Dashak 13 · Samāsa 2

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ऐका सारासार विचार । उभारलें जगडंबर । त्यांत कोण सार कोण असार । विवेकें वोळखावा

aikā sārāsāra vicāra | ubhāralem jagaḍambara | tyāmta koṇa sāra koṇa asāra | vivekem voḷakhāvā

Hear sāra-asāra-vicāra; the world-spectacle is erected. / Within it, which is sāra, which asāra — should be recognized by vivek.

दिसेल तें नासेल । आणि येईल तें जाईल । जें असतचि असेल । तेंचि सार

disela tem nāsela | āṇi yeīla tem jāīla | jem asataci asela | temci sāra

What is seen will perish; what comes will go. / What simply exists-as-such — that itself is sāra.

मागां आत्मानात्माविवेक बोलिला । अनात्मा वोळखोन सांडिला । आत्मा जाणतां लागला । मुळींचा मूळतंतु

māgām ātmānātmāviveka bolilā | anātmā voḷakhona sāmḍilā | ātmā jāṇatām lāgalā | muḷīmcā mūḷatamtu

Earlier ātma-anātma-vivek was spoken; anātma was recognized and abandoned. / The knowing of Ātman attached — the root-thread of origin.

मुळीं जे राहिली वृत्ति । जाली पाहिले निवृत्ति । सारासार विचार श्रोतीं । बरा पाहावा

muḷīm je rāhilī vṛtti | jālī pāhile nivṛtti | sārāsāra vicāra śrotīm | barā pāhāvā

The vṛtti that remained at root — on seeing, became nivṛtti. / Sāra-asāra-vicāra, listeners, should be seen well.

नित्यानित्य विवेक केला । आत्मा नित्यसा निवडिला । निवृतीरूपें हेत उरला । निराकारीं

nityānitya viveka kelā | ātmā nityasā nivaḍilā | nivṛtīrūpem heta uralā | nirākārīm

Nitya-anitya-vivek was done; the nitya-Ātman was selected. / As nivṛtti, hetu remained — in the nirākāra.

हेत म्हणिजे तो चंचळ । निर्गुण म्हणिजे निश्चळ । सारासारविचारें चंचळ । होऊन जातें

heta mhaṇije to camcaḷa | nirguṇa mhaṇije niścaḷa | sārāsāravicārem camcaḷa | hoūna jātem

Hetu means cañcala; nirguṇa means niścala. / By sāra-asāra-vicāra, cañcala — becomes [dissolved].

चळे म्हणोनि तें चंचळ । न चळे म्हणोनि निश्चळ । निश्चळीं उडे चंचळ । निश्चयेसीं

caḷe mhaṇoni tem camcaḷa | na caḷe mhaṇoni niścaḷa | niścaḷīm uḍe camcaḷa | niścayesīm

Moves, hence cañcala; moves not, hence niścala. / In the niścala, cañcala flies off — with certainty.

ज्ञान आणि उपासना । दोनी येकचि पाहाना । उपासनेकरितां जना । जगोद्धार

jñāna āṇi upāsanā | donī yekaci pāhānā | upāsanekaritām janā | jagoddhāra

Jñāna and upāsanā — see them as one. / By upāsanā, people's jagad-uddhāra (world-upliftment).

द्रष्टा साक्षी जाणता । ज्ञानधन चैतन्यसत्ता । ज्ञान देवचि तत्वता । बरें पाहा

draṣṭā sākṣī jāṇatā | jñānadhana caitanyasattā | jñāna devaci tatvatā | barem pāhā

Dṛṣṭā, sākṣī, jñātā, jñāna-ghana, caitanya-sattā — / jñāna is Deva indeed, truly — see well.

त्या ज्ञानाचें विज्ञान होतें । शोधून पाहा बहुत मतें । चंचळ अवघें नासतें । येणें प्रकारें

tyā jñānācem vijñāna hotem | śodhūna pāhā bahuta matem | camcaḷa avaghem nāsatem | yeṇem prakārem

The vijñāna of that jñāna arises; examine many doctrines. / The cañcala all perishes — in this manner.

नासिवंत नासेल किं नासेना । ऐसा अनुमानचि आहे मना । तरी तो पुरुष सहसा ज्ञाना । अधिकार नव्हे

nāsivamta nāsela kim nāsenā | aisā anumānaci āhe manā | tarī to puruṣa sahasā jñānā | adhikāra navhe

Will the perishable perish or not? — such an inference is in the mind. / Then that puruṣa, for jñāna — is not fit.

नित्य निश्चये केला । संदेह उरतचि गेला । तरी तो जाणावा वाहावला । माहा मृगजळीं

nitya niścaye kelā | samdeha urataci gelā | tarī to jāṇāvā vāhāvalā | māhā mṛgajaḷīm

Holds nitya as certain, yet doubt remains. / Then he is known — as carried away in the great mirage.

क्षयेचि नाहीं जो अक्षई । व्यापकपणें सर्वां ठाईं । तेथे हेत संदेह नाहीं । निर्विकारीं

kṣayeci nāhīm jo akṣaī | vyāpakapaṇem sarvām ṭhāīm | tethe heta samdeha nāhīm | nirvikārīm

It has no decay, is akṣaya; by pervasion, in every place. / There is no doubt of hetu — in the nirvikārī.

जें उदंड घनदाट । आद्य मध्य सेवट । अचळ अढळ अतुट । जैसें तैसें

jem udamḍa ghanadāṭa | ādya madhya sevaṭa | acaḷa aḍhaḷa atuṭa | jaisem taisem

What is immensely dense; beginning, middle, end; / unshaken, unmoved, unbroken — as-it-is.

पाहातां जैसें गगन । गगनाहून तें सघन । जनचि नाहीं निरंजन । सदोदित

pāhātām jaisem gagana | gaganāhūna tem saghana | janaci nāhīm niramjana | sadodita

Look — like the sky; denser than the sky; / no people, nirañjana, ever-shining.

चर्मचक्षु ज्ञानचक्षु । हा तों अवघाच पूर्वपक्षु । निर्गुण ठाईंचा अलक्षु । लक्षवेना

carmacakṣu jñānacakṣu | hā tom avaghāca pūrvapakṣu | nirguṇa ṭhāīmcā alakṣu | lakṣavenā

Eye of skin, eye of jñāna — all this is pūrva-pakṣa. / Nirguṇa at root is alakṣya — not targetable.

संगत्यागेंविण कांहीं । परब्रह्म होणार नाहीं । संगत्याग करून पाहीं । मौन्यगर्भा

samgatyāgemviṇa kāmhīm | parabrahma hoṇāra nāhīm | samgatyāga karūna pāhīm | maunyagarbhā

Without association-renunciation, para-brahma does not become. / Renouncing association, see — the silent-womb.

निर्शतां अवघेंचि निर्शलें । चंचळ तितुकें निघोन गेलें। निश्चळ परब्रह्म उरलें । तेंचि सार

nirśatām avaghemci nirśalem | camcaḷa titukem nighona gelem | niścaḷa parabrahma uralem | temci sāra

On destroying, all is destroyed; cañcala entirely went out. / Niścala para-brahma remained — that alone is sāra.

आठवा देह मूळ माया । निर्शोन गेल्या अष्टकाया । साधु सांगती उपाया । कृपाळुपणें

āṭhavā deha mūḷa māyā | nirśona gelyā aṣṭakāyā | sādhu sāmgatī upāyā | kṛpāḷupaṇem

The eighth body is mūla-māyā; the eight bodies destroyed, / sādhus give the remedy — with compassion.

सोहं हंसा तत्वमसी । तें ब्रह्म तूं आहेसी । विचार पाहातां स्थिति ऐसी । सहजचि होते

soham hamsā tatvamasī | tem brahma tūm āhesī | vicāra pāhātām sthiti aisī | sahajaci hote

So'ham hamsa, tat-tvam-asi — that Brahma is you. / On examining the consideration, the state — naturally occurs.

साधक असोन ब्रह्म उरलें। तेथें वृत्तिसुन्य जालें। सारासार विचारिलें । येणें प्रकारें

sādhaka asona brahma uralem | tethem vṛttisunya jālem | sārāsāra vicārilem | yeṇem prakārem

Sādhaka being, Brahma remained; there vṛtti-śūnya occurred. / Sāra-asāra was considered — in this manner.

तें तापेना ना निवेना । उजळेना ना काळवंडेना । डहुळेना ना निवळेना । परब्रह्म तें

tem tāpenā nā nivenā | ujaḷenā nā kāḷavamḍenā | ḍahuḷenā nā nivaḷenā | parabrahma tem

It does not heat, it does not cool; does not brighten, does not darken; / does not disturb, does not clear — that para-brahma.

दिसेना ना भासेना । उपजेना ना नासेना । तें येना ना जाईना । परब्रह्म तें

disenā nā bhāsenā | upajenā nā nāsenā | tem yenā nā jāīnā | parabrahma tem

Does not appear, does not seem; is not born, does not perish; / does not come, does not go — that para-brahma.

तें भिजेना ना वाळेना । तें विझेना ना जळेना। जयास कोणीच नेईना । परब्रह्म तें

tem bhijenā nā vāḷenā | tem vijhenā nā jaḷenā | jayāsa koṇīca neīnā | parabrahma tem

Does not wet, does not dry; does not extinguish, does not burn; / no one carries it away — that para-brahma.

जें सन्मुखचि चहुंकडे । जेथें दृश्य भास उडे । धन्य साधु तो पवाडे । निर्विकारीं

jem sanmukhaci cahumkaḍe | jethem dṛśya bhāsa uḍe | dhanya sādhu to pavāḍe | nirvikārīm

That which is before us, on all sides — where dṛśya-appearance flies off — / blessed, the sādhu who is established — in the nirvikārī.

निर्विकल्पीं कल्पनातीत । तोचि वोळखावा संत । येर अवघेचि असंत । भ्रमरूप

nirvikalpīm kalpanātīta | toci voḷakhāvā samta | yera avagheci asamta | bhramarūpa

Nirvikalpa, beyond-kalpanā — that is the saint, should be recognized. / The rest are non-saints — bhrama-form.

खोटें सांडून खरें घ्यावें । तरीच परीक्षवंत म्हणावें असार सांडून सार घ्यावें । परब्रह्म तें

khoṭem sāmḍūna kharem ghyāvem | tarīca parīkṣavamta mhaṇāvem asāra sāmḍūna sāra ghyāvem | parabrahma tem

Abandon the false, take the true — then call oneself the examiner; / abandon the asāra, take the sāra — that para-brahma.

जाणतां जाणतां जाणीव जाते । आपली वृत्ति तद्रूप होते । आत्मनिवेदन भक्ति ते । ऐसी आहे

jāṇatām jāṇatām jāṇīva jāte | āpalī vṛtti tadrūpa hote | ātmanivedana bhakti te | aisī āhe

Knowing-and-knowing, knowing-ness goes; one's vṛtti becomes tad-rūpa. / Ātma-nivedana-bhakti — is such.

वाच्यांशें भक्ति मुक्ति बोलावी । लक्ष्यांशें तद्रूपता विवरावी । विवरतां हेतु नुरावी । ते तद्रूपता

vācyāmśem bhakti mukti bolāvī | lakṣyāmśem tadrūpatā vivarāvī | vivaratām hetu nurāvī | te tadrūpatā

In vācyāmśa speak bhakti-mukti; in lakṣyāmśa examine the tad-rūpatā. / On examining, hetu must not remain — that tad-rūpatā.

सद्रूप चिद्रूप आणि तद्रूप । सस्वरूप म्हणिजे आपलें रूप । आपलें रूप म्हणिजे अरूप । तत्वनिर्शनाउपरी

sadrūpa cidrūpa āṇi tadrūpa | sasvarūpa mhaṇije āpalem rūpa | āpalem rūpa mhaṇije arūpa | tatvanirśanāuparī

Sad-rūpa, cid-rūpa, and tad-rūpa; sva-svarūpa means one's own form; / one's own form means arūpa — after tattva-nirāsa.