मायोद्भव अथवा ज्ञानदशक — समास 1: देवदर्शन

श्रोतीं व्हावें सावध । विमळ ज्ञान बाळबोध । गुरुशिष्यांचा संवाद । अति सुगम परियेसा ॥ १ ॥

श्रोत्यांनी आतां नीट लक्ष द्यावें. हा गुरुशिष्यांचा संवाद आहे. यामध्यें शुद्ध आत्मज्ञान सोपे करुन सांगितलें आहे.

When the listener has dropped his concepts then, he will perceive this other world that lies within this gross world of names and forms. And if he maintains this vision of knowledge then, this `understanding of an infant'1 will become that pure knowledge of Reality. If you listen to this silent dialogue that goes on between the guru and His disciple then, there will be the conclusion of His teaching and That which is most easy to acquire, will be acquired (to be your Self must be the most easy thing of all).

नाना शास्त्रें धांडोळितां । आयुष्य पुरेना सर्वथा । अंतरी संशयाची वेथा । वाढेंचि लागे ॥ २ ॥

पुष्कळ शास्त्रें आहेत त्यांचा अभ्यास करतां आयुष्य कमी पडेल. तरी मन निःशंक न होता उलट संशय वाढतच जातो.

But if one just rummages through the `many' scriptures then that pure knowledge will not be gained. All you will gain is doubt and that will grow and surely tumble into the lingering torments of body consciousness.

नाना तीर्थें थोरथोरें । सृष्टीमध्यें अपारें । सुगमें दुर्गमें दुष्करें । पुण्यदायकें ॥ ३ ॥

जगामध्यें बरीच मोठीमोठी तीर्थक्षेत्रें आहेत. त्याच्यापैकीं कांहींच्या यात्रा सोप्या, कांहींच्या यात्रा कठीण आहेत. तर कांहींच्या फार कठीण आहेत. तीर्थयात्रा केल्यानें पुण्यसंचय होतो.

And then that limitless, greatest of the great will make `many' pilgrimages to the `many' holy places in this world. And that giver of liberation who is so easy to gain, will make so many difficult sadhanas. (Being yourself that Reality, you spent lifetimes ignorant of your Self. Like this is maya)

ऐसीं तीर्थें सर्वहि करी । ऐसा कोण रे संसारी । फिरों जातां जन्मवरी । आयुष्य पुरेना ॥ ४ ॥

पण या सर्व तीर्थयत्रा करणारा असा जगांत कोण आहे? तीर्थयात्रा करीत माणूस जन्मभर फिरला तरी तीर्थें संपणार नाहीत.

When this `I am' does these things then, it will get called a samsari. And it will wander around this world and this one life will never be enough (ie. it will wander around for countless lives).

नाना तपें नाना दानें । नाना योग नाना साधनें । हें सर्वहि देवाकारणें । करिजेत आहे ॥ ५ ॥

देवदर्शन व्हावें म्हणून लोक अनेक तपें, अनेक दानें, अनेक योग आणि अनेक साधनें करीत आहेत.

Then for to know that thoughtless God, this `all' will make `many' kinds of austerities, `many' donations, `many' yogas and `many' sadhanas.

पावावया देवाधिदेवा । बहुविध श्रम करावा । तेणें देव ठाईं पाडावा । हें सर्वमत ॥ ६ ॥

देवांचा देव पावावा. म्हणून बहुविधप्रकारें नाना कष्ट घ्यावेत तसे केलें तरच देवदर्शन होते. असा सर्वांचा समज आहे.

Then that God of gods has to make `many' types of tiresome efforts and while doing all this, that God of gods and His place will be demolished.

पावावया भगवंतातें । नाना पंथ नाना मतें । तया देवाचें स्वरुप तें । कैसें आहे ॥ ७ ॥

भगवंत कसा भेटेल हे सांगणारे नाना पंथ आहेत. अनेक मतें आहेत. पण भगवंताचे खरे स्वरुप आहे तरी कसें, हें समजले पाहिजे.

There are `many' paths to reach this God and `many' opinions about who this God is. But tell me, what need has He to reach Himself? If He tries to reach Himself then, He will only end up perceiving His reflection.

बहुत देव सृष्टीवरी । त्यांची गणना कोण करी । येक देव कोणेपरी । ठांई पडेना ॥ ८ ॥

जगांत गणना करितां येत नाही इतके देव आहेत. त्यामुळें खरा जो एक देव आहे तो कसा आहे हेम कांहीं समजत नाही.

This `all' and that God are present within this gross creation but who has any regard for them? And in the end, there is only the one God but no-one is able to find Him (you cannot know Him, for `you' must go off and no-otherness should remain).

बहुविध उपासना । ज्याची जेथें पुरे कामना । तो तेथेंचि राहिला मना । सदृढ करुनि ॥ ९ ॥

उपासनेचें पुष्कळ प्रकार आहेत. ज्याची इच्छा ज्या उपासनेनें सफल होते , ती उपासना तो माणूस मनांत दृढ करतो.

These `many' forms of worship are only to satisfy your desires. How can such a mind be steady and remain as brahman?

बहु देव बहु भक्त । इ्छ्या जाले आसक्त । बहु ऋषी बहु मत । वेगळालें ॥ १० ॥

देव पुष्कळ आहेत तसेंच भक्तही पुष्कळ आहेत. ते भक्त इच्छा पूर्ण व्हावी म्हणून देवाला आसक्त होऊन भजतात. तसेच ऋषींही पुष्कळ होऊन गेले व त्यांची मतेम पण वेगवेगळीं आहेत.

For when there are the `many' gods and the `many' devotees then, this `I am' has just accepted the gross body as itself and there will be the `many' gurus and their `many' opinions.

बहु निवडितां निवडेना । येक निश्र्चय घडेना । शास्त्रें भांडती पडेना । निश्र्चय ठांई ॥ ११ ॥

त्यामध्यें आपल्याला हवें तें शोधून काढणें जमत नाही. कोणत्याही एका देवाबद्दल, उपासनेबद्दल किंवा मताबद्दल निश्र्चय करता येत नाही. शास्त्रांचा परस्परांत मतभेद असल्यानें एक निश्र्चय करण्यास त्यांचा उपयोग होत नाही.

When one chooses these things that should not be chosen then, that thoughtless swarup can never be gained. The scriptures will quarrel and real conviction will never be found.

बहुत शास्त्रीं बहुत भेद । मतांमतांस विरोध । ऐसा करितां वेवाद । बहुत गेले ॥ १२ ॥

शास्त्रांची संख्या पुष्कळ आहे. त्यामच्यांत पुष्कळ भेदही आहेत. त्यांच्या मतामतांमध्येंही विरोध आहे. असा शास्त्रांबद्दल वाद करतां करतां पुष्कळ लोक नाहींसे झाले.

This `I am' feeling can be revealed through the scriptures but these have been broken up into many different doctrines. And one doctrine may contradict and oppose others and this `I am' gets lost in quarrels and arguments.

सहस्त्रामधें कोणी येक । पाहे देवाचा विवेक । परी त्या देवाचें कौतुक । ठांई न पडे ॥ १३ ॥

हजारों लोकांमध्यें एखादाच माणूस खरा देव शोधून काढण्यास प्रयत्न करतो. तरी खर्‍या देवाचे स्वरुप व सामर्थ्य त्यास आकलन होत नाही.

Within these thousands of opinions and concepts, who is that One God? If you understand Him then, that is called the vivek of God. However, as long as you continue to hold on to the concept of your God then, even this wonder of `I am' will never be found.

ठांई न पडे कैसें म्हणतां । तेथें लागली अहंता । देव राहिला परता । अहंतागुणें ॥ १४ ॥

अहो, असें कसें म्हणता ? सर्व माणसांना अहंता लागली आहे. त्यामुळें देव लांब राहतो. अहंकारी माणूस देवापर्यंत पोहोचू शकत नाही.

And here the problem lies. For as soon as you say, "It has not been found" then, you who are that brahman, accepts this body as yourself and God remains so very far away. But as soon as you stop saying and imagining and doubting then, naturally that which remains is this wonder of `I am'.

आतां असो हें बोलणें । नाना योग ज्याकारणें । तो देव कोण्या गुणें । ठांई पडे ॥ १५ ॥

आतां हे बोलणें पुरे. ज्याचें दर्शन व्हावें म्हणून अनेक प्रकारचे योग आहेत, तो देव कोणत्या उपायानें प्राप्त होईल ?

Now that thoughtless Self (ie. God) has become this `speech' and then upon this `speech' there has appeared the `many' forms of *yoga. But how can that God be found if you stay in these gunas? *(True yoga is union, no-otherness with God. But because of body consciousness ie. gunas, there are the `many' forms of `many' yoga traditions)

देव कोणासी म्हणावें । कैसें तयासी जाणावें । तेंचि बोलणें स्वभावें । बोलिजेल ॥ १६ ॥

देव म्हणावें तरी कोणाला ? त्या खर्‍या देवाला ओळखावें तरी कसें ? या प्रश्र्णांची उत्तरे आतां सोप्या रीतीनें सांगीन.

Who should be called God? How can that Reality ever be known? That Reality has become this `speech' and now its nature is to simply `speak' (Do not mistake knowledge for that Reality. In your search for God you will come upon this world of knowledge, where you will perceive yourself everywhere. God is further, beyond this feeling of being and witnessing).

जेणें केलें चराचर । केले सृष्ट्यादि व्यापार । सर्वकर्ता निरंतर । नाम ज्याचें ॥ १७ ॥

ज्याच्या सत्तेनें हें एवढें मोठें चराचर रचलें गेलें, ज्यच्यामुळें या विश्र्वांतील सर्व घडामोडी घडून येतात, तो खरा देव होय. तो सर्वकर्ता म्हणून ज्ञानी लोक त्याला जाणतात.

It is mula maya that has created this whole animate and inanimate creation and then afterwards all this activity of the gross world was created. But in truth, the doer of this `all' and this `all' of that purush are parabrahman.

तेणें केल्या मेघमाळा । चंद्रबिंबीं अमृतकळा । तेज दिधलें रविमंडळा । जया देवें ॥ १८ ॥

आकाशांतील मेघमाळा त्यानें रचल्या, चंद्रबिंबांत त्यानेंच अमृत घातलें. त्याच देवानें रविमंडळांत तेज ओतले.

On account of that Reality, there are these clouds (of ignorance), the cool aura of the moon (ie. mind) and this immortal nectar (`I am'). That God gives the light to the shining sun and mula maya (the purush should be called God, not the appearance of mula maya).

ज्याची मर्यादा सागर । जेणें स्थापिलें फणिवरा । जयांचेनि गुणें तारा । अंतरिक्ष ॥ १९ ॥

ज्यानें समुद्राला मर्यादा घालून दिली, ज्यानें शेषाची स्थापना करुन पृथ्वी स्थिर केली, त्याच देवानें आकाशामध्यें अनंत तारका निर्माण केल्या.

This ocean of knowledge (ie. mula maya) confines that purush and on account of this, He has established Himself as the silent and hidden witness. It is because of her gunas (ie. because you objectify yourself as a body and then see a world outside) that we look up at the stars and the galaxies (then you who are the purush and pervade all of this, thinks, "I am but an insignificant small jiva in this huge world." But how is the experience of your dream any different from this waking state experience?). 2

च्यारी खाणी च्यारी वाणी । चौर्‍यासि लक्ष जीवयोनी । जेणें निर्मिले लोक तिनी । तया नाव देव ॥ २० ॥

जीवप्राण्यांचे चार प्रकार, वाणीचे चार प्रकार, प्राण्यांच्या चौर्‍यांशी योनी, आणि स्वर्ग, मृत्यु व पाताळ हे तीन लोक ज्याच्या सत्तेनें निर्मान झाले. त्या निर्मात्याला देव हे नांव आहे.

Then there are four forms of birth and the four kinds of speeches. Then there are the eighty-four principles that make up a jiva. Due to this mula maya the three worlds of waking, dream and deep sleep were created and then she gets called God (taking ourself to be an individual body, this `I am' is concealed among `many' thoughts and concepts. When it is revealed though study and practice then, this revelation is mistaken for the Truth or God).

ब्रह्मा विष्णु आणी हर । हे जयाचे अवतार । तोचि देव हा निर्धार । निश्र्चयेंसीं ॥ २१ ॥

ब्रह्मा, विष्णु व शंकर हे ज्याचे अवतार आहेत तोच खरा देव होय हें अगदी निश्र्चित समजावें.

brahma, vishnu and hara (ie. gunas) are the incarnations of this mula maya. But in truth, there is only One God and He requires no support of any kind (but He, the mula purush is the support of His mula maya/original illusion).

देव्हाराचा उठोनि देव । करुं नेणें सर्व जीव । तयाचेनि ब्रह्मकटाव । निर्मिला न वचे ॥ २२ ॥

देव्हार्‍यांतील देव खरा देव नव्हे. कारण तो कांहीं सर्व जीव प्राणी निर्माण करुं शकत नाही. हें ब्रह्मांड तो उत्पन्न करुं शकत नाही.

Tell me, has your little god sitting in your shrine room come out and taken charge of this whole creation and then created all these jiva? No. But understand that the creator of this universe is not that Reality either and therefore the creator has to be determined (it seems that the creator and God are to be regarded as different aspects of the creative process. God is the purush, the witness of all this; He illuminates all this and without Him nothing would be possible. The creator is however maya).

ठांई ठांई देव असती । तेहिं केली नाहीं क्षिती । चंद्र सूर्य तारा जीमूती । तयांचेनि नव्हे ॥ २३ ॥

जागोजागीं किती तरी देव आढळतात. पण त्यांच्यापैकी कोणी पृथ्वी निर्मिली नाही. किंवा चंद्र, सूर्य, तारका आणि मेघ त्याच्या सामर्थ्यानें अस्तित्वांत आलेले नाहीत.

We say, "God is everywhere" yet, it is not that Reality that has created this earth. The moon, sun, stars and clouds have not been created by that thoughtless Self.

सर्वकर्ता तोचि देव । पाहों जातां निरावेव । ज्याची कळा लीळा लाघव । नेणती ब्रह्मादिक ॥ २४ ॥

या सर्वांचा जो कर्ता आहे तोच देव होय. तो कर्ता म्हणून त्यास पहावयास जावे तर निराकार असल्यानें दिसत नाही. तरी तो एवढें विश्र्व निर्माण करतो. त्याची ही लिला ब्रह्मादिकांनाही कळत नाही.

When you try to understand that which is without parts, you come across a God who gets called the doer of `all'. He is the Master of His `play' and His `art' cannot be known by lord brahma and the other gods (He is the purush beyond this `play' and `art' ie. the `all' of knowledge or prakruti or mula maya. She contains the gunas and elements in their unmanifest form. She is full of potential and from her the gunas manifest, the elements appear and a world appears in every individual mind).

येथें आशंका उठिली । ते पुढिलीये समासीं फिटली । आतां वृत्ती सावध केली । पाहिजे श्रोतीं ॥ २५ ॥

देवाचें हें वर्णन ऐकून श्रोत्यांच्या मनांत शंका निर्माण झाली. त्या शंकेचे निरसन पुढील समासांत केलें आहे. तोपर्यंत या समासांतील विषयाकडे श्रोत्यांनी सावधान वृत्तीनें लक्ष द्यावें.

First this `I am' arose and afterwards it dwindled away when there was the formation of many words and thinking. Therefore the listener should stay alert and remain within this knowing vritti (ie. leave off the `many' words and understand that which remains. The world of knowledge and `I am').

पैस अवकाश आकाश । कांहींच नाहीं जे भकास । तये निर्मळीं वायोस । जन्म जाला ॥ २६ ॥

प्रथम सगळीकडे मोकळी जागा होती. तेंच आकाश होय. तें शून्यमय होते. त्या शुद्ध आकाशांत वायूचा जन्म झाला.

This knowing vritti is the Self expanded; it is the creation of time and space. And if this `I am' is not known then, this mula maya has become the `many' empty forms (imagined forms like castles in the sky). Therefore understand that, it is due to that pure Reality that this wind of mula maya arose.

वायोपासून जाला वन्ही । वन्हीपासुनी जालें पाणी । ऐसी जयाची करणी । अघटित घडली ॥ २७ ॥

वायूपासून अग्नि निर्माण झाला. अग्नीपासून पाणी झाले. ही अघटित घटना ही त्याच्या सत्तेची करणी,

And from this the wind element, there appeared the fire element. And from the fire appeared the water element.

उदकापासून सृष्टि जाली । स्तंभेविण उभारली । ऐसी विचित्र कळा केली । त्या नाव देव ॥ २८ ॥

पाण्यापासून सृष्टी निर्माण झाली. खांबांच्या आधाराशिवाय ती आकाशांत ठेवली. अशी ज्याची विलक्षण कळा तो देव होय.

From the water there appeared this gross creation. But this creation has no sub- stance for it is all a matter of objectification (ie. empty imagined forms). Therefore the One who has made this wonderful `art' of knowing, should be called God.

देवें निर्मिली हे क्षिती । तिचे पोटीं पाषाण होती । तयासचि देव म्हणती । विवेकहीन ॥ २९ ॥

देवानें ही पृथ्वी निर्माण केली. तेथें दगड निर्माण झाले. त्या दगडांनाच विवेकशून्य माणसें देव म्हणतात. ( याला काय म्हणावें. )

That God, who is the creator of this gross world, has fallen into the mind and then there appeared these images of stone gods. And it is these that get called God by those who lack vivek (that purush forgot His limitless Self and had the conviction, "I am a body." This brought so `many' concepts and then, in times of trouble, we go to the temple or get down on our knees and pray to our gods).

जो सृष्टिनिर्माणकर्ता । तो ये सृष्टीपूर्वीं होता । मग हे तयाची सत्ता । निर्माण जाली ॥ ३० ॥

ज्यादेवानें ही सृष्टी निर्माण केली तो या सृष्टीपूर्वींही होता. मग त्यानें आपल्या सत्तेनें हे विश्व निर्माण केले.

That creator of this gross world must have appeared previous to the gross world and His power must have appeared after Him.

कुल्लाळ पात्रा पूर्वीं आहे । पात्रें कांहीं कुल्लाळ नव्हे । तैसा देव पूर्वींच आहे । पाशाण नव्हे सर्वथा ॥ ३१ ॥

कुंभार मातीची भांडी घडवितो. भांडी घडविण्यापूर्वीं तो असतोच. कुंभांर हा कांहीं मडकीं बनत नाही. त्याचप्रमाणें विश्र्व निर्माण करणारा देव विश्वाच्या आधीपासून असतो. विश्र्व निर्माण झाल्यावर तो वेगळा राहतो. म्हणून पृथ्वीवरील दगड म्हणजे कांही देव नव्हे.

The potter is prior to the pot. The thing that is the pot is not the potter. In the same way, God is previous to and definitely not these stone idols.

मृत्तिकेचें शैन्य केलें । कर्ते वेगळे राहिले । कार्यकारण येक केलें । तरी होणार नाहीं ॥ ३२ ॥

समजा एखाध्यानें मातीच्या शिपायांचे सैन्य तयार केलें. सैन्य तयार करणारा कारागीर सैन्याहून वेगळा राहतो. अर्थात् कारण व कार्य एकरुप करु म्हटले तरी करतां येणार नाहींत.

The toy army made of clay is separate to its creator. In the same way, that One has created through cause and the effect (the cause is knowingness/`I am' and the effect is imagined gross/clay body). But still, this whole creation will get destroyed (there is only One).

तथापि होईल पंचभूतिक। निर्गुण नव्हे कांहीं येक । कार्याकारणाचा विवेक । भूतांपरता नाहीं ॥ ३३ ॥

कार्य आणि कारण या घटना दृश्य पंचभौतिक विश्वामधील आहेत. त्या पलीकडे असणार्‍या निर्गुण स्वरुपामध्यें कार्य नाहीं तसे कारणही नाहीं. कार्यकारणाचा संबंध पंचभूतात्मक विश्वामधील घटनांना लागूं पडतो. त्यापलीकडे तो लटका पडतो.

But as long as these five great elements are seen (ie. there is objectification) then, that purush within this `I am' will not be understood. And as long as these five elements remain, there will be all the talk of cause and effect but, the purush is beyond both cause and effect.

अवघी सृष्टि जो कर्ता । तो ते सृष्टीहूनि पर्ता । तेथें संशयाची वार्ता । काढूंचि नये ॥ ३४ ॥

हें सबंध विश्व ज्यानें निर्माण केलें तो देव त्या विष्वाहून निराळा आहे. त्याच्या पलीकडे आहे. याबद्दल थोडादेखील संशय राहूं नये.

Within everything in this gross world there is that doer. But that purush is quite separate to this gross world. `There' even this rumour of `I am' should never be touched.

खांबसूत्रींची बाहुली । जेणें पुरुषें नाचविली । तोचि बाहुली हे बोली । घडे केवी ॥ ३५ ॥

जो माणूस कळसूत्री बाहुल्या नाचवतो तोच बाहुली बनतो हें म्हणणे देखील चूक आहे.

This `I am'/prakruti is like the doll in the puppet show and it is made to dance by that purush. But how can that purush be this doll? How can that thoughtless swarup be this `I am'?

छायामंडपीची सेना । सृष्टिसारिखीच रचना । सूत्रें चाळी परी तो नाना । वेक्ति नव्हे ॥ ३६ ॥

पातळ पदद्यामागें दिवा ठेवतात. त्या दिव्याच्या उजेडानें कागदी शिपायांच्या सावल्या पडद्यावर दाखवितात. त्यास छायामंडप म्हणतात. या छायामंडपांत शिपायांचे सैन्य दाखवतात. दिसायला तें खर्‍या सैन्यासारखें दिसते. एक माणूस दोर्‍यांच्या सहाय्यानें शिपायांचीं चित्रें नाचवतो. एकच माणोस अनेक चित्रें नाचवतो. प्रत्येक चित्राला निराळा माणूस नाचवणारा नसतो.

This creation is like an army of reflected images against the backdrop of the screen. The purush pulls the strings but He is not the many manifest forms (ie. He remains completely detached from all that is known).

तैसा सृष्टिकर्ता देव । परी तो नव्हे सृष्टिभाव । जेणें केले नाना जीव । तो जीव कैसेनी ॥ ३७ ॥

त्याचप्रमाणें हें विश्व निर्माण करणारा देव एकच आहे. विश्वांतील पदार्थांहून तो वेगळा आहे. ज्या देवानें अनेक जीव निर्माण केलें तो स्वतःच जीव कसा असूं शकेल ?

Like this is God, the doer within this gross world. Still He has no understanding of a gross world. It is due His mula maya that the many jivas have been created. But how can that purush be a jiva?

जें जें जया करणें पडे । तें तें तो हें कैसें घडे । म्हणोनि वायांचि बापुडे । संदेहीं पडती ॥ ३८ ॥

जें जें कर्म माणसाला करावें लागतें तें तें कर्म तो कधीच होऊं शकत नाही. कर्म व ते करनारा कर्ता सदैव भिन्नच राहतात. हें ज्यांच्या ध्यांनांत येत नाही, ते अज्ञ लोक विनाकारण संशयांत पडतात.

When mula maya ceases to perform her own action (`I am everywhere, doing eve- rything') then, how can that thoughtless Self be accomplished? For that One has fallen into body consciousness and there are the confusions of the false and empty jivas.

सृष्टि ऐसेंचि स्वभावें । गोपुर निर्मिलें बरवें । परी तो गोपुर कर्ता नव्हे । निश्र्चयेंसीं ॥ ३९ ॥

एका कारागिराने देवळाच्या महाद्वारावर सुंदर गोपुर उभारलें. परंतु गोपुर व तें करणारा कारगिर दोन्ही एकच असूं शकत नाही.

This gross creation is due to this `all'. The gross is like the decorated wall of the temple (ie. the temple of knowledge) and though it may have been beautifully built, still that purush is definitely not the builder of the wall.

तैसें जग निर्मिलें जेणे । तो वेगळा पूर्णपणें । येक म्हणती मूर्खपणें । जग तोचि जगदीश ॥ ४० ॥

त्याचप्रमाणें ज्यानें जग निर्माण केलें तो देव जगाहून पूर्णपणें वेगळा आहे. जग व जगदीश एकच आहेत हे केवळ मूर्खपणें लोक म्हणतात.

In the same way, this gross world has been created by mula maya and that purush is separate due to His completeness. But out of foolishness, they say, "The world is itself that Lord of the world." (it is true, "There is nothing but God", but this has to made your experience)

एवं जगदीश तो वेगळा । जग निर्माण त्याची कळा । तो सर्वांमधें परी निराळा । असोन सर्वीं ॥ ४१ ॥

थोडक्यांत जग निर्माण करणारा जगदीश हा जगाहून वेगळा आहे. जग निर्माण करणें ही त्याची मोठी कला आहे. तो सर्वामध्यें असूनही सर्वापेक्षा निराळा आहे.

That Lord of the world remains separate and the creator (ie. cause) of this gross world (ie. effect) is this `art' of knowing. That purush is within this knowledge and He remains separate but close-by (He is felt to be there as there is the witnessing of all this but still, direct knowledge of Him ie. Self knowledge, has not come).

म्हणोनि भूतांचा कर्दमु । यासी अलिप्त आत्मारामु । अविद्यागुणें मायाभ्रमु । सत्यचि वाटे ॥ ४२ ॥

म्हणून विश्वामध्यें आढळणार्‍या पंचभूतांच्या मिश्रणाहून आत्माराम अगदी अलिप्त असतो. अविद्येचा परिणाम झाल्यानें मायेनें निर्माण केलेला हा विश्वभ्रम संपूर्णपणें खरा वाटतो.

Therefore there is this mula maya from which the five great elements come and that atmaram or purush who does not take the touch of this mula maya. From this delusion of mula maya there comes the gunas of avidya maya (ie. sattwa, raja, tama mixed together) and then this world is created and felt to be the Truth (because its base is that atma).

मायोपाधी जगडंबर । आहे सर्वहि साचार । ऐसा हा विपरीत विचार । कोठेंचि नाहीं ॥ ४३ ॥

विश्वाचा हा एवढा पसारा मायेनें निर्माण केलेलें दृश्य आहे. हें सर्वस्वी खरें आहे, असा चुकीचा विचार कोणत्याही अद्वैत ग्रंथामध्यें आढळणार नाही.

This empty ostentatious show is a limiting concept of maya and it and also this `all' (ie. a bigger limiting concept) are felt to be real. When thoughtlessness appears like both of these then, where are these false thoughts not (then everything is felt to be true and the True is felt to be untrue. Then our every passing thought is taken as true)?

म्हणोनि जग मिथ्या साच आत्मा । सर्वांपर जो परमात्मा । अंतर्बाह्य अंतरात्मा । व्यापूनि असे ॥ ४४ ॥

अर्थात् हें दृश्य विश्व मिथ्या आहे आणि आत्मस्वरुप तेवढें खरें आहे. त्याच्याही पलीकडे परमात्मा असतो. अंतरात्मा सर्वांना आंतबाहेर व्यापून असतो.

Therefore understand that this world is false and the atma is true. Beyond this `all' there is that purush and He is that paramatma. And when there appears to be an inside and an outside then, that atma pervades as the antar-atma (there is only that One Self but He gets called by so many names, atma, purush, paramatma, antar-atma according to His role)

तयास म्हणावें देव । येर हें अवघेंचि वाव । ऐसा आहे अंतर्भाव । वेदांतीचा ॥ ४५ ॥

त्या शुद्ध आत्मस्वरुपाला देव म्हणावें. त्याखेरीज बाकींचे सर्व दृश्य व्यर्थ आहे. वेदान्ताचें असे हें रहस्य आहे.

That atma should be called God and the rest should be called false. Such is the secret meaning of vedanta (ie. whatever is seen or perceived in the mind cannot be Him).

पदार्थवस्तु नासिवंत । हें तो अनुभवास येत । याकारणें भगवंत । पदार्थावेगळा ॥ ४६ ॥

सर्व वस्तु नाशवंत आहेत. हा तर सर्वांचा प्रत्यक्ष अनुभव आहे. आणि भगवंत हा अविनाशी आहे. म्हणून तो या सर्व पदार्थांहून वेगळा असलाच पाहिजे.

When there is this destructible object (ie. `all') of that indestructible Self then, that thoughtless paramatma has been brought to this `experience' (then He is seeing His reflection and He is called the purush and He sees His prakruti). On account of this `speech', God can be found but He is separate this `object' (`all' or knowledge).

देव विमळ आणी अचळ । शास्त्रें बोलती सकळ । तया निश्र्चळास चंचळ । म्हणों नये सर्वथा ॥ ४७ ॥

सर्व शास्त्रें सांगतात कीं, देव अगदीं शुद्ध व शाश्वत आहे. अशा निश्चल शाश्वत देवाला अशाश्वत व चंचल कधींही म्हणू नये.

God is pure and unmoving and due to the *shasthras there is this `I am'. But this moving `object' should never be called that still God. *(Due to great statements like aham brahmasmi one can understand neti neti and experience the feeling `I am He')

देव आला देव गेला । देव उपजला देव मेला । ऐसें बोलतां दुरिताला । काये उणें ॥ ४८ ॥

देव आला, देव गेला, देव जन्मला, देव मेला असें बोलल्यानें पापाचाच साठा केल्यासारखें होते.

If it is said, "God came, God left, God was born and God died" then, this is not God; this is the `I am'. This is the original sin, but should any more sins be added to this? (At least live with the original sin and not be a body holding many concepts)

जन्ममरणाची वार्ता । देवास लागेना सर्वथा । देव अमर ज्याची सत्ता । त्यासी मृत्यु कैसेनी ॥ ४९ ॥

जन्म व मृत्यु देवाला नाही. देव हा नेहमी आहे व त्याचीच सर्वत्र सत्ता चालते. त्याला मृत्यु कसा येणार ?

The rumour of birth and death does not affect God in any way. God is immortal. This power that is with the purush dies, but how can He die? (The purush uses His power but in truth, He never takes the touch)3

उपजणें आणी मरणें । येणें जाणें दुःख भोगणें । हें त्या देवाचें करणें । तो कारण वेगळा ॥ ५० ॥

जन्मास येणें व मरणें; येणें व जाणें व दुःख भोगणें हें सगळें त्या देवाच्या सत्तेनें चालते. तो या सर्वांचे कारण आहे. म्हणूनच तो सगळ्यांहून निराळा आहे.

To be born and to die, to come and to go and to suffer sorrow; that is all due to this action (mula maya) of that God. But God is beyond this cause. (The cause of this jiva and its suffering are due to this `all'. God is untouched by cause and effect)

अंतःकरण पंचप्राण । बहुतत्वीं पिंडज्ञान । यां सर्वांस आहे चळण । म्हणोनि देव नव्हेती ॥ ५१ ॥

अंतःकरण, पंचप्राण, पिंडांमधील आपणांस माहित असलेली अनेक तत्वें, हीं सारी अशाश्वत आहेत. बदलणारीं आहेत. म्हणून तीं देव नव्हेत.

When there is the antah-karana, the five pranas, the `many' objects within the gross elements and the knowledge of the individual body/pinda; or there is this stirring of the `all' then, God has not been found.

येवं कल्पनेरहित । तया नांव भगवंत । देवपणाची मात । तेथें नाहीं ॥ ५२ ॥

इतकेंच काय जेथें मानवी कल्पना कमी पडतात, त्या स्वरुपास भगवंत असें नांव आहे. त्या स्वरुपामध्यें देवपणाच्या कल्पनेला देखील स्थान नाही.

But if imagining was to cease then, this `I am' becomes that God. In Him there is not even the achievement of being God.

तव शिष्यें आक्षेपिलें । तरी कैसें ब्रह्मांड केलें । कर्तेपणें कारण पडिलें । कार्यामधें ॥ ५३ ॥

यावर शिष्यानें शंका काढली. कर्तेपणा हें कारण आहे. तें सुद्धा जर कार्य ठरलें तर मग हें विश्व निर्माण झालें कसें?

At that time, the disciple had a doubt (ie. a thought arose out of this `I am' feeling). "How has the brahmanda been created? For surely, due to doership, the cause comes down into the effect." (The jewellery is the effect and the gold is the cause. But are they different?)

द्रष्टेपणें द्रष्टा दृश्यीं । जैसा पडे अनायांसी । कर्तेपणें निर्गुणासी । गुण तैसे ॥ ५४ ॥

द्रष्टा दृश्य पाहतो. पण मी द्रष्टा आहें ही जाणीव झाली म्हणजे आपण द्रष्ट्यालाच पाहतो. त्यामुळें द्रष्टाच दृश्य बनतो. अशा रीतींनें द्रष्टा जसा विनासायास दृश्यांत जाऊन पडतो तसे निर्गुणस्वरुपाच्या ठिकाणीं कर्तेपणामुळें गुण दिसूं लागतात.

"For only by being the seer can the scene be seen. Just as this happens without any effort, so too, by being the doer, does not the nirgun become the gunas?" (And then God and His creation are one and the same)

ब्रह्मांडकर्ता कवण । कैसी त्याची वोळखण । देव सगुण किं निर्गुण । मज निरोपावा ॥ ५५ ॥

या विश्वाचा कर्ता कोण ? त्याला ओळखावें कसें ? देव सगुण कीं निर्गुण ? हें मला समजून सांगावें.

"Who is the creator of the brahmanda? How is He to be recognized? Is God sagun or nirgun? This should be the discourse to `me'."

येक म्हणती त्या ब्रह्मातें । इच्छामत्रें सृष्टिकर्ते । सृष्टिकर्ते त्यापर्ते । कोण आहे ॥ ५६ ॥

कोणी म्हणतात कीं परब्रह्मानें केवळ आपल्या संकल्पानें विश्व निर्माण केलें. हें खरें नसेल तर त्याच्या व्यतिरिक्त विश्व निर्माण करणारें आणखी कोण आहे ?

(When the disciple asks these questions then he has left his understanding and runs after maya and the `many' doubts that naturally appear to arise...) Then that One (ie. the Master) says to that *brahman (ie. the disciple). Due only to this `wish' to be, there is the creator of this gross world. The creator of this gross world is this `I am' and that purush is beyond, on the other side of this. *(You yourself are brahman, but you have become a disciple and you go to your Master and ask all these questions like above; see the end of this chapter)

आतां असो हे बहु बोली । सकळ माया कोठून जाली । ते हे आतां निरोपिली । पाहिजे स्वामी ॥ ५७ ॥

जास्त बोलणें आतां पुरें. ही सगळी माया कोठून आली, कशी निर्माण झाली याचा स्वामी, आपण खुलासा करावा.

Now, when that thoughtless Self and this `I am' have become a mind full of many concepts then, how can this mula maya ever be perceived? Then the disciple says, "Therefore swami please explain this again to us."

ऐसें ऐकोनि वचन । वक्ता म्हणे सावधान । पुढेलें समासीं निरुपण । सांगिजेल ॥ ५८ ॥

शिष्याचे हे बोलणें ऐकून वक्ता म्हणाला कीं तूं जरा लक्ष दे. पुढच्या समासामध्यें या प्रश्र्णांची उत्तरे मी देणार आहे.

The Master said, remain alert and listen to this divine `speech' and then afterwards even within this formation of words (ie. your mind), that non-dual discourse will be told.4

ब्रह्मी माया कैसी जाली । पुढें असे निरोपिली । श्रोतीं वृत्ती सावध केली । पाहिजे आतां ॥ ५९ ॥

परब्रह्मामध्यें माया कशी निर्माण झाली हें पुढें समजून सांगितलें आहे. श्रोत्यांनी लक्षपूर्वक श्रवण करावें.

The disciple says, "How can maya appear in brahman?" Ahead this will be under- stood. But first the listener should now be very alert to this knowing vritti within.

पुढें हेंचि निरुपण । विशद केलें श्रवण । जेणें होये समाधान । साधकांचें ॥ ६० ॥

पुढें याच विषयाचेम विवेचन आहे. तें एकाग्र मनानें श्रवण केल्यास साधकाच्या मनाचें समाधान होईल.

Then afterwards there will be only that thoughtless discourse. For it was that thoughtless Self that had been making shravan. And therefore due to this shravan, there will be that thoughtless contentment of the sadhak. (Over and over again the Master tells His disciple that, everything will be understood if the good listener remains in the `I am' and sets aside all his questions. But still the listener does not listen and allows `many' thoughts arise) Note: maharaj- you come here because you think you are ignorant and so you ask me these questions because you think I know, but there is only you in the world, so tell me, where do these answers come from? .