Dashak 4 · Samāsa 9

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मागां जालें निरूपण । आठवे भक्तीचें लक्षण । आतां ऐका सावधान । भक्ति नवमी

māgām jālem nirūpaṇa | āṭhave bhaktīcem lakṣaṇa | ātām aikā sāvadhāna | bhakti navamī

The sign of the eighth bhakti was expounded; now listen attentively to the ninth bhakti.

नवमी निवेदन जाणावें । आत्मनिवेदन करावें । तेंहि सांगिजेल स्वभावें । प्रांजळ करूनि

navamī nivedana jāṇāvem | ātmanivedana karāvem | temhi sāmgijela svabhāvem | prāmjaḷa karūni

The ninth is *nivedana* — know [as self-offering]; *ātma-nivedana* should be done; that too will be told naturally and clearly.

ऐका निवेदनाचें लक्षण । देवाअसि वाहावें आपण । करावें तत्त्वविवरण । म्हणिजे कळे

aikā nivedanācem lakṣaṇa | devāasi vāhāvem āpaṇa | karāvem tattvavivaraṇa | mhaṇije kaḷe

Hear the sign of nivedana: oneself should be offered to the Lord; *tattva-investigation* should be done — thus it becomes known.

मी भक्त ऐसें म्हणावें । आणी विभक्तपणेंचि भजावें । हें आवघेंचि जाणावें । विलक्षण

mī bhakta aisem mhaṇāvem | āṇī vibhaktapaṇemci bhajāvem | hem āvaghemci jāṇāvem | vilakṣaṇa

To say 'I am a devotee' and to worship in a separated (vibhakta) manner — know all this as deviant.

लक्षण असोन विलक्षण । ज्ञान असोन अज्ञान । भक्त असोन विभक्तपण । तें हें ऐसें

lakṣaṇa asona vilakṣaṇa | jñāna asona ajñāna | bhakta asona vibhaktapaṇa | tem hem aisem

Having signs yet deviant; having knowledge yet ignorant; being devotee yet separated — thus it is.

भक्त म्हणिजे विभक्त नव्हे । आणी विभक्त म्हणिजे भक्त नव्हे । विचारेंविण कांहींच नव्हे । समाधान

bhakta mhaṇije vibhakta navhe | āṇī vibhakta mhaṇije bhakta navhe | vicāremviṇa kāmhīmca navhe | samādhāna

Devotee (bhakta) means not-separated (vibhakta); and if separated, not a devotee; without discernment, no composure.

तस्मात् विचार करावा । देव कोण तो वोळखावा । आपला आपण शोध घ्यावा । अंतर्यामीं

tasmāt vicāra karāvā | deva koṇa to voḷakhāvā | āpalā āpaṇa śodha ghyāvā | amtaryāmīm

Therefore discernment should be done; recognize who God is; take your own investigation — in the inner-witness.

मी कोण ऐसा निवाडा । पाहों जातां तत्वझाडा । विचार करितां उघडा । आपण नाहीं

mī koṇa aisā nivāḍā | pāhom jātām tatvajhāḍā | vicāra karitām ughaḍā | āpaṇa nāhīm

'Who am I?' — such resolution; when looked into tattva by tattva; on discernment, openly — no 'I' remains.

तत्वें तत्व जेव्हां सरे । तेव्हां आपण कैंचा उरे । आत्मनिवेदन येणेंप्रकारें । सहजचि जालें

tatvem tatva jevhām sare | tevhām āpaṇa kaimcā ure | ātmanivedana yeṇemprakārem | sahajaci jālem

When tattva by tattva exhausts, where does oneself remain? Ātma-nivedana has happened spontaneously in this manner.

तत्वरूप सकळ भासे । विवेक पाहातां निरसे । प्रकृतिनिरासें आत्मा असे । आपण कैंचा

tatvarūpa sakaḷa bhāse | viveka pāhātām nirase | prakṛtinirāsem ātmā ase | āpaṇa kaimcā

All appears as tattva-form; when considered by viveka, it dissolves; when prakṛti dissolves, ātman remains — who is oneself?

येक मुख्य परमेश्वरु । दुसरी प्रकृति जगदाकारु । तिसरा आपण कैंचा चोरु । आणिला मधें

yeka mukhya parameśvaru | dusarī prakṛti jagadākāru | tisarā āpaṇa kaimcā coru | āṇilā madhem

One, the chief Parameśvara; second, prakṛti, the world-form; third, oneself — what thief brought in the middle?

ऐसें हें सिद्धचि असतां । नाथिली लागे देहाहंता । परंतु विचारें पाहों जातां । कांहींच नसे

aisem hem siddhaci asatām | nāthilī lāge dehāhamtā | paramtu vicārem pāhom jātām | kāmhīmca nase

Thus this is established — yet the false *deha-ahamtā* (body-ego) clings; but when investigated — nothing is there.

पाहातां तत्त्वविवेचना । पिंडब्रह्मांडतत्वरचना । विश्वाकारें वेक्ती, नाना- । तत्वें विस्तारलीं

pāhātām tattvavivecanā | pimḍabrahmāmḍatatvaracanā | viśvākārem vektī, nānā- | tatvem vistāralīm

Considering tattva-vicāra: piṇḍa-brahmāṇḍa tattva-construction; manifestations in world-form; many tattvas extended.

तत्वें साक्षत्वें वोसरतीं । साक्षत्व नुरे आत्मप्रचिती । आत्मा असे आदिअंतीं । आपण कैंचा

tatvem sākṣatvem vosaratīm | sākṣatva nure ātmapracitī | ātmā ase ādiamtīm | āpaṇa kaimcā

When tattvas dissolve by the witnessing; when witnessing does not remain in ātma-pracīti; ātman is beginning-and-end — who is oneself?

आत्मा एक स्वानंदघन । आणी अहमात्मा हें वचन । तरी मग आपण कैंचा भिन्न । उरला तेथें

ātmā eka svānamdaghana | āṇī ahamātmā hem vacana | tarī maga āpaṇa kaimcā bhinna | uralā tethem

Ātman is one self-bliss-cloud; 'aham ātmā' — this utterance; then what separate oneself remains there?

सोहं हंसा हें उत्तर । याचें पाहावें अर्थांतर । पाहतां आत्मयाचा विचार । आपण कैंचा तेथें

soham hamsā hem uttara | yācem pāhāvem arthāmtara | pāhatām ātmayācā vicāra | āpaṇa kaimcā tethem

*So'ham*, *hamsa* — these words; their deep-meaning should be examined; looking at the reasoning of ātman — where is oneself?

आत्मा निर्गुण निरंजन । तयासी असावें अनन्य । अनन्य म्हणिजे नाहीं अन्य । आपण कैंचा तेथें

ātmā nirguṇa niramjana | tayāsī asāvem ananya | ananya mhaṇije nāhīm anya | āpaṇa kaimcā tethem

Ātman is nirguṇa, un-tainted (nirañjana); one must be *ananya* to that; *ananya* means no other — where is oneself?

आत्मा म्हणिजे तो अद्वैत । जेथें नाहीं द्वैताद्वैत । तेथें मीपणाचा हेत । उरेल कैंचा

ātmā mhaṇije to advaita | jethem nāhīm dvaitādvaita | tethem mīpaṇācā heta | urela kaimcā

Ātman means non-dual (advaita); where there is neither duality nor non-duality; where does the idea of 'I-ness' remain?

आत्मा पूर्णत्वें परिपूर्ण । जेथें नाहीं गुणागुण । निखळ निर्गुणी आपण । कोण कैंचा

ātmā pūrṇatvem paripūrṇa | jethem nāhīm guṇāguṇa | nikhaḷa nirguṇī āpaṇa | koṇa kaimcā

Ātman is fully full; where there is no virtue-vice; in pure *nirguṇa*, what is 'oneself'?

त्वंपद तत्पद असिपद । निरसुनि सकळ भेदाभेद । वस्तु ठाईंची अभेद । आपण कैंचा

tvampada tatpada asipada | nirasuni sakaḷa bhedābheda | vastu ṭhāīmcī abheda | āpaṇa kaimcā

*tvam-pada*, *tat-pada*, *asi-pada* — after negating all difference and non-difference; the substance is abheda (non-different) — where is oneself?

निरसितां जीवशिवौपाधी । जीवशिवचि कैंचे आधी । स्वरूपीं होतां दृढबुद्धि । आपण कैंचा

nirasitām jīvaśivaupādhī | jīvaśivaci kaimce ādhī | svarūpīm hotām dṛḍhabuddhi | āpaṇa kaimcā

When *jīva-śiva* limiting-conditions are removed, who are jīva-and-śiva in the beginning? When intellect is firm in svarūpa — where is oneself?

आपण मिथ्या, साच देव । देव भक्त अनन्यभाव । या वचनाचा अभिप्राव । अनुभवी जाणती

āpaṇa mithyā, sāca deva | deva bhakta ananyabhāva | yā vacanācā abhiprāva | anubhavī jāṇatī

Oneself is *mithyā* (false), true is God; God-devotee in *ananya-bhāva*; the intent of this utterance — only experiencers know.

या नांव आत्मनिवेदन । ज्ञानियांचें समाधान । नवमे भक्तींचे लक्षण । निरोपिलें

yā nāmva ātmanivedana | jñāniyāmcem samādhāna | navame bhaktīmce lakṣaṇa | niropilem

This is called *ātma-nivedana*; the composure of jñānis; thus has been expounded the sign of the ninth bhakti.

पंचभूतांमध्यें आकाश । सकळ देवांमधें जगदीश । नवविधा भक्तीमध्यें विशेष । भक्ति नवमी

pamcabhūtāmmadhyem ākāśa | sakaḷa devāmmadhem jagadīśa | navavidhā bhaktīmadhyem viśeṣa | bhakti navamī

Among the five elements — ākāśa; among all devas — Jagadīśa; among the nine-fold bhakti — especially the ninth.

नवमी भक्ती आत्मनिवेदन । न होतां न चुके जन्ममरण । हें वचन सत्य, प्रमाण- । अन्यथा नव्हे

navamī bhaktī ātmanivedana | na hotām na cuke janmamaraṇa | hem vacana satya, pramāṇa- | anyathā navhe

Without the ninth bhakti — *ātma-nivedana* — birth-death does not cease; this utterance is true, authoritative — not otherwise.

ऐसी हे नवविधा भक्ती । केल्यां पाविजे सायोज्यमुक्ती । सायोज्यमुक्तीस कल्पांतीं । चळण नाहीं

aisī he navavidhā bhaktī | kelyām pāvije sāyojyamuktī | sāyojyamuktīsa kalpāmtīm | caḷaṇa nāhīm

Such is the nine-fold bhakti; when done, one attains *sāyojya-mukti*; sāyojya-mukti has no motion at the end of ages.

तिहीं मुक्तींस आहे चळण । सायोज्यमुक्ती अचळ जाण । त्रैलोक्यास होतां निर्वाण । सायोज्यमुक्ती चळेना

tihīm muktīmsa āhe caḷaṇa | sāyojyamuktī acaḷa jāṇa | trailokyāsa hotām nirvāṇa | sāyojyamuktī caḷenā

The three [other] muktis have motion; know sāyojya-mukti as immovable; when the three worlds are destroyed, sāyojya-mukti does not waver.

आवघीया चत्वार मुक्ती । वेदशास्त्रें बोलती । तयांमध्यें तीन नासती । चौथी ते अविनाश

āvaghīyā catvāra muktī | vedaśāstrem bolatī | tayāmmadhyem tīna nāsatī | cauthī te avināśa

The total of the four muktis — the Vedas-śāstras speak of them; among these three perish — the fourth is imperishable.

पहिली मुक्ती ते स्वलोकता । दुसरी ते समीपता । तिसरी ते स्वरूपता । चौथी सायोज्यमुक्ती

pahilī muktī te svalokatā | dusarī te samīpatā | tisarī te svarūpatā | cauthī sāyojyamuktī

The first mukti is *sālokatā* (in the same world); second is *sāmīpya* (nearness); third is *sārūpatā* (similar-form); fourth is *sāyojya-mukti*.

ऐसिया चत्वार मुक्ती । भगवद्भजनें प्राणी पावती । हेंचि निरूपण प्रांजळ श्रोतीं । सावध पुढें परिसावें

aisiyā catvāra muktī | bhagavadbhajanem prāṇī pāvatī | hemci nirūpaṇa prāmjaḷa śrotīm | sāvadha puḍhem parisāvem

By such four muktis, Bhagavad-bhajana brings them to the creature; this exposition shall be clearly given next — listen attentively.