चौदा ब्रह्मांचा — समास 10: देहान्तनिरुपण

मिथ्या तेंचि जालें सत्य । सत्य तेचि जालें असत्य । मायाविभ्रमाचें कृत्य । ऐसें असे पाहातां ॥ १ ॥

जें दृश्य खरें नाहीं तें आपल्याला खरें वाटते. जें अदृश्य आत्मरुप खरे आहे तें आपल्याला खोटे वाटते. खरे पाहिलें तर हा सर्व मायेपासून निर्माण झालेला भ्रम आहे.

The false has appeared as the Truth and the Truth appears untrue. Therefore first you have to understand this illusory action of maya (to understand Reality one first has to go to the source of illusion).

सत्य कळाया कारणें । बोलिलीं नाना निरुपणें । तरी उठेना धरणें । असत्याचें ॥ २ ॥

सत्य काय आहे हें कळण्यासाथीं पुष्कळ निरुपणें, विवेचनें केली तरीपण मनावर असलेली असत्याची पकड कांहीं ढिली होत नाही.

In order to understand the Truth there are the `many' discourses and this `speech'. Still the Truth will not arise if you continue to hold on to the untrue (the `many' scrip- tures explain this subject but mere intellectual understanding is of no use. Therefore forget everything `neti neti' and be this `speech' of `I am'. Still even this `I am' is not the Truth, I do not exist).

असत्य अंतरीं बिंबलें । न सांगतां तें दृढ जालें । सत्य असोन हारपलें । जेथील तेथें ॥ ३ ॥

असत्य सत्यरुपानें मनांत बसलें कीं मग तें कोणीही न सांगतां मनामध्यें दृढ होते. आणि अंतरीं सत्य असूमही तें तेथल्या तेथें नाहींसे होते.

The untrue has appeared in your inner space because vivek has not been made. Thus the untrue has been established and the Truth that is `there'/brahman within `here'/maya, has been lost.

वेदशास्त्रेंं पुराणें सांगती । सत्याचा निश्र्चय करिती । तरी न ये आत्मप्रचिती । सत्यस्वरुप ॥ ४ ॥

वेद, शास्त्रें, पुराणें नाना प्रकारें विवेचन करुन सत्याचे स्वरुप निश्र्चितपणें सांगतात. तरी त्या सत्यस्वरुपाची आपल्याला प्रचीति येत नाही.

Through the study of the vedas, the shasthras and the puranas there is the conviction of that Truth (ie. for they loudly proclaim `You are That'/tattwasmi). Still, this con- viction cannot be that true swarup that is within this `I am' experience (this conviction can eradicate the thoughts but this thought `I am' will still remain. And you cannot kill yourself).

सत्य असोन आछ्यादलें । मिथ्या नसोन सत्य जालें । ऐसें विपरीत वर्तलें । देखत देखतां ॥ ५ ॥

सत्य प्रत्यक्ष असून झाकलें गेलें. आंणि सत्य नाहीं तें मात्र सत्यपणास पावले. अशा प्रकारें हा विपरीत प्रकार पाहतां पाहतां घडून गेला.

The Truth is being concealed and knowledge has appeared as the Truth. And then afterwards, false knowledge functions before your eyes (ie. first there was knowledge, the act of simply knowing. Then there was knowledge and ignorance ie. rajo guna and body consciousness and the creation of a world of names and forms and concepts and opinions etc.).

ऐसी मायेची करणी । कळों आली तत्क्षणीं । संतसंगें निरुपणीं । विचार घेतां ॥ ६ ॥

अशी ही मायेची करणी आहे. संतांच्या संगतींत राहून श्रवण केले व मनन केले तर मायेचा परिणाम लगेच लक्षांत येतो.

Such are all the doings of maya but in that moment of understanding, there came that nirgun Self. And due to the company of the Truth, that thoughtlessness that is within this sagun discourse (`I am' thought) was accepted.

मागां जालें निरुपण । देखिलें आपणासि आपण । तेणें बाणली खूण । परमार्थाची ॥ ७ ॥

आतांपर्यंत या ग्रंथांमध्यें आत्मज्ञानाचें निरुपण केलें. त्यामुळें साधकाला स्वस्वरुपाचे ज्ञान झाले असलेच पाहीजे. त्यामुळें परमार्थाची खूण त्याच्या अंगी बाणणारच.

Previously there had been this sagun discourse where you contemplated upon yourself (forgetting everything, you see yourself everywhere). And then that pure understanding of paramarth was suddenly imbibed.

तेणें समाधान जालें । चित्त चैतंनीं मिळालें । निजस्वरुपें वोळखिलें । निजवस्तुसी ॥ ८ ॥

स्वरुपज्ञानानें मनाचें संपूर्ण समाधान होते. चित्त चैतन्याशी समरस होऊन जातें. आणि खरा मी कोण आहे हे कळल्यानें ब्रह्मस्वरुप ओळखता येते.

Due to this, there was samadhan/complete contentment. The mind that had been absorbed in the `many' names and forms, had merged in chaitanya (ie. one moving form or `all', free of the `many' concepts) and afterwards, your swarup recognized Its own Self.

प्रारब्धीं टाकिला देहो । बोधें फिटला संदेहो । आतांचि पडो अथवा राहो । मिथ्या कळीवर ॥ ९ ॥

ज्ञानी पुरुष आपला देह प्रारब्धावर सोडतो. आत्मज्ञानानें त्याचे सर्व संशय नाहींसे होतात. देहाचे खोटेपण समजल्यानें ज्ञानी पुरुष त्याच्याबद्दल अनासक्त असतो. मग देह आज पडला काय किंवा बरेच दिवस टिकला काय या दोन्हीबद्दल त्यास सुखदुःख उरत नाही.

Then the body gets left to its destiny and on account of this understanding, any association to a body is ended. Now, this false corpse can either die or remain (maharaj- tell the body, "I want nothing to do with you").

ज्ञानियांचें जें शेरीर । तें मिथ्यत्वें निर्विकार । जेथें पडे तेचि सार । पुण्य भूमी ॥ १० ॥

ज्ञानी पुरुषाला शरीर असत्यपणाने जाणवते. त्यामुळें शरीराचे विकारीदी दोष त्याला बाधत नाहीत. प्रारब्धानें त्याचे शरीर जेथें पडतें तीच मोठी पुण्यभूमी बनून जाते.

mula maya is the body of the gnyani and when it is understood to be false* then, there is that unmodified brahman. When this `all' body `here' ceases to be then, there is that Reality, the essence and the most sacred place of all. *(see V.1; neither the gross body nor knowledge are true; maharaj- you take knowledge as true)

साधुदर्शनें पावन तीर्थ । पुरती त्यांचे मनोरथ । साधु न येतां जिणें वेर्थ । तयां पुण्यक्षेत्रांचें ॥ ११ ॥

साधुसंत येऊन राहील्यानें तीर्थक्षेत्रांना पवित्रपणा येतो. त्यांचे महत्व वाढते. साधुसंत त्या तीर्थक्षेत्रांत राहीले नाहीत तर त्या पुण्यक्षेत्रांना महत्व राहणार नाही.

That is the meeting of the sadhu and the most sacred pilgrimage place of all. His `inner intent' (ie. to simply be and know) gets satisfied `there'. If the sadhu does not come and stay `there' then, that place of great merit lives a worthless life as a gross body in maya.

पुण्यनदीचें जें तीर । तेथें पडावें शरीर । हा इतर जनाचा विचार । साधु नित्य मुक्त ॥ १२ ॥

एखाद्या पवित्र नदीच्या कांठी मरण यावें म्हणजे आपल्याला मुक्ति मिळेल हा आपण सामान्य लोक विचार करतो. साधु नेहमी मुक्तच असतो.

mula maya is the *bank of this sacred river and `there' in brahman, this `all' body should fall down dead. But such thoughtlessness is very different to the *thoughts of the people. Thoughts are for the people but the sadhu is ever liberated/nitya mukta (see nitya mukta 7.6.46; when the body has been forever submerged in that Reality. He can never return to illusion as this `I' is merged in that thoughtless Self, like a drop of salt lost in the ocean). *(One of their `many' beliefs is that if one dies on the bank of the river ganga then, one will never take birth again)

उत्तरायेण तें उत्तम । दक्षणायेन तें अधम । हा संदेहीं वसे भ्रम । साधु तो निःसंदेह ॥ १३ ॥

देहाला मृत्यु यावा उत्तरायणांत तर तें उत्तम पण दक्षिणायनांतील मृत्यु अधम होय हा देहाचा भ्रम समजावा. अंतर्यामी आत्मबुद्धि स्थिर झाल्यानें साधु निःसंदेहपणें कालसत्तेच्या पलीकडे वावरतो. देहबुद्धी नसल्यानें जिवंतपणींच साधु ब्रह्मरुप झालेला असतो. त्याला अंतःकाळचे भय नसते. त्याला कालाचे बंधन नसते. तो ज्या क्षणीं देह ठेवतो तोच पुण्यकाल होतो.

The people say, "When one dies during the northern movement of the Sun then they are fortunate and if one dies during the southern movement of Sun then, they are unfortunate." Due to this kind of thinking, that thoughtless Self dwells in the delusion of body consciousness. But the sadhu is free of any such doubts for He lives beyond the body.

शुक्लपक्ष उत्तरायेण । गृहीं दीप दिवा मरण । अंतीं राहावें स्मरण । गतीकारणें ॥ १४ ॥

शास्त्राप्रमाणें उत्तरायणांत शुक्लपक्षांत घरामध्यें दिवा जळत असतां दिवसा मरण यावें, त्यांत अंतःकाळीं भगवंताचे स्मरण राहावें म्हणजे जीवाला उत्तम गति मिळते.

It is believed that for the attainment of liberation, death should occur on the bright fortnight as the Sun is moving northward, that there should be a lighted lamp in the house of the dying and that there should be the continuous remembrance of God at the end (the real meaning is quite different; if one knows this body is the house of the dying then, by the light of knowledge, God is always remembered and one need not meet death).

इतुकें नलगे योगियांसी । तो जीव चि मुक्त पुण्यरासी । तिळांजुळी पापपुण्यासी । दिधली तेंणें ॥ १५ ॥

परंतु आत्मज्ञानी पुरुषाला यांपैकीं काहीं नसले तरी तो जिवंतपणींच मुक्त असल्यानें पापपुण्याला त्यानें तिळांजली दिलेली असते.

But the yogi does not need all this. He is liberated while living and He is the embodiment of virtue. The great stores of sins and merits have all been given up by Him.

देहाचा अंत बरा आला । देह सुखरुप गेला । त्यासी म्हणती धन्य जाला । अज्ञान जन ॥ १६ ॥

देहाचा शेवट चांगला झाला. सायास, कष्ट न होतां मरण आले तर अज्ञाानी लोक, मरणारा धन्य झाला असें समजतात.

The ignorant people say, "At the end, he died well, there was not much suffering." Then they say, "He was blessed."

जनाचें विपरीत मत । अंतीं भेटतो भगवंत । ऐसें कल्पून घात । करिती आपुला स्वयें ॥ १७ ॥

जन्मभर कसेंही वर्तन केलें तरी शेवटी भगवंताचे स्मरण केले म्हणजे भगवंत भेटतो असे अज्ञानी माणसांचे चुकीचे मत आहे. मात्र हें मत खरें मानून ते आपलेच नुकसान करुन घेतात.

But this understanding of the people is a misunderstanding. They think that they will meet God when they die and due to this and other such imaginings, that natural One kills Himself (ie. you are yourself that Reality but you never try to seek your Self while you can, while you have knowledge. You think that you will meet God when you die, but that is the darkness of ignorance. With this and `many' other concepts, you kill your Self, over and over again).

जितां सार्थक नाहीं केलें । वेर्थ आयुष्य निघोन गेलें । मुळीं धान्येचि नाहीं पेरिलें । तें उगवेल कैंचें ॥ १८ ॥

जिवंतपणीं कोणतेही परमार्थाचे साधन जर केलेले नसेल तर सबंध आगुष्य कांहीं न साधतां वाया जाते. धान्यच जर पेरले नाहीं तर कांहींही उगवणारच नाहीं.

If while living, you have not acquired the meaning of life then, your whole life has slipped by uselessly. If the seed has not been planted at the beginning, then how will that Reality grow? (Again refer to V.1. The seed of this world is this thought `I am'; if this has not been understood then, how will that thoughtless Reality ever be realized?)

जरी केलें ईश्र्वरभजन । तरीच होईजे पावन । जैसें वेव्हारितां धन । रासि माथां लाभे ॥ १९ ॥

जिवंत असतांना माणसानें ईश्र्वराची भक्ति केली तर तो पवित्र होऊन जातो. एखाद्या माणसानें जवळील पैशाचा नीट व्यवहार केला तर त्यास खूप पैसा मिळतो, तसेंच हें आहे.

When there is the bhajan of ishwara (ie. forgetting everything and witnessing ie. making shravan) then only will one be purified. For it is only when good seeds are bought that there can be a great stock of grain carried home at harvest time.

दिधल्याविण पाविजेना । पेरिल्याविण उगवेना । ऐसें हें वाक्य जना । ठाउकेंचि आहे ॥ २० ॥

आपण दिल्याशिवाय आपल्याला मिळत नाही, पेरल्यावाचून उगवत नाहीं ही वाक्यें लोकांना माहित आहेत.

There are the sayings, common amongst all of us, "Without giving, there is no receiving and without sowing, there can be no harvesting." These laws also apply to the thoughtless Self but the people repeat only the proverbs. (Only when you plant the seed of sagun will there be a rich harvest of knowledge. And then, only when you are thoughtless will you become that thoughtless nirgun Self)

न करितां सेवेच्या व्यापारा । स्वामीस म्हणे कोठें मुशारा । तैसें अंतीं अभक्त नरां । स्वहित न घडे ॥ २१ ॥

जो सेवेचे कष्ट करीत नाही त्याला मालकाजवळ मोबदला मागता येत नाही. तसेच जो जिवंतपणी भगवंताची भक्ति करीत नाही, त्याचें अंतःकाळी कल्याण होत नाही.

The servant did not do his work but yet he said to his boss, "Where is my payment?" Like this is the man who had no devotion and yet when dying he expects to acquire that benefit of the Self.13

जितां नाहीं भगवद्भक्ती । मेल्यां कैंची होईल मुक्ती । असो जे जे जैसें करिती । ते ते पावती तैसें ॥ २२ ॥

जिवंतपणी ज्यानें भगवंताची भक्ति केलेली नसते, तो अंतःकाळीं चांगल्या अवस्थेला पोहोंचत नाहीं. मेल्यावर त्याला मुक्ति मिळत नाही. जो जशी करणी करतो तसेंच बरेवाईट फळ त्याला मिळते.

If, while living there is no devotion to God then, how can there be liberation after death? It is as simple as that! Whatever this mula maya creates, that Reality will become (ie. if it takes its Self to be a gross body, then there is the gross body; if it stays as this `all' of knowledge then, there is this `all'; if it becomes that thoughtless Reality then, there is only that Reality).14

एवं न करितां भगवद्भजन । अंती नव्हीजे पावन । जरी आलें बरें मरण । तरी भक्तीविण अधोगति ॥ २३ ॥

थोडक्यांत भगवंताची भक्ति केली नाहीं तर अंतकाळी तो पवित्र होत नाही. देहाला कष्ट न होतां त्याला जरी मरण आलें तरी भक्ती न केल्यानें त्याला वाईट गतीच मिळते.

Thus, if you do not do God's bhajan then, you will not be pure at the end. Even if, "He died well" still, without this devotion there can only be this lowly condition of body consciousness once again.

म्हणौन साधूनें आपलें । जीत अस्तांच सार्थक केलें । शरीर कारणीं लागलें । धन्य त्याचें ॥ २४ ॥

साधु म्हणुनच जिवंत असतांना आपल्या देहाचे सार्थक करुन घेतो. आत्मसाक्षात्कार करुन घेतो. त्यामुळें त्याचे शरीर भगवंताचे कारणीं लागते. त्यामुळे तो धन्य होय.

Therefore, during this life the sadhu has understood the meaning of this life. His body has been properly utilized and only He is blessed.

जें कां जीवन्मुक्त ज्ञानी । त्यांचें शरीर पडो रानीं । अथवा पडो स्मशानीं । तरी धन्य जालें ॥ २५ ॥

जे जीवन्मुक्त आत्मज्ञानी असतात त्यांचे शरीर अंतःकाळीं रानांत पडो किंवा स्मशानांत पडो तें धन्यच होतात.

But how can the *jivan mukta of mula maya be that fully liberated gnyani? When this `all' body of the sadhu falls then, whether He is in the cemetery or in the wilderness still He is blessed (ie. forever free). *(Having understood knowledge one is free from the concept of being a jiva. The gnyani is free from the concept of being this knowledge `I am')

साधूचा देह खितपला । अथवा श्र्वानादिकीं भक्षिला। हें प्रशस्त न वटे जनाला । मंदबुद्धीस्तव ॥ २६ ॥

एखाद्या साधुचा देह जर खितपत पडला किंवा कुत्रा आदि श्वापदांनी खाल्ला तर अज्ञानी लोकांना त्याचे वाईट वाटते.

If the gross body of a sadhu lies rotting or is eaten by dogs then, that thoughtless sadhu was felt to have been unholy by the dull minds of the people.

अंत बरा नव्हेचि म्हणोन । कष्टी होती इतर जन । परी बापुडे अज्ञान । नेणती वर्म ॥ २७ ॥

त्या साधुचा अंत बरा झाला नाही म्हणून लोक दुःखी होतात. पण ते अज्ञानी असल्यानें साधूच्या अंतरंगांतील अवस्थेंचे वर्म ते जाणू शकत नाहीत.

They say, "The end was not good" and they feel distressed (ie. all this is their imagination). But the miserable and ignorant do not know that thoughtless essence, for they had no devotion.

जो जन्मलाच नाहीं ठाईचा । त्यास मृत्य येईल कैंचा । विवेकबळें जन्ममृत्याचा । घोट भरिला जेणें ॥ २८ ॥

" मी आत्माच आहे " अशी अगदीं दृढ भावना साधुची असते. या दृष्टीनें ज्या आत्म्याला जन्मच नाही त्याला मृत्यु कसा येणार ? आत्मानात्मविवेकाच्या सामर्थ्यानें साधु जन्ममृत्युचा घोट पिऊन बसलेला असतो. म्हणजेच जन्ममृत्युच्या पलीकडे तो गेलेला असतो.

That purush had never been born, then how will He ever die? Through powerful and steady vivek, both birth and death have been swallowed up by Him.

स्वरुपानुसंधानबळें । सगळी मायाच नाडळे । तयाचा पार न कळे । ब्रह्मादिकासी ॥ २९ ॥

आात्मस्वरुपाशी तदाकार झाल्यानें सगळींकडे त्याला परमात्माच भरलेला दिसतो. सगळी माया त्याला आढळतच नाही. ब्रह्मादिकांना त्याच्या स्वरुपाचा अंदाज येत नाही.

Due to His constant connection with His swarup, this whole of maya is not known. Even the gods like brahma cannot fathom the depth of His swarup.

तो जितचि असतां मेला । मरणास मारुन ज्याला । जन्ममृत्य न स्मरे त्याला। विवेकबळें ॥ ३० ॥

देहबुद्धिच नसल्यानें तो जिवंत असून मेल्यासारखाच असतो. वासना नसल्यानें मृत्युला मारुन जिवंत राहतो. मी आत्मा आहे या विवेकाच्या बळावर त्याला जन्ममृत्युचे स्मरण उरत नाही.

That purush has died while living and death has been killed by Him. For due to His powerful vivek, He has neither memory of birth or death.

तो जनीं दिसतो परी वेगळा । वर्ततां भासे निराळा । दृश्य पदार्थ त्या निर्मळा । स्पर्शलाचि नाहीं ॥ ३१ ॥

तो सामान्य माणसांमध्यें राहतो. परंतु त्यांच्याहुन वेगळा असतो. त्याचे एकंदर वागणें बघितलें तर त्याचे वेगळेपण अनुभवास येते. तो शुद्ध, निर्मळ असल्यानें त्याला अशुद्ध, मलिन व दृश्य पदार्थ स्पर्शच करुं शकत नाहीत.

He is within this world; He sees ethis world but still He remains separate from this world (ie. He remains aloft from the mind). You appear to stay in this world, yet you are quite different. This pure and clear atma does not even touch this visible `all' (He understands that knowledge is also false and disowns it).

असो ऐसे साधुजन । त्यांचें घडलियां भजन । तेणें भजनें पावन । इतर जन होती ॥ ३२ ॥

असो. असे जें साधुसंत असतात त्यांची भक्ति केली तर त्या भक्तीनें इतर सामान्य माणसें पवित्र होतात.

Like this is the sadhu; He is always performing the bhajan of God.15 Due to such bhajan you will be purified but by the other form of bhajans there is this world (ie. if there is just the loud singing of songs then you do not change and the body conscious ego only gets bigger).16

सद्गुरुचा जो अंकित साधक । तेणें केलाचि करावा विवेक । विवेक केलियां तर्क । फुटे निरुपणीं ॥ ३३ ॥

जो साधकवृती धरुन सद्गुरुच्या आज्ञेंत राहतो, त्यानें पुन्हा पुन्हा आत्मानात्मविवेक करीत जावा. सातत्यानें विवेक चालू ठेवला म्हणजे विषयविवेचनामध्यें नवीन विचार स्फुरतात.

If that sadhak is an obedient servant of sadguru then, he will continue to make this vivek that he has already been making (ie. ceaselessly). Such constant vivek breaks the logic of the mind asunder.

हेंचि साधकासी निरवणें । अद्वैत प्रांजळ निरुपणें । तुमचेंहि समाधान बाणे । साधूच ऐसें ॥ ३४ ॥

साधजनांस हीच सूचना मी देतों कीं, त्यांनीं शुद्ध अद्वैताचे विवेचन प्रतिपादन करावें. तसें केल्यानें साधूला ज्या समाधानाचा अनुभव येतो त्याचा त्यांना देखील अनुभव येईल.

And when thoughtlessness is entrusted to the care of the sadhak then, there is that clear and pure non-dual discourse. Then your samadhan will also become like that of the sadhu (then you will meet your Self).

जो संतांस शरण गेला । तो संतचि ठेला । इतर जनास उपेगा आला । कृपाळूपणें ॥ ३५ ॥

जो साधक संतांना शरण जातो, तो स्वतःच संतपदास पोहोचतो. मग तो दयावंत होऊन इतर लोकांना मार्गदर्शन करतो.

When that purush surrenders to the Saint then, he becomes the Saint but the other (so-called) saints only come and take advantage of people's kindness.

ऐसें संतांचें महिमान । संतसंगें होतें ज्ञान । सत्संगपरतें साधन । आणीक नाहीं ॥ ३६ ॥

संतांचा थोरपणा हा असा आहे. संतांच्या संगतीनें आत्मज्ञान होते. म्हणून जीवाचे कल्याण होण्यास संतसंगतीसारखें दुसरें साधन नाही.

Such is the greatness of the Saint. By the company of the Saint, there is that pure knowledge. There is no better sadhana than staying in the company of the Saint. (siddharameshwar maharaj the company of the Saint is the company of the Self)

गुरुभजनाचेनि आधारें । निरुपणाचेनि विचारें । क्रियाशुद्ध निर्धारें । पाविजे पद ॥ ३७ ॥

सद्गुरुच्या भक्तीचा आधार घ्यावा. सदैव आत्मानात्म विचार करावा. आणि आचरण शुद्ध ठेवावें. या तीनही गोष्टींनी माणसाला खात्रीनें ब्रह्मपद प्राप्त होते.

Due to the support of guru's bhajan (ie. in every action to remember your swarup ie. I am not anything I can see or perceive) there is that thoughtless non-dual discourse and due to this pure action of that supportless Self, that `title' of sadguru will be attained.

परमार्थाचें जन्मस्थान । तेंचि सद्गुरुचें भजन । सद्गुरुभजनें समाधान । अकस्मात बाणे ॥ ३८ ॥

सद्गुरुच्या भक्तीमध्येंच परमार्थ आहे. सद्गुरुच्या भक्तीनें माणसाला समाधानाचा त्वरित लाभ होतो.

The bhajan of sadguru is the birthplace of paramarth. By the bhajan of sadguru, samadhan gets effortlessly accepted (ie. then you want nothing whatsoever).

देह मिथ्या जाणोनि जीवें । याचें सार्थकचि करावें । भजनभावें तोषवावें । चित्त सद्गुरुचें ॥ ३९ ॥

आपला देह खरा नाहीं हें मनापासून ओळखावें आणि त्याचे सार्थक करुन घ्यावें. अत्यंत मनापासून शुद्ध भावनेनें भक्ति करुन सद्गुरुचें चित्त प्रसन्न करावें.

Knowing that the body of the jiva is false, you should use this `speech' to seek out the meaning of life. And when you understand this bhajan then, you can enjoy the satisfaction of sadguru's mind (siddharameshar maharaj- make your mind His mind).

शरणांगतांची वाहे चिंता । तो येक सद्गुरु दाता । जैसें बाळक वाढवी माता । नाना येत्नें करुनी ॥ ४० ॥

आपल्याला जो शरण येतो त्याची चिंता, काळजी सद्गुरु घेतो. जशी माता आपल्या मुलाला अनेक प्रकारें सांभाळून लहानाचा मोठा करते. तसाच सद्गुरु आपल्या शिष्याला परमार्थामध्यें लहानाचा मोठा करतो.

sadguru gives the Self to whoever surrenders their mind to Him. He is just like the mother who makes `many' efforts to help her child grow.

म्हणौन सद्गुरुचें भजन । जयासि घडे तोचि धन्य । सद्गुरुविण समाधान । आणीक नाहीं ॥ ४१ ॥

म्हणून सद्गुरुची भक्ति ज्याचेकडून घडते त्याचे जीवन धन्य होते. सद्गुरुवाचून समाधान मिळविण्याचा अन्य मार्ग नाही.

Therefore, when you understand this `I am' of mula maya and then, make sadguru's bhajan, you are truly blessed. There is no greater samadhan/contentment than the contentment of sadguru.

सरली शब्दाची खटपट । आला ग्रंथाचा सेवट । येथें सांगितलें पष्ट । सद्गुरुभजन ॥ ४२ ॥

आता शब्दांची खटपट संपली. या ग्रंथाचा शेवट आला आहे. या ग्रंथामध्यें सद्गुरुची भक्ति करावी असें अगदी स्पष्ट सांगितलें आहे.

By dedicating yourself to the making of this honest `word', there comes an end to this sagun composition and then, `here' that clear bhajan of sadguru gets told (by forgetting everything and cherishing this `I am' knowledge, even this `I' goes off and what remains is the indescribable Master).

सद्गुरुभजनापरतें कांहीं । मोक्षदायेक दुसरें नाहीं । जयास न मने तेंहीं । अवलोकावी गुरुगीता ॥ ४३ ॥

सद्गुरुच्या भक्तीवांचून मोक्ष देणारे असें दुसरें साधन नाही. माझें हें सांगणें ज्याला पटत नाहीं, त्यानें गुरुगीता अभ्यासावी

There cannot be Final Liberation without the bhajan of sadguru; this other thing called knowledge cannot give such liberation. Still this `thing' is not to be forbidden and therefore one should carefully examine the guru gita (See 6.6.12,13; brahmanandam paramasukhdam kevalam...bhavatitam trigunarahitam sadguru tam namami; it is from our morning bhajan and it explains who sadguru is and tells us that this `I am' is the sadguru's image).

तेथें निरोपिलें बरवें । पार्वतीप्रति सदाशिवें । याकारणें सद्भावें । सद्गुरुचरण सेवावे ॥ ४४ ॥

गुरुगीतेमध्यें श्रीशंकरांनीं पार्वतीला हेंच उत्तम रीतीनें सांगितलें आहे. म्हणून अगदी मनापासून खर्‍या भक्तीनें श्रद्धेनें श्रीसद्गुरुच्या पायांची सेवा करावी.

In the guru gita, sada-shiv explains to parvati that this superior guna (ie. pure sattwa of knowingness) should be understood and that by means of this `speech' and faultless faith, there should be obedient service at the feet of sadguru (siddharameshwar maharaj- when one experiences that which the guru has taught then, one's service is completed).

जो ये ग्रंथींचा विवेक । विवंचूनि पााहे साधक । तयास सांपडे येक । निश्र्चय ज्ञानाचा ॥ ४५ ॥

या ग्रंथामध्यें जे विचार मांडलेले आहेत त्यावर जो साधक विचार करील त्याला आढळेल येथें आत्मज्ञानच निश्र्चितपणें प्रतिपादन केलें आहे.

When that purush understands this vivek then, within this sagun composition the sadhak should make that nirgun investigation. For when he has the conviction of this knowledge then, he will surely uncover that Reality.

जे ग्रंथीं बोलिलें अद्वैत । तो म्हणो नये प्राकृत । सत्य जाणावा वेदांत । अर्थविषंई ॥ ४६ ॥

ज्या ग्रंथामध्यें अद्वैत सांगितलेले असते तो मराठींत आहे म्हणून त्यास कमी लेखूं नये. जोपर्यंत ग्रंथाचा अर्थ अद्वैत आहे तोपर्यंत तें तत्वज्ञान अगदी खरें मानावें.

When there is this `speech' of mula maya that is within the non-dual composition then, this natural language should not be said openly (ie. having understood knowledge you should not chatter needlessly in your mind about this imagined world and listen to this natural but un-said `speech'). Then you will come to know the Truth, the meaning according to vedanta (ie. the end of veda/knowing).

प्राकृतें वेदांत कळे । सकळ शास्त्रीं पाहातां मिळे । आणी समाधान निवळे । अंतर्यामीं ॥ ४७ ॥

मराठीमध्यें असल्यानें वेदान्त समजतो. शिवाय संस्कृत ग्रंथामधें तोच वेदांत प्रतिपादन केला आहे असेआढळेल. आणि मग अंतर्यामी समाधान मिळेल.

On account of this natural language, vedanta is understood. For when this `speech' that is within the shasthras is met and perfectly understood then, your heart will be pure samadhan.

तें प्राकृत म्हणों नये । जेथें ज्ञानाचे उपाये । मूर्खासि हें कळे काये । मर्कटा नारिकेळ जैसें ॥ ४८ ॥

ज्या ग्रंथामधें आत्मज्ञानाचा उपाय सांगितला आहे, तो ग्रंथ संस्कृतामधें नसला तरी कमी समजू नये. माकडाला ज्याप्रमाणे नारळाची किंमत कळत नाही. त्याचप्रमाणें मूर्खास हें कळत नाही.

When you do not openly say this natural language (ie. sagun should be silently `spoken' and names and forms and imaginings should not be created in the mind) then, `here' there is the remedy of knowledge. But just as a monkey cannot know the value of a coconut, in the same way, how can a fool understand that thoughtless Reality.17

आतां असो हें बोलणें । अधिकारपरत्वें घेणें । शिंपीमधील मुक्त उणें । म्हणों नये ॥ ४९ ॥

आतां हें बोलणें पुरे झाले. प्रत्येकानें आपल्या लायकीप्रमाणें ग्रंथांतूंन जें घ्यावयाचे तें घ्यावें. शिंपल्यामधें मोती तयार होतो म्हणून मोत्याला कोणी उणा समजत नाहीत.

Now, there is that thoughtless Reality and this `speech'. First accept this `speech' and then by virtue of its authority, accept that thoughtless Self. There is a pearl within the shell and therefore the shell should not be thrown away as useless thing (the shell is the body but it is not a useless thing. Being in this body understand this `I am' and then let this also slip aside)

जेथें नेति नेति श्रुती । तेथें न चले भाषावित्पत्ती । परब्रह्म आदिअंतीं । अनुर्वाच्य ॥ ५० ॥

ब्रह्मस्वरुप कळत नाही, असें म्हणून जेथें वेदानें हार खाल्ली तेथें भाषेचें चातुर्य उपयोगी पडत नाही. आरंभापासून शेवटपर्यंत परब्रह्म शब्दाच्या आवाक्याबाहेरचें असतें.

When `here'/maya is the `neti, neti' of the vedas then, `there' the learned langu- ages do not begin. And afterwards, from beginning to end, there is that inexpressible parabrahman. .