संत साहित्य · Dāsabodha · Dashak 7
Dashak 7 · Samāsa 1
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विद्यावंतांचा पूर्वजू । गजानन एकद्विजू ।
त्रिनयन चतुर्भुजू । परशुपाणि
vidyāvamtāmcā pūrvajū | gajānana ekadvijū |
trinayana caturbhujū | paraśupāṇi
The elder of the learned — Gajānana, single-tusked; three-eyed, four-armed; axe-handed.
कुबेरापासून अर्थ । वेदांपासून परमार्थ ।
लक्ष्मीपासून समर्थ । भाग्यासी आले
kuberāpāsūna artha | vedāmpāsūna paramārtha |
lakṣmīpāsūna samartha | bhāgyāsī āle
From Kubera, wealth; from Vedas, paramārtha; from Lakṣmī, capability — fortune came.
तैशी मंगळमूर्ती आद्या । तियेपासून झाल्या सकळ विद्या ।
तेणें कवि लाघवगद्या । सत्पात्रें जाहलीं
taiśī mamgaḷamūrtī ādyā | tiyepāsūna jhālyā sakaḷa vidyā |
teṇem kavi lāghavagadyā | satpātrem jāhalīm
Such is the Mangala-mūrti, the primordial one; from her all sciences came; by whom poets became capable vessels.
जैशीं समर्थाचीं लेकुरें । नाना अलंकारीं सुंदरें ।
मूळपुरुषाचेनि द्वारें । तैसे कवी
jaiśīm samarthācīm lekurem | nānā alamkārīm sumdarem |
mūḷapuruṣāceni dvārem | taise kavī
Like the children of a mighty one, beautiful in many ornaments; through the gateway of the primordial Person — such are the poets.
नमूं ऐशिया गणेंद्रा । विद्याप्रकाशपूर्णचंद्रा ।
जयाचेनि बोधसमुद्रा । भरतें दाटे बळें
namūm aiśiyā gaṇemdrā | vidyāprakāśapūrṇacamdrā |
jayāceni bodhasamudrā | bharatem dāṭe baḷem
I salute such a Gaṇa-indra; the full-moon of knowledge-light; by whose bodha-ocean high tides surge strongly.
जो कर्तृत्वास आरंभ । मूळपुरुष मूळारंभ ।
जो परात्पर स्वयंभ । आदि अंतीं
jo kartṛtvāsa ārambha | mūḷapuruṣa mūḷārambha |
jo parātpara svayambha | ādi amtīm
The first of agency, the primordial person, the primal beginning; who is beyond the beyond, self-born, at beginning and end.
तयापासून प्रमदा । इच्छाकुमारी शारदा ।
आदित्यापासून गोदा । मृगजळ वाहे
tayāpāsūna pramadā | icchākumārī śāradā |
ādityāpāsūna godā | mṛgajaḷa vāhe
From Him the damsel: the desire-daughter Śāradā; from the sun, Godāvarī; the mirage flows.
जे मिथ्या म्हणतांच गोंवी । मायिकपणें लाघवी ।
वक्तयास वेढा लावी । वेगळेपणें
je mithyā mhaṇatāmca gomvī | māyikapaṇem lāghavī |
vaktayāsa veḍhā lāvī | vegaḷepaṇem
She who entangles the moment one calls it false, illusory-skillful; throws the speaker into a whirl — by separateness.
जे द्वैताची जननी । कीं ते अद्वैताची खाणी ।
मूळमाया गवसणी । अनंत ब्रह्मांडांची
je dvaitācī jananī | kīm te advaitācī khāṇī |
mūḷamāyā gavasaṇī | anamta brahmāmḍāmcī
She is the mother of duality — or the mine of advaita; the root-māyā — the covering of endless brahmāṇḍas.
कीं ते अवडंबरी वल्ली । अनंत ब्रह्मांडें लगडली ।
मूळपुरुषाची माउली । दुहितारूपें ॥ १० ।
वंदूं ऐशी वेदमाता । आदिपुरुषाची जे सत्ता ।
आतां आठवीन समर्था । सद्गुरूसी
kīm te avaḍambarī vallī | anamta brahmāmḍem lagaḍalī |
mūḷapuruṣācī māulī | duhitārūpem || 10 |
vamdūm aiśī vedamātā | ādipuruṣācī je sattā |
ātām āṭhavīna samarthā | sadgurūsī
Or a spread-creeper — innumerable universes cling; mother of the Primal Person in daughter-form. I salute such Veda-mātā — the authority of the primal Person; now I remember the capable Sadguru.
जयाचेनि कृपादृष्टी । होय आनंदाची वृष्टी ।
तेणें गुणें सर्व सृष्टी । आनंदमय
jayāceni kṛpādṛṣṭī | hoya ānamdācī vṛṣṭī |
teṇem guṇem sarva sṛṣṭī | ānamdamaya
By whose grace-glance, a rain of bliss comes; by that virtue, all sṛṣṭi becomes bliss-full.
कीं तो आनंदाचा जनक । सायुज्यमुक्तीचा नायक ।
कैवल्यपददायक । अनाथबन्धू
kīm to ānamdācā janaka | sāyujyamuktīcā nāyaka |
kaivalyapadadāyaka | anāthabandhū
Or he is the father of ānanda; the leader of sāyujya-mukti; the giver of kaivalya-pada; the friend of the orphaned.
मुमुक्षचातकीं सुस्वर । करुणां पाहिजे अंबर ।
वोळे कृपेचा जलधर । साधकांवरी
mumukṣacātakīm susvara | karuṇām pāhije ambara |
voḷe kṛpecā jaladhara | sādhakāmvarī
To the cātaka-seeker in sweet voice, with compassion, the sky is needed; the grace-cloud pours on the seekers.
कीं तें भवार्णवींचें तारूं । बोधें पाववी पैलपारू ।
महाआवर्तीं आधारू । भाविकांसी
kīm tem bhavārṇavīmcem tārūm | bodhem pāvavī pailapārū |
mahāāvartīm ādhārū | bhāvikāmsī
Or he is the boat in the ocean of becoming; by his teaching one reaches the far shore; the support in the great whirlpool — for the faithful.
कीं तो काळाचा नियंता । नाना संकटीं सोडविता ।
कीं ते भाविकाची माता । परम स्नेहाळ
kīm to kāḷācā niyamtā | nānā samkaṭīm soḍavitā |
kīm te bhāvikācī mātā | parama snehāḷa
Or he is the regulator of Time, the rescuer in many calamities; or he is the mother of the faithful — supremely affectionate.
कीं तो परत्रींचा आधारू । कीं तो विश्रांतीचा थारू ।
नातरी सुखाचें माहेरू । सुखरूप
kīm to paratrīmcā ādhārū | kīm to viśrāmtīcā thārū |
nātarī sukhācem māherū | sukharūpa
Or he is the support of the other world; or the rest-place of the weary; or the maternal-home of happiness — pure-happiness.
ऐसा सद्गुरु पूर्णपणीं । तुटे भेदाची कडसणी ।
देहेंविण लोटांगणीं । तया प्रभूसी
aisā sadguru pūrṇapaṇīm | tuṭe bhedācī kaḍasaṇī |
dehemviṇa loṭāmgaṇīm | tayā prabhūsī
Such is the Sadguru in fullness; before whom the edge of difference is cut; I salute that Master — prostrating beyond the body.
साधु संत आणि सज्जन । वंदूनियां श्रोतेजन ।
आतां कथानुसंधान । सावध ऐका
sādhu samta āṇi sajjana | vamdūniyām śrotejana |
ātām kathānusamdhāna | sāvadha aikā
Saluting sādhus, saints, noble, and listeners — now attend the narrative attentively.
संसार हाचि दीर्घ स्वप्न । लोभें वोसणती जन ।
माझी कांता माझें धन । कन्या पुत्र माझे
samsāra hāci dīrgha svapna | lobhem vosaṇatī jana |
mājhī kāmtā mājhem dhana | kanyā putra mājhe
Samsāra itself is a long dream; by greed people moan: 'my wife, my wealth, daughter, son — mine.'
ज्ञानसूर्य मावळला । तेणें प्रकाश लोपला ।
अंधकारें पूर्ण झाला । ब्रह्मगोळ अवघा
jñānasūrya māvaḷalā | teṇem prakāśa lopalā |
amdhakārem pūrṇa jhālā | brahmagoḷa avaghā
The jñāna-sun has set; by that, light has faded; the whole brahma-sphere has filled with darkness.
नाहीं सत्वाचें चांदणें । कांहीं मार्ग दिसे जेणें ।
सर्व भ्रांतीचेनि गुणें । आपेंआप न दिसे
nāhīm satvācem cāmdaṇem | kāmhīm mārga dise jeṇem |
sarva bhrāmtīceni guṇem | āpemāpa na dise
There is no sattva-moonlight by which some path can be seen; by the quality of complete delusion — oneself is not seen.
देहबुद्धिअहंकारे । निजले घोरती घोरे ।
दुःखें आक्रंदती थोरे । विषयसुखाकारणें
dehabuddhiahamkāre | nijale ghoratī ghore |
duḥkhem ākramdatī thore | viṣayasukhākāraṇem
By body-intellect-ego, the asleep snore loudly; they cry out in sorrow — for sense-pleasures.
निजले असतांचि मेले । पुनः उपजतांच निजले ।
ऐसे आले आणि गेले । बहुत लोक
nijale asatāmci mele | punaḥ upajatāmca nijale |
aise āle āṇi gele | bahuta loka
While sleeping they died; on waking they fell asleep again; thus many people came and went.
निदसुरेपणेंचि सैरावैरा । बहुतीं केल्या येरझारा ।
नेणोनियां परमेश्वरा । भोगिले कष्ट
nidasurepaṇemci sairāvairā | bahutīm kelyā yerajhārā |
neṇoniyām parameśvarā | bhogile kaṣṭa
In sleep-walking state, wandering everywhere, many have done rounds of births; not knowing Parameśvara, they have suffered.
त्या कष्टांचें निरसन । व्हावया पाहिजे आत्मज्ञान ।
म्हणोनि हें निरूपण । अध्यात्मग्रंथीं
tyā kaṣṭāmcem nirasana | vhāvayā pāhije ātmajñāna |
mhaṇoni hem nirūpaṇa | adhyātmagramthīm
To remove those sufferings, ātma-jñāna is required; therefore this exposition — in the adhyātma-granthas.
सकळ विद्यामध्यें सार । अध्यात्मविद्येचा विचार ।
दशमाध्यायीं शाङ्र्गधर । भगवद्गीतेंत बोलिला
sakaḷa vidyāmadhyem sāra | adhyātmavidyecā vicāra |
daśamādhyāyīm śānrgadhara | bhagavadgītemta bolilā
Of all sciences, the essence is adhyātma-vidyā's reasoning; in the 10th chapter of the Gītā, Śārnga-dhara spoke.
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥
याकारणें अद्वैतग्रंथ । अध्यात्मविद्येचा परमार्थ ।
पावावया तोचि समर्थ । जो सर्वांगें श्रोता
adhyātmavidyā vidyānām vādaḥ pravadatāmaham ||
yākāraṇem advaitagramtha | adhyātmavidyecā paramārtha |
pāvāvayā toci samartha | jo sarvāmgem śrotā
[Śloka] 'adhyātma-vidyā vidyānām vādaḥ pravadatām aham' — therefore the advaita-grantha is paramārtha of adhyātma-vidyā; the one who truly listens with full attention is capable.
जयाचें चंचळ हृदय । तेणें ग्रंथ सोडूंचि नये ।
सोडितां अलभ्य होय । अर्थ येथींचा
jayācem camcaḷa hṛdaya | teṇem gramtha soḍūmci naye |
soḍitām alabhya hoya | artha yethīmcā
One with a fickle heart should not even open this book; opening it, the meaning becomes unobtainable.
जयास जोडला परमार्थ । तेणें पहावा हा ग्रंथ ।
अर्थ शोधितां परमार्थ । निश्चयो बाणे
jayāsa joḍalā paramārtha | teṇem pahāvā hā gramtha |
artha śodhitām paramārtha | niścayo bāṇe
One who has attained paramārtha — he should look at this book; on seeking meaning — paramārtha-resolution is ingrained.
जयास नाहीं परमार्थ । तयास न कळे येथींचा अर्थ ।
नेत्रेंविण निधानस्वार्थ । अंधास न कळे
jayāsa nāhīm paramārtha | tayāsa na kaḷe yethīmcā artha |
netremviṇa nidhānasvārtha | amdhāsa na kaḷe
To one without paramārtha, the meaning is not known; [as] a blind one cannot know treasure's value — without eyes.
एक म्हणती मराठें काये । हें तों भल्यानें ऐकों नये ।
तीं मूर्खें नेणती सोयें । अर्थान्वयांची
eka mhaṇatī marāṭhem kāye | hem tom bhalyānem aikom naye |
tīm mūrkhem neṇatī soyem | arthānvayāmcī
Some say 'what is Marathi — a good person should not even listen'; those fools know not — the direction of meaning-connection.
लोहाची मांदूस केली । नाना रत्नें सांठविलीं ।
तीं अभाग्यानें त्यागिलीं । लोखंड म्हणोनि
lohācī māmdūsa kelī | nānā ratnem sāmṭhavilīm |
tīm abhāgyānem tyāgilīm | lokhamḍa mhaṇoni
An iron chest was made; many jewels stored in it; misfortune-people rejected it — calling [it] iron.
तैशी भाषा प्राकृत । अर्थ वेदांत आणि सिद्धांत ।
नेणोनि त्यागिती भ्रांत । मंदबुद्धीस्तव
taiśī bhāṣā prākṛta | artha vedāmta āṇi siddhāmta |
neṇoni tyāgitī bhrāmta | mamdabuddhīstava
So the Prakrit (Marathi) language — [holding] meaning of Vedānta and siddhānta; ignorant deluded [people] reject — by dull intellect.
अहाच सांपडतां धन । त्याग करणें मूर्खपण ।
द्रव्य घ्यावें सांठवण । पाहोंचि नये
ahāca sāmpaḍatām dhana | tyāga karaṇem mūrkhapaṇa |
dravya ghyāvem sāmṭhavaṇa | pāhomci naye
If wealth is found easily, to reject it is foolishness; wealth should be taken; do not look at the receptacle.
परिस देखिला अंगणीं । मार्गीं सांपडला चिंतामणी ।
अव्हा वेल महागुणी । कूपामध्यें
parisa dekhilā amgaṇīm | mārgīm sāmpaḍalā cimtāmaṇī |
avhā vela mahāguṇī | kūpāmadhyem
A parīsa seen in the yard; a cintāmaṇi found on the road; a fine-quality creeper in a well.
तैसें प्राकृतीं अद्वैत । सुगम आणि सप्रचीत ।
अध्यात्म लाभे अकस्मात । तरी अवश्य घ्यावें
taisem prākṛtīm advaita | sugama āṇi sapracīta |
adhyātma lābhe akasmāta | tarī avaśya ghyāvem
So the advaita in Prakrit — easy and with direct-evidence; adhyātma suddenly gained — should necessarily be taken.
न करितां व्युत्पत्तीचा श्रम । सकळ शास्त्रार्थ होय सुगम ।
सत्समागमाचें वर्म । तें हें ऐसें असे
na karitām vyutpattīcā śrama | sakaḷa śāstrārtha hoya sugama |
satsamāgamācem varma | tem hem aisem ase
Without the labor of learning-[Sanskrit], all śāstrārtha becomes easy; the secret of sat-samāgama — is thus.
जें व्युत्पत्तीनें न कळे । तें सत्समागमें कळे ।
सकळ शास्त्रार्थ आकळे । स्वानुभवासी
jem vyutpattīnem na kaḷe | tem satsamāgamem kaḷe |
sakaḷa śāstrārtha ākaḷe | svānubhavāsī
What learning cannot teach — by sat-samāgama it is known; all śāstrārtha is grasped — by sva-anubhava.
म्हणोनि कारण सत्समागम । तेथें नलगे व्युत्पत्तिश्रम ।
जन्मसार्थकाचें वर्म । वेगळेंचि असे
mhaṇoni kāraṇa satsamāgama | tethem nalage vyutpattiśrama |
janmasārthakācem varma | vegaḷemci ase
Therefore the cause is sat-samāgama; there no learning-labor is needed; the secret of birth-fulfillment is separate.
भाषाभेदाश्च वर्तन्ते अर्थ एको न संशयः ।
पात्रद्वये यथा खाद्यं स्वादभेदो न विद्यते
bhāṣābhedāśca vartante artha eko na samśayaḥ |
pātradvaye yathā khādyam svādabhedo na vidyate
[Sanskrit śloka] 'bhāṣā-bhedāś ca vartante artha eko na samśayaḥ; pātra-dvaye yathā khādyam svāda-bhedo na vidyate' — languages differ, meaning is one beyond doubt; as food in two vessels, taste does not differ.
भाषापालटें कांहीं । अर्थ वाया जात नाहीं ।
कार्यसिद्धि ते सर्वही । अर्थाचपासीं
bhāṣāpālaṭem kāmhīm | artha vāyā jāta nāhīm |
kāryasiddhi te sarvahī | arthācapāsīm
By language-change, meaning is not wasted; all task-accomplishment is with meaning.
तथापि प्राकृताकरितां । संस्कृताची सार्थकता ।
येऱ्हव्हीं त्या गुप्तार्था । कोण जाणे
tathāpi prākṛtākaritām | samskṛtācī sārthakatā |
yeṟhavhīm tyā guptārthā | koṇa jāṇe
Nevertheless, because of Prakrit, the fulfillment of Sanskrit; otherwise — that hidden meaning — who knows?
आतां असो हें बोलणें । भाषा त्यागून अर्थ घेणें ।
उत्तम घेऊन त्याग करणें । सालीटरफलांचा
ātām aso hem bolaṇem | bhāṣā tyāgūna artha gheṇem |
uttama gheūna tyāga karaṇem | sālīṭaraphalāmcā
Enough this talk; leaving language, take meaning; take the excellent and discard peel-husks.
अर्थ सार भाषा पोंचट । अभिमानें करवी खटपट ।
नाना अहंतेनें वाट । रोधिली मोक्षाची
artha sāra bhāṣā pomcaṭa | abhimānem karavī khaṭapaṭa |
nānā ahamtenem vāṭa | rodhilī mokṣācī
Meaning is essence, language is hollow; by conceit [people] cause contention; by many egos, the path of mokṣa is blocked.
शोध घेतां लक्ष्यांशाचा । तेथें आधीं वाच्यांश कैंचा ।
अगाध महिमा भगवंताचा । कळला पाहिजे
śodha ghetām lakṣyāmśācā | tethem ādhīm vācyāmśa kaimcā |
agādha mahimā bhagavamtācā | kaḷalā pāhije
On investigating the *lakṣyāmśa*, where does the *vācyāmśa* first come? The unfathomable glory of Bhagavān must be understood.
मुकेपणाचें बोलणें । हें जयाचें तोचि जाणें ।
स्वानुभवाचिये खुणें । स्वानुभवी पाहिजे
mukepaṇācem bolaṇem | hem jayācem toci jāṇem |
svānubhavāciye khuṇem | svānubhavī pāhije
The speech of the mute — only the one who has it knows; the sva-anubhava-sign — the experiencer must be present.
अर्थ जाणे अध्यात्माचा । ऐसा श्रोता मिळेल कैंचा ।
जयासि बोलतां वाचेचा । हव्यासचि पुरे
artha jāṇe adhyātmācā | aisā śrotā miḷela kaimcā |
jayāsi bolatām vācecā | havyāsaci pure
Where will a listener be found who knows the meaning of adhyātma? Whose speech-desire is satisfied by speaking?
परीक्षावंतापुढें रत्न । ठेवितां होय समाधान ।
तैसें ज्ञानियापुढें ज्ञान । बोलावें वाटे
parīkṣāvamtāpuḍhem ratna | ṭhevitām hoya samādhāna |
taisem jñāniyāpuḍhem jñāna | bolāvem vāṭe
Placing a gem before an expert — composure results; similarly before a jñānī, jñāna — feels [right] to speak.
मायाजाळें दुश्चित होय । तें निरूपणें कामा नये ।
संसारिका कळे काय । अर्थ येथींचा
māyājāḷem duścita hoya | tem nirūpaṇem kāmā naye |
samsārikā kaḷe kāya | artha yethīmcā
The mind distracted by māyā's net — is of no use to exposition; what does the worldly one understand of the meaning here?
व्यवसायात्मिका बुद्धिरेकेह कुरुनंदन ।
बहुशाखा ह्यनंताश्च बुद्धयो । अव्यवसायिनाम्
vyavasāyātmikā buddhirekeha kurunamdana |
bahuśākhā hyanamtāśca buddhayo | avyavasāyinām
[Śloka, BG 2.41] 'vyavasāyātmikā buddhir ekeha kuru-nandana | bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām'.
व्यवसायी जो मळिण । त्यासि न कळे निरूपण ।
येथें पाहिजे सावधपण । अतिशयेंसीं
vyavasāyī jo maḷiṇa | tyāsi na kaḷe nirūpaṇa |
yethem pāhije sāvadhapaṇa | atiśayemsīm
The impure worldly one does not understand the exposition; here extreme attentiveness is needed.
नाना रत्नें नाना नाणीं । दुश्चितपणें घेतां हानी ।
परीक्षा नेणतां प्राणी । ठकला तेथें
nānā ratnem nānā nāṇīm | duścitapaṇem ghetām hānī |
parīkṣā neṇatām prāṇī | ṭhakalā tethem
Many gems, many coins — taken in distraction bring loss; unknowing of examination, the creature is cheated there.
तैसें निरूपणीं जाणा । आहाच पाहतां कळेना ।
मराठेंचि उमजेना । कांहीं केल्या
taisem nirūpaṇīm jāṇā | āhāca pāhatām kaḷenā |
marāṭhemci umajenā | kāmhīm kelyā
So know in exposition; when looked at casually, it is not understood; even Marathi is not grasped — however attempted.
जेथें निरूपणाचे बोल । आणि अनुभवाची ओल ।
ते संस्कृतापरी सखोल । अध्यात्मश्रवण
jethem nirūpaṇāce bola | āṇi anubhavācī ola |
te samskṛtāparī sakhola | adhyātmaśravaṇa
Where there are exposition-words and the moisture of anubhava; that is like Sanskrit in depth — adhyātma-śravaṇa.
माया ब्रह्म वोळखावें । तयास अध्यात्म म्हणावें ।
तरी तें मायेचें जाणावें । स्वरूप आधीं
māyā brahma voḷakhāvem | tayāsa adhyātma mhaṇāvem |
tarī tem māyecem jāṇāvem | svarūpa ādhīm
Recognize māyā and brahma; this is called adhyātma; therefore know the svarūpa of māyā — first.
माया सगुण साकार । माया सर्व विकार ।
माया जाणिजे विस्तार । पंचभूतांचा
māyā saguṇa sākāra | māyā sarva vikāra |
māyā jāṇije vistāra | pamcabhūtāmcā
Māyā is saguṇa, sākāra; māyā is all distortion; know māyā as the extension of the five elements.
माया दृश्य दृष्टीस दिसे । मायाभास मनास भासे ।
माया क्षणभंगुर नासे । विवेकें पाहतां
māyā dṛśya dṛṣṭīsa dise | māyābhāsa manāsa bhāse |
māyā kṣaṇabhamgura nāse | vivekem pāhatām
Māyā is visible, appears to sight; māyā-appearance reflects in mind; māyā is momentary, perishes on examination by viveka.
माया अनेक विश्वरूप । माया विष्णूचें स्वरूप ।
मायेची सीमा अमूप । बोलिजे तितुकी थोडी
māyā aneka viśvarūpa | māyā viṣṇūcem svarūpa |
māyecī sīmā amūpa | bolije titukī thoḍī
Māyā has many universe-forms; māyā is the form of Viṣṇu; māyā's limit is measureless — however much is spoken is little.
माया बहुरूप बहुरंग । माया ईश्वराचा संग ।
माया पाहतां अभंग । अखिल वाटे
māyā bahurūpa bahuramga | māyā īśvarācā samga |
māyā pāhatām abhamga | akhila vāṭe
Māyā has many forms, many colors; māyā is the companion of Īśvara; māyā on examination — whole, seems unbroken.
माया सृष्टीची रचना । माया आपली कल्पना ।
माया तोडितां तुटेना । ज्ञानेंविण
māyā sṛṣṭīcī racanā | māyā āpalī kalpanā |
māyā toḍitām tuṭenā | jñānemviṇa
Māyā is the sṛṣṭi-composition; māyā is our imagination; on trying to cut māyā, it does not cut — without jñāna.
ऐशी माया निरूपिली । स्वल्प संकेतें बोलिली ।
पुढें वृत्ति सावध केली । पाहिजे श्रोतीं
aiśī māyā nirūpilī | svalpa samketem bolilī |
puḍhem vṛtti sāvadha kelī | pāhije śrotīm
Such māyā has been expounded — briefly, by signs; the listeners should make the disposition alert ahead.
पुढें ब्रह्मनिरूपण । निरूपिलें ब्रह्मज्ञान ।
जेणें तुटे मायाभान । एकसरें
puḍhem brahmanirūpaṇa | nirūpilem brahmajñāna |
jeṇem tuṭe māyābhāna | ekasarem
Next, brahma-nirūpaṇa — brahma-jñāna has been expounded; by which the māyā-appearance is cut — at once.