गुणरूप — समास 8: देहांतनिरुपण

ज्ञाता सुटला ज्ञानमतें । परंतु जन्म कैसा बद्धातें । बद्धाचें काये जन्मतें । अंतकाळीं ॥ १ ॥

ज्ञानी पुरुष आत्मज्ञानामुळें जन्माच्या तडाख्यांतून सुटतो हें अगदी खरें. पण अज्ञानी माणसाला जन्म कसा येतो? बद्ध माणूस मेल्यानंतर त्याचें काय उरतें व तें त्याला पुनः जन्माला घालते ?

"The Knower has been released due to His understanding of knowledge. But why is there birth for the bonded? And what is it of the bonded that takes birth after he dies?"

बद्ध प्राणी मरोन गेले । तेथें कांहींच नाहीं उरलें । जाणीवेचें विस्मरण जालें । मरणापूर्वीं ॥ २ ॥

वरवर पाहिलें तर बद्ध माणूस मेल्यानंतर त्याचें कांहींच शिल्लक उरत नाहीं. मरणाच्या अगोदर त्याची जाणीवसुद्धां संपूर्ण नाहींशी होतें

"For when the bonded in the prana die then, `there' and this `thing' do not remain. For before death there has to be the forgetting of this knowledge." (maharaj- when you die, knowledge goes off. If you have knowledge, you cannot die...then ignorance goes off and all that remains is this strong desire to have a body)

ऐसी घेतली आशंका । याचें उत्तर ऐका । आतां दुश्र्चीत होऊं नका । म्हणे वक्ता ॥ ३ ॥

श्रोत्यानें अशी शंका काढली. वक्ता म्हणाला त्या शंकेचें निरसन ऐकावें. मनाला व्यग्रता येऊं देऊं नये.

This question has arisen, therefore listen to this reply. Now, there should not be any duschit (forgetting of one Self), says the Master.

पंचप्राण स्थळें सोडिती । प्राणरुप वासनावृत्ती । वासनामिश्रीत प्राण जाती । देह सोडुनियां ॥ ४ ॥

पांचही प्राण शरीरांतील आपलीं स्थानें सोडतात. त्यावेळीं वासना त्यांच्या मागोमाग जाते. कारण वासना प्राणरुप आहे. मृत्युच्यावेळीं वासना कालवलेला प्राण देह सोडून जाते.

The five pranas get released from their places of confinement and then there is this prana form and the vasana vritti (ie. the `I want to be' vasana/existence and this knowing vritti/knowledge; they are inseparable). And it is this vasana mixed with the prana that leaves the body.

वायोसरिसी वासना गेली । ते वायोरुपेंचि राहिली । पुन्हां जन्म घेऊन आली । हेतुपरत्वें ॥ ५ ॥

प्राण वायुरुप असतो. वायूबरोबर वासना देह सोडते. ती वायुरुपच शिल्लक राहाते. आणि मरतांना जसा हेतु असेल त्याप्रमाणें ती पुनः जन्म घेऊन येते.

This vasana leaves along with the wind/vayu and then that One stays with this wind form (ie. `all'). And then again a birth is taken by virtue of this aspiration to be (so, it is this vasana or the strong desire to exist that is the cause of birth. The body is said to have died when, the life energy/prana leaves. This prana that had been confined within the limiting concept of the body now freely merges in the wind ie. the one moving form or chaitanya, and in this there is this vasana. maharaj- `sleep is a small death'; Death is but ignorance, an end of this knowledge of the world).

कित्येक प्राणी निःशेष मरती । पुन्हां मागुते जीव येती । ढकलून दिल्हें तेणें दुखवती । हस्तपादादिक ॥ ६ ॥

कांहीं वेळीं एखादा माणूस संपूर्ण मरतो. त्याचा देह प्रेत होतो. पण पुनः त्याचा जीव देहांत परत येतो. प्रेत म्हणून त्यास ढकलून दिलें तर त्याच्या हातापायांना मार लागतो.

That One within the `many' gets utterly destroyed in the prana when It returns again as a jiva. Then He is shoved out and given hands and legs etc. and that Reality is made to suffer so much.

सर्पदृष्टी जालियांवरी । तीं दिवसां उठवी धन्वंतरी । तेव्हां ते माघारी । वासना येते कीं ॥ ७ ॥

एखाद्यला सर्पाच्या नजरेचें विष बाधतें. त्यामुळें तो मरतो. तीन दिवसानंतर मांत्रिक त्याचें विष उतरवून त्यास उठवितो. मरतांना देहाबाहेर पडलेली वासना परत देहामध्यें येते म्हणूनच तो जिवंत होऊन उठतो.

After having been bitten by the snake of desires for these three days (ie. today, yesterday and tomorrow), one awakes within this blessed `I am' and then again that vasana returns back here (ie. one tires of this worldly life and goes to a Master. The Master explains, `You are knowledge.' The sadhak churns this over in his mind and then this understanding comes. But the habits of the mind are strong and again his mind slips back into these worldly thoughts. Such is this battle within the mind of the sadhak)

कित्येक सेवें होऊन पडती । कित्येक तयांस उठविती । येमलोकींहून आणिती । माघारे प्राणी ॥ ८ ॥

कांहीं माणसें प्राण निघून गेल्यानें प्रेत होऊन पडतात. त्यांना कांहीं लोक जिवंत करतात. म्हणजे त्यांना यमलोकाहून परत घेऊन येतात.

That One within the `many' falls into these corpses and that One within the `many' ma- kes them to stand up. And from that world where death does not reign (ie. knowledge), it is brought back again into the prana (where death reigns).

कित्येक पूर्वीं श्रापिले । ते शापें देह पावले । उश्रापकाळीं पुन्हां आले । पूर्वदेहीं ॥ ९ ॥

पूर्वीं कांहीं लोकांना शाप दिलें. शापामुळें त्यांना नविन देह घ्यावें लागले. पण उःशापाच्या योगानें योग्य काळीं ते परत पहिल्या देहांत आलें.

Due to its previous curse ("You are a body"), that One within the `many' gets the curse of another body. After mitigation of that curse (ie. when understanding comes), then he enters into the body that was previous to this body (ie. by vivek the gross body becomes the subtle body, the subtle becomes the causal etc.)

कित्येकीं बहु जन्म घेतले । कित्येक परकाया प्रवेशले । ऐसे आले आणी गेले । बहुत लोक ॥ १० ॥

कांहीं लोकांनी पुष्कळ जन्म घेतलें. कांहीं लोकांनी परकाया प्रवेश केला. अशा रीतीनें कितीतरी लोक जन्मास आले आणि मरण पावले.

Within that One within the `many', many births have been taken. That One within the `many' first entered into this body of the `all' and then this world of the `all' comes and goes through so many births (due to our ignorance of this `all' body, there is the "I am a body" concept).

फुंकिल्यासारिसा वायो गेला । तेथें वायोसूत निर्माण जाला । म्हणोन वायोरुप वासनेला । जन्म आहे ॥ ११ ॥

मूळ वायु स्तब्ध असतो. फुंकलें कीं त्यास गति मिळते. तो हालचाल करतो. वायु हालचाल करुं लागला कीं प्राण निर्माण होतो. प्राण वासनारुप असतो आणि वासना जन्म घ्यायला लावते.

When this wind leaves the body along with the exhalation (you are this wind and you leave this body along with the final exhalation) then `there'/brahman, this desire to be is created (as long as this desire remains then that brahman cannot be understood). Therefore, it is this vasana as this wind form that gets born (I want to be'; knowledge takes a birth but you say, "I was born").

मनाच्या वृत्ती नाना । त्यांत जन्म घेते वासना । वासना पाहातां दिसेना । परंतु आहे ॥ १२ ॥

मूळ वासना अति सूक्ष्म असते. बघावयास गेले तर ती आढळत नाही. परंतु ती असते यांत शंका नाहीं. आपल्या मनामध्यें ज्या अनेक वृत्ती निर्माण होतात त्यांचे मूळ वासमेंत असतें. वासनेंतून वृत्ती निर्माण होतात. आणि वृत्तीमधून वासना पोसली जाते.

And when this knowing vritti is the `many' thoughts of the mind then, this vasana takes birth in these thoughts (then it comes down into body consciousness and wants to know so many things). And then even if you try to search for it still, this vasana is not seen; but it is there. (ie. the vasana and vritti are inseparable like the light and heat of the sun. In the beginning, they just want to be and to know, like the understanding of a new child or the moment of awaking from sleep. But as soon as they are attrached to the `many' thoughts, they get identified/superimposed upon the gross body and then that ego says, "I know this and I am so and so" etc.).

वासना जाणिजे जाणीवहेत । जाणीव मुळींच मूळतंत । मूळमायेंत असे मिश्रित । कारणरुपें ॥ १३ ॥

देहबुद्धीमध्यें वावरणारी जाणीव हेतुसहित असते. ही हेतुसहित असणारे जाणीवेचे स्वरुप म्हणजेच वासना होय. या जाणीवेचा संबंध मूळमायेपर्यंत पोहोचतो. मूळमायेमध्यें वायु जाणिवेसहित असतो. वासना जाणीवयुक्त असते. याकारणानें जानीवेचा धागा अगदी मूळमायेपर्यंत पोहोचतो.

This vasana should be known along with this original intent to know. This knowing is the subtle connection to the source/root (and therefore this knowing that is within the gross body is the means to return to the source). This vasana is mixed in mula maya and it is with the causal form also (ie. in mula maya there is the hidden mula purush. And mula maya is the vritti to know, the unmanifested gunas and elements and this vasana to be. `Here' there is effortless knowing and being. But when this is forgotten ie. the ignorance of the causal body, then this vasana wants to be a body and this vritti wants to know so `many' things).

कारणरुप आहे ब्रह्मांडीं । कार्यरुपें वर्ते पिंडीं । अनुमानितां तांतडीं । अनुमानेना ॥ १४ ॥

ब्रह्मांडामध्यें असणारी जाणीव कारणरुप आहे. पिंडामध्यें ती कार्यरुपानें वावरते. तिचें स्वरुप एकदम आकलन होत नाहीं.

This *causal form is within the brahmanda (ie. universe) and on account of these effect, that One stays within the pinda (the universe and body are the effects of this causal body). By hurried conjecture this cannot be understood. *(The causal body is ignorance of mula maya and the cause of the brahmanda and pinda. Then the gunas appear and the elements manifest. This causal body is present within the brahmanda and pinda and in fact, if these are forgotten, then this the ignorance of the causal body will reveal mula maya once more. Thus the causal body is the `other side' of the knowledge of mula maya and it also contains this knowing vritti, vasana to be, that hidden swarup and the unmanifest gunas and elements. But when these gunas and elements manifest and appear as these effects then, the vasana wants a specific body and the vritti wants to know so `many' things and that thoughtless One says, "I am Mr. so and so" and this knowing and being appear to be the properties of the gross body)

परंतु आहे सूक्ष्म रुप । जैसें वायोचें स्वरुप । सकळ देव वायोरुप । आणी भूतसृष्टि ॥ १५ ॥

परंतु वासना आहे आणि ती वायूसारखी सूक्ष्म आहे. सगळे देवदेखील वायुरुप आहेत. पंचभूतात्मक सृष्टीचाच ते भाग आहेत.

But this is brahman's form and in this way, that swarup has become like this wind form (He has forgotten Himself and become His reflection). This `all' and that God (mula purush) are this wind form and it is this manifests and becomes these great elements and this gross creation. (Therefore understand that whatever you see or perceive is His form but He can never be seen; though He is the only Truth and He is always there)

वायोमधें विकार नाना । वायो तरी पाहातां दिसेना । तैसी जाणीववासना । अति सूक्ष्म ॥ १६ ॥

वायूमध्यें कितीतरी नाना प्रकार होतात. असें असून तो दिसत नाहीं. त्याचप्रमाणें जाणीवरुपीप वासना अति सूक्ष्म आहे. तिच्यामधें निरनिराळे बदल होतात. पण ती दिसत नाहीं.

Within this wind there are the `many' modifications. But if you understand this wind then, you will not see these `many' things. In this way, that very subtle brahman and this knowing vritti and this vasana to be, has appeared as the body and `many' things.

त्रिगुण आणी पंचभूतें । हे वायोमध्यें मिश्रिते । अनुमानेना म्हणोन त्यातें । मिथ्या म्हणों नये ॥ १७ ॥

तीन गुण आणि पंचभूतें अशीं आठ तत्त्वें वायूमधें मिसळलेली आहेत. त्यांची कल्पना येत नाहीं म्हणून तें तसें नाहीं असें मानूं नये.

The three gunas and the five elements and that thoughtless swarup are mixed in this wind. When you understand this wind then, conjecture cannot remain and one will not call this vasana false (ignorance of Reality brings mula maya and ignorance of mula maya brings conjecture and then they say, this vasana cannot be understood. But this vasana is understood when you understand the nature of mula maya).

सहज वायो चाले । तरी सुगंध दुर्गंध कळों आले । उष्ण सीतळ तप्त निवाले । प्रत्यक्ष प्राणी ॥ १८ ॥

वारा सहज वाहूं लागला कीं, सुगंध व दुर्गंध समजतो. गरम पदार्थ थंड होतात. आणि उष्णतेनें त्रस्त झालेले प्राणी थंड होतात. असा प्रत्यक्ष अनुभव येतो.

If that natural and still brahman moves as this wind then, the good smells and bad smells are understood to be the same only (everything is knowledge only; then there is neither good nor bad, attraction nor repulsion). But then hot and cold and excitement and peace are perceived by the senses in the prana (and one says "I am hot, cold" etc. and there is attraction and repulsion and the concepts created in the mind ie. gross body consciousness)

वायोचेनि मेघ वोळती । वायोचेनि नक्षत्रें चालती । सकळ सृष्टीची वर्तती गती । सकळ तो वायो ॥ १९ ॥

वायूनें ढग हालचाल करतात. व वर्षाव करतात. वायूनें नक्षत्रें फिरतात. विश्वामधें सगळीकडे वायुमुळें गति मिळते. अशा रीतीनें वायुच सर्व जगांत कार्य करतो.

Due to this wind, the clouds of ignorance move away and due to this wind, the whole galaxy spins (it all depends upon where you place your attention; if you stay as this wind the whole gross creation slips from view; if you become the effect/pinda then, this whole gross creation appears). This `all' exists and functions as a gross body and this `all' is the wind also.

वायोरुपें देवतें भूतें । आंगीं भरती अकस्मातें । वीघ केलियां प्रेतें । सावध होतीं ॥ २० ॥

भुतें व दैवतें किंवा हलक्या देवता वायुरुप असतात. त्या एकाएकीं अंगांत संचरतात. मंत्रतंत्राचें काहीं प्रकार केल्यानें प्रेतेंसुद्धा जिवंत होतात.

Due to this wind, there are the gods (ie. three gunas) and the great elements. And when these suddenly become manifest they fill this `all' body and this dead body becomes alert (there was this wind or `all' and the gunas and elements are not manifest `here'. But the moment this `all' is forgotten ie. as soon as other thoughts arise, then suddenly the gunas and elements manifest and one becomes objective and body consciousness comes. The process is very sudden, take waking up as an example. You know nothing, you are in your Self, then you awake and there is this `all' or aum. But our habit has become so strong and instead of resting in this `I am', we start thinking and planning for the day and we suddenly take ourselves to be a body)

वारें निराळें न बोले । देहामधें भरोन डोले । आळी घेऊन जन्मा आले । कित्येक प्राणी ॥ २१ ॥

अंगांत संचरणारें वारे देहावाचून बोलूं शकत नाहीं. कोणत्या तरी देहांत संचार करुन तें प्रकट होते. अशा तर्‍हेची वासना घेऊन कित्येक जीव जन्मास येतात.

This *`ghost of the brahmin' takes a birth due to unfinished business of desires and hopes. But then he finds this buried treasure of `I am' and by unravelling the entangle- ment of the `many', sensory perception is put to an end. *(Reference to a superstition; but actually body consciousness is this `ghost of the brahmin', the ghost/imagination of the Knower of brahman is a jiva).

राहाणें ब्राह्मणसमंध जाती । राहाणें ठेवणीं सांपडती । नाना गुंतले उगवती । प्रत्यक्ष राहाणें ॥ २२ ॥

राहाणें म्हणजें मंत्र वापरुन अंगांत देवतेचा संचार करणें. अशा संचारानें ब्रह्मसंमधाला काढून लावतात. जमिनींत पुरुन ठेवलेला धनाचा साठा शोधून देतात. आणि नाना प्रकारच्या संकटांत अडकलेल्यां लोकांची त्यातून सुटका करतात.

When this wind is made still then even this `I am' does not remain (and that is Reality), but when this wind fills a gross body then, the body nods back and forth. For when that One within the `many' has any longings, it takes birth in the prana. (You may have forgotten everything and then only you remain; everything you see is yourself. But the moment a desire arises and you take this as your desire then, body consciousness immediately again springs up)

ऐसा वायोचा विकार । येवंचे कळेना विस्तार । सकळ कांहीं चराचर । वायोमुळें ॥ २३ ॥

वायूचें असें हें प्रकार आहेत. सांगण्याचें तात्पर्य असें कीं, वायूचा विस्तार कळणें फार कठिण आहे. सगळें चराचर ,विश्वामधिल सर्व व्यवहार वायुमुळें चालतात.

Such is this modification of the wind. When it expands outward then, that nirgun cannot be understood. This `all thing' is the whole animate and inanimate creation and it is because of this wind.

वायो स्तद्धरुपें सृष्टीधर्ता । वायो चंचळरुपें सृष्टीकर्ता । न कळे तरी विचारीं प्रवर्ता । म्हणिजे कळे ॥ २४ ॥

वायूचें जें स्थिर रुप आहे तें विश्व धारण करते व टिकवते. वायूचें जें गतिमान रुप आहे, तें विश्व निर्माण करतें. माझें हें म्हणणें कळलें नसेल तर खोल विचार करावा. म्हणजे मग तें कळेल.

The non-moving form of this wind is the supporter of the gross creation and its moving form is the doer in this gross creation. If this is not understood then, one should enter within that thoughtless swarup. (Without that swarup and wind there could be no gross creation. And it is this wind/`all' that is truly doing everything in this gross world; yet due to ignorance, we say, "I am doing")

मुळापासून सेवटवरी । वायोचि सकळ कांहीं करी । वायोवेगळें कर्तुत्व चतुरीं । मज निरोपावें ॥ २५ ॥

विश्वाच्या आरंभापासून तें अखेरपर्यंत वायु घडवून आणतो. येतहें वायुशिवाय आणखी कोणाचे कर्तृत्व आहे तें शहाण्या माणसानें मला दाखवून द्यावें.

From mula maya to this gross creation, the wind is the only doer and this is the `all thing'. That which is separate from this wind's power of doing, should be discoursed to `me' by the wise (ie. by that understanding of nirgun).

जाणीव मूळमाया । जाणीव जाते आपल्या ठाया । गुप्त प्रगट होऊनियां । विश्र्वीं वर्ते ॥ २६ ॥

मूळमाया जाणीवरुप आहे. स्वस्वरुप हें जाणीवेचें मूळ ठिकाण असोोन तेथें ती सहज जाते. स्वरुपीं लिन असणारी जाणीव स्तब्ध असते. विश्वामधें गतिमान होऊन ती कर्तृत्व गाजवते. कोठें प्रगटपणें तर कोठें अप्रगटपणें तिचे कार्य चालू असते.

This knowing form is mula maya and where this knowing disappears, that is your thoughtless place. And that functions in this universe by being that hidden purush and His manifest prakruti.

कोठे गुप्त कोठे प्रगटे । जैसें जीवन उफाळे आटे । पुढें मागुता बोध लोटे । भूमंडळीं ॥ २७ ॥

ज्याप्रमाणें पाणी जमिनींतून कधीं उफाळून वर येतें, कधीं आटून जाते, आटल्यानंतर कांहीं दिवसांनीं तो प्रवाह पुन्हा जोरानें जमिनीवर वाहु लागतो, त्याचप्रमाणें जाणीव कोठें गुप्त असतें तर कोठे प्रगटपणें दिसतेतर कोठे प्रगट असलेली गुप्त होते.

Due to this `all', that hidden purush is realized and due to this `all', He becomes the ma- nifest prakruti and then flows like this river of knowledge. And when this dries up, again it manifests like a flood through this world (knowledge ends and gross objectification rushes in).

तैसाच वायोमधें जाणीवप्रकार । उमटे आटे निरंतर । कोठें विकारें कोठें समीर । उगाच वाजे ॥ २८ ॥

वायूमधें असणार्‍या जाणिवेचा प्रकार असाच आहे. कोठें ती प्रगटपणें दिसते तर कोठें ती गुप्त होते. कोठें तिच्यामधें बदल घडलेला दिसतो तर कोठें वायु नुसताच कार्य करतो.

Like this is this vasana to be, within the wind. It is that parabrahman becoming appa- rent and disappearing again (when you awake it appears and when you go to sleep it disappears). In some places it is this modification of the `all' and in some places it is the gusting winds of the `many'. And then that still and silent makes so much noise ("I am so and so, this is my wife" etc.etc.).

वारीं आंगावरुन जाती । तेणें हातपायें वाळती । वारा वाजताम करपती । आलीं पिकें ॥ २९ ॥

वारें अंगावरुन गेल्यावर हातपाय सुकतात. वारा वाहिल्यानें कित्येक वेळां भरांत आलेली पिकें करपून जातात.

If this wind that moves through this `I am' body was to leave the gross body, then the arms and legs would become lifeless (it is due to this `I am' that, the body appears and is said to have life). It is due to the effects of this wind that one gets burnt on the funeral pyre and another gets born (this whole objective creation is due to the wind).

नाना रोगांची नाना वारीं । पीडा करिती पृथ्वीवरी । वीज कडाडी अंबरीं । वायोमुळें ॥ ३० ॥

अनेक प्रकारच्या वार्‍यांनीं अनेक प्रकारचे रोग होतात. पृथ्वीवरील लोकांना त्यांच्यापासून पीडा होते. वायूमुळें आकाशांत वीज चमकते.

Then there are the `many' rituals and pilgrimages and the `many' diseases. This dis- tressful condition comes as soon as there is gross objectification. The thunder in the space that is made by lightning is because of this wind (the thunder is the ego "I am so and so" and the flashes of lightning is the mind revealing something in the darkness of ignoranceand; then it says, "What is this and what is that?")

वायोकरितां रागोद्धार । कळे वोळखीचा निर्धार । दीप लागे मेघ पडे हा चमत्कार । रागोद्धारीं ॥ ३१ ॥

वायूमुळें राग गाता येतात. श्रोत्यांना वायुमुळें राग निश्र्चितपणें कळतो. दीपरागानें दिवे लागणें. मेघमल्हार रागानें पाऊस पडणें हें रागांचे चमत्कार वायूमुळेंच घडतात.

Due to this wind, one is rescued from the passions and attractions and that Knower of this known is understood. When this flame of knowledge is lit then, the clouds of ignorance are dispersed and this `all' and that thoughtless Self are rescued from passions and attractions.

वायो फुंकितां भुली पडली । वायो फुंकितां खांडकें करपती । वायोकरितां चालती । नाना मंत्र ॥ ३२ ॥

वायु फुंकल्यानें माणसांना भुरळ पडते. वायु फुंकल्यानें अंगावरील गळवें कोरडी पडतात. वायूमुळेंच अनेक प्रकारचे मंत्र परिणाम करतात.

But when this wind blows like a storm then one forgets one's Self. When this wind blows then these broken pieces are tossed around (ie. body consciousness comes and it brings objectification. Then that unbroken Self is broken up into `many' pieces) and lose their fortitude. And then, because of this wind, the `many' *mantras are effective (ie. "I am so and so and this is my wife"). *(siddharameshwar maharaj- every word is a mantra...every word has power)

मंत्रें देव प्रगटती । मंत्रें भूतें अखरकिती । बाजीगरी वोडंबरी करिती । मंत्रसामर्थ्यें ॥ ३३ ॥

मंत्राानें देवता प्रगट होतात. मंत्रानें भुतें समोर आणता येतात. एका वस्तुची दुसरी वस्तु करणें. निरनिराळें रुपें घेऊन लोकांना चकित करणें. अशा जादूच्या करामती मंत्रसामर्थ्यानें करतां येतात.

Due to the mantra "I am a body", God becomes manifest and due to the mantra `I am He', these great elements are destroyed. Due to this mantra "I am a body", there is the performance of worthless magic (ie. this is a woman, this is a man and instantly a woman and man appear. Due to conceptualization, that pure knowledge turns into this and that and pains and pleasures etc. etc.).

राक्षसांची मावरचना । ते हे देवांदिका कळेना । विचित्र सामर्थ्यें नाना । स्तंबनमोहनादिकें ॥ ३४ ॥

देवांना देखील न कळणारी राक्षसांची मायामय रचना मंत्रसामर्थ्यानें करतां येते. अशा विचित्र प्रकारची सामर्थ्यें मंत्रांच्या ठिकणीं असतात.

This illusory creation of the demon (ie. ignorance) is not understood by God (knowledge can know no ignorance). And it is because of this wondrous wind that the `many' appears charming and attractive (this wind/`all' is the charming and attractive and this gets superimposed upon the ojects).

धशचि पिसें करावें । पिसेंच उमजवावें । नाना विकार सांगावें । किती म्हणोनी ॥ ३५ ॥

चांगल्या धड व नीट माणसाला वेडें करावें आणी वेड्या माणसाला नीट व धड करावें असेम वायुचें अनेक विकार आहेत. ते सांगावें तेवढें कमीच.

That pure and unbroken Self is made mad by the mantra "I am a body" and the mad are made to understand by the mantra `I am He'. Due to these mantras there are the `many' modifications and therefore the `many' should understand thoughtlessness.

मंत्रीं संग्राम देवाचा । मंत्रीं साभिमान ऋषीचा। महिमा मंत्रसामर्थ्याचा । कोण जाणे ॥ ३६ ॥

मंत्रांच्या सामर्थ्यानें देवांच्या लधाया चालतात. ऋषींचा दरारा त्यांच्या मंत्रसामर्थ्यावरच चालतो. मंत्रसामर्थ्याचा महिमा कोणासही संपूर्ण सांगता येत नाही.

There is conflict with God because these mantras create separation (ie. every word is a mantra). And within these mantras there is the pride of the rishis who says `I am He'. Who can know the power of this `I am' mantra?

मंत्री पक्षी आटोपिती । मूशकें स्वापदें बांधती । मंत्रीं माहांसर्प खिळीती । आणी धनलाभ ॥ ३७ ॥

मंत्रांनी पक्षी ताब्यांत ठेवता येतात. उंदीर व जनावरें बांधून ठेवता येतात. मंत्रानें मोठालें सर्प एका जागीं खिळवून ठेवता येतात. मंत्रानें धनलाभही करुन घेता येतो.

Within this mantra, the opinions are subdued and within this mantra the little mouse called mind and the tiger called maya are bound. Within this mantra the great snake of passion is restrained. And within this mantra true wealth is achieved.

आतां असो हा प्रश्र्ण जाला । बद्धाचा जन्म प्रत्यया आला । मागील प्रश्र्ण फिटला । श्रोतयाचा ॥ ३८ ॥

आतां हा विषय पुरे. श्रोत्याच्या प्रश्र्णाला उत्तर दिलें. बद्धाला जन्म कसा येतो. या श्रोत्यांच्या प्रश्र्णाला उत्तर मिळाले.

Now, when this question (ie. who takes birth?) of the bonded mind becomes that thou- ghtless understanding then, the birth of the bonded becomes that nirgun understanding. Then the previous questions of the listener are broken. (Everything that we have taken to be so gross and real are truly only concepts that we have held and these appear the moment we forget this aum upon awaking. But they can disappear just as quickly when we use vivek) .