Dashak 6 · Samāsa 8

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श्रीराम ॥ मागां श्रोतीं पुसिलें होतें । दृश्य मिथ्या तरी कां दिसतें । त्याचें उत्तर बोलिजेल तें । सावधान ऐका

śrīrāma || māgām śrotīm pusilem hotem | dṛśya mithyā tarī kām disatem | tyācem uttara bolijela tem | sāvadhāna aikā

Śrīrāma. Earlier the listeners asked: 'if the visible is false, why does it appear?' Its answer will be spoken — listen attentively.

देखिलें तें सत्यचि मानावें । हें ज्ञात्याचें देखणें नव्हे । जड मूढ अज्ञान जीवें । हें सत्य मानिजे

dekhilem tem satyaci mānāvem | hem jñātyācem dekhaṇem navhe | jaḍa mūḍha ajñāna jīvem | hem satya mānije

'Whatever is seen should be taken as true' — this is not the knower's perception; the dull, the fool, by an ignorant life — accepts this as true.

एका देखिल्यासाठीं । लटिक्या कराव्या ग्रंथकोटी । संतमहंतांच्या गोष्टी । त्याही मिथ्या मानाव्या

ekā dekhilyāsāṭhīm | laṭikyā karāvyā gramthakoṭī | samtamahamtāmcyā goṣṭī | tyāhī mithyā mānāvyā

Because of one thing seen, should ten-million books be made false? Even the tales of saints-and-great-ones should be considered false?

माझें दिसतें हेंचि खरें । तेथें चालेना दुसरें । ऐशिया संशयाच्या भरें । भरोंचि नये

mājhem disatem hemci kharem | tethem cālenā dusarem | aiśiyā samśayācyā bharem | bharomci naye

'What I see is true; no other holds' — one should not be filled with such a doubt.

मृगें देखिलें मृगजळ । तेथें धांवे तें बरळ । जळ नव्हे मिथ्या सकळ । त्या पशूसि कोणें म्हणावें

mṛgem dekhilem mṛgajaḷa | tethem dhāmve tem baraḷa | jaḷa navhe mithyā sakaḷa | tyā paśūsi koṇem mhaṇāvem

A deer saw a mirage; it runs toward it — that is a delusion; it is not water, it is all false; who could call [that animal deluded]?

रात्रौ स्वप्न देखिलें । बहुत द्रव्य सांपडलें । बहुत जनांसि वेव्हारिलें । तें खरें कैसेनि मानावें

rātrau svapna dekhilem | bahuta dravya sāmpaḍalem | bahuta janāmsi vevhārilem | tem kharem kaiseni mānāvem

At night a dream was seen; much wealth was found; dealt with many people; how can this be taken as true?

कुशळ चितारी विचित्र । तेणें निर्माण केलें चित्र । देखतां उठे प्रीति मात्र । परंतु तेथें मृत्तिका

kuśaḷa citārī vicitra | teṇem nirmāṇa kelem citra | dekhatām uṭhe prīti mātra | paramtu tethem mṛttikā

A skilled painter wonderful — made a picture; on seeing, love simply arises; but there is [only] clay.

नाना वनिता हस्ती घोडे । रात्रौ देखतां मन बुडे । दिवसा पाहतां कातडें । कंटाळवाणें

nānā vanitā hastī ghoḍe | rātrau dekhatām mana buḍe | divasā pāhatām kātaḍem | kamṭāḷavāṇem

Many women, elephants, horses [in a picture]; at night looking, the mind drowns; but by day looking, it is a canvas — disappointing.

काष्ठी पाषाणी पुतळ्या । नाना प्रकारें निर्मिल्या । परम सुंदर वाटल्या । परंतु तेथें पाषाण

kāṣṭhī pāṣāṇī putaḷyā | nānā prakārem nirmilyā | parama sumdara vāṭalyā | paramtu tethem pāṣāṇa

Statues of wood and stone, made in many forms; appear supremely beautiful; but there is [only] stone.

नाना गोपुरीं पुतळ्या असती । वक्रांगें वक्रदृष्टीं पाहती । लाघव देखता भरे वृत्ती । परंतु तेथें त्रिभाग

nānā gopurīm putaḷyā asatī | vakrāmgem vakradṛṣṭīm pāhatī | lāghava dekhatā bhare vṛttī | paramtu tethem tribhāga

On many gopuras, statues exist; with twisted limbs, with twisted gaze; on seeing the cleverness, emotion fills; but there, three-parts [stone].

खेळतां नेटके दशावतारी । तेथें येती सुंदर नारी । नेत्र मोडिती कळाकुसरीं । परी ते अवघे धटिंगण

kheḷatām neṭake daśāvatārī | tethem yetī sumdara nārī | netra moḍitī kaḷākusarīm | parī te avaghe dhaṭimgaṇa

A neat daśāvatāra play; beautiful women come; their eyes-movement arts-skill; but they are all imposters.

सृष्टि बहुरंगी असत्य । बहुरूपाचें हें कृत्य । तुज वाटे दृश्य सत्य । परी हे जाण अविद्या

sṛṣṭi bahuramgī asatya | bahurūpācem hem kṛtya | tuja vāṭe dṛśya satya | parī he jāṇa avidyā

The sṛṣṭi, multi-colored, is false; such is the activity of the multi-formed; the visible feels true to you; but know this as *avidyā*.

मिथ्या साचासारिखें देखिलें । परी तें पाहिजे विचारिलें । दृष्टि तरळतां भासलें । तें साच कैसें मानावें

mithyā sācāsārikhem dekhilem | parī tem pāhije vicārilem | dṛṣṭi taraḷatām bhāsalem | tem sāca kaisem mānāvem

The false was seen as if real; but one must reason it out; when the sight trembles and appears — how should this be taken as true?

वरी पाहतां पालथें आकाश । उदकीं पाहतां उताणें आकाश । मध्यें चांदण्याचाही प्रकाश । परी तें अवघें मिथ्या

varī pāhatām pālathem ākāśa | udakīm pāhatām utāṇem ākāśa | madhyem cāmdaṇyācāhī prakāśa | parī tem avaghem mithyā

Above, the sky is seen flipped; in water, the sky is seen upside-down; even moon-light in between — but all that is false.

नृपतीनें चितारी आणिले । ज्याचे त्या ऐसे पुतळे केले । पाहतां तेचि ऐसे गमले । परी ते अवघे मायिक

nṛpatīnem citārī āṇile | jyāce tyā aise putaḷe kele | pāhatām teci aise gamale | parī te avaghe māyika

A king had painters brought; they made statues like each person; on looking, they seemed like [the actual people]; but they were all illusory.

नेत्रीं कांहीं बाहुली नसे । जेव्हां जें पहावें तेव्हां तें भासे । डोळां प्रतिबिंब दिसे । तें साच कैसेनी

netrīm kāmhīm bāhulī nase | jevhām jem pahāvem tevhām tem bhāse | ḍoḷām pratibimba dise | tem sāca kaisenī

The eye has no 'doll' [homunculus]; whatever is looked at, appears; the reflection is seen in the eye — but how can this be true?

जितुके बुडबुडे उठती । तितुक्यांमध्यें रूपें दिसती । क्षणामध्यें फुटोनि जाती । रूपें मिथ्या

jituke buḍabuḍe uṭhatī | titukyāmmadhyem rūpem disatī | kṣaṇāmadhyem phuṭoni jātī | rūpem mithyā

As many bubbles rise — in that many, forms appear; in a moment they burst and go — forms are false.

लघुदर्पणें दोनी चारी होतीं । तितुकीं मुखें प्रतिबिंबती । परी तीं मिथ्या आदिअंतीं । एकचि मुख

laghudarpaṇem donī cārī hotīm | titukīm mukhem pratibimbatī | parī tīm mithyā ādiamtīm | ekaci mukha

In small mirrors there are two-or-four; that many faces are reflected; but they are false at beginning-and-end — one face only.

नदीतीरीं भार जातां । दुसरा भार दिसे पालथा । कां पडसादाचा अवचितां । गजर उठे

nadītīrīm bhāra jātām | dusarā bhāra dise pālathā | kām paḍasādācā avacitām | gajara uṭhe

On a riverbank, an army passes; another army appears upside-down; or an echo of a sound — suddenly arises.

वापी सरोवरांचें नीर । तेथें पशु पक्षी नर वानर । नाना पत्रें वृक्ष विस्तार । दिसे दोहीं सवां

vāpī sarovarāmcem nīra | tethem paśu pakṣī nara vānara | nānā patrem vṛkṣa vistāra | dise dohīm savām

In step-well, pond waters; there animals, birds, men, monkeys; many leaves, trees in extent — appear on both sides.

एक शस्त्र झाडूं जातां । दोन दिसती तत्त्वतां । नाना तंतु टणत्कारितां । द्विधा भासती

eka śastra jhāḍūm jātām | dona disatī tattvatām | nānā tamtu ṭaṇatkāritām | dvidhā bhāsatī

If one wields a weapon, it looks like two in truth; many strings struck, appear doubled.

कां ते दर्पणाचे मंदिरीं । बैसली सभा दिसे दुसरी । बहुत दीपांचिये हारीं । बहुत छाया दिसती

kām te darpaṇāce mamdirīm | baisalī sabhā dise dusarī | bahuta dīpāmciye hārīm | bahuta chāyā disatī

In a mirror-palace the seated assembly appears doubled; in a row of many lamps, many shadows appear.

ऐसें हें बहुविध भासे । साचासारिखें दिसे । परी हें सत्य म्हणोन कैसें । विश्वासावें

aisem hem bahuvidha bhāse | sācāsārikhem dise | parī hem satya mhaṇona kaisem | viśvāsāvem

Thus this is seen in many ways, seeming real; but how can this be taken as true?

माया मिथ्या बाजीगिरी । दिसे साचाचिये परी । परी हे जाणत्यानें खरी । मानूंचि नये

māyā mithyā bājīgirī | dise sācāciye parī | parī he jāṇatyānem kharī | mānūmci naye

Māyā is false magic; appears like true; but the knower should not consider it true.

लटिकें साचा ऐसे भावावें । तरी मग पारखी कासया असावें । एवं ये अविद्येचे गोवें । ऐसेचि असती

laṭikem sācā aise bhāvāvem | tarī maga pārakhī kāsayā asāvem | evam ye avidyece govem | aiseci asatī

If falsehood should be taken as true, why would a tester exist? Thus the traps of avidyā — they are thus.

मनुष्यांची बाजीगिरी । बहुत जनां वाटे खरी । शेवट पाहतां निर्धारीं । मिथ्या होय

manuṣyāmcī bājīgirī | bahuta janām vāṭe kharī | śevaṭa pāhatām nirdhārīm | mithyā hoya

Human magic — many people consider real; when looked at in conclusion, it becomes false.

तैशीच माव राक्षसांची । देवांसही वाटे साची । पंचवटिकेसि मृगाची । पाठी घेतली रामें

taiśīca māva rākṣasāmcī | devāmsahī vāṭe sācī | pamcavaṭikesi mṛgācī | pāṭhī ghetalī rāmem

So the illusion of rākṣasas — even devas feel as true; at Pañcavaṭī, Rāma pursued a deer's form.

पूर्वकाया पालटिती । एकाचेचि बहुत होती । रक्तबिंदीं जन्मती । रजनीचर

pūrvakāyā pālaṭitī | ekāceci bahuta hotī | raktabimdīm janmatī | rajanīcara

[Rākṣasas] change their previous body; one becomes many; from a blood-drop are born rajanī-cara (night-walkers).

नाना पदार्थ फळेंचि झाले । द्वारकेमध्यें प्रवेशले । कृष्णें दैत्य किती वधिले । कपटरूपी

nānā padārtha phaḷemci jhāle | dvārakemadhyem praveśale | kṛṣṇem daitya kitī vadhile | kapaṭarūpī

Many objects became fruits; entered Dvārakā; how many deceit-form demons Kṛṣṇa slew.

कैसें कपट रावणाचें । शिर केलें मावेचें । काळनेमीच्या आश्रमाचें । अपूर्व कैसें

kaisem kapaṭa rāvaṇācem | śira kelem māvecem | kāḷanemīcyā āśramācem | apūrva kaisem

How [marvelous was] Rāvaṇa's deceit — made an illusory head; how wonderful was the āśrama of Kālanemi.

नाना दैत्य कपटमती । जे देवांसही नाटोपती । मग निर्माण होऊन शक्ती । संहार केला

nānā daitya kapaṭamatī | je devāmsahī nāṭopatī | maga nirmāṇa hoūna śaktī | samhāra kelā

Many deceit-minded demons — not even controllable by devas; then a Śakti was manifested and destroyed them.

ऐसी राक्षसांची माव । जाणों न शकती देव । कपटविद्येचें लाघव । अघटित ज्यांचें

aisī rākṣasāmcī māva | jāṇom na śakatī deva | kapaṭavidyecem lāghava | aghaṭita jyāmcem

Such is rākṣasa māyā — devas cannot know; the magic of the deceitful art — impossible for ordinary [minds].

मनुष्यांची बाजीगिरी । राक्षसांची वोडंबरी । भगवंताची नानापरी । विचित्र माया

manuṣyāmcī bājīgirī | rākṣasāmcī voḍambarī | bhagavamtācī nānāparī | vicitra māyā

Human magic; rākṣasa-imposture; Bhagavān's many-formed wonderful māyā.

हे साचासारिखीच देइसे । विचारितांचि निरसे । मिथ्याच परी आभासे । निरंतर

he sācāsārikhīca deise | vicāritāmci nirase | mithyāca parī ābhāse | niramtara

This appears like true; on reflecting, it is dissolved; false yet ever-appearing.

साच म्हणावी तरी हे नासे । मिथ्या म्हणावी तरी हे दिसे । दोहीं पदार्थीं अविश्वासे । सांगतां मन

sāca mhaṇāvī tarī he nāse | mithyā mhaṇāvī tarī he dise | dohīm padārthīm aviśvāse | sāmgatām mana

If we call it true, it perishes; if false, it appears; in both matters, no trust — the mind can only say.

परंतु हें नव्हे साचार । मायेचा मिथ्या विचार । दिसतें हें स्वप्नाकार । जाण बापा

paramtu hem navhe sācāra | māyecā mithyā vicāra | disatem hem svapnākāra | jāṇa bāpā

But this is not true; māyā's reasoning is false; it appears dream-like — know, father.

तथापि असो तुजला । भासचि सत्य वाटला । तरी तेथें चुका पडिला । ऐक बापा

tathāpi aso tujalā | bhāsaci satya vāṭalā | tarī tethem cukā paḍilā | aika bāpā

Yet let it be for you; the appearance feels true; then there has been an error — hear, father.

दृश्यभास अविद्यात्मक । तुझाही देह तदात्मक । म्हणोनि हा विवेक । तेथें संचरला

dṛśyabhāsa avidyātmaka | tujhāhī deha tadātmaka | mhaṇoni hā viveka | tethem samcaralā

The appearance of the visible is *avidyā*-form; your body too is of-that-nature; therefore this viveka has entered there.

दृष्टीनें दृश्य देखिलें । मन भासावरी बैसलें । परी तें लिंगदेह झालें । अविद्यात्मक

dṛṣṭīnem dṛśya dekhilem | mana bhāsāvarī baisalem | parī tem limgadeha jhālem | avidyātmaka

The eye sees the visible; the mind is seated on the appearance; but that has become linga-deha — of avidyā-form.

अविद्येनें अविद्या देखिली । म्हणोन गोष्टी विश्वासली । तुझी काया अवघी संचली । अविद्येची

avidyenem avidyā dekhilī | mhaṇona goṣṭī viśvāsalī | tujhī kāyā avaghī samcalī | avidyecī

Avidyā sees avidyā; therefore the tale is believed; your whole body is composed — of avidyā.

तेचि काया मी आपण । हें देहबुद्धीचें लक्षण । येणेंकरितां झालें प्रमाण । दृश्य अवघें

teci kāyā mī āpaṇa | hem dehabuddhīcem lakṣaṇa | yeṇemkaritām jhālem pramāṇa | dṛśya avaghem

And 'that body is I myself' — this is the sign of body-intellect; by this the visible became authoritative — all of it.

इकडे सत्य मानिला देह । तिकडे दृश्य सत्य हा निर्वाह । दोंहींमध्यें हा संदेह । पैसावला बळें

ikaḍe satya mānilā deha | tikaḍe dṛśya satya hā nirvāha | domhīmmadhyem hā samdeha | paisāvalā baḷem

On one side, the body is considered true; on the other side, the visible is considered true; in between, this doubt — expanded forcefully.

देहबुद्धी केली बळकट । आणि ब्रह्म पाहों गेला धीट । तों दृश्यानें रोधिली वाट । परब्रह्माची

dehabuddhī kelī baḷakaṭa | āṇi brahma pāhom gelā dhīṭa | tom dṛśyānem rodhilī vāṭa | parabrahmācī

Body-intellect was made strong; one went to see Brahman bravely; but the visible blocked the path — of Parabrahman.

तेथें साच मानिलें दृश्याला । निश्चयचि बाणोनि गेला । पहा हो केवढा चुका पडिला । अकस्मात

tethem sāca mānilem dṛśyālā | niścayaci bāṇoni gelā | pahā ho kevaḍhā cukā paḍilā | akasmāta

There the visible was taken as true; resolve was ingrained; see how great an error arose — suddenly.

आतां असो हें बोलणें । ब्रह्म न पाविजे मीपणें । देहबुद्धीची लक्षणें । दृश्य भाविती

ātām aso hem bolaṇem | brahma na pāvije mīpaṇem | dehabuddhīcī lakṣaṇem | dṛśya bhāvitī

Now enough this talk; Brahman is not attained by I-ness; the signs of body-intellect — establish the visible.

अस्थींच्या देहीं मांसाचा गोळा । पाहेन म्हणे ब्रह्मींचा सोहळा । तो ज्ञाता नव्हे आंधळा । केवळ मूर्ख

asthīmcyā dehīm māmsācā goḷā | pāhena mhaṇe brahmīmcā sohaḷā | to jñātā navhe āmdhaḷā | kevaḷa mūrkha

In the body of bones, a lump of flesh, says 'I will see the celebration of Brahman' — that is not a jñānī, [he is] purely blind fool.

दृष्टीस दिसे मनास भासे । तितुकें काळांतरीं नासे । म्हणोनि दृश्यातीत असे । परब्रह्म तें

dṛṣṭīsa dise manāsa bhāse | titukem kāḷāmtarīm nāse | mhaṇoni dṛśyātīta ase | parabrahma tem

Whatever the eye sees, the mind perceives — all that perishes in time; therefore beyond-visible is Parabrahman.

परब्रह्म तें शाश्वत । माया तेचि अशाश्वत । ऐसा बोलिला निश्चितार्थ । नानाशास्त्रीं

parabrahma tem śāśvata | māyā teci aśāśvata | aisā bolilā niścitārtha | nānāśāstrīm

Parabrahman is eternal; māyā itself is non-eternal; such is the definite meaning — spoken in many śāstras.

आतां पुढें निरूपण । देहबुद्धीचें लक्षण । चुका पडिला तो कोण । बोलिलें असे

ātām puḍhem nirūpaṇa | dehabuddhīcem lakṣaṇa | cukā paḍilā to koṇa | bolilem ase

Now next, the sign of body-intellect; who made the error — will be spoken.

मी कोण हें जाणावें । मीपण त्यागून अनन्य व्हावें । मग समाधान तें स्वभावें । अंगीं बाणे

mī koṇa hem jāṇāvem | mīpaṇa tyāgūna ananya vhāvem | maga samādhāna tem svabhāvem | amgīm bāṇe

Know 'who am I?'; abandon I-ness and become *ananya*; then naturally composure — is ingrained in the body.