चौदा ब्रह्मांचा — समास 5: द्वैतकल्पनानिर्शन

केवळ ब्रह्म जें बोलिलें । तें अनुभवास आलें । आणी मायेचेंहि लागलें । अनुसंधान ॥ १ ॥

श्रोता म्हणाला कीं, मागे जे शुद्ध ब्रह्मस्वरुप सांगितलें, तें पूर्ण पटलें पण मायेचे जें अनुसंधान लागलें आहे तें कांहीं सुटत नाही.

When that single and alone brahman is this `speech' of mula maya then, that Reality has become this `I am' experience and this is the attention of maya.

ब्रह्म अंतरी प्रकाशे । आणी मायाहि प्रत्यक्ष दिसे । आतां हे द्वैत निरसे । कवनेपरी हो ॥ २ ॥

ब्रह्म हें अंतरंगांत प्रगटते व माया बाहेर इंद्रियांना प्रत्यक्ष दिसते. हे द्वैत कसें नाहींसे होईल.

Then brahman is shining from within this inner space (ie. He remains hidden and illuminates maya) and then maya sees through the senses (there was first the original illusion `I am' and then you say, "I am a body"). Now, how can that thoughtless Self cast off this duality?

तरी आतां सावधान । येकाग्र करुनियां मन । माया ब्रह्म हें कवण । जाणताहे ॥ ३ ॥

हें ऐकून वक्ता म्हणाला कीं, आतां सावध होऊन व मन ऐकाग्र करुन असा विचार करावा कीं, माया आणी ब्रह्म यांना कोण जाणते?

Be alert and make the mind one-pointed in this `now'. But even then there is *maya and brahman, therefore how is that thoughtless Self to be known? *(The purush that stays hidden within His prakruti and illuminates her has to drop this maya or `I am' if He wants to know Himself)

सत्य ब्रह्नाचा संकल्प । मिथ्या मायेचा विकल्प । ऐसिया द्वैताचा जल्प । मनचि करी ॥ ४ ॥

मनच संकल्प व विकल्प करतें. जेव्हां मनांत ब्रह्माची कल्पना येते तेव्हां ती खरी असते व तिला संकल्प म्हणतात. जेव्हां मन मायेची कल्पना करते तेव्हां ती खोटी असते व तीला विकल्प म्हणतात. या द्वैताचा घोटाळा मनच करते.

"This sankalpa is from brahman and therefore it is the Truth and the vikalpa is from maya and so it is not true". Such statements are simply the useless chatterings of duality. (sankalpa means the `I am' inspiration and vikalpa means opposing thoughts. Thus to say that `I am' and brahman are the same is misunderstanding. `I am' is maya and brahman is, I do not exist).

जाणे ब्रह्म जाणे माया । ते येक जाणावी तुर्या । सर्व जाणे म्हणोनिया । सर्वसाक्षिणी ॥ ५ ॥

ब्रह्माचेहि ज्ञान व मायेचेहि ज्ञान हें तुर्या अवस्थें असते. दोन्हींही जाणते म्हणुन तीला सर्वसाक्षिणी म्हणतात.

If there is the knowing of brahman then, this is truly the knowing of maya and that One Reality should then be known as the turya state (in truth, brahman can not be know and to think you know Him is maya). It is the knowing of this `all' and therefore it is the witnessing of this `all'.

ऐक तुर्येचें लक्षण । जेथें सर्व जाणपण । सर्वचि नाहीं कवण । जाणेल गा ॥ ६ ॥

जी सर्व कांहीं जाणते ती तुर्या अवस्था होय. हें लक्षांत ठेवावे. परंतु सर्वच जेथें नाहींसे झाले तेथे जाणावयास काय उरले?

Listen and there will be this attention of turya. It is knowingness and it is this `all' `here'. And when even this `all' is not then, tell me, what will be known? (ie. no-knowledge or beyond knowledge)

संकल्पविकल्पाची सृष्टी । जाली मनाचिये पोटीं । तें मनचि मिथ्या सेवटीं । साक्षी कवणु ॥ ७ ॥

ज्या मनांतून संकल्पविकल्पामुळें सृष्टी निर्माण झाली. तें मनच शेवटीं खोटे ठरल्यावर साक्षीपणानें पाहायला कोणीच उरत नाही.

The gross creations have arisen in the womb/cavity of the mind on account of this sankalpa and vikalpa (on account of knowledge and ignorance ie. *rajo guna there is the mind of the individual and in each mind a world of names and forms is born or imagined). But in the end when that mind is made false and there is that Reality then, how can there be a witness? *(You know something but you don't know what it is ie. knowledge and ignorance; then you give it a name and this is rajo guna)

साक्षत्व चैतन्यत्व सत्ता । हे गुण ब्रह्माचिया माथां । आरोपलें जाण वृथा । मायागुणें ॥ ८ ॥

दृशाचा कोणताच गुण शुद्ध ब्रह्माच्या ठिकाणीं नाहीं. साक्षित्व, चैतन्य व सत्ता हे गुण माया उगाचच ब्रह्माच्या माथीं मारते. ब्रह्मावर माया या गुणांचा आरोप करते.

When there is witnessing then, there is this power of chaitanya and this guna of knowing gets placed upon the thoughtless head of brahman. But know that it is this pure sattwa guna of maya that is being vainly assigned as the thoughtless Self (see 7.3; that inexpressible and thoughtless brahman cannot be compared to these qualities of sagun brahman)

घटमठाचेनि गुणें । त्रिविधा आकाश बोलणें । मायेचेनि खरेंपणें । गुण ब्रह्मीं ॥ ९ ॥

आकाश खरें ऐकच आहे. पण घटाकाश म्हणजे भांड्यांतील आकाश, मठाकाश म्हणजे घरांतील आकाश व महद्आकाश म्हणजे विश्र्वांतील आकाश असे तीन भेद करतात. त्याचप्रमाणें माया खरी मानली म्हणजे ब्रह्मावर गुणांचा आरोप करतात. शुद्ध ब्रह्मांत हे गुण नाहीत.

The space in the pot, the space in the temple and the space outside the temple are due to this pure sattwa guna. When these three forms are the one space then there is this `speech'. It is this pure sattwa guna within brahman that gives trueness to maya. (The imperceptible brahman is true and this Truth gets superimposed upon the perceptible known. Still though it is felt to be true, in Oneness a feeling cannot be the Truth)

जव खरेंपण मायेसी । तवचि साक्षत्व ब्रह्मासी । मायेअविद्येचे निरासीं । द्वैत कैचें ॥ १० ॥

जोपर्यंत मायेचे खरेंपण वाटते, तोपर्यंत ब्रह्माला साक्षित्व असते. " मी साक्षीपणानें पहातों " असें द्वैत असते. पण माया व अविद्या या दोन्हीचें निरसन झालें म्हणजे मग द्वैत संपते व त्याबरोबर साक्षित्व ही विलीन होते.

As long as there is the trueness of maya, then witnessing gets assigned to brahman. But when there is the discarding of avidya and maya then, where is duality (ie. when both "I am a body" and `I am' are not then, how can there be witnessing)?

म्हणोनि सर्वसाक्षी मन । तेंचि जालिया उन्मन । मग तुर्यातरुप ज्ञान । मावळोन गेलें ॥ ११ ॥

मनच व्यापक होता होता सर्वसाक्षी बनतें. तें जेव्हां उन्मन होते तेव्हां तुर्या अवस्था संपते. व त्याबरोबर मी सर्व जाणतो हें ज्ञान देखील मावळून जाते.

Therefore the witnessing of the `all' is mind and when this becomes no-mind/un- mana then, this turya-form knowledge disappears.

जयास द्वैत भासलें । तें मन उन्मन जालें । द्वैताअद्वैताचें तुटलें । अनुसंधान ॥ १२ ॥

ज्या मनाला द्वैताचा अनुभव येतो, तेंच मन उन्मन झालें कीं द्वैत नाहीसें होऊन अद्वैत उरते. मग द्वैत व अद्वैताचे चिंतन देखील आपोआप थांबते.

Duality appears to mula maya but when this mind becomes unmana or no- mind then, that breaks this attention of duality/non-duality (prakruti/purush or maya/brahman).

येवं द्वैत आणी अद्वैत । होये वृत्तीचा संकेत । वृत्ती जालिया निवृत्त । द्वैत कैंचें ॥ १३ ॥

द्वैत व अद्वैत हा भेद प्रतीत होणें हीं वृत्तीची खूण आहे. ही वृत्तीच नाहीशीं झाल्यावर मग द्वैत उरत नाही.

Thus when there is duality (maya) and non-duality (brahman) *together then, there is the knowing vritti. But when this vritti becomes nivritti then, how can there be duality? (Non-duality is always there but it has been hidden or concealed behind duality)

वृत्तीरहित जें ज्ञान । तेंचि पूर्ण समाधान । जेथें तुटे अनुसंधान । मायाब्रह्मीचें ॥ १४ ॥

ज्या ज्ञानामध्यें वृत्तील जागाच नाहीं, तेंच खरें ब्रह्मज्ञान होय. तेथेंच पूर्ण समाधान होते. मग या ज्ञानामुळेंच माया व ब्रह्म यांचे चिंतन संपते.

When mula maya is without the knowing vritti then, there is that pure knowledge. Then it is whole and perfect and there is complete contentment/samadhan. Then the attention `here' of the maya within brahman is broken.

मायाब्रह्म ऐसा हेत । मनेंत्त कल्पिला संकेत । ब्रह्म कल्पनेरहित । जाणती ज्ञानी ॥ १५ ॥

दृश्य मायामय व शुद्ध ब्रह्म शाश्वत अशी कल्पना करुन मन खुणेंने दोन्हींचे अस्तित्व मानते. पण ब्रह्म कल्पनेरहित आहे हे ज्ञानी जाणतात.

maya/brahman (duality/non-duality), such is the original intent. It the imagining of this `I am' by the mind. But brahman is without imagination and is known only by the gnyani.

जें मनबुद्धि अगोचर । जें कल्पनेंहून पर । तें अनुभवितां साचार । द्वैत कैंचें ॥ १६ ॥

शुद्ध ब्रह्म हें मन व बुद्धीयांच्या आटोक्याबाहेर आहे. ते कल्पनेपलिकडे आहे. त्या ब्रह्माचा साक्षात अनुभव घेतला म्ग द्वैत कुठलें. द्वैत पाहातां ब्रह्म नसे

When mula maya is beyond the perception of mind and intellect then, mula maya is beyond imagination and you are the true `experiencer' and there is no duality (ie. you have found your Self).

। ब्रह्म पाहातां द्वैत नासे । द्वैताद्वैत भासे । कल्पनेसी ॥ १७ ॥

द्वैताचे भान असेपर्यंत ब्रह्माचा अनुभव येत नाही. आणि ब्रह्माचा अनुभव आला कीं, द्वैत उरत नाही. द्वैत व अद्वैत या कल्पना आहेत त्यांचा मनाला भास होतो.

If duality is understood then, brahman disappears and if brahman is understood then, duality disappears. For it is due to imagination that there has appeared this duality/non-duality.

कल्पना माया निवारी । कल्पना ब्रह्म थावरी । संशय धरी आणी वारी । तेहि कल्पना ॥ १८ ॥

कल्पना मायेचे निवारण करते. कल्पनाच ब्रह्माची स्थापना करते. कल्पनाच संशय निर्माण करते व कल्पनाच तो संशय नाहींसा करते.

It is imagination to think that maya has been knocked down and it is imagination to think that brahman has been built up (ie. it is imagination that thinks you have realised). Then there is the one who holds this `I am' doubt and the one who lets it go and that Reality is imagination.

कल्पना करी बंधन । कल्पना दे समाधान । ब्रह्मीं लावी अनुसंधान । तेहि कल्पना ॥ १९ ॥

कल्पना बंधन निर्माण करते. कल्पना समाधान देते. कल्पनाच शुद्ध ब्रह्माचें चिंतनाची शिकवण देते.

Imagination binds and imagination brings samadhan. When one's attention is placed within brahman then, that Reality has become an imagination (and though you are the One brahman, you start to imagine something other).

कल्पना द्वैताची माता । कल्पना ज्ञेप्ती तत्वता । बद्धता आणी मुक्तता । कल्पनागुणें ॥ २० ॥

कल्पना द्वैत निर्माण करते. खरोखर पाहीलें तर कल्पनाच ज्ञान आहे. मी बद्ध आहे व मी मुक्त आहे या अवस्था

Imagination is the mother of duality. Truly, imagination is this `knowing'. To be bound and to be free are due to this imagined sattwa guna.

कल्पना अंतरी सबळ । नस्ते दावी ब्रह्मगोळ । क्षणभर येकातें निर्मळ । स्वरुप कल्पी ॥ २१ ॥

आपल्या अंतर्यामी वास करणारी कल्पना जर सबळ असेल, जर ती देहबुद्धीला व अविद्येला धरुन असेल तर मुळांत नसलेले विश्र्व अनुभवास येते. तीच कल्पना एकांतात बसून निर्मळ केली तर दृश्य विरहित निर्मळ स्वरुप अनुभवास आणून देते.

When this imagination within this inner space of `I am' becomes impure then, it shows a non-existent brahmanda (ie. the universe and an individual body/pinda are all imagined within this `all' of `I am'). And when this inner space is made pure then, that swarup is imagined. (An impure imagination makes this `all' appear as the world we see through our senses and a pure imagination takes this `all' from thought to samadhan/thoughtlessness; see 7.3.49-51)

क्षणा येका धोका वाहे । क्षणा येका स्थिर राहे । क्षणा येका पाहे । विस्मित होउनी ॥ २२ ॥

कल्पना संकटाची आठवण करुन काळजी उत्पन्न करील तर लगेच तें विसरुन मन स्थिर करील व पुढच्याच क्षणीं आश्र्चर्य करुं लागेल.

It is this `moment of the One' (the `now'/inner space) that meets dangers; it is this `moment of the One' that remains still; it is this `moment of the One' that understands and gets astonished. (All this is imagined in this inner space ie. maya)

क्षणा येकातें उमजे । क्षणा येकातें निर्बुजे । नाना विकार करिजे । ते कल्पना जाणावी ॥ २३ ॥

एखाद्या क्षणीं कल्पनेला सर्व स्वच्छ ज्ञान असते. पण दुसर्‍या क्षणीं त्याच्या उलट अज्ञान दाखवते. अशारीतीनें वृत्तीचे नाना प्रकार उत्पन्न करते ती कल्पना जाणावी.

To this `moment of the One' there comes the understanding of nirgun and to this `moment of the One' there comes great confusion. Then the `many' modifications are created and that Reality gets called your imagination (therefore understand this `mo- ment of the One' that brings nirgun and sagun; understand witnessing).

कल्पना जन्माचें मूळ । कल्पना भक्तीचें फळ । कल्पना तेचि केवळ । मोक्षदाती ॥ २४ ॥

ही कल्पना आपल्या जन्माचे मूळ कारण आहे. भक्तीचें फळ देणारी कल्पनाच. आणि शेवटी मोक्ष देणारीही कल्पनाच आहे.

The root of birth is this imagination and the fruit of devotion is this imagination also (ie. a pure imagination); and it is imagination to think that, that Reality has become pure knowledge and the giver of freedom (Reality knows nothing of bondage and liberation, knowledge and pure knowledge etc.).

असो ऐसी हे कल्पना । साधनें दे समाधाना । येरवी हे पतना । मूळच कीं ॥ २५ ॥

असो अशी ही कल्पना परमार्थ साधनेंत अडकविली तर समाधान देते. तसें केलें नाहीं तर माणसाचें अधःपतन करते.

So be it. But if you try to imagine that thoughtless Self then, this is the sadhana that will bring complete contentment/samadhan. Otherwise that thoughtless Self at the root becomes a fallen jiva?

म्हणौन सर्वाचें मूळ । ते हे कल्पनाच केवळ । इचें केलियां निर्मूळ । ब्रह्मप्राप्ती ॥ २६ ॥

म्हणून या विश्वरचनेंचे मूळ असलेली कल्पना मूळासकट उपटून टाकीली तर ब्रह्मप्राप्तीला वेळ लागत नाही.

The root of this `all' is when that thoughtless pure knowledge starts to imagine. But if this imagination is uprooted then, that brahman will be attained.

श्रवण आणी मनन । निजध्यासें समाधान । मिथ्या कल्पनेचें भान । उडोन जाये ॥ २७ ॥

श्रवण, मनन व निदिध्यास या साधनामार्गानें गेलें असतां आत्मसाक्षात्कार होऊन खात्रीनें समाधान लाभतें. या साधनेनें दृश्यांत अडकलेल्या खोट्या कल्पनेचे भान साफ उडून जाते.

When there is shravan and then manana (ie. remaining constantly in shravan/`I am') then, due to nididhyas (I am not) there is samadhan (I was ever free) and the awareness of false thoughts fly away.

शुद्ध ब्रह्माचा निश्र्चयो । करी कल्पनेचा जयो । निश्र्चितार्थें संशयो । तुटोन गेला ॥ २८ ॥

शुद्ध ब्रह्मस्वरुपाचा अनुभव येऊन प्रज्ञा स्थिर झाली कीं, कल्पना नाहीशीं होते. ब्रह्मज्ञानानेम मनामध्ये स्वस्वरुपाचा निश्र्चय झाला कीं, देहबुद्धीचें सर्व संशय नष्ट होतात.

When there is the conviction of that One pure brahman then, there is victory over the false imagination. And by the establishment of brahman this original doubt `I am' is broken and destroyed.

मिथ्या कल्पनेचें कोडें । कैसें राहे साचापुढें । जैसें सूर्याचेनि उजेडें । नासे तम ॥ २९ ॥

सूर्याच्या प्रकाशापुढें अंधार टिकत नाही. त्याच प्रमाणेम खर्‍या शुद्ध ब्रह्मस्वरुपापुढें खोट्या कल्पनेचे कोडे टिकत नाही.

Just as the darkness is destroyed by the rising of the sun, how can the false longings of imagination remain before the Truth?

तैसें ज्ञानाचेनि प्रकाशें । मिथ्या कल्पना हे नासे । मग हें तुटे अपैसें । द्वैतानुसंधान ॥ ३० ॥

ब्रह्मज्ञानच्या प्रकाशानें खोटी कल्पना नाश पावतें. मग द्वैताचे भान व चिंतन आपोआप नाहींसे होते.

Then due to the light of pure knowledge, the false imagination gets destroyed and there is that thoughtless Self. That thoughtlessness automatically cuts this attention of duality.

कल्पनेनें कल्पना उडे । जैसा मृगें मृग सांपडे । कां शरें शर आतुडे । आकाशमार्गीं ॥ ३१ ॥

ज्याप्रमाणें हरणाचा उपयोग करुन हरीण पकडावे, बाणानेंच आकाशमार्गे येणारा बाण तोडावा, तसेच कल्पनेनेंच कल्पना नाहींशी करावी.

Imagination can be nullified by imagination, just as a deer is used to catch a another deer or as an arrow is used to cut down another arrow that is flying through the space.

शुद्ध कल्पनेचें बळ । जालियां नासे सबळ । हेंचि वचन प्रांजळ । सावध ऐका ॥ ३२ ॥

कल्पना शुद्ध केली तर तीच्या अंगी मोठें सामर्थ्य निर्माण होते. त्यानें शबल किंवा अशुद्ध कल्पना नाहींशी करता येते. हे अधिक स्पष्ट सांगतो. ते ऐका.

Due to the power of pure imagination, the impure imagination is removed (when you try to imagine that nirvikalpa/no thought, that cannot truly be imagined then `I am' is imagined and the `many' thoughts fly away). Then that clear and thoughtless Self is appearing as this divine `word'. Therefore listen further.

शुद्ध कल्पनेची खूण । स्वयें कल्पिजे निर्गुण । सस्वरुपीं विस्मरण । पडोंचि नेदी ॥ ३३ ॥

कल्पना शुद्ध असण्याची खूण म्हणजे ती स्वतः निर्गुणरुपांत स्थिर असते. स्वस्वरुपाचे विस्मरण ती कधीही होऊ देत नाही.

Pure imagination is the imagining of that natural nirgun Self and therefore in your true swarup, this forgetting should not be allowed to stop (this forgetting is remembe- ring yourself and remembering is forgetting of yourself and seeing a world).

सदा स्वरुपानुसंधान । करी द्वैताचे निर्शन । अद्वयनिश्र्चयाचें ज्ञान । तेचि शुद्ध कल्पना ॥ ३४ ॥

सदैव स्वस्वरुपीं लीन, द्वैत दृश्याचे संपूर्ण विस्मरण, आणि अद्वितीय ब्रह्माचें साक्षात् ज्ञान या तीन गोष्टीं जेथें आढळतात, तेथें शुद्ध कल्पना आहे असें खात्रीनें समजावें.

For then your attention is always fix within your swarup and there will be the dissolution of duality. Understand that when there is this knowledge and the conviction of non-duality then, it is that Reality that is appearing as this pure imagination (still you are that Reality imagining).

अद्वैत कल्पी ते शुद्ध । द्वैत कल्पी ते अशुद्ध । अशुद्ध तेचि प्रसिद्ध । सबळ जाणावी ॥ ३५ ॥

जी कल्पना अद्वैतांतच रममाण होते, ती शुद्ध व जी कल्पना द्वैतांतच रमते ती अशुद्ध होय. अशुद्ध कल्पनेला शबल कल्पना म्हणतात.

Thus when non-duality is imagined then, there is that Reality and this pure imagi- nation and when duality is imagined, then there is that Reality and an impure imagi- nation. And this impure imagination, you should known, is that Reality appearing as the impure thoughts (that Reality becomes whatever you imagine It to be; wherever you place It, there It will stay; It will not argue with you. Therefore how can that Reality be understood when you are letting It appear as impure thoughts?)

शुद्ध कल्पनेचा अर्थ । अद्वैताचा निश्र्चितार्थ । आणी सबळ वेर्थ । द्वैत कल्पी ॥ ३६ ॥

एकच एक ब्रह्म सत्य आहे असा निश्र्चय होणें हा शुद्ध कल्पनेचा अर्थ आहे. अशुद्ध कल्पना मात्र द्वैताची कल्पना करीत राहाते.

The essence of pure imagination is the conviction of non-duality (ie. I do not exist) and when there is impure imagination then, there are the worthless imaginings of du- ality.

अद्वैतकल्पना प्रकाशे । तेचि क्षणीं द्वैत नासे । द्वैतासरिसी निरसे । सबळ कल्पना ॥ ३७ ॥

अद्वैत कल्पनेचा प्रकाश पडला की त्याच क्षणीं द्वैताचा नाश होतो. आणि द्वैताबरोबरच शबल (अशद्ध) कल्पना पण नाहीशी होते.

When the pure imagination of non-duality shines then, that Reality in that moment destroys duality and along with this duality, the impure imagination is destroyed.

कल्पनेनें कल्पना सरे । ऐसी जाणावी चतुरें । सबळ गेलियां नंतरें । शुद्ध उरली ॥ ३८ ॥

शुद्ध कल्पनेने अशुद्ध कल्पना नाहीशीं करता येते हें चतुर लोकांनी समजुन घ्यावें. एकदा अशुद्ध कल्पना गेली कीं शुद्ध कल्पनाच उरते.

By imagination, imagination can be wiped out; such should be known by the wise. When the impure has gone then after, only the pure remains.

शुद्ध कल्पनेचे रुप । तेंचि जें कल्पी स्वरुप । स्वरुप कल्पितां तद्रूप । होये आपण ॥ ३९ ॥

शुद्ध कल्पना ज्याची कल्पना करतें तेच आपले स्वस्वरुप होय. त्या स्वरुपाची कल्पना करुं लागले की आपण तद्रुपच होतो.

But when the pure is imagined as a form/rup then, that Reality appears as mula maya and this is imagined to be that swa-rup. Still if you imagine your swarup then, you will become That only (this is all the subtle play of duality/non-duality ie. prakruti and purush. It is the difference between taking this knowledge as true or `seeing' this knowledge as nothing but a dream appearing upon you. It is the difference between being the known and being the Knower. First the known should be established but still know, this is the impure imagining of duality. By a pure imagination you separate yourself from the known and become the detached thoughtless Knower. This is the sadhana of the sadhak)

कल्पनेसी मिथ्यत्व आलें । सहजचि तद्रूप जालें । आत्मनिश्र्चयें नासिलें । कल्पनेसी ॥ ४० ॥

स्वस्वरुपाशीं तद्रुप झाले म्हणजे आत्मसाक्षात्कार होतो. आत्मस्वरुपाखेरीज इतर कांहीं सत्य नाहीं असा निश्र्चय झाला म्हणजे कल्पना नाहींशी होते.

However if the illusory is imagined then, that natural swarup becomes like the illusory. Still such imagination gets destroyed by that conviction of that atma (I am that thoughtless witnessing atma. I cannot be anything that is known or perceived).

जेचि क्षणीं निश्र्चये चळे । तेचि क्षणीं द्वैत उफळे । जैसा अस्तमानीं प्रबळे । अंधकार ॥ ४१ ॥

ज्याक्षणीं तद्रुपतेला धक्का बसून आत्मनिश्र्चय डळमळतो, त्याच क्षणीं द्वैतमय दृश्य उफाळून वर येते. ज्याप्रमाणें सूर्य अस्ताला जाऊं लागला जोरानें पसरुं लागतो.

But when this conviction gets disturbed then, at that moment, that Reality arises as mula maya (ie. known), just as darkness abounds when the sun sets.

तैसें ज्ञान होतां मळिण । अज्ञान प्रबळे जाण । याकारणें श्रवण । अखंड असावें ॥ ४२ ॥

त्याचप्रमाणे आत्मज्ञान मलिन झालें कीं अज्ञानाचा जोर वाढतो. हें टाळण्यासाठीं अखंडपणें श्रवण करीत जावें.

When knowledge gets polluted in this way, then know that ignorance prevails and it grows very powerful (and then a gross body is imagined). Therefore by means of this shravan there should be that unbroken Self (first forget everything and be this `I am' and then understand, I do not exist).

आतां असो हें बोलणें जालें । आशंका फेडू येका बोले । जयास द्वैत भसलें । तें तूं नव्हेसी सर्वथा ॥ ४३ ॥

आतां हें बोलणें पुरे झाले. यानंतर एकाच वाक्यानें शंका निरसन करुं. ज्या कल्पनारुप मनाला हें द्वैतमय दृश्य अनुभवास येतें तें मन तुझें खरें स्वरुप मुळींच नाही. खरा तूं त्या पलीकडे आहेस.

Now, when that thoughtless Self appears as this `speech' then, there is doubt and fear. For that One is hidden and there is this `I am'. And when this duality of mula maya appears then, you are absolutely not that Reality.

मागील आशंका फिटली । इतुकेन हे कथा संपली । पुढें वृत्ति सावध केली । पाहिजे श्रोतीं ॥ ४४ ॥

मागील शंका निरसन झाली. म्हणून हा चालू विषय संपला. पुढील विषय ऐकण्यासाठीं श्रोत्यांनी मनाची एकाग्रता करावी.

Previously this doubt `I am' had been removed and due to this, this `story' of God ended and there was that thoughtless swarup. Therefore, again the true listener should be very alert ahead and be this knowing vritti. .