें कळत नाहीं, तें सत्समागमानें कळते. सर्व शास्त्रार्थ अनुभवाच्या कक्षेंत येतो.

mula maya can be known by understanding the shasthras (by the study of the scriptures this `I am' can be experienced) but that Reality cannot be understood in this way, for it is understood only in the company of the Truth. This `I am' is the meaning of the shasthras but it confines Self-experience (beyond this `I am' there is its implied meaning and that is the unlimited endless Self. And That can only be understood by being That/Truth).

म्हणौनि कारण सत्समागम । तेथें नलगे वित्पत्तीश्रम । जन्मसार्थकाचें वर्म । वेगळेंचि आहे ॥ ४० ॥

म्हणुन सतसमागम अवश्य करावा. त्यामुळे आत्मज्ञान मिळविण्यासाठी कराव्या लागणार्‍या श्रमांची जरुरी नसते. कारण जन्म सार्थक करुन घेण्याचे वर्म कांहीं वेगळेंच आहे.

Therefore due to that company of the Truth `there', there is no need to take the trouble to study languages. That essence, that is life's meaning, is quite different.

भाषापालटें कांहीं । अर्थ वायां जात नाहीं । कार्यसिद्धि ते सर्वहि । अर्थाचपासीं ॥ ४१ ॥

भाषा बदलली म्हणून अर्थ बदलत नाही. आपल्या कामांत यश मिळण्यासाठीं अर्थच उपयोगी पडतो.

When instead of languages there is this `speech' then, the meaning does not get lost. This `all' is very near to that Reality (ie. company of the Truth) and when this `all' action is perfected then that is Reality (then one uses this `all'/knowledge but never leaves one's Reality).

तथापी प्राकृताकरितां । संस्कृताची सार्थकता । येर्‍हवीं त्या गुप्तार्था । कोण जाणे ॥ ४२ ॥

मराठीमध्यें लिहिल्यानें संस्कृतग्रंथांत एवढा अर्थ भरलेला आहे हे लक्षांत आले. ऐरव्हीं हें रहस्य समजले असते कां नाही माहित नाही.

Actually it is on account of this spontaneous language `I am', that sanskrit (the language of the scriptures) derives any purpose. For through sanskrit and the study of the scriptures, this `all' can be acquired and then by constantly staying in this only, that hidden nirgun meaning will be understood.

आतां असो हें बोलणें । भाषा त्यागूनि अर्थ घेणें । उत्तम घेऊन त्याग करणें । सालीटरफलांचा ॥ ४३ ॥

आतां हे बोलणें पुरे. आपण जसें फळें खातांना त्यांच्या साली व टरफले काढून टाकून देतो. तसेच वेदांतग्रंथांच्या भाषेकडे लक्ष न देता अर्थाचेच आकलन करुन घ्यावें

Now, when the `many' languages are thrown off, that thoughtless Self becomes this `speech' `I am' and the `word' meaning is accepted. It is like throwing away the skins and rinds of the fruit to get to its core.

अर्थ सार भाषा पोचट । अभिमानें करावी खटपट । नाना अहमतेनें वाट । रुधिली मोक्षाची ॥ ४४ ॥

अर्थ सार असून भाषा असार आहे. पण केवळ अभिमानाने मोक्षाची वाट रोखून धरली जाते.

The meaning is the real essence and the spoken language has truly no substance whatsoever. But due to one's pride for this sanskrit language there are so many wran- gling and due to the ego of the `many' that wants to say so much, this path towards liberation is obstructed.

शोध घेतां लक्ष्यांशाचा । तेथें आधीं वाच्यांश कैंचा । अगाध महिमा भगवंताचा । कळला पाहिजे ॥ ४५ ॥

शब्द हा वाच्यांश आहे. अर्थ हा लक्ष्यांश आहे. आधीं वाच्यांश लागतो. पण अर्थाचा शोध घेऊ लागल्यावर शब्द मागें पडतो. आणि भगवंत या दोही पलीकडे आहे. हे सकजून घेतलें पाहिजे.

But when the implied meaning is sought out and accepted then, how can this `word' meaning that is at the beginning, remain `there' (from where words come back)? Therefore the greatness of that unfathomable God should be understood.

मुकेपणाचेम बोलणें । हें जयाचें तोचि जाणे । स्वानुभवाचिये खुणे । स्वानुभवी पाहिजे ॥ ४६ ॥

मुक्या माणसाची भाषा माहितगारालाच कळते, त्याचप्रमाणे स्वानुभवी पुरुषाच्या बोलण्याचा अर्थ फक्त स्वानुभवी पुरुषांनाच कळतो.

When there is this mute `speech' of mula maya (ie. nothing is said by the mind), then that thoughtless paramatma is knowing its own reflection. But Self-experience cannot be satisfied without Self-experience (no-otherness).

अर्थ जाणे अध्यात्माचा । ऐसा श्रोता मिळेल कैंचा । जयासि बोलतां वाचेचा । हव्यासचि पुरे ॥ ४७ ॥

ज्याला अध्यात्माच्या निरुपणाचा अर्थ कळेल असा श्रोता कसा मिळेल, पण मिळालाच तर अशा श्रोत्याशी संभाषण करतांना बोलण्याची हौस फिटते.

When the meaning of non-duality is truly understood then, how can a listener be found `there'? But first mula maya must `speak' this para speech so that this deep longing to know is satisfied (know and know so much until finally knowing goes off).

परीक्षवंतांपुढें रत्न । ठेवितां होये समाधान । तैसें ज्ञानियांपुढें ज्ञान । बोलावें वाटे ॥ ४८ ॥

ज्याला रत्नांची पारख आहे, त्याला आपलीं रत्नें दाखविण्यानें बरें वाटतें, तसेंच ज्ञानी लोकांच्याजवळ ज्ञान बोलावेसें वाटते.

Just as the placing of a jewel before an jeweller brings samadhan so too, by the `speaking' of this `I am' before a gnyani, samadhan appears.

मायाजाळें दुश्र्चीत होय । तें निरुपणीं कामा न ये । संसारिकां कळे काये । अर्थ येथीचा ॥ ४९ ॥

मायेच्या जाळ्यांत अडकलेल्याचे मन स्थिर नसतें. त्याला अध्यात्माचे निरुपण समजत नाही. संसारी माणसाला अद्वैतग्रंथांतील अर्थ कळणें कठिण असते.

On account of this fever of maya there was the forgetting of our own Self and then that thoughtless non-dual discourse was not wanted. Then how can someone in samsar understand the meaning `there'? (The samsari wants to be somebody and the gnyani does not even want to be)

वेवसाईं जो मळिण । त्यासि न कळे निरुपण । येथें पाहिजे सावधपण । अतिशयेंसीं ॥ ५० ॥

अस्थिर माणसाचा मनावर ताबा नसतो, तो निश्र्चयी नसतो, त्याला हेम निरुपण कळत नाही. तें कळण्यासाठीं सावधानता, दृढ निश्र्चय व मनाची अतिशय एकाग्रता पाहिजे.

When that purush is spoiled by the objects of the world, then He cannot understand that non-dual discourse. Therefore `here' very great alertness is required.

नाना रत्नें नाना नाणीं । दुश्र्चीतपणें घेतां हानी । परीक्षा नेणतां प्राणी । ठकला तेथें ॥ ५१ ॥

एखाद्या माणसाने नाना रत्नें व नाना नाणी त्यांची माहिती, परीक्षा न घेतां घेतली तर नुकसान होते. त्याची तेथें फसवणुकच होते.

When the `many' jewels and `many' coins are remembered then, you forget your own Self and get lost in samsar (when enchanted with the wealth this world has to offer then, how can this wealth of knowing be understood?). By not knowing how to examine properly, `there' is deceived in the prana (and the brahman says, "I am a body")

तैसें निरुपणीं जाणा । आहाच पाहातां कळेना । मर्‍हाटेंचि उमजेना । कांहीं केल्यां ॥ ५२ ॥

अध्यात्मनिरुणासाठी हेंच लागू पडते. ग्रंथांचा अर्थ सारखासारखा बघुन कळत नाही. तो मराठींत असला तरी कळत नाही.

Like this is that pure knowledge within this discourse `I am', but if you only look superficially then it will never be understood. Then this `all' that is created by this natural language is not even understood.

जेथें निरुपणाचें बोल । आणी अनुभवाची वोल । तें संस्कृतापरीस खोल । अध्यात्मश्रवण ॥ ५३ ॥

ज्या अध्यात्म निरुपणामध्यें स्वानुभवाचा ओलवा असतो, त्याचे श्रवण संस्कृताप्रमाणेच सखोल असते.

When `here' this `speech' is discoursed then, there is the ever freshness of the `I am' experience. This is more profound than sanskrit can ever be and this is shra- van/listening.

मायाब्रह्म वोळखावें । तयास अध्यात्म म्हणावें । तरी तें मायेचे जाणावें । स्वरुप आधीं ॥ ५४ ॥

माया व ब्रह्म हे वेगळे ओळखावे म्हणजेच तें अध्यात्म होय. पण ह्याआधीं मायेचे स्वरुप कसें आहे तें जाणून घ्यावें.

Then maya/brahman (or prakruti/purush) is recognized and that should be called a real discourse (ie. `I am' discourse or prakruti). Then that swarup (ie. brahman/purush) that is concealed by the beginning of this maya should be known.

माया सगुण साकार । माया सर्वस्व विकार । माया जाणिजे विस्तार । पंचभूतांचा ॥ ५५ ॥

माया त्रिगुणी आहे. सारखा बदल होणारी माया आहे. माया हा पंदमहाभूतांचा विस्तार व पसारा आहे.

maya is with the gunas and has form. maya is the modification of this `all'. maya should be known as the expansion of these five great elements.

माया दृश्य दृष्टीस दिसे । माया भास मनासि भासे । माया क्षणभंगुर नासे । विवेक पाहातां ॥ ५६ ॥

माया ही दृष्टीला दिसते. ती मनाला भासते. माया क्षणभंगुर आहे. ती नाशवंत आहे. विचारानें तीचा शोध घेतल्यावर हें समजते.

maya is visible and can be seen. maya is conceived by mind. maya is broken in an instant when understood with vivek.

माया अनेक विश्र्वरुप । माया विष्णूचें स्वरुप । मायेची सीमा अमूप । बोलिजे तितुकी ॥ ५७ ॥

माया विश्र्वांत अनेक रुपानें भरलेली आहे. ती विष्णुस्वरुप आहे. त्याच्यासारखी मोहिनी घालणारी व मायेला मर्यादा नाही. तिच्याबद्दल जितकें सांगतो ते कमीच आहे.

maya is the numerous different forms (the second dream, avidya maya) and cre- ation's form (the first dream, vidya maya). maya is vishnu's own form (ie. knowing or space). When that immeasureable brahman is the limits of maya then there should be this `speech'.

माया बहुरुपी बहुरंग । माया ईश्र्वराचा संग । माया पाहातां अभंग । अखिळ वाटे ॥ ५८ ॥

माया बहुरुप्याप्रमाणें अनेक रंगांनी अनेक प्रकारें व्यक्त होते. माया ईश्र्वराच्या संगतींत राहाते. बाह्यात्कारें माया अभंग व परिपूर्ण वाटते.

maya is the `many' splendours within the `many' forms. maya is the companion of ishwara (ie. Witness and witnessed). To the ignorant there is a maya and when you understand then, there is that unbreakable/abhanga (brahman).

माया सृष्टीची रचना । माया आपुली कल्पना । माया तोडितां तुटेना । ज्ञानेंविण ॥ ५९ ॥

या सर्व सृष्टीची रचना मायेमुळेंच होते. आपली कल्पना ही मायाच आहे. माया ज्ञाानानेंच नाहीशी होते, त्यावाचून ती तुटतही नाही.

The structure of the gross universe is maya. maya is our imagination and without knowledge this net of maya cannot be cut.

ऐसी माया निरोपिली । स्वल्प संकेतें बोलिली । पुढें वृत्ति सावध केली । पाहिजे श्रोतीं ॥ ६० ॥

थोडक्यांत व खुणेनें हें मायेचे वर्णन झाले. पुढचा विषय ऐकण्यासाठीं श्रोत्यानीं आपली वृत्ती सावध ठेवली पाहीजे.

Like this is this discourse of maya. It is only the very *small `word' that gets `spoken'. Therefore ahead, this vritti (to know) within the listener should be very alert. *(maya appears to be huge and impassible to those who do not investigate her properly. But she is just like a small cloud in the vast sky to those who desire to understand)

पुढें ब्रह्मनिरोपण । निरोपिलें ब्रह्मज्ञान । जेणें तुटे मायाभान । येकसरें ॥ ६१ ॥

पुढें ब्रह्म व ब्रह्मज्ञाचे निरुपण केले आहे. त्यानें माया तत्काळ नष्ट होईल.

Then afterwards when that discourse of brahman is discoursed, there is brahman gnyan/knowledge of brahman (worship brahman by being brahman) and due to this, the appearance of maya is suddenly cut. .