Dashak 11 · Samāsa 9

25 ovis

आधीं कर्माचा प्रसंग । कर्म केलें पाहिजे सांग । कदाचित पडिले व्यंग । तरी प्रत्यवाय घडे

ādhīm karmācā prasamga | karma kelem pāhije sāmga | kadācita paḍile vyamga | tarī pratyavāya ghaḍe

First, the occasion of karma; karma should be done with full completion. / If any deficiency remains — pratyavāya (negative consequence) occurs.

म्हणौन कर्म आरंभिले । कांहींयेक सांग घडलें । जेथजेथें अंतर पडिलें । तेथें हरिस्मरण करावें

mhaṇauna karma ārambhile | kāmhīmyeka sāmga ghaḍalem | jethajethem amtara paḍilem | tethem harismaraṇa karāvem

Therefore karma is begun; some-part was done completely. / Wherever there was a gap, there Hari-smaraṇa should be done.

तरी तो हरी आहे कैसा । विचार पाहावा ऐसा । संधेपूर्वीं जगदीशा । चोविसां नामीं स्मरवें

tarī to harī āhe kaisā | vicāra pāhāvā aisā | samdhepūrvīm jagadīśā | covisām nāmīm smaravem

Then how is that Hari? The consideration should be seen thus. / Before sandhyā, to the jagadīśa — remember by twenty-four names.

चोवीसनामी सहस्त्रनामी । अनंतनामी तो अनामी । तो कैसा आहे अंतर्यामीं । विवेकें वोळखावा

covīsanāmī sahastranāmī | anamtanāmī to anāmī | to kaisā āhe amtaryāmīm | vivekem voḷakhāvā

Twenty-four-named, thousand-named, endlessly-named, he is unnamed. / How is he within the inner-self? — should be recognized by vivek.

ब्राह्मण स्नानसंध्या करून आला । मग तो देवार्चनास बैसला । येथासांग तो पूजिला । प्रतिमादेवो

brāhmaṇa snānasamdhyā karūna ālā | maga to devārcanāsa baisalā | yethāsāmga to pūjilā | pratimādevo

The Brahmin, having done snāna-sandhyā, returned, then sat for deva-arcana. / With full ritual, he worshipped the image-deva.

नाना देवांच्या नाना प्रतिमा । लोक पूजिती धरून प्रेमा । ज्याच्या प्रतिमा तो परमात्मा । कैसा आहे

nānā devāmcyā nānā pratimā | loka pūjitī dharūna premā | jyācyā pratimā to paramātmā | kaisā āhe

Various images of various devas — people worship with prema. / He whose image — how is that paramātmā?

ऐसें वोळखिलें पाहिजे । वोळखोन भजन कीजे । जैसा साहेब नमस्कारिजे । वोळखिल्याउपरी

aisem voḷakhilem pāhije | voḷakhona bhajana kīje | jaisā sāheba namaskārije | voḷakhilyāuparī

Such should be recognized; recognizing, bhajana should be done. / As one salutes the master — after recognition.

तैसा परमात्मा परमेश्वर । बरा वोळखावा पाहोन विचार । तरीच पाविजे पार । भ्रमसागरचा

taisā paramātmā parameśvara | barā voḷakhāvā pāhona vicāra | tarīca pāvije pāra | bhramasāgaracā

Likewise paramātmā parameśvara — well recognize with consideration. / Only then is the shore attained — of the delusion-ocean.

पूजा घेताती प्रतिमा । आंगा येतो अंतरात्मा । अवतारी तरी निजधामा । येऊन गेले

pūjā ghetātī pratimā | āmgā yeto amtarātmā | avatārī tarī nijadhāmā | yeūna gele

Images take the pūjā; the Antarātmā fills the body. / The avatāras have departed to their own abodes — came and went.

परी ते निजरूपें असती । तें निजरूप ते जगज्जोती । सत्वगुण तयेस म्हणती । जाणती कळा

parī te nijarūpem asatī | tem nijarūpa te jagajjotī | satvaguṇa tayesa mhaṇatī | jāṇatī kaḷā

But they exist in their own nija-rūpa; that nija-rūpa is jagaj-jyoti. / They call it sattva-guṇa — the knowing-art.

तये कळेचे पोटीं । देव असती कोट्यान्-कोटी । या अनुभवाच्या गोष्टी । प्रत्ययें पाहाव्या

taye kaḷece poṭīm | deva asatī koṭyān-koṭī | yā anubhavācyā goṣṭī | pratyayem pāhāvyā

Within the womb of that art — devas exist, crore upon crore. / These are matters of anubhava — should be seen by pratyaya.

देहपुरामधें ईश । म्हणोन तया नांव पुरुष । जगामधें जगदीश । तैसा वोळखावा

dehapurāmadhem īśa | mhaṇona tayā nāmva puruṣa | jagāmadhem jagadīśa | taisā voḷakhāvā

In the city of the body is Īśa — hence his name is puruṣa. / In the jagat is the jagadīśa — recognize likewise.

जाणीवरूपें जगदांतरें । प्रस्तुत वर्तती शरीरें । अंतःकरणविष्णु येणें प्रकारें । वोळखावा

jāṇīvarūpem jagadāmtarem | prastuta vartatī śarīrem | amtaḥkaraṇaviṣṇu yeṇem prakārem | voḷakhāvā

In knowing-form, within the jagat — directly operate the bodies. / The antaḥkaraṇa-Viṣṇu — in this manner — should be recognized.

तो विष्णु आहे जगदांतरीं । तोचि आपुले अंतरीं । कर्ता भोक्ता चतुरीं । अंतरात्मा वोळखावा

to viṣṇu āhe jagadāmtarīm | toci āpule amtarīm | kartā bhoktā caturīm | amtarātmā voḷakhāvā

That Viṣṇu is within the jagat; that same is within oneself. / Kartā and bhoktā in the wise — the Antarātmā — should be recognized.

ऐके देखे हुंगे चाखे । जाणोन विचारें ओळखे । कित्येक आपुले पारिखे । जाणताहे

aike dekhe humge cākhe | jāṇona vicārem oḷakhe | kityeka āpule pārikhe | jāṇatāhe

Hears, sees, smells, tastes; knowing by consideration recognizes. / Several who are his own, who are strangers — he knows.

येकची जगाचा जिव्हाळा । परी देहलोभाचा आडताळा । देहसमंधें वेगळा । अभिमान धरी

yekacī jagācā jivhāḷā | parī dehalobhācā āḍatāḷā | dehasamamdhem vegaḷā | abhimāna dharī

One is the affection of all the world; but by body-greed is the obstruction. / Due to body-connection, distinct — pride is held.

उपजे वाढे मरे मारी । जैशा उचलती लहरीवरी लहरी । चंचळ सागरीं भरोवरी । त्रैलोक्य होत जातें

upaje vāḍhe mare mārī | jaiśā ucalatī laharīvarī laharī | camcaḷa sāgarīm bharovarī | trailokya hota jātem

Is born, grows, dies, kills; as waves upon waves rise; / in the cañcala ocean — the three worlds come-and-go.

त्रैलोका वर्तवितो येक । म्हणोन त्रिलोक्यनायेक । ऐसा प्रत्ययाचा विवेक । पाहाना कैसा

trailokā vartavito yeka | mhaṇona trilokyanāyeka | aisā pratyayācā viveka | pāhānā kaisā

The three worlds are moved by one — hence trailokya-nāyaka. / Such is the pratyaya-vivek — see how it is.

ऐसा अंतरात्मा बोलिला । परी तोहि तत्वांमधें आला । पुढें विचार पाहिजे केला । माहावाक्याचा

aisā amtarātmā bolilā | parī tohi tatvāmmadhem ālā | puḍhem vicāra pāhije kelā | māhāvākyācā

Thus the Antarātmā is spoken; but he too has come among tattvas. / Ahead the consideration should be made — of the Mahāvākya.

आधीं देखिला देहधारी । मग पाहावें जगदांतरीं । तयाचेनियां उपरी । परब्रह्म पावे

ādhīm dekhilā dehadhārī | maga pāhāvem jagadāmtarīm | tayāceniyām uparī | parabrahma pāve

First the body-bearer is seen; then one should see within the jagat. / Beyond that — para-brahma is attained.

परब्रह्माचा विचार । होतां निवडे सारासार । चंचळ जाईल हा निर्धार । चुकेना कीं

parabrahmācā vicāra | hotām nivaḍe sārāsāra | camcaḷa jāīla hā nirdhāra | cukenā kīm

The consideration of para-brahma — upon which sāra-asāra is distinguished. / The cañcala will go — this certainty — does not miss.

उत्पत्ति स्थिति संव्हार जाण । त्याहून वेगळा निरंजन । येथें ज्ञानाचें विज्ञान । होत आहे

utpatti sthiti samvhāra jāṇa | tyāhūna vegaḷā niramjana | yethem jñānācem vijñāna | hota āhe

Utpatti, sthiti, samhāra — know; apart from those, nirañjana. / Here the vijñāna of jñāna — is happening.

अष्टदेह थानमान । जाणोन जालियां निर्शन । पुढें उरे निरंजन । विमळ ब्रह्म

aṣṭadeha thānamāna | jāṇona jāliyām nirśana | puḍhem ure niramjana | vimaḷa brahma

The aṣṭa-deha, location-and-size — on knowing them, on their destruction, / ahead remains — the nirañjana, vimala Brahma.

विचारेंचि अनन्य जाला । पाहाणाराविण प्रत्यय आला । तेहि वृत्ति निवृत्तीला । बरें पाहा

vicāremci ananya jālā | pāhāṇārāviṇa pratyaya ālā | tehi vṛtti nivṛttīlā | barem pāhā

By consideration alone, ananya has occurred; pratyaya came without a seer. / That too — vṛtti, nivṛtti — see well.

येथें राहिला वाच्यांश । पाहोन सांडिला लक्ष्यांश । लक्ष्यांशासारिसा वृत्तिलेश । तोहि गेला

yethem rāhilā vācyāmśa | pāhona sāmḍilā lakṣyāmśa | lakṣyāmśāsārisā vṛttileśa | tohi gelā

Here vācyāmśa remained; on seeing, lakṣyāmśa was left. / The vṛtti-trace like lakṣyāmśa — that too went.