संत साहित्य · Dāsabodha · Dashak 5
Dashak 5 · Samāsa 6
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ऐक ज्ञानाचें लक्षण । ज्ञान म्हणिजे आत्मज्ञान ।
पाहावें आपणासि आपण । या नांव ज्ञान
aika jñānācem lakṣaṇa | jñāna mhaṇije ātmajñāna |
pāhāvem āpaṇāsi āpaṇa | yā nāmva jñāna
Hear the sign of jñāna — jñāna means *ātma-jñāna*; to see oneself by oneself — this is called jñāna.
मुख्य देवास जाणावें । सत्य स्वरूप वोळखावें ।
नित्यानित्य विचारावें । या नांव ज्ञान
mukhya devāsa jāṇāvem | satya svarūpa voḷakhāvem |
nityānitya vicārāvem | yā nāmva jñāna
To know the chief God; recognize the true svarūpa; to reflect on nitya-and-anitya — this is called jñāna.
जेथें दृश्य प्रकृति सरे । पंचभूतिक वोसरे ।
समूळ द्वैत निवारे । या नांव ज्ञान
jethem dṛśya prakṛti sare | pamcabhūtika vosare |
samūḷa dvaita nivāre | yā nāmva jñāna
Where the visible prakṛti ends; the five-element-ness recedes; duality is removed to the root — this is called jñāna.
मनबुद्धि अगोचर । न चले तर्काचा विचार ।
उल्लेख परेहुनि पर । या नांव ज्ञान
manabuddhi agocara | na cale tarkācā vicāra |
ullekha parehuni para | yā nāmva jñāna
Beyond mind-and-intellect; where logic cannot go; the utterance beyond the beyond — this is called jñāna.
जेथें नाहीं दृश्यभान । जेथें जाणीव हें अज्ञान ।
विमळ शुद्ध स्वरूपज्ञान । यासि बोलिजे
jethem nāhīm dṛśyabhāna | jethem jāṇīva hem ajñāna |
vimaḷa śuddha svarūpajñāna | yāsi bolije
Where there is no visible-appearance; where 'knowing' is itself ignorance; pure, stainless svarūpa-jñāna — so it is called.
सर्वसाक्षी अवस्ता तुर्या । ज्ञान ऐसें म्हणती तया ।
परी तें जाणिजे वायां । पदार्थज्ञान
sarvasākṣī avastā turyā | jñāna aisem mhaṇatī tayā |
parī tem jāṇije vāyām | padārthajñāna
The all-witness, the fourth state — they call it jñāna; but that should be known as vain — pada-artha-jñāna (object-knowledge).
दृश्य पदार्थ जाणिजे । त्यास पदार्थज्ञान बोलिजे ।
शुद्ध स्वरूप जाणिजे । या नांव स्वरूपज्ञान
dṛśya padārtha jāṇije | tyāsa padārthajñāna bolije |
śuddha svarūpa jāṇije | yā nāmva svarūpajñāna
Visible objects when known — that is called pada-artha-jñāna; pure svarūpa known — that is called svarūpa-jñāna.
जेथें सर्वचि नाहीं ठाईंचें । तेथें सर्वसाक्षत्व कैंचें ।
म्हणौनि शुद्ध ज्ञान तुर्येचें । मानूंचि नये
jethem sarvaci nāhīm ṭhāīmcem | tethem sarvasākṣatva kaimcem |
mhaṇauni śuddha jñāna turyecem | mānūmci naye
Where nothing exists at the very place — where is all-witness-ness? Therefore the pure jñāna of the fourth state should not be considered [ultimate].
ज्ञान म्हणिजे अद्वैत । तुर्या प्रत्यक्ष द्वैत ।
म्हणौनि शुद्ध ज्ञान सतंत । वेगळेंचि असे
jñāna mhaṇije advaita | turyā pratyakṣa dvaita |
mhaṇauni śuddha jñāna satamta | vegaḷemci ase
Jñāna means *advaita*; the fourth state is visibly dual; therefore pure *independent* jñāna is something separate.
ऐक शुद्ध ज्ञानाचें लक्षण । शुद्ध स्वरूपचि आपण ।
या नांव शुद्ध स्वरूपज्ञान । जाणिजे श्रोतीं
aika śuddha jñānācem lakṣaṇa | śuddha svarūpaci āpaṇa |
yā nāmva śuddha svarūpajñāna | jāṇije śrotīm
Hear the sign of pure jñāna: pure svarūpa itself is oneself; this is called pure svarūpa-jñāna — let listeners know.
माहावाक्यौपदेश भला । परी त्याचा जप नाहीं बोलिला ।
तेथीचा तो विचारचि केला । पाहिजे साधकें
māhāvākyaupadeśa bhalā | parī tyācā japa nāhīm bolilā |
tethīcā to vicāraci kelā | pāhije sādhakem
Mahāvākya-upadeśa is good; but its mere japa is not spoken of; its investigation (vicāra) should be done by the sādhaka.
माहावाक्य उपदेशसार । परी घेतला पाहिजे विचार ।
त्याच्या जपें, अंधकार- । न फिटे भ्रांतीचा
māhāvākya upadeśasāra | parī ghetalā pāhije vicāra |
tyācyā japem, amdhakāra- | na phiṭe bhrāmtīcā
Mahāvākya is the essence of teaching; but its reasoning must be taken; by mere japa, the darkness of delusion does not lift.
माहावाक्याचा अर्थ घेतां । आपण वस्तुचि तत्वतां ।
त्याचा जप करितां वृथा । सीणचि होये
māhāvākyācā artha ghetām | āpaṇa vastuci tatvatām |
tyācā japa karitām vṛthā | sīṇaci hoye
On taking the meaning of the mahāvākya, oneself is the substance itself, in truth; mere japa of it is vain weariness.
माहावाक्याशें विवरण । हें मुख्य ज्ञानाचें लक्षण ।
शुद्ध लक्ष्यांचें आपण । वस्तुच आहे
māhāvākyāśem vivaraṇa | hem mukhya jñānācem lakṣaṇa |
śuddha lakṣyāmcem āpaṇa | vastuca āhe
Mahāvākya-expansion — this is the chief sign of jñāna; the pure target oneself is the substance itself.
आपला आपणासि लाभ । हें ज्ञान परम दुल्लभ ।
जें आदिअंतीं स्वयंभ । स्वरूपचि स्वयें
āpalā āpaṇāsi lābha | hem jñāna parama dullabha |
jem ādiamtīm svayambha | svarūpaci svayem
One's own gain to oneself — this jñāna is supremely rare; that which is self-born at beginning-and-end — is svarūpa itself, spontaneously.
जेथून हें सर्व ही प्रगटे । आणि सकळही जेथें आटे ।
तें ज्ञान जालियां फिटे । भ्रांति बंधनाची
jethūna hem sarva hī pragaṭe | āṇi sakaḷahī jethem āṭe |
tem jñāna jāliyām phiṭe | bhrāmti bamdhanācī
From where all this manifests, and where all dissolves — when that jñāna occurs, the bondage of delusion breaks.
मतें आणी मतांतरें । जेथें होती निर्विकारें ।
अतिसूक्ष्म विचारें । पाहातां ऐक्य
matem āṇī matāmtarem | jethem hotī nirvikārem |
atisūkṣma vicārem | pāhātām aikya
Doctrines and counter-doctrines which become unalterable in that; when examined by most subtle reasoning, they become one.
जे या चराचराचें मूळ । शुद्ध स्वरूप निर्मळ ।
या नांव ज्ञान केवळ । वेदांतमतें
je yā carācarācem mūḷa | śuddha svarūpa nirmaḷa |
yā nāmva jñāna kevaḷa | vedāmtamatem
That which is the root of this moving-and-unmoving; pure stainless svarūpa; this is called pure jñāna — in the Vedānta-doctrine.
शोधितां आपलें मूळ स्थान । सहजचि उडे अज्ञान ।
या नांव म्हणिजे ब्रह्मज्ञान । मोक्षदायेक
śodhitām āpalem mūḷa sthāna | sahajaci uḍe ajñāna |
yā nāmva mhaṇije brahmajñāna | mokṣadāyeka
On investigating one's own root-place, ignorance spontaneously leaps; this is called *brahma-jñāna* — giver of mokṣa.
आपणासि वोळखों जातां । आंगीं बाणे सर्वज्ञता ।
तेणें येकदेसी वार्ता । निशेष उडे
āpaṇāsi voḷakhom jātām | āmgīm bāṇe sarvajñatā |
teṇem yekadesī vārtā | niśeṣa uḍe
While trying to recognize oneself, all-knowing-ness is ingrained in the body; by it, the partial view wholly departs.
मी कोण ऐसा हेत- । धरून, पाहातां देहातीत ।
आवलोकितां नेमस्त । स्वरूपचि होये
mī koṇa aisā heta- | dharūna, pāhātām dehātīta |
āvalokitām nemasta | svarūpaci hoye
Holding the intent 'who am I?', looking beyond the body; on beholding firmly, one becomes the svarūpa itself.
असो पूर्वीं थोर थोर । जेणें ज्ञानें पैलपार- ।
पावले, ते साचार । ऐक आतां
aso pūrvīm thora thora | jeṇem jñānem pailapāra- |
pāvale, te sācāra | aika ātām
Earlier, many great ones crossed to the far shore by such jñāna; hear them now truly.
व्यास वसिष्ठ माहामुनी । शुक नारद समाधानी ।
जनकादिक माहाज्ञानी । येणेंचि ज्ञानें
vyāsa vasiṣṭha māhāmunī | śuka nārada samādhānī |
janakādika māhājñānī | yeṇemci jñānem
Vyāsa, Vasiṣṭha, the great sages; Śuka, Nārada, the composed ones; Janaka and other great jñānis — by this very jñāna.
वामदेवादिक योगेश्वर । वाल्मीक अत्रि ऋषेश्वर ।
शोनिकादि अध्यात्मसार । वेदांतमतें
vāmadevādika yogeśvara | vālmīka atri ṛṣeśvara |
śonikādi adhyātmasāra | vedāmtamatem
Vāmadeva and other yogeśvaras; Vālmīki, Atri, great ṛṣis; Śonaka and other adhyātma-essence [teachers] — by the Vedānta doctrine.
सनकादिक मुख्यकरूनी । आदिनाथ मीन गोरक्षमुनी ।
आणीक बोलतां वचनी । अगाध असती
sanakādika mukhyakarūnī | ādinātha mīna gorakṣamunī |
āṇīka bolatām vacanī | agādha asatī
Sanaka and others chiefly; Ādi-nātha, Mīna, Gorakṣa-muni; many more are present — beyond words.
सिद्ध मुनी माहानुभाव । सकळांचा जो अंतर्भाव ।
जेणें सुखें माहादेव । डुल्लत सदा
siddha munī māhānubhāva | sakaḷāmcā jo amtarbhāva |
jeṇem sukhem māhādeva | ḍullata sadā
Siddhas, munis, mahānubhāvas; he who is the inner-being of all; by whose happiness Mahādeva ever sways.
जें वेदशास्त्रांचें सार । सिद्धांत धादांत विचार ।
ज्याची प्राप्ती भाग्यानुसार । भाविकांस होये
jem vedaśāstrāmcem sāra | siddhāmta dhādāmta vicāra |
jyācī prāptī bhāgyānusāra | bhāvikāmsa hoye
What is the essence of Vedas-śāstras; siddhānta, dhādhānta-reasoning; its attainment is by fortune — comes to the faithful.
साधु संत आणी सज्जन । भूत भविष्य वर्तमान ।
सर्वत्रांचें गुह्य ज्ञान । तें संगिजेल आतां
sādhu samta āṇī sajjana | bhūta bhaviṣya vartamāna |
sarvatrāmcem guhya jñāna | tem samgijela ātām
Sādhus, saints, noble ones; past, future, present — the secret jñāna of all — that will now be told.
तीर्थें व्रतें तपें दानें । जें न जोडे धूम्रपानें ।
पंचाग्नी गोरांजनें । जें प्राप्त नव्हे
tīrthem vratem tapem dānem | jem na joḍe dhūmrapānem |
pamcāgnī gorāmjanem | jem prāpta navhe
What is not found by tīrthas, vratas, tapas, dāna; what is not attained by smoke-inhalation, five-fires, cow-red-lights —
सकळ साधनाचें फळ । ज्ञानाची सिगचि केवळ ।
जेणें संशयाचें मूळ । निशेष तुटे
sakaḷa sādhanācem phaḷa | jñānācī sigaci kevaḷa |
jeṇem samśayācem mūḷa | niśeṣa tuṭe
The fruit of all disciplines, the pinnacle of jñāna itself; by which the root of doubt is completely cut.
छपन्न भाषा तितुके ग्रंथ । आदिकरून वेदांत ।
या इतुकियांचा गहनार्थ । येकचि आहे
chapanna bhāṣā tituke gramtha | ādikarūna vedāmta |
yā itukiyāmcā gahanārtha | yekaci āhe
Fifty-six languages, that many books, starting with Veda-Vedānta; the deep meaning of all these is *one*.
जें नेणवे पुराणीं । जेथें सिणल्या वेदवाणी ।
तेंचि आतां येचि क्षणीं । बोधीन गुरुकृपें
jem neṇave purāṇīm | jethem siṇalyā vedavāṇī |
temci ātām yeci kṣaṇīm | bodhīna gurukṛpem
What is not known by Purāṇas; where the Veda-voice wearies; that very same now, in this very moment, I will teach by guru-kṛpā.
पाहिलें नस्तां संस्कृतीं । रीग नाहीं मऱ्हाष्ट ग्रंथीं ।
हृदईं वसल्या कृपामुर्ती । सद्गुरु स्वामी
pāhilem nastām samskṛtīm | rīga nāhīm maṟhāṣṭa gramthīm |
hṛdaīm vasalyā kṛpāmurtī | sadguru svāmī
Without having read Sanskrit, without entry into Marathi-books — when the compassion-form Sadguru-master dwells in the heart —
आतां नलगे संस्कृत । अथवा ग्रंथ प्राकृत ।
माझा स्वामी कृपेसहित । हृदईं वसे
ātām nalage samskṛta | athavā gramtha prākṛta |
mājhā svāmī kṛpesahita | hṛdaīm vase
Now Sanskrit is not needed, nor Marathi books; my Master with grace dwells in the heart.
न करितां वेदाभ्यास । अथवा श्रवणसायास ।
प्रेत्नेंविण सौरस । सद्गुरुकृपा
na karitām vedābhyāsa | athavā śravaṇasāyāsa |
pretnemviṇa saurasa | sadgurukṛpā
Without Veda-practice or hearing-effort; without labor — sweet is Sadguru-kṛpā.
ग्रंथ मात्र मऱ्हाष्ट । त्याहून संस्कृत श्रेष्ठ ।
त्या संस्कृतामधें पष्ट । थोर तो वेदांत
gramtha mātra maṟhāṣṭa | tyāhūna samskṛta śreṣṭha |
tyā samskṛtāmadhem paṣṭa | thora to vedāmta
Books are mostly Marathi; Sanskrit is higher than these; within Sanskrit clearly, the great one is Vedānta.
त्या वेदांतापरतें कांहीं । सर्वथा श्रेष्ठ नाहीं ।
जेथें वेदगर्भ सर्वही । प्रगटजाला
tyā vedāmtāparatem kāmhīm | sarvathā śreṣṭha nāhīm |
jethem vedagarbha sarvahī | pragaṭajālā
Beyond that Vedānta, nothing is higher; where the Veda-womb is completely revealed.
असो ऐसा जो वेदांत । त्या वेदांताचाहि मथितार्थ ।
अतिगहन जो परमार्थ । तो तूं ऐक आतां
aso aisā jo vedāmta | tyā vedāmtācāhi mathitārtha |
atigahana jo paramārtha | to tūm aika ātām
Such Vedānta as this — its own deep essence; the most profound paramārtha — that you now hear.
अरे गहनाचेंही गहन । तें तूं जाण सद्गुरुवचन ।
सद्गुरुवचनें समाधान । नेमस्त आहे
are gahanācemhī gahana | tem tūm jāṇa sadguruvacana |
sadguruvacanem samādhāna | nemasta āhe
The deepest of the deep — know that to be the Sadguru's word; by Sadguru's word, composure is certain.
सद्गुरुवचन तोचि वेदांत । सद्गुरुवचन तोचि सिद्धांत ।
सद्गुरुवचन तोचि धादांत । सप्रचीत आतां
sadguruvacana toci vedāmta | sadguruvacana toci siddhāmta |
sadguruvacana toci dhādāmta | sapracīta ātām
Sadguru's word is Vedānta itself; Sadguru's word is siddhānta itself; Sadguru's word is dhādhānta itself — with direct-evidence now.
जें अत्यंत गहन । माझ्या स्वामीचें वचन ।
जेणें माझे समाधान । अत्यंत जालें
jem atyamta gahana | mājhyā svāmīcem vacana |
jeṇem mājhe samādhāna | atyamta jālem
That extremely deep word of my Master — by which my composure became extreme.
तें हें माझें जीवीचें गुज । मी सांगैन म्हणतों तुज ।
जरी अवधान देसी मज ॥ तरी आतां येच क्षणीं
tem hem mājhem jīvīcem guja | mī sāmgaina mhaṇatom tuja |
jarī avadhāna desī maja || tarī ātām yeca kṣaṇīm
This is my heart's secret; I shall tell you; if you give attention to me — in this very moment.
शिष्य म्लान्वदनें बोले । धरिले सदृढ पाउले ।
मग बोलों आरंभिलें । गुरुदेवें
śiṣya mlānvadanem bole | dharile sadṛḍha pāule |
maga bolom ārambhilem | gurudevem
The disciple with sorrowful face speaks; holds the feet firmly; then the Guru-Deva began to speak.
अहं ब्रह्मास्मि माहांवाक्य । येथीचा अर्थ अतर्क्ये ।
तोही सांगतों, ऐक्य- । गुरुशिष्य जेथें
aham brahmāsmi māhāmvākya | yethīcā artha atarkye |
tohī sāmgatom, aikya- | guruśiṣya jethem
*Aham Brahmāsmi* — the mahāvākya; its meaning is beyond logic; that I will tell, where guru-śiṣya become one.
ऐक शिष्या येथीचें वर्म । स्वयें तूंचि आहेसि ब्रह्म ।
ये विषईं संदेह भ्रम । धरूंचि नको
aika śiṣyā yethīcem varma | svayem tūmci āhesi brahma |
ye viṣaīm samdeha bhrama | dharūmci nako
Hear, disciple, this secret: you yourself *are* Brahman; in this matter do not hold doubt or delusion.
नवविधा प्रकारें भजन । त्यांत मुख्य तें आत्मनिवेदन ।
तें समग्र प्रकारें कथन । कीजेल आतां
navavidhā prakārem bhajana | tyāmta mukhya tem ātmanivedana |
tem samagra prakārem kathana | kījela ātām
Among the nine-fold bhajana, the chief is *ātma-nivedana*; that will now be explained in full.
निर्माण पंचभूतें यीयें । कल्पांतीं नासतीं येथान्वयें ।
प्रकृति पुरुष जीयें । तेही ब्रह्म होती
nirmāṇa pamcabhūtem yīyem | kalpāmtīm nāsatīm yethānvayem |
prakṛti puruṣa jīyem | tehī brahma hotī
The formed five elements perish at kalpānta in sequence; prakṛti and puruṣa — they too become Brahman.
दृश्य पदार्थ आटतां । आपणहि नुरे तत्वतां ।
ऐक्यरूपें ऐक्यता । मुळींच आहे
dṛśya padārtha āṭatām | āpaṇahi nure tatvatām |
aikyarūpem aikyatā | muḷīmca āhe
When visible objects dissolve, oneself too does not remain truly; oneness-form oneness was there at the root already.
सृष्टीची नाहीं वार्ता । तेथें मुळींच ऐक्यता ।
पिंड ब्रह्मांड पाहों जातां । दिसेल कोठें
sṛṣṭīcī nāhīm vārtā | tethem muḷīmca aikyatā |
pimḍa brahmāmḍa pāhom jātām | disela koṭhem
There is no talk of sṛṣṭi; at the root there is unity; piṇḍa, brahmāṇḍa — when you look, where will you see?
ज्ञानवन्ही प्रगटे । तेणें दृश्य केर आटे ।
तदाकारें मूळ तुटे । भिन्नत्वाचें
jñānavanhī pragaṭe | teṇem dṛśya kera āṭe |
tadākārem mūḷa tuṭe | bhinnatvācem
When jñāna-fire manifests, by it visible-rubbish is burned; by that-form manifestation the root of difference is cut.
मिथ्यत्वें वृत्ति फिरे । तों दृश्य असतांच वोसरे ।
सहजचि येणें प्रकारें । जालें आत्मनिवेदन
mithyatvem vṛtti phire | tom dṛśya asatāmca vosare |
sahajaci yeṇem prakārem | jālem ātmanivedana
When disposition turns into falsehood (mithyātva), the visible subsides even while appearing; thus spontaneously — ātma-nivedana has happened.
असो गुरूचे ठाईं अनन्यता । तरी तुज कायेसी रे चिंता ।
वेगळेंपणें अभक्ता । उरोंचि नको
aso gurūce ṭhāīm ananyatā | tarī tuja kāyesī re cimtā |
vegaḷempaṇem abhaktā | uromci nako
Therefore ananya-ness at the guru's place — then what concern have you? Do not remain in separation — as non-devotee.
आतां हेंचि दृढीकर्ण- । व्हावया, करीं सद्गुरुभजन ।
सद्गुरुभजनें समाधान । नेमस्त आहे
ātām hemci dṛḍhīkarṇa- | vhāvayā, karīm sadgurubhajana |
sadgurubhajanem samādhāna | nemasta āhe
Now, for firmness of this, do Sadguru-bhajana; by Sadguru-bhajana, composure is certain.
या नांव शिष्या आत्मज्ञान । येणें पाविजे समाधान ।
भवभयाचें बंधन । समूळ मिथ्या
yā nāmva śiṣyā ātmajñāna | yeṇem pāvije samādhāna |
bhavabhayācem bamdhana | samūḷa mithyā
This is called *ātma-jñāna*, O disciple; by it one attains samādhāna; the bondage of becoming-fear is wholly mithyā.
देह मी वाटे ज्या नरा । तो जाणावा आत्महत्यारा ।
देहाभिनानें येरझारा । भोगिल्याच भोगी
deha mī vāṭe jyā narā | to jāṇāvā ātmahatyārā |
dehābhinānem yerajhārā | bhogilyāca bhogī
The person to whom 'I am the body' feels — know him as a self-slayer; by body-pride, he experiences cycles [of birth-death] which he has [already] experienced.
असो चहूं देहावेगळा । जन्मकर्मासी निराळा ।
सकळ आबाळगोबळा । सबाह्य तूं
aso cahūm dehāvegaḷā | janmakarmāsī nirāḷā |
sakaḷa ābāḷagobaḷā | sabāhya tūm
Enough — you are separate from the four bodies; separate from birth-karma; the whole of the great-small [cosmos] — you are within-and-without.
कोणासीच नाहीं बंधन । भ्रांतिस्तव भुलले जन ।
दृढ घेतला देहाभिमान । म्हणौनियां
koṇāsīca nāhīm bamdhana | bhrāmtistava bhulale jana |
dṛḍha ghetalā dehābhimāna | mhaṇauniyām
No one has bondage; by delusion, people are confused; they have firmly taken body-conceit — therefore.
शिष्या येकांतीं बैसावें । स्वरूपीं विश्रांतीस जावें ।
तेणें गुणें दृढावे । परमार्थ हा
śiṣyā yekāmtīm baisāvem | svarūpīm viśrāmtīsa jāvem |
teṇem guṇem dṛḍhāve | paramārtha hā
O disciple, sit in solitude; go to svarūpa for rest; by that virtue, this paramārtha is firmed.
अखंड घडे श्रवणमनन । तरीच पाविजे समाधान ।
पूर्ण जालियां ब्रह्मज्ञान । वैराग्य भरे आंगीं
akhamḍa ghaḍe śravaṇamanana | tarīca pāvije samādhāna |
pūrṇa jāliyām brahmajñāna | vairāgya bhare āmgīm
Continuously do *śravaṇa-manana* — only then is samādhāna attained; when *brahma-jñāna* is complete — *vairāgya* fills the body.
शिष्या मुक्तपणें अनर्गळ । करिसीं इंद्रियें बाष्कळ ।
तेणें तुझी तळमळ । जाणार नाहीं
śiṣyā muktapaṇem anargaḷa | karisīm imdriyem bāṣkaḷa |
teṇem tujhī taḷamaḷa | jāṇāra nāhīm
O disciple, in the name of freedom you run the senses wildly; by that your restlessness will not depart.
विषईं वैराग्य उपजलें । तयासीच पूर्ण ज्ञान जालें ।
मणी टाकितांचि लाधलें । राज्य जेवीं
viṣaīm vairāgya upajalem | tayāsīca pūrṇa jñāna jālem |
maṇī ṭākitāmci lādhalem | rājya jevīm
He in whom vairāgya arises toward sense-objects — to him alone pūrṇa-jñāna has come; like throwing away the bead, finding the kingdom.
मणी होतां सीगटाचा । लोभ धरूनिया तयाचा ।
मूर्खपणें राज्याचा । अव्हेर केला
maṇī hotām sīgaṭācā | lobha dharūniyā tayācā |
mūrkhapaṇem rājyācā | avhera kelā
When the bead is of glass, out of greed for it, foolishly — the kingdom is refused.
ऐक शिष्या सावधान । आतां भविष्य मी सांगेन ।
जया पुरुषास जें ध्यान । तयासि तेंचि प्राप्त
aika śiṣyā sāvadhāna | ātām bhaviṣya mī sāmgena |
jayā puruṣāsa jem dhyāna | tayāsi temci prāpta
Hear, O disciple, attentively; now I tell the prediction: whatever person meditates on whatever — they attain that.
म्हणोनि जे अविद्या । सांडून धरावी सुविद्या ।
तेणें गुणें जगद्वंद्या । पाविजे सीघ्र
mhaṇoni je avidyā | sāmḍūna dharāvī suvidyā |
teṇem guṇem jagadvamdyā | pāvije sīghra
Therefore avidyā should be abandoned; su-vidyā should be held; by that virtue, the world-honored is quickly attained.
सन्यपाताचेनि दुःखें । भयानक दृष्टीस देखे ।
औषध घेतांचि सुखें । आनंद पावे
sanyapātāceni duḥkhem | bhayānaka dṛṣṭīsa dekhe |
auṣadha ghetāmci sukhem | ānamda pāve
By the pain of delirium, one sees fearsome visions; on taking medicine, happily bliss is attained.
तैसें अज्ञानसन्यपातें । मिथ्या दृष्टीस दिसतें ।
ज्ञानाउषध घेतां तें । मुळींच नाहीं
taisem ajñānasanyapātem | mithyā dṛṣṭīsa disatem |
jñānāuṣadha ghetām tem | muḷīmca nāhīm
So by the delirium of ajñāna, falsehood is seen; on taking the medicine of jñāna — there is no [falsehood] at the root.
मिथ्या स्वप्नें वोसणाला । तो जागृतीस आणिला ।
तेणें पूर्वदशा पावला । निर्भय जे
mithyā svapnem vosaṇālā | to jāgṛtīsa āṇilā |
teṇem pūrvadaśā pāvalā | nirbhaya je
In false dream he moaned; was brought to waking; by that, he reached the prior state — fearless.
मिथ्याच परी सत्य वाटलें । तेणें गुणें दुःख जालें ।
मिथ्या आणी निरसलें । हें तों घडेना
mithyāca parī satya vāṭalem | teṇem guṇem duḥkha jālem |
mithyā āṇī nirasalem | hem tom ghaḍenā
False but believed as true — by that virtue, sorrow arose; 'false and dissolved' — that does not happen.
मिथ्या आहे जागृतासी । परी वेढा लाविलें निद्रिस्तांसी ।
जागा जालियां तयासी । भयेंचि नाहीं
mithyā āhe jāgṛtāsī | parī veḍhā lāvilem nidristāmsī |
jāgā jāliyām tayāsī | bhayemci nāhīm
'False' is to the awake; but to the sleeper it has struck a siege; on waking up — there is no fear.
परी अविद्याझोंप येते भरें । भरे सर्वांगी काविरें ।
पूर्ण जागृती श्रवणद्वारें- । मननें करावी
parī avidyājhompa yete bharem | bhare sarvāmgī kāvirem |
pūrṇa jāgṛtī śravaṇadvārem- | mananem karāvī
But the sleep of avidyā comes in a rush, fills all limbs with drowsiness; complete waking should be done through the ear-door (śravaṇa) — by manana.
जागृतीची वोळखण । ऐक तयाचें लक्षण ।
जो विषईं विरक्त पूर्ण । अंतरापासुनी
jāgṛtīcī voḷakhaṇa | aika tayācem lakṣaṇa |
jo viṣaīm virakta pūrṇa | amtarāpāsunī
The recognition of wakefulness — hear its sign: one fully dispassionate toward sense-objects — from within.
जेणें विरक्तीस न यावें । तो साधक ऐसें जाणावें ।
तेणें साधन करावें । थोरीव सांडुनी
jeṇem viraktīsa na yāvem | to sādhaka aisem jāṇāvem |
teṇem sādhana karāvem | thorīva sāmḍunī
One who has not yet become dispassionate — know as a *sādhaka*; he should do discipline — setting greatness aside.
साधन न मने जयाला । तो सिद्धपणे बद्ध जाला ।
त्याहूनि मुमुक्ष भला । ज्ञानाधिकारी
sādhana na mane jayālā | to siddhapaṇe baddha jālā |
tyāhūni mumukṣa bhalā | jñānādhikārī
One who does not incline to discipline — in siddha-hood he has become bound; better than him is a *mumukṣu* — fit for jñāna.
तंव शिष्यें केला प्रश्न । कैसें बद्धमुमुक्षाचें लक्षण ।
साधक सिद्ध वोळखण । कैसी जाणावी
tamva śiṣyem kelā praśna | kaisem baddhamumukṣācem lakṣaṇa |
sādhaka siddha voḷakhaṇa | kaisī jāṇāvī
Then the disciple asked: how is the sign of the bound (*baddha*) and the *mumukṣu*? How are the sādhaka and siddha distinguished?
याचें उत्तर श्रोतयांसी । दिधलें पुढिलीये समासीं ।
सावध श्रोतीं कथेसी । अवधान द्यावें
yācem uttara śrotayāmsī | didhalem puḍhilīye samāsīm |
sāvadha śrotīm kathesī | avadhāna dyāvem
Answer to this has been given to listeners in the next samāsa; listeners, be attentive and give attention to the narrative.