Dashak 4 · Samāsa 4

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मागां जालें निरूपण । नामस्मरणाचें लक्षण । आतां ऐका पादसेवन । चौथी भक्ती

māgām jālem nirūpaṇa | nāmasmaraṇācem lakṣaṇa | ātām aikā pādasevana | cauthī bhaktī

Earlier the sign of nāma-smaraṇa was expounded; now listen to pāda-sevana — the fourth bhakti.

पादसेवन तेंचि जाणावें । कायावाचामनोभावें । सद्गुरूचे पाय सेवावे । सद्गतिकारणें

pādasevana temci jāṇāvem | kāyāvācāmanobhāvem | sadgurūce pāya sevāve | sadgatikāraṇem

Pāda-sevana — know this as serving the Sadguru's feet with body, speech, and mind-feeling — for the sake of the good state.

या नांव पादसेवन । सद्गुरुपदीं अनन्यपण । निरसावया जन्ममरण । यातायाती

yā nāmva pādasevana | sadgurupadīm ananyapaṇa | nirasāvayā janmamaraṇa | yātāyātī

This is called pāda-sevana: ananya-ness at the Sadguru's feet — to remove birth-death-torment.

सद्गुरुकृपेविण कांहीं । भवतरणोपाव तों नाहीं । याकारणें लवलाहीं । सद्गुरुपाय सेवावे

sadgurukṛpeviṇa kāmhīm | bhavataraṇopāva tom nāhīm | yākāraṇem lavalāhīm | sadgurupāya sevāve

Without Sadguru-kṛpā, there is no means to cross the ocean-of-becoming; therefore quickly serve the Sadguru's feet.

सद्वस्तु दाखवी सद्गुरु । सकळ सारासारविचारु । परब्रह्माचा निर्धारु । अंतरीं बाणे

sadvastu dākhavī sadguru | sakaḷa sārāsāravicāru | parabrahmācā nirdhāru | amtarīm bāṇe

The Sadguru shows the true substance; the whole sārāsāra-vicāra; the resolution of Parabrahman ingrains within.

जे वस्तु दृष्टीस दिसेना । आणी मनास तेहि भासेना । संगत्यागेंविण ये ना । अनुभवासी

je vastu dṛṣṭīsa disenā | āṇī manāsa tehi bhāsenā | samgatyāgemviṇa ye nā | anubhavāsī

The substance that is not seen by the eye; that does not appear to the mind; without the abandonment-of-attachment (sanga-tyāga) it does not come to anubhava.

अनुभव घेतां संगत्याग नसे । संगत्यागें अनुभव न दिसे । हें अनुभवी यासीच भासे । येरां गथागोवी

anubhava ghetām samgatyāga nase | samgatyāgem anubhava na dise | hem anubhavī yāsīca bhāse | yerām gathāgovī

Experiencing it, there is no attachment-abandonment; by attachment-abandonment the anubhava is not seen; this is known only to the experiencer — to others, confusion.

संगत्याग आणी निवेदन । विदेहस्थिती अलिप्तपण । सहजस्थिती उन्मनी विज्ञान । हे सप्तहि येकरूप

samgatyāga āṇī nivedana | videhasthitī aliptapaṇa | sahajasthitī unmanī vijñāna | he saptahi yekarūpa

Attachment-abandonment and nivedana (self-offering); videha-state and aliptatā (non-clinging); sahaja-state, unmanī, vijñāna — these seven are one form.

याहिवेगळीं नामाभिधानें । समाधानाचीं संकेतवचनें । सकळ कांहीं पादसेवनें । उमजों लागे

yāhivegaḷīm nāmābhidhānem | samādhānācīm samketavacanem | sakaḷa kāmhīm pādasevanem | umajom lāge

Beyond these, other names; symbolic words for samādhāna; all this becomes understood through pāda-sevana.

वेद वेदगर्भ वेदांत । सिद्ध सिद्धभावगर्भ सिद्धांत । अनुभव अनुर्वाच्य धादांत । सत्य वस्तु

veda vedagarbha vedāmta | siddha siddhabhāvagarbha siddhāmta | anubhava anurvācya dhādāmta | satya vastu

Veda, Veda-interior, Vedānta; siddha, siddha-feeling-interior, siddhānta; anubhava, unutterable dhādhānta — true substance.

बहुधा अनुभवाचीं आंगें । सकळ कळती संतसंगें । चौथे भक्तीचे प्रसंगें । गोप्य तें प्रगटे

bahudhā anubhavācīm āmgem | sakaḷa kaḷatī samtasamgem | cauthe bhaktīce prasamgem | gopya tem pragaṭe

Many limbs of anubhava — all become known through santa-sanga; in the context of the fourth bhakti, the hidden becomes manifest.

प्रगट वसोनि नसे । गोप्य असोनि भासे । भासाअभासाहून अनारिसे । गुरुगम्य मार्ग

pragaṭa vasoni nase | gopya asoni bhāse | bhāsāabhāsāhūna anārise | gurugamya mārga

It is manifest yet not, hidden yet appearing; other than appearance-and-non-appearance — the guru-accessible path.

मार्ग होये परी अंतरिक्ष । जेथें सर्वहि पूर्वपक्ष । पाहों जातां अलक्ष । लक्षवेना

mārga hoye parī amtarikṣa | jethem sarvahi pūrvapakṣa | pāhom jātām alakṣa | lakṣavenā

It is a path, but sky-bound; where all pūrva-pakṣas [cease]; when you go to look — it is unmarkable, cannot be targeted.

लक्षें जयासी लक्षावें । ध्यानें जयासी ध्यावें । तें गे तेंचि आपण व्हावें । त्रिविधा प्रचिती

lakṣem jayāsī lakṣāvem | dhyānem jayāsī dhyāvem | tem ge temci āpaṇa vhāvem | trividhā pracitī

Whatever the target to target; whatever the meditation to meditate; one must oneself become That — three-fold realization.

असो हीं अनुभवाचीं द्वारें । कळती सारासारविचारें । सत्संगेंकरून सत्योत्तरें । प्रत्ययासि येतीं

aso hīm anubhavācīm dvārem | kaḷatī sārāsāravicārem | satsamgemkarūna satyottarem | pratyayāsi yetīm

Enough — these doors of anubhava — known by sārāsāra-vicāra; by sat-sanga, by true-responses, they come into verification.

सत्य पाहातां नाहीं असत्य । असत्य पाहातां नाहीं सत्य । सत्याअसत्याचें कृत्य । पाहाणारापासीं

satya pāhātām nāhīm asatya | asatya pāhātām nāhīm satya | satyāasatyācem kṛtya | pāhāṇārāpāsīm

Seeing truth, there is no untruth; seeing untruth, there is no truth; the action of truth-untruth is with the seer.

पाहाणार पाहाणें जया लागलें । तें तद्रूपत्वें प्राप्त जालें । तरी मग जाणावें बाणलें । समाधान

pāhāṇāra pāhāṇem jayā lāgalem | tem tadrūpatvem prāpta jālem | tarī maga jāṇāvem bāṇalem | samādhāna

When the seer and the seeing are attached to That-form — samādhāna is known as ingrained.

नाना समाधानें पाहातां । बाणती सद्गुरु करितां । सद्गुरुविण सर्वथा । सन्मार्ग नसे

nānā samādhānem pāhātām | bāṇatī sadguru karitām | sadguruviṇa sarvathā | sanmārga nase

Many samādhānas — when looked at — ingrain only through the Sadguru; without the Sadguru, the good-path is not.

प्रयोग साधनें सायास । नाना साक्षेपें विद्याअभ्यास । अभ्यासें कांहीं गुरुगम्यास । पाविजेत नाहीं

prayoga sādhanem sāyāsa | nānā sākṣepem vidyāabhyāsa | abhyāsem kāmhīm gurugamyāsa | pāvijeta nāhīm

Many experimental disciplines, efforts; many earnest study-practices; practice cannot reach guru-accessibility.

जें अभ्यासें अभ्यासितां न ये । जें साधनें असाध्य होये । तें हें सद्गुरुविण काये । उमजों जाणे

jem abhyāsem abhyāsitām na ye | jem sādhanem asādhya hoye | tem hem sadguruviṇa kāye | umajom jāṇe

What practice cannot practice; what discipline cannot achieve — without the Sadguru, how can it be understood?

याकारणें ज्ञानमार्ग- । कळाया, धरावा सत्संग । सत्संगेंविण प्रसंग । बोलोंचि नये

yākāraṇem jñānamārga- | kaḷāyā, dharāvā satsamga | satsamgemviṇa prasamga | bolomci naye

Therefore, to know the jñāna-mārga, sat-sanga should be held; without sat-sanga, context should not even be spoken.

सेवावे सद्गुरूचे चरण । या नांव पादसेवन । चौथे भक्तीचें लक्षण । तें हें निरोपिलें

sevāve sadgurūce caraṇa | yā nāmva pādasevana | cauthe bhaktīcem lakṣaṇa | tem hem niropilem

Serve the Sadguru's feet — this is called pāda-sevana — the sign of the fourth bhakti — this has been told.

देव ब्राह्मण माहानुभाव । सत्पात्र भजनाचे ठाव । ऐसिये ठाईं सद्भाव । दृढ धरावा

deva brāhmaṇa māhānubhāva | satpātra bhajanāce ṭhāva | aisiye ṭhāīm sadbhāva | dṛḍha dharāvā

Devas, brāhmaṇas, mahānubhāvas; sat-pātras, the proper-places of bhajana; in such places, sad-bhāva should be firmly held.

हें प्रवृत्तीचें बोलणें । बोलिलें रक्षाया कारणें । परंतु सद्गुरुपाय सेवणें । या नांव पादसेवन

hem pravṛttīcem bolaṇem | bolilem rakṣāyā kāraṇem | paramtu sadgurupāya sevaṇem | yā nāmva pādasevana

This is the speech of pravṛtti, spoken for protection; but serving the Sadguru's feet — this is pāda-sevana.

पादसेवन चौथी भक्ती । पावन करितसे त्रिजगतीं । जयेकरितां सायोज्यमुक्ती । साधकास होये

pādasevana cauthī bhaktī | pāvana karitase trijagatīm | jayekaritām sāyojyamuktī | sādhakāsa hoye

Pāda-sevana — the fourth bhakti — purifies all three worlds; by which sāyojya-mukti happens — to the seeker.

म्हणौनि थोराहून थोर । चौथे भक्तीचा निर्धार । जयेकरितां पैलपार । बहुत प्राणी पावती

mhaṇauni thorāhūna thora | cauthe bhaktīcā nirdhāra | jayekaritām pailapāra | bahuta prāṇī pāvatī

Therefore greater than great is the conclusion of the fourth bhakti; by which many creatures reach the far-shore.