संत साहित्य · Dāsabodha · Dashak 10
Dashak 10 · Samāsa 10
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गगनासारिखें ब्रह्म पोकळ । उदंड उंच अंतराळ।
निर्गुण निर्मळ निश्चळ । सदोदित
gaganāsārikhem brahma pokaḷa | udamḍa umca amtarāḷa |
nirguṇa nirmaḷa niścaḷa | sadodita
Like the sky, Brahma is hollow (spacious); vast, high firmament; / nirguṇa, nirmala, niścala — ever-shining.
त्यास परमात्मा म्हणती । आणिक नामें नेणों किती ।
परी तें जाणिजे आदिअंतीं । जैसें तैसें
tyāsa paramātmā mhaṇatī | āṇika nāmem neṇom kitī |
parī tem jāṇije ādiamtīm | jaisem taisem
It is called Paramātmā; and many other names, countless. / But know from beginning to end — as-it-is.
विस्तीर्ण पसरला पैस । भोंवता दाटला अवकाश ।
भासचि नाहीं निराभास । जैसें तैसें
vistīrṇa pasaralā paisa | bhomvatā dāṭalā avakāśa |
bhāsaci nāhīm nirābhāsa | jaisem taisem
Vast stretched breadth; surrounding, congested is the space. / Not [even] appearance — nirābhāsa — as-it-is.
चहुंकडे पाताळतळीं । अंतचि नाहीं अंतराळीं ।
कल्पांतकाळीं सर्वकाळीं । संचलेचि असे
cahumkaḍe pātāḷataḷīm | amtaci nāhīm amtarāḷīm |
kalpāmtakāḷīm sarvakāḷīm | samcaleci ase
On every side, to the base of pātāla; no end in the firmament. / At kalpānta-time, at all times — it is always pervading.
ऐसें कांहींयेक अचंचळ । ते अचंचळीं भासे चंचळ ।
त्यास नामेंहि पुष्कळ । त्रिविधा प्रकारें
aisem kāmhīmyeka acamcaḷa | te acamcaḷīm bhāse camcaḷa |
tyāsa nāmemhi puṣkaḷa | trividhā prakārem
Such is some unmoving; in that unmoving appears the moving. / Its names too are many — in three kinds.
न दिसतां नांव ठेवणें । न देखतां खूण सांगणें ।
असो हें जाणायाकारणें । नामाभिधानें
na disatām nāmva ṭhevaṇem | na dekhatām khūṇa sāmgaṇem |
aso hem jāṇāyākāraṇem | nāmābhidhānem
Giving a name to what is not seen; telling a sign of what is not seen — / so be it — for the sake of knowing — these name-designations.
मूळमाया मूळप्रकृति । मूळपुरुष ऐसें म्हणती ।
शिवशक्ति नामें किती । नाना प्रकारें
mūḷamāyā mūḷaprakṛti | mūḷapuruṣa aisem mhaṇatī |
śivaśakti nāmem kitī | nānā prakārem
Mūla-māyā, mūla-prakṛti, mūla-puruṣa — so they say; / Śiva-Śakti names — how many — in various kinds.
परी जें नाम ठेविलें जया । आधीं वोळखावें तया ।
प्रचितीवीण कासया । वलगना करावी
parī jem nāma ṭhevilem jayā | ādhīm voḷakhāvem tayā |
pracitīvīṇa kāsayā | valaganā karāvī
But the name given to what — first that thing should be recognized. / Without pratīti, why make exaggeration?
रूपाची न धरितां सोये । नामासरिसें भरंगळों नये ।
प्रत्ययाविण गळंगा होये । अनुमानज्ञानें
rūpācī na dharitām soye | nāmāsarisem bharamgaḷom naye |
pratyayāviṇa gaḷamgā hoye | anumānajñānem
Without holding fast the form, one should not stumble about with the name. / Without pratyaya, chatter occurs — by inference-jñāna.
निश्चळ गगनीं चंचळ वारा । वाजों लागला भरारां ।
परी त्या गगना आणि समीरा । भेद आहे
niścaḷa gaganīm camcaḷa vārā | vājom lāgalā bharārām |
parī tyā gaganā āṇi samīrā | bheda āhe
In the unmoving sky, the moving wind began to blow whirlingly. / But between that sky and the breeze — there is a bhed (distinction).
तैसें निश्चळ परब्रह्म । चंचळ माया भासला भ्रम ।
त्या भ्रमाचा संभ्रम । करून दाऊं
taisem niścaḷa parabrahma | camcaḷa māyā bhāsalā bhrama |
tyā bhramācā sambhrama | karūna dāūm
Likewise niścala para-brahma, the moving māyā appeared — delusion. / That delusion's pomp — we shall display.
जैसा गगनी चालिला पवन । तैसें निश्चळीं जालें चळण ।
इछा स्फूर्तिलक्षण । स्फूर्णरूप
jaisā gaganī cālilā pavana | taisem niścaḷīm jālem caḷaṇa |
ichā sphūrtilakṣaṇa | sphūrṇarūpa
As wind moves in the sky, likewise motion arose in the unmoving. / Icchā, sphūrti — the mark — sphūraṇa-form.
अहंपणें जाणीव जाली । तेचि मूळप्रकृति बोलिली ।
माहाकारणकाया रचली । ब्रह्मांडीची
ahampaṇem jāṇīva jālī | teci mūḷaprakṛti bolilī |
māhākāraṇakāyā racalī | brahmāmḍīcī
As I-ness, knowing arose; that is called mūla-prakṛti. / The mahā-kāraṇa body was composed — of brahmāṇḍa.
माहामाया मूळप्रकृती । कारण ते अव्याकृती ।
सूक्ष्म हिरण्यगर्भ म्हणती । विराट ते स्थूळ
māhāmāyā mūḷaprakṛtī | kāraṇa te avyākṛtī |
sūkṣma hiraṇyagarbha mhaṇatī | virāṭa te sthūḷa
Mahā-māyā, mūla-prakṛti — they are kāraṇa, avyākṛti. / Subtle, Hiraṇya-garbha they call; Virāṭ is the sthūla.
ऐसें पंचीकर्ण शास्त्रप्रमये । ईश्वरतनुचतुष्टये ।
म्हणोन हें बोलणें होये । जाणीव मूळमाया
aisem pamcīkarṇa śāstrapramaye | īśvaratanucatuṣṭaye |
mhaṇona hem bolaṇem hoye | jāṇīva mūḷamāyā
Thus pañcīkaraṇa, śāstra-conclusion, Īśvara's four bodies — / therefore this speech happens — that mūla-māyā is knowing.
परमात्मा परमेश्वरु । परेश ज्ञानघन ईश्वरु ।
जगदीश जगदात्मा जगदेश्वरु । पुरुषनामें
paramātmā parameśvaru | pareśa jñānaghana īśvaru |
jagadīśa jagadātmā jagadeśvaru | puruṣanāmem
Paramātmā, Parameśvara, Pareśa, Jñāna-ghana, Īśvara, / Jagadīśa, Jagadātmā, Jagadeśvara — puruṣa-names.
सत्तारूप ज्ञानस्वरूप । प्रकशरूप जोतिरूप ।
कारणरूप चिद्रूप । शुद्ध सूक्ष्म अलिप्त
sattārūpa jñānasvarūpa | prakaśarūpa jotirūpa |
kāraṇarūpa cidrūpa | śuddha sūkṣma alipta
Existence-form, jñāna-svarūpa, prakāśa-form, jyoti-form, / kāraṇa-form, cid-rūpa, śuddha, sūkṣma, alipta.
आत्मा अंतरात्मा विश्वात्मा । द्रष्टा साक्षी सर्वात्मा ।
क्षेत्रज्ञ शिवात्मा जीवात्मा । देही कूटस्त बोलिजे
ātmā amtarātmā viśvātmā | draṣṭā sākṣī sarvātmā |
kṣetrajña śivātmā jīvātmā | dehī kūṭasta bolije
Ātmā, Antarātmā, Viśvātmā, dṛṣṭā, sākṣī, Sarvātmā, / Kṣetrajña, Śivātmā, Jīvātmā, dehī, kūṭastha — it is said.
इंद्रात्मा ब्रह्मात्मा हरिहरात्मा । येमात्मा धर्मात्मा नैरूत्यात्मा ।
वरुणवायोकुबेरात्मा । ऋषीदेवमुनिधर्ता
imdrātmā brahmātmā hariharātmā | yemātmā dharmātmā nairūtyātmā |
varuṇavāyokuberātmā | ṛṣīdevamunidhartā
Indra-ātmā, Brahmātmā, Hari-Harātmā, Yamātmā, Dharmātmā, Nairṛtyātmā, / Varuṇa-Vāyu-Kubera-ātmā, ṛṣi-deva-muni-dhartā.
गण गंधर्व विद्याधर । येक्ष किन्नर नारद तुंबर ।
सर्व लोकांचें अंतर । तो सर्वांतरात्मा बोलिजे
gaṇa gamdharva vidyādhara | yekṣa kinnara nārada tumbara |
sarva lokāmcem amtara | to sarvāmtarātmā bolije
Gaṇa, Gandharva, Vidyā-dhara, Yakṣa, Kinnara, Nārada, Tumbara — / inner-state of all the lokas — that is called sarvāntarātmā.
चंद्र सूर्य तारामंडळें । भूमंडळें मेघमंडळें ।
येकवीस स्वर्गें सप्त पाताळें । अंतरात्माच वर्तवी
camdra sūrya tārāmamḍaḷem | bhūmamḍaḷem meghamamḍaḷem |
yekavīsa svargem sapta pātāḷem | amtarātmāca vartavī
Moon, sun, star-clusters, earth-clusters, cloud-clusters, / twenty-one heavens, seven pātālas — the Antarātmā operates [them].
गुप्त वल्ली पाल्हाळली । तिचीं पुरुषनामें घेतलीं ।
आतां स्त्रीनामें ऐकिलीं । पाहिजे श्रोतीं
gupta vallī pālhāḷalī | ticīm puruṣanāmem ghetalīm |
ātām strīnāmem aikilīm | pāhije śrotīm
A hidden vine spread out — its masculine names were taken. / Now the feminine names — listeners should hear.
मूळमाया जगदेश्वरी । परमविद्या परमेश्वरी ।
विश्ववंद्या विश्वेश्वरी । त्रैलोक्यजननी
mūḷamāyā jagadeśvarī | paramavidyā parameśvarī |
viśvavamdyā viśveśvarī | trailokyajananī
Mūla-māyā, Jagadeśvarī, Param-vidyā, Parameśvarī, / Viśvavandyā, Viśveśvarī, trailokya-jananī.
अंतऱेतु अंतर्कळा । मौन्यगर्भ जाणीवकळा ।
चपळ जगज्जोती जीवनकळा । परा पश्यंती मध्यमा
amtaṟetu amtarkaḷā | maunyagarbha jāṇīvakaḷā |
capaḷa jagajjotī jīvanakaḷā | parā paśyamtī madhyamā
Antar-hetu, antar-kalā, mauna-garbha, knowing-art, / agile Jagaj-jyoti, jīvana-kalā, Parā, Paśyantī, Madhyamā.
युक्ति बुद्धि मति धारणा । सावधानता नाना चाळणा ।
भूत भविष्य वर्तमाना । उकलून दावी
yukti buddhi mati dhāraṇā | sāvadhānatā nānā cāḷaṇā |
bhūta bhaviṣya vartamānā | ukalūna dāvī
Yukti, Buddhi, Mati, Dhāraṇā, alertness, various siftings — / past, future, present — she unfolds and shows.
जागृति स्वप्न सुषुप्ती जाणे । तुर्या ताटस्ता अवस्ता जाणे ।
सुख दुःख सकळ जाणे । मानापमान
jāgṛti svapna suṣuptī jāṇe | turyā tāṭastā avastā jāṇe |
sukha duḥkha sakaḷa jāṇe | mānāpamāna
Jāgṛti, svapna, suṣupti — she knows; turīyā, taṭasthā — she knows; / sukha, duḥkha — all she knows; honour-dishonour.
ते परम कठीण कृपाळु । ते परम कोमळ स्नेहाळु ।
ते परम क्रोधी लोभाळु । मर्यादेवेगळी
te parama kaṭhīṇa kṛpāḷu | te parama komaḷa snehāḷu |
te parama krodhī lobhāḷu | maryādevegaḷī
She is supremely hard, compassionate; supremely tender, affectionate; / supremely angry, greedy — beyond measure.
शांती क्ष्मा विरक्ती भक्ती । अध्यात्मविद्या सायोज्यमुक्ति ।
विचारणा सहजस्थिति । जयेचेनी
śāmtī kṣmā viraktī bhaktī | adhyātmavidyā sāyojyamukti |
vicāraṇā sahajasthiti | jayecenī
Śānti, kṣamā, virakti, bhakti, adhyātma-vidyā, sāyujya-mukti, / vicāraṇā, sahaja-sthiti — by her.
पुर्वीं पुरुषनामें बोलिलीं । उपरी स्त्रीनामें निरोपिलीं ।
आतां नपुषकनामें ऐकिलीं । पाहिजे चंचळाचीं
purvīm puruṣanāmem bolilīm | uparī strīnāmem niropilīm |
ātām napuṣakanāmem aikilīm | pāhije camcaḷācīm
Earlier, masculine names were spoken; then feminine names were expounded. / Now the napumsaka names should be heard — of the moving.
जाणणें अंतःकर्ण चित्त । श्रवण मनन चैतन्य जीवित ।
येतें जातें सुचीत । होऊन पाहा
jāṇaṇem amtaḥkarṇa citta | śravaṇa manana caitanya jīvita |
yetem jātem sucīta | hoūna pāhā
Knowing, antaḥkaraṇa, citta, śravaṇa, manana, caitanya, jīvita, / coming-going, alert — becoming, see.
मीपण तूंपण जाणपण । ज्ञातेंपण सर्वज्ञपण ।
जीवपण शिवपण ईश्वरपण । अलिप्तपण बोलिजे
mīpaṇa tūmpaṇa jāṇapaṇa | jñātempaṇa sarvajñapaṇa |
jīvapaṇa śivapaṇa īśvarapaṇa | aliptapaṇa bolije
I-ness, you-ness, knowing-ness, knower-ness, sarvajña-ness, / jīva-ness, Śiva-ness, Īśvara-ness — alipta-ness — are spoken.
ऐसीं नामें उदंड असती । परी ते येकचि जगज्जोती ।
विचारवंत ते जाणती । सर्वांतरात्मा
aisīm nāmem udamḍa asatī | parī te yekaci jagajjotī |
vicāravamta te jāṇatī | sarvāmtarātmā
Such names abound; but they are one jagaj-jyoti. / The vicāra-bearing know — the sarvāntarātmā.
आत्मा जगज्जोती सर्वज्ञपण । तीनी मिळोन येकचि जाण ।
अंतःकर्णचि प्रमाण । ज्ञेप्तीमात्र
ātmā jagajjotī sarvajñapaṇa | tīnī miḷona yekaci jāṇa |
amtaḥkarṇaci pramāṇa | jñeptīmātra
Ātmā, jagaj-jyoti, sarvajña-ness — the three merged into one, know. / The antaḥkaraṇa alone is pramāṇa — jñapti-only.
ढीग जाले पदार्थाचे । पुरुष स्त्री नपुंसक नामांचे ।
परंतु सृष्टीरचनेचें । किती म्हणोन संगावें
ḍhīga jāle padārthāce | puruṣa strī napumsaka nāmāmce |
paramtu sṛṣṭīracanecem | kitī mhaṇona samgāvem
Piles of objects; masculine, feminine, napumsaka names. / But the sṛṣṭi-rachanā — how much can be told?
सकळ चाळिता येक । अंतरात्मा वर्तती अनेक ।
मुंगीपासून ब्रह्मादिक । तेणेंचि चालती
sakaḷa cāḷitā yeka | amtarātmā vartatī aneka |
mumgīpāsūna brahmādika | teṇemci cālatī
The one moving-all — the Antarātmā moves the many. / From ant to Brahmā-etc. — they move by that alone.
तो अंतरात्मा आहे कैसा । प्रतुत वोळखाना आमासा ।
नाना प्रकारींचा तमासा । येथेंचि आहे
to amtarātmā āhe kaisā | pratuta voḷakhānā āmāsā |
nānā prakārīmcā tamāsā | yethemci āhe
That Antarātmā is how? Direct recognition — is for us. / Various kinds of entertainment — are here itself.
तो कळतो परी दिसेना । प्रचित येते परी भासेना ।
शरीरीं असे परी वसेना । येके ठाईं
to kaḷato parī disenā | pracita yete parī bhāsenā |
śarīrīm ase parī vasenā | yeke ṭhāīm
It is known but not seen; pratīti comes but does not appear; / in the body it is, yet does not reside — in one place.
तीक्षणपणें गगनीं भरे । सरोवर देखतां च पसरे ।
पदार्थ लक्षून उरे । चहूंकडे
tīkṣaṇapaṇem gaganīm bhare | sarovara dekhatām ca pasare |
padārtha lakṣūna ure | cahūmkaḍe
With sharpness, it fills the sky; on seeing a lake, it expands. / On fixing on an object, it remains — on all sides.
जैसा पदार्थ दृष्टीस दिसतो । तो त्यासारिखाच होतो ।
वायोहूनि विशेष तो । चंचळविषईं
jaisā padārtha dṛṣṭīsa disato | to tyāsārikhāca hoto |
vāyohūni viśeṣa to | camcaḷaviṣaīm
As the object appears to sight, it becomes like that. / More special than vāyu — in the cañcala (mobile) matter.
कित्येक दृष्टीनें देखे । कितीयेक रसनेनें चाखे ।
कितीयेक ते वोळखे । मनेंकरूनि
kityeka dṛṣṭīnem dekhe | kitīyeka rasanenem cākhe |
kitīyeka te voḷakhe | manemkarūni
With some it sees by eye; with some it tastes by tongue; / with some it recognizes — by mind.
श्रोतीं बैसोन शब्द ऐकतो । घ्राणेंद्रियें वास घेतो ।
त्वचेइंद्रियें जाणतो । सीतोष्णादिक
śrotīm baisona śabda aikato | ghrāṇemdriyem vāsa gheto |
tvaceimdriyem jāṇato | sītoṣṇādika
Sitting in the ears, it hears sound; by the ghrāṇendriya it smells; / by the skin-sense it knows — cool-hot etc.
ऐशा जाणे अंतर्कळा । सकळामधें परी निराळा ।
पाहातां त्याची अगाध लीळा । तोचि जाणे
aiśā jāṇe amtarkaḷā | sakaḷāmadhem parī nirāḷā |
pāhātām tyācī agādha līḷā | toci jāṇe
Such inner-art it knows; amid all, yet aloof. / On looking, its profound līlā — it alone knows.
तो पुरुष ना सुंदरी । बाळ तारुण्य ना कुमारी ।
नपुंसकाचा देहधारी । परी नपुसक नव्हे
to puruṣa nā sumdarī | bāḷa tāruṇya nā kumārī |
napumsakācā dehadhārī | parī napusaka navhe
It is not masculine, not feminine; not child, not youth, not maiden; / napumsaka in body-bearing — yet it is not napumsaka.
तो चालवी सकळ देहासी । करून अकर्ता म्हणती त्यासी ।
तो क्षेत्रज्ञ क्षेत्रवासी । देही कूटस्त बोलिजे
to cālavī sakaḷa dehāsī | karūna akartā mhaṇatī tyāsī |
to kṣetrajña kṣetravāsī | dehī kūṭasta bolije
It moves every body; doing, yet they call him akartā. / It is the kṣetrajña, kṣetravāsī, dehī, kūṭastha — it is said.
॥ श्लोक ॥ द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोक्षर उच्यते ॥
दोनी पुरुष लोकीं असती । क्षराक्षर बोलिजती ।
सर्व भूतें क्षर म्हणती । अक्षर कूटस्त बोलिजे
|| śloka || dvāvimau puruṣau loke kṣaraścākṣara eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate ||
donī puruṣa lokīm asatī | kṣarākṣara bolijatī |
sarva bhūtem kṣara mhaṇatī | akṣara kūṭasta bolije
[Śloka: dvāvimau puruṣau loke kṣaraścākṣara eva ca | kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate ||] / In the world are two puruṣas — kṣara and akṣara are spoken. / All bhūtas are called kṣara; the akṣara is called kūṭastha.
उत्तम पुरुष तो आणीक । निःप्रपंच निःकळंक ।
निरंजन परमात्मा येक । निर्विकारी
uttama puruṣa to āṇīka | niḥprapamca niḥkaḷamka |
niramjana paramātmā yeka | nirvikārī
The uttama-puruṣa is yet another — niṣprapañca, niṣkalanka, / nirañjana, paramātmā, one, nirvikārī.
च्यारी देह निरसावे । साधकें देहातीत व्हावें ।
देहातीत होतां जाणावें । अनन्य भक्त
cyārī deha nirasāve | sādhakem dehātīta vhāvem |
dehātīta hotām jāṇāvem | ananya bhakta
The four bodies should be negated; the sādhaka should become dehātīta. / On becoming dehātīta, know — the ananya-bhakta.
देहमात्र निरसुनी गेला । तेथें अंतरात्मा कैसा उरला ।
निर्विकारीं विकाराला । ठाव नाहीं
dehamātra nirasunī gelā | tethem amtarātmā kaisā uralā |
nirvikārīm vikārālā | ṭhāva nāhīm
When the mere body is negated and gone, there the Antarātmā — how does it remain? / In the nirvikārī, vikāra — has no place.
निश्चळ परब्रह्म येक । चंचळ जाणावें माईक ।
ऐसा प्रत्यय निश्चयात्मक । विवेकें पाहावा । ४९ ॥
येथें बहुत नलगे खळखळ । येक चंचळ येक निश्चळ ।
शाश्वत कोणतें केवळ । ज्ञानें वोळखावें
niścaḷa parabrahma yeka | camcaḷa jāṇāvem māīka |
aisā pratyaya niścayātmaka | vivekem pāhāvā | 49 ||
yethem bahuta nalage khaḷakhaḷa | yeka camcaḷa yeka niścaḷa |
śāśvata koṇatem kevaḷa | jñānem voḷakhāvem
Niścala para-brahma is one; the moving — know as māyika. / Such pratyaya, definitive — should be seen by vivek. / Here much fuss is not needed: one is moving, one is unmoving. / What alone is eternal — should be recognized by jñāna.
असार त्यागून घेईजे सार । म्हणोन सारासार विचार ।
नित्यानित्य निरंतर । पाहाती ज्ञानी
asāra tyāgūna gheīje sāra | mhaṇona sārāsāra vicāra |
nityānitya niramtara | pāhātī jñānī
Renouncing the asāra, take the sāra — hence sāra-asāra-vicāra. / Nitya-anitya — continuously jñānīs see.
जेथे ज्ञानचि होते विज्ञान । जेथें मनांचे होतें उन्मन ।
तेथें कैचें चंचळपण । आत्मयासी
jethe jñānaci hote vijñāna | jethem manāmce hotem unmana |
tethem kaicem camcaḷapaṇa | ātmayāsī
Where jñāna becomes vijñāna; where mind becomes unmana; / there where cañcalatā — for the Ātman?
सांगणोवांगणीचें काम नव्हे । आपुल्या अनुभवें जाणावें ।
प्रत्ययाविण सिणावें । तेंचि पाप
sāmgaṇovāmgaṇīcem kāma navhe | āpulyā anubhavem jāṇāvem |
pratyayāviṇa siṇāvem | temci pāpa
It is not a matter of telling and re-telling; know by one's own anubhava. / Being wearied without pratyaya — that itself is pāpa.
सत्यायेवढें सुकृत नाहीं । असत्यायेवढें पाप नाहीं ।
प्रचितीविण कोठेंचि नाहीं । समाधान
satyāyevaḍhem sukṛta nāhīm | asatyāyevaḍhem pāpa nāhīm |
pracitīviṇa koṭhemci nāhīm | samādhāna
No sukṛta equal to truth; no pāpa equal to untruth; / without pratīti, nowhere is samādhāna.
सत्य म्हणिजे स्वरूप जाण । असत्य माया हें प्रमाण ।
येथें निरोपिलें पापपुण्य । रूपेंसहित
satya mhaṇije svarūpa jāṇa | asatya māyā hem pramāṇa |
yethem niropilem pāpapuṇya | rūpemsahita
Truth means svarūpa — know; untruth is māyā — this is the measure. / Here pāpa-puṇya is expounded — with their forms.
दृश पाप वोसरलें । पुण्य परब्रह्म उरलें ।
अनन्य होतांच जालें । नामातीत
dṛśa pāpa vosaralem | puṇya parabrahma uralem |
ananya hotāmca jālem | nāmātīta
Dṛśya-pāpa receded; puṇya remained as para-brahma. / On becoming ananya — it became nāmātīta (beyond names).
आपण वस्तु स्वतसिद्ध । तेथें नाहीं देहसमंध ।
पापरासी होती दग्ध । येणें प्रकारें
āpaṇa vastu svatasiddha | tethem nāhīm dehasamamdha |
pāparāsī hotī dagdha | yeṇem prakārem
Oneself is vastu, self-established; there no body-connection. / Heaps of pāpa are burnt up — in this manner.
येरवी ब्रह्मज्ञानेंवीण । जें जें साधन तो तो सीण ।
नाना दोषांचे क्षाळण । होईल कैसें
yeravī brahmajñānemvīṇa | jem jem sādhana to to sīṇa |
nānā doṣāmce kṣāḷaṇa | hoīla kaisem
Otherwise without brahma-jñāna, whatever sādhana — all is exhaustion. / The cleansing of various doṣas — how will it happen?
पापाचें वळलें शरीर । पापचि घडे तदनंतर ।
अंतरीं तोग वरीवरी उपचार । काय करी
pāpācem vaḷalem śarīra | pāpaci ghaḍe tadanamtara |
amtarīm toga varīvarī upacāra | kāya karī
The body is rolled up of pāpa; pāpa alone arises from it. / Within pain; externally, treatment — what does it do?
नाना क्षेत्रीं हें मुंडिलें । नाना तीर्थीं हें दंडिलें ।
नाना निग्रहीं खंडिलें । ठाईं ठाईं
nānā kṣetrīm hem mumḍilem | nānā tīrthīm hem damḍilem |
nānā nigrahīm khamḍilem | ṭhāīm ṭhāīm
In various kṣetras, the head has been shaved; in various tīrthas, a stick taken; / in various restraints, broken — here and there.
नाना मृत्तिकेनें घांसिलें । अथवा तप्तमुद्रेनें लासिलें ।
जरी हें वरीवरी तासिलें । तरी शुद्ध नव्हे
nānā mṛttikenem ghāmsilem | athavā taptamudrenem lāsilem |
jarī hem varīvarī tāsilem | tarī śuddha navhe
Scrubbed with various clays; or branded with hot-seal (tapta-mudrā); / even if cut externally — it is not pure [within].
सेणाचे गोळे गिळिले । गोमुत्राचे मोघे घेतले ।
माळा रुद्राक्ष घातले । काष्ठमणी
seṇāce goḷe giḷile | gomutrāce moghe ghetale |
māḷā rudrākṣa ghātale | kāṣṭhamaṇī
Dung-pellets swallowed; cow-urine potions taken; / malās, rudrākṣas, wood-beads put on —
वेष वरीवरी केला । परी अंतरीं दोष भरला ।
त्या दोषाच्या दहनाला । आत्मज्ञान पाहिजे
veṣa varīvarī kelā | parī amtarīm doṣa bharalā |
tyā doṣācyā dahanālā | ātmajñāna pāhije
external costume was made; but within, filled with doṣa. / For the burning of that doṣa — ātma-jñāna is needed.
नाना व्रतें नाना दानें । नाना योग तीर्थाटणें ।
सर्वांहुनी कोटीगुणें । महिमा आत्मज्ञानाचा
nānā vratem nānā dānem | nānā yoga tīrthāṭaṇem |
sarvāmhunī koṭīguṇem | mahimā ātmajñānācā
Various vratas, various dānas, various yogas, tīrthāṭanas — / more than all by a crore-times — is the greatness of ātma-jñāna.
आत्मज्ञान पाहे सदा । त्याच्या पुण्यास नाहीं मर्यादा ।
दुष्ट पातकाची बाधा । निरसोन गेली
ātmajñāna pāhe sadā | tyācyā puṇyāsa nāhīm maryādā |
duṣṭa pātakācī bādhā | nirasona gelī
He who always sees ātma-jñāna — his puṇya has no limit. / The affliction of wicked pāpa — has been dissolved and gone.
वेदशास्त्रीं सत्यस्वरूप । तेंचि ज्ञानियांचें रूप ।
पुण्य जालें अमूप । सुकृतें सीमा सांडिली
vedaśāstrīm satyasvarūpa | temci jñāniyāmcem rūpa |
puṇya jālem amūpa | sukṛtem sīmā sāmḍilī
In Veda-śāstra, the truth-svarūpa — that itself is the form of the jñānīs. / Puṇya has arisen abundant — sukṛta's limit is surpassed.
या प्रचितीच्या गोष्टी । प्रचित पाहावी आत्मदृष्टीं ।
प्रचितीवेगळे कष्टी । होऊंच नये
yā pracitīcyā goṣṭī | pracita pāhāvī ātmadṛṣṭīm |
pracitīvegaḷe kaṣṭī | hoūmca naye
These are pratīti-matters; pratīti must be seen with ātma-dṛṣṭi. / Without pratīti, one should not become weary.
आगा ये प्रचितीचे लोक हो । प्रचित नस्तां अवघा शोक हो ।
रघुनाथकृपेनें राहो । प्रत्यय निश्चयाचा
āgā ye pracitīce loka ho | pracita nastām avaghā śoka ho |
raghunāthakṛpenem rāho | pratyaya niścayācā
O people of pratīti — without pratīti, all is grief. / By Raghunātha's grace, may the pratyaya of certainty remain.