चौदा ब्रह्मांचा — समास 6: बद्धमुक्तनिरुपण

अद्वैत ब्रह्म निरोपिलें । जें कल्पनेरहित संचलें । क्षणयेक तदाकार केलें । मज या निरुपणें ॥ १ ॥

श्रोता म्हणाला कीं, जेथें कल्पनेस वाव नाहीं असें सर्व ठिकाणीं सांठलेले अद्वैत ब्रह्म आपण वर्णन केले. तें वर्णन ऐकून एकक्षणभर मी त्या ब्रह्माशी तदाकार होऊन गेलो.

"There was that discourse of the non-dual brahman when mula maya stopped ima- gining. Thus on account of this `I am', there was that *`Dweller in brahman'." *(See 7.3; `The One who dwells in brahman' is the thirteenth brahman ie. no-otherness or non-duality. Then there is the fourteenth brahman and that is Final Liberation; then one is forever free. Still understand that such liberation will only be gained if one first understands this `I am' of mula maya)

परी म्यां तदाकार व्हावें । ब्रह्मचि होऊन असावें । पुन्हा संसारास न यावें । चंचळपणें सर्वथा ॥ २ ॥

आतां असें वाटते कीं, त्या ब्रह्माशी तदाकार होऊन राहावें. वृत्ती चंचल होऊन परत संसारांत पडू नये.

"This `I' should `Dwell in brahman'; this `I' should be brahman and not come again back into this samsar that has appeared on account of the *moving `all'." *(When you wake up first, there is this aum, `I am' feeling or sagun brahman; at that time the world is perceived as one moving form. Then afterwards `many' thoughts come, "I must do this and meet him and go there etc.etc." and you, who are knowledge, imagines that you are a body)

कल्पनारहित जें सुख । तेथें नाहीं संसारदुःख । म्हणोनि तेंचि येक । होऊन असावें ॥ ३ ॥

कल्पनारहित झाल्यावर तेथें सुख मिळते व तेथें संसारांतील दुःखेंही नाहीत. म्हणून तेंच एक ( ब्रह्म ) होऊन असावेंसे वाटते.

"When mula maya is freed of all imagination then, there is the pleasure of brahman and `there' is not the pain of samsar. Therefore, that One who only is, should always be." (There is but One without a second; the rest is imagined)

ब्रह्मचि होईजे श्रवणें । पुन्हा वृत्तीवरी लागे येणें । ऐसें सदा येणें जाणें । चुकेना कीं ॥ ४ ॥

परंतु प्रत्यक्षांत असें घडते कीं श्रवणाने मन ब्रह्माकार होते. पण तेंच मन परत देहबुद्धिच्या वृत्तीवर येते. हे असे येणेजाणे कांहीं चुकत नाही.

"Due to shravan there is brahman (ie. nivritti) but then, once more there is the touching of this knowing vritti. In this way, that eternal Self comes and goes.7 Please tell me, why can I not give up this wavering condition?" (Why has steadfast conviction 7nisargadatta maharaj- The Unmanifest ever exists but this manifest knowingness arises and departs or perfect understanding not been established?)

मनें अंतरिक्ष जावें । क्षणयेक ब्रह्मचि व्हावें । पुन्हा तेथून कोंसळावें । वृत्तीवरी मागुतें ॥ ५ ॥

मन क्षणभर अंतराकाशांत विहार करतअसते परंतु परत तेंच मन वृत्तीवर कोसळते.

"The mind goes in this space where there is this `I am' (ie. the ever-present `now') and then it becomes brahman (ie. beyond this time of the `I am' or `now'). But again from `there' it tumbles down and falls back onto this knowing vritti (and space)."

प्रत्यावृत्ती सैरावैरा । किती करुं येरझारा । पांई लाउनियां दोरा । कीटक जैसा ॥ ६ ॥

अशा वर जाणें व खाली येणें अशा येरझारा फार झाल्या. किटकला पायाला दोरा बांधून वरखाली फिरवावा तशी माझी अवस्था झाली आहे.

"And then afterwards there is this running back and forward, helter-skelter, in the wearisome and empty `many'. Really I am just like a small butterfly that has been tied to a fine thread and though I am allowed to fly, I once again get pulled back by a whim." (My desires pull me back)

उपदेशकाळीं तदाकार । होतां पडे हें शरीर । अथवा नेणे आपपर । ऐसें जालें पाहिजे ॥ ७ ॥

आपला उपदेश ऐकतांना मन ब्रह्माकार होतें. त्याच अवस्थेंत हा देह पडला पाहीजे. तसे होणार नसेल तर माझे तुझे हा भेदच मनांतून नाहींसा व्हावा.

"Either that `Dweller in brahman' should be in this `I am' where a separation still remains and that thoughtless swarup is this `I am' body or, no separation between this `I am' body and the `Dweller in brahman' should be known." (Either I should be this `I am'/knowledge or this knowledge should be submerged in pure knowledge. These are the two forms of liberation mentioned ahead. But I should, on no account, enter samsar again)

ऐसें नस्तां जें बोलणें । तेंचि वाटे लाजिरवाणें । ब्रह्म होऊन संसार करणें । हेंहि विपरीत दिसे ॥ ८ ॥

अशी अवस्था जोपर्यंत येत नाही, तोपर्यंत ब्रह्मज्ञानाच्या गोष्टी बोलण्याची लाज वाटते. ब्रह्मस्वरुप झाल्यावर पुन्हा संसार करणें हेही विपरीत दिसते.

"But when this `speech' of `I am' is not then, there is the feeling of shame (ie. `I am' has no feeling of shame. It has the feeling of bliss and `I am true'. It is body consciousness and samsar that brings shame and `many' emotions). Then though being brahman, one makes samsar and that thoughtless Self appears as something quite different."

जो स्वयें ब्रह्मचि जाला । तो मागुता कैसा आला । ऐसें ज्ञान माझें मजला । प्रशस्त न वटे ॥ ९ ॥

जो स्वतः ब्रह्मरुप होतो. तो पुन्हा देहबुद्धींत माघारीं कसा येतो? ब्रह्मज्ञान झालेला परत देहबुद्धींत येत असेल तर त्याचें तें ज्ञान पक्के नाही, असे मला वाटते.

"When that purush has naturally become brahman then, why does He once again come back into samsar? Like this is my knowledge and it does not feel like I have properly understood." (How can true knowledge be changing?)

ब्रह्मचि होऊन जावें । कां तें संसारींच असावें । दोहींकडे भरंगळावें । किती म्हणूनी ॥ १० ॥

एक ब्रह्मस्वरुप तरी होऊन जावें किंवा एक संसारांत असावें. दोन्हीकडची येरझारा आतां पुरें.

"Surely one should be brahman. Why should that Reality become a samsari? The- refore the `many' wanderings of the restless mind should be placed in the charge of this `I am' of prakruti/purush."

निरुपणीं ज्ञान प्रबळे । उठोन जातां तें मावळे । मागुता कामक्रोध खवळे । ब्रह्मरुपासी ॥ ११ ॥

ब्रह्नाचे निरुपण चालूं असतां ज्ञान होते. परंतु निरुपण संपल्यावर तेथून उठलें कीं तें ज्ञान नाहींसे होते. थोड्यावेळापूर्वीं ब्रह्मरुप झालेला आतां परत खवळलेल्या कामक्रोधांत बुडुन जातो.

"During this *discourse, knowledge overflowed but then, that Reality got up and left and again passions and anger sweep over this `all'." *(You had forgotten everything and everything was in your knowledge. But then you start imagining and, out of nothing, an individual and a world of `many' names and forms appear)

ऐसा कैसा ब्रह्म जाला । दोहींकडे अंतरला । वोडगस्तपणेंचि गेला । संसार त्याचा ॥ १२ ॥

मग असें वाटतें कीं, हे असे कसलें ब्रह्मरुप होणें ? अखेर ज्ञान मावळल्यावर ब्रह्म हातचें जाते व परमार्थाच्या नावावर संसार पण हातचा जातो. मनुष्य दोन्हींला मुकतो.

"When this is the case then, how can that brahman ever be realized? And though being always in the company of this prakruti/purush, it is disregarded and there is samsar and that brings only distress."

घेतां ब्रह्मसुखाची गोडी । संसारिक मागें वोडी । संसार करितां आवडी । ब्रह्मीं उपजे मागुती ॥ १३ ॥

ब्रह्मसुखाची गोडी घेण्याचा प्रयत्न करुंलागल्यास संसारसुख माघारीं खेचतें, संसारंत मन गुतवलें तर ब्रह्मसुखाची गोडी मनाला परत आपल्याकडे खेचते.

"When there is a fondness for the pleasure of brahman then, samsar pulls me back and when there is the likings of samsar then, I again remember that this is all appearing in brahman." (On account of worldly desires the pleasure of thoughtlessness is spoiled. But when you come to realize that these pleasures that the worldly desires bring are just like the objects themslves ie. they are imagined then, their lustre and pleasure no longer entralls you and this world loses its thrill. Thus like the small butterfly, you cannot be free)

ब्रह्मसुख नेलें संसारें । संसार गेला ज्ञानद्वारें । दोनी अपुरीं पुरें । येकहि नाहीं ॥ १४ ॥

संसाराच्या ओढीनें ब्रह्मसुख हातचे जातें तर ब्रह्मज्ञानाच्या जोरानें संसार हातचा जातो. दोन्ही अर्धवट राहतात. एकही पुरें होत नाही.

"Thus due to samsar, the pleasure of brahman is stolen away. But if now, knowledge is understood then that samsar will be destroyed. Still if such knowledge is of this incomplete prakruti then, that complete One is not realized." (For it is only when this prakruti is no longer desired that the purush is directly realized and you know your own Self. Then there is the One without a second)

याकारणें माझें चित्त । चंचळ जालें दुश्र्चीत । काये करणे निश्र्चीत । येकहि नाहीं ॥ १५ ॥

श्रोता म्हणतो कीं, अशा परिस्थितींत सापडल्यानें माझें मन अस्वस्थ होऊन मी गोंधळून गेलो आहे. ब्रह्मज्ञान साध्य करावें कां सरळ संसार करावा, काय करावें, दोन्हीपैकी एकच करण्याचा मनाचा निश्र्चय होत नाही.

"Then my mind is this `speech' and there is this moving `all' but still this is the forgetting of my true Self. Then how can that One who has been forgotten, ever be determined?"

ऐसा श्रोता करी विनती । आतां राहावें कोणे रीतीं । म्हणे अखंड माझी मती । ब्रह्माकार नाहीं ॥ १६ ॥

मग श्रोत्यानें विनंती केलीं कीं, मी आतां कोणत्या रीतीनें जीवन घालवावें? माझें मन कांहीं अखंड ब्रह्माकार होऊन राहू शकत नाही.

Thus the listener besceehed the speaker, "Now, how should I stay? For when there is this worldly talk of mine (ie. creating doubts and concepts) then, that unbroken swarup is merely a mental understanding and I am not `Dwelling in brahman'."

आतां याचें प्रत्योत्तर । वक्ता देईल सुंदर । श्रोतीं व्हावें निरोत्तर । क्षण येक आतां ॥ १७ ॥

आतां याचे उत्तर वक्ता सुंदर उत्तर देणार आहे. श्रोत्यांनी क्षणभर मन स्वस्थ करुन ऐकावें.

Now, the speaker will make His reply and bestow this beautiful pure sattwa guna upon the listener. Therefore now the listener should remain quiet in this `moment' (Now the speaker tells the listener to set aside these doubts and remain in this `all' understanding; then you will understand that both the speaker and listener are within you only).

ब्रह्मचि होऊन जे पडिले । तेचि मुक्तपदास गेले । येर ते काय बुडाले । व्यासादिक ॥ १८ ॥

ब्रह्माशी तदाकार झाल्याबरोबर ज्यांनी देह ठेविला तेवढेंच मुक्त झाले, आणि व्यासादिक बाकीचे मुक्त झालेंच नाहींत कां?

The speaker said. Though you are brahman, this mula maya has appeared and that `place' of liberation has been lost (first you forgot your Self). But truly how can mula maya drown that Reality of such great Saints like vyasa? (Though you may feel you are lost still, that Reality has never lost its Self)

श्रोता विनती करी पुढती । शुको मुक्तो वामदेवो वा हे श्रुती । दोघेचि मुक्त आदिअंतीं । बोलतसे ॥ १९ ॥

श्रोता पुन्हा नम्रपणें विनंती करतो कीं, शुक व वामदेव हें मुक्त झालें असें वेदवचन आहे. आरंभापासून शेवटपर्यंत हे दोघेच मुक्त झाले असा या वाक्याचा अर्थ आहे.

The listener was confused and said, "Only shuka and vamdev were liberated, this is said so in the vedas. From beginning to end, they are the only two who are liberated."

वेदें बद्ध केले सर्व । मुक्त शुक वामदेव । वेदवचनीं अभाव । कैसा धरावा ॥ २० ॥

वेदांच्या म्हणण्याप्रमाणें शुक व वामदेव हे दोघेच मुक्त झाले बाकीचे सर्व बद्धच समजावेत. वेदवचन चुकीचे मानता येणार नाही.

"The vedas have said that all others are in bondage and only shuka and vamdev are liberated. Why should one not keep faith in what the vedas say?"

ऐसा श्रोता वेदाधारें । देता झाला प्रत्योत्तरें । दोघेचि मुक्त अत्यादरें । प्रतिपाद्य केले ॥ २१ ॥

श्रोत्यानें वेदवचनाचा आधार घेऊन असें मोठ्या आदरानें दाखवून दिलें कीं दोघेच मुक्त आहेत व बाकीचे सर्व बद्ध आहेत, असे प्रतिपादन केले.

Taking the support of the vedas, the listener replied in this way and then with the utmost respect he said, "Only these two are liberated."

वक्ता बोले याउपरी । दोघेचि मुक्त सृष्टीवरी । ऐसें बोलतां उरी । कोणास आहे ॥ २२ ॥

वक्ता म्हणाला तुझ्या म्हणण्याप्रमाणें दोघेंच मुक्त आहेत, हें खरें मानलें तर मोठमोठ्या ज्ञानी पुरुषांना मुक्तांच्या वर्गांत जागाच उरणार नाही.

The speaker continued to speak. He said that this statement of the vedas should be properly understood. It means that from this gross creation there are two kinds of liberations (ie. sagun and nirgun). For even if you make this sagun `speech' still someone remains (ie. the first liberation is `I am'. This still remains ie. shuka still remains. See V.45,46; the first liberation is jivan mukta and this is the sagun `I am' experience and the second liberation is videha mukta or the understanding, I do not exist)

बहु ऋषि बहु मुनी । सिद्ध योगी आत्मज्ञानी । जाले पुरुष समाधानी । असंख्यात ॥ २३ ॥

पुष्कळ ऋषी, मुनि, सिद्ध, योगी व आत्मज्ञानी आतांपर्यंत होऊन गेले, ते सगळे ब्रह्मज्ञानी होते. मुक्त होते. समाधानी होते. असे पुष्कळ होऊन गेले.

There are the `many' in bondage and there are the rishis; there are the `many' in bondage and there are the munis. There are the siddhas, the yogis and the atma gnyanis and there is that purush, the one in samadhan and there is that immeasurable Reality. (There are the `many' in bondage but there were those who have been liberated, not just shuka and vamdev; and there is, was and always will be, those who have understood that forever free Reality) -

याहि वेगळे थोर थोर । ब्रह्माविष्णुमहेश्र्वर । आदिकरुन दिगंबर । विदेहादिक ॥ २४ ॥

ब्रह्मा, विष्णु, शंकर, दत्तात्रेय, विदेही जनक इत्यादि आणखी किती थोर थोर मुक्त ज्ञानी होऊन गेले.

There is this `speech' (ie. sagun) that is quite different from the greatest of the great (that Reality, like vyasa etc.) and there is brahma, vishnu and maheshwara (gunas and objectification). But as well as them, there is that one who is free of all coverings, pervading like the sky and that is the videha like janaka (ie. without body). (There are the mixed gunas of the `many' in bondage and there is this liberation known as the `I am'/knowledge/sagun and there is the videha/beyond knowledge/nirgun and there is the greatest of the great ie. vyasa etc. They are the Reality and That has nothing to do with all this).

शुक वामदेव मुक्त जाले । येर ते अवघेचि बुडाले । या वचना विश्र्वासले । ते पढतमूर्ख ॥ २५ ॥

शुक व वामदेव मुक्त झाले. बाकीचे मुक्त झाले नाहीत. या वचनावर जो विश्र्वास ठेवील तो पढतमूर्ख होय.

The first liberation of shuka and vamdev was still in the mind (ie. first liberation is the thought `I am') and therefore that thoughtless nirgun was drowned. And if one was to believe in this `speech' only then, that Reality has become a knowledgeable fool (this `speech' is a liberation; it is liberation from gross body consciousness. But it is not the understanding, I do not exist ie. liberation from the `I' and this is the second liberation or videha. Then in V. 35 we are told of a third liberation. This is Reality or Final Liberation. There, there was never the concept of bondage nor liberation and you were forever free. videha is that thoughtless Reality but there the possibility of falling once more into `I am' and then back into the `many' thoughts, still remains. However in that Final Liberation you have been completely dissolved and can never return; like the drop of salt in the ocean).

तरी वेद कैसे बोलिला । तो काये तुम्हीं मिथ्या केला । ऐकोन वक्ता देता जाला । प्रत्योत्तर ॥ २६ ॥

श्रोता म्हणाला वेदांचे वचन तुम्ही खोटे मानणार कां? हे ऐकून वक्ता उत्तर देतो.

The listener asked, "What is this `speech' of the vedas and how did you make this `speech' false?" Having listened, the speaker gave His reply.

वेद बोलिला पूर्वपक्ष । मूर्ख तेथेंचि लावी लक्ष । साधु आणी वित्पन्न दक्ष । त्यांस हें न मने ॥ २७ ॥

वेदानें पूर्वपक्ष मांडला आहे. मूर्ख माणूस तेवढेंच खरें मानतो. साधु, विद्वान व चतुर माणसें तेवढेंच खरें मानत नाहीत.

This `speech' of the vedas is the original hypothesis (or `I am He') and the foolish place their attention there only. But the sadhu and the clever speaker do not hinder that thoughtless videha (they dissolve this `I am' in thoughtlessness. It is this thought of `I' that keeps the thoughtless Self concealed. It is and was always there but thought cannot know it).

तथापी हें जरी मानलें । तरी वेदसामर्थ्य बुडालें । वेदांचेनि उद्धरिलें । न वचे कोणा ॥ २८ ॥

तरीसुद्धा हें खरें मानलें तर वेदांचे सामर्थ्य राहणार नाही. कारण मग वेदांच्या सामर्थ्यानें कोणाचाच उद्धार होणें शक्य होणार नाही.

When thoughtlessness is valued then, this power of the `all' of the vedas is drowned. For the vedas cannot uplift this `all'. (The vedas can give this understanding of `I am' or the `all' but they cannot make you that thoughtless Self; only sadguru can bring about that Final Liberation)

वेदा आंगीं सामर्थ्य नसे । तरी या वेदास कोण पुसे । म्हणौनि वेदीं सामर्थ्य असे । जन उधरावया ॥ २९ ॥

वेदांच्या अंगीं ब्रह्मज्ञान करुन देऊन जीवाला उद्धरण्याचें सामर्थ्य नसेल तर वेदांना कोणी विचारणार नाहीं. वस्तुस्थिती अशी नाही. म्हणून जीवाला मुक्त करण्याचे सामर्थ्य वेदांच्या अंगी आहे यांत शंका नाही.

If this `I am' power (existence) of this `all' body (knowledge) is not, then this `speech' of the vedas will be wiped out by the `many' thoughts. Therefore there should be this power that is within the vedas so that the mind can be lifted out of this world (this power that the vedas teach is the power to simply be and to know ie. forget everything and be He. By this knowingness the mind is lifted out of its samsar and it becomes the `all')

वेदाक्षर घडे ज्यासी । तो बोलिजे पुण्यरासी । म्हणौन वेदीं सामर्थ्यासी । काय उणे ॥ ३० ॥

जो वेदांचा अभ्यास करतो, त्याला महापुण्याच्या राशी समजतात. यामुलें वेदांच्या सामर्थ्यामध्यें कमीपणा मुळींच नाही.

And when that purush accomplishes that imperishable Self then, this `speech' be- comes videha (ie. when that purush meets Himself then, the thought `I am' becomes thoughtlessness and the first liberation/jivan mukta becomes the second liberation/vi- deha mukta). Therefore, why to reduce this power that is within the vedas to merely these worthless thoughts of the `many'? (Therefore forget the `many' thoughts, ma- intain this `speech' and through constant alertness, this `speech' will also dissolve in thoughtlessness)

वेदशास्त्रपुराण । भाग्यें जालियां श्रवण । तेणें होईजे पावन । हें बोलती साधु ॥ ३१ ॥

साधु असें सांगतांत कीं, वेद, शास्त्र व पुराण यांचे श्रवण भाग्यानें घडलें तर माणुस पवित्र होतो.

There is the reading of the vedas, shasthras and puranas but it is this listening/shra- van that brings the greatest of good fortunes. On account of this, one will be purified, for the one who `speaks' this `I am' will become that thoughtless sadhu.

श्र्लोक अथवा श्र्लोकार्ध । नाहीं तरी श्र्लोकपाद । श्रवण होतां एक शब्द । नाना दोष जाती ॥ ३२ ॥

एवढेंच नव्हे तर एक संपूर्ण श्र्लोक, किंवा अर्धा श्र्लोक, किंवा त्यांतील एक भाग, किंवा एक शब्द श्रवण केला तरी अनेक दोष नाहींसे होतात.

If within a verse or half a verse or even in a quarter of a verse, this `word' (ie. `I am') appears and that One listens to it, then the impurities of the `many' words get destroyed (within the `many' words there is this `word' or `I am' and this is the base of the `many' words. But intellectual knowledge is within the realm of the `many' words and it cannot be compared to this experience `I am').

वेदशास्त्रीं पुराणीं । ऐशा वाक्याच्या आईणी । अगाध महिमा व्यासवाणी । वदोन गेली ॥ ३३ ॥

वेद, शास्त्रें, पुराणें यांच्यांत अशी अनेक वाक्यें आढळतात. त्यांचा अगाध महिमा व्यासांनी सांगून ठेविला आहे.

Within the vedas and shasthras and puranas there is that Lord of this great state- ment `I am'. This `I am' is the declaring of the unfathomable greatness of vyasa and the others (ie. within the vedas there is this `I am'/`word' and within the `I am' there is the Lord who illuminates it. This manifest `I am' or `word' of God reveals the hidden presence of the unmanifest God ).

येकाक्षर होतां श्रवण । तत्काळचि होईजे पावन । ऐसें ग्रंथाचें महिमान । ठाईं ठाईं बोलिलें ॥ ३४ ॥

ज्यांतील एक अक्षर जरी कानावर पडलें तरी मनुष्य पावन होण्यास वेळ लागत नाही. असा ग्रंथांचा महिमा अनेक ठिकाणीं सांगितलेल आढळतो.

When your shravan becomes that One imperishable Self then, at that time you become pure (ie. the thoughtless nirgun). The greatness of these scripture's was to reveal this `speech' in every place.8

दोहीवेगळा तिजा नुधरे । तरी महिमा कैंचा उरे । असो हें जाणिजे चतुरें । येरां गथागोवी ॥ ३५ ॥

शुक व वामदेव या दोघांशिवाय तिसरा कोणी उद्धार होऊन मुक्त झाला नसेल तर वेद शास्त्र पुराणांचा महिमा शिल्लक राहणार नाही. असो. हे चतुर पुरुषांना बरोबर समजते. इतरांना हा सगळा गोंधळच वाटेल.

But if there was not a third liberation separate from these two liberations to take one forever out of this maya (sagun/jivan-mukta and nirgun/videha mukta) then, how could that greatness of non-duality remain (ie. these first two liberations can come and go and there is not the establishment of Final Liberation and the forever free)? Thoughtlessness should be known by the wise otherwise, this `all' becomes the perplexing affairs of the `many' words once more.

वेदशास्त्रें पुराणें । कैसीं होतीं अप्रमाणें । दोघांवांचून तिसरा कोणें । उद्धरावा ॥ ३६ ॥

वेद, शास्त्रें, पुराणें सांगतात तें विश्वसनीय आहे. शुक व वामदेव या दोघांखेरीज अनेक लोकांचा उद्धार त्यांच्यामुळें घडला आहे.

So why should it be said that the vedas, shasthras and puranas have no authority; they do have the ability to bring about this moving sagun liberation? And without these two liberations of the moving sagun and the still nirgun, how could there be this third liberation that takes one forever out of maya?

म्हणसीं काष्ठीं लागोन पडला । तोचि येक मुक्त जाला । शुक तोहि अनुवादला । नाना निरुपणें ॥ ३७ ॥

ब्रह्मस्वरुप झाल्यावर जो लाकडाप्रमाणें पडून राहीला तोच मुक्त झाला असे समजणें चूक आहे. खुद्द शुकानेच अनेक विषयांचे विवेचन केले आहे.

And if it is said that, only the one who falls still like a log is liberated then, how could it be that shuka gave `many' discourses (the Saint has to use his mind and speech to teach and though all this appears to take place in your maya still, He is forever free)?

शुक मुक्त ऐसें वचन । वेद बोलिला हें प्रमाण । परी तो नव्हता अचेतन । ब्रह्माकार ॥ ३८ ॥

शुक मुक्त झाला हे वेदवचन खरें मानलेंच पाहीजे. पण तो शुक लाकडासारखा निर्जीव ब्रह्मरुप नव्हता.

The first liberation of *shuka was this divine `speech' that is taught by the vedas. But this is not the non-moving `Dweller in brahman' (thoughtless nirgun). *(shuka was a jivan mukti before he went to King janaka, a videhi and asked Him for understanding. Then he gained videha mukta)

अचेतन ब्रह्माकार । असता शुक योगेश्र्वर । तरी सारासारविचार । बोलणें न घडे ॥ ३९ ॥

तो योगेश्र्वर शुक जर काष्ठवत, निर्जीव ब्रह्मस्वरुप असतां तर त्याला आत्मानात्मविवेक बोलून सांगता आला नसता.

Therefore there was shuka, that non-moving `Dweller in brahman' and the `Lord of the yoga' (the three liberation; see V. 46, the third liberation). But when there was the understanding of that essence then, this `speech' no longer appeared (ie. then there was the second liberation that he had gained from his sadguru, King janaka).

जो ब्रह्माकार जाला । तो काष्ठ होऊन पडिला । शुक भागवत बोलिला । परीक्षितीपुढें ॥ ४० ॥

जो ब्रह्मस्वरुप होतो तो लाकडासारखा कर्मरहित होऊन पडतो, हा समजच चुकीचा आहे. शुकब्रह्मस्वरुप असूनही त्यानें परीक्षितीला भागवत सांगितलें.

Then he `Dwelled in brahman' and ceased being just like a log (ie. body conscious is being like a log). Then shuka spoke on the bhagavant gita before king parikshita! (maharaj- the Master uses knowledge, otherwise how could I speak).

निरुपण हें सारासार । बोलिला पाहिजे विचार । धांडोळावें सचराचर । दृष्टांताकारणें ॥ ४१ ॥

आत्मस्वरुपाचे वर्णन करण्यास सारासार विचार करावा लागतो. तो विचार शब्दांनीं बोलावा लागतो. विषय समजून देण्यास चराचर विश्व शोधून योग्य दृष्टांत द्यावे लागतात.

When there is the discourse of that thoughtless Self then, this `speech' wants only the understanding, I do not exist. Therefore by means of these *similes for brahman you should search through this whole animate and inanimate `all' and find your Self. *(See Discourse on that Pure brahman 7.4. He is like the space, water, sky etc., V. 21- Though a simile cannot accomplish that brahman, still it can bring that under- standing, for within this simile of space/akash (ie. zero/nothing) one can come upon thoughtlessness)

क्षण येक ब्रह्मचि व्हावें । क्षण येक दृश्य धांडोळावें । नाना दृष्टांतीं संपादावें । वगतृत्वासी ॥ ४२ ॥

मुक्त पुरुष अध्यात्म विषय सांगतांना क्षणभर ब्रह्माकार होतो. क्षणभर दृश्य विश्र्व शोधतो, मग आपले भाषण योग्य, उचित दृष्टांतांनी सुंदर बनवतो.

This `moment of the One' should be brahman and so this `moment' (ie. `now') with this visible `all' should be thoroughly searched through (one should always remain in this `speech' of the `all' and understand the different states as explained in chapter 7.3; The fourteen brahmans. You should rise higher and become so big that finally you go off). Therefore this eloquent `speech' that is within the `many' similes should be acquired.

असो भागवत निरुपण । शुक बोलिला आपण । तया आंगीं बद्धपण । लाऊं नये कीं ॥ ४३ ॥

असो. स्वतः शुकानें एवढा मोठा आणि अध्यात्मानें भरलेला भगवत ग्रंथ सांगितला. त्याच्या अंगी बद्धपणा चिकटवता येईल काय? अर्थांतच नाही.

This `speech' is the real discourse of the bhagawat and shuka himself became this `speech'. Then this idea of bondage that had appeared within this `all' body could not affect him (you are this knowledge, why to bring the thoughts of a gross body?). 9

म्हणोनी बोलतां चालतां । निचेष्टित पडिलें नस्तां । मुक्ति लाभे सायोज्यता । सद्गुरुबोधें ॥ ४४ ॥

थोडक्यांत लाकडासारखें निचेष्ट न पडून राहातां, चालतां, बोलतां, व्यवहार करतां सद्गुरुंनी केलेल्या बोधानें सायुज्यमुक्ती लाभते.

9 siddharameshwar maharaj- If a human being is to become God then, let there be no longing for objects in the mind. This means "I am the Truth, the Supreme Self and all these objects are completely false. Whether they come or go, it is all the same to me." ..... Imbibe the conviction of your own Natural State. In the Self there is no sleep, nor awakening, no sitting, no time, not even a moment. So if the thought comes that "I was late in getting up today" then immediately reply to that by saying, "But when did I sleep in the first place? I am there in all the three states.'' Whenever such situations arise, you should immediate reply from the state of the Self. If someone tells you to wash your feet then, "Where have I got feet to wash?" At least in your mind there should be these kinds of thoughts. When you remember the Self then there is only the Self. Therefore, always have that Self conviction. 44. Therefore by simply `speaking' and `moving' and not falling insensible (ie. forgetting yourself), one gains that Final Liberation that is the understanding of sadguru (ie. then even while using knowledge to be in this world, He is established beyond knowledge).

येक मुक्त येक नित्यमुक्त । येक जाणावे जीवन्मुक्त । येक योगी विदेहमुक्त । समाधानी ॥ ४५ ॥

कोणी मुक्त असतात, कोणी नित्यमुक्त असतात. कोणी जीवनमुक्त असतात. तर कोणी योगी समाधानी विदेहमुक्त असतात.

Some are called videha-mukta and some are known as nitya-mukta (forever liberated) and some should be known as jivan-mukta (ie. the three liberations). A yogi understands the complete contentment/samadhan that comes from videha-mukta and the One who is the Lord of yoga is the nitya-mukta (ie. like vyasa etc).

सचेतन ते जीवन्मुक्त । अचेतन ते विदेहमुक्त । दोहिवेगळे नित्यमुक्त । योगेश्र्वर जाणावे ॥ ४६ ॥

जे मुक्त असून जिवंत असतात ते जीवनमुक्त समजावेत. मुक्त होऊन ज्यांनी देह ठेविला ते विदेहमुक्त समजावेत. नित्यमुक्त या दोहोंहून थोडे वेगळे असतात. त्यांना योगेश्र्वर समजावे.

When that Reality is moving then it is called jivan-mukta and when that Reality is not-moving then it is called videha-mukta. And separate to these two is the nitya- mukta and He should be known as the Lord of yoga (shuka was first a jivan-mukti, then a videha-mukti, and finally a nitya-mukti like vyasa and others. The three are the moving sagun, the non-moving nirgun and that Reality that has nothing to do with all this; maharaj- when the cloud hiding the sun's rays disperses then one feels happiness, but why should the sun feel happiness. He had never lost himself)

स्वरुपबोधें स्तब्धता । ते जाणावी ताटस्तता । ताटस्तता आणी स्तब्धता । हा देहसमंधु ॥ ४७ ॥

एखादेवेळीं स्वरुपसाक्षात्कार होऊन आत्मज्ञान झालें कीं देह स्वब्ध होतो. त्याचे कर्म करणें थांबते. पण तटस्थपणा व स्तब्धता याचा देहाशी संबंध असतो. स्वरुपानुभवाशीं नाही.

When you understand your swarup then, you are still and this should be known as a fixed attention (ie. pure imagination). But when there is the stillness of this fixed attention then, that thoughtless Self is still connected to the `all' body (the brahman has a connection with maya and the nirgun has a connection with sagun in so much as, it can fall again back into illusion. However the nitya mukta is forever free; like the salt dissolved in the ocean).

येथें अनुभवासी कारण । येर सर्व निःकारण । तृप्ती पावावी आपण । आपुल्या स्वानुभवें ॥ ४८ ॥

येथें परमार्थामध्यें स्वरुपाच्या अनुभवाला परमोच्चा स्थान आहे. बाकी सर्व गोष्टी निरर्थक मानतात. म्हणून आपण स्वतः स्वरुपानुभव घ्यावा. आणि समाधान पावावे.

maya is the cause of this `I am' experience and afterwards it is this `all' that becomes that causeless swarup. Therefore you should attain your own contentment through Self- experience/swa-anubhav.

कंठमर्याद जेविला । त्यास म्हणती भुकेला । तेणें शब्दें जाजावला । हें तो घडेना ॥ ४९ ॥

एखादा माणुस कंठापर्यंत येईस्तोवर जेवला, त्याला कोणी भुकेला आहे असे म्हटले तरी त्याला त्याचे कांहीं वाटत नाही. तसेंच मुक्त माणसाला बद्ध म्हटल्याने त्याचे समाधान भंगणार नाही.

If you have enjoyed the fruit of your past actions over and over again and still that One says, "I am hungry for desires". And if due to these desires, this `I am' is made to fume then, that thoughtlessness has not been accomplished (see V. 11; there is this `I am' understanding sometimes and then one falls back into body consciousness due to desires).

स्वरुपीं नाहीं देहो । तेथे काईसा संदेहो । बद्ध मुक्त ऐसा भावो । देहाचकडे ॥ ५० ॥

स्वस्वरुपाच्या साक्षात्कारांत देहभाव मुळींच नसतो. मग तेथें " मी मुक्त का बद्ध " हा संशय असणें शक्य नाही. देहाचे भान असते तेथें हा संशय असतो.

But if in that swarup there is no *body then, how can there be any doubt `there'? To be in bondage or to be free are both understandings due to a body. *(If you have freed yourself of this bondage of "I am a body" and also this liberation of the much larger body of `I am')

देहबुद्धि धरुन चिंती । मुक्त ब्रह्मादिक नव्हेती । तेथें शुकाची कोण गती । मुक्तपणाची ॥ ५१ ॥

जोपर्यंत अंतःकरणांत देहबुद्धि असते तोपर्यंत ब्रह्मादिक देवसुद्धा मुक्त होऊं शकत नाहीत. मग देहबुद्धि असेल तर शुकसुद्धा मुक्त होऊं शकणार नाही. यांत नवल काय?

By holding a body buddhi in their mind then, even lord brahma and the other gods are not free. When shuka felt that he was liberated then, this was the `all' state of `being free'; but how can this be that thoughtless swarup (to feel that you are liberated cannot be real liberation)?

मुक्तपण हेंचि बद्ध । मुक्त बद्ध हें अबद्ध । सस्वरुप स्वतसिद्ध । बद्ध ना मुक्त ॥ ५२ ॥

" मी मुक्त आहे हे बद्धपणाचेच लक्षण आहे. स्वस्वरुप स्वतः सिद्ध आहे म्हणून तें बद्ध नाहीं तसे मुक्तही नाही.

When there is the feeling of `being liberated' then, that thoughtless Self has become bound. Then there is freedom and bondage and that thoughtlessness is still speaking carelessly. That true swarup is Self-existent and it is neither bound nor free (nitya-mukta has never known bondage nor freedom).

मुक्तपणाची पोटीं शिळा । बांधतां जाईजे पाताळा । देहबुद्धीचा आगळा । स्वरुपीं न संटे ॥ ५३ ॥

" मी मुक्त आहे " हा एक अहंकार आहे. तो अहंकाररुपी दगड पोटाल बांधून जर कोणी जीवनसागरांत उतरला तर तो पाताळांत गेल्याखेरीज राहाणार नाही. देहबुद्ढीचा अहंकार धरुन जो स्वस्वरुपाकडे जाण्यास निघेल त्याला तेथपर्यंत पोहोचता येणार नाही.

If you tie the stone of freedom around your mind then, you will sink into the lower worlds because of this knot. For a distinct body buddhi cannot ever be accepted in that swarup.

मीपणापासून सुटला । तोचि येक मुक्त जाला । मुका अथवा बोलिला । तरी तो मुक्त ॥ ५४ ॥

मीपणापासून जो मोकळा होतो तोच फक्त मुक्तदशेला पोहोचतो. मग त्यानें मौन धरलें किंवा संभाषण केले तरी तो मुक्त असतो.

Only that One who has untied this I-ness, is free. Whether mute or `speaking', still He is always free.

जयास बाधावें तें वाव । तेथें कैंचा मुक्तभाव । पाहों जातां सकळ वाव । गुणवार्ता ॥ ५५ ॥

सत्व, रज आणि तम या तीन गुणांनी बंधन निर्माण होते. स्वरुपाच्या ठिकाणीं त्रिगुण प्रवेश करुं शकत नाहीत. मग तेथें बंधनच उत्पन्न होऊं शकत नाही. तेथें मुक्तपण कसें असूं शकेल? स्वस्रुपाच्या ठिकाणीं त्रिगुणांना मुळीं स्थानच नसतें.

But when that Reality is confined to this mula maya then, there is empty space. But how can this feeling of freedom be that Reality? When one tries to understand that Reality then, there is this empty `all' and this rumour is the sattwa guna (if you think you have understood then still, you remain).

बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुतः । तत्वज्ञाता परमशुद्ध । तयासी नाहीं मुक्त बद्ध । मुक्त बद्ध हा विनोद । मायागुणें ॥ ५६ ॥

जो परम शुद्ध ब्रह्मज्ञानी असतो, त्याच्याजवळ बद्ध व मुक्त असा भेद नसतो. हा बद्ध आणि हा मुक्त ही मायेच्या कक्षेंतील त्रिगुणांची करामत आहे.

There is the knower of the gross elements and there is that Supreme and pure Self and That has neither freedom nor bondage. When there is either bondage or freedom then that thoughtless Self has become this play of the gunas of maya (either the mixed gunas of bondage or the sattwa guna of liberation).

जेथें नामरुप हें सरे । तेथें मुक्तपण कैंचें उरे । मुक्त बद्ध हें विसरे । विसरलेपणेंसीं ॥ ५७ ॥

जेथें सारें नामरुपमय दृश्य विश्व अंतर्धान पावतें तेथें " मी मुक्त आहे " ही भावना उरणें शक्य नसते. स्वस्वरुपाच्या अनुभवांत बद्धपण व मुक्तपण यांचा विसर पडतो. पण हा विसर पडला याचें भानदेखील उरत नाही.

In maya there is this `name' (`I am'/existence) and this `form' (`all'/knowledge) and that thoughtless Self gets pushed aside. Tell me, in brahman how can the feeling of `being free' remain? His forgetfulness is the nature of thoughtlessness and due to this, He forgets both freedom and bondage.

बद्ध मुक्त जाला कोण । तो तरी नव्हें कीं आपण । बधक जाणावें मीपण । धर्त्यास बाधी ॥ ५८ ॥

खर्‍या मीचें ज्ञान झाल्यावर ज्ञानी म्हणतो कीं, जो कोणीं बद्ध होता तो मुक्त झाला. तो कोण असेल तो मुक्त झाला. पण मी मात्र खात्रीनें तो नव्हें. मीपण खरे बंधनाला कारण आहे. जो मीपणा धरतो त्याला तें बांधतें. बंधनांत टाकते.

How can there be bondage or liberation when there is that paramatma and you do not remain? Bondage therefore should be known as the suffering of the one who holds on to the pride of I-ness.

एवं हा अवघा भ्रम । अहंतेचा जाला श्रम । मायातीत जों विश्राम । सेविला नाहीं ॥ ५९ ॥

मी बद्ध होतो व मी मुक्त झालो हा सारा भ्रम समजावा. मीपणामुळें हे सारे श्रम होतात. मायेच्या पलीकडे जे समाधानरुप ब्रह्म आहे त्याचा अनुभव न घेतल्यानें हे श्रम भोगावें लागतात.

Then that thoughtless Self has either gross body consciousness or this delusion of `I am' and they both bring the fatigue of a body ego. Then that purush has not tasted that complete rest that is beyond maya.

असो बद्धता आणी मुक्तता । आली कल्पनेच्या माथां । ते कल्पना तरी तत्वता । साच आहे ॥ ६० ॥

बद्धपणा आणि मुक्तपणा दोन्हेंचें मूळ कल्पनेंमध्यें असते. बरें ती कल्पनासुद्धा वास्तविक खरी नाही.

Due to imagination, both bondage and liberation have been placed upon your head and that Reality imagines that these are real.

म्हणौनि हें मृगजळ । माया नाथिलें आभाळ । स्वप्न मिथ्या तत्काळ । जागृतीस होय ॥ ६१ ॥

म्हणून बद्ध व मुक्त या अवस्था मायामय आहेत. मृगजळाप्रमाणें किंवा आकाशांतील अभ्राप्रमाणें त्या मिथ्या आहेत. झोपेंत स्वप्न पहाणार्‍याला जागें केलें कीं, त्याचे स्वप्न तत्काळ खोटे ठरते. त्याचप्रमाणें ब्रह्मसाक्षात्कार झाला कीं, बद्धमुक्तपणाच्या कल्पना नाहींश्या होतात.

But then that thoughtless Self is this mirage of maya and it is as temporary and as false as the passing clouds. But when awakeness comes then, at that moment, the dream becomes false.

स्वप्नीं बद्ध मुक्त जाला । तो जागृतीस नाहीं आला । कैंचा कोण काये जाला । कांहीं कळेना ॥ ६२ ॥

एका माणसाला स्वप्न पडले. आपण बद्ध होतो आतां आपण मुक्त झालो असें त्यानें स्वप्नांत पाहीले. जागा झाल्यावर तो बद्धही नसतो व मुक्तही नसतो. स्वप्नामध्यें कोण कसा काय झाला हें जागेंपणीं कांहीं ध्यानांत येत नाही.

But even if within this dream, the one in bondage becomes liberated still, he has not truly awoken. And if this `all' is not understood then, who can know what will appear or why it appears? (Then there is the bondage of the `many' and we are left `hanging' and confused about the `many' teachings. maharaj- you do everything knowingly and not-knowingly but you don't know what the result will be and so you are always in suspense. In this world you are always thinking, what will happen and what will not happen; what to do and what not to do...without rajo guna you can't do anything)

म्हणोनि मुक्त विश्र्वजन । जयास जालें आत्मज्ञान । शुद्धज्ञाानें मुक्तपण । समूळ वाव ॥ ६३ ॥

म्हणून ज्यांना आत्मसाक्षात्कार होऊन आत्मज्ञान प्राप्त होते ते सगळेंच मुक्त समजावेत. तेंच ज्ञान परिपक्व झालें कीं आपण मुक्त आहों ही जाणीव देखील नाहींशी होते.

Therefore, this liberation (ie. `I am') is for the people of the world and it is to this mula maya that there comes Self-knowledge, atma-gnyan. Due to this pure knowledge, the feeling of `being free' is made completely void.

बद्ध मुक्त हा संदेहो । धरी कल्पनेचा देहो । साधु सदा निःसंदेहो । देहातीत वस्तु ॥ ६४ ॥

देहबुद्धीमध्यें निर्माण होणारी कल्पना बद्ध व मुक्त असा भेद निर्माण करते. पण आत्मज्ञानी माणुस देहाच्या पलीकडे असणार्‍या ब्रह्माशी समरस झाल्यानें सदैव भेदातीत व संदेहरहित असतो.

When there is bondage or freedom then, that thoughtless Self still has a doubt and there is the holding of the concept of a body. But the sadhu is always `without doubt' for He is the Self beyond the body.

आतां असो हे पुढती । पुढें राहावें कोणे रितीं । तेचि निरुपण श्रोतीं । सावध परिसावें ॥ ६५ ॥

हीच गोष्ट परत परत सांगणे पुरें. ब्रह्मस्वरुप होण्यासाठीं कोणत्या रीतीनें राहावें तें आतां सांगतो. श्रोत्यांनी तें लक्षपूर्वक ऐकावें.

When there is that thoughtless vi-deha (ie. beyond body) then ahead, in what manner should one stay? This will now be discoursed to the good listener and therefore you should listen carefully. .