Dashak 7 · Samāsa 7

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श्रीराम ॥ वस्तूसि जरी कल्पावें । तरी ते निर्विकल्प स्वभावें । तेथें कल्पनेच्या नावें । शून्याकार

śrīrāma || vastūsi jarī kalpāvem | tarī te nirvikalpa svabhāvem | tethem kalpanecyā nāvem | śūnyākāra

Śrīrāma. When the substance is imagined, it is naturally beyond-imagination (nir-vikalpa); there in the name of imagination — void-form arises.

तथापि कल्पूं जातां । न ये कल्पनेच्या हाता । ओळखी ठायीं न पडे चित्ता । भ्रंश पडे

tathāpi kalpūm jātām | na ye kalpanecyā hātā | oḷakhī ṭhāyīm na paḍe cittā | bhramśa paḍe

Nevertheless, when trying to imagine, it does not come to imagination's hand; recognition does not fall in the heart; error arises.

कांहीं दृष्टीस न दिसे । मनास तेही न भासे । न भासे न दिसे । कैंसें ओळखावें

kāmhīm dṛṣṭīsa na dise | manāsa tehī na bhāse | na bhāse na dise | kaimsem oḷakhāvem

Cannot be seen, nor appears to the mind; not appearing, not seen — how to recognize?

पाहों जातां निराकार । मनासि पडे शून्याकार । कल्पूं जातां अंधकार । भरला वाटे

pāhom jātām nirākāra | manāsi paḍe śūnyākāra | kalpūm jātām amdhakāra | bharalā vāṭe

On looking, *nirākāra* — the mind falls into void-form; on imagining, it feels filled with darkness.

कल्पूं जातां वाटे काळें । परी ते काळें ना पिंवळें । आरक्त निळें ना ढवळें । वर्णरहित

kalpūm jātām vāṭe kāḷem | parī te kāḷem nā pimvaḷem | ārakta niḷem nā ḍhavaḷem | varṇarahita

On imagining, it feels black; but it is neither black nor yellow; neither red-blue nor white — varṇa-less.

जयास वर्णव्यक्ति नसे । भासाहूनि अनारिसें । रूपचि नाहीं कैसें । ओळखावें

jayāsa varṇavyakti nase | bhāsāhūni anārisem | rūpaci nāhīm kaisem | oḷakhāvem

That which has no color-manifestation; other than appearance; has no form — how to recognize?

न दिसतां ओळखण । किती धरावी आपण । हें तों श्रमासीच कारण । होत असे

na disatām oḷakhaṇa | kitī dharāvī āpaṇa | hem tom śramāsīca kāraṇa | hota ase

When not seen, how much recognition can one hold? This itself is cause of weariness — it becomes.

जो निर्गुण गुणातीत । जो अदृश्य अव्यक्त । जो अचिंत्य चिंतनातीत । परमपुरुष

jo nirguṇa guṇātīta | jo adṛśya avyakta | jo acimtya cimtanātīta | paramapuruṣa

That which is nirguṇa, quality-transcendent; invisible, unmanifest; unthinkable, beyond-thought; the supreme Person.

अचिंत्याव्यक्तरूपाय निर्गुणाय गुणात्मने । समस्तजगदाधारमूर्तये ब्रह्मणे नमः

acimtyāvyaktarūpāya nirguṇāya guṇātmane | samastajagadādhāramūrtaye brahmaṇe namaḥ

[Śloka] 'acintyāvyakta-rūpāya nirguṇāya guṇātmane | samasta-jagad-ādhāra-mūrtaye brahmaṇe namaḥ'.

अचिंत्य तें चिंतावें । अव्यक्तास आठवावें । निर्गुणास ओळखावें । कोणेपरी

acimtya tem cimtāvem | avyaktāsa āṭhavāvem | nirguṇāsa oḷakhāvem | koṇeparī

To contemplate the unthinkable; to remember the unmanifest; to recognize the nirguṇa — in what manner?

जें दृष्टीसचि न पडे । जें मनासही नातुडे । तया कैसें पाहणें घडे । निर्गुणासी

jem dṛṣṭīsaci na paḍe | jem manāsahī nātuḍe | tayā kaisem pāhaṇem ghaḍe | nirguṇāsī

What does not fall to sight; what cannot be held by the mind either — how can one see the nirguṇa?

असंगाचा संग धरणें । निरवलंबीं वास करणें । निःशब्दासी अनुवादणें । कोणेपरी

asamgācā samga dharaṇem | niravalambīm vāsa karaṇem | niḥśabdāsī anuvādaṇem | koṇeparī

To hold attachment of the unattached; to dwell in the un-supported; to pronounce the wordless — in what manner?

अचिंत्यासि चिंतूं जातां । निर्विकल्पासि कल्पितां । अद्वैताचें ध्यान करितां । द्वैतचि उठे

acimtyāsi cimtūm jātām | nirvikalpāsi kalpitām | advaitācem dhyāna karitām | dvaitaci uṭhe

On trying to contemplate the unthinkable; on imagining the *nirvikalpa*; on meditating on advaita — duality itself arises.

आतां ध्यानचि सांडावें । अनुसंधान तें मोडावें । तरी मागुतें पडावें । महासंशयीं

ātām dhyānaci sāmḍāvem | anusamdhāna tem moḍāvem | tarī māgutem paḍāvem | mahāsamśayīm

'Now the meditation itself should be abandoned; the anusandhāna broken' — then one falls back into great doubt.

द्वैताच्या भेणें अंतरीं । वस्तु न पाहिजे तरी । तेणें समाधाना उरी । कदा असेचिना

dvaitācyā bheṇem amtarīm | vastu na pāhije tarī | teṇem samādhānā urī | kadā asecinā

In fear of duality, if one does not look at the substance within, then composure has no place at all.

सवे लावितां सवे पडे । सवे पडतां वस्तु आतुडे । नित्यानित्यविचारें घडे । समाधान

save lāvitām save paḍe | save paḍatām vastu ātuḍe | nityānityavicārem ghaḍe | samādhāna

When accustomed, familiarity sets in; when familiarity settles, the substance is encountered; by nitya-anitya-vicāra, composure happens.

वस्तु चिंतितां द्वैत उपजे । सोडी करितां कांहींच नुमजे । शून्यत्वें संदेहीं पडिजे । विवेकेंविण

vastu cimtitām dvaita upaje | soḍī karitām kāmhīmca numaje | śūnyatvem samdehīm paḍije | vivekemviṇa

On contemplating the substance, duality arises; on letting go, nothing is understood; by void-ness one falls into doubt — without viveka.

म्हणोनि विवेक धरावा । ज्ञानें प्रपंच सारावा । अहंभाव ओसरावा । परी तो ओसरेना

mhaṇoni viveka dharāvā | jñānem prapamca sārāvā | ahambhāva osarāvā | parī to osarenā

Therefore viveka should be held; by jñāna, prapañca should be set aside; *aham-bhāva* should subside — but it does not subside.

परब्रह्म तें अद्वैत । कल्पितांच उठे द्वैत । तेथें हेतु आणि दृष्टांत । कांहींच न चले

parabrahma tem advaita | kalpitāmca uṭhe dvaita | tethem hetu āṇi dṛṣṭāmta | kāmhīmca na cale

Parabrahman is advaita; on imagining, duality itself arises; there intention and example — nothing works.

तें आठवितां विसरिजे । कां तें विसरोन आठविजे । जाणोनियां नेणिजे । परब्रह्म तें

tem āṭhavitām visarije | kām tem visarona āṭhavije | jāṇoniyām neṇije | parabrahma tem

Remembering it one forgets; or one remembers through forgetting; knowing one does not know — Parabrahman is that.

त्यास न भेटतां होय भेटी । भेटों जातां पडे तुटी । ऐसी हे नवल गोष्टी । मुकेपणाची

tyāsa na bheṭatām hoya bheṭī | bheṭom jātām paḍe tuṭī | aisī he navala goṣṭī | mukepaṇācī

Meeting it without meeting; on trying to meet, separation falls; such is the marvelous affair — of mute-ness.

तें साधूं जातां साधवेना । नातरी सोडितां सुटेना । लागला संबंध तुटेना । निरंतर

tem sādhūm jātām sādhavenā | nātarī soḍitām suṭenā | lāgalā sambamdha tuṭenā | niramtara

On trying to achieve, cannot be achieved; on trying to release, cannot be released; once connection attached — does not break — continuously.

तें असतचि सदा असे । नातरी पाहतां दुराशे । न पाहतां प्रकाशे । जेथें तेथें

tem asataci sadā ase | nātarī pāhatām durāśe | na pāhatām prakāśe | jethem tethem

It exists, ever exists; otherwise on looking, [it becomes] a distant hope; without looking, it illuminates — everywhere.

जेथें अपाय तेथें उपाय । आणि उपाय तोचि अपाय । हें अनुभवेंविण काय । उमजों जाणे

jethem apāya tethem upāya | āṇi upāya toci apāya | hem anubhavemviṇa kāya | umajom jāṇe

Where there is harm, there is remedy; and remedy itself is harm; without anubhava, what can understand?

तें नुमजतांचि उमजे । उमजोन कांहींच नुमजे । तें वृत्तिविण पाविजे । निवृत्तिपद

tem numajatāmci umaje | umajona kāmhīmca numaje | tem vṛttiviṇa pāvije | nivṛttipada

It is known without being understood; understood, nothing is understood; that is attained without disposition — the *nivṛtti-pada*.

तें ध्यानीं धरितां नये । चिंतनीं चिंतावें तें काये । मनामध्यें न समाये । परब्रह्म तें

tem dhyānīm dharitām naye | cimtanīm cimtāvem tem kāye | manāmadhyem na samāye | parabrahma tem

It cannot be held in meditation; what to contemplate in contemplation? Parabrahman does not fit in the mind.

त्यास उपमे द्यावें जळ । तरी तें निर्मळ निश्चळ । विश्व बुडालें सकळ । परी तें कोरडेंचि असे

tyāsa upame dyāvem jaḷa | tarī tem nirmaḷa niścaḷa | viśva buḍālem sakaḷa | parī tem koraḍemci ase

To give an example, water? But that is pure, unmoving; the whole world drowned [in it], yet it remains dry.

नव्हे प्रकाशासारिखें । अथवा नव्हे काळोखें । आतां तें कासयासारिखें । सांगावें हो

navhe prakāśāsārikhem | athavā navhe kāḷokhem | ātām tem kāsayāsārikhem | sāmgāvem ho

Not like light; nor like darkness; now what is it similar to — tell me?

ऐसें ब्रह्म निरंजन । कदा नव्हे दृश्यमान । लावावें तें अनुसंधान । कोणे परी

aisem brahma niramjana | kadā navhe dṛśyamāna | lāvāvem tem anusamdhāna | koṇe parī

Such Brahman is *nirañjana*; never visible; by what means should anusandhāna be set?

अनुसंधान लावूं जातां । कांहीं नाहीं वाटे आतां । नेणे मनाचिये माथां । संदेह वाजे

anusamdhāna lāvūm jātām | kāmhīm nāhīm vāṭe ātām | neṇe manāciye māthām | samdeha vāje

On trying to set anusandhāna, nothing remains now; unknowingly on the mind's head — doubt sounds.

लटिकेंचि काय पहावें । कोठें जाऊन रहावें । अभाव घेतला जीवें । सत्यस्वरूपाचा

laṭikemci kāya pahāvem | koṭhem jāūna rahāvem | abhāva ghetalā jīvem | satyasvarūpācā

Should one look at what is false? Where should one go and remain? Non-faith has entered life — toward the true svarūpa.

अभावचि म्हणों सत्य । तरी वेद शास्त्रें कैसें मिथ्य । आणि व्यासादिकांचें कृत्य । वाउगें नव्हे

abhāvaci mhaṇom satya | tarī veda śāstrem kaisem mithya | āṇi vyāsādikāmcem kṛtya | vāugem navhe

If we say 'non-faith is true,' then how are Vedas-śāstras false? And the work of Vyāsa and others — is not in vain.

म्हणोनि मिथ्या म्हणतां नये । बहुत ज्ञानाचे उपाय । बहुतीं निर्मिलीं तें काय । मिथ्या म्हणावें

mhaṇoni mithyā mhaṇatām naye | bahuta jñānāce upāya | bahutīm nirmilīm tem kāya | mithyā mhaṇāvem

Therefore they cannot be called false; many means of jñāna were made by many — should they be called false?

अद्वैतज्ञानाचा उपदेश । गुरुगीता तो महेश । सांगतां होय पार्वतीस । महाज्ञान

advaitajñānācā upadeśa | gurugītā to maheśa | sāmgatām hoya pārvatīsa | mahājñāna

The upadeśa of advaita-jñāna — the Guru-gītā — Maheśa spoke; on telling to Pārvatī, it is great-jñāna.

अवधूत गीता केली । गोरक्षास निरूपिली । ते अवधूतगीता बोलिली । ज्ञानमार्ग

avadhūta gītā kelī | gorakṣāsa nirūpilī | te avadhūtagītā bolilī | jñānamārga

The Avadhūta-gītā was made; expounded to Gorakṣa; that Avadhūta-gītā spoke the jñāna-path.

विष्णु होऊन राजहंस । विधीस केला उपदेश । ते हंसगीता जगदीश । बोलिला स्वमुखें

viṣṇu hoūna rājahamsa | vidhīsa kelā upadeśa | te hamsagītā jagadīśa | bolilā svamukhem

Viṣṇu, becoming Rāja-hamsa, gave upadeśa to Brahmā (Vidhi); that Hamsa-gītā the Jagadīśa spoke from his own mouth.

ब्रह्मा नारदातें उपदेशित । चतुःश्लोकी भागवत । पुढें व्यासमुखें बहुत । विस्तारलें

brahmā nāradātem upadeśita | catuḥślokī bhāgavata | puḍhem vyāsamukhem bahuta | vistāralem

Brahmā teaching Nārada the catuḥ-ślokī-Bhāgavata; later through Vyāsa's mouth — it was much expanded.

वासिष्ठसार वसिष्ठ ऋषी । सांगता झाला रघुनाथासी । कृष्ण सांगे अर्जुनासी । सप्तश्लोकी गीता

vāsiṣṭhasāra vasiṣṭha ṛṣī | sāmgatā jhālā raghunāthāsī | kṛṣṇa sāmge arjunāsī | saptaślokī gītā

Vasiṣṭha ṛṣi spoke the Vāsiṣṭha-sāra to Raghunātha; Kṛṣṇa tells Arjuna — the sapta-ślokī Gītā.

ऐसें सांगावें तें किती । बहुत ऋषि बोलिले बहुतीं । अद्वैतज्ञान आदि अंतीं । सत्यचि असे

aisem sāmgāvem tem kitī | bahuta ṛṣi bolile bahutīm | advaitajñāna ādi amtīm | satyaci ase

How much can be told — many ṛṣis spoke much; advaita-jñāna at beginning-and-end — is truly true.

म्हणोन मिथ्या आत्मज्ञान । म्हणतां पाविजे पतन । प्रज्ञेरहित ते जन । तयांस हें कळेना

mhaṇona mithyā ātmajñāna | mhaṇatām pāvije patana | prajñerahita te jana | tayāmsa hem kaḷenā

Therefore to say 'ātma-jñāna is false' — leads to downfall; those people without prajñā — do not understand this.

जेथें शेषाची प्रज्ञा मंदली । श्रुतीस मौनमुद्रा पडिली । जाणपणें न वचे वदली । स्वरूपस्थिती

jethem śeṣācī prajñā mamdalī | śrutīsa maunamudrā paḍilī | jāṇapaṇem na vace vadalī | svarūpasthitī

Where Śeṣa's prajñā grew dim, where śrutis put on silence-seal; knowing-ness cannot be uttered — the svarūpa-state.

आपणास नुमजे बरवें । म्हणोनि मिथ्या कैसें करावें । नातरी सुदृढ धरावें । सद्गुरुमुखें

āpaṇāsa numaje baravem | mhaṇoni mithyā kaisem karāvem | nātarī sudṛḍha dharāvem | sadgurumukhem

One cannot understand oneself well; how then can one make it false? Or should firmly hold — by Sadguru's mouth.

मिथ्या तेंचि सत्य झालें । सत्य असोनि मिथ्या केलें । संदेहसागरीं बुडालें । अकस्मात मन

mithyā temci satya jhālem | satya asoni mithyā kelem | samdehasāgarīm buḍālem | akasmāta mana

The false became true; the true being, is made false; suddenly the mind drowned — in the sea of doubt.

मनास कल्पायाची सवे । मनें कल्पिलें तें नव्हे । तेणें गुणें संदेह धांवे । मीपणाचेनि पंथें

manāsa kalpāyācī save | manem kalpilem tem navhe | teṇem guṇem samdeha dhāmve | mīpaṇāceni pamthem

The mind's habit is to imagine; what the mind imagines is not [that]; by that quality, doubt runs — by the path of I-ness.

तरी तो पंथचि मोडावा । मग परमात्मा जोडावा । समूळ संदेह तोडावा । साधूचेनि संगतीं

tarī to pamthaci moḍāvā | maga paramātmā joḍāvā | samūḷa samdeha toḍāvā | sādhūceni samgatīm

Therefore that path should be broken; then Paramātmā is gained; doubt should be cut at root — in the company of the sādhu.

मीपण शस्त्रें तुटेना । मीपण फोडितां फुटेना । मीपण सोडितां सुटेना । कांहीं केल्या

mīpaṇa śastrem tuṭenā | mīpaṇa phoḍitām phuṭenā | mīpaṇa soḍitām suṭenā | kāmhīm kelyā

I-ness is not cut by weapons; on breaking, I-ness does not break; on releasing, I-ness does not let go — however [tried].

मीपणें वस्तु नाकळे । मीपणें भक्ति मावळे । मीपणें शक्ति गळे । वैराग्याची

mīpaṇem vastu nākaḷe | mīpaṇem bhakti māvaḷe | mīpaṇem śakti gaḷe | vairāgyācī

By I-ness the substance is not grasped; by I-ness bhakti sets; by I-ness the strength of vairāgya weakens.

मीपणें प्रपंच न घडे । मीपणें परमार्थ बुडे । मीपणें सकळही उडे । यश कीर्ति प्रताप

mīpaṇem prapamca na ghaḍe | mīpaṇem paramārtha buḍe | mīpaṇem sakaḷahī uḍe | yaśa kīrti pratāpa

By I-ness prapañca does not happen; by I-ness paramārtha drowns; by I-ness everything flies away — fame, glory, prowess.

मीपणें मैत्री तुटे । मीपणें प्रीति आटे । मीपणें लिगटे । अभिमान अंगीं

mīpaṇem maitrī tuṭe | mīpaṇem prīti āṭe | mīpaṇem ligaṭe | abhimāna amgīm

By I-ness friendship breaks; by I-ness love exhausts; by I-ness — conceit clings to the body.

मीपणें विकल्प उठे । मीपणें कलह सुटे । मीपणें संमोह फुटे । ऐक्यतेचा

mīpaṇem vikalpa uṭhe | mīpaṇem kalaha suṭe | mīpaṇem sammoha phuṭe | aikyatecā

By I-ness *vikalpa* arises; by I-ness quarrels start; by I-ness the concord of unity breaks.

मीपण कोणासीच न साहे । तें भगवंतीं कैसेनि साहे । म्हणून मीपण सांडून राहे । तोचि समाधानी

mīpaṇa koṇāsīca na sāhe | tem bhagavamtīm kaiseni sāhe | mhaṇūna mīpaṇa sāmḍūna rāhe | toci samādhānī

I-ness is not endured by anyone; how can Bhagavān endure it? Therefore one should abandon I-ness — and be composed.

मीपण कैसे । म् त्यागावें । ब्रह्म कैसें अनुभवावें । समाधान कैसें पावावें । निःसंगपणें

mīpaṇa kaise | m tyāgāvem | brahma kaisem anubhavāvem | samādhāna kaisem pāvāvem | niḥsamgapaṇem

How to abandon I-ness? How to experience Brahman? How to attain composure? — by *niḥ-sangatva*.

आणिक एक समाधान । मीपणेंविण साधन । करूं जाणे तोचि धन्य । समाधानी

āṇika eka samādhāna | mīpaṇemviṇa sādhana | karūm jāṇe toci dhanya | samādhānī

And one more composure: without I-ness — discipline; he who knows how to do is blessed — composed.

मी ब्रह्मचि झालों स्वतां । साधन करील कोण आतां । ऐसें मनीं कल्पूं जातां । कल्पनाचि उठे

mī brahmaci jhālom svatām | sādhana karīla koṇa ātām | aisem manīm kalpūm jātām | kalpanāci uṭhe

'I myself have become Brahman; who will do discipline now?' — on thus imagining in mind, imagination itself arises.

ब्रह्मीं कल्पना न साहे । तेचि तेथें उभी राहे । तयेसी शोधूनि पाहे । तोचि साधु

brahmīm kalpanā na sāhe | teci tethem ubhī rāhe | tayesī śodhūni pāhe | toci sādhu

In Brahman, imagination cannot stand; yet it stands up there; investigating it — that is the sādhu.

निर्विकल्पासि कल्पावें । परी कल्पिलें तें आपण न व्हावें । मीपणास त्यागावें । येणें रीतीं

nirvikalpāsi kalpāvem | parī kalpilem tem āpaṇa na vhāvem | mīpaṇāsa tyāgāvem | yeṇem rītīm

Imagine the *nirvikalpa*; but what is imagined should not become oneself; by such means I-ness should be abandoned.

ब्रह्मविद्येच्या लपणीं । कांहींच न व्हावें असोनी । दक्ष आणि समाधानी । तोचि हें जाणें

brahmavidyecyā lapaṇīm | kāmhīmca na vhāvem asonī | dakṣa āṇi samādhānī | toci hem jāṇem

In the hiding-place of brahma-vidyā, one should be, yet nothing; alert and composed — such a one knows this.

जयास आपण कल्पावें । तेंचि आपण स्वभावें । येथें कल्पनेच्या नांवें । शून्य आलें

jayāsa āpaṇa kalpāvem | temci āpaṇa svabhāvem | yethem kalpanecyā nāmvem | śūnya ālem

That which one imagines oneself to be — oneself becomes spontaneously; here in the name of imagination — void has come.

पदींहून चळों नये । करावे साधनउपाये । तरीच सांपडे सोये । अलिप्तपणाची

padīmhūna caḷom naye | karāve sādhanaupāye | tarīca sāmpaḍe soye | aliptapaṇācī

One should not move from the [attained] station; one should do the sādhana-means; only then one finds the direction — of detachment.

राजा राजपदीं असतां । उगीच चाले सर्व सत्ता । साध्यचि होऊन तत्त्वतां । साधन करावें

rājā rājapadīm asatām | ugīca cāle sarva sattā | sādhyaci hoūna tattvatām | sādhana karāvem

When a king is on the royal station, all authority goes smoothly; becoming siddha itself in truth — one should do sādhana.

साधन आलें देहाच्या माथां । आपण देह नव्हे सर्वथा । ऐसा करून अकर्ता । सहजचि आहे

sādhana ālem dehācyā māthām | āpaṇa deha navhe sarvathā | aisā karūna akartā | sahajaci āhe

Sādhana has come on the body's head; oneself is not the body at all; thus making [oneself] non-doer — is naturally there.

देह आपण ऐसें कल्पावें । तरीच साधन त्यागावें । देहातीत असतां स्वभावें । देह कैंचा

deha āpaṇa aisem kalpāvem | tarīca sādhana tyāgāvem | dehātīta asatām svabhāvem | deha kaimcā

If oneself is imagined as body, then sādhana should be abandoned; when naturally body-transcended — where is the body?

ना तें साधन ना तें देह । आपण आपला निःसंदेह । देहींच असोन विदेह । स्थिति ऐशी

nā tem sādhana nā tem deha | āpaṇa āpalā niḥsamdeha | dehīmca asona videha | sthiti aiśī

Neither that sādhana nor that body; oneself is doubt-free oneself; being in body yet videha — such is the state.

साधनेंविण ब्रह्म होतां । लागों पाहे देहममता । आळस प्रबळे तत्त्वतां । ब्रह्मज्ञानमिसें

sādhanemviṇa brahma hotām | lāgom pāhe dehamamatā | āḷasa prabaḷe tattvatām | brahmajñānamisem

Without sādhana, on becoming Brahman, body-attachment tries to cling; laziness strengthens truly — under the pretext of brahma-jñāna.

परमार्थमिसें अर्थ जागे । ध्यानमिसें निद्रा लागे । मुक्तिमिसें दोष भोगे । अनर्गळता

paramārthamisem artha jāge | dhyānamisem nidrā lāge | muktimisem doṣa bhoge | anargaḷatā

Under pretext of paramārtha, wealth-desire awakens; under pretext of dhyāna, sleep settles in; under pretext of mukti, sins are enjoyed — unrestrained.

निरूपणमिसें निंदा घडे । संवादमिसें विवाद पडे । उपाधिमिसें येऊन जडे । अभिमान अंगीं

nirūpaṇamisem nimdā ghaḍe | samvādamisem vivāda paḍe | upādhimisem yeūna jaḍe | abhimāna amgīm

Under pretext of exposition, slander happens; under pretext of dialogue, debate falls; under pretext of limitation, conceit clings to the body.

तैसा ब्रह्मज्ञानमिसें । आळस अंतरीं प्रवेशे । म्हणे साधनाचें पिसें । काय करावें

taisā brahmajñānamisem | āḷasa amtarīm praveśe | mhaṇe sādhanācem pisem | kāya karāvem

Similarly, under pretext of brahma-jñāna, laziness enters within; says 'what is the madness of sādhana?'

किं करोमि क्व गच्छामि किं गृह्णामि त्यजामि किम् । आत्मना पूरितं सर्वं महाकल्पांबुना यथा

kim karomi kva gacchāmi kim gṛhṇāmi tyajāmi kim | ātmanā pūritam sarvam mahākalpāmbunā yathā

[Śloka] 'kim karomi kva gacchāmi kim gṛhṇāmi tyajāmi kim | ātmanā pūritam sarvam mahā-kalpāmbunā yathā'.

वचन आधारीं लाविलें । जैसें शस्त्र फिरविलें । स्वतां हाणोनि घेतलें । जयापरी

vacana ādhārīm lāvilem | jaisem śastra phiravilem | svatām hāṇoni ghetalem | jayāparī

The utterance was used as support, as a weapon is wielded; one strikes oneself — in such a manner.

तैसा उपायाचा अपाय । विपरीतपणें स्वहित जाय । साधन सोडितां होय । मुक्तपणें बद्ध

taisā upāyācā apāya | viparītapaṇem svahita jāya | sādhana soḍitām hoya | muktapaṇem baddha

So the means becomes harmful; perversely, one's own good goes; on abandoning sādhana, one becomes bound — under the pretext of mukta.

साधन करितांच सिद्धपण । हातींचें जाईल निघोन । तेणेंगुणें साधन । करूंच नावडे

sādhana karitāmca siddhapaṇa | hātīmcem jāīla nighona | teṇemguṇem sādhana | karūmca nāvaḍe

While doing sādhana, the siddha-ness in hand will slip away; by that quality, doing sādhana becomes unpalatable.

लोक म्हणती हा साधक । हेचि लज्जा वाटे एक । साधन करिती ब्रह्मादिक । हें ठाउकें नाहीं

loka mhaṇatī hā sādhaka | heci lajjā vāṭe eka | sādhana karitī brahmādika | hem ṭhāukem nāhīm

People say 'this one is a sādhaka'; that very [label] feels shameful; Brahmā and others do sādhana — this is not known [to him].

आतां असो हे अविद्या । अभ्याससारिणी विद्या । अभ्यासें पाविजे आद्या । पूर्ण ब्रह्म

ātām aso he avidyā | abhyāsasāriṇī vidyā | abhyāsem pāvije ādyā | pūrṇa brahma

Enough this avidyā; practice-channel-vidyā; by practice, the full primal Brahman is attained.

अभ्यास करावा कवण । ऐसा श्रोता करी प्रश्न । परमार्थाचें साधन । बोलिलें पाहिजे

abhyāsa karāvā kavaṇa | aisā śrotā karī praśna | paramārthācem sādhana | bolilem pāhije

What practice should be done? — the listener asks; the sādhana of paramārtha must be spoken.

याचें उत्तर श्रोतयासी । दिधलें पुढियलें समासीं । निरूपिलें साधनासी । परमार्थाच्या

yācem uttara śrotayāsī | didhalem puḍhiyalem samāsīm | nirūpilem sādhanāsī | paramārthācyā

The answer has been given to the listener in the next samāsa; the sādhana of paramārtha has been expounded.