Dashak 6 · Samāsa 4

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श्रीराम ॥ कृतयुग सत्रा लक्ष अठ्ठावीस सहस्र । त्रेतायुग बारा लक्ष शाण्णव सहस्र । द्वापरयुग आठ लक्ष चौसष्ट सहस्र । आतां कलियुग ऐका

śrīrāma || kṛtayuga satrā lakṣa aṭhṭhāvīsa sahasra | tretāyuga bārā lakṣa śāṇṇava sahasra | dvāparayuga āṭha lakṣa causaṣṭa sahasra | ātām kaliyuga aikā

Śrīrāma. Kṛta-yuga is 17 lakh 28 thousand [years]; Tretā-yuga is 12 lakh 96 thousand; Dvāpara-yuga is 8 lakh 64 thousand; now hear Kali-yuga.

कलियुग चार लक्ष बत्तीस सहस्र । चतुर्युगें त्रेचाळीस लक्ष वीस सहस्र । ऐशीं चतुर्युगें सहस्र । तो ब्रह्मयाचा एक दिवस

kaliyuga cāra lakṣa battīsa sahasra | caturyugem trecāḷīsa lakṣa vīsa sahasra | aiśīm caturyugem sahasra | to brahmayācā eka divasa

Kali-yuga is 4 lakh 32 thousand; the four-yuga-total is 43 lakh 20 thousand; a thousand such four-yugas make one day of Brahmā.

ऐसे ब्रह्मे सहस्र देखा । तेव्हां विष्णूची एक घटिका । विष्णू सहस्र होतां ऐका । पळ एक ईश्वराचें

aise brahme sahasra dekhā | tevhām viṣṇūcī eka ghaṭikā | viṣṇū sahasra hotām aikā | paḷa eka īśvarācem

A thousand Brahmās make one *ghaṭikā* (24 minutes) of Viṣṇu; a thousand Viṣṇus make one *pala* (24 seconds) of Īśvara.

ईश्वर जाय सहस्र वेळ । तैं शक्तीचें अर्ध पळ । ऐशी संख्या बोलिली सकळ । शास्त्रांतरीं

īśvara jāya sahasra veḷa | taim śaktīcem ardha paḷa | aiśī samkhyā bolilī sakaḷa | śāstrāmtarīm

A thousand Īśvaras make half a *pala* of Śakti; such measures are spoken — in various śāstras.

चतुर्युगसहस्राणि दिनमेकंपितामहम् । पितामहसहस्राणि विष्णोर्घटिकमेव च ॥ विष्णोरेकः सहस्राणि पलमेकं महेश्वरम् । महेश्वरसहस्राणि शक्तेरर्धं पलं भवेत् ॥ ऐशा अनन्त शक्ती होती । अनंत रचना होती जाती । तरी अखंड खंडेना स्थिति । परब्रह्माची

caturyugasahasrāṇi dinamekampitāmaham | pitāmahasahasrāṇi viṣṇorghaṭikameva ca || viṣṇorekaḥ sahasrāṇi palamekam maheśvaram | maheśvarasahasrāṇi śakterardham palam bhavet || aiśā ananta śaktī hotī | anamta racanā hotī jātī | tarī akhamḍa khamḍenā sthiti | parabrahmācī

[Sanskrit ślokas giving Brahmā/Viṣṇu/Īśvara/Śakti time scales]. Such infinite Śaktis arise; infinite compositions come and go; yet the unbroken does not break — the state of Parabrahman.

परब्रह्मासि कैंची स्थिती । परी ही बोलावयाची रीती । वेदश्रुती नेति नेति म्हणती । परब्रह्मीं

parabrahmāsi kaimcī sthitī | parī hī bolāvayācī rītī | vedaśrutī neti neti mhaṇatī | parabrahmīm

Parabrahman has no state; but such is the manner of speaking; the Vedas and śrutis say 'neti neti' — about Parabrahman.

चार सहस्र सातशें साठी । इतुकी कलियुगाची राहाटी । उरल्या कलियुगाची गोष्टी । ऐसी असे

cāra sahasra sātaśem sāṭhī | itukī kaliyugācī rāhāṭī | uralyā kaliyugācī goṣṭī | aisī ase

Four thousand seven hundred sixty [years] — this much is the Kali-age's stretch; of the remaining Kali-age the tale is thus.

चार लक्ष सत्तावीस सहस्र । दोनशें चाळीस संवत्सर । पुढें अन्योन्य वर्णसंकर । होणार आहे

cāra lakṣa sattāvīsa sahasra | donaśem cāḷīsa samvatsara | puḍhem anyonya varṇasamkara | hoṇāra āhe

Four lakh twenty-seven thousand two hundred forty years; after which varṇa-sankara (mixing of castes) will come.

ऐसें रचलें चराचर । येथें एकाहूनि एक थोर । पाहतां येथींचा विचार । अंत न लगे

aisem racalem carācara | yethem ekāhūni eka thora | pāhatām yethīmcā vicāra | amta na lage

Thus moving-and-unmoving is composed; here one greater than another; on examination — the end cannot be reached.

एक म्हणती विष्णु थोर । एक म्हणती रुद्र थोर । एक म्हणती शक्ति थोर । सकळांमध्यें

eka mhaṇatī viṣṇu thora | eka mhaṇatī rudra thora | eka mhaṇatī śakti thora | sakaḷāmmadhyem

Some say Viṣṇu is greatest; some say Rudra; some say Śakti — among all.

ऐसे आपुलालेपरी बोलती । परंतु अवघेंचि नासेल कल्पांतीं । यद्दृष्टं तन्नष्टं हें श्रुति । बोलतसे

aise āpulāleparī bolatī | paramtu avaghemci nāsela kalpāmtīm | yaddṛṣṭam tannaṣṭam hem śruti | bolatase

Each speaks according to themselves; but all will perish at kalpānta; 'yad-dṛṣṭam tan-naṣṭam' — so the śruti says.

आपुलाली उपासना । अभिमान लागला जनां । याचा निश्चयो निवडेना । साधुविण

āpulālī upāsanā | abhimāna lāgalā janām | yācā niścayo nivaḍenā | sādhuviṇa

Their own worship is pride for people; its resolution cannot be chosen — without a sādhu.

साधु निश्चयो करिती एक । आत्मा सर्वत्र व्यापक । येर हें अवघेंचि मायिक । चराचर

sādhu niścayo karitī eka | ātmā sarvatra vyāpaka | yera hem avaghemci māyika | carācara

Sādhus resolve one thing: ātman pervades everywhere; the rest is all illusion — moving-and-unmoving.

चित्रीं लिहिली सेना । त्यांत कोण थोर कोण साना । हें कां तुम्ही विचाराना । आपुलें ठायीं

citrīm lihilī senā | tyāmta koṇa thora koṇa sānā | hem kām tumhī vicārānā | āpulem ṭhāyīm

An army drawn in a picture — who is big or small there? Why do you not consider this — in your own place?

स्वप्नीं उदंड देखिलें । लहान थोरही कल्पिलें । परंतु जागें झालिया झालें । कैसें पहा

svapnīm udamḍa dekhilem | lahāna thorahī kalpilem | paramtu jāgem jhāliyā jhālem | kaisem pahā

In a dream, many are seen; small and great are imagined; but when waking comes — see what happens.

पाहतां जागृतीचा विचार । कैंचें लहान कैंचें थोर । झाला अवघाचि विचार । स्वप्नरचनेचा

pāhatām jāgṛtīcā vicāra | kaimcem lahāna kaimcem thora | jhālā avaghāci vicāra | svapnaracanecā

Looking at waking-reasoning — where is small, where is great? All the reasoning has become — of dream-composition.

अवघाचि मायिक विचार । कैंचें लहान कैंचें थोर । लहानथोराचा हा निर्धार । जाणती ज्ञानी

avaghāci māyika vicāra | kaimcem lahāna kaimcem thora | lahānathorācā hā nirdhāra | jāṇatī jñānī

All this reasoning is illusory; where is big, where is small? This determination of big-and-small is known by jñānis.

जो जन्मास प्राणी आला । तो मी थोर म्हणतचि मेला । परी याचा विचार पाहिला । पाहिजे श्रेष्ठीं

jo janmāsa prāṇī ālā | to mī thora mhaṇataci melā | parī yācā vicāra pāhilā | pāhije śreṣṭhīm

Whichever creature came to birth — died saying 'I am great'; but its reasoning should be examined by the wise.

जयां झालें आत्मज्ञान । तेचि थोर महाजन । वेद शास्त्रें पुराण । साधु संत बोलिले

jayām jhālem ātmajñāna | teci thora mahājana | veda śāstrem purāṇa | sādhu samta bolile

Those who have attained ātma-jñāna, they alone are great — great people (mahājana); Vedas, śāstras, Purāṇas, sādhus, saints have said so.

एवं सकळांमध्यें थोर । तो एकचि परमेश्वर । तयामध्यें हरिहर । होती जाती

evam sakaḷāmmadhyem thora | to ekaci parameśvara | tayāmadhyem harihara | hotī jātī

So among all, the great one is Parameśvara alone; within Him, Hari-Hara come and go.

तो निर्गुण निराकार । तेथें नाहीं उत्पत्ति स्थिति संहार । स्थानमानांचा विचार । ऐलिकडे

to nirguṇa nirākāra | tethem nāhīm utpatti sthiti samhāra | sthānamānāmcā vicāra | ailikaḍe

He is nirguṇa, nirākāra; there is no creation, sustenance, destruction; the consideration of stations-and-ranks is on this side.

नांव रूप स्थान मान । हा तों अवघाचि अनुमान । तथापि होईल निदान । ब्रह्मप्रळयीं

nāmva rūpa sthāna māna | hā tom avaghāci anumāna | tathāpi hoīla nidāna | brahmapraḷayīm

Name, form, station, rank — all is mere conjecture; yet all will end — in *brahma-pralaya*.

ब्रह्म प्रळयावेगळें । ब्रह्म नामरूपावेगळें । ब्रह्म कोणा एक्या काळें । जैसें तैसें

brahma praḷayāvegaḷem | brahma nāmarūpāvegaḷem | brahma koṇā ekyā kāḷem | jaisem taisem

Brahman is beyond the pralaya; Brahman is beyond name-and-form; Brahman at some time — remains as it is.

करिती ब्रह्मनिरूपण । जाणती ब्रह्म संपूर्ण । तेचि जाणावे ब्राह्मण । ब्रह्मविद

karitī brahmanirūpaṇa | jāṇatī brahma sampūrṇa | teci jāṇāve brāhmaṇa | brahmavida

Those who do *brahma-nirūpaṇa*, who know Brahman completely — they alone should be known as Brāhmaṇas — *brahma-vit*.