Dashak 9 · Samāsa 3

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श्रोतीं केला अनुमान । ऐसें कैसें ब्रह्मज्ञान । कांहींच नाहीं असोन । हें केवि घडे

śrotīm kelā anumāna | aisem kaisem brahmajñāna | kāmhīmca nāhīm asona | hem kevi ghaḍe

The listener made this inference: 'how is such brahma-jñāna [possible]? / Though nothing is, yet being — how does this happen?'

सकळ करून अकर्ता । सकळ भोगून अभोक्ता । सकळांमधें अलिप्तता । येईल कैसी

sakaḷa karūna akartā | sakaḷa bhogūna abhoktā | sakaḷāmmadhem aliptatā | yeīla kaisī

Doing all, yet non-doer; enjoying all, yet non-enjoyer; / amid all, aliptatā (detachment) — how will it come?

तथापि तुम्ही म्हणतां । योगी भोगून अभोक्ता । स्वर्गनरकहि आतां । येणेंचि न्यायें

tathāpi tumhī mhaṇatām | yogī bhogūna abhoktā | svarganarakahi ātām | yeṇemci nyāyem

Yet you say, 'The yogī — enjoying, yet non-enjoyer.' / Even heaven-and-hell now — by this very logic.

जन्म मृत्यु भोगिलेच भोगी । परी तो भोगून अभोक्ता योगी । यातना हि तयालागीं । येणेंचि पाडें

janma mṛtyu bhogileca bhogī | parī to bhogūna abhoktā yogī | yātanā hi tayālāgīm | yeṇemci pāḍem

Birth-death are enjoyed as enjoyed; but he is enjoying, yet non-enjoyer, the yogī. / For him, suffering also — by the same logic.

कुटून नाहीं कुटिला । रडोन नाहीं रडला । कुंथोन नाहीं कुंथिला । योगेश्वर

kuṭūna nāhīm kuṭilā | raḍona nāhīm raḍalā | kumthona nāhīm kumthilā | yogeśvara

Beaten, yet not beaten; wept, yet not wept; / groaned, yet not groaned — [such is] the yogeśvara.

जन्म नसोन घातला । पतित नसोन जाला । यातना नसोन पावला । नानापरी

janma nasona ghātalā | patita nasona jālā | yātanā nasona pāvalā | nānāparī

Birth without being born; fallen without falling; / suffering without being afflicted — in various ways.

ऐसा श्रोतयांचा अनुमान । श्रोतीं घेतलें आडरान । आतां याचें समाधान । केलें पाहिजे

aisā śrotayāmcā anumāna | śrotīm ghetalem āḍarāna | ātām yācem samādhāna | kelem pāhije

Such was the listener's inference; the listener entered a thicket. / Now this must be resolved in peace.

वक्ता म्हणे सावध व्हावें । तुम्ही बोलतां बरवें । परी हें तुमच्याच अनुभवें । तुम्हास घडे

vaktā mhaṇe sāvadha vhāvem | tumhī bolatām baravem | parī hem tumacyāca anubhavem | tumhāsa ghaḍe

The vaktā says: 'Be alert; you speak well. / But this occurs for you by your own anubhava.'

ज्याचा अनुभव जैसा । तो तो बोलतो तैसा । संपदेविण हो धिवसा । तो निरार्थक

jyācā anubhava jaisā | to to bolato taisā | sampadeviṇa ho dhivasā | to nirārthaka

As each one's anubhava is, he speaks accordingly. / Without wealth, arrogance — is meaningless.

नाहीं ज्ञानाची संपदा । अज्ञानदारिद्रें आपदा । भोगिल्याच भोगी सदा । शब्दज्ञानें

nāhīm jñānācī sampadā | ajñānadāridrem āpadā | bhogilyāca bhogī sadā | śabdajñānem

Without the wealth of jñāna, ajñāna-poverty is the calamity. / The enjoyed is always enjoyed — [even] by word-jñāna.

योगी वोळखावा योगेश्वरें । ज्ञानी वोळखावा ज्ञानेश्वरें । माहाचतुर तो चतुरें । वोळखावा

yogī voḷakhāvā yogeśvarem | jñānī voḷakhāvā jñāneśvarem | māhācatura to caturem | voḷakhāvā

A yogī is recognized by the yogeśvara; the jñānī is recognized by the jñāneśvara. / The greatly-clever is recognized by the clever.

अनुभवी अनुभवियास कळे । अलिप्त अलिप्तपणें निवळें । विदेहाचा देहभाव गळे । विदेही देखतां

anubhavī anubhaviyāsa kaḷe | alipta aliptapaṇem nivaḷem | videhācā dehabhāva gaḷe | videhī dekhatām

The experienced is known to the experienced; the detached is clear by detachment. / The videha's body-sense dissolves on seeing the videha.

बद्धासारिखा सिद्ध । आणी सिद्धासारिखा बद्ध । येक भावील तो अबद्ध । म्हणावाच नलगे

baddhāsārikhā siddha | āṇī siddhāsārikhā baddha | yeka bhāvīla to abaddha | mhaṇāvāca nalage

A siddha resembling a baddha; and a baddha resembling a siddha. / If one mistakes them as equal, he should not be called unbound.

झडपला तो देहधारी । आणी देहधारक पंचाक्षरी । परंतु दोघां येकसरी । कैसी द्यावी

jhaḍapalā to dehadhārī | āṇī dehadhāraka pamcākṣarī | paramtu doghām yekasarī | kaisī dyāvī

A possessed one is deha-dhārī; and the deha-supporter is the pañcākṣarī-mantrin. / Yet the two — how are they equated?

तैसा अज्ञान पतित । आणी ज्ञानी जीवन्मुक्त । दोघे समान मानील तो युक्त । कैसा म्हणावा

taisā ajñāna patita | āṇī jñānī jīvanmukta | doghe samāna mānīla to yukta | kaisā mhaṇāvā

Likewise the ajñāna-fallen, and the jñānī jīvan-mukta; / one who regards both as equal — how can he be called yukta (proper)?

आतां असो हे दृष्टांत । प्रचित बोलों कांहीं हेत । येथें श्रोतीं सावचित्त । क्षणयेक व्हावें

ātām aso he dṛṣṭāmta | pracita bolom kāmhīm heta | yethem śrotīm sāvacitta | kṣaṇayeka vhāvem

Now let this dṛṣṭānta be; I shall speak pratīti (direct evidence) with some purpose. / Here listeners should become attentive for a moment.

जो जो ज्ञानें गुप्त जाला । जो विवेकें विराला । जोअनन्यपणें उरला । नाहींच कांहीं

jo jo jñānem gupta jālā | jo vivekem virālā | joananyapaṇem uralā | nāhīmca kāmhīm

He who has become hidden by jñāna; who has merged by vivek; / who has remained in ananya-hood — there is nothing.

तयास कैसें गवसावें । शोधूं जातां तोचि व्हावें । तोचि होतां म्हणावें । नलगे कांहीं

tayāsa kaisem gavasāvem | śodhūm jātām toci vhāvem | toci hotām mhaṇāvem | nalage kāmhīm

How can he be grasped? On searching, one must become That. / On becoming That, speaking — is not needed, anything.

देहीं पाहातां देसिना । तत्वें शोधितां भासेना । ब्रह्म आहे निवडेना । कांहीं केल्यां

dehīm pāhātām desinā | tatvem śodhitām bhāsenā | brahma āhe nivaḍenā | kāmhīm kelyām

Looking in the body, not seen; searching by tattvas, not appearing; / Brahma is — not distinguished — no matter what is done.

दिसतो तरी देहधारी । परी कांहींच नाहीं अंतरीं । तयास पाहातां वरिवरी । कळेल कैसा

disato tarī dehadhārī | parī kāmhīmca nāhīm amtarīm | tayāsa pāhātām varivarī | kaḷela kaisā

He appears deha-dhārī; yet within is nothing. / Looking at him superficially, how will he be known?

कळाया शोधावें अंतर । तंव तो नित्य निरंतर । जयास धुंडितां विकार । निर्विकार होती

kaḷāyā śodhāvem amtara | tamva to nitya niramtara | jayāsa dhumḍitām vikāra | nirvikāra hotī

To know, one must search the interior; yet he is nitya, nirantara. / Seeking whom, the vikāras become nirvikāra.

तो परमात्मा केवळ । तयास नाहीं मायामळ । अखंड हेतूचा विटाळ । जालाच नाहीं

to paramātmā kevaḷa | tayāsa nāhīm māyāmaḷa | akhamḍa hetūcā viṭāḷa | jālāca nāhīm

He is paramātmā alone; he has no māyā-mala. / Unbroken taint of any hetu has not arisen.

ऐसा जो योगीराज । तो आत्मा सहजीं सहज । पूर्णब्रह्म वेदबीज । देहाकारें कळेना

aisā jo yogīrāja | to ātmā sahajīm sahaja | pūrṇabrahma vedabīja | dehākārem kaḷenā

Such is the yogī-rāja; he is ātman, spontaneously and naturally. / Pūrṇa-brahma, Veda-bīja — not known by bodily form.

देह भावितां देहचि दिसे । परी अंतर अनारिसें असे । तयास शोधितां नसे । जन्म मरण

deha bhāvitām dehaci dise | parī amtara anārisem ase | tayāsa śodhitām nase | janma maraṇa

Regarding body, only body is seen; yet the interior is different. / Searching him, there is no birth-death.

जयास जन्ममरण व्हावें । तें तो नव्हेचि स्वभावें । नाहींच तें आणावें । कोठून कैंचें

jayāsa janmamaraṇa vhāvem | tem to navheci svabhāvem | nāhīmca tem āṇāvem | koṭhūna kaimcem

He for whom birth-death would be — he is not that by svabhāva. / Not-being — whence will it be brought?

निर्गुणास जन्म कल्पिला । अथवा निर्गुण उडविला । तरी उडाला आणी जन्मला । आपला आपण

nirguṇāsa janma kalpilā | athavā nirguṇa uḍavilā | tarī uḍālā āṇī janmalā | āpalā āpaṇa

For the Nirguṇa, birth is imagined; or the Nirguṇa is discarded. / Then the discarding-and-birthing is one's own doing, upon oneself.

माध्यांनीं थुंकितां सूर्यावरी । तो थुंका पडेल आपणांच वरी । दुसर्यास चिंतितां अंतरीं । आपणास घडे

mādhyāmnīm thumkitām sūryāvarī | to thumkā paḍela āpaṇāmca varī | dusaryāsa cimtitām amtarīm | āpaṇāsa ghaḍe

Spitting at the noonday sun — that spittle falls on oneself. / Thinking ill of another in the interior — happens to oneself.

समर्थ रायाचे महिमान । जाणतां होते समाधान । परंतु भुंकों लागलें स्वान । तरी तें स्वानचि आहे

samartha rāyāce mahimāna | jāṇatām hote samādhāna | paramtu bhumkom lāgalem svāna | tarī tem svānaci āhe

The greatness of a powerful king — knowing it, samādhāna occurs. / Yet if a dog barks, it is still just a dog.

ज्ञानी तो सत्यस्वरूप । अज्ञान देखे मनुष्यरूप । भावासारिखा फळद्रूप । देव तैसा

jñānī to satyasvarūpa | ajñāna dekhe manuṣyarūpa | bhāvāsārikhā phaḷadrūpa | deva taisā

The jñānī is truth-svarūpa; the ajñāna sees him as mere man-form. / As the bhāva is, such is the fruit — Deva is likewise.

देव निराकार निर्गुण । लोक भाविती पाषाण । पाषाण फुटतो निर्गुण । फुटेल कैसा

deva nirākāra nirguṇa | loka bhāvitī pāṣāṇa | pāṣāṇa phuṭato nirguṇa | phuṭela kaisā

Deva is nirākāra, nirguṇa; people consider Him as stone. / Stone breaks; the Nirguṇa — how would it break?

देव सदोदित संचला । लोकीं बहुविध केला । परंतु बहुविध जाला । हें तों घडेना

deva sadodita samcalā | lokīm bahuvidha kelā | paramtu bahuvidha jālā | hem tom ghaḍenā

Deva is forever pervading; in the world, He is made many-fold. / Yet 'becoming many-fold' — that does not actually happen.

तैसा साधु आत्मज्ञानी । बोधें पूर्ण समाधानी । विवेकें आत्मनिवेदनी । आत्मरूपी

taisā sādhu ātmajñānī | bodhem pūrṇa samādhānī | vivekem ātmanivedanī | ātmarūpī

Likewise the sādhu is ātma-jñānī — by bodha, fully in samādhāna. / By vivek, in ātma-nivedana; ātma-rūpī.

जळोन काष्ठाचा आकार । अग्नि दिसे काष्ठाकार । परी काष्ठ होईल हा विचार । बोलोंच नये

jaḷona kāṣṭhācā ākāra | agni dise kāṣṭhākāra | parī kāṣṭha hoīla hā vicāra | bolomca naye

On wood burning-up, fire appears wood-shaped; / but 'it will become wood' — this consideration is not to be spoken at all.

कर्पूर असे तों जळतां दिसे । तैसा ज्ञानीदेह भासे । तयास जन्मवितां कैसें । कर्दळीउदरीं

karpūra ase tom jaḷatām dise | taisā jñānīdeha bhāse | tayāsa janmavitām kaisem | kardaḷīudarīm

Camphor, while it is, on burning is seen; likewise the jñānī-body appears. / To bring him into birth — how? — in a plantain-womb?

बीज भाजलें उगवेना । वस्त्र जळालें उकलेना । वोघ निवडितां निवडेना । गंगेमधें

bīja bhājalem ugavenā | vastra jaḷālem ukalenā | vogha nivaḍitām nivaḍenā | gamgemadhem

A roasted seed does not sprout; a burned cloth does not unwind; / a current cannot be sifted out — in the Ganges.

वोघ गंगेमागें दिसे । गंगा येकदेसी असे । साधु कांहींच न भासे । आणी आत्मा सर्वगत

vogha gamgemāgem dise | gamgā yekadesī ase | sādhu kāmhīmca na bhāse | āṇī ātmā sarvagata

A current appears along with the Ganges; the Ganges is in one region. / The sādhu does not appear as anything at all — and the Ātman is sarva-gata (all-pervading).

सुवर्ण नव्हे लोखंड । साधूस जन्म थोतांड । अज्ञान प्राणी जडमूढ । तयास हें उमजेचिना

suvarṇa navhe lokhamḍa | sādhūsa janma thotāmḍa | ajñāna prāṇī jaḍamūḍha | tayāsa hem umajecinā

Gold does not become iron; for the sādhu, birth is mere fiction. / The ajñāna creature, dull-witted — does not grasp this.

अंधास कांहींच न दिसे । तरी ते लोक आंधळे कैसे । सन्नपातें बरळतसे । सन्नपाती

amdhāsa kāmhīmca na dise | tarī te loka āmdhaḷe kaise | sannapātem baraḷatase | sannapātī

To the blind nothing appears; but how are [other] people blind? / In fever-delirium, one raves — [that is] the feverish.

जो स्वप्नामधें भ्याला । तो स्वप्नभयें वोसणाला । तें भये जागत्याला । केवि लागे

jo svapnāmadhem bhyālā | to svapnabhayem vosaṇālā | tem bhaye jāgatyālā | kevi lāge

One who was frightened in a dream — he raves from the dream-fear. / That fear, to the waker — how does it attach?

मुळी सर्पाकार देखिली । येक भ्याला येकें वोळखिली । दोघांची अवस्था लेखिली । सारिखीच कैसी

muḷī sarpākāra dekhilī | yeka bhyālā yekem voḷakhilī | doghāmcī avasthā lekhilī | sārikhīca kaisī

A root-shape seen as serpent; one is frightened, another recognizes [the root]. / Are the states of the two to be counted — the same?

हतीं धरितां हि डसेना । हें येकास भासेना । तरी ते त्याची कल्पना । तयासीच बाधी

hatīm dharitām hi ḍasenā | hem yekāsa bhāsenā | tarī te tyācī kalpanā | tayāsīca bādhī

'Even on holding it in hand, it will not bite' — to one, this does not appear. / Therefore that is his kalpanā — that alone troubles him.

विंचु सर्प डसला । तेणें तोचि जाकळला । तयाचेनि लोक जाला । कासावीस कैसा

vimcu sarpa ḍasalā | teṇem toci jākaḷalā | tayāceni loka jālā | kāsāvīsa kaisā

A scorpion, serpent bit [someone]; he himself is afflicted. / By that, the whole world — how did it become distraught?

आतां तुटला अनुमान । ज्ञानियास कळे ज्ञान । अज्ञानास जन्ममरण । चुकेचिना

ātām tuṭalā anumāna | jñāniyāsa kaḷe jñāna | ajñānāsa janmamaraṇa | cukecinā

Now inference has snapped; jñāna is known to the jñānī. / For the ajñāna, birth-death — does not fail.

येका जाणण्यासाठीं । लोक पडिले अटाटीं । नेणपणें हिंपुटी होती । जन्ममृत्यें

yekā jāṇaṇyāsāṭhīm | loka paḍile aṭāṭīm | neṇapaṇem himpuṭī hotī | janmamṛtyem

For one piece of knowledge, people have fallen into the forest. / By ignorance, they are wearied — by birth-death.

तेंचि कथानुसंधान । पुढें केलें परिच्हिन्न । सावधान सावधान । म्हणे वक्ता

temci kathānusamdhāna | puḍhem kelem parichinna | sāvadhāna sāvadhāna | mhaṇe vaktā

That very theme-continuation ahead is made clear. / 'Be attentive, be attentive,' says the vaktā.