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1 दासबोध – Dāsbodh – Dashak 1 –

DASBODH
दासबोध
Shri Samarth Ramdas

***
Comparative versions of Dasbodh
(In the reading order of the ovi: The Marathi version, the phonetic
pronunciation, the word-by-word version, the first two English translations
of Joshi and Karve, the version of Diwakar Ghaisas, the version of David
Moe, and the version of John Norwell)

***
DASHAK 1
STAVANACHA
||समर्थ रामदासाांचा दासबोध दशक १ ||
PRAYERS

Cédric METRAL
bouddhi56@gmail.com
This document is a non-free copy of right. It is a prototype and a model to promote a possible paper or digital edition.
2 दासबोध – Dāsbodh – Dashak 1 –

DASHAK 1
STAVANACHA

||समर्थ रामदासाांचा दासबोध दशक १ ||
PRAYERS

Note: In this first of two hundred chapters we are introduced to this notion of knowledge or the ‘speech’ and that Reality

SAMAS 1 – GRANTHAARAMBHAALAKSHANA
(Beginning of the Book)
||दशक पहिला: स्तवननाम ||१||
||श्रीराम ||
//Shri Ram//
Salutation au Seigneur Rama

श्रोते पुसती कोण ग्रांर्| काय बोलललें जी येर् |श्रवण केललयानें प्राप्त| काय आिे ||१||
Shrote pusati kona grantha | kaaya bolile ji yetha |
shravana keliyaane | kaaya aahe | [1]

Shrote – listeners; audience, pusati – ask, kona
which, grantha – text. | kaaya – what, bolile – said, ji – is, Yetha – here. |
shravana – to listen, Keliyaane – by doing. | kaaya – what, Aahe – happens.

The listener questions, “Which is this text, what is said here, after listening to it what happens.
Listeners ask the question. What is this book? What is stated there in? What one gets after listening to it?

• When Samarth Ramdas began to speak of a new book written by him to his disciples and listeners, they asked him, "What is this book
about? What's he talking about? What would we gain by listening to him?"
• The listener asks, "What is this book, and what is contained in it? What does one gain from listening to it?

The *listener asked, “What is this scripture and what is this ‘speech’? And when one listens to this ‘speech’, what is acquired?”
*(A good listener is the one who forgets everything and understands this ever present ‘speech’ or ‘I am’ thought. 1 Without this knowledge ‘I am’ as
its base, the world of words and concepts could not appear. When one forgets everything that one has learned up until now then, this ‘I am’ will
become apparent. The scripture is within the realm of words and just like the words of the Master, they can only point to the Truth: maharaj- The
Master can only point you in the direction of Reality, He can take you to the door but you have to enter and He will be there waiting: maharaj- the
scriptures are the wills of the Masters)

ग्रांर्ा नाम दासबोध| गुरुलशषयाांचा सांवाद |येर् बोललला ववशद| भक्ततमागथ ||२||

Grantha naama dasbodh | gurushishyaancha sauvaada |

yetha bolilaa vishada | bhaktimaarga |[2]

Grantha – text, naama – named, dasbodh – dasbodh. | gurushishyaancha – between guru (teacher, master) & disciples, sauvaada – dialogue. yetha
– here, bolilaa – said, vishada – discussed, explained. | bhaktimaarga – path of devotion. |

The text is named dasbodh. It is a dialogue between the master (guru) & the disciple. Here is explained the path of devotion.
The name of this book is Dasbodh. It is in the form of conversation between the teacher and the taught. In this book, path of devotion is described.

• And Samarth said, The name of this book is THE DASBODH. It contains the dialogue between the Guru and his disciple. The path of
devotion is clearly explained.

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shri siddharameshwar maharaj- She is also known as mula maya or prakruti or sharada and she has arisen upon that Supreme Self, our own pure
form or swarup. She is this unspoken word ‘I am’ that is present within the breath of every creature. Her nature is to simply effortlessly know and this
inspiration ‘I am’ is the expression of that ‘Inexpressible.’
3 दासबोध – Dāsbodh – Dashak 1 –

• The name of this book is Dasbodh. It is a dialogue between the Master (Guru) and listeners. This is a book of knowledge, and in this
book, the path of Devotion (Bhakti) is explained in detail.

This scripture’s name is dasbodh.2 It is a dialogue between the *guru/Master and the shishya/disciple. When this ‘speech’ is clearly spoken then, you are
walking on the path of devotion/bhakti (when you forget everything and every thought has been dropped then, this ‘I am’ thought is there). *(maharaj-
‘you come here because you think you are ignorant and you think that I know. And you ask questions and I answer. But there is no one but you in the
world, so where does the answer come from?’ : So in the light of this understanding, the dialogue that takes place is within you, the Self. The guru is the
Self and the mind is the disciple and this Self has never fallen into delusion)

नवववधा भक्तत आणण ज्ञान| बोलललें वैराग्याचें लक्षण |बिुधा अध्यात्म ननरोपण| ननरोवपलें ||३||
Navavidhaa bhakti aani gnyaana | bolile vairaagyaache lakshana |
bahudhaa adhyatma niropana | niropile | [3]

Navavidhaa – nine fold, bhakti – devotion, aani – and, gnyaana – knowledge. |
bolile – said, vairaagyaache – of detatchment, lakshana – signs. | bahudhaa – mostly; basically, adhyatma – spritual, niropana – explanation;
narration.| niropile – explained, narrated. |

The nine fold path of devotion and knowledge; the signs of detachment are basically explained.
In this is stated; nine fold devotion, characteristics of dispassion & mostly discourse on metaphysics / philosophy.

• It explains the nine ways of devotion, the path of knowledge, the qualities inherent in the state of absence of desire, and the different
facts of the spiritual life.
• The explanation of the "Nine-Faceted Path of Devotion" (Navavidha Bhakti), the "Path of Knowledge" (Jnana), as well as a narration
of the characteristics of Desirelessness (Vairagya) are contained here in this book. But mostly, this text is an explanation of the
"Spiritual Science of Self-Knowledge" (Adhyatma).

This ‘speech, I am’ is the nine forms of devotion and this ‘speech’ is knowledge. This ‘speech’ is the sign of renunciation/vairagya and the ‘many’
spiritual discourses are made on account of this ‘speech’ (this ‘I am’ or knowledge is the support of the many discussions, opinions and disagreements
etc. made in this world).

भक्ततचेन योगें दे व| ननश्चयें पावती मानव | ऐसा आिे अलभप्राव| ईये ग्रांर्ीां ||४||
Bhaktichenayoge deva | nishchaye paavati maanava |
aisa aahe abhipraava | iye granthi | [4]

Bhaktichenayoge – by devoting, deva – god. | nishchaye – definitely; surely, paavati – attain, maanava – human beings. | aisa – such, aahe – is,
abhipraava – view, opinion; significance.| iye – of this, granthi – text. |

This book clearly states that the human beings will definitely obtain god through devotion. (Karve)

• The treatise intends to present this Truth: through devotion, God is certainly realized by man.

• The significance of this book is that it clearly states that human beings can surely realize God through devotion.

Truly through devotion to this ‘speech’, man meets God. Such is the importance of this ‘speech’ that is within this composition of words/scripture. (By
the reading of this scripture and contemplation, this ever-present ‘I am’ within the words will be revealed)

मुख्य भततीचा ननश्चयो| शुद्धज्ञानाचा ननश्चयो |आत्मक्स्र्तीचा ननश्चयो| बोललला असे ||५||
Mukhyabhaktichaa nishchaya | shuddha gnyaanachaa nishchaya |
aatmasthi teecha nishchaya | bolilaa ase | [5]

Mukhyabhaktichaa – mainly of devotion, nishchaya – resolution; declaration;
Confirmation. | nishchaya – resolution, aatmasthi teecha – of self. |
bolilaa – said; told, ase – is there. |

Mainly the resolution (confirmation) of devotion, resolution of self, is said here. It means that the master is confirmed of all the states, which he
declares.
Mainly definite information on devotion, information on pure knowledge, information on obtaining liberation is told here.

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shri siddharameshwar maharaj- When one becomes a devotee/dasa of the sadguru then there will be a dialogue between the
guru and the disciple/shishya. Such a dialogue brings understanding/bodha and that is called the das-bodha
4 दासबोध – Dāsbodh – Dashak 1 –

• This book makes precise statements about the real nature of the following problems, namely the essence of devotion, the pure nature of
knowledge, and the real state of Being, the Self.
• Mainly, this book makes clear statements regarding devotion, declarations as to the nature of Pure Knowledge, and indications as to
the nature of one's "Being," the Self (Atman).

Faith in this ‘speech’ brings supreme devotion/bhakti; faith in this ‘speech’ brings pure *knowledge. When there is faith in this ‘speech’ then you will
realize that atma (ie. Self). *(maharaj- ‘pure knowledge is no-knowledge’: both ignorance and knowledge do not remain)

शुद्ध उपदे शाचा ननश्चयो| सायोज्यमुततीचा ननश्चयो |मोक्षप्राप्तीचा ननश्चयो| बोललला असे ||६||
Shuddhaupadeshaacha nishchaya | saayujyamukteechaa nishchaya |
mokshaprapteechaa nischaya | bolilaa ase | [6]

Shuddhaupadeshaacha – of pure instruction; advice; admonish; caution,
nishchaya – resolution; confirmation; declaration. | saayujya – merging of individual
self in to universal self, mukteechaa – of liberation, nishchaya – confirmation;
declaration; resolution. | mokshaprapteechaa – of attaining moksha (liberation),
nischaya - confirmation; declaration; resolution. | bolilaa – told; explained; said, ase – is
here. |

The resolution (confirmation) of pure instruction, resolution (confirmation) of merging with the self, resolution (confirmation) of attaining liberation
is said here.
Definite information on pure preaching, information on liberation through merger, information on obtaining salvation is told here.

• This book also definitively tells what is the purest teaching, what is complete freedom, and what is the meaning of the realization of
liberation.
• Presented here is pure spiritual instruction (upadesha) regarding the significance of attaining Liberation (Moksha), and the meaning of
obtaining "Liberation through Union" (Sayujya Mukti).

When there is faith in this ‘speech’ then, one can receive pure spiritual instruction and faith in this ‘I am’ will lead to Final Liberation/sayujya mukti.
When one has faith in this ‘speech’ then, one is freed of body consciousness.

शुद्धस्वरूपाचा ननश्चयो| ववदे िक्स्र्तीचा ननश्चयो |अललप्तपणाचा ननश्चयो| बोललला असे ||७||
Shuddhaswaroopaacha nishchaya | videhasthitichaa nishchaya |
aliptapanaacha nishchaya | bolilaa ase | [7]

Shuddhaswaroopaacha – of pure state, nishchaya – confirmation; resolution. |
videhasthitichaa – of disembodied state (Formless), nishchaya - confirmation;
resolution. | aliptapanaacha - of detachment, nishchaya - confirmation; resolution. |
bolilaa – said; explained, ase – is her. |

The confirmation of pure state, of disembodied state, a state of detachment is explained here.
Information on pure form, information on formless state, information on unattached ness is told here.

• It states in clear terms what is the nature of inner reality, what is the state of being beyond the consciousness of the body, and what it
means to be alone in this world.
• This book makes clear statements about Reality, the pure "True Form" (Swaroopa; also translated as True Nature and Self Form).
Also given here is confirmation of the formlessness beyond body-consciousness, and the meaning of detachment is clearly explained as
well.

Faith in this ‘speech’ brings that pure swarup, your own true form; for faith in this ‘speech’ takes one beyond the eight bodies. When there is faith in this
‘speech’ then one becomes totally detached from every created thing (ie. one doesn’t take the touch of the world; it was only my own mental construct of
names and forms).

मुख्य दे वाचा ननश्चयो| मुख्य भतताचा ननश्चयो |जीवलशवाचा ननश्चयो| बोललला असे ||८||
Mukhyadevaachaa nishchaya | mukhyabhaktaachaa nishchaya |
jivashivaachaa nishchaya | bolilaa ase | [8]

Mukhyadevaachaa – basically of god, nishchaya - nishchaya - confirmation;
Resolution. | mukhyabhaktaachaa – basically of devotee, nishchaya - confirmation; resolution. | jiva - individual; soul; atmaa; self, shiva - the
ultimate; parmatmaa; the cosmic soul, nishchaya - confirmation; resolution. |bolilaa – said; told; explained, ase – is here. |

Basically the confirmation of the intimate relation between the god and devotee, atmaa (jiva) parmaatmaa (shiva) is explained here.
Information on principle god, information on principle devotee, information on living being & god is told here.
5 दासबोध – Dāsbodh – Dashak 1 –

• This book tells who is the supreme Almighty God, who is the true devotee, what are the Jivas - the soul and Shiva - the universal spirit.
• Provided here are clear statements regarding the nature of God and the nature of the devotee, as well as explanations regarding the
nature of the distinction between the "individual consciousness" (Jiva) and "Pure Consciousness" (Shiva).

Faith is this ‘speech’ makes you the *Supreme God and it is faith in this ‘I am’ that makes you the supreme devotee. Faith in this ‘speech’ turns the jiva
into shiva. *(Supreme God is paramatma)

मुख्य ब्रह्माचा ननश्चयो| नाना मताांचा ननश्चयो |आपण कोण िा ननश्चयो| बोललला असे ||९||
Mukhyabrahmaachaa nishchaya | naanaa mataanchaa nishchaya |
appana Konahaa nishchaya | bolilaa ase | [9]

Mukhyabrahlimaachaa – basically of brahma, nishchaya - confirmation; resolution. |
naanaa – many, mataanchaa – opinions; views; verdicts, nishchaya - confirmation;
resolution; declaration. | appana - oneself, kona – who, haa – this, nishchaya –
confirmation; resolution. | bolilaa – said, explained, told, ase – is there. |

The confirmation of various views and opinions basically about Brahman, and confirmation (confirmed knowledge) of oneself is explained here.
Information on permanent substratum, various opinions, nature of self (who am I) is told.

• This book deals definitively with the nature of the Brahman Absolute, gives a description of all the doctrines concerning him, as well as
an answer to the question "What am I?
• Explained herein are clear statements about Reality (Brahman), as well as confirmed declarations and information that is provided
from many sources as to the true nature of the Self.

Faith in this ‘speech’ makes one brahman and yet from this ‘speech’ the ‘many’ concepts and opinions have come. Still, only on account of this ‘speech’
can you understand who you truly are. (If you understand that this world is nothing but your mental constructs; that everything has been created by your
own thoughts; and if you cast out these ‘many’ thoughts from your mind then, you will perceive this ‘speech’/‘I am’. Otherwise you will be caught in the
entanglement of ‘many’ concepts and desires and dreams)

मुख्य उपासनालक्षण| नाना कववत्वलक्षण |नाना चातुयलथ क्षण| बोलललें असे ||१०||
Mukhya upaasaa lakshana | naanaa kavitvalakshana |
naana chaaturya lakshana | bolile ase | [10]

Mukhya upaasaa lakshana – basically the nature of worship, naanaa kavitvalakshana –
many poetic styles. | naana chaaturya lakshana – many signs of wiseness. |
bolile – said; told, ase – here. |

Basically various ways of worships, many different poetic styles, many signs of wisenessare explained here.
The attributes of chief forms of worship of poetry, of adeptness are told.

• It also sets out the main forms of worship, poetry and various subtle discernments.
• The basic nature of the various ways to worship, many different poetic styles, and many signs of wisdom are explained here.

This ‘speech’ is the worship of that Supreme God. This ‘speech’ brings these ‘many’ poetic compositions and this ‘speech’ brings this beautiful poem, ‘I
am’. This ‘speech’ is the attention of the wise and this ‘speech’ brings the ‘many’ *attentions (when this attention of ‘I am’ is forgotten then, body
consciousness automatically arises, bringing with it many poems, stories etc. and then one’s attention drifts from one thing to the next). *(shri
siddharameshwar maharaj- maya is an attention and brahman is attention-less)

मायोद्भवाचें लक्षण| पांचभूताांचे लक्षण |कताथ कोण िें लक्षण| बोलललें असे ||११||
Mayobhavaache lakshsna | panchabootaanche lakshana |
kartaa kona he lakshana | bolila ase | [11]

Mayobhavaache – manifestation (outbreak) of maya, lakshsna – sign; nature. |
panchabootaanche – of five elements, lakshana – sign; nature. | kartaa – doer, kona –
who, he – this, lakshana – sign; nature. | Bolila – told, ase – here. |

The manifestation of maya (illusion), the nature of five elements, who is the doer, this understanding comes here.
Attribute of creation of delusion, attributes of five elements, information about who is the doer is told here.

• This book explains how the illusion itself comes to be, the details of the five elements and who is the Maker of all things.
• The appearance of Illusion (Maya), the nature of the Five Elements, and the explanation as to the nature of the true "doer" is told here.
6 दासबोध – Dāsbodh – Dashak 1 –

This ‘speech’ is the birth of maya; it is the attention that brings the five great elements and they bring objectivity. Still only on account of this ‘speech’
can you understand who is truly the doer and what is that thoughtless swarup.

नाना ककां त ननवाररले ||नाना सांशयो छे हदले |नाना आशांका फेडिले| नाना प्रश्न ||१२||
Naanaa kinta nivaarile | naanaa saushayo chhedile |
naana aashankaa phedile | naanaa prashna | [12]

Naanaa – many, kinta – suspicious, nivaarile – cleared. | naanaa – many, saushayo –
doubts, chhedile – broken off. | naana – many, aashankaa – doubts; fear, phedile –
warded off (removed). | naanaa – many, Prashna – questions, queries. |

Many suspicious cleared, many doubts and fears warded off and many questions answered.
Many notions are cleared here many doubts are cleared. Many presumptions are Answered, many questions are replied.

• By removing objections many doubts are removed, many misunderstandings are erased and many problems are solved.
• Many wrong notions are cleared away, many doubts and fears are removed, and many questions are answered.

The ‘many’ doubts are removed and the ‘many’ assumptions are cast away; the ‘many’ fears and the ‘many’ perplexing affairs are thrown out, due to this
‘speech’ (forget everything and then body consciousness and its resultant fears etc. fade away).

ऐसें बिुधा ननरोवपलें| ग्रांर्गभी जें बोलललें |तें अवघेंचच अनुवादलें| न वचे ककां कदा ||१३||
Aise bahudhaa niropile | granthagarbhee je bolile |
te avaghechi anuvaadale | na vache kadaa | [13]

Aise – such, bahudhaa – almost; everything, niropile – explained. | granthagarbhee –
gist of the text, je – that, bolile – said; told. | te - that, avaghechi – everything,
anuvaadale – translated. | na – cannot, vache – be told, kadaa – anytime. |

The explanation of the most important texts with there essence is translated. It is impossible to tell all; anytime.
Thus many subjects are explained in the heart of this book. All have been translated. It may not be said right at the beginning.

• Thus, we could say that this book provides many facets of knowledge. Nevertheless, it is not possible to cover all these topics in this
introduction.
• Comprehensive knowledge from many ancient scriptures, which forms the main substance of this book, has been translated and is
explained herein. It is impossible to tell all that is contained in this book in only a short introduction.

There are ‘many’ discourses in this world, but if you study this scripture then, this ‘speech’ of mula maya will be revealed. However, if that Reality
becomes the idle repetitions of an inattentive mind then, how can this ‘speech’ ever be understood? (Even if one can repeat great sections from the
dasbodh, it is of little use. However if one can understand the meaning within merely half a verse then, this ‘speech’ that is within this scripture will be
revealed)

तर्ावप अवघा दासबोध| दशक फोिून केला ववशद |जे जे दशक च ां ा अनुवाद| ते ते दशक ां बोललला ||१४||
Tathaapi avaghaa dasbodh | dashaka phoduna kelaa vishada |
je je Dashakincha anuvada | te te dashakee bolilaa | [14]

Tathaapi – still; nevertheless, avaghaa – all; whole; complete, dasbodh – dasbodh. |
dashaka – every chapter (of ten chapter) uncovered; discussed, phoduna – opened up,
kelaa – done, vishada – reveal the secret (knowledge). |

Nevertheless, the complete dasbodh with its every chapter (disclosed) has revealed the knowledge.
Even then entire Dasbodh has been explained after analyzing & translating each Dashak (group of ten)

• It can be said that the whole Dasbodh is divided into twenty Dashakas each containing a group of ten chapters. Each Dashaka discloses
a specific subject.
• The complete Dasbodh is comprised of twenty chapters. Each chapter clearly discloses and reveals knowledge about various subjects.

There are the ‘many’ thoughts created by a restless mind and there is this dasbodh. If you break open these words and enter within this scripture then, the
secret it holds will be revealed. Understand that, even when there is the idle repetition of these chapters still, this ‘speech’ is always there (this ‘speech’ is
the support of the mind but this ‘speech’ cannot be heard due to all the noise).

नाना ग्रांर्ाांच्या समती| उपननषदें वेदाांत श्रुती |आणण मुख्य आत्मप्रचीती| शास्रेंसहित ||१५||
Naana granthaanchyaa sammatee | upanishade vedaanta shrutee |
7 दासबोध – Dāsbodh – Dashak 1 –

aani mukhya aatmapracheetee | shastresahita | [15]

Naana – many, granthaanchyaa – text, sammatee – admit; of the same opinion;
Agreement. | upanishade – knowledge obtained by sitting close to the master (guru),
vedaanta – terminal sections of Vedas, shrutee – knowledge obtained
through listening.| aani – and, mukhya – mainly, aatmapracheetee – self experience. |
shastresahita – in consent with the scriptures (science; streams of learning). |

The knowledge here is in accordance with many texts; especially Upanishads, Vedanta and shrutee, but mainly comes from the self experience in
accordance with different spiritual scriptures.
Opinions of many books, Upanishads, knowledge of Vedas, shrutis & mainly all Shastras & self-experience

• It goes without saying here that this book is supported by many ancient and authentic works, such as the Vedas, and the Upanishads.
Personal experience is the main parameter invoked by Scripture doctrines.
• The knowledge presented here is in accordance with many ancient texts, especially the Upanishads and Vedanta. Mainly this knowledge
has been passed down from word of mouth after listening, and has resulted in "Self-experience" that is supported by spiritual
scriptures.

And it is the consensus of the ‘many’ scriptures, the upanishads, vedanta, vedas and the shasthras that, that Supreme God is within this ‘speech, I am’
(the base of this ‘I am’ understanding is that Inexpressible Reality).

नाना समतीअन्वये| म्िणौनी लमथ्या म्िणताां न ये |तर्ावप िें अनुभवालस ये| प्रत्यक्ष आताां ||१६||
Naanaa sammatee anvyaye | mhanoni mithyaa mhahataa naye |
tathaapi he anubhavasi ye | pratyaksha aataa | [16]

Naanaa – many, sammatee – agree; admit, anvyaye – prose order; literature. |
mhanoni – so, therefore, mithyaa – untrue; faulty; invalid, mhahataa – say,
naye – cannot.| tathaapi – however; nevertheless, he – this, anubhavasi – to experience,
ye – will come. | pratyaksha – right in front, aataa – now. |

Many text, scriptures and literatures agree with it. So do not call it invalid. However this will be explained right in front now.
Many opinions (are consulted), hence it cannot be called false. But now it is actually experienced so.

• Many masterly works are alluded to in this book, so it is not advisable to treat it as utopian; it is by our own experience that we will
verify the truths.
• Many texts and scriptures agree with what is presented in this book so it should not be considered to be invalid. However, explanations
are given so that what is presented can be verified and confirmed in your experience.

These ‘many’ scriptures are all in agreement; God is within this ‘I am’ experience. 3 How can you say that they are wrong? That nirgun God became this
sagun experience and then He began to experience this world through the sense organs (it is that Supreme God who has Himself become the jiva who
denies Him. But one should not deny Him just because He cannot be seen by the eyes. And even this ‘I am’ experience is beyond the realm of one who
takes himself to be a body and believes in only that which he knows through his senses).

मत्सरें यासी लमथ्या म्िणती| तरी अवघेचच ग्रांर् उछे दती |नाना ग्रांर्ाांच्या समती| भगवद्वातयें ||१७||
Matsare yaasee mithyaa mhanatee | taree avaghechi granth uchheditee |
naanaa granthaanchyaa sammatee | bhagvavraakye | [17]

Matsare – jealousy, yaasee – to this, mithyaa – invalid; untrue; unreal, mhanatee – say.|
taree –then; still, avaghechi – all, granth – text, uchheditee – bring done. | naanaa –
many, granthaanchyaa – text, sammatee – agree. | bhagvavraakye – gospels; divine
statement, message for almighty. |

Being jealous, those who call this text untrue, they bring down (destroy) the knowledge of all the scriptures (texts) and divine statement.
Some say it to be false due to envy, but then all books are denied (by them) including opinions in various books and god’s sayings.

• They that by simple jealousy reject this, taking it for a false argument, despise and mock, by this deed, all authentic and ancient works,
which contain the teaching of God Himself.

3yoga vasistha- It is that pure consciousness that entertains the impure notion of ‘I am’, playfully as it were, and without ever
renouncing Its essential nature as consciousness, experiences the distorted image of Itself within Itself.
8 दासबोध – Dāsbodh – Dashak 1 –

• Some say that what is said in this book is not true. In doing so, they also deny the knowledge that is contained in ancient scriptures and
the teachings of God.

The one who says out of envy, “This ‘speech’ is not true”, sees only the ‘many’ things created by his own concepts. To him, the scriptures are utterly
useless. He can deny this ‘I am’, however it is the consensus of the ‘many’ scriptures that this ‘word’ of God is true. (The scriptures tell him, ‘You are
He’ and he says, “There is no He”. Of what worth is his denial? He takes himself to be a small body and how can his ever wandering mind know that God
and His power to create through this ‘I am’ or ‘word’)

लशवगीता रामगीता| गुरुगीता गभथगीता |उत्तरगीता अवधूतगीता| वेद आणी वेदाांत ||१८||
Shivageeta ramageetaa | gurugeetaa garbhageetaa |
uttarageetaa avadhutageetaa | veda aani vedaanta [18]

Shiva – lord Shiva, geetaa – the knowledge related (sung); narrated, rama – lord Rama.|
guru – the master, garbha – secret. | uttara – latter, avadhuta – dattaatrayaa (diety). |
veda – vedas, aani – and, vedaanta – Upanishads. |

The knowledge that has flown down through Shiva, Rama, great masters, Dattaatrayaa, Vedas and Vedanta.
The books referred to are Shivagita, Ramgita, Gurugita, Uttargita, Avadhutagita, all Vedas And Vedanta.

• It refers to great texts (Gitas). These are Shiva-Gita, Rama-Gita, Guru-Gita, Uttara-Gita, Avadhuta-Gita, as well as Vedas and
Vedanta.
• Many great texts (gitas) are referred to here such as Shivagita, Ramagita, Gurugita, Gharbhagita, Uttaragita, and Avadhutagita, as
well as knowledge from the Vedas and Vedanta.

There are various ancient scriptures by the one name, gita. They are called the shiv-gita, ram-gita, guru-gita, garbha-gita, uttar-gita and avadhoot-gita.
And there is also the vedas and vedanta.4

भगवद्गीता ब्रह्मगीता| िां सगीता पाण्िवगीता |गणेशगीता येमगीता| उपननषदें भागवत ||१९||
Bhagwatgeetaa brahmageetaa | hamsageetaa pandavgeetaa |
ganeshageetaa yamageeta | upanishade bhagawata | [19]

Bhagwatgeetaa – narrated by lord Krishna, brahmageetaa – knowledge narrated by lord
Brahma. | hamsageetaa – narrated by Brahma, pandavgeetaa – narrated to Pandavas. |
ganeshageetaa – knowledge narrated by lord Ganesha, yamageeta – yama relating the
knowledge of death. | upanishade – Vedantaa, bhagawata – a text written by Vyaasa
muni in praise of lord Krishna. |

These are the various texts from where the knowledge of Dasbodh is supported.
Books referred are Bhagvadgita, Brahmgita, Hamsgita, Pandavgita, Yemgita Upanishads, & Bhagvat.

• There is also the Bhagavad-Gita, the Bhama-Gita, the Hansa-Gita, the Pandava-Gita, the Ganesha-Gita, the Yama-Gita, the
Upanishads, and the mythological book Bhagawata.
• Other supporting texts referred to here are the Bhagavadgita, the Hansagita, the Pandavagita, the Ganeshagita, the Yamagita, the
Upanishads, and the Bhagwat.

There is the bhagwad-gita, brahma-gita, hansa-gita, pandava-gita, ganesh-gita, yama-gita, upanishads and the bhagawat.

इत्याहदक नाना ग्रांर्| समतीस बोललले येर् |भगवद्वातये येर्ार्थ| ननश्चयेंसीां ||२०||
20. L’existence de réels enseignements de Dieu est supporté par de tels livres.
Ithyaadika naanaa grantha | sammateesa bolile yetha |
bhagwatvaakye yathaartha | nishchayesee | [20]

Ithyaadika – all these, naanaa – many, grantha – texts. | sammateesa – agree, bolile–
said; told, yetha – here. | bhagwatvaakye – gospel; divine statement; message of
almighty, yathaartha – full of meaning. | nishchayesee – definitely; surely

All these various texts, with their teachings, the divine statement full of meaning is quoted here definitely.
These many books are relied on & told; similarly appropriate sayings of the lord are also told with the purpose.

4
There are various forms of scriptures, for example: the vedas and shruti and other spiritual texts called smruti. maharaj- veda
means it is known, shruti means it is heard and smruti means it is remembered. But He cannot be that which is known, heard or
recollected...... vedanta means the end of the veda, the end of knowing)
9 दासबोध – Dāsbodh – Dashak 1 –

• The existence of true teachings of God is supported by such books.
• All of these texts with their various teachings are relied upon, and the divine teaching of God, full of meaning, is presented here.

These are some of the ‘many’ scriptures and they are all in agreement that there is this ‘speech’. And it is due to this ‘speech’ of God that real faith in God
is established (to know that nirgun God one must first understand this sagun ‘speech’. To understand this, one must leave off every concept, worry and
thought that has been collected.)

भगवद्वचनीां अववश्वासे| ऐसा कोण पनतत असे |भगवद्वातयाववरहित नसे| बोलणे येर्ीचें ||२१||
Bhagvatvachanee avishwaase | aisaa kona pateeta ase |
bhagvatvaakyaaveena nase | bolane yethiche | [21]

Bhagvatvachanee – verdict dispelled by god, avishwaase – doubts, dose believe. |
aisaa – like this; such, kona – who, pateeta – sinner; down rotten, ase – is. |
bhagvatvaakyaaveena – without gods verdict, nase – without; other than. |
bolane – talk, explained, yethiche – here in the text. |

Everything said in the text is nothing other than god’s statement (meaning wise everything is same as the god’s statement).
Who wretched one will be there, who disbelieves sayings of the Lord. Nothing is said here other than sayings of the lord.

• Who is such a fallen man who does not have trust in the saying of God? There is not a single statement here that is outside God's
teaching.
• One who doubts and disbelieves the teachings of God contained here can be said to be downfallen, as everything said in this text is
nothing other than God’s own statement.

If you have no faith in this divine ‘word’ of God then, you will tumble down into body consciousness. If this divine ‘word’ of God is not understood then,
this mula maya gets spoiled and one takes oneself to be a mere body of flesh and bone.

पूणग्र
थ ांर् पाहिल्याववण| उगाच ठे वी जो दष
ू ण |तो दरु ात्मा दरु ालभमान| मत्सरें करी ||२२||
Purna grantha paahilyaveena | ugaacha thevee jo dushana |
to duraatmaa duraabhimaana | matsare karee | [22]

Purna – complete, grantha – text, paahilyaveena – without studying. | ugaacha –
unnecessary, thevee – names; labels, jo – the one, dushana – blame; to criticize. |
to – he, duraatmaa – a down rotten; sinner, duraabhimaana – obstinate.|
matsare – jealously, karee – dose it. |

Without studying the complete text, one who unnecessarily blames it, is a sinner, obstinate and does it only out of jealousy.
One who without seeing the whole book allocates blame unnecessarily is a vile souled person, who does this due to false ego & due to envy.

• Whoever finds an error in this book without going through it completely is a bigot who is jealous and a victim of his false pride.
• Without first studying the complete text, one who finds fault with it and criticizes it, does so out of pride and arrogance and will surely
suffer a downfall in life.

Without fully understanding this scripture you will find fault in it and criticize it. And then you will remain far from that atma/Self and you will be
full of a pride and envy that is far from the atma (ie. body conscious).

अलभमानें उठे मत्सर| मत्सरें ये नतरस्कार |पढु ें क्रोधाचा ववकार| प्रबळे बळें ||२३||
Abhimaane utte matsara | matsara ye tiraskara |
pudhe krodhachaa vikara | prabale bale | [23]

Abhimaane – pride, utte – erupts, matsara – jealousy. | matsara – with jealousy,
ye – comes, tiraskara – hatred. | pudhe – leads; ahead, krodhachaa – of anger,
vikara – modification (deformity of mind). | prabale – chances; grows,
bale – strength. |

With pride erupts jealousy. With jealousy comes the hatred. This leads to the anger, which grows in the strength.
Pride creates jealousy, jealousy breeds despise, followed by disease of anger with great force.

• For because of pride one is jealous, and jealousy breeds scorn, and then anger dominates.
• With pride comes envy, and with envy comes hatred. This hatred then breeds anger, which continues to grow stronger.
10 दासबोध – Dāsbodh – Dashak 1 –

Pride brings envy and envy brings criticism of and finally rejection of this scripture. Afterwards, anger arises towards this scripture and those who read it.

ऐसा अांतरी नासला| कामक्रोधें खवळला |अिां भावे पालटला| प्रत्यक्ष हदसे ||२४||
Aisaa antaree naasalaa | kaamakrodhe khavalalaa |
ahambhaave paalatalaa | pratyaksha dise | [24]

Aisaa – like this, antaree – inside (in the mind), naasalaa – spoilt. | kaamakrodhe –
desire and anger, khavalalaa – wild; full of rough. | ahambhaave – full of ego, paalatalaa
– changed. | pratyaksha – evident, dise – seen. |

Like this one is completely spoilt, with full of desire and anger. The ego completely changes his attitude and is clearly (evident), Seen in his
behavior.
Thus one who is putrefied in the heart & got enraged by lust & anger appears actually to have changed due to feeling of false ego.

• Such a man, rotting from within, become violent and taken with passion and anger, and this is perceptible through his behavior.
• In this way, one becomes spoiled and full of desire and anger, and the false ego affects one's attitude. This can be clearly seen in one's
behavior.
Then this inner space of ‘I am’ has been duly spoiled by the agitations of desire/kam and anger/krodh etc. And then due to this feeling of “I am
somebody”, there is a turning away from seeing with the eyes of knowledge and there is the seeing through the naked senses.

कामक्रोधें ललर्ाडिला| तो कैसा म्िणावा भला |अमत ृ सेववताांच पावला| मत्ृ य रािो ||२५||
Kaamakrodhe lithaadilaa | to kaisaa mhanaavaa bhalaa |
amrita sevitaacha paavalaa | mrutya raho | [25]

Kaamakrodhe – desire of anger, lithaadilaa – drenched; smeared. | to – that one,
kaisaa – how, mhanaavaa – said, bhalaa – good. | amrita – ambrocia, sevitaacha – on
consuming, paavalaa – attained. | mrutya – death, raho – rahu (one of the demons). |

One who is drenched with desires and anger cannot be called a good human being. Rahu the demon, even after drinking ambrocia was dead (being
wicked inside).
One who is engulfed by lust and anger cannot be called a good (person). For example, demon Rahu drank the nectar but even then died.

• How can a man overcome with passion and anger be called a good man? Even Rahu, who was an evil demon, dies after drinking nectar
with the Gods. (So an evil person does not benefit himself if he has the best things in the world.
• How can it be said that one who is overwhelmed by desire and anger can be considered a good person? In ancient legend, even Rahu
the demon died after drinking the immortal nectar because of being evil-mindedness.

How can that atma/Self which has been overpowered by desire and anger be called wise? The demon rahu died even though he drank the nectar of
immortality in the company of the gods (according to mythology, rahu is the demon who swallows the sun; rahu is your ego and he has swallowed this
Sun of knowledge/understanding. You who are that immortal atma have taken yourself as to be a body and this ego has eclipsed your Sun and if you hold
on to this limiting concept of yourself then, though that nectar of ‘I am’ is always there and though you could not live without it for even a moment still,
because you are not awake to it and it is as if not there and therefore, just like rahu, you are sure to die one day).

आताां असो िें बोलणें| अचधकारासाररखें घेणें |परां तु अलभमान त्यागणें| िें उत्तमोत्तम ||२६||
Aataa aso he bolane | adhikaaraa saarikhee ghene |
parantu abhimaana tyagane | he uttamottama | [26]

Aataa – for time being; now, aso – let it be, he – this, bolane – talk. |
adhikaaraasaarikhee - accordingly to ones capacity (authority), ghene – take. |
parantu – but, abhimaana – ego, tyagane – leave; let it go. | he – that, uttamottama –
the best. |

For time being let’s stop the talk. Take accordingly to one’s capacity, but let it go the ego. That is the best.
let this talk be like this, everyone has to receive according to his capacity, but the best of all (course) is to give up pride.

• Now enough talking. You can only accept from this book the advice you are able to receive; but the best thing to do is to drop all pride.
• For now, let this talk end. Everyone takes according to one’s own capacity. However, the reader should know that the best thing is to
give up all pride.

Now, when there is this ‘speech’ then, one has become a worthy recipient of knowledge. And then, when also this pride of ‘I am’ is abandoned, you
become the greatest of the great, that thoughtless Reality.
11 दासबोध – Dāsbodh – Dashak 1 –

मागाां श्रोतीां आक्षेवपलें| जी ये ग्रांर्ीां काय बोलललें |तें सकळहि ननरोवपलें| सांकळीत मागे ||२७||
Maagaa shrotee aakshepile | jee ye granthi kaaya bolile |
te sakalahi niropile | sankalita maarge | [27]

Maagaa – before, shrotee – listeners, aakshepile – objected. | jee – that, ye – this,
granthi – text, kaaya – whatever, bolile – said. | te – that, sakalahi – everything,
niropile – explained. | sankalita – in short; condensed; abridged, maarge – way. |

Whatever the listeners objected before in the text, the same is explained in a condensed way.
Earlier the listeners had raised queries about what has been stated in this book? That everything has been explained in edited form.

• And when the hearers asked what was in the book, this short description was given unto them.
• The listeners have originally asked what is contained in this book, so this short explanation has now been given.

Previously, the *listener had asked, “What is this ‘speech’ within this scripture?” The answer in short is, by following this path you become this
knowledge ‘I am’ and then, that Reality, I do not exist.

आताां श्रवण केललयाचें फळ| कक्रया पालटे तत्काळ |तुटे सांशयाचें मळ
ू | येकसराां ||२८||
Aataa shravana keliyaache phala | kriya paalate taatkaala |
tute saushayaache moola | yekasaraa | [28]

Aataa – now, shravana – listen, keliyaache – by doing, phala – fruit; gains. |
kriya – action; attitude, paalate - transforms; changes, taatkaala – immediately. |
tute – breaks; served; cut off, saushayaache – of doubt, moola – root. |
yekasaraa – suddenly. |

The fruit of listening to this text is that there is an immediate change in action (attitude). The root of doubt gets cut off suddenly.
Now the result of listening, the action changes immediately. The roots of doubts are snapped at one stroke. *Footnote – Rahu the demon, who
attempted to partake nectar, (which make the person immortal) when it was being served to the gods, but he was detected by the sun god & the moon
god. Lord Vishnu beheaded him, yet the few drops of nectar made him immortal. Rahu engulfs the sun & the moon regularly.

• Now about the benefits we get from reading this book. The first advantage is that it provides an immediate transformation in the
listener's behavior, and that the root of the doubt is totally broken.
• The fruit of listening to this text is that there is an immediate transformation in the activities of the listener, and that the root of doubt
is quickly cut.

*Now, if you listen to this ‘I am’ then, the actions are transformed at that very moment and the root of all doubts is at once snapped (previously the ego
said, “I do”; now you understand, ‘He does’). *(‘now’ means, to coin a phrase, being in the present or being in the now; it is knowledge or sagun or ‘I
am’ or the inner space. It has many names)

मागथ साांपिे सुगम| न लगे साधन दग ु म
थ |सायोज्यमुततीचें वमथ| ठाांइां पिे ||२९||
Maarga saapade sugama | nalage saadhana durgama |
sayujjamuktiche varma | thaai pade | [29]

Maarga – way; outlet, saapade – finds, sugama – easy; effortless. | nalage – not
required, saadhana – penence; practice, durgama – difficult; torturous. |
sayujjamuktiche – merging of individual self with universal self, varma – target; key. |
thaai – to know, pade – to get. |

One knows the easy way to liberation without difficult practices.
The way is found easily. Means, which are difficult to follow needs, not be practiced. The real meaning of liberation through identification is
realized.

• It is not necessary to endure harsh penances, for there is an easy way to realize the essence of total freedom.
• Here, one comes to easily know the correct path, and the real meaning of "Liberation through Union" (Sayujya Mukti). Difficult and
torturous practices are not required.
12 दासबोध – Dāsbodh – Dashak 1 –

Then this path becomes very easy and there is no need to do difficult, strenuous practices/sadhana. Then you will discover that essence and gain Final
Liberation (maharaj- it is so easy...doing nothing you are He).

नासे अज्ञान दुःु ख भ्ाांती| शीघ्रचच येर्ें ज्ञानप्राप्ती |ऐसी आिे फळश्रुती| ईये ग्रांर्ीां ||३०||
Naase agnyaana dukkhabhraantee | sheeghrachi yethe gnyaanapraptee |
aise aahe phalashrutee | iye granthi | [30]

Naase – gets destroyed, agnyaana – ignorance, dukkhabhraantee – sorrow and
delusion. | sheeghrachi – instant; immediately (at once), yethe – here,
gnyaanapraptee – acquisition of knowledge. | aise – such, aahe – is, phalashrutee – the
gains; returns.| iye – in this, granthi – text. |

The ignorance, sorrow and delusion are destroyed. There is an immediate acquisition of Knowledge. Such is the return (gain) from this text.
The ignorance, sorrow & illusion are destroyed, knowledge is obtained quickly. This is the net result of studying this book.

• The result of reading this book is that ignorance, sadness and illusion are destroyed and wisdom is quickly attained.
• Here, ignorance, sorrow, and delusion are destroyed, and there is an immediate acquisition of Knowledge (Jnana). This is the gain that
one receives from this book.

Ignorance, suffering and delusion will be destroyed and knowledge will be immediately attained. Such is the fruit of proper listening to this ‘I am’ within
this scripture (the answer to the question asked in V.1).

योचगयाांचे परम भाग्य| आांगीां बाणे तें वैराग्य |चातय
ु थ कळे यर्ायोग्य| वववेकेंसहित ||३१||
Yogiyaanche parama bhaagya | aangee baane vairaagya |
chaaturya kale yathaayogya | vivekesahita | [31]

Yogiyaanche – for the yogis, parama – ultimate, bhaagya – fortune. | aangee – in them,
baane - develop; acquire, vairaagya – detachment. | chaaturya – skill; dexterity;
cleaverness, kale – knows, yathaayogya – the right way.| vivekesahita – with
discrimination. |

To acquire detachment is the ultimate fortune for yogis. They develop the right skill with the power of discrimination.
Yogis consider dispassionateness as a great fortune. This is assimilated in the body. Proper dexterity with discrimination is realized.

• "The absence of desire", which is the greatest and good fortune of the Yogis, can be acquired in this very life; and the wisdom of
discrimination is easily understood.
• Desirelessness, which is considered the ultimate fortune for yogis, can be acquired in one's life, and the development of skill in correct
understanding through discrimination (viveka) can be gained.

That Supreme God is the good fortune of the yogi who renounces this ‘I am’ body and goes beyond knowledge. This is real wisdom, acquired by vivek (to
discrimination between the true/brahman ‘there’ and the false/maya ‘here’).

भ्ाांत अवगुणी अवलक्षण| तेंचच िोती सुलक्षण |धूतथ ताककथक ववचक्षण| समयो जाणती ||३२||
Bhraata avagunee avalakshana | techi hoti sulakshana |
dhoorta taarkika vichakshana | samayo jaantee | [32]

Bhraata – deluded, avagunee – vicious; bad, avalakshana – ill; omened; inauspicious. |
techi – same, hoti - become, sulakshana – auspicious; fortunate. |
dhoorta – clever; shrewd, taarkika – logical, vichakshana – discerning; wise. |
samayo – requirement of the time, jaantee – realize; know. |

Deluded, vicious, ill omened become auspicious, clever, logical and discerning, realize the need of hour (time).
Those who are confused have bad qualities & bad characteristic become on e with good characteristic, cunning, logician & clever, and can
understand propriety of time.

• Those that are deluded, that have evil qualities and evil attitudes, become endowed with virtues. Those who have acute discernment,
and who are logical in their thinking, come to understand the properties of opportune behavior.
• Even those who are deluded and who have many negative qualities, understanding the importance of the wise utilization of time,
become logical, discerning, and virtuous.

That brahman who had been lost and bewildered within these inferior gunas* and whose attention had become objective, acquired that pure attention
(‘Myself is everywhere’). Then He became the Knower, wise, discriminating and clear-sighted. *(When the sattwa, rajo and tamo gunas mix together
then, one feels “I am this body”. You know something/sattwa, but you don’t know what it is/tamo and so you give it a name and that is rajo guna)
13 दासबोध – Dāsbodh – Dashak 1 –

आळसी तेचच साक्षपी िोती| पापी तेचच प्रस्तावती |ननांदक तेचच वांदां ू लागती| भक्ततमागाथसी ||३३||
Aalasee techi saakshapee hotee | paapee techi prastaavatee |
nindaka techi vandu laagatee | bhaktimaargaasee | [33]

Aalasee – lazy; lethargic, techi – same, saakshapee – alert; aware, hotee – become. |
paapee – sinful, techi – those, prastaavatee – repent. | nindaka – critics, techi – same,
vandu – honour; worship, laagatee – start. | bhaktimaargaasee – to the path of
devotion. |

The lazy become alert, sinful repent, critics, begin to honour and worship the path of devotion.
Those who are lazy become orderly. Those who are sinful repent. Critic become worshippers of path of devotion.

• They that are idle become serious, sinners repent, and they that criticize praise the way of devotion.
• The lazy become alert, the sinful repent, and even critics come to worship on the Path of Devotion (Bhakti Marga).

That Reality had become lazy and now it is earnest and alert. That had been a sinner* and now it repents. That One who was a disbeliever, started
praising this path of devotion. *(maharaj- the only sin is to take yourself to be a body) (The dasbodha repeatedly reminds you that, you are He at this
moment and that Reality should, by understanding, be that Reality)

बद्धची िोती ममु क्ष
ु | मख
ू थ िोती अनतदक्ष |अभततची पावती मोक्ष| भक्ततमागें ||३४||
Baddhachi hotee mumuksha | murkha hoti ati daksha |
abhaktachi paavatee moksha | bhaktimaarge | [34]

Baddhachi – bonded, ignorant, hotee – become, Mumuksha – aspirant (for liberation).|
murkha – foolish, hoti – become, ati – very, daksha – alert: vigilant. | abhaktachi – non
believers in devotional path, paaratee – attain, moksha – libration.| bhaktimaarge – by
path of devotion. |

The ignorant will become aspirants; foolish will become vigilant, non-believers in devotional path – will attain liberation through bhaktimaarge.
Those who are bounded become desirous of salvation. Fools become too attentive, non-devotees obtain salvation through pathway of devotion.

• Those that are in bondage long for freedom, fools become very alert and even those that are not devout, can truly approach the path of
devotion and attain liberation.
• The ignorant become aspirants, the foolish become attentive, and even non-believers can attain liberation through the path of devotion.

Those who are bound become aspirants for freedom; the fool becomes very alert and those who are non-devotees follow this path of devotion and attain
Liberation.

नाना दोष ते नासती| पनतत तेचच पावन िोती |प्राणी पावे उत्तम गती| श्रवणमारें ||३५||
Naanaa dosha te naasatee | patita techi paavana hotee |
praanee pave uttama gatee | shravana maatre | [35]

Naanaa – many, dosha – faults; defects; demerits, te – those, naasatee – destroy. |
patita – sinful, techi – same, paavana – pure ; righteous, hoti – become. |
praanee – the human being, pave - attains, uttama – the best ; absolute , gatee – way ;
path. | shravana – by listening, maatre – alone ; only. |

Many defaults (defects) are destroyed, sinful become pure and righteous. The human beings attain the absolute path only by listening to the text.
Many defects are destroyed. Downtrodden become purified. Creatures obtain best status by listening (to this book)

• Many vices are destroyed, the oppressed become pure, and man can attain great realization by hearing the narration of this book
alone.
• Many defects are destroyed, the downtrodden become pure, and human beings can attain the highest realization by listening to what is
contained in this text.

That Reality destroys the ‘many’ offences. That Reality that was downtrodden becomes pure. And in the prana,5 due to only this listening, the highest
state of nirgun is attained (ie. the prana appears on my swarup).

5 prana- the vital energy pervading the body that causes breathing, circulation, moving etc. Taking that functioning of this prana as

oneself means assuming body consciousness.
14 दासबोध – Dāsbodh – Dashak 1 –

नाना धोकें दे िबुद्धीचे| नाना ककां त सांदेिाचे |नाना उद्वेग सांसाराचे| नासती श्रवणें ||३६||
Naanaa dhoke dehabuddhiche | naanaa kinta sandehaache |
naana udvega sausaarache | naasatee shravane | [36)

Naanaa – many, dhoke – dangers, dehabuddhiche –of embodiment. | naanaa – many,
kinta - suspicious: off shoots, sandehaache - of doubts, | naanaa – many, udvega –
sorrows; misery, sausaarache – worldly. | naastee – destroy, shravane – on listening.

Many dangers of embodiment, many off shoot of doubts, many miseries of the worldly lives get destroyed only by listening.
There are many dangers from body & intellect. Many queries emanate out of doubt. There are many agitations of worldly life. Listening to this book
destroys all these.

• Listening deeply to the contents of this book, many dangers involved in attachment to the physical body and many doubts and
sufferings of worldly life are destroyed.
• Many dangers of bodily identification, and many doubts and miseries of the worldly life are destroyed by listening to what is contained in
this text.
Due to this listening, the empty journey in the ‘many’ thoughts of the wandering mind, the ‘many’ hesitations and doubts and the ‘many’ anxieties of
samsar are all destroyed.

ऐसी याची फळश्रुती| श्रवणें चुके अधोगती |मनास िोय ववश्राांती| समाधान ||३७||
Aisee, yaachee phalashrutee | shravane chuke adhogatee |
manaasa hoya vishraantee | samadhaana | [37]

Aisee – such, yaachee - of this text, phalashrutee – returns; benefits. |
shravane - by listening, chuke – avoid, adhogatee - downfall; degradation. |
manaasa – to the mind, hoya – happens, vishraantee – relaxation; peace. |
samadhaana – contentment. |

Such are the returns of this text. By listening to it one can avoid the downfall, (degradation) in life. Mind will find peace and contentment. (Mind
will be peaceful & contented).
The result of this book is like this, by listening debasement (of soul & body) is avoided, mind gets relief & satisfied.

• This is the advantage. By listening, one is saved from the fall and the mind becomes peaceful and peaceful.
• These are the benefits derived from this book. By listening to its contents, one can avoid downfall in life, and the mind will remain
pacified and content.

‘I am’/knowledge is the fruit of this listening (forgetting everything). By this listening one is saved from this lowly condition and the mind gets complete
contentment and perfect rest.

जयाचा भावार्थ जैसा| तयास लाभ तैसा |मत्सर धरी जो पुांसा| तयास तेंचच प्राप्त ||३८||
Jayaachaa bhaavaartha jaisaa | tayaasa laabha taisaa |
matsara dharee jo punsaa | tayaasa techi praapta | [38]

Jayaachaa – whose, bhaavaartha – perception, jaisaa – as per. | tayaasa – to him,
laabha – benefit; reap, taisaa – same. | matsara – jealousy, dharee – beholds, bears, jo –
one, punsaa – malice. | tayaasa – to him, techi – same, praapta – attain, will get. |

Each will reap as per one’s perception. One who holds jealousy and malice he will get back the same.
Everyone will get essential meaning, according to his understanding. One who has jealousy will obtain (result) accordingly.

• One thing is important. One obtains the fruits according to one's faith and those who only bear jealousy in their minds are sure to
obtain the reciprocal thing!
• One will receive the benefits according to their own understanding. Likewise, those who hold envy and malice in their mind will receive
the same.

But the nature of this knowledge is such; whatever it believes itself to be, so will be the result gained. So if that atma then takes itself to be a man and
harbours envy then, that Reality will become envy. (You who are beyond everything take yourself to be a mere body and then, that Reality appears before
you as something other ie. ego, envy and anger etc.)
15 दासबोध – Dāsbodh – Dashak 1 –

Iti Shreedasbodhe gurushishyasauvade.
Granthaarambhaalakshna samaasa prathama

SAMAS 2 – GANESHSTAVAN
(Hymns in Praise of Lord Ganesh)
समास दस
ु रा : गणेशस्तवन
||श्रीराम ||

Note: The next two chapters explain what knowledge is. There are two aspects to knowledge, the masculine and feminine. The male aspect is the
Knower or Witness and He is called by many names. Among these are ganesh, mula purush and shiva. The female aspect is the known or witnessed and
it is called sharada, saraswati, mula maya, mula prakruti and shakti etc.
//Shri Ram//

ॐ नमोक्ज गणनायेका| सवथ लसद्चधफळदायेका |अज्ञानभ्ाांनतछे दका| बोधरूपा ||१||
Om namoji gananaayakaa | sarvasiddhi phaladaayakaa |
Agnyaanabhranti chheedakaa | boddharoopaa | [1]

Om – symbol to represent the omnipresent, namoji – salute, gananaayakaa – lord Ganesha (leader of the masses). | Sarvasiddhi – with perfect
knowledge; illumined with success, phaladaayakaa – giver of the fruit; accomplishing success. |
Agnyaanabhranti chheedakaa – destroyer of ignorance & delusion. | Boddharoopaa – a form of wisdom; understanding; learning. | Bodharoopa
– lord Ganesha is the symbolic seat of perfect intellect with in the human beings
Salute to lord Ganesh. One who is the giver of all knowledge, power & success. One who can remove the ignorance & delusion through his
wisdom & understanding.
Salutation to you the leader of ganas, giver of results of accomplishments, O piercer of delusion due to ignorance, O knowledge – incarnate.

• Oh! Leader of hosts of angels! I bow to you! You are the provider of the fruits of all occult powers. You are the destroyer of
ignorance and illusion. You are understanding incarnate!
• OM. Salutations to Lord Ganesha. You are the lord of the organs of perception and action, of the mind, and of the intellect. You are the
one who is the giver of the fruits of all accomplishments. You are the destroyer of ignorance and delusion. You are the very form of
instruction and understanding itself.
16 दासबोध – Dāsbodh – Dashak 1 –

aum, I bow down and surrender my mind to that Master of counting. 6 You are the giver of this fruit of knowledge. You are the destroyer of ignorance
and confusion. You are this understanding incarnate!

माणिये अांतरीां भरावें| सवथकाळ वास्तव्य करावें |मज वाग्सुांन्यास वदवावें | कृपाकटाक्षेंकरूनी ||२||
Maziyaa antaree bharaave | sarvakaala vastavya karaave |
Maja vaakshoonyaasa vadavaave | krupaakatakshekaruni | [2]

Maziyaa – mine, antaree – with in (my mind), bharaave – stay. | Maja – to me, vaakshoonyaasa – who is deficient in speech. |
Krupaakatakshekaruni – by casting your blessed look. |

Staying with in me, all the time fill me with your intellect. Being deficient in knowledge, disclose it to me casting all your blessings.
You should occupy my heart, you should stay there for all the time, and make me who is dumb, speak through favorable glances.

• I pray to you to fill my heart with your spirit, and remain in it forever, and make me, who is mute, able to talk by your benign
blissful look.
• Reside within me at all times, and fill me with your intellect. Make me, who is deficient in speech, able to speak by means of your
benevolent compassion and blessings.
I pray to you to fill my inner space with this knowledge ‘I am’ and that I may abide in this all the time and that by the grace of your hidden
understanding, this silent ‘speech’ can be understood by me (by this “I am so and so”).

तुणिये कृपेचेनन बळें | ववतुळती भ्ाांतीचीां पिळें |आणी ववश्वभक्षक काळें | दास्यत्व क जे ||३||
Tuziye krupecheni bale | vitulatee bhranteechee padale |
aani vishva bhakshake kale | dasyatva keeje | [3]

Tuzie – with your, krupecheni – blessings, bale – power, |
Witulatee – get melted; disappear, bhranteechee – of delusion, padale – clouds. |
Aani – and, vishvabhakshake – all world devouring, kale – time. | dasyatva – surrender; serve; slave, keeje – make. |

With the power of your blessings; the clouds of delusion disappear, all the world devouring time becomes yours slave. [One moves out from the
clutches of time & space.]
By means of your favors, the slaves of delusion melt away, and the death Who devours the whole universe should become my slave.

• By the power of your blessing, the veils of illusion are dissolved, and even Time, which consumes all, submits itself to us.
• By the power of your blessings the clouds of delusion disappear, and Time, who devours the entire universe, is made a servant.

By the power of your *grace/krupa, the veils of illusion are dissolved and even this all-consuming time becomes a servant. *(maharaj- krupa: kara, to
do and paha, to see means do this and see for yourself)

येताां कृपेची ननज उिी| ववघ्नें कापती बापुिीां |िोऊन जाती दे शधिी| नाममारें ||४||
Yetaa krupechee nija udee | vighane kaapati bapudi |
Ho – uni jaatee deshadhadee | nama maatre | [4]

Yetaa – when arrives (comes], krupechi – with blessings, nija – yourself, udee – bestow; fall upon. | Vighane – problems, obstacles; troubles;
dangers, kaapati – fear; tremor, bapudi – meek. | Ho – uni – become, jaatee – go away, deshadhadee – run away (all over); finished. | nama
maatre – just by chanting your name. |

When you cast your blessings upon us, the obstacles and problems become powerless (meek) and run away just by chanting your name.

6
shri siddharameshwar maharaj- gana means numbers and this counting of numbers can begin because of our knowledge of
zero. Counting begins with the number one, yet it is from zero that the number one appeared. And if this zero that is prior to the
number one is placed after the number 1 then 10 is created and the more zeros that are placed after the number one, the more the
number increases. Therefore this zero on which numbers appear should also be regarded as a number.
Now ganesha (the isha-Lord of gana-numbers,) is concealed within this zero. He is therefore the knower of zero and because
He is its Lord, He is the Lord of all counting. He Himself cannot be counted but as soon as He starts counting, He forgets Himself
and appears as a lowly jiva. However when He is able to remain as the witness of this zero then, He is its Lord and the Lord of
this multitude of numbers. Thus ganesha is the beginning of this zero, the numbers and the gunas and He is the beginning of that
formless/nirguna also.
17 दासबोध – Dāsbodh – Dashak 1 –

When your own favors visits us, the misfortunes tremble and a driven away with the mere utterance of your name.

• As soon as your blessings are poured out, the poor calamities tremble and simply by pronouncing your name, they are banished.
• When you bestow your blessings, obstacles and problems become powerless and run away at the mere mention of your name.

As soon as your grace arises the obstructions are helpless and tremble in fear. By the uttering of only your *‘name’/nam,7 troubles are banished.
*(maharaj- nam means na, not and aham, I am)

म्िणौन नामें ववघ्निर| आम्िाां अनार्ाांचे मािे र |आहदकरूनी िरीिर| अमर वांहदती ||५||
Mhanoni name vighnahara | amhaa anaathaanche maahera |
Adikarunee harihara | amara vanditvee | [5]

Mhanoni – therefore, name – named, vighnahara – destroyer of obstacles. | amhaa – our, anaathaanche – orphans, maahera – home. |
Adikarunee – first & foremost, harihara – lord shiva & Vishnu (Gods). | amara – immortal, vanditvee – pray. |

Therefore you are named as the destroyer of obstacles. You are the shelter for orphans like us. Even the Gods (Like Shiva & Vishnu) pray
(worship] you; you being immortal.
Therefore (you) whose name is Vishnu is shelter for orphans like us. All the Gods including Vishnu and Shiva bow (before you).

• Therefore, you are called the destroyer of calamities. You're the mother's house, for us who are so helpless. The Gods, led by Lord
Vishnu and Lord Shiva, bow to you.
• Therefore, you are called the "Destroyer of Obstacles." You are the shelter for the destitute, and even the gods Shiva and Vishnu
worship you.

Therefore you have been called the destroyer of obstructions. You are the mother’s home for us who are lost in this mundane existence. The gods led
by lord brahma, lord vishnu and lord shiva (ie. the three gunas), bow down before you.

वांदनू नयाां मांगळननधी| कायथ कररताां सवथलसद्धी |आघात अिर्ाळे उपाधी| बाधूां सकेना ||६||
Vanduniyaa nabgakbudee | kaarya karitaa sarvasiddhee |
Aaghaata adathaale upaadhee | baadhu sakenaa | [6]

Vanduniyaa – by praying, mangalanidee – reservoir of good omen, kaarya – work; task, karitaa – gets done, sarvasiddhee – accomplished. |
aaghaata – calamities, adathaale – obstacles, upaadhee – troubles; bother. | baadhu – affect, sakenaa – cannot. |

By praying you; oh the reservoir of good omen, all the tasks get accomplished. Calamities, obstacles, troubles cannot affect in any way.
Bowing to this storehouse of all that is auspicious, who is also like a shelter to orphans like us and to whom the Gods including Vishnu and Shiva
bow before him.

• When we bow before you for the first time - the jewel of all auspicious things - all commitments succeed, and no calamity, obstacle,
or constraint can ever thwart us.
• By bowing to you, who are the reservoir of all that is auspicious, all endeavors are accomplished, and calamities, obstacles, and
troubles cannot create any obstruction.

By *bowing down to you who are the treasure of auspiciousness,8 this action of knowledge is accomplished (everywhere He is or I am there) and no
calamity, impediment or limiting concept can possibly be a hindrance. *(When I offer my limited body concept at your feet)

जयाचें आठववताां ध्यान| वाटे परम समाधान |नेरीां ररघोननयाां मन| पाांगुळे सवाांगी ||७||
Jayaache athavitaa dhyana | vaate parama samaadhaana |
Netri righoniyaa mana | paangule sarvaangee | [7]

7
In Judism as in Hinduism, one of the many names for God was simply, the ‘name’

8shri siddharameshwar maharaj- When this knowledge of maya has been rejected, it is said to be truly auspicious/mangala and
that is called the arati. And the one who has the desire to cast off this knowledge of maya and make this arati attains that pure
Supreme Self.
18 दासबोध – Dāsbodh – Dashak 1 –

Jayaache – whose, athavitaa – on remembering, dhyana – form. | Vaate – feel; experience, parama – unlimate; final; extreme, samaadhaana –
contentment. |
Netri – eyes, righoniyaa – concentration, mana – mind. | Paangule – lame; paralysed; without power, sarvaangee – all over the body.|

On remembering you’re form one experiences ultimate contentment. As if the total mind is fixed with the eyes; the rest of the body powerless (as
if paralyzed).
On remembering his form, one gets great satisfaction: The mind gets fixed and other parts of the body almost get paralyzed.

• When our minds look into your eyes, gathering together the powers of all our senses, and meditate upon your presence, they become
very peaceful.
• Upon remembering your form, one experiences supreme contentment. When the concentration of the mind is fixed on you, the body
becomes powerless as if paralyzed with great peace.

When your form (ie. knowledge) is remembered then, there can be complete contentment. When the mind comes upon this vision of your knowledge,
it falls deeply in love and it cannot leave your ‘all’- pervading body (this ‘all’ is another term for knowledge or existence).

सगणु रूपाची टे व| मािा लावण्य लाघव |नत्ृ य कररताां सकळ दे व| तटस्त िोती ||८||
Saguna roopaachee theva | mahaa laavnya laaghava |
Nritya karitaa sakal deva | tatastha hotee | [8]

Saguna – with attributes, roopaachee – form, theva – treasure. | Mahaa – huge; overwhelming, laavnya – beauty, laaghava – attractive. | Nritya
– dance, karitaa -performing, sakal – all, deva – god. | Tatastha – spell bound; stunned, hotee –
become. |

Your form with attributes is a treasure. It is overwhelming beautiful, attractive. All gods are spell bound when they see you performing the dance.
You are a treasure of good appearance with form, a great attractive beauty. When you perform dance, all gods become motionless.

• You are the treasure of perfect form, your beauty is extremely fascinating, and when you dance, all the Gods become silent and
bewitched.
• Your form with attributes is a treasure to behold. It is overwhelmingly beautiful and attractive. When you are performing your
dance, all of the gods become motionless and spellbound.

Knowledge is the store-house of your form; your beauty is extremely alluring and when you dance there is this knowledge/‘all’ and the gods stand still
in wonder (the gods are the three gunas and the deities that are said to be preside over the sense organs).

सवथकाळ मदोन्मत्त| सदा आनांदे िुल्लत |िरूषें ननभथर उद्हदत| सप्र
ु सन्नवदनु ||९||
Sarvakaala madonmata | sadaa aanande dullata |
Harushe nirbhara mudita | suprasannavadanu | [9]

Sarvakaala – all the time, madonmata – in ecstasy. | Sadaa – always, aanande – with happiness; bliss, dullata – swinging. | Harushe – joy,
nirbhara – weightless; light, mudita – joyous. | Suprasannavadanu – a highly delighted face. |

All the time in ecstasy, swing with joy & happiness. With a feeling of lightness & ease. You have a highly delighted face.
You are always filled with pride and all the while you are swinging with joy, always contented.

• Ye are always in ecstasy, raising yourselves up in pure delight, and your face is exalted exceedingly with joy beyond all limits.
• You are continuously in ecstasy, always dancing blissfully. Your face shines with joy and delight.

You are the intoxication of this time of the *‘all’ and always you nod to and fro in pure bliss. You overflow with joy gained from wisdom and your
face shines with pure delight. *(This time of the ‘all’ is that endless ‘now’)

भव्यरूप ववतांि| भीममूनतथ मािा प्रचांि |ववस्तीणथ मस्तक ां उदां ि| लसांधूर चचचथला ||१०||
Bhavyaroopa uitanda | bhimamurti maahaaprachanda |
uiteerna mastakee udanda | sindhura churchilaa | [10]

Bhavyaroopa – huge form, vitanda – grand. | bhimamurti – Structure like Bhima (a character from mahaabhaarata with immense strength)
maahaaprachanda – very large, massive. | uiteerna – large, mastakee – forehead, udanda – lot of. |
Sindhura – red powder (minium), churchilaa – coated; adorned. |
19 दासबोध – Dāsbodh – Dashak 1 –

You have a huge form with immense strength. A massive body with a large forehead, coated with red powder.
Your appearance is imposing and mammoth. Your form is stout, very great on the large forehead red lead powder is applied in plenty.

• Your body is very large and majestic; your appearance is enormously threatening and there is a lot of red powder stuck on your
broad forehead.
• Your form is immense and you stand as a massive figure with great strength. Your large forehead is adorned with red powder.

Your form is existence, so immense and yet false. Your created image is like no other, it is huge, so powerful and yet it can also be so frightening too.
You are that vast paramatma expanded and your mind is this expansive ocean of knowledge.

नाना सगु ांध पररमळें | र्बर्बा गळती गांिस्र्ळें |तेर्ें आलीां षट्पदकुळें | िक
ांु ारशब्दें ||११||
Naanaa sugandha parimate | thabathaba galalee gandasthale |
Tethe aali shatpadakule | zunkaarshabde | [11]

Naanaa – many, sugandha – fragrance; smell, parimate – aroma. | Thabathaba – cascades; falls, galalee – drips, gandasthale – from forehead. |
Tethe – there, aali – come, shatpadakule – black bees. | Zunkaarshabde – humming. |

Many different fragrances drip from the forehead. Spreading the aroma & swarms of black bees come humming there.
Because of many perfumes and their fragrance, oozing from your elephant head there have come hordes of honey bees and wasps, making
humming sound.

• From your temples, as from the temples of the elephant, flows a perfumed liquid that draws the black bees that buzz with joy round
about.
• Many different fragrances ooze from your temples. The spreading of the aroma has brought swarms of honeybees that make a
joyful humming sound.

The ‘many’ forms are your sweet fragrance (that which remains when the gross object no longer exists, just like the fragrance that remains after the
flower is gone) and this understanding overflows in your mind. Due to the company of this sweet ‘I am’, the Saints go ‘there’ (to brahman).

मिु ीव शांि
ु ादां ि सरळे | शोभे अलभनव आवाळें |लांबबत अधर नतक्षण गळे | क्षणक्ष्णा मांदसत्वी ||१२||
Murdeeva shundaadanda sarale | shobhe abhinava aavaale |
lambita adhara tikshna gale | kshanaakshanaa mandasatui | [12]

Murdeeva – bent, shundaadanda – trunk, sarale – straight. | Shobhe – suits, abhinava – novel, aavaale – seen. | lambita – drooping, adhara –
lower lip, tikshna – sharly, gale – falls; drips. | kshanaakshanaa – every moment, mandasatui – pleasant; soothing; purity.|

Your bent trunk looks novel when straightened. Your drooping lower lip falls sharply as if drips through it every moment.
The stick of trunk, with humps on it shines; the elongated lips drop every moment slow dripping fragrance.

• Your trunk is straight and curved at its end. This broad forehead with its low is very aesthetic, the lower lip hanging slightly
towards the neck, from where a few drops of saliva bead gently.
• Your trunk, both bends and is straight, and the humps of your forehead shine radiantly. Your lower lip droops elegantly with a most
pleasing benevolent smile.

Your trunk is straight and curved upwards at the end (you indicate the Truth but you are not that Truth). Your large beautiful forehead is high and
extended for you are full of wisdom. Your lower lip hangs slightly down and you always have a gentle smile, for you are bliss.

चौदा ववद्याांचा गोसाांवी| िरस्व लोचन ते हिलावी |लवलववत फिकावी| फिै फिै कणथर्ापा ||१३||
Chaudaa vidyaanchaa gosaavi | harasva lochana te hilaaved |
Lavalavita phadakaavee | phadai phadai karnathaapaa | [13]

Chaudaa – fourteen, vidyaanchaa – streams of learning; (knowledge of science), gosaavi – master; lord. | Harasva – small; tiny, lochana – eyes,
te – that, hilaaved – move. | Lavalavita – flabby, phadakaavee – flutter; moving back & forth. |Phadai phadai – flapping again & again,
karnathaapaa – the huge ears, (like elephant). |

The master (lord) of 14 different streams of knowledge. He flickers his tiny eyes around. Fluttering & flapping his huge flabby ears again &
again.
The controller of fourteen arts moves his small eyes and moves his soft ear flaps making a sound every time.
20 दासबोध – Dāsbodh – Dashak 1 –

• You are the master of the fourteen sciences; you move your little eyes slowly and your fanned ears make a gentle noise when they
snap against your body.
• You are the master of the fourteen different streams of knowledge. Your tiny eyes move around while your huge ears flutter, making
a flapping sound again and again.

You are the Master of the fourteen sciences and with your tiny eyes you see this world (there is no desire for these created things of the world) and
your *fanlike ears9 make a noise when they slap against your body. *(To discriminate and hear this true ‘word’ and leave aside the ‘many’ false
words).

रत्नखचचत मुगुटीां िळाळ| नाना सुरांग फाांकती क ळ |कांु िलें तळपती नीळ| वरी जडिले िमकती ||१४||
Ratnakhachita muguti zalaala | naana suranga phaakatee keela |
Kundale talapatee neela | varee jadile zamakatee | [14]

Ratnakhachita – laiden with gems; jewels, muguti – crown, zalaala – shines. | Naana – many, suranga – beautiful, phaakatee – spreds, keela –
aura; brightness. | Kundale – in the earrings, talapatee – sparkle, neela – blue gems. | Varee – on top, jadile – adorned, zamakatee – shine;
radiate.|

Your crown laiden with gems shine with beautiful colours spreading their brightness. The earrings adorned on the top with blue gems sparkle &
radiate the light.
The crown, which is adorned with jewels, shines due to many colours spreading light there from the rings fitted on the ears shine with blue colors.

• Your crown is dazzling with many lustrous jewels, and your earrings of blue diamonds, sparkling surprisingly.
• Your crown, adorned with gems, shines with beautiful colors spreading their brilliance. Your earrings are adorned on the top with
blue gems that sparkle and radiate their light.

Your crown is dazzling, beset with lustrous jewels (the nine devotions are your jewels) and your earrings shine brightly with blue diamonds (your
thinking and listening is adorned with wisdom).

9
shri siddharameshwar maharaj- Now among the thousands, there is only one who is fortunate to have ears like the wide supa-
shaped ears of an elephant. What does the supa do? Well by using this basket, the husks of the corn are winnowed or fanned
away and after the unwanted matter is thrown out, the eatable portion remaining in the center is kept. In the same way, those
with supa-like ears, throw off the insignificant and tedious matters, leave the long and tall, empty stories behind and though
being in this human body, they accept the teaching of the sadhu and achieve life’s supreme goal.
21 दासबोध – Dāsbodh – Dashak 1 –

दां त शुभ् सद्दट| रत्नखचचत िे मकट्ट |तया तळवटीां परें नीट| तळपती लघु लघु ||१५||
Danta shubhra saddata | ratnakhachita hemakatta |
Tayaa talavatee patre neeta | talapatee laghu laghu | [15]

Danta – teeth, shubhra – white, saddata – strongly fixed; firm. | Ratnakhachita – laiden with gems, hemakatta – golden ring around the teeth. |
Tayaa – to it, talavatee – at the rim, patre – ornamental shreds; hangings, Neeta – properly put up. | Talapatee – shine; sparkle, laghu laghu –
gently; gradually. |

Your teeth are white & strong, surrounded with a golden ring laiden with gems. At the rim of the ring are neatly hanged the ornamental shreds,
which sparkle gently.
The teeth are strong and white golden bracelet studded with jewels, with small leaves on the lower side shine.

• Your tusks are intact, bright, white, with a golden ring encrusted with jewels round about each of them: the golden sheets at their
bases are constantly shining.
• Your tusks are white and strong surrounded with a golden ring inlaid with gems. At the rim of the ring are beautifully hung
ornamental metallic leafs that sparkle and shine.

You have two strong uncut tusks with bejewelled golden rings around each, and the golden sheets at their base are constantly sparkling. (You are the
beginning of two or duality; you are purush or shiva and prakruti or shakti is your beautiful form)

लवर्ववत मलपे दोंद| वेक्षटत कट्ट नागबांद |क्षुद्र घांहटका मांद मांद| वाजती िणत्कारें ||१६||
Lavathavita malape donda | veshtita katta nagabandha |
Kshudra ghantikaa manda manda | vajatee zanatkaare | [16]

Lavathavita – nodding; swinging; dodging, malape – flabby, donda – belly. | Veshtita – gridled, katta – tightly, nagabandha – with serpent. |
Kshudra – small; tiny, ghantikaa – bells, manda manda – gently; softly. | Vajatee – sound, zanatkaare – gingling. |

Your flabby belly girdled tightly with the serpent. The tiny bells make a soft gingling sound as your belly swings & moves here & there.
Loose and large is the abdomen the coin is encircled with a snake – band, small bells make low and soft melodious sound.

• Your belly is round and it moves slightly with every little movement of your body: a cobra adorns it like as a round girdle: small
bells attached to it jingle delicately.
• Your large belly is girdled tightly with a serpent. Tiny bells make a sweet soft jingling sound as your belly sways and moves to and
fro.

Your belly is large and round, for in it all creation is contained and it moves slightly with any small movement of your body. A cobra (shakti/power) is
wrapped around your girth and the small bells attached to it jingle delicately.

चतुभज
ुथ लांबोदर| कासे कालसला वपताांबर |फिके दोंहदचा फणीवर| धुधूकार टाक ||१७||
Chaturbhuja lambodara | kaasse kaasilaa peetambara |
Phadake dondicha phaneevara | dhudhukaar taakee | [17]

Chaturbhuja – with four arms, lambodara – drooping belly. |
Kaasse – around the waist, kaasilaa – tied, peetambara – a yellow colored silk garment worn by men. | Phadake – flutters; shows off, phaneevara
– hooded cobra. | dhudhukaar – hissing sound, kari – makes. |

You with four arms & drooping belly. You have tied a yellow colored silk garment round the waist. The hooded cobra round the belly making a
hissing sound.
He has four hands, with large abdomen, yellow silken loin – wear. The snake around the stomach makes hissing sound.

• Ye have four arms and a broad belly. You wear a yellow silk drape around your loins and the cobra on your belly whistles
permanently.
• You, with four arms and drooping belly, have a yellow silk cloth tied around your waist, and the hooded cobra around your belly
makes a constant hissing sound.

You have four arms and this large belly. You are wearing a yellow cloth of silk around your waist (just like a brahmin ie. a Knower of brahman) and
this cobra around your belly is always hissing and ever alert.
22 दासबोध – Dāsbodh – Dashak 1 –

िोलवी मस्तक क्जव्िा लाळी| घालून बैसला वेटाळी |उभारोनन नालभकमळीां| टकमकाां पािे ||१८||
Dolavee mastaka jivhvaa laali | ghaaluna baisalaa ventaalee |
Ubhaaroni naabhikamalee | takamakaa paahe | [18]

Dolavee – nods, mastaka – head, jivhvaa – tongue, laali – hanging out. | Ghaaluna – arranged, baisalaa – placed; seated, ventaalee – coiled. |
Ubhaaroni – holding out, naabhikamalee – at the lotus naval. | Takamakaa – gazingly, paahe – looks around. |

Nodding his head with the tongue hanging out. He is coiled around the waist with his head holding out at the naval region & gazingly looks
around.
The serpent nods his head and revolves his red tongue. It is sitting in a coiled state rising (his head) in the lotus of the abdomen, he glances here
and there.

• And the mark that is upon his head sways slightly, waddling his salivating tongue, and wrapped around your waist, and he lays his
head upon your belly button, and stare at you.
• Swaying his head, with his tongue sliding in and out, he is coiled around your waist with his head rising up to the region of your
naval, as he glances around.

It moves its hood slightly and its affection ever flows towards you. It coils around you with its head at your navel, the place of the first of the four
speeches (ie. when everything is forgotten then, simply knowing is there) and from there it stares outwards and becomes more and more objective (due
to the four forms of speech that create this gross world).

नाना यानत कुशमु माळा| व्याळपररयांत रुळती गळाां |रत्नजडित हृदयकमळा- | वरी पदक शोभे ||१९||
Naanaa yaati kusumamaalaa | vyaalapariyanta rulatee galaa |
Ratnajadita hridayakamalaa | varee padaka shobhe | [19]

Naanaa – many, yaati – varieties, kusumamaalaa – of flower garlands. | vyaalapariyanta - up to the naval, rulatee – hanging, galaa – in the
neck. | Ratnajadita – laiden with gems, hridayakamalaa – lotus heart. | Varee – above, padaka – pendant, shobhe – suits; looks adorable. |

You have worn garlands of varieties of flowers. Hanging down from the neck up to the naval region. A pendant laiden with gems at your lotus
heart looks adorable.
He wears many kinds of flower garlands, which hang around the neck up to the serpent (around the join) pendant and shines on the jewel-jaded
heart-lotus.

• Garlands of various flowers hang beautifully around your neck toward the cobra, and a medallion adorns the garland in its central
part against your lotus - like a heart.
• You wear garlands of many varieties of flowers that hang down from your neck to your naval region where the serpent is wrapped.
A beautiful pendant studded with gemstones glimmers as it embellishes the garland that adorns your lotus heart.

The ‘many’ flowers of experiences are strung in a garland that hangs around your beautiful neck and a *jewelled locket adorns this garland and it lies
against your lotus-like heart. *(The original experience, ‘I am’)

शोभे फरश आणी कमळ| अांकुश नतक्षण तेजाळ |येके करीां मोदकगोळ| तयावरी अनत प्रीनत ||२०||
Shobhe pharasha aani kamala | ankusha tikshna tejaala |
Yeke karee modakagola | tayaavaree atipreeti | [20]

Shobhe – suits; adorn, pharasha – axe, aani – and, kamala – lotus. | Ankusha – an elephant goad, tikshna – sharp; pointed, tejaala – glitters. |
Yeke – in one, karee – hand, modakagola – a sweet prepared specially for lord Ganesha. | Tayaavaree – on it, atipreeti – likes it very much;
favourite.|

Adorned with axe in one hand, Lotus in the other. An elephant goad, which is sharp; glitters in the third hand & your favourite sweet in the forth.
The hatchet and lotus, sharp edged shining hook adorn him. He has a round Modak, which he likes very much in his one hand.

• In both your hands you lift up an axe and a lotus. In the other two, there is a bright and bright sting as well as Modak, that delicate
pastry you love.
• You brandish an axe in one hand, hold a lotus in your second, a shiny piece of sharp broken tusk in your third hand, and your
favorite little round sweet in the forth.
23 दासबोध – Dāsbodh – Dashak 1 –

In your hands there is the axe of discrimination/vivek and a lotus (it stays in the water but never takes the touch). In another hand there is a *goad
which is sharp and shining and in the other there is a sweet modak (the gift of understanding), a delicacy which you like very much. *(Used to control
the elephant, the animal in you)

नट नाट्य कळा कांु सरी| नाना छां दें नत्ृ य करी |टाळ मद
ृ ाांग भरोवरी| उपाांग िुांकारे ||२१||
Nata naatya kalaankusaree | naanaa chhande nritya karee |
Taala mrudunga bharovaree | upaanga hunkaare | [21]

Nata – act, naatya – acting, kalaankusaree – various expressions. | Naanaa – many, chhande – varieties, nritya – dance, karee – does. | Taala –
cymbals, mrudunga – tabor, bharovaree – all other musical instruments. | upaanga – minor moments of the body, hunkaare – phonetic expression
while dancing. |

You with your art of acting & dance with varied expressions. You dance to the rhythms of cymbals & tabor creating phonetic expressions.
He is actor and skilled in acting. He dances in different kinds, to the accompaniments of cymbals, percussion instrument and as a matter of
subsidiary art he utters sounds as well.

• You are a great actor, knowing drama and other arts. You dance to rhythms that are colorful and cymbals and percussion
accompany you. You support dance with verbal expression.
• You act and dance in a skilled performance. You dance to the rhythms of cymbals and drums while making sweet sounding verbal
expressions all the while.

You know the secret art of the actor and his drama (you understand, I am playing a role in this body). You dance due to the ‘many’ longings and
*pleasures but supported by the rhythm of the tala/cymbal10 and mrudang/drum you know Yourself within every action. *(This body is but a product
of our past, our actions are the result of past actions. In the same way, the vast universal body of ganesh is but the result of the sum of past actions but
He knows, they are not Myself and He enjoys His play)

क्स्र्रता नािीां येक क्षण| चपळववशईं अग्रगण |साक्जरी मूनतथ सुलक्षण| लावण्यखाणी ||२२||
Sthirataa naahee yeka kshana | chapalavishayee agragana |
Saajiree murti sulakshana | laavanyakhaanee | [22]

Sthirataa – steadiness, naahee – not, yeka – for one, kshana – moment. | chapalavishayee – swiftness; agile, agragana – excel pioneer. | Saajiree
– elegant; attractive, murti – idol; statue, sulakshana – auspicious; good-omen. |
Laavanyakhaanee – beauty; grace. |

Not steady even for a moment. You excel in swiftness. Your idol with beauty & grace is sign of elegance & good omen.
He is not steady at one place even for a moment. In the matter of quick actions he is at the forefront. His figure is attractive and with good
characteristics. He is a mine of beauty.

• While dancing, never stable, you maintain balance. You are the fastest, tallest dancer, and your beautiful body adorned with all the
auspicious signs that cover it, is truly a source of beauty and love.
• Not remaining still for even a moment, you excel in swiftness. Your figure is extremely attractive and beautiful and adorned with
auspicious markings. You are a mine of elegance and beauty.

You are never still in this *‘ever present moment’ (this whole creation is one moving form when you understand this ever present moment ie. the
‘now’). You are quite unique and the most nimble of all (your presence is everywhere at once). Your graceful image is this pure attention and it is
truly the source of all beauty. *(He is the source of undivided time; the mind divides this time into second, hour, day, night etc.)

रुणिण
ु ा वाजती नेपुरें| वाांक बोभाटती गजरें |घागररयासहित मनोिरें | पाउलें दोनी ||२३||
Runuzunaa vaajatee nepure | vaankee bobhaatatee gajare |
Ghagariyaasahita manohare | paaule donhee | [23]

Runuzunaa – jingling; tinkle, vaajatee – sound, nepure – anklets. | Vaankee – an ornament to wear in the anklets, bobhaatatee – bang, gajare –
loud sound. |

10
shri siddharameshwar maharaj- Such is the inner meaning of the singing of the abhangas (sacred hymns) and the clapping of
your hands and playing the tala (cymbals)? abhanga also means that which is never broken and that is your own true
form/swarup which is ever-present within this knowledge of ‘I am’ and to have regard for your formless swarup while seeing
every object is the perfect playing of the tala.
24 दासबोध – Dāsbodh – Dashak 1 –

Ghagariyaasahita – anklets with small bells, manohare – graceful. | Paaule – feet, donhee – both. |

The anklets in your feet make a tinkling sound. Your both feet look graceful as you dance with small bells making a sound.
Anklets make tinkling sound, along with anklet-beads, around both feet are very pleasing to the mind.

• The ornaments around your ankles and around your little toes make discreet sounds and the little bells on the ornaments of your
arms ring at every step as you dance. Your feet are so delicate.

• The anklets with small bells at your feet make a jingling sound that is pleasing to the mind, and both of your feet look exquisitely
graceful as you dance.

The anklets and bells on your small toes ring softly and the little bells on your bracelets jingle with your steps when you dance (‘I am everywhere and
it is very beautiful’). Your feet are so exquisite and understanding flows from them when one places ones head there.

ईश्वरसभेसी आली शोभा| हदव्याांबराांची फाांकली प्रभा |साहित्यववशईं सुल्लभा| अषटनायका िोती ||२४||
Ishwarasabhesa aali shobhaa | divyaambaraachee phankalee prabhaa |
Sahityavishai sullabhaa | ashtanaayakaa hotee | [24]

Ishwarasabhesa – assembly of the gods in the court of Shiva, aali – come, shobhaa – elegance; grace. | Divyaambaraachee – divine garment,
phankalee – spread, prabhaa – light; radiance. | Sahityavishai – about literature, sullabhaa – easy access. |
Ashtanaayakaa – the eight formats of literature, hotee – come; to be available. |

The assembly of Gods is graced by your presence. The divine garment spreads its radiance. All the varied types of literature are ready at your
service.
In the meeting of the Lord, there was lot illumination, since the splendor of celestial clothes Spread. For making literary compositions easy, the
eight women heroines were there.

• Ye bring glory to the conference of the gods, the dazzling light of your glorious robe spreads. There is an ease of expression for the
eight types of heroines (Ashta-Nayikas) described in the literature, by your grace alone.
• The assembly of gods is graced by your presence as the dazzling light of your glorious divine raiment spreads its radiance. All of the
various types of literature stand ready at your service.

You are the light that illumines this meeting place of knowledge. You are ishwara the witness of all this. This dazzling light is your glorious attire
(maharaj- the light means to know) and on account of your association, that Lord of this eight-fold prakruti is naturally attained (you make me the
detached Knower/purush).

ऐसा सवाांगे सांद
ु रु| सकळ ववद्याांचा आगरु |त्यासी मािा नमस्कारु| साषटाांग भावें ||२५||
Aisaa sarvaange sundaree | sakala vidyaanchaa aagaru |
Tyaasee maazaa namaskaaru | sashtaanga bhaave | [25]

Aisaa – like this, sarvaange – with all facets, sundaree – beautiful; elegant. | sakala – all, vidyaanchaa – streams of knowledge, aagaru – abode;
reservoir. | Tyaasee – to him, maazaa – my, namaskaaru – salutation. | Sashtaanga – prostration (touching eight parts of the body on the floor),
bhaave – with feelings; high regards. |

You are beautiful with all facets of knowledge, I prostration with high regards; to you the reservoir of knowledge.
One who handsome like this, is ocean of entire knowledge, I solute him with the involvement of an the eight parts of the body.

• In describing the beauty of Lord Ganesh, a person who might be in confusion becomes clear in his understanding, and in hearing
his virtues and qualities, Saraswati, the goddess of understanding, is happy.
• You, who are handsome like this, are the storehouse of all of the streams of knowledge. I prostrate with highest regard to you with
all of my limbs outstretched and all parts of the body touching the floor.

Your beautiful body of prakruti is this reservoir of knowledge. My namaskars are offered to you, with complete faith (lit. with all eight bodies I bow
bown).

ध्यान गणेशाचें वणणथताां| मनतप्रकाश िोये भ्ाांता |गण
ु ानव
ु ाद श्रवण कररताां| वोळे सरस्वती ||२६||
Dhyaana ganeshaache varnitaa | matiprakaasha hoya bhraantaa |
Gunaanuvaada shravana karitaa | vole saraswatee | [26]
25 दासबोध – Dāsbodh – Dashak 1 –

Dhyaana – form of attributes, ganeshaache – of lord Ganesha, varnitaa – describe; depict; portray. | Matiprakaasha – intellect is lighted;
sharpened, hoya – happens, bhraantaa – to the deluded. | Gunaanuvaada – praising his qualities, shravana – hear, karitaa – doing. |Vole –
delighted, saraswatee – goddess of wisdom. |

Portraying your form & praising your qualities. On hearing this even the goddess of wisdom is delighted.
While describing the form of Ganesha, even the enlightenment given by intelligence gets confused. While listening to repetition of good
qualities, Goddess of learning is pleased.

• When Brahma, the Creator and other Gods bow to Lord Ganesh, where does the question of humble human beings reside? Those
who are rather slow to understand should meditate on Lord Ganesh.
• Upon hearing the description of your form and qualities, the intellect that was confused becomes illumined. While listening to the
description of your good qualities even the "Goddess of Wisdom," Shri Saraswati, is delighted.

When you praise Lord ganesh’s form by listening to this ‘speech’ then, sarasvati, the goddess of wisdom is pleased and your confused mind will shine
with the light of understanding.

जयालस ब्रह्माहदक वांहदती| तेर्ें मानव बापुिे ककती |असो प्राणी मांदमती| तेिीां गणेश चचांतावा ||२७||
Jayaasee brahmaadika vanditee | tethe maanava bapude kitee |
Aso praanee mandamatee | tehee Ganesha chintaavaa | [27]

Jayaasee – to whom, brahmaadika – Brahma & other gods. Vanditee – pray;
worship. | tethe – there in that context, maanava – human beings, bapude – petty; meek, kitee - very. | Aso – dosent matter, praanee – human
beings, mandamatee – dull; slow; sluggish; stupid. | Tehee – they also, Ganesha – lord Ganesha, chintaavaa – meditate; contemplate upon. |

Brahma & other gods worship lord Ganesha. In there context we are so petty, doesn’t matter, men who are dull should contemplate upon lord
Ganesha.
These we are fools, hare bad qualities or those who are most wretched, they also become, attentive and expert in all the subjects.

• When Brahma, the Creator and other Gods bow to Lord Ganesh, where does the question of humble human beings reside? Those
who are rather slow to understand should meditate on Lord Ganesh.
• Even Lord Brahma and the other gods worship Lord Ganesha. In comparison to those gods, human beings are so petty, yet this
does not matter, even human beings who are of dull intelligence should meditate upon lord Ganesha.

Even lord brahma,11 the creator of this gross world and the other gods like vishnu and mahesh (ie. three gunas) bow down to this knowledge. How
could a poor man in the ‘many’ thoughts ever be found ‘there’ in brahman? (Either be brahman or remain a man; maharaj- you cannot put two swords
in the one sheath) When the understanding of that Reality has become dull in the prana (“I am a body”), then one should contemplate on lord ganesh.

जे मूखथ अवलक्षण| जे काां िीणािूनन िीण |तेचच िोती दक्ष प्रववण| सवथववशईं ||२८||
Je murkha avalakshana | je kaa heenahuni heena |
Techi hotee daksha pravina | sarvavishayi | [28]

Je – those, murkha – stupid; foolish, avalakshana – inauspicious; ill-omened. | Je – those, kaa – why, heenahuni – lower; more deficient; more
lacking; more imperfect than, heena – deficient; lacking. | Techi – same, hotee – become, daksha – alert; vigilant, pravina – expert; adept. |
sarvavishayi – in all aspects. |

Not alone the foolish & inauspicious, but also these lower than the lowest become alert, expert in all aspects.
Those who are fools have bad qualities or those who are most wretched, they also become, attentive and expert in all the subjects.

• By his grace they that are the lowest of the lowest, those that are foolish for they have evil qualities, are transformed and very
quickly become attentive to all things.

11
Lord brahma is the buddhi or intellect; shri siddharameshwar maharaj-The Self gets called the intellect when a particular
thought has been established and if a firm decisive thought has not been reached then, the Self gets called mind. The (decisive)
intellect and the (indecisive) mind are both thoughts but it is the intellect that decides that the One formless Self is some
particular thing and as soon as it has determined this then, the intellect stops working. This means that you have become
objective.
26 दासबोध – Dāsbodh – Dashak 1 –

• Not only the foolish and unfortunate, but also these who are lower than the lowest, can be transformed and become alert and expert
in all subjects.

mula maya (‘I am’) is foolish and her attention is gross. But why should this lowly mula maya, become even more lowly (become “I am a body”)? But
she becomes that Reality when she is always alert and gives her full attention to this ‘I am’.

ऐसा जो परम समर्थ| पूणथ करी मनोरर् |सप्रचीत भजनस्वार्थ| कल्लौ चांिीववनायेकौ ||२९||
Aisa jo parama samartha | purna karee manoratha |
Sapracheeta bhajanaswaartha | kaloo chandeevinaayake | [29]

Aisa – such, jo – who, parama – unlimited, samartha – accomplished; strong. |
Purna – fulfills, karee – does, manoratha – aspirations. | Sapracheeta – can be experienced, bhajanaswaartha – on doing his bhajan’s (singing
his hymns) for oneself. | Kaloo – in kaliyuga (kali age, the fourth age) chandee – devi Sharada (saraswatee), vinaayake – lord Ganesh (in
kaliyuga these to deities are wakeful, can be awakened). |

It’s such a powerful & accomplished deity that it can fulfill all the aspirations for one who will do his bhajana. For in kaliyuga lord Ganesh &
Saraswatee are the vigilant deities. * Footnote- Lord Ganesha – he is considered to be the seat of intellect in human beings. Hence all learning
comes form him.
One who is extremely competent like this satisfies all the desires. They by singing the praise, have realization, their desires are fulfilled. In the
kaliyuaa, Gooddess Durga and God Ganesh give all those.

• This is the Lord Ganesh, who answers all your aspirations and the hymns sung in his praise give us the real experience of Reality. In
Kaliyuga, the goddess Chandi and Vinayaka (Ganesh) are the Gods who bring blessings to the devotees.
• Like this, is Lord Ganesha, who is such a powerful and accomplished deity that realization can be gained by the one who sings his
praises. In this, the Kaliyuga, it is Lord Ganesha and Shri Saraswati who are the main deities who bestow blessings.

ganesh is that witnessing purush and He is that Supreme Reality too (when that purush gives up His affection for His prakruti). He fulfils the desires
of the mind and makes you desireless. He is within this pure sagun experience and His *bhajan are your only true wealth. Within this kali era (within
body consciousness) there is sharada and ganesh and they should be understood (prakruti and purush12). *(shri siddharameshwar maharaj- to do
bhajan is to know your swarup within every action)

ऐसा गणेश मांगळमूती| तो म्याां स्तववला येर्ामनत |वाांछ्या धरूनन चचत्तीां| परमार्ाथची ||३०||
Aisa Ganesha mangalamurtee | to myaa stavilaa yathaamatee |
Vaanchhaa dharuna chitee | paramarthaachee | [30]

Aisa – such, Ganesha – lord Ganesha, mangalamurtee – sacred; auspicious idol. |
To – he, myaa – me, stavilaa – praised, yathaamatee – as per the capacity of my cleverness; intellect. | Vaanchhaa – desire, dharuna – keeping;
holding, chitee – in my mind. | paramarthaachee – of ultimate objective in life; salvation; divinity. |

With all my intellect I have praised such lord Ganesha who is so sacred, keeping in mind a desire for parmartha the ultimate objective in the life.
Lord Ganesh, one who does good to all, is like this. I have praised him according to my Limitations; intellect, keeping in mind the desire of
reaching supreme knowledge.

• This God Ganesh, who is goodness incarnate, I have praised according to my understanding, with the desire to attain the spiritual
fulfillment of my life.
• With all my intellect I have praised Lord Ganesha as per my capacity, keeping in mind the desire for "Supreme Truth"
(Paramartha), which is the ultimate objective in life.

12shri siddharameshwar maharaj- When the Supreme Self/paramatma takes one step out from his own state, only then does he
get the title of atma and becomes this satchidananda form. He was completely content in his own place and at that time he was
not aware of any gunas or even himself. By becoming satchidananda, there comes the experience of his own existence, knowing
and contentment. This only is the original “I am” thought of that original purush. This also gets called ishwara, atma, mula
purush, mulamaya, mula prakruti, shiva-shakti and lakshmi-narayana. These pairings of feminine and masculine names are
present in this thought, “I am brahman.” The thought is actually the feminine principle/prakruti and the one who has the
understanding of this, is that purush.
27 दासबोध – Dāsbodh – Dashak 1 –

Like this is ganesh and He gets called the most auspicious of images (‘I am everywhere’). The mind is praising Him when it holds this ‘I am’
understanding firmly and this ‘I am’ is the desire for paramarth/ Ultimate Accomplishment (param- supreme, ultimate; arth- accomplishment,
meaning, wealth).

***

Itee shreedasbodhe gurushishya sauvaade ganeshastavana naama samaasa dusaraa

Note: maharaj- He is the beginning of the gunas and He is nirgun. Because of the gunas I can know the nirgun. The gunas and nirgun both belong to
Him.

Note: The gunas are basically four. The guna means inherent quality or property. There is tamo guna, rajo guna, sattwa guna and that pure sattwa
guna. The inherent property of tamo is not knowing, rajo guna is not knowing and knowing mixed together, and sattwa guna is knowing. On account
of these three together, a world and body are created through objectification. When you stop objectifying then, there appears the pure sattwa guna of
mula maya. This is to simply effortlessly know. And beyond this as the witness is that nirgun of ganesh and that is pure knowledge. maharaj said that
pure knowledge means no-knowledge.

SAMAS 3 – SHAARADAA STAVANA
(Praise to Goddess Sharada /SARASWATI)
समास नतसरा : शारदास्तवन
||श्रीराम ||
Note: The feminine aspect of knowledge

//Shri Ram//

आताां वांदीन वेदमाता|श्रीशारदा ब्रह्मसुता | शब्दमूल वाग्दे वता| मािां माया ||१||
Aata vandeena vedamaataa |Shree shaaradaa brahmasutaa |
Shabdamoola vaagdevataa | mahaamaayaa | [1]

Aata – now, vandeena – bow; solute, vedamaataa the mother of Vedas. |
Shree shaaradaa – Goddess shaaradaa, brahmasutaa – daughter of Brahma. |
Shabdamoola – origin of the words, vaagdevataa – deity of speech. |
mahaamaayaa – the first are to manifest with creation [therefore known as the daughter of Brahma]. |

Now I bow down to goddess Shaaradaa who is the mother of Vedas. She is the origin of words, deity of speech and the first one to be manifested at the
time of creation.
Now I will pay obeisance to mother of Vedas, shri Sharada, daughter of Brahma, the originator of the word, and the Goddess of speech and great mother
– illusion.

• Now I bow down before the Mother of the Vedas, who is Sharada, the daughter of Brahma, the creator of the world; the Goddess who
presides over the word, the Greatness of the Mother of the universe.
• Now I bow down to Goddess Sharada (Saraswati), who is the mother of the Vedas. She is the daughter of the Creator (Brahma). She is the
origin of words, the deity of speech, and the original "Great Illusion" (Mahamaya).
*Now, is the worship of the mother of the Vedas (mother of knowing). she is Sharada or Saraswati and she is the daughter of Brahman. she is the source
of this ‘word’13 and the goddess of the four speeches. she is this great maya. *(The thoughts are given up and understanding of this ‘I am’ or ‘speech’
has come; it means to be in the moment or the ‘now’)

जे उठवी शब्दाांकुर|वदे वैखरी अपार |जे शब्दाचें अभयाांतर| उकलन
ू दावी ||२||
Je uthavee shabdaankura | vade vaikharee apaara |
Je shabdaache abhyantara | ukaloona daakhavee | [2]

13
The Bible, John 1.1-5 it says, In the beginning was the Word, and the Word was with God and the Word was God. He was in the beginning with God. All things were made
through Him and without Him nothing was made, that was made. In Him was life and the life was the light of men. And the light shines in the darkness and the darkness does
not recognize it.
28 दासबोध – Dāsbodh – Dashak 1 –

Je – one who, uthavee – creates, shabdaankura – words, (language). | vade – speates, vaikharee – speech (sound) that can be heard, apaara – unlimited.
| Je – one who, shabdaanche – of words, abhantara – inner aspect, means. | ukaloona – makes clear, understandable, apprehend, daakhavee – shows,
opens. |

One who is the creator of words. Who makes the unlimited world of words audible. Who makes us understand the meaning of words.
Which generates sprouts of words, due to whom the tongue talks, one who reveals the inner meaning of words.

• It creates the germination of all words, it speaks a language of clear, uninhibited expression, and it reveals the hidden meaning of words.
• She is the origin of the sprouting of words, the one who speaks the limitless number of words so that they may be heard, and it is she who is
the one that reveals the inner meaning of words.
she is Mula maya and she is the arising of this ‘word’, ‘I am’. She is the articulated speech/vaikhari14 and she becomes that unlimited Paramatma when
she reveals the hidden meaning of this ‘word’. (Maharaj- the meaning is Paramatma)

जे योचगयाांची समाधी|जे धाररषटाांची कृतबुद्धी|जे ववद्या अववद्या उपाधी| तोिून टाक ||३||
Je yogiyaanchee samaadhee | Je dharishtaanchee krutabuddhee |
Je vidya avidya upaadhi | toduna taakee | [3]

Je – one, yogiyaanchee – for yogis (ascetics), samadhee – state of absorption. |
Je – who, dharishtaanchee – of courageous, krutabuddhee – firm intellect. |
je – me who, vidya – avidya – knowledge – ignorance, upaadhi – label. |
toduna – breaks; cleaves, taakee - throws away. |

One who is not different from the state of absorption for the yogis, one who is the firm intellect of the courageous, and the one who cleaves the ideas of
knowledge – ignorance.
One who resides in the meditation of ascetics, one who is prudence of brave one, who breaks the limitations of knowledge & ignorance.

• She is in the ecstatic state of the Yogis, with the vigorous understanding of the brave. It removes the chains of ignorance and knowledge.
• She is the one who is not different from the state of absorption (samadhi) of the yogis, the one who is the prudence of the courageous, and
the one who destroys the limitations of both knowledge (vidya) and ignorance (avidya).
Mula maya is the samadhi of the yogi; Mula maya is the intellect/buddhi of the courageous. her knowledge cuts away the limiting concept of this maya
of ignorance (“I am a body”). (Mula maya is the maya of knowledge; Maharaj- it wants only to know)

जे मािापुरुषाची भायाथ|अनत सलग्न अवस्र्ा तुयाथ|जयेकररताां मित्कायाथ| प्रवतथले साधु ||४||
Je mahaapurushaachee bhaaryaa | atsalagna avasthaa turyaa |
Jaye karitaa mahat kaaryaa | pravartale saadhu | [4]

Je – one who, mahaapurushaachee – of great men, bhaaryaa – wife (counter part) at; very. | salagna – continuous, avasthaa – state, turyaa –
transcendental ( go beyond). | jayekaritaa – for which, mahatkaaryaa – great task.| pravartale – motivated, instigated, saadhu – holy men, sages.|

One who is the power of great men, who is the continued transcendental state, which is a difficult to achieve. The holy men & sages are motivated to
attain it.
One who is the wife of the Originator of the Universe one to whom the fourth state is very close, one for whose great works the ascetics readied
themselves.

• She is the spouse of the universal male principle, she is that fourth state of consciousness to be attained, which the Wise Assume as being
the most difficult task.
• She is the one who is the wife of "Original Being" (Purusha). She is the "Fourth State" of consciousness (Turya; SatChitAnanda) that is
the great objective for which sages undertake heroic efforts to attain.
she is the consort (known) of the great Purush (Knower); she is very attached to the fourth state/turya (witness- ing); to attain this great *‘action’ of
Mula maya the sadhu strives hard. *(‘I am everything, everywhere’)

14
Shri Siddharameshwar Maharaj- She is the goddess of speech. The four speeches para, pashyanti, madhyama and vaikhari have emerged from her. She is also known as Mula
maya or Prakruti or Sharada and she has arisen upon that Supreme Self, our own pure form or swarup. She is this unspoken word ‘I am’ that is present within the breath of every
creature. Her nature is to simply effortlessly know and this inspiration ‘I am’ is the expression of that ‘Inexpressible.’ To Saraswati the Mother of the World, I bow down.
29 दासबोध – Dāsbodh – Dashak 1 –

जे मिां ताांची शाांती| जे ईश्वराची ननज शतती |जे ज्ञाननयाांची ववरतती| नैराशशोभा ||५||
Je mahantaanchee shaantee | je ishwaraachee nijashaktee |
Je gnyaniyaanchee viraktee | nairashyashobhaa | [5]

Je – one who, mahantaanchee – pious men, shaantee – peace. | je – one who, ishwaraachee – creater (all pervader) nijashaktee – his own power. | je –
one who, gnyaniyaanchee – the self realized (those who have attained knowledge), viraktee – state of detachment. | nairashyashobhaa – beauty of
disinterest; in worldly matters. |

She is the peace of pious men, she is the power of self, she is the state of detachment for self-realized. She is the beauty of disinterest created for worldly
matters.
One who is a bliss for great souls, one who is the inner strength of the almighty, one who provides dispassionateness to learned ones, and make them free
from all worldly desires.

• She is the peace of the priests: she is the inherent energy of Almighty God, and the absence of desire of the Wise, which glorifies the state of
unwillingness.She is the peace of the "Great Ones" (Mahantas), she is the Power (Shakti) of the Almighty Lord (Ishwara). She is the
detachment of the "Self-Realized" (Jnanis) that keeps them free of worldly entanglements.
She is the peace of the Knower; she is the inherent power/shakti of Shiva and she is the adornment of detach- ment and the desirelessness of the gnyani.

जे अनांत ब्रह्माांिें घिी| लीळाववनोदें चच मोिी |आपण आहदपुरुषीां दिी| मारून रािे ||६||
Je ananta bhrahmaande ghadee | leelaa vinodechi modee |
Aapana aadipurushee dadee | maaruna raahe | [6]

Je – the one who, ananta – endless, bhrahmaande – galaxies, ghadee – creates,
maker. | leelaa – play, vinodechi – easily, modee – breaks; ends. | aapana – herself, aadipurushee – at the origin (the state of void), dadee – hide;
unknow. | maaruna – remains, raahe – stays. |

One who, creates and also terminates, the endless number of galaxies easily; in a trice. But herself remains hidden (unknown) in the state of void.
One who establishes limitless universes and destroys; breaks them easily and herself hides away in the person of primeval being.

• She creates universes without limits, then destroys them out of mischief, and remains hidden in the mere existence of the male universal
principle.
• It is her play (lila) that creates and destroys a limitless number of universes easily while she always remains hidden in the oneness of
Primordial Being.
she is that *‘endless’ appearing as the Brahmanda (gross creation) and when she destroys her delightful play then she remains hidden within her original
Purush. *(That ‘endless’ Purush forgets Himself and appears as His Prakruti, but when He remembers Himself then her ‘realness’ disappears and
she is, as if a dream)

जे प्रत्यक्ष पािाताां आिळे | ववचार घेताां तरी नािळे |जयेचा पार न कळे | ब्रह्माहदकाांसी ||७||
Je pratyaksha paahaataa aadale | vichaaraa ghetaa taree naadale |
Jeyechaa paara na kale | brahmaadikaansee | [7]

Je – that which, pratyaksha – evident; seen, aadale – found; apprehend. |
Vichaaraa – reflecting; thought, ghetaa – taking to, taree – then, naadale – cannot be found; realized. | Jeyechaa – of those, paara – end; nature, na –
not, kale – understood. | Brahmaadikaansee – even to the Brahma & god. |

That which is evident, but on reflecting cannot be realized. Whose nature is not understood, even by the Brahma & the other gods.
Which can be experienced on seeing but on deep thought, it is not experienced, whose limits cannot be perceived even by Brahma and other deities.

• She is visible by her actions but she cannot be touched by thought. Brahma and other Gods cannot know His Greatness.
• She is all that is visible, yet when inquired into, she cannot be found with thought. Her limitless nature is not understood even by Brahma
and the other gods.
When you have properly understood these sensory experiences then, she is met and when you accept that
*thoughtless then, she is not even touched. her greatness cannot be known by lord Brahma and other gods.*(That thoughtless is, I do not exist)
30 दासबोध – Dāsbodh – Dashak 1 –

जे सवथ नाटक अांतकथळा| जाणीव स्फूती ननमथळा |जयेचेनी स्वानांदसोिळा| ज्ञानशतती ||८||
Je sarva naataka antarkalaa | jaaneeva sphurti nirmalaa |
Jayecheni swaanandasohalla | gynaanashaktee | [8]

Je – that, sarva – all, naataka antarkalaa – insight of all the play. | Jaaneeva – awareness, sphurti – inspiration, nirmalaa – purity. | Jayecheni – by
whose, swaanandasohalla – divine happiness. | Gynaanashaktee - the power of knowledge. |

One who is the insight of all the play; who is the awareness & pure inspiration. The divine happiness & the power of knowledge are her attributes.
Which is at the root of all acts including the universe which is pure realization and inspiration, one because of whom there is a joy of self-enjoyment and
the power of knowledge.

• She is the essential art of drama; she is Pure Consciousness and inspiration. Through her grace, people have the possibility to know; she is
the pleasure of inner happiness.
• She is the essential root of all activity, pure awareness, and the inspiration that is the dawning of realization. She is of the nature of the
"Bliss of the Self," and the "Power of Knowledge."
She is the ‘all’ and effortless knowing is her ‘art’. With this inspiration ‘I am’ she creates this play within; and due to her power/shakti there is that
celebration of one’s own bliss. (Tukaram- with this body and with these eyes I seen my own death and such a celebration cannot be expressed)

जे लावण्यस्वरूपाची शोभा| जे परब्रह्मसूयाथची प्रभा |जे शब्दीां वदोनन उभा| सांसार नासी ||९||
Je laavanyaswaroopaachee shobhaa |Je parabrahmasuryaachee prabhaa |
Je shabdee vadoni ubhaa | sausaara naasee | [9]

Je – the one, laavanyaswaroopaachee shobhaa – charming from of beauty. | Je – the one, parabrahmasuryaachee – light of parabrahma, prabhaa –
brightness; dazzle. |
Je – the one, shabdee – knowledge of Vedas; word, vadoni – having said, ubhaa – stays; exists. | Sausaara – knowledge of word; ephemeral, naasee –
destroys. |

She is the charming form of beauty. The light of parabhramha (knowledge; wisdom) Dazzling around her. Her words are the knowledge of Vedas, which
destroys the worldly illusion.
Which is lustre of form of beauty, which is the shining of Supreme Being and its splendors one which dispels the notion of this world with words, not
this not this.

• She is the attraction of natural beauty and the radiation of the sun which is the Supreme Brahman. Through her "words" she creates the
whole universe and through her "words" she also destroys worldly existence.
• She is of the nature of radiant beauty, the brilliance of "Absolute Reality" (Parabrahman). She is the one by whose words creation arises
and is sustained, and it is by her words that Vedic Knowledge destroys the illusion of mundane worldly existence.
she is this graceful, beautiful form of that formless swarup; she is the radiance of the sun who is that Parabrah- man. she creates a worldly
existence/samsar within this ‘word’ and she also destroys it.

जे मोक्षचश्रया मािाांमांगळा| जे सरावी जीवनकळा |िे सत्त्वलीळा सस
ु ीतळा| लावण्यखाणी ||१०||
Je mokshashriyaa mahaamangalaa | je satraavi jeevanakalaa |
Je satvapeelaa suseetalaa | laavanyakhaanee | [10]

Je – that one, mokshashriyaa – bestows liberation, mahaamangalaa – highly auspicious; good omened; sign of prosperity. | Je – that one, satraavi –
seventeen, jeevanakalaa – full of vitality. | Je – that one, satvapeelaa – action of purity, suseetalaa – righteous behaviour; character. | Laavanyakhaanee
– with charming beauty. |

She can bestow liberation. She is highly auspicious & a sign of prosperity. She is full of vitality (like full moon) pure in the action & righteous, she has a
charming beauty.
Which offers experience of deliverance extremely auspicious, which is seventeenth art if living which is manifestation of virtue, which is calm and
treasure of beauty.

• She is the most opportune richness of Freedom, she is the seventeen degrees of the Energy of Life (The five senses, the five sense organs,
the five life energies as well as the mind, that makes a total of 16 principles, and intuition is the highest principle, which is the seventeenth).
She is piety, the freshness of peace, and a source of beauty.
• She is the one who bestows liberation and good fortune. She is the fullness of the vitality of Life, the purity in righteousness, and the source
of beauty.
31 दासबोध – Dāsbodh – Dashak 1 –

she is the wealth of liberation; she is within the seventeen15 principles and she is the art of living. she is the peace and the play of this sattwa guna and
the source of all beauty.

जे अवेतत पुरुषाची वेतती| ववस्तारें वाढली इच्छाशतती |जे कळीकाळाची ननयांती| सद्गुरुकृपा ||११||
Je avyakta purushaachee vyakte | vistaare vaadhalee ichhaashaktee |
Je kalikaalaachee niyanti | sadgurukripa | [11]

Je – that one, avyakta – unmanifested, purushaachee – of the unlimited power,
vyakte – expression form, | vistaare – expanse; spread out, vaadhalee – grow, ichhaashaktee – the will power; aspiration. | Je – that one, kalikaalaachee
– of all times, niyanti – regulation. | Sadgurukripa – a blessing form sadguru. |

She is the manifest form of the unmanifested existence (purusha). She is the expression of the unlimited power. His aspiration to express is seen spread
out through her. One who regulates time (nature). She is a blessing form sadguru.
Which is the undisclosed revelation of the Supreme Being, the will power enhances profusely (due to her) one who is the controller of supreme death,
she makes available benevolence of, the great teacher.

• She is the visible and concrete form of the abstract Purusha (the masculine principle); she is the reinforcement of the Will of the Power of
God. She is the governess of Time who consumes all, and she is also the blessings of the Guru.
• She is the manifest form of unmanifest Being (Purusha). She is the expression of the expanse of His unlimited willpower. She is the one who
is the controller of Time which devours all, and she is the benevolence of the "True Guru" (Sadguru).
she is the manifestation of the unmanifest Purush; she is the expansive power of this original wish (‘I want to be’). she is the death of the kali era (ie.
body consciousness), due to Sadguru’s grace.

जे परमार्थमागींचा ववचार- | ननविून, दावी सारासार |भवलसांधचू ा पैलपार| पाववी शब्दबळें ||१२||
Je permaarthamaargeechaa vichaara | nivaduna daavee saaraasaara |
Bhavasindhoochaa pailapaara | paavavee shabdabale | [12]

Je – the one, permaarthamaargeechaa – on the ultimate path, vichaara – through; decision. | Nivaduna – sorting, daavee – shows, saaraasaara –
discriminately
(picking the useful). | Bhavasindhoochaa – sea of worldly life, pailapaara – swim across. | Paavaveem – attain; make possible, shabdabale – with the
power of words ()knowledge). |

The one who puts you on the path of ultimate. Makes the right decision, makes possible to swim across the fetters of worldly life with the power of
knowledge.
Which shows the selected thoughts of the way of highest knowledge, explaining the real meaning, which helps us in going across the ocean of worldly
life, with the power of words.

• She is the thought of the seeker on the path of spiritual life, and it discriminates between the Essential and the non-essential. By the power
of the words of the teachings, she brings the aspirant to the Other Shore of the ocean of this world.
• She is the one who reveals the pathway to spiritual life and self-inquiry. By her power of words, she reveals the difference between Essence
and non-essence that enables one to cross over the ocean of worldly life.
When she becomes *thoughtless on the path of Paramarth (Ultimate Accomplishment) then, there is the discrimi- nation between the essence (nirgun)
and non-essense (sagun). by the power of her ‘word’, one is taken to the other shore beyond this worldly existence. *(She is knowledge and this should
immerse itself in no-knowledge, I do not exist)

ऐसी बिुवेषें नटली| माया शारदा येकली | लसद्धचच अांतरी सांचली| चतुववथधा प्रकारें ||१३||
Aisee bahuveshe natalee | maayaa shaaradaa yekalee |
Siddhachi antaree sanchalee | chaturvidhaa prakaare | [13]

Aisee – like this, bahuveshe – in different ways (like dressed in different fanciful ways), natalee – decorate. | Maayaa – illusion, shaaradaa – the
goddess, yekalee – one of its kind. | Siddhachi – accomplished, antaree – with in mind, sanchalee – acquired, filled. | chaturvidhaa – the form modes of
speech, prakaare – ways; verities. |

15
Five organs of knowing, five organs of action and the five pranas, mind and buddhi .
32 दासबोध – Dāsbodh – Dashak 1 –

With her maayaa she has decorated herself in so many different ways. She is one of her kind who lives within us in form of four different ways of
speech.
Thus she, the divine Sharada has manifested adorned in different forms, the only one matchless of her kind, she is an accomplished one, occupied with
all the four kinds of speech – processes.*Footnote – chatvak vaacha- thefour speech processes are para – the prime thought. Pasyanti – manifestation
inside. Madhyama – manifestation of sounds. Vaikhari – grossest manifestation of the thought. Yogashastra gives the various subtle stages of
metamorphosis of a thought or desire before it is expressed in the form of sound & words.

• Such is the Greatness of the Mother, the one and only Sharada, which is Complete in herself in the inner state beyond words, but which
becomes manifest in the four ways of discourse (Para, Pashyanti, Madhjama and Vaikhari are the four levels of discourse, more or less
expressed in this verse).
• Like this, the Great Goddess, the incomparable accomplished Sharada has adorned herself with many different forms and is full with the
four different types of speech.
This solitary Sharada is maya and she assumes the ‘many’ disguises (“I am so and so”). only that *siddha (ac- complished/Master) has succeeded in
gathering together her four speeches within this inner space. (para, pashy- anti, madhyama and vaikhari are the four forms of speech) *(Only the
siddha in beyond this maya and her speech; He uses her knowledge to stay in the world)

तीांिीां वाचा अांतरीां आलें| तें वैखररया प्रगट केलें |म्िणौन कतत्ुथ व क्जतुकें जालें| तें शारदागुणें ||१४||
Teehee vaachaa antaree aale | te vaikhariyaa pragata kele |
Mhanona kartrutva jituke jaale | te shaaradaagune | [14]

Teehee – all three, vaachaa – speech; voice, antaree – inside; subtle, aale – that comes; that spoken. | pragata – expressed, kele – done. | Mhanona –
therefore, kartrutva – ability, jituke – all that, jaale – done. | Te – that, shaaradaagune – through the qualities of the goddess Shaaradaa. |

All the three types of speech voice, ideas are inward. They appear on words when spoken. Therefore the great able task done; they are through the
qualities of the goddess Shaaradaa.
All the three forms of speeches that is para, pashyanti and madhyam, arose in the heart. Therefore whatever activity takes place, it happens because of
goddess Sharada.

• The three levels of speech that come from the consciousness become articulated by the word of Vaikhari, and therefore, all that is realized
and created is only realized and created through the Power of Sharada.
• The three inner types of speech become manifest in the fourth type that is named Vaikhari, which is the actual words that are verbally
spoken. In this way, all that appears takes place because of the Goddess Sharada.
Three of these speeches appear within her inner space and the fourth is when that reality manifests as the articu- lated word (there is gradual objectification
from the para to the vaikhari; para is the feeling ‘I am’, pashyanti is when a thought begins to take form, madhyama is when a thought is formed and
one thinks, “I have to say this” and vaikhari is when it is spoken). Therefore understand that the power and capacity of that reality to do, is on account of
this pure sattwa guna (para speech) of Sharada. (That Reality does not do anything; doing is accomplished through these speeches of maya; through
the power of thought and the spoken word)

जे ब्रह्माहदकाांची जननी| िरीिर जयेपासन ु ी |सक्ृ षटरचना लोक नतनी| ववस्तार जयेचा ||१५||
Je brahmadikaanchee jananee | harihara jayepaasunee |
Shrushtirachanaa loka tinee | vistaar jayechaa | [15]

Je – the one, brahmadikaanchee – of Bhrama & other similar, jananee – mother; creator. | Harihara – shiva & Vishnu (gods), jayepaasunee – from her.
|Shrushtirachanaa – organization of all three worlds (also gunas, sattva, rajas & tamas; the idea of heaven earth & hell). | Vistaar – spread; expanse;
manifestation, jayechaa – of her. |

She is the mother of Brahma, Vishnu, Shiva & all other gods. All the three worlds are the expanse of her manifestation alone.
One who is the mother of Brahma, the creator and others, Hari (Vishnu) and Hara (Shiva) are born of her. All the three worlds and the spread of universe
is her creation.

• She is the Mother of the three gods, Brahma, Hari, and Hara and the three worlds of nature are her own expression.

• She is the mother of Brahma, Vishnu, Shiva and all of the other gods. All of the three worlds are the expanse of her manifestation alone.

she is the mother of the three gods (Brahma etc., the three gunas) and *Harihara comes from her. The created gross world within these three worlds of
33 दासबोध – Dāsbodh – Dashak 1 –

waking, dreaming16 and deep sleep are the expansion of her. *(When Vishnu/sattwa guna and Mahesh/tamo guna oppose each other there is rajo guna
and then thinking, conceptualising takes place. Once it was said, they decided to come together as one so that they could know Brahman ie. forget
every- thing/tamo and effortless knowing/sattwa remains)

जे परमार्ाथचें मूळ| नाांतरी सद्ववद्याची केवळ |ननवाांत ननमथळ ननश्चळ| स्वरूपक्स्र्ती ||१६||
Je parmaarthaache moola | naataree sadvidyaachi kevala |
Nivaanta nirmala nishchala | swaroopasthitee | [16]

Je – the one, parmaarthaache – of spirituality; knowledge, moola – root. |
Naataree – or otherwise, sadvidyaachi – true knowledge, kevala – alone. |
Nivaanta – quite; tranquil; claim, nirmala – pure, nishchala – firm; unchangeable. | swaroopasthitee – state; form. |

She is the root of spirituality; or otherwise the true knowledge alone. Quite pure & unchangeable is her state.*Footnote - chaturvidhaa vaani - Para
sound at the naval region, pashchantee – at the heart, madhyamaa – region of throat, vaikharee – through the mouth; the sound that is heard.
One who is the root of the highest knowledge of the soul, and has in her nothing but pure knowledge the serene pure and steadfast real nature of self – is
nothing but ‘Shaaradaa’.

• She is the root, the beginning of the spiritual life, so we can say that she is Divine Wisdom herself. It is the State of Pure, Silent and Still
Reality.
• She is the origin of spiritual life, and it is she alone who is "True Knowledge." She is the pure and changeless "True Form" (Swaroopa).
she is the beginning of Paramarth and if this is maintained then afterwards there will be that one pure knowl- edge (accomplishment of Paramarth), the
silent and still swarup (knowledge/gnyan is dissolved in beyond knowl- edge/vignyan).

जे योचगयाांचे ध्यानीां| जे साधकाांचे चचांतनीां |जे लसद्धाांचे अांतुःकणीं| समाचधरूपें ||१७||
Je yogiyaanche dhyaani | Je saadhakaanche chintanee |
Je siddhanche antakaranee | samaadhiroope | [17]

Je – the one, yogiyaanche – of yogis (ascetics), dhyaani – in meditation. | Je – the one, saadhakaanche – in aspirants, chintanee – reflection. | Je – the
one, siddhanche – in accomplishment, antakaranee – mind. | Samaadhiroope – state of total absorption. |

She is present in the meditation of yogis, in the reflection of the aspirants, in the mind of accomplished, in the state of total absorption (samadhi).
One who is meditated by ascetics one who is pondered over by aspirant students one who dwells in the hearts of accomplished ones in a dormant form.

• She is the Meditation Object of the Yogis, the Contemplation of the seekers, and the Ecstasy in the hearts of the Masters.
• She is the meditation of the yogis, the contemplation of the aspirants, and the inner-mind of the accomplished ones (Siddhas) in the form of
absorption in Reality.
she is the meditation of the yogi. she is the thinking of the sadhak/seeker (‘I am He’). she is the *samadhi (I do not exist) of the siddha/accomplished
that is within inner faculty of knowing. *(sam/the same; adhi/before: as you were before)

जे ननगणुथ ाची वोळखण| जे अनुभवाची खूण |जे व्यापकपणें सांपूण|
थ सवाांघटीां ||१८||
Je nirgunaachee aulakhana | je anubhavaachee khuna |
Je vyaapakapane sampurna | sarvaa ghatee | [18]

Je – the one, nirgunaachee – attributes, aulakhana – identity; distinction; recognition. | je - the one, anubhavaachee – of experience, khuna – mark;
label; emblem. |
Je – the one, vyaapakapane – all pervasive, sampurna – totality; complete. |

16
Shri Siddharameshwar Maharaj- But here some doubts arise: “When the world vanishes from our intellect or if we were to die or even if we were just to close our eyes
then, the world disappears. but does an outside world still remain? and if your answer is it does continue to remain then, how can we call it false?” Now, if we were to use this
same line of thinking with regards to our dream then it would mean that, a doubt would remain that the dream continues even after we have awoken. but in the dream, which
we ourselves have created, there are also people, houses, trees, mountains and rivers. and when our dream vanishes, where have all these things of our dream intellect gone?
The answer is; they are all absorbed within the one who created the dream. In the same way, this world created by our intellect does not remain and it is absorbed within the
one who created it.
If you have a dream and in that dream you dream you go to sleep and again in that dream you dream you wake up to another day. And if everything in the dream was just like
on the first day then, that dream could appear to have continuity. This would then be just like this world of the waking state. In a dream you may see many years pass by. You
may see yourself as a child and you may see yourself as an old man and you may even see your own death and still you never feel that the dream is false. But when you awake
and your intellect gives up that dream then, where is that dream? This world of the waking state is just like that too.
34 दासबोध – Dāsbodh – Dashak 1 –

Sarvaa – in all, ghatee – bodies; creatures. |

She is an attributive; that’s her identity. The mark of experience, all pervasive in each & every object.
One who is identification of that which is formless one, which is mark of Experience one which is extensively complete in all the objects of the
universe.

• She is the key to the recognition of Abstract Existence beyond attributes; she is the Identification of experience, and she is Omnipresent in
all material forms.
• Her identity is without attributes, yet it is she only who is recognized in all experiences. She completely pervades all forms.
she is the sagun of that nirgun and she becomes that nirgun of the sagun when it completely pervades her form.

शास्रें पुराणें वेद श्रुनत| अखांि जयेचें स्तवन कररती |नाना रूपीां जयेसी स्तववती| प्राणीमार ||१९||
Shastre puraane veda shrutee | akhanda jayeche stavana karitee |
Naanaa roopee jayesa bhajatee | praaneemaatre | [19]

Shastre – shastras (spritual science), puraane – puranas (story forms), veda – Vedas, shrutee – Upanishads. | Akhanda – uninterrupted, jayeche –
whose, stavana – praises, karitee – do. | Naanaa – many, roopee – forms, jayesa – to whom, bhajatee – pray; sing her praises. | praaneemaatre – all
living beings.|

All Shastras, Puranas, Vedas Upanishads praise her uninterruptedly. All living beings praise her glory (bhajans) in all difficult forms.
The science the history book and the divine Vedas praise her incessantly, the living beings praise her in various forms.

• She is the Goddess that is venerated in the scriptures, and in the sciences, and in the mythological books, and in the Vedas, and is the
Object of Devotion, in various forms, by all creatures.
• All of the ancient scriptures (Shastras, Puranas, Vedas, Upanishads) praise her incessantly, and all living beings give praise to her in all of
her various forms.
The Shasthras, Puranas, Vedas and Shruti always sing the praises of her. Within the ‘many’ forms in the prana there is this singing to her (within every
creature there is this ‘I am’ inspiration).

जे वेदशास्राांची महिमा| जे ननरोपमाची उपमा |जयेकररताां परमात्मा| ऐसें बोललजे ||२०||
Je vedashaashranchee mahimaa | Je niroopamaachee upamaa |
Jayekaritaa paramaatmaa | aise bolije |[20]

Je – the one, vedashaashranchee – of Vedas & shastras (scriptures), mahimaa - greatness; glory; splendor. | Je – the one, niroopamaachee – without
any identity; can’t label, upamaa – identity; label. | Jayekaritaa – for whom, paramaatmaa – absolute self. | aise – as, bolije – say; refer.|

The greatness and glory of Vedas & Shastras is due to her (power of words) that self, which cannot be labeled, can be talked of with words. To whom
we can refer as absolute self.
One, which is the reputation of Vedas one which is similie for one, which is incomparable, she is the one for whom the term supreme soul, paramatma is
used.

• She is the greatness of the Vedas and of the philosophical texts. It is the means of comparing the grandeur of the Incomparable and the
name Paramatman which is pronounced thanks to its Power.
• She is the greatness of the Vedas and Shastras. She is that which cannot be labeled, yet is referred to as the "Supreme Self" (Paramatman).
she is the greatness of the Vedas and Shasthras*. she is the expression of that ‘inexpressible’ and on account of her, the Paramatma can speak this ‘word’.
*(Finally, they could only say, ‘neti, neti’; ‘Not this, not that’)

नाना ववद्या कळा लसद्धी| नाना ननश्चयाची बद्ु धी |जे सक्ष्
ू म वस्तच
ू ी शद्
ु धी| ज्ञेप्तीमार ||२१||
Naanaa vidyaa kalaa siddhee | naanaa nishchayaachee buddhee |
Je sukshma vastuchee shuddhee | gnyaptimaatra | [21]

Naanaa – many, vidyaa – streams of knowledge, | naanaa – Many, nishchayaachee – resolutions, buddhee – intellect. | Je – that, sukshma – subtle,
vastuchee – paramaatmaa, shuddhee – purity; awareness alone. | Gnyaptimaatra - only pure knowledge. |

She is the origin of many streams of knowledge (Vedas, shastras, Upanishad etc.) The resolution of the intellect in self. The awareness alone of
paramaatmaa and pure knowledge.
35 दासबोध – Dāsbodh – Dashak 1 –

Different arts, different skills, different accomplishment, intellect for different determinations, one which is purification of minutest object, at the level of
awareness.

• She is the content of many scientific, artistic disciplines and occult forces; she is the clear intellect, the purity of the infinitesimal being and
the Pure Consciousness.

• She is the many various streams of knowledge, the many varieties of accomplishments, and the resolve of the intellect. She is the subtlest of
principles and the purity of Pure Knowledge.

There are the ‘many’ knowledges, there is her art of knowing (sagun) and there is that accomplished nirgun. When the ‘many’ thoughts cease and the
intellect/buddhi is dedicated to this knowing then, she becomes that pure reality.

जे िररभतताांची ननजभतती| अांतरननषठाांची अांतरक्स्तर्ी |जे जीवन्मत
ु ताांची मुतती| सायोज्यता ते ||२२||
Je haribhaktaanchee nijabhaktee | antarnishthaanchee antarasthitee |
Je jeevanamuktaanchee muktee | sayujjataa te| [22]

Je- the one, haribhaktaanchee – devotees of god, nijabhaktee – self-devotion. | antarnishkhaanchee – true to oneself, antarasthitee – inner state. | Je –
the one, Jeevanamuktaanchee – liberated ones, muktee – state of liberation, sayujjataa – salvation (one with self). te – that. |

She is the self-devotion of the devotees, the inner state of those true to oneself. The state of liberation among the liberated (freed). It is the salvation,
being with oneself, that she is.
One who is self – worship of devotees of Hari, the inner – space of those who are attentive to inner things one who is emancipation of those who are
liberated from worldly life, also known as Identification.

• She is the devotion of the devotees of Hari. She is the inner state of the contemplative sages, and the liberation of the unreleased. She is the
Highest Freedom.

• She is the Self-worship of the devotees of God, the inner state of those true to the Inner-Self, and the liberation of the "liberated"
(Jivanmukta), which is the union with Reality.

she is devotion to one’s own self by the devotee of Hari (Vishnu- to know). she is the steadfast inner-space and she is the liberation of the jivan-mukti
(freedom of the jiva ie. Shiva) and then that final Liberation.

जे अनांत माया वैषणवी| न कळे नाटक लाघवी |जे र्ोरार्ोरासी गोवी| जाणपणें ||२३||
Je ananta maayaa vaisnvee | na kale naataka laaghavee |
Je thorathoraansee govee |Jaanapane |[23]

Je – that, ananta – endless, maayaa – illusion, vaisnvee – boundless (of Vishnu). |
na – cannot, kale – understand, naataka – dramatization; play, laaghavee –attractive.|
Je – that, thorathoraansee – wise among the wisest, govee – confused; cannot understand. | Jaanapane – conscious; highly intelligent. |

She is the boundless illusion. Her play of attractive tricks makes even the wisest confused and cannot understand even with their high intellect.
One who is limitless Vaishnavi delusion (maayaa), her enchanting ways are incomprehensble, one entangles even the great persons because of the vice
of self ego.

• She is the Immensity, the unlimited Power of the God Vishnu, and his dramatic play cannot be understood. She imprisons many great
thinkers in pride in their knowledge.
• She is the limitless "Illusion of God" (Lord Vishnu) that cannot be comprehended, and her play of enchanting tricks makes even the wisest
among wise, with high intellect, confused.
she is the endless Brahman (no-knowledge) and the maya of Vishnu/knowledge. When she is this enchanting play then, that Brahman is not understood,
for then she binds the greatest of the great in the pride of knowing and ‘I am Brahman’.

जें जें दृषटीनें दे णखलें| जें जें शब्दें वोळणखलें |जें जें मनास भासलें| नततुकें रूप जयेचें ||२४||
Je je drishteene dekhile | je je shabde volakhile |
Je je manaasa bhaasale | tituke roopa jayeche |[24]

Je – that, je – that, drishteena – with eyes, dekhile – seen. | Je – that, je – that, shabde – words; speech, volakhile – recognized. | Je – that, je – that,
manaasa – to the mind, bhaasale – felt, touched; sensed, Tituke – all that, roopa – form; experience, jayeeche – hers. |
36 दासबोध – Dāsbodh – Dashak 1 –

All that is seen with the eyes. All that is recognized by the words. All that is sensed by the mind. All that is her experience.
Whatever the eyes see whatever the words identify, whatever is felt by the mind, she assumes as many forms.

• All that can be seen through the eyes, all that can be identified by words, all that can be perceived by the mind, all is its Manifested
Existence.
• She is all that is seen with the eyes, all that is identified by words, and all that is felt by the mind. All of manifestation is her form.
Whatever has been seen was due to her knowledge; whatever has been recognised was due to her ‘word’; and whatever has appeared to the mind was
truly her form.

स्तवन भजन भक्तत भाव| मायेंवाचून नािीां ठाव |या वचनाचा अलभप्राव| अनुभवी जाणती ||२५||
Stavana bhajane bhaktibhaava | Maayevaachuna naahee thaava |
Aisiyaa vachanaachaa abhipraava | anubhavee jaanatee | [25]

Stavana – prayers; hymns, bhajana – songs of praise, bhaktibhaava – devotion. |
Maayevaachuna – without the presence of illusion, naahee – can’t, thaava – be exist. |
Aisiyaa – like this, vachanaachaa – statements, abhipraava – meaning; significance. |
Anubhavee – the experienced ones, jaanatee – know; realize, understand. |

Prayers, bhajana, devotion cannot be without the presence of illusion. The meaning of this statement will be known to the experienced ones.
Praising, singing, devotion, love – all these are to find recluse in her only. The real meaning of this quotation is grasped by those who are experienced.

• "Without the power of the Mother (Maya), prayers, devotional songs and even faith have no meaning!" Only those who are sufficiently
experienced will know the meaning of this statement.
• Prayers, singing praise, and all expressions of devotion cannot exist without the presence of Illusion (Maya). The meaning of this statement
will be known to the experienced ones.
Praise, bhajan and faithful devotion have no place without this maya. Only the Knower within this ‘I am’ expe- rience understands the importance of her
divine ‘speech’.

म्िणौनी र्ोरािुनन र्ोर| जे ईश्वराचा ईश्वर |तयेसी मािा नमस्कार| तदाांशेंचच आताां ||२६||
Mhanonee thoraahuna thora | Je ishwaraachaa ishwara |
Tayesee maazaa namaskaara | tadanshechee aataa | [26]

Mhanonee – therefore, thoraahuna – wise, thora – wiser. | Je – that, ishwaraachaa – of gods, ishwara – god; ultimate. | Tayesee – to her, maazaa – my,
namaskaara – salutation. | Tadaushechee – a part of her expression itself. |

Therefore even greater than the gods, to her I salute myself being a part of her expression.
Therefore one who is greater than the greatest one who is supreme God, of supreme God – salutations to her – I am her part only.

• Therefore, I bow down with reverence before the greatest of the greatest, the Goddess of Almighty God, of which I myself am but a part.
• Therefore, to Her, who is greatest of the great, the "God of Gods," I offer salutations, being a part of her expression.

Therefore she is greater than the greatest and the God of Gods (on account of her the Reality is understood). I make my namaskar to that reality by
becoming a part of her, now (by becoming this sagun experience).

Iti shreedasabodhe guru shishya sauvaade Shaaradaa stavananaama samaasa third

Note: It is important to grasp these two aspects of knowledge. She is perceived when everything is forgotten and therefore she may be called
zero or nothing and He knows this zero: Maharaj- if someone is told to see who is in the room, he will say, ‘Nothing is there.’ But that bloody
fool forgot, He was there.
37 दासबोध – Dāsbodh – Dashak 1 –

SAMAS 4 – SADGURUSTAVANA
(Praise to Spiritual Teacher /SADGURU)
समास चवर्ा : सद्गुरुस्तवन
||श्रीराम ||

//Shri Ram//

आताां सद्गरु
ु वणथवेना| जेर्ें माया स्पशों सकेना |तें स्वरूप मज अज्ञाना| काये कळे ||१||
aataa satguru varnavenaa | jethe maayaa sparsho sakena |
te swaroopa maja agnyanaa kaya kale | [1]

aataa – now, satguru – the master (not embodied one, but the absolute reality), varnavenaa – cannot describe. | jethe – where, maayaa –
delusion, sparsho – touch; feel, sakena – cannot. | te – that, swaroopa – form; nature; state, maja – to me, agnyanaa – ignorant, kaya – how, kale
– understand.|

Now I cannot describe the Sadguru. He is untouchable by the fetters of delusion (untangeable), how an ignorant like me can ever understand his
state, nature.
Now the great good teacher cannot be described. The form, where illusion cannot reach, cannot be understood, by me, who doesn’t know.

• Now, I must tell you that the good teacher, the Sadguru, cannot be described by words. Sadguru is that principle which Illusion
(Maya) cannot touch. How can I, who am so ignorant, know him?
• Now, salutations are offered to the "True Master," the Sadguru, who cannot be described. He is that "True Form" (Swaroopa)
where Illusion cannot touch. How can an ignorant person like me understand his greatness?

*Now, this knowledge has come but even this has no capacity to praise sadguru. And if this illusion of mula maya ‘here’ cannot touch Him then, how
can the ignorance of this small “I” understand that swarup? *(This understanding of the ‘now’/‘speech’ has come)

न कळे न कळे नेनत नेनत| ऐसें बोलतसे श्रुती |तेर्ें मज मूखाथची मती| पवािेल कोठें ||२||
Na kale na kale neti neti | aise bolatase shrutee |
Tethe maja murkhaachee matee | pavaadela kothe | [2]

Na – can’t, kale – understand, na – can’t, kale – understand, neti – not this,
neti – not this.| aise – like this, bolatase – says, shrutee – knowledge of Upanishads.| Tethe – there, maja – me, murkhaachee – stupid; foolish;
dull, matee – buddhi; intellect. | pavaadela – understand; know; grasp, kothe – how.|

Where the knowledge of Upanishads say that Satguru cannot be described. How will an unintelligent like me know him?
The eternal Vedas describe it as not this, not this. In such a situation how the intellect of a fool like me can sing praises to him?

• The Upanishads say about him: "Not this, not that (Neti Neti)". How, with my poor and stupid intelligence, can I dare describe
him?
• Where the knowledge of the Vedas falls short saying "Not this, not this" (Neti, Neti), how can the foolish intellect try to describe
him?
‘I do not know, I do not know. It is not this, it is not that (neti, neti)’ (maharaj- everything should be negated). If this ‘speech’ is not listened to then,
how can my poor foolish intellect/buddhi enter ‘there’ in brahman?

मज न कळे िा ववचारु| दऱ्ु िूनन मािा नमस्कारु |गुरुदे वा पैलपारु| पाववीां मज ||३||
Maja na kale haa vichaaru | durhuni maza namaskaaru |
Gurudevaa pailapaaru | paavavee maja | [3]

Maja – to me, na – not, kale – understand, haa – this, vichaaru – thought. | durhuni – from distance, maza – my, namaskaaru – salute;
prostration. | Gurudevaa – Oh! prostration gurudevaa! Sadguru, pailapaaru – get across. | paavavee – reach out, maja – to me.

For me it’s not possible to apprehend you in thought (imagination). I salute from a distance, Oh Gurudevaa reach out to me to swim across, the
fetters of this worldly life.
38 दासबोध – Dāsbodh – Dashak 1 –

But I cannot follow this logic. Hence I salute Gurudev from a distance; who will take me across the shores.

• I don't think I can understand. Oh! Great preceptor, I prostrate myself before you by remaining humbly in retreat! Please, take me
across the ocean of worldly existence!
• It is not possible to comprehend him in thought. I salute you from a distance, Oh Lord Guru (Gurudeva)! Reach out to bring me
across the ocean of worldly life.
I cannot understand that thoughtless (I do not exist). Therefore Oh Great preceptor/gurudev, my namaskar has to be made to you from a distance. But
please, ferry me across the ocean of this mundane existence.

िोती स्तवनाची दरु ाशा| तुटला मायेचा भवथसा |आताां असाल तैसे असा| सद्गुरु स्वामी ||४||
Hotee stavanaachee duraashaa | tutalaa maayechaa bharavasaa |
Aataa asaala taise asaa | satguru swami | [4]

Hotee – becomes; happens, stavanaachee – of praises; prayers; hymns, duraashaa – hopeless; no chance. | tutalaa – broken, maayechaa – of
delusion, bharavasaa –support; help. | Aataa – now, asaala – be, taise – how, asaa – you are. | satguru swami – master. |

The prayers & hymns of prayers are hopeless to describe you. Even the help of delusion (any worldly ways) cannot come to my rescue. YOU BE
AS YOU ARE OH! SADGURU SWAMI. *Footnote - neti neti – the Upanishads could not catch in words (the words fall short; it is beyond
words) the nature of Satguru; hence they went on saying that he is not like this; not like this rather than saying what he is.
I had a false hope that I can praise you, but this illusion disappears. Even then O! great teacher, you be whereever you are.

• There was still a faint hope that I might worship you, because of my lack of confidence in my own abilities, but this Illusion is gone!
Oh, good guide! My master! Now, may you be who you are!
• There was a feeble hope of praising you, but the confidence of being able to describe you with the help of Illusion is shattered. You
are as you are, Oh Sadguru!

I was hoping that I could praise you, but to be honest, my faith in maya’s ability to do so has gone. Still, sadguru swami, I will remain with this
knowledge, for this is all I can offer.

मायेच्या बळें करीन स्तवन| ऐसें वाांनछत िोतें मन |माया जाली लज्यायमान| काय करूां ||५||
Maayechyaa bale kareena stavana | aise vaanchhita hote mana |
Maayaa zaalee lajyaayamaana | kaaya karu | [5]

Maayechyaa – delusion, bale – strength, kareena – do, stavana – prayer. | aise – like this, vaanchhita – hoping; thinking, hote – was, mana –
mind. | Maayaa – delusion, zaalee – become, lajyaayamaana – shy; ashamed; embarrassed. | kaaya – what, karu – do. |

I was hoping to pray you with the power of delusion (word) but the delusion embarrassed with your name. What can I do?
Because of strength of maaya, I was under the impression that I can praise you, but maaya herself become ashamed & turned away. What should I
do?

• My mind wanted to worship you with Maya's help - which was in my ability - but that imagination itself was stolen! What can I do
now?
• The mind was hoping to praise you with the help of the strength of Illusion (Maya), but Illusion itself became unwilling to try. What
can I do?
I want to praise you, but how? Even this ‘I am’ is my mind but you, you are beyond mind. And if this mula maya feels ashamed to praise you then, I
do not know what I can do.
नातुिे मख्
ु य परमात्मा| म्िणौनी करावी लागे प्रनतमा |तैसा मायायोगें महिमा| वणीन सद्गुरूचा ||६||
Naatude mukhya paramatma | mhanoni karaavee laage pratimaa |
Taisaa maayaayoge mahimaa | varneena sadguruchaa | [6]

Naatude – can’t know, mukhya – basically; mainly, paramatma – paramatma (the ultimate reality). | mhanoni – therefore, karaavee – have to,
laage – do, pratimaa – image; figure; idol; a mental picture. | Taisaa – like this, maayaayoge – with delusion, mahimaa – greatness; glory. |
varneena – describe, sadguruchaa – of Sadguru. |

Cannot know paramatma. So I shall form his image & in this way with delusion, I shall describe his glory & greatness.
Because we cannot see the supreme soul, we establish idols of him. Like that I will describe importance of great teacher with the help of maya.
39 दासबोध – Dāsbodh – Dashak 1 –

• As Paramatman cannot be qualified, I must create an image. In the same way, I describe the greatness of the Guru with Maya's
help.
• Because the greatness of the Supreme Self (Paramatman) cannot be known, imagery is used as a pointer. Like that, with the help of
Illusion I shall try to describe the greatness of the True Master.
That Supreme paramatma cannot be touched and therefore this image of knowledge has to be made. In this way, the greatness of sadguru will be
praised with the help of maya. (The only way to praise sadguru is to leave all the thoughts and be knowledge)
आपल्या भावासाररखा मनीां| दे व आठवावा ध्यानीां |तैसा सद्गुरु िा स्तवनीां| स्तऊां आताां ||७||
Aapalyaa bhaavaasaarikhaa manee | deva aathavaavaa dhyaanee |
Taisaa sadguru haa stavanee | staavu aataa | [7]

Aapalyaa – our, bhaavaasaarikhaa – like brother; close companion, manee - in the mind.| deva – god, aathavaavaa – remember, dhyaanee – in
meditation. | Taisaa- like that, sadguru – sadguru, haa – he, stavanee – in prayer. | staavu – pray; praise, aataa – now.|

Remember god as your brother, in meditation. In same way I shall praise him in my prayer now.
One should concentrate on that god as one has his feelings about him. Similarly let us praise great teacher now.

• God must be remembered in meditation according to his own devotional sensations. Likewise, we sing our praises to the Guru.
• With a feeling of devotion in the mind one should remember God in meditation. In the same way, I shall praise the Sadguru now.
In meditation God should be remembered; yet such remembrance is a mental understanding. Still this sagun understanding, ‘I am He’, is the only way
I can praise you, sadguru.
जय जया क्ज सद्गुरुराजा| ववश्वांभरा बबश्वबीजा |परमपुरुषा मोक्षध्वजा| दीनबांधु ||८||
Jayajayaaji sadgururaajaa | vishvambharaa vishavabheeja |
Parama purushaa mokshadvajaa| deenabandhu | [8]

Jayajayaaji – Oh! Victorious, sadgururaajaa – the king sadguru. | vishvambharaa – omnipresent, vishavabheeja – omnipotent. | Parama
purushaa – the ultimate power, mokshadvajaa – sign of liberation. | deenabandhu – brother of the helpless; meek. |

Oh! Victorious the king Sadguru. You are omnipresent, omnipotent, the ultimate power, sign of liberation & brother of the helpless.
Victory to great teacher, one who has filled this universe, one who is the seed of the universe, who is the flag of salvation the brother of the down
trodden.

• Oh! Supreme King among all Gurus, you permeate the universe, and you are its origin. You are the supreme man, you are the flag
of freedom, and the brother of the desperate. Victory is on your side!
• Jai! Jai! Praises to the "King of Gurus"! You are the one who is the seed of the universe, and the one who permeates the universe.
You are "Supreme Original Being" (ParamaPurusha), the triumph of Liberation, and the brother of the downtrodden.
jay jay sadgururaj. You permeate this whole universe and you are the seed of this universe. You are the Supreme purush, the flag of freedom unfurled
and the brother to the forlorn. Victory to you, lord sadguru!

तुिीयेन अभयांकरें | अनावर माया िे वोसरे |जैसें सूयप्र
थ काशें अांधारें | पळोन जाये ||९||
Tuzeeyena abhayankare | anaavara maayaa he vosare |
Jaise suryaprakaashe andhaare | palona jaaye | [9]

Tuzeeyena – with your, abhayankare – protection; shelter. | anaavara – overwhelming; uncontrolled, maayaa – delusion, vosare – disappears. |
Jaise – like, suryaprakaashe – the sunlight, andhaare – darkness. | palona – run, jaaye – goes away. |

With your shelter the overwhelming maayaa disappears (dissolves); just like the darkness runs away in presence of the sunlight.
Because of your blessings, uncontrollable maya subsides in the same way, as darkness disappears because of sunlight.

• Your hand frees us from fear, this great illusion, and though uncontrollable, it eventually disappears. It's like darkness, driven
away by the sunlight.
• Because of your assurances, the overwhelming uncontrollable Illusion disappears in the same way that darkness disappears in the
presence of sunlight.
By your blessing, I will be fearless and then this uncontrollable maya will fade away, just as the light of the sun chases away darkness.
40 दासबोध – Dāsbodh – Dashak 1 –

आहदत्यें अांधकार ननवारे | परां तु मागुतें ब्रह्माांि भरे |नीसी जाललयाां नांतरें | पुन्िाां काळोखें ||१०||
Aaditye andhhakaara nivaare |parantu maagute bhrahmaanda bhare |
Nishee jaaliyaa nantare | punhaa kalokha | [10]

Aaditye – the sun, anddhakaara – the darkness, nivaare – removes. | parantu – but, maagute – later on, bhrahmaanda – the universe, bhare –
fills. | Nishee – night, jaaliyaa – on becoming, nantare – after that. | punhaa – once again, kalokha – darkness. |

The sun removes the darkness, but when its night the universe fill again with the darkness.
The sun dispels darkness, but afterwards the universe is filled with darkness after night sets in.

• However, there is a difference here. The darkness is dissipated by the morning sun, but when night comes, the world is again
shrouded in darkness.
• The sun dispels darkness, but afterwards at night the universe is once again filled with darkness.

Due to the sunlight, darkness is dispelled but again the gross creation/brahmanda is filled with darkness when the night falls.

तैसा नव्िे स्वामीराव| करी जन्ममत्ृ य वाव |समळ
ू अज्ञानाचा ठाव| पुसून टाक ||११||
Taisa navhe swamiraava | karee janmamrutya vaava |
Samoola agnyanaachaa thaava | pusuna taaki | [11]

Taisa – like that, navhe – not, swamiraava – sadguru. | karee – does, janmamrutya – birth & death, vaava – washes out (breaks the cycle). |
Samoola – from the root, agnyanaachaa – of ignorance, thaava – presence. |

Sadguru is not like that. He breaks the cycle of birth & death by completely uprooting the ignorance.
The teacher in not like that, he destroys birth & death; the ignorance is wiped out from the root itself.

• The Master is not like that. It renders the cycle of life and death worthless, and sweeps away, once and for all, the fundamental
roots of ignorance!
• The Sadguru is not like that. He destroys the cycle of birth and death by completely uprooting ignorance.
Lord swami you are not like that. You destroy birth and death and wipe out this ignorance at the root.

सव
ु णाथचें लोिो काांिीां| सवथर्ा िोणार नािीां |तैसा गरु
ु दास सांदेिीां| पिोंचच नेणे सवथर्ा ||१२||

Suvarnaache loha kaahee | sarvathaa honaara naahee |

Taisaa gurudaasa sandehee | padochi nene sarvathaa | [12]

Suvarnaache – of gold, loha – iron, kaahee – ever. | sarvathaa – in any ways, honaara – become, naahee – not.| Taisaa – like that, gurudaasa –
slave to guru, sandehee – in doubt; in ignorance. | padochi – fall, nene – not, sarvathaa – never. |

Gold can be never transformed into iron. In same way one who surrenders to Guru will never again fall back in ignorance.
Gold will never become iron; likewise the disciple of the teacher will never have any doubts.

• Like gold that can never become iron, the servant of the Guru shall never know doubt.
• Gold can never be transformed into iron. In same way, one who is a servant of the guru will never again fall back into doubt.
Gold never becomes iron again when touched by the *paris stone. In the same way, the servant of the guru never falls into the doubt of body
consciousness. *(Philosopher’s Stone)

काां सररता गांगेसी लमळाली|लमळणी िोताां गांगाजली|मग जरी वेगळी केली|तरी िोणार नािीां सवथर्ा ||१३||
Kaa saritaa gangasee milaalee | milanee hotaa gangaa jaalee |
Maga jaree vegalee kelee | taree honaara naahee sarvathaa | [13]

Kaa – if, saritaa – river, gangasee – to the Ganges (sacred river), milaalee – joins. | milanee – joins, hotaa – becoming, gangaa – Gangaa (pure
river), jaalee – become.|
41 दासबोध – Dāsbodh – Dashak 1 –

Maga – behind; at the back, jaree – although; even, vegalee – different; separate, kelee – done. | taree – still, honaara – possible, naahee – not,
sarvathaa – by all means. |

When the river joins with the Gangaa (the sacred river) it becomes gangaa itself. Separating it by any means is not possible.
If a river meets the Ganges & after merger becomes Ganges itself. Then even if one tries to separate them, this cannot be done.

• Or, when a tributary river meets the Ganges, it eventually becomes the whole Ganges and it will now be impossible to separate them
again.
• If a river merges with the Ganges (the sacred river Ganga) it becomes the Ganges. Even if one were to try to separate it, it cannot be
done.
When a stream meets the ganga, it becomes the ganga and then even if made separate, still it will never be truly separate (then you may say, “I am so
and so” and act like an individual, but in your heart you know there is nothing but myself in the world).

परी ते सररता लमळणीमागें | वािाळ माननजेत जगें |तैसा नव्िे लशषय वेगें| स्वामीच िोये ||१४||
Paree te saritaa milaneemaage | vaahaala maanijeta jaage |
Taisa navhe shishyaa vege | swameecha hoye | [14]

Paree – still, te – that, saritaa – river, milaneemaage – before joining (the gangaa). | vaahaala – a small stream; unimportant, maanijeta –
considered, jaage – by the people; world. | Taisa – like that, navhe – not, shishyaa – disciple, vege – speedily; immediately. | swameecha –
sadguru himself (alike him; merge with him), hoye – become. |

Before joining the gangaa; the river is like a small stream known to people, considered unimportant. That is not with Sadguru. Once the disciple
merges with him; he becomes one with him forever.
But before the confluence of the river, the world knew it as a small rivulet, but the disciple become the teacher himself.

• But this river, before it met the Ganges, was recognized by all men as separated from it. The disciple, however, never remains
separated. He himself becomes the Master.
• In this example, before joining with the Ganges, the river is known by the world only as a small separate stream. However, it is not
like that in the case of the disciple of the Sadguru. He is not separate. He immediately becomes the Master.
That *brahman had been a little river (ie. a jiva) and it was believed by the world to be a little river before merging in the ganga. As soon as the
disciple is not then, there is only swami. (maharaj – swa-mi, swallow the mi, ‘I’) *(maharaj- at this moment, you are He)

परीस आपणा ऐसें करीना| सुवणें लोिो पालटे ना |उपदे श करी बिुत जना| अांककत सद्गुरूचा ||१५||
Pareesa aapanaa aise kareenaa | suvarne lohe paalatenaa |
Upadesha karee bahuta janaa | ankita sadguruchaa | [15]

Pareesa – philosophers stone (its touch turns iron into gold), aapanaa – oneself, aise – like that, kareenaa – doesn’t do. | suvarne – gold, lohe –
iron, paalatenaa – transform; changed into. | Upadesha – teachings, karee – does, bahuta – many, janaa – people. | ankita – obedient;
acquiescent, sadguruchaa – of sadguru. |

Philosopher’s stone transform iron into gold, but does not make it like itself. Gold cannot turn iron into gold, but once the disciple becomes
acquiescent of (Sadguru) he can give the teachings to many people.
A philosopher’s stone does not make other object like itself, & the gold does not alter iron. The disciple preaches others, because he is controlled
by the teacher.

• It is said that the philosopher's stone can turn iron into gold, but it cannot turn one stone into another philosopher's stone and the
gold thus produced cannot turn iron into gold. However, once the Guru blesses a disciple, he can then teach in turn.
• The philosopher’s "touchstone" is said to transform iron into gold, but it cannot change a stone into a stone like itself, and the gold it
produces cannot turn iron into gold. However, with the teachings of the Sadguru, the disciple is able to give teachings to many
people.
Gold can never turn iron into itself and though the paris stone is said to turn iron into gold still, it does not make iron into a philosopher’s stone like
itself. But sadguru’s teaching turns the mind into this knowledge and then this knowledge becomes the servant to the sadguru.

लशषयास गरु
ु त्व प्राप्त िोये| सव
ु णें सव
ु णथ कररताां न ये |म्िणौनी उपमा न सािे | सद्गरू
ु सी पररसाची ||१६||
Shishyaasa gurutva praapta hoye | suvarne suvarna karitaa naye |
42 दासबोध – Dāsbodh – Dashak 1 –

Mhanoni upamaa na saahe | sadgurusee parisaachee | [16]

Shishyaasa – to the disciple, gurutva – same status of guru, praapta – acquire; attain, hoye – happens. | suvarne – with gold, suvarna – gold,
karitaa – make, naye – not. |
Mhanoni – therefore, upamaa – simile, na – not, saahe – proper. | sadgurusee – for sadguru, parisaachee – of philosopher’s stone. |

Disciple acquires the same status (internal state) as guru. Transformed gold cannot turn iron into gold. Therefore the simile of the philosopher’s
stone is not proper (inapplicable) to sadguru.
The disciples become the teacher. The gold cannot make gold out of something else, therefore the simile of philosopher’s stone with the teacher is
not appropriate.

• The disciple rises to the level of the Master, but by gold which cannot turn anything into gold. Therefore, the comparison with the
philosopher's stone does not apply to the Guru.
• The disciple becomes the same as the guru, while the transformed gold cannot turn iron into gold, therefore, the simile of the
philosopher’s stone is not really applicable to the Sadguru.
Gold cannot become the magic-stone but the disciple/shishya can become the guru and therefore, even the simile of the magic-stone is not apt for the
sadguru.

उपमे द्यावा सागर| तरी तो अत्यांतची क्षार |अर्वा म्िणों क्षीरसागर| तरी तो नासेल कल्पाांतीां ||१७||
Upame dyaavaa saagara | taree to atyantachi kshaara |
Athavaa mhano ksheerasaagara | taree to naasela kalpaantee | [17]

Upame – label; compare, dyaavaa – give, saagara – sea; ocean. | taree – but, to – it, atyantachi – very; extremely, kshaara – salty. | Athavaa –
even, mhano – say, ksheerasaagara – sea of milk. | taree – still, to – that, naasela – destroyed, kalpaantee – final destruction of world (doom’s
day). |

Cannot be labelled as ocean, because it is very salty. Even if you say as the sea of milk, it will be destroyed with the final destruction of the
world.
If simile of ocean is given, the ocean is very salty or even if we call it ocean of sweet porridge, it will be spoilt when the worlds ends.

• The similarity with the ocean is sometimes used to speak of the Master, but the ocean remains very salty. If you compare him to an
ocean of milk, then even this one will fall into oblivion at the end of the great period of the world.
• The simile of the ocean is sometimes used, but the ocean is very salty. Even if he is compared to an "ocean of sweetness," that ocean
would still be destroyed at the time of the final destruction of the universe. The Sadguru will not be destroyed.
One may compare the guru to the ocean but that is not pure water and is very salty. Or one may compare sadguru to this sweet ocean of milk still, this
is destroyed when imagination ends (the ocean of milk is vishnu’s abode ie. knowledge. But knowledge also does not remain when sadguru’s
teachings are understood. sadguru is not like anything).

उपमे द्यावा जरी मेरु| तरी तो जि पाषाण कठोरु |तैसा नव्िे क ां सद्गुरु| कोमळ हदनाचा ||१८||
Upame dyaava jaree meru | taree to jada paashaana kathoru |
Taisaa navhe kee sadguru | komala deenaachaa | [18]

Upame – compare; label, dyaava – give, jaree – if, meru – mountain (one among Himalayan range). | taree – still, to – it, jada – non-living;
heavy; dull, paashaana – stone, kathoru – hard hearted; harsh. | Taisaa – like, navhe – not, kee – at all, sadguru – sadguru. | komala – soft;
tender; compassionate, deenaachaa – humble; miserable; piteous. |

Cannot be compared with the mountain, meru. It is dull, harsh like stone. Satguru is not like that at all but is soft & compassionate towards the
miserable.
If we compare with mount Meru, then the mountain is heavy hard stone. The good teacher is not like that, because he is soft towards oppressed
persons. Footnote – the proverbial mythological serpent who holds entire earth on his head Vishnu relaxes on his giant tail.

• He is sometimes compared with the Divine Mount Meru but the mountain is nothing but stone, hard and cold, and the Guru is not
like that. He is very kind and benevolent to all the poor.
• Sometimes the comparison with the huge mythological Meru Mountain is used, but that mountain is heavy and made of hard stone.
The Sadguru is not like that at all. He is soft and compassionate towards meek and miserable people.
43 दासबोध – Dāsbodh – Dashak 1 –

meru the divine mountain (‘I am’ concept) may be used as a comparison, but that is inert, gross and hard (ie. ignorance is there). sadguru is not like
that, He is the softness of humility (humility means, I am not).

उपमे म्िणों गगन| तरी गगनापरीस तें ननगण ुथ |या कारणें दृषटाांत िीण| सद्गुरूस गगनाचा ||१९||
Upame mhano gagana | taree gaganaapareesa te nirguna |
Ya kaara drishtanta heena | sadguru gaganaachaa | [19]

Upame – compare, mhano – say with, gagana – sky. | taree – still, gaganaapareesa – more than gagana, te – he, nirguna – subtler (without
attributes). | Ya – for this, kaara – reason, drishtanta – example, heena – low. | sadguru – for sadguru, gaganaachaa – of the sky. |

Compare it with say the sky, but still he is subtler because sadguru has no attributes (nirguna) so it is unfair to give the example.
If he is compared with sky then he should be formless like sky, hence this simile of comparing sadguru with the sky is not below the mark

• Heaven can be compared to the Guru. But the Guru is more Nirguna (Without attribute), and the sky has certain attributes. Thus,
the comparison with Heaven is not adequate.
• The simile with the sky is often used, yet the sky has attributes, and the Sadguru is without attributes (nirguna), so this comparison
also falls short.
If we tried to compare Him to the sky, then that nirgun sky would appear and become like *sagun. For this reason the sky cannot be compared to
sadguru. *(When we say, “nothing is there” then at that moment, that nothing has become something)

धीरपणे.म ् उपमूां जगती| तरी िे हि खचेल कल्पाांतीां |म्िणौन धीरत्वास दृषटाांतीां| िीण वसुांधरा ||२०||
Dheerapane upamu jagatee | taree hehi khachela kalpaantee |
Mhanonidheeratvaasa drashtaantee | heena vasundharaa | [20]

Dheerapane – bold; dauntless, upamu – compare, jagatee – to the earth. | taree – still, hehi – this will also, khachela – destructed, kalpaantee –
on final destruction. |
Mhanoni – therefore, dheeratvaasa – to fearlessness, drashtaantee – for example. |
heena – low; improper, vasundharaa – earth. |

In terms of fearlessness compare him with earth, but this will also be destructed (ruined) at the final destruction. Therefore the example of earth’s
fearlessness of the earth is improper.
If we give the simile of the world then this will sink when there is the end of this world. Hence to compare him with the earth is also not proper.

• If we compare the Earth to the Guru, the Earth will have an end at the end of the great period of the world, and therefore the
comparison with the Earth to evoke stability is not adequate either.
• Sometimes a bold comparison to the solidness of the Earth is used, but the Earth will also be destroyed at the time of the final
destruction. Thus, the comparison with the Earth is also not suitable.
If the steadiness of sadguru was compared to the steadiness of this earth then, that thoughtless Reality which is beyond imagination, will come to an
end just like the imagined earth. Therefore, the steadiness of this earth cannot be compared to that steadiness that is ever present beyond knowledge.

आताां उपमावा गभस्ती| तरी गभस्तीचा प्रकाश ककती |शास्रें मयाथदा बोलती| सद्गुरु अमयाथद ||२१||
Aataa upamaavaa gabhastee | gabhasteechaa prakaasha kitee |
Shastre maryaadaa bolatee | sadguru amaryaada | [21]

Aataa – now, upamaavaa – compare, gabhastee – sun. | gabhasteechaa – sun’s, prakaasha – light, kitee – how much. | Shastre – science,
maryaadaa – limits, bolatee – tell. | sadguru – sadguru, amaryaada – unlimited. |

Now if we compare sadguru with the sun, the science can tell us the limits of its light. But sadguru is unlimited; cannot be measured.
Now should we compare sadguru with the sun. the sun has tremendous light, but the science states limitation on that too. Sadguru is limitless.

• Now let us compare the Guru to the Sun. Here, however, the total light glow of the sun is scientifically calculable, while the Guru is
limitless.
• Sometimes the Sadguru is compared to the Sun, yet science tells us that the Sun has limits to its light, while the Sadguru is limitless.
44 दासबोध – Dāsbodh – Dashak 1 –

Now if sadguru was compared to the sun still it would not be apt because, the sun illuminates this world of ‘many’ forms, while sadguru is unlimited
and His light illuminates this limited knowledge. (That Reality gives light to knowledge and from this knowledge a world of names and forms and
concepts etc. appears. Therefore that Reality has no knowledge of the gross creation)

म्िणौनी उपमे उणा हदनकर| सद्गुरुज्ञानप्रकाश र्ोर |आताां उपमावा फणीवर| तरी तोहि भारवािी ||२२||
Mhanonee upame unaa dinakara | sadguru gnyaanapraksaha thora |
Aataa upamaavaa phanivara | taree tohi bhaaravaahi | [22]

Mhanonee – therefore, upame – comparison, unaa – less, dinakara – sun. | sadguru – sadguru, gnyaanapraksaha – light of knowledge, thora –
immense. | Aataa – now, upamaavaa – compare, phanivara – the hooded cobra, (shesha – in mythology it is the hooded cobra which supports the
earth). | taree – still, tohi – he also, bhaaravaahi – carries the burden. |

Therefore in comparison the sun falls short to sadguru; his light of knowledge is immense. Cannot be compared with shesha (cobra) because he
carries the burden.
Therefore the sun falls short in comparison with the sadguru; because the shining of the knowledge of sadguru is great. If we compare the great
serpent with him, the formal is only a carrier of burden of the earth.

• Therefore, the comparison with the Sun is inadequate, because the light of the Wisdom of the Guru is infinite. If the Guru is
compared to the Divine great serpent, this too is not correct because this serpent has the responsibility of the Earth on its head
(mythological traditions), while the Guru removes the burden of ignorance.
• Therefore, the comparison of the Sadguru to the Sun also falls short. His "Light of Knowledge" is exceedingly vast. The Sadguru
cannot even be compared with Shesha, the great serpent of legend, because Shesha carries the burden of the world, and the Sadguru
removes the burden of the world.
How then can this sun be an inadequate comparison because sadguru’s light is the knowledge of brahman? (even though the light of sadguru
illuminates knowledge, He does not become knowledge). Now, if sadguru was compared to the divine serpent, then He would have to carry the
burden of the earth upon His head (shesh is the Witness, the one who remains when everything is given up. But according to mythological lore, this
divine serpent shesh, has to carry the earth upon one of his one thousand heads ie. from the triad of Witness, witnessed and witnessing there comes the
world created by our thoughts, but sadguru has nothing to do with all this).

आताां उपमे द्यावें जळ| तरी तें काळाांतरीां आटे ल सकळ |सद्गुरुरूप तें ननश्चळ| जाणार नािीां ||२३||
Aataa upame dyaave jala | taree te kaalaantaree aatela sakala |
Sadguru swaroopa te nishchala | jaanaara naahee | [23]

Aataa – now, upame – compare, dyaave – give, jala – water. | taree – then, te – that, kaalaantree – on final destruction, aatela – dry up, sakala –
all.| Sadguruswaroopa – sadguru’s existence, te – is , nishchala – immovable; firm; everlasting; undestroyable; unchangeable. | jaanaara –
disappear, naahee – not.|

Now compare him with water, but still all of it will dry up on final destruction. Sadguru’s existence is everlasting; undestructable; permanent
(forever).
Now if give simile of water, then water will get dried up after some time, on the other hand the form of sadguru is always steady.

• If one seeks to compare the Guru with Water, one sees that the water dries up over time. Sadguru is eternal. It can never be
destroyed.
• Sometimes the comparison with water is used, however water will dry up at the time of the final dissolution, while the Sadguru is
everlasting. He will never be destroyed.
Now, if we compare Him to the great element water then, He would be dried up along with this knowledge, at the end of ‘time’. But sadguru’s form is
still and will never be destroyed.

सद्गरू
ु सी उपमावे.म ् अमत
ृ | तरी अमर धररती मत्ृ यपांर् |सद्गुरुकृपा यर्ार्थ| अमर करी ||२४||
Sadrurusee upamaave amruta | taree amara dharitee mrutyupantha |
Sadgurukrupaa yathaartha | amarachi karee | [24]

Sadrurusee – to sadguru, upamaave – compare; label, amruta – ambrocia. | taree – still, amara – devas; gods, dharitee – get on, mrutyupantha –
on the path of mortals; dying. |
Sadgurukrupaa – blessings of sadguru, yathaartha – totally; completely; absolutely. | amarachi – immortal, karee – does. |

Label sadguru as ambrocia. The god’s who consume it also die. Blessings of sadguru can make one totally immortal.
45 दासबोध – Dāsbodh – Dashak 1 –

If we use simile of nectar, the gods are also destroyed but the benediction of sadguru makes one immortal in real sense of the term.

• If we use the comparison with nectar, the Gods that drink it are called Immortals. Yet they too will eventually disappear, while the
blessing of the Guru will make the disciple truly immortal.
• The Sadguru is sometimes compared with the "Nectar of Immortality." However, even the gods who consume that nectar will
eventually disappear. It is only the blessings of the Sadguru that truly make one immortal.
If we use the simile of nectar for sadguru, still the gods who drink of this immortal nectar and are called deathless, walk on the path of death. In truth,
only the grace of sadguru makes one immortal (‘I am’ is the immortal nectar but even this does not remain at the end of ‘time’).

सद्गरू
ु सी म्िणावें कल्पतरु| तरी िा कल्पनेतीत ववचारु |कल्पवक्ष
ृ ाचा अांचगकारु| कोण करी ||२५||
Sadgurusee mhanaave kalpataru | taree ha kalpaneteeta vichaaru |
Kalpavrikshaachaa angikaaru | kona karee | [25]

Sadgurusee – to the sadguru, mhanaave – call upon; say; label, kalpataru – a tree that fulfills all the wishes said at its feet. | taree – still, ha – it
is, kalpaneteeta – beyond imagination, vichaaru – thought.| Kalpavrikshaachaa – of such tree, angikaaru – acceptance. | kona – who, karee –
do.|

If sadguru is called as kalpataru, the thought is beyond the imagination. Who will accept such comparison?
If we compare good teacher with the wishing tree then it becomes an imagination fanciful thought. Who will adopt the wishing tree?

• If we say that the Sadguru is like the Divine tree that fulfills all wishes (Kalpataru), although the Guru is by definition beyond
imagination. Who can accept this comparison?
• The Sadguru is compared to Kalpataru, the wish-fulfilling tree, but the Sadguru takes one beyond all desires and wishes, so how can
such a comparison be considered acceptable?
It may be said that sadguru is like the divine wish-fulfilling tree, still sadguru is thoughtless and beyond all imagination. The one who accepts this
wish fulfilling tree has become the knowledge of ‘I am’. (The kalpa-taru is the ‘tree of imagination and infinite potential’, this is knowledge and on
this knowledge everything and anything can be imagined)

चचांता मार नािीां मनीां| कोण पस
ु े चचांतामणी |कामधेनूचीां दभ
ु णीां| ननुःकामासी न लगती ||२६||
Chintaa maatra naahee manee | kona puse chintaamanee |
Kaamadhenuchee dubhanee | nikkaamaasee na laagatee | [26]

Chintaa – worries, maatra – even a bit, naahee – not, manee – in the mind. | kona – who, puse – bothers; asks; cares, chintaamanee – a stone; on
possession of which all worries disappears. | Kaamadhenuchee – the cow which can fulfill all the wishes (obtained when the sea was churned by
the gods & demons), dubhanee – milking. | nikkaamaasee – without desires, na – not, laazatee – needed. |

When there is not even a bit of worry in the mind, who bothers for chintaamanee. The one without desires will not need to milk the kaamadhenu.
Sadguru does not leave any worries in the mind. Who will enquire about chintamani? One who has no desires, does not need the milching of the
celestial cow, which provides anything you desire?

• When by the grace of Sadguru all anxiety disappears, who would think to use the Chintamani stone, the jewel that takes away our
worries, as a comparison with him? Kamadhenu is the cow that fulfills the desires, but the Guru is himself without desire. So
Kamadhenu's milk is not needed here either.
• The Sadguru does not leave any worries in the mind. When there is no worry in the mind, who will bother with Chintamani, the
mythological stone that removes worries? Similarly, why would one without desires have any need for the milk of Kamadhenu, the
wish-fulfilling cow?
When there is nothing to worry about nor think about in the mind then, this *chintamani would also be wiped out. The kamadhenu is the cow which
fulfils desires (ie. again this is knowledge), but its milk is not needed by the one who is desireless. *(This jewel is said to remove all other thoughts
and it is knowledge, this original thought. But how will knowledge remain if there is no thought?)

सद्गरु
ु म्िणों लक्ष्मीवांत| तरी ते लक्ष्मी नालशवांत |ज्याचे द्वारीां असे नतषटत| मोक्षलक्ष्मी ||२७||
Sadguru mhano lakshmeevanta | taree te lakshmee nashivanta |
Jyaache dvaaraa ase tishthata | mokshalakshmee | [27]

Sadguru – sadguru, mhano – say; label; call, lakshmeevanta – rich; prosperous;
46 दासबोध – Dāsbodh – Dashak 1 –

wealthy. | taree – but, te – that, lakshmee – riches; wealth, nashivanta – destructable. |
Jyaache – at whose, dvaaraa – doorstep, ase – there, tishthata – waits; abides. | mokshalakshmee – the wealth of liberation. |

If we call sadguru as wealth; richness, yet it is destructible. At his doorstep abides the wealth of liberation.
If we call sadguru as a rich wealthy person, then wealth is destructible. At his door stands goddess which provides salvation.

• We can say that the Sadguru is very rich, but the riches are temporary and the great prosperity of liberation stands at the gate of
the Sadguru like a porter.
• The Sadguru is often compared to great wealth, but wealth is destructible. The great wealth of liberation awaits at the door of the
Sadguru.
If sadguru is compared to that possessor of lakshmi,17 then He becomes *lakshmi and is therefore destructible. For this liberation that lakshmi bestows
is knowledge and she stands patiently at the door of the Witness (the Witness is the possessor of knowledge/lakshmi. However due to His infatuation
with His consort, He does not maintain detachment, forgets Himself and takes Himself to be this knowledge. Thus He gets destroyed along with
knowledge).
स्वगथलोक इांद्र सांपती| िे काळाांतरीां ववटां बती |सद्गुरुकृपेची प्राप्ती| काळाांतरीां चळे ना ||२८||
Swargaloka indra sampatee | he kaalaantaree vitambatee |
Sadgurukrupechee praptee | kaalaantaree chalenaa | [28]

Swargaloka – kingdom of heaven, indra – god of prosperity; strength, sampatee – have their end (ephemeral). | he – they, kaalaantaree – over a
period of time, vitambatee – get destroyed. | Sadgurukrupechee – blessings of sadguru, praptee – attain; acquire. | kaalaantaree – at the end of
time, chalenaa – permanent; immovable forever. |

The kingdom of heaven & Indra have their end. Over a period of time they get destroyed, but the blessings of Guru once acquire are forever.
The heaven the wealth of the king of gods, get destroyed after some time, but sadguru grace does not move.

• Paradise, the Lord Indra, all shall come to an end, all shall be stripped of their glory. But when the Guru's grace is granted, it is not
affected by the passage of time.
• The "Kingdom of Heaven" and even the wealth of Indra, the "King of the Gods," all gets destroyed after a period of time. However,
the blessings of the Sadguru do not get destroyed by time.
sadguru may be compared to heaven or lord indra (lord of the senses), still they come to an end and then that thoughtless Reality, who is beyond time,
would be divested of its glory. But when the grace of sadguru is bestowed upon one, then that thoughtless Reality is never disturbed.
िरीिर ब्रह्माहदक| नाश पावती सकलळक |सवथदा अववनाश येक| सद्गरु ु पद ||२९||
Hariharabrahmadika | naasha paavatee sakalika |
Sarvadaa avinaasha yeka | sadgurupada | [29]

Hariharabrahmadika – Shiva; Vishnu; Brahma & all other god’s. | naasha – destroyed, paavatee – get, sakalika – all of them. | Sarvadaa –
always; perpetual, avinaasha – indestructible, yeka – only one. | sadgurupada – the existence of sadguru. |

All the god’s including Shiva, Vishnu & Brahma will be destroyed over a period of time. The only that perpetuates is the indestructible existence
of sadguru.
Even Vishnu, Shiva, Brahma & others are all open to destruction but the grace of sadguru is always indestructible.

• The three Gods, Hari, Hara, Brahma, and others, are surely all destructible but Sadguru is not.
• All of the gods including Shiva, Vishnu and Brahma will be destroyed after a period of time. The only thing that is indestructible is
the existence of the Sadguru.
The three gods hari, hara, brahma (gunas) and others (elements) are surely destroyed in knowledge. But sadguru is One and indestructible.

तयासी उपमा काय द्यावी| नालशवांत सषृ टी आघवी |पांचभूनतक उठाठे वी| न चले तेर्ें ||३०||
Tayaasee upamaa kaaya dhyaavee | naashivanta srushtee aaghavee |
Panchabhootika uttaathevee | Na chale tethe | [30]

Tayaasee – to him, upamaa – label; simile, kaaya – what, dhyaavee – give. | naashivanta – destructible, srushtee – creation, aaghavee – whole;
everything. |

17
lakhmi is spiritual wealth, she is this ‘I am’, the consort of narayan
47 दासबोध – Dāsbodh – Dashak 1 –

Panchabhootika – of five elements, uttaathevee – play, meddling. | Na – not, chale – works, tethe – there. |

The whole creation is but a meddling (play) of five elements. All is destructible, nothing from it works to equate you with.
What simile we can offer for him? The entire universe is destructible. The activities of five elements do not work there. *Footnote –
panchabhutas also referred to as panchamahabhutas, constitute the five elements of universe- earth, water, fire, air & sky.

• All nature changes and dies, but for Sadguru there is no point in discussing the five elements.What label can one give to him?
• The entirety of creation is destructible so not even the vast play of the five elements works as a comparison.
What comparison can be made to that Reality? The gross world within the mind is destructible and the meddling of the five great elements does not
even begin ‘there’. (‘There’ is brahman and ‘here’ is mula maya)

म्िणौनी सद्गुरु वणथवेना| िे गे िेचच मािी वणथना |अांतरक्स्र्तीचचया खुणा| अांतननथषठ जाणती ||३१||
Mhononee sadguru varnavenaa | he ge hechi maazee varnanaa |
Antarasthiteecheeyaa khunaa | antarnishtha jaanaatee | [31]

Mhononee – therefore, sadguru – sadguru, varnavenaa – cannot be described. | he – this, ge – take, hechi – that it, maazee – my, varnanaa –
description. | Antarasthiteecheeyaa – the internal; esoteric, khunaa – marks; signs. | antarnishtha – introverts; anchored in self, jaanaatee –
realize; know. |

Therefore sadguru cannot be described in words. This is my description. The introverts will know the esoteric meaning of it.
Therefore a good teacher cannot be described. This itself is my description. The signs of inner-self can be understood by those who are true to
themselves.

• The Sadguru cannot therefore be described. This is really my description of the Sadguru! Only those who are devotees of Inner
Reality will recognize the signs of the Inner State.
• The Sadguru truly cannot be described. What has been said here is only my description. The indications of his inner state are
understood only by those who are devoted to the Inner-Self.

Therefore sadguru cannot be described. Truly, it is only when that thoughtless, I do not exist, goes away that there can be my praise of Him (‘I am’).
Then that pure nirgun understanding has become this sagun understanding. Still, He can only be understood by the one who remains with this
conviction, I am knowledge. (Only the one who can understand knowledge can go beyond knowledge). 18

Iti shree dasabodhe guru-shishya sauvaade Sadgurustavananaama samaasa chauthaa

18
Gospel of Thomas- Jesus said to his disciples, "Compare me to something and tell me what I am like." Simon Peter said to him,
"You are like a just messenger." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Teacher, my
mouth is utterly unable to say what you are like." Jesus "I am not your teacher. Because you have drunk, you have become
intoxicated from the bubbling spring that I have tended."
48 दासबोध – Dāsbodh – Dashak 1 –

SAMAS 5 – SANTASTAVANA
(In Praise of the Saints)
समास पाांचवा : सांतस्तवन
||श्रीराम ||

//Shri Ram//

आताां वांदीन सज्जन| जे परमार्ाथचें अचधषठान |जयाांचेनन गुह्यज्ञान| प्रगटे जनीां ||१||
aataa vandeena sajjana | je paramaarthaache adhishthaana |
jayaachechi guhyagnyaana | pragate janee | [1]

aataa – now, vandeena – salute; respect, sajjana – virtuous; gentlemen; pious. | je – who, paramaarthaache – of spirituality, adhishthaana – site;
source; ground; abode. |
jayaachechi – from whom, guhyagnyaana – the sacred knowledge. | pragate – appears; expressed; transferred, janee – to the masses; people. |

Now I salute the virtuous. They are the abode of spirituality. From them the knowledge gets transferred to the masses; people.
Now I will bow before god before good people, who are the abode of knowledge of the soul because of whom secret knowledge spreads among
the people.

• Now I want to offer my greetings to all the saints, who are a haven in the spiritual life, and through whom the world knows the
mysterious and secret benevolence of God.
• Now, I offer salutations to the virtuous ones. They are the abode of spiritual life. It is through them that the hidden Self-Knowledge
gets revealed to the people.

being in the ‘now’ (ie. forgetting everything) is the praise of the sajjana/saint. This is Mula maya and she is the supporting base of Paramarth.
Due to Mula maya, that pure knowledge hidden within the *people becomes manifest. *(ie. the one who maintains the conviction, “I am a
body” and takes this mundane existence as true)

जे वस्तु परम दल्
ु लभ| जयेचा अलभय लाभ |तेंचच िोये सुल्लभ| सांतसांगेकरूनी ||२||
Je vastu parama dullabha | jayechaa alabhya laabha |
Techi hoye sullabha | santasangekarunee | [2]

Je – that, vastu – knowledge; reality, parama – extremely, dullabha – rare; very difficult to know. | jayechaa – whose, alabhya – incomparable;
exceptional, laabha – gain. |
Techi – same, hoye – becomes, sullabha – easy; effortless. | santasangekarunee – in the company of saints. |

The knowledge, which is extremely difficult to know. Whose gains are exquisite. The same becomes effortless in the company of saints.
One, which is difficult to obtain because of whom one which cannot be obtained can be easily obtained in association with good people.

• This "Thing" which is difficult to achieve, which is very rare and which can only be obtained through great fortune, is easily
accessible to those who remain in the Company of Saints.
• Keeping the company of saints (santasanga) provides incomparable benefits. "That" which is rarely realized, and which is difficult
to grasp, becomes easily realized in their company.

There is this Mula maya and that very difficult to acquire Supreme Self. That supreme self is the very rare acquisition of Mula maya. but That is
easily attained by remaining in the company of the saint/Truth (satsang).

वस्तु प्रगटचच असे| पािाताां कोणासीच न हदसे |नाना साधनीां सायासें| न पिे ठाईं ||३||
Vastu pragatachi ase | paahaataa konaaseecha na dise |
Naanaa saadhanee saayaase | na pade thaaee | [3]

Vastu – the reality, pragatachi – evident, ase – is. | paahaataa – on seeing, konaaseecha- to nobody, na – not, dise – see. |Naanaa – many,
saadhanee – practice; austerity, saayaase – efforts (to lead spiritual life). | na – not, pade – able to, thaaee – understand. |

The reality is evident. But on seeing nobody can really see even with many practices, austerities & efforts. One is not able to understand.
The object is revealed yet nobody can see it. Even with many means & efforts, one cannot find it in place.
49 दासबोध – Dāsbodh – Dashak 1 –

• The "Absolute Thing" is everywhere, but It is invisible to those who try to see it. It can neither be reached nor located, even through
large penances.
• Reality is evident everywhere. However, it cannot be attained or located through spiritual practice (sadhana) or by undergoing
various austerities.

Knowledge is the manifestation19 of that supreme self but this cannot be seen by your gross vision. The ‘many’ sadhanas and strenuous efforts
cannot come upon this knowledge (the Self is One; He has no awareness of Him- self even. Knowledge/knowing and existence/being are His
manifestation. You spontaneously appear and there is ef- fortless knowing and the feeling ‘I am’. Upon this feeling ‘many’ thoughts have
come. You feel, “I am the body and mind” and may perform ‘many’ strenuous sadhanas to know yourself. But you are always there, all that
was required was to stop trying20).

जेर्ें पररक्षवांत ठकले| नाांतरी िोळसचच अांध जाले |पािात असताचच चुकले| ननजवस्तूसी ||४||
Jethe pareekshavanta thakale| naataree dolasachi andha jaale|
Paahaata asataanchi chukale| nijavastuchee | [4]

Jethe – where, pareekshavanta – good examiners; investigators; observers, thakale- get deceived; cheated. | naataree – not only that, dolasachi-
those who can see (nice), andha – blind, ( blind to knowledge ), jaale – become .|Paahaata – seeing, asataanchi – in the act, chukale- mistaken;
misled. | nijavastuchee – close reality. |

Where good observers get deceived; even the wise become blindfold. In the act of seeing they are mistaken for the close reality (self.)
Where the expert examiners were deceived, those who could see become blind & even while seeing, they missed the real object.

• Here many experts were deceived, and they that had vision became blind, and missed it while they sought it.
• In looking for it, many expert examiners get deceived, and even for those who have visions and mystical experiences, it is if they are
blind. By the very act of looking they are missing "That" which is already the closest thing.

and ‘here’ in Mula maya the examiner gets deceived, for even his sharp vision is blind to that self which is has no inner-space (that is not
beingness). for while understanding this knowledge, his own self is missed.

जे दीपाचेनन हदसेना| नाना प्रकाशें गवसेना |नेराांजनेंहि वसेना| दृषटीपुढें ||५||
Je deepaacheni disenaa | naanaa prakaashe gavasenaa |
Netranjanehi vasenaa | drishteepudhe | [5]

Je – that, deepaacheni – with lamp, disenaa- can’t see. | naanaa – many, prakaashe- ways of understanding, gavasenaa – cannot find.|
Netranjanehi – applying ointments in the eye (mental eye opener), vasenaa – can’t find.| drishteepudhe – in front of the eyes.|

It cannot be seen with the lamp, nor with other forms of light. Even on applying different eye ointments one cannot see it in front of the eyes.
Which cannot be seen with the help of the lamp, which cannot be found in many lights, which cannot appear before the sight even after using
collyrium.

• It cannot be detected with a lamp, or located by other light sources. How much even we would use certain oils providing us
Clairvoyance, it will not be seen.

• It cannot be seen with the help of a lamp, nor with any other forms of light. Even if one applies ointments to the eyes, it cannot be
seen.

19
Shri Siddharameshwar Maharaj- When the Supreme Self takes one step out from his own state, only then does he get the title of Self/atma and there appears
this satchidananda form. He is completely content in his own place and at that time he is not aware of this guna or even Himself. But along with becoming
satchidananda, there comes the experience of His own existence, knowing and bliss.

20
Siddharameshwar Maharaj- In order to kill the mind, the authors of the scriptures wield many weapons in the form of various spiritual practices. But still they
have said things like, “The mind is a terrible demon” or “The wind may be tied up or the sky may be folded, but the work of killing the mind is an impossible task.”
In this way, they have painted a formidable image of the mind and scared the seeker half out of his wits. But mind simply means, to say something. The one who
understands the significance of this point will not fear the mind, nor will he make any effort to kill it either. Because he understands, killing the mind means to just
remain still and silent.
50 दासबोध – Dāsbodh – Dashak 1 –

This Mula maya cannot be seen by lamp light nor can the light of the ‘many’ apprehend it (when you know the ‘many’ names and forms, this
knowledge is as if, not there). If one puts the magic lotion called *anjana on the eyes then, this world of names and forms is not seen and this is
knowledge. *(Maharaj- to see with the ‘eyes of knowledge’).

सोळाां कळी पणू थ शशी| दाखवू शकेना वस्तसू ी |तीव्र आहदत्य कळारासी| तोहि दाखवीना ||६||
Solaa kalee purna shashee| dakhavu sakenaa vastusi |
Teevra aaditya kalaaraasee | tohi dakhaveenaa | [6]

Solaa – sixteen, kalee – lunar phases, purna – complete; full, shashee – moon.|
dakhavu - show, sakenaa – cannot, vastusi – reality.| Teevra – extreme, aaditya- sun, kalaaraasee – bright light. | tohi – that also, dakhaveenaa
– does not show.|

Even the full moon cannot show the reality. Even the extreme bright light of the sun even cannot show it.
The moon, full with sixteen digits, cannot show the object, bright sun, who is the storehouse of brightness cannot also show this.

• The Full Moon of the sixteenth day cannot show us the "Absolute Thing", and even the brightest Sun cannot reveal this "Supreme
Thing" to us.
• Neither the light of the moon in any of its sixteen phases, nor the extreme bright light of the sun can reveal it.

The moon (mind) with her sixteen phases cannot reveal that full and complete self and even the most brilliant sun that illumines the moon, cannot
uncover the self (The sun ie. the Purush or atma reveals the known but cannot know Himself).

जया सुयाथचेनन प्रकाशें| ऊणथतांतु तोहि हदसे |नाना सूक्ष्म पदार्थ भासे| अणुरेणाहदक ||७||
Jaya suryacheni prakaashe | urnatantu tohi dise |
Naanaa sukshma padartha bhaase | anurenaadika | [7]

Jaya – whose, suryacheni – with sun, prakaashe – light.| urnatantu – thread of spider’s web, tohi – that also, dise – seen.| Naanaa – many, sukshma
– microscopic, padartha – substances, bhaase – can be seen.| anurenaadika – particles & atoms. |

Even that sunlight which shows the thread of spider’s web small particles and atoms. Cannot show the reality (vastu).
In the light of the sun even a fiber of spider-web can also be seen, many minutest objects, including atoms & particles of dust can be seen.

• This Sun with which one perceives the brightness of the spider's web, and all the small particles of the earth;
• The sunlight can reveal the fine threads of a spider’s web, as well as microscopic particles and atoms, but it cannot reveal Reality.

It is the light of this sun (atma) that reveals Mula maya; it is that atma that sees the spider’s web (gross objects) and it is also that atma who
appears as the smallest atom and the ‘many’ objects. (Depending on whether your awareness is turned inward or outward, that atma/Ganesh
will be the beginning of nirgun or He will be the beginning of the gunas and then, He will appear as the ‘many’ objects also. We say, “I see”
but it is that atma seeing its own re- flection)
.
चचरलें वाळाग्र तेंहि प्रकासी| परी तो दाखवीना वस्तूसी |तें जयाचेनन साधकाांसी| प्राप्त िोये ||८||
Chirale vaalaagra tehi prakaasee | paree to dhakhaveenaa vastusee |
te jayaacheni saadhakaansee| praapta hoye | [8]

Chirale – split; cut, vaalaagra – hair, tehi – also that, prakaasee – seen.| paree – but, to – he, dhakhaveenaa – does’ not show, vastusee –
reality.| te- that; jayaacheni – by whom, saadhakaansee- to the aspirants, | praapta – attain; acquire, hoye – get.|

The sunlight can show the split of a hair but not reality. That can be attained by the company of saints. (satsange).
Even if an end of hair is cut that can also be seen, but he cannot show that one, but the true accomplished ones obtain him.

• One can also perceive these small grains of light at very small sizes; they cannot show us the Absolute, which can only be seen by
seekers through the grace of the saints.
• The sunlight can reveal the split end of a hair, but not Reality. Reality can only be realized by the aspirant who keeps the company
of saints.

The smallest point that can be split is within the light of the atma but his light cannot reveal himself (the atma reveals this knowledge and within
this Mula maya there appears the ‘many’ objects. But as long as His attention remains outside of Himself, He will never gain His
attentionless own Self). still the reality can be gained by the sadhak/aspirant, by means of this Mula maya.
51 दासबोध – Dāsbodh – Dashak 1 –

जेर्ें आक्षेप आटले| जेर्ें प्रेत्न प्रस्तावले |जेर्ें तकथ मांदावले| तककथताां ननजवस्तूसी ||९||
Jethe aakshepa aatale | jethe pretna prastaavale |
Jethe tarka mandaavale | tarkitaa nijavastusee | [9]

Jethe – where, aakshepa – objections; protest; arguments, aatale – disappear. | jethe – where, pretna – efforts, prastaavale – exhausted. | Jethe –
where, tarka – logical, mandaavale – dulled; cannot work. | tarkitaa – logical thinking, nijavastusee – reality of the self. |

Where arguments disappear, efforts exhausted, logical thinking cannot work. Such is the reality of the self.
Where objections dry-up, where the efforts repent, where logic slows down while imagining that thing which everyone has.

• This "Absolute Thing" is such that all objections and logical arguments dry up, that all efforts become repentance since they are
vain, and that all hypotheses become dull when one looks at them.
• It is only where arguments disappear, efforts are exhausted, and logical thinking cannot work, that That which is already one's own
can be found.

Here’ the attractions and objections dry up; ‘here’ the strenuous efforts repent; and ‘here’ the logic becomes dull contemplating its own self. but
still this Mula maya ‘here’ is not that Brahman.

वळे वववेकाची वेगिी| पिे शब्दाची बोबिी |जेर्ें मनाची ताांतिी| कामा नये ||१०||
Vale vivekaachee vengadee | pade shabdaachee bobadee |
Jethe manaachee taantadee | kaamaa naye | [10]

Vale – twist; contort; wrap, vivekaachee – of discrimination, vengadee – spasm. | pade – beaten; defeat, shabdaachee – words, bobadee –
stammer. | Jethe – where, manaachee – of mind, taantadee – agility; swiftness; quickness. | kaamaa – use; utility, naye – cannot.|

Where the discrimination contorts as if into spasm, the word power defected & stammers with fear, where the agility, swiftness quickness of mind
is of no use.
Even the faculty of discrimination gets coiled up, the words falter & the haste of the mind does not work.

• The power of discrimination is perverted, words become indistinct, the longing of the mind becomes useless; all this is seen in the
Company of Saints.
• In trying to see Reality, discrimination fails, words falter, and the faculties of the mind are of no use.

The power of vivek gets distorted and this ‘word’ becomes slurred. The sharpness of mind ‘here’ is of no use ‘there’.

जो बोलकेपणें ववशेष| सिस्र मुखाांचा जो शेष |तोहि लसणला ननुःशेष| वस्तु न सांगवे ||११||
Jo bolakepane vishesha | sahasramukhaanchaa jo shesha |
Tohi sinalaa nishesha | vastu na sangave | [11]

Jo – that one, bolakepane – auratory; in giving talk, vishesha – exceptional. | sahasramukhaanchaa – of thousand head, jo – that one, shesha –
serpent. | Tohi – he also, sinalaa – exhausted, nishesha – completely. | vastu – reality, na – not, sangave – say; describe. |

The thousand-headed serpent considered to be exceptional in oration. He got completely exhausted while describing the reality.
One excels in speech that thousand mouthed serpent also failed, and got tired to describe it.

• The serpent of a thousand heads - Shesha, who is proverbially known for his gossip, was exhausted because he could not say a word
about this Absolute.
• Even Shesha, the serpent which is the support of the world who is said to have one-thousand mouths, becomes completely exhausted
while trying to describe "That."

on account of the ‘speech’ there is the Purush and this pure sattwa guna (triad of witnessing, witnessed and Wit- ness). That Purush is the divine
serpent *Shesha with one thousand mouths but even he gets completely ex- hausted trying to describe that supreme self and cannot stay in its
company. *(Shesha is the Witness; He remains when everything is given up. He has countless heads and on one head each of our individual
worlds is held. Maharaj- ‘each mind is a world’ ie. we each create our own world of names and resultant forms. But that Supreme Self is not
aware of Himself even).

वेदे प्रकालशलें सवथिी| वेदववरहित काांिीां नािीां |तो वेद कोणासिी|दाखऊां सकेना ||१२||
Vede prakaashile sarvahi | vedavirahita sarva kaahee |
To veda konaasahee | daakhavu sakenaa | [12]
52 दासबोध – Dāsbodh – Dashak 1 –

Vede – knowledge of Vedas, prakaashile – throws light; understanding, sarvahi – everything. | vedavirahita – other than Vedas, sarva – else,
kaahee – nothing. | To – that, veda – veda, konaasahee – to anybody. | daakhavu – show, sakenaa – can not. |

Vedas have lighted everything. There is nothing other than the knowledge of Vedas. But it cannot show to anybody the reality.
There everything illumined & there is nothing beyond Vedas. They also could not point out at that object.

• The Vedas have shed light upon all the problems of life, and there is nothing that the Vedas have not addressed. But even these
Vedas couldn't show it to anyone.
• The knowledge contained in the Vedas has shed light on everything. There is no greater knowledge that compares to Vedic
Knowledge, yet even the Vedas cannot reveal Reality.

Due to the Vedas (neti, neti) this ‘all’ appears from obscurity and without the Vedas, this ‘all’ is not known. but the Vedas who can reveal this ‘all’,
cannot reveal that self. (The Vedas can reveal knowledge but they have no ca- pacity to reveal the Truth)

तेचच वस्तु सांतसांगें| स्वानुभवें कळों लागे |त्याचा महिमा वचनीां साांगे| ऐसा कवणु ||१३||
Techi vastu santasange | swanubhave kole laage |
Tyaachaa mahimaa vachanee saange | aisa kavanu | [13]

Techi – the same, vastu – reality, santasange – with the companionship of saints (satsanga). | swanubhave – with the own experience, kole –
evident; understand, laage – begins. | Tyaachaa – whose, mahimaa – greatness; glory; grandeur, vachanee – by words, saange – tells. | aisa –
like that, kavanu – who. |

The same reality begins to get evident in the accompaniment of saints. There is no one who can express its grandeur in words.
One starts understanding that object in association of good persons, who can tell the importance of it in words or by speech.

• This "Absolute Thing" is progressively Realized within the Company of Saints, it is my personal experience. Who can describe the
Greatness of the Saints who facilitate our understanding of the Incommensurable and who is beyond Illusion?
• Reality becomes realized in own's own experience in the company of saints. The importance of their company cannot be expressed in
words.

Due to the company of the saint, that self can be understood through self-experience. The greatness of the atma remains hidden within this divine
‘speech’, for who can tell of that reality? (Within this traid, there is that inexpressible Reality, I do not exist).

ववचचर कळा ये मायेची| परी वोळखी न सांगवे वस्तूची |मायातीता अनांताची| सांत सोये साांगती ||१४||
Vichetra kalaa ye maayechee | paree volakhee na sangave vastuchee |
Maayaateetaa anantaachee | santa soya saangatee | [14]

Vichetra – odd; strange, kalaa – trick; prank, ye – this, maayechee – of delusion. | paree – but, volakhee – recognition; to know, na – not,
sangave – cannot tell, vastuchee – of reality.| Maayaateetaa – beyond illusion, anantaachee – that which has no end; reality; self. | santa –
saints, soya – ways, saangatee – say. |

Although the Maya can play all sorts of tricks, it cannot recognize the reality, nor can it say anything about it. The same can be known with the
association of saints.
The ways of Maya (illusion) are strange. Yet the identification of this object cannot be done. The way to infinite which is beyond the Maya
(illusion world) is explained by the good persons.

• The Maya, the omnipotent Illusion of strange abilities, cannot tell us anything about THAT, yet the Saints facilitate our
understanding of the Incommensurable, which is beyond Illusion.
• Illusion (Maya) has many strange forms and modes of expression, but it cannot say anything about Reality. Only the saints can
explain the way of reaching That which is beyond Illusion.

This extraordinary *‘art’ of maya can be known but the company of the self cannot be known. beyond this maya there is the endless-ness of the
saint and only he can tell of that union with the self. *(This ‘art’ is the ‘art of knowing’; ie. forget everything and effortless knowing remains).

वस्तूसी वणणथलें नवचे| तेंचच स्वरूप सांताांचें |या कारणे वचनाचें | कायथ नािी ||१५||
Vastusee varnile navache | techi swaroopa santaanche |
Yaa kaarane vachanaache | kaarya naahee | [15]
53 दासबोध – Dāsbodh – Dashak 1 –

Vastusee – reality, varnile – description, navache – not possible with words. | techi – same, swaroopa – nature, santaanche – of saints.| Yaa –
this, kaarane – reason, vachanaache – words. | kaarya – work; task; necessity, naahee – not. |

The reality cannot be described with words. The saints are in the same state as reality. The words are not required (necessary) here.
The description of the object cannot be told. Saints are like that, hence there is no place for description.

• This Absolute cannot be described, but that is fundamentally of the nature of the Saints. Thus, there is no way to describe it through
words.
• Reality cannot be described with words and the saints are of the same "True Form" (Swaroopa) as Reality. Thus, it is not possible
for words to describe them.

When you praise the self, you do not lose yourself (‘I am always there’ is praise) and then this understanding becomes that swarup of the saint.
for on account of this listening (ie. to hear this ‘I am’ is His praise), this action of the divine ‘speech’ goes off. (First there must be this ‘speech’,
if this knowing is constantly maintained then it will eventually, of its own accord, go off and get absorbed in that Reality).

सांत आनांदाचें स्र्ळ| सांत सख
ु चच केवळ |नाना सांतोषाचें मळ
ू | ते िे सांत ||१६||
Santa aanandaache stala | santa sukhachi kevala |
Naanaa santoshaache moola | te he santa | [16]

Santa – santa, aanandaache – bliss, stala – abode; place, reservoir. | santa – saints,
sukhachi – comfort; satisfaction, kevala – alone. |Naanaa – many santoshaache – contentment, moola – root. | te – those, he – are, santa –
saints.|

Saints are the abode of bliss, comfort & satisfaction alone. Root of gladness, contentment of all kind. These are the saints.
Saints are abode of joy. They are happiness incarnated; they are the roots of many kinds of satisfaction.

• The Saints are the seat of joy and happiness incarnate. These Saints are the main source of all contentment.
• The saints are the abode of bliss and satisfaction itself. They are the very root of contentment. Such are the saints.

The Saint is the abode of joy/ananda. The saint is the happiness of that pure knowledge (ie. no-knowledge). Then the ‘many’ thoughts become that
source of contentment and there is that thoughtless saint.

सांत ववश्राांतीची ववश्राांती| सांत तप्ृ तीची ननजतप्ृ ती |नाांतरी भततीची फळश्रत
ु ी| ते िे सांत ||१७||
Santa mokshachee visraantee | santa trupteechee nijatruptee |
naataree bhakteechee phalashrutee | te he santa | [17]

Santa – saints, mokshachee – of liberation, visraantee – rest; calm;transquil.|
santa – saints, trupteechee – of fulfillment; contentment, nijatruptee – contentment Of self. |naataree – or otherwise, bhakteechee – of devotion,
phalashrutee – returns; reward, | te – those he – those ,santa – saints. |

Saints are the calm (tranquility) of liberation, contentment of the self. If not they are the reward of devotion. Such are the saints.
Saints are greatest relaxation. They are greatest contentment. They are the end result of devotion.

• Freedom finds refuge in the Saints who are the Realization of achievements. We can also say that they are the fruit of Devotion.
• The saints are the tranquility of liberation, and the contentment of one's own Self. Another way of saying this is that they are the
fruit of devotion. Such are the saints.

The saint is the freedom of complete rest. The saint is the delight of his own delight. beyond the inner space of this ‘all’ there is the fruit of
listening and devotion and that is the thoughtless saint (beyond ‘I am’ is the thought- less Reality).
सांत धमाथचें धमथक्षेर| सांत स्वरूपाचें सत्पार |नाांतरी पुण्याची पववर| पुण्यभूमी ||१८||
Santa dharmaache dharmakshetra | santa swaroopache satpaatra |
Naataree punyaachee pavitra | punyabhumee| [18]

Santa – saints, dharmaachee – religion; swadharma, (truth), santa – saints, swaroopache – the form of self, satpaatra – content. | naataree –
otherwise, punyaachee – religious goodness, pavitra – pure, auspicious; flawless; genuine. | punyabhumee – clear; abode; place. |

Saints are the truth, (follow swadharma) to be one’s own nature. They are the form of self, content and abode of religious goodness’ & purity.
Saints are holy abode of the holiness, saints are good holders of gods form; they are in their heart, the holy ground of holy deeds.
54 दासबोध – Dāsbodh – Dashak 1 –

• Saints are the place of pilgrimage of religions, Saints are the sacred vessel of Reality. They are the Holy Place of the Pure Devotion.
• Saints are the true religion, which is one's own Self-religion, they are the true form of contentment, and they are the true sacred
place of purity.

The saint is the dharma of all dharma (ie. inherent nature). The saint is the worthy recipient of that swarup (swa-rup/our own form). Beyond
this inner space of knowledge, is that sacred ground purified by this merit of knowing

सांत समाधीचें मांहदर| सांत वववेकाचें भाांिार |नाांतरी बोललजे मािे र| सायोज्यमुततीचें ||१९||
Santa samaadhiche mandira| santa vivekaache bhaandaara|
naataree bolije maahera | sayujjamuktiche |[19]

santa – saints, samaadhiche – state of absorption, mandira – temple. |santa – saints,
vivekaache – of discrimination, bhaandaara – store; reservoir ; stalk.|
naataree – or otherwise – bolije – say; call, maahera – maternal home.| sayujjamuktiche – the ultimate liberation (being one with the self).

Saints are the temple of the state of absorption, reservoir of the power of discrimination, or home of the ultimate liberation.
Saints are temples of meditation. Saints are storehouse of discrimination. In any case it is a recluse of emancipation through identification.

• Ecstasy finds refuge in the Consciousness of Saints. Saints are a source of discernment and competence. They can be called
Mother's House because of their Total Freedom.
• The saints are the temple of absorption (samadhi), the reservoir of the power of discrimination, and the home of "Ultimate
Liberation."

The saint is the temple of samadhi. The saint is the storehouse of vivek. beyond this ‘speech’ of the inner space, is our maternal home of final
Liberation.

सांत सत्याचा ननश्चयो| सांत सार्थकाचा जयो |सांतप्राप्तीचा समयो| लसद्धरूप ||२०||
Santa satyaachaa nischayo | santa saarthakaachaa jayo |
Santa praapteechaa samayo | siddharoopa | [20]

Santa – saints, satyaachaa – of truth, nischayo – resolution; fixed; firm.|
santa – saints, saarthakaachaa – significance; useful, jayo – victory; success; prize.|
Santa – saints, praapteechaa – of acquisition; realization, samayo – time. | siddharoopa – in accomplished form.|

Saints are the resolution of truth (family have made them life worthwhile established in truth) Saints are the success of usefulness. They are in
acquisition of time in accomplished forms with complete hold over time.
Saints are firm on truth. Saints are victory to the fulfillment of desires. The moment of meeting & obtaining their grace amounts to realizing one’s
own self.

• Saints are the Finality of Truth. They are the victory of the Realization of existence. Meeting them is the most auspicious moment
for the Final Realization.
• The saints are the firm resolution of Truth, and the fulfillment of Victory. The saints are the success of the proper utilization of time.
The saint's realization is the form of accomplishment itself.

The Saint has the conviction of that Truth. The Saint is victorious for He has fulfilled life’s meaning. The Saint is that most auspicious time and the
attainment of that perfect form.

मोक्षचश्रया आळां कृत| ऐसे िे सांत श्रीमांत |जीव दररद्री असांख्यात| नप
ृ ती केले ||२१||
Mokshashriyaa aalankruta | aise he santa shreemanta |
Jeeva daridree asankhyaata | nrupatee kele | [21]

Mokshashriyaa – wealthy in fame of liberation, aalankruta – ornamented. | aise – like this, he – these, santa – saints, shreemanta – rich
prosperous. |Jeeva – creatures; human beings, daridree – popper; poor; miserable, asankhyaata – immeasurable; in large numbers. | nrupatee –
king, kele – become.|

The saints are so wealthy, rich & prosperous with the form of liberation that they have made numerous miserable beings like themselves, rich in
knowledge.
Saints are adorned with riches of salvation. Saints are rich like this. Many suffering lives have been raised by them to the status of a king.
55 दासबोध – Dāsbodh – Dashak 1 –

• The saints are truly noble because of their riches of liberty, which is their glory. This allowed them to transform poor people into
rich Kings
• The saints are adorned with the wealth of liberation. Because of this, they have made many poor beings rich like themselves
he is adorned with freedom, such is the wealth of the thoughtless saint. he makes the poor jiva in the ‘many’ thoughts, into the King (Maharaj- If
He (Shri Siddharameshwar Maharaj) had not have been there, I would still have been an insect in the shit, He made me into the King of Kings).

जे समर्थपणें उदार| जे काां अत्यांत दानशूर |तयाांचेनन िा ज्ञानववचार| हदधला न वचे ||२२||
Je samarthapane udaara | je kaa atyanta daanashoora |
Tayaancheni ha gnyanavichaara | didhalaa na vache | [22]

Je – those, samarthapane – most capable; in hold of; strongly, udaara – generous. | je – those, kaa – who, atyanta – extremely, daanashoora –
charitable; lavish. | Tayaancheni – because of them, ha – this, gnyanavichaara – thought of knowledge; wisdom. | didhalaa – has been given, na
– not, vache – by anyone.|

Those who are strongly generous, extremely charitable & rich enough will not be able to make the a charity of wisdom; thought of knowledge,
which the saints do.
Those who are strong & generous, those who are great philanthropist. It cannot happen that they will not give out that this knowledge

• They that are mighty, and generous, and beneficent, are not able to give them this wisdom, which the Saints have given them.
• The saints are powerful, benevolent, and charitable without limits. They are capable of giving the knowledge of inquiry and
thoughtfulness that others cannot give.

The generosity and openness of Mula maya is due to that reality. Therefore how can this knowledge of Mula maya be our greatest benefactor?
but its service is that it gives that thoughtless reality that never moves.21

मािाांराजे चक्रवती| जाले आिे त पुढें िोती |परां तु कोणी सायोज्यमत
ु ती| दे णार नािीां ||२३||
Mahaaraje chakravartee | jaale aaheta pudhe hotee |
Parantu konee sayujjamukti | denaara naahee | [23]

Mahaaraje – kings, chakravartee – emperors. | jaale – in the past, aaheta – in present, pudhe – future, hotee – will be. | Parantu – but, konee –
nobody, sayujjamukti – the final liberation. | denaara – give, naahee – not. |

There have been kings & emperors in the past, will be in present & future; nobody will ever be able to give the liberation (knowledge of reality).
Great kings who had conquered earth will happen in future also, but none of them can offer salvation through identification with him

• The great Sovereigns, the Kings and the Emperors lived, live, and shall live on earth, but none of them shall give us Total Freedom.
• There have been great kings and emperors in the past and now in the present, and there will be more in the future, yet none of them
can ever offer liberation.

There have been great sovereign kings22 and emperors and presently there are and also in future there will be such leaders. but they and even this
knowledge are not the givers of final Liberation (sayujya mukti, fourth lib- eration ie. Parabrahman).

जें रैलोक ां नािीां दान| तें कररती सांतसज्जन |तयाां सांताांचें महिमान| काय म्िणौनी वणाथवें ||२४||
Je trailokee naahee daana | te karitee santasajjana |
Tayaa santaanche mahimaana | kaaya mhanoni varnaave | [24]

Je – that which, trailokee – anywhere in the universe (all three worlds), naahee – not, daana – gift; donation. | te – that, karitee – do,
santasajjana – the saints & piousmen.|
Tayaa – their, santaanche – of saints, mahimaana – greatness; splendor; nobility. | kaaya – how, mhanoni – to say, varnaave – describe.|

21
Shri Siddharameshwar Maharaj- The Mother Vedas does the same thing, she indicates that Supreme Self by introducing us to its close acquaintance. By neti, neti
she gathers together the many names and forms of the world and places them in this ‘meeting place’ and gives it this name ‘I am’. And though that Self is not here, for it
is beyond, and though it has no ‘name’, still it is the support of this ‘name’ and ‘meeting place’ and in this way we can come to understand that One who is ‘beyond
the elements’ and has no name and no place. Such is the great favour done by the Mother Vedas.

22
Shri Ranjit Maharaj tells the story of a sadhu sitting by the side of the road in the summer mid-day sun. A king was passing in his chariot with his entourage and he
sees the sadhu. He stops and says, it is so hot here, come with me to my palace, I can offer you all the delights of my royal life. The sadhu replied, thank you but no.
Now please move on for you are shading my sun.
56 दासबोध – Dāsbodh – Dashak 1 –

The gift of knowledge, which the saints & pious men donate, no one else can do. Their greatness & nobility cannot be described with words.
A donation which cannot be obtained in all the three worlds is offered by saints. How the greatness of these saints can be described.

• The Saints give us this gift that is not available in all three worlds. How can we describe the Greatness of these Saints?
• That Reality which cannot be found in all the three worlds (Trailokya; the waking, dream, and deep sleep states) is what the saints
and virtuous men offer that no one else can give. Their greatness cannot be described with words.
That gift of Mula maya is not available in all the three worlds (ie. waking, dream and sleep; it cannot be found if you take yourself to be a
body). That is given by the saint and sajjana. how therefore can one describe the great- est of the saint?

जें रैलोतयािून वेगळें | जें वेदश्रत
ु ीसी नाकळे |तेंचच जयाांचेनन वोळे | परब्रह्म अांतरीां ||२५||
Je trailokyaahuna vegale | je vedashruteesee naakale |
Techi jayaacheni vole | parabhahma antaree | [25]

Je – that which, trailokyaahuna – fron all three worlds, vegale – difficult; exceptional; exclusive. | je – that which, vedashruteesee – to the Vedas
& Upanishad, naakale – cannot understand. | Techi – the same, jayaacheni – because of whom, vole – know; understood. | parabhahma – the
ultimate reality, antaree – inside; to oneself.|

That which is exclusive from all the three worlds (cannot be obtained anywhere). Not known to the Vedas & Upanishads. The same can be known
because of them. It’s the ultimate reality.
One which is different from three worlds, one which is not understood by Vedas & other Shruti literature that ultimate Brahman reveals itself in
the heart because of these saints.

• Through their blessings, we understand in our hearts the One Thing that is not understood by the Vedas.
• That which cannot be obtained in the three worlds, and cannot be understood through studying the Vedas and Upanishads is the
Absolute Reality (Parabrahman) which can only be realized within when revealed by the saints.

Mula maya is separate from the three worlds of waking, dream and deep sleep. This cannot be confined to the words of the Vedas and Shruti. and
when this Mula maya turns itself around and returns to where it came from, then it becomes that Parabrahman.

ऐसी सांताांची महिमा| बोललजे नततुक उणी उपमा |जयाांचेनन मुख्य परमात्मा| प्रगट िोये ||२६||
Aisee santaanchee mahimaa | bolije titukee unee upamaa |
Jayaacheni mukhya paramaatmaa | pragata hoye | [26]

Aisee – such, santaanchee – of the saints, mahimaa – greatness. | bolije – spoken, titukee – that much, unee – falls short, upamaa – comparision. |
Jayaacheni – because of whom, mukhya – mainly; basically, paramaatmaa – the Brahman (ultimate reality). | pragata – evident, hoye – happen;
become. |

Such is the greatness of saints. The more you speak the more we fall short of words to compare. It is because of them the reality becomes evident.
The greatness of saints is like this, whatever simile we give would fall short, the Supreme Being reveals himself because of them.

• This is the greatness of the saints and every comparison is inadequate to speak of them. Through their grace, Paramatman's
Realization becomes possible.
• Such is the greatness of the saints. The more that is spoken, the more the words fall short in any attempt at some comparison. It is
because of them that the revelation of the Supreme Self (Paramatman) occurs.

such is the greatness of the saint that even this ‘speech’ cannot adequately describe him. still due to this Mula maya, that supreme Paramatma is
apperceived.

***

Iti shreedasabodhe gurushishyasauvade Santastavana naama samaasa paachavaa

SAMAS 6 – SHROTESTAVAANE
(In Praise of Listeners)
57 दासबोध – Dāsbodh – Dashak 1 –

समास सिावा : श्रोतेजनस्तवन
||श्रीराम ||
//ShriRam//
आताां वांदां ू श्रोते जन| भतत ज्ञानी सांत सज्जन | ववरतत योगी गण
ु सांपन्न| सत्यवादी ||१||
Aataa vandu shrote jana | bhakta gnyaanee santa sajjana |
virakta yogee gunasampanna satyavaadi | [1]

aataa – now, vandu – praise, shrote – listeners; audience, jana – people. | bhakta – devotees, gnyaanee – knowledgable, santa – saints, sajjana –
virtuous; pious; pure men. |
virakta – detached, yogee – ascetics, gunasampanna – meritous, satyavaadi – truthful. |

Now let me praise the listeners (audience) who comprise of devotees, knowledgeable, saints, virtuous, ascetics, meritous & truthful people.
Now I will bow to the listeners as a class, devotee’s knowledgeable people saints & good people, those who have become dispassionate ascetic
full of good attributes & speakers of truth.

• Now therefore I will bow to the listeners, who are devotees, knowledgeable Saints, and gentlemen. They are Yogis, virtuous and
truthful in their speeches.
• Now, I bow in reverence to the listeners who are comprised of devotees, knowledgeable people, saints, renunciates, the virtuous,
yogis, those who are full of good attributes, and those who speak the Truth.

*Now forget everything and with your mind bow down and listen to this ‘I am’. Then there will be the devotee, gnyani, saint and sajjana. Then
there will be the dispassionate yogi endowed with the excellence of this truthful ‘speech’. *(‘now’ is Mula maya and within her there is that
Purush. By His light she shines but He remains hidden be- hind her as long as she remains.23 When there is this Witness, witnessing and
witnessed then you are the good listener).

येक सत्वाचे सागर| येक बद् ु धीचे आगर |येक श्रोते वैरागर| नाना शब्दरत्नाांचे ||२||
Yeka satvaache saagara | yeka buddheeche aagara |
Yeka shrote vairaagara | naanaa shabdaratnanche | [2]

Yeka – some, satvaache – purity, saagara – ocean. | yeka – some, buddheeche – intellect, aagara – reservoir. | Yeka – some, vairaagara – mines.
| shabdaratnanche – word gems. |

Some are the ocean of purity, some reservoirs of intellect, some mines with gems of words.
Some are ocean of mental balance & righteousness, some are storehouse of intellect, some are listeners with a mine of words, which are like
jewels.

• Some of them are oceans of goodness, others are wells of understanding, and others are mines of jewel-like words.
• Some are the ocean of purity, some are reservoirs of intellect, and some are like mines of the gems of words.

Then that Purush is this ocean of sattwa (Prakruti). Then he is a great reservoir of intelligence. by listening to this precious jewel of the ‘word’,
that Purush brings a mind full of ‘many’ thoughts, back to its source.

23
Shri Siddharameshwar Maharaj- At that time the misfortune of being in this house of the body is gone and Lakshmi, the goddess of spiritual wealth
and knowledge, enters the home. When Lakshmi comes, then Narayana also comes just behind her. When there is the understanding, “I am not the
four bodies. I am the Self within these,” then Lakshmi is established in the heart-temple and then after, her chosen spouse, Narayana, surely comes,
silently and naturally.
58 दासबोध – Dāsbodh – Dashak 1 –

जे नाना अर्ाांबत
ृ ाचे भोतते| जे प्रसांगीां वततयाचे वतते |नाना सांशयातें छे हदते| ननश्चैई पुरुष ||३||
Je naanaa arthaamrutaache bhokte | je prasangee vaktayaache vakte |
Naanaa saushayaate chhedite | nishchayee purusha | [3]

Je – some, naanaa – many, arthaamrutaache – elixir of textual meaning, bhokte – enjoy; relish. | je – some, prasangee – at times; in situations,
vaktayaache – eloquent, vakte – speekers. | Naanaa – many, saushayaate – doubts; suspicious, chhedite – clearer; remove. | nishchayee – firm;
resolute; fixed, purusha – men of power. |

Some enjoy from the knowledge of many texts; some at times are eloquent speakers. Some can clear the doubts, such are these powerful men
fixed in their knowledge.
Some are desirous of assimilating the nectar of meanings, some are at times excellent speakers some are so confident that they can remove any
doubt.

• These are the ones who delight in the nectar of eloquence and when the opportunity presents itself, they become the speakers of the
speakers. They are the men of judgment who eradicate all doubts.
• Some enjoy the nectar of knowledge from many texts, and some are eloquent speakers who can clear the many doubts of men at the
appropriate times.

Then the mind is Mula maya and enjoys the sweet taste of this ‘word’. And hidden within this Mula maya there is the ‘speaker of all speakers’ (that
Purush is the speaker of this ‘I am’). he is the steady Purush and he removes the ‘many’ doubts by this knowledge.

ज्याांची धारणा अपार| जे ईश्वराचे अवतार |नाांतरी प्रत्यक्ष सुरवर| बैसले जैसे ||४||
Jyaachee dhaaranaa apaara | je ishwaraache avataara |
Naataree pratyaksha suravara | baisale jaise | [4]
Jyaachee – whose, dhaaranaa – field of concentration, apaara – extra ordinary;
boundless. | je – whose, ishwaraache – god’s, avataara – incarnates. | Naataree – or otherwise, pratyaksha – virtually, suravara – god’s. |
baisale – sitting, jaise – as if; like. |

They have extra ordinary concentration, they look like the incarnates of Ishwar or god’s themselves sitting in the audience.
Those whose memory is limitless those who are like incarnation of supreme god, or as if the god’s themselves have come in person.

• Their capabilities are unlimited. In a way, they are the incarnation of God or appear to be God in a gathering.
• Their capacity is limitless, and they are like incarnations of God (Ishwara), or actual gods themselves, sitting in the audience.
Now that limitless Paramatma has become the Witness/Purush of this Mula maya. This knowledge of Mula maya is that Paramatma becoming
manifest/*avatar. and afterwards that reality takes itself to be a body and delights in the joys of the senses (but when there is witnessing, the
individual senses all come together to merge in the one knowledge and no longer are experienced as functioning separately and sequentially).
*(Maharaj- to come down from your own place).

ककां िे ऋषेश्वराांची मांिळी| शाांतस्वरूप सत्वागळी |जयाांचेनन सभामांिळीां| परम शोभा ||५||
Kee he rhisheshwaraanchee mandalee | shaantaswaroop satvagalee |
Jayaacheni sabhaamandalee | parama shobha | [5]

Kee – or, he – they, rhisheshwaraanchee – of the sages, mandalee – group; people. | shaantaswaroopa – clam, satvagalee – pure; pious. |
Jayaacheni – because of whom, sabhamandalee – to the audience; assembly. | parama – ultimate, shobha – grandeur. |

They appear like the group of sages; calm, pious, because of whom the audience has got its grandeur.
As if these are the men from the best of sages, those who are calmness, personified & very much full with virtues, those whose existence adorns
the meeting place.

• They are the community of peaceful observers and are quite different in their essential nature. Thanks to them, the whole
community is celebrated.
• They are a group of sages (rishis) who are themselves the very form of peace and purity. Because of them, the audience is supremely
magnificent.

Due to this ‘coming down’/manifestation, that thoughtless nirguna becomes this state of peace and the knowing of the sattwa guna/knowledge. and
afterwards on account of this *meeting place of knowledge, that beautiful supreme is reached (by staying in this effortless knowing of pure
sattwa, knowing will of its own accord, slip away. We must return along the same path that brought us here). *(Where the mind, prana,
senses, elements and gunas etc. come together as one form called chaitanya or knowledge).
59 दासबोध – Dāsbodh – Dashak 1 –

हृदईं वेदगभथ ववलसे| मुखीां सरस्वती ववळासे |साहित्य बोलताां जैसे| भासती दे वगुरु ||६||
Hridaiee vedagarbha vilase | mukhee saraswatee vilase |
Sahitya bolataa jaise | bhaasatee devaguru | [6]
Hridaiee – in the heart, vedagarbha – essence of Vedas, vilase – lives; dwells. | Sahitya – literature, bolataa – on speaking, jaise – like. |
bhaasatee – appears, devaguru – master (guru of the deva’s; brihaspati). |

In their heart dwells the essence of Vedas. As they speak out it appears as if the guru of the devas is giving a talk.
In their heart the essence of Vedas shines on their lips (in their mouth literally) goddess learning Sarswathi resides. When they speak on literature
it appears as if the teacher of god’s is present.

• In their heart, the essence of the Vedas reigns, the goddess "Saraswati" resides on their tongue and when they speak, they appear to
be the "Guru of the Gods" (Bruhaspati).
• In their heart dwells the essence of the Vedas, in their speech resides Shri Saraswati the goddess of speech and learning, and when
they speak, it is as if the guru of the gods is speaking.

Then the essence of the Vedas reigns in the heart and goddess Saraswati plays on the tongue. Due to the com- panionship of this ‘speech’, there
appears that guru of the gods (the One Purush who knows the gods in the heavens ie. the gunas and the elements and everything they have
created).

जे पववरपणें वैश्वानर| जे स्फूनतथककरणाचे हदनकर |ज्ञातेपणें दृषटीसमोर| ब्रह्माांि न ये ||७||
Je pavitrapane vaishvaanara | je sphurtikiranaache dinakara |
Gnyaatepane drishtisamora | brahmaanda na ye | [7]

Je – whose, pavitrapane – pure like, vaishvaanara – fine. | je – whose, sphurtikiranaache – rays of inspiration, dinakara – sun. | Gnyaatepane –
their knowledge, drishtisamora – compare with. | brahmaanda – the whole universe, na – cannot, ya – be.|

They are pure like fire. They are the source (sun) of inspiration, whose rays constantly inspire everyone. To their knowledge the whole universe
cannot be compared.
Those who are fire of holiness, those who are sun of rays of inspiration, because of their immense knowledge, the whole universe does not appear
before them.

• They are as holy as fire. They are like the rays of inspiration from the sun. No thing in the entire universe can be compared to their
knowledge.
• They are pure like fire. They are like rays of inspiration from the sun. Nothing in the entire universe can be compared to their
knowledge.

To be this Mula maya is proper listening and it has the purity of fire (by good listening the fire of knowedge burns names and forms). This Mula
maya is the rays from the sun (of that mula Purush) and it is the original inspira- tion. Due to this knowingness, this whole creation appears
before you and due to this knowingness it is also all destroyed (from knowingness if you look out then, ‘many’ thoughts come and if you look
inwards then, that thought- less Self will be realized).

जे अखांि सावधान| जयाांस बरकाळाचें ज्ञान |सवथकाळ ननरालभमान| आत्मज्ञानी ||८||
Je akhanda saavadhaana | jayaansa trikaalaache gnyaana |
Sarvakaala nirabhimaana | aatmagnyaanee | [8]

Je – whose, akhanda – uninterruptedly, saavadhaana – alert; aware. | jayaansa – to whom, trikaalaache – of all times (past, present, future),
gnyaana – knowledge. |
Sarvakaala – always, nirabhimaana – without pride; not conceited. | aatmagnyaanee – self realized. |

They are uninterruptedly in a state of awareness, who have the knowledge of past, present & future. Always without pride, not conceited, self
realized.
Those who are always alert, those who have knowledge of all the three aspects of time, those who are devoid of ego & they have realized the
knowledge of self.

• They are always vigilant. They know the past, the present and the future. They have the Knowledge of the Self and possess no ounce
of pride.
60 दासबोध – Dāsbodh – Dashak 1 –

• They are continuously alert, and they have the knowledge of all of the three aspects of time (past, present and future). They are Self-
realized and always without pride.

Mula maya is the ever present alertness of that unbroken Brahman and to this knowledge there comes the knowledge of the three times (past,
present and future; ie. body consciousness). The atma gnyani is this ‘time of the all’ and the one free of all pride (He knows this ‘all’ but
doesn’t take the touch; therefore she is just like His dream).

ज्याांचे दृषटीखालन
ू गेलें| ऐांसें काांिीांचनािीां उरलें |पदार्थमाराांसी लक्षक्षलें| मनें जयाांच्या ||९||
Jyaanche drishtikhaaluna gele |aise kaaheecha naahee urale |
Padaarthmaatraasee lakshile | mane jayaanchaa | [9]

Jyaanche – their, drishtikhaaluna – unnoticed; overlooked; unobserved, gele – passed.| aise – like that, kaaheecha- anything, naahee – not, urale
– remains. | Padaarthmaatraasee – every tiny object, lakshile – targeted; seen; given thought. | mane – by mind, jayaanchaa – their. |

There remains nothing that gets unnoticed by them. They have given thought to every tiny object in their mind.
There is nothing that is not observed by them. Their minds have perceived all material objects with their mental powers.

• There is nothing in the world that is not perceived of them. They considered everything carefully in their minds.
• There remains nothing that has gone unnoticed by them. They have given careful consideration to everything that has appeared in
their mind.
When this seeing of the Purush (witnessing) disappears then, knowledge does not remain and that is reality. but as long as there is this awareness of
knowledge then you remain within the mind (the individual mind had become this universal mind but not no-mind).

जें जें काांिीां आठवावें| तें तें तयाांस पूवीच ठावें |तेर्ें काये अनुवादावें| ज्ञातेपणेंकरूनी ||१०||
Je je kaahee aathavaave | te te tayaansa purveecha thaave |
Tethe kaaya anuvaadaave | gnyatepane karunee | [10]

Je je – all that, kaahee – whatever, aathavaave – bring to the mind. | te te – all that, tayaansa – to them, purveecha – already; before, thaave –
known. | Tethe – there, kaaya – what, anuvaadaave – relate; translate. | gnyatepane karunee – telling; consciously; wisely. |

Whatever brought to mind, they already know it. There is no wiseness in translating (telling) it to them.
Whatever is remembered is always known to them. What can be explained to them with authoritative knowledge?

• All that one remembers and tries to say, they already know, and therefore, what can be explained by an idea when one is a Wise
One?
• Whatever comes to mind to tell them, they already know. What remains to be explained to them from a position of authoritative
knowledge?

When that reality is made to remember itself then there is this knowledge of Mula maya and then that reality becomes this which is ‘already
known’ (Reality is always there; it has no knowledge of Its Self; then It steps a little out of Its Self there is knowledge. And when It steps
further out then there is the knowledge of the world. This knowl- edge of ‘many’ names and forms is knowledge of the already known ie. this
knowledge or ‘all’). ‘There’ in Brahman, why should there be this repetition of knowingness? (When there is One only where is the need of
knowledge? And when there is knowledge of the ‘many’ objects then, there is the knowing again of this which is ‘already known’).

परां तु िे गुणग्राहिक| म्िणौन बोलतों ननुःशांक |भाग्यपुरुष काये येक| सेवीत नािीां ||११||
Parantu he gunagraahika | mhanona bolato nishanka |
Bhagya purusha kaaya yeka | sevita naahee | [11]

Parantu – but, he – they; admirers of qualities. | mhanona – therefore, bolato – speak; talk, nishanka – without doubt. | Bhagya – fortunate,
purusha – men, kaaya – what, yeka – all. | sevita – receive; keep in the mind, naahee – not.|

They are the admirers of qualities, so I speak undoubtly. What do the fortunate men not keep in their mind?
But they are appreciators of virtues therefore I speak without any doubt. Those who are fortunate ones, do not throw whatever is placed before
them, they taste that is placed before them.

• Since they appreciate virtuous qualities, therefore I do not hesitate to speak with them. Wealthy people receive and retain what is
presented to them.
61 दासबोध – Dāsbodh – Dashak 1 –

• They are appreciative of virtuous qualities, therefore I speak to them without any hesitation or doubt. These fortunate ones receive
and retain what is presented.

but that thoughtless Paramatma has become the acceptor and appreciator of this sattwa guna (ie. there is the triad of witnessing) and then that atma
Purush speaks this ‘I am’ without fear. Now what is that One blessed Purush not tasting/experiencing? (That Purush is the ‘all’- knowing atma, every
experience is, in truth, being known by Him; yet we say, “I know this and I experienced that.” But our knowledge of ‘already known’ knowledge is
so very small and limited)

सदा सेविती ददव्यान्नें| पालटाकारणें आिेट अन्नें |तैसीींच माझीीं िचनें| पराकृतें ||१२||
Sadaa sevitee divyaanne | paalataakaarane aveta anne |
Taiseecha maazee vachane | paraakrute | [12]

Sadaa – always, sevitee – eat; relish, divyaanne – divine; best food. | paalataakaarane – for change, aveta – unfadable; tasteful, anne – food;
meals. | Taiseecha – like that, maazee – mine, vachane – words; speech. | paraakrute – simple; common expression. |

Those who always eat best of the food, for a change want simple meals; such are my words & expressions, simple & common.
They always enjoy enlightened food, but for a change they can taste ordinary food of mine. My sayings in Marathi are like that.

• Those who always eat the best food sometimes want simple meals for a change. My speech is like that. They accept this with
kindness.
• Those who always eat the best food sometimes want simple meals for a change. My words and expressions are like that, simple and
common.

When that Purush always tastes of this ‘divine food’24 then, he turns the food we eat into this un-decaying food of ‘I am’ (Shri Siddharameshwar
Maharaj- otherwise you turn it into shit only). and in the same way, with this understanding my articulated words become his ‘divine speech’
made by this para speech, ‘I am’.25 *(Without this essential food of ‘I am’, we could not live for even a moment. And if we do not understand
that every action and moment is this ‘divine food’ and He is eating then, we are confined to body conscious and we just eat and shit. In the
26
same way, if we say ‘many’ words, but do not understand that His ‘speech’ is there support then, these words are simply a waste of breath).

आपलु े शक्ततनुसार| भावें पुजावा परमेश्वर |परां तु पज
ु ूां नये िा ववचार| कोठें चच नािीां ||१३||
Aapule shaktinnusaara | bhave pujaavaa parameshwara |
Parantu puju naye haa vishaara | kothechi naahee | [13]

Aapule – our, shaktinnusaara – as per the capacity. | bhave – feelings; with heart, pujaavaa – worship, parameshwara – god. | Parantu – but,
puju – worship, naye – not, haa – this, vishaara – thought; idea. | kothechi – anywhere, naahee – not. |

Each one worship the god with one’s heart as per the capacity (understanding), but the one’s idea of non-worship in now here.
Everyone can worship supreme god according to ones own capacity & feelings but he should not be worshipped at once, this thought has not be
propagated anywhere.

• It is said that man should worship God according to his ability but nowhere is it said not to worship God at all.

24
Shri Siddharameshwar Maharaj- This causeless beingness within the breath is the principle food of every jiva. It is an ‘imagining of this knowledge’ to believe that
we exist only by the food and drink we take through our mouths. We are eating in many other ways than just this. As there is food for the mouth, so there are words for
the ears, smells for the nose, touch for the skin and forms are the food for the eyes. The mind needs many thoughts as its food and they need this thought ‘I am’ as their
food and it needs that Perfect Contentment of the Self. Without this food, mankind cannot exist for even a moment. If that original Contentment was not there, then
nothing would be there.

25
The four speeches are in descending order, para, pashyanti, madhyama and vaikhari. para means, you are there, this is the original thought, pa- shyanti means,
some thought is starting to form, madhyama means, the thought has taken a form and you feel that you must say it, vaikhari means, you speak it out.
26
Shri Siddharameshwar Maharaj- The value of this human lifetime and of the spoken word is simply not understood. only at the time of death will you come to
understood. If a very rich man is dying and there is a doctor available who can make him live fifteen minutes more and make him speak a little, then his relatives are
ready to spend tens of thousands of rupees for those fifteen minutes and two to four words. Now just calculate from this just how valuable is this life that you are
letting pass by in useless hopes and schemes and empty talk. Then you may realize that this precious life is just being thrown away, if you make no effort to know your
self!
62 दासबोध – Dāsbodh – Dashak 1 –

• Each one worships the Supreme God with one’s heart according to their capacity, but nowhere is it said that one should not worship
God.
When there is this understanding of one’s own power or ‘I am’ then, this is making of *puja/worship to that supreme self (parameshwar ie.
beyond the Witness). and if one does not do this puja, then how can there ever be that thoughtless understanding of parameshwar?
(parameshwar, Paramatma, Parabrahman are all the one thing, that Reality) *(Shri Siddharameshwar Maharaj- to know is performing puja).

तैसा मी येक वाग्दब
ु ळ
थ | श्रोते परमेश्वरचच केवळ |याांची पज
ू ा वाचाबरळ| करूां पािे ||१४||
Taisaa mee yaka vagdurbala | shrote parameshwarachi kevala |
Yaanche pujaa vaachaabarala | karu paahe | [14]

Taisaa – as such, mee – me, yaka – one, vagdurbala – unskilled in oratory. | shrote – audience, parameshwarachi – god’s, kevala – alone; like. |
Yaanche – their, pujaa – worship, vaachaabarala – unskilled. | karu – do, paahe – try; see.|

As such I am an unskilled orator. The audience is god itself. I am trying to worship them with my unskilled speech.
I am that way not adept in speaking the audience is nothing but the supreme god. I am trying to worship them with faltering speech.

• I am an unqualified speaker, and the listeners are like God. So, I do my best to honor them despite my inadequate speech.
• I am an unskilled speaker, and the audience is none other than God. I try my best to worship them with my inadequate speech.

Just as that one supreme self/parameshwar has become these feeble words spoken by the ego, so too, by proper careful listening there can be that
pure knowledge of the supreme self. Therefore this puja of knowing (or listening) should be performed and then the confused chatter taking place
in your mind can be understood. (Forget the confused chatter, understand it is all about that which does not exist; our confused chatter created
this world and it sustains this imagined world. As soon as chatter stops this world of knowledge is there).

ववत्पत्ती नािीां कळा नािीां|चातुयथ नािीां प्रबांद नािीां |भक्तत ज्ञान वैराग्य नािीां|गौल्यता नािीां वचनाची ||१५||
Vyutpatee naahee kalaa naahee | chaaturya naahee prabhandha naahee |
Bhaktignyaanavairaagya naahee | gaulyataa naahee vachanaachee | [15]

Vyutpatee – scholatic knowledge with disciplined learning, naahee – not, kalaa – art, naahee – not. | chaaturya – cleverness, naahee – not,
prabhandha – poetic character. | gaulyataa – sweetness, naahee – not, vachanaachee – my words. |

I have no scholastic knowledge, no art, no cleverness, poetic character, devotion, gnyaana, vairaagya. No sweetness to the words.
I do not have scientific knowledge, I do not have artistic flair, I do not have dexterity, I do not have arrangement of words. I lack in devotion
knowledge, dispassion & attractiveness in writing.

• I don't know the etymology. I don't know art. I'm not smart. I do not know how to speak logically when I speak of devotion,
knowledge, and the absence of desire. I have no sweetness in words.
• I do not have scholastic knowledge or artistic flair. I am not clever with words, nor do I have great poetic skill with sweet sounding
words when speaking about Devotion (Bhakti), Knowledge (Jnana), and Desirelessness (Vairagya).

Confused chatter lacks this skill and ‘art’ of knowing. Then there is no wisdom and there is no unbroken conti- nuity. Confused chatter has no
devotion/bhakti, no knowledge/gnyan and no renunciation/vairagya. It does not have the sweetness of this divine ‘speech’.

ऐसा मािा वाक्ग्वळास| म्िणौन बोलतों सावकाश |भावाचा भोतता जगदीश| म्िणौननयाां ||१६||
Aisaa maazaa vaagvilaasa | niishanka bolato saavakaasha |
Bhaavaachaa bhoktaa jagadeesha | mhanoniyaa | [16]

Aisaa – such, maazaa – my, vaagvilaasa – talk. | niishanka – doubtlessly, bolato – talks, saavakaasha – sloopy; clumsy. | Bhaavaachaa –
devotion, bhoktaa – fond of; desirous, jagadeesha – god. | mhanoniyaa – therefore. |

Such is my clumsy talk; but still I speak because god is fond of devotion.
My playing with the word is like this; therefore I am speaking with calmness. I know that the almighty likes sentiment of love

• Such is my clumsy play with vocabulary, but while I yet speak, the lord enjoys the feeling of devotion which is conveyed by my words.

• Such is my clumsy play with words, yet still I speak, because the Lord of the Universe (Jagadisha) enjoys the feeling of devotion that
is conveyed in my words.
63 दासबोध – Dāsbodh – Dashak 1 –

Like this is my useless articulated voice (vaikhari). It is but a waste of breath. His ‘speech’ is fearless and effort- less and He is the enjoyer of
being27 and he is the ‘Lord of the world’ (Purush).

तम्
ु िी श्रोते जगदीशमनू तथ| तेर्ें मािी ववत्पत्ती ककती |बद्
ु चधिीण अल्पमती| सलगी कररतों ||१७||
Tumhee shrote jagadeeshamurti | tethe maazee vyutpatti kitee |
Buddhihina alpamatee | salagee karito | [17]

Tumhee – you, shrote – audience, jagadeeshamurti – form of god. | tethe – there, maazee –mine, vyutpatti – wisdom, kitee – very little. |
Buddhihina – dull; unintelligent, alpamatee – with my little intellect. | salagee – informal, karito – become. |

You audience is a form of god. Dull & with very little wisdom & intellect I have; I am becoming informal with you.
You & listeners are almighty; incarnate, what scientific explanation or knowledge can be provided by me. I am devoid of intelligence my thinking
capacity is small yet I try to establish relationship with you.

• You listeners are the incarnate Gods and my knowledge of the language is quite derisory. I'm not smart and I'm not very good, but
I beg you.
• You, the audience, are the form of this Almighty Lord. I am not skilled in giving explanations of ancient scriptures, but with the
small intellect and simple thoughts, I can give informal explanations to you.

by listening, you become this image (‘I am everywhere’) of that ‘Lord of the world’. however that has become my talk of the ‘many’ things and
then this inferior intellect/buddhi of mine makes friendship with ‘many’ lowly opinions (“I agree with you and not with you, I am right and she
is wrong etc.”).

समर्ाथचा पुर मूखथ जगीां| परी सामथ्यथ असे त्याचेआांगीां |तुम्िाां सांताांचा सलगी| म्िणौनन कररतों ||१८||
Samarthachaa putra murkha jagee | paree samarthya ase tyache aangee |
Tumhaa santanchaa mee salagee | mhanoni karito | [18]

Samarthachaa – powerful, putra – son, murkha – dull; foolish, jagee – in the world (in his life). | paree – but, samarthya – power, ase – is there,
tyache – with, aangee – him. |
Tumhaa – with you, santanchaa – saints, mee – me, salagee – friendship; closeness. | mhanoni – therefore, karito – do. |

The son of the powerful even if dull, has power to him. Therefore I am getting close with you Oh! Saints, so that I may also draw the power from
you.
In this world the progeny of powerful men is also powerful, even though it may be a fool. Therefore I establish relationship with you, who are
saints.

• The son of a very mighty man may be a fool, but having the support of his father, he is also considered mighty. I'm starting to get
close to you, because I'm starting to belong to you.
• The son of the powerful man, even if dull-minded, is still powerful. Similar to this is the relationship I have with you and the saints.

The *son of the master is a fool in this world but within him is this power of his master. When you have the companionship of the saint then he
does everything. *(The son of the Master is the Purush. One who cares for no things, no one and knows nothing, leaves all the thoughts of the
mind and just witnesses ie. listens)

व्याघ्र लसांि भयानक| दे खोनन भयचककत लोक |परी त्याांचीां वपलीां ननुःशांक| तयाांपुढे खेळती ||१९||
Vyagrhaa simha bhayaanaka | dekhonee bhayachakita loka |
Paree tyaanchee pilee niishanka | tayanpudhe khelatee | [19]

Vyagrhaa – tiger, simha – lion, bhayaanaka – fierce. | dekhonee – on seeing, bhayachakita – wonder struck with fear. | Paree – but, tyaanchee –
their, pilee – cubs, niishanka – fearless. | tayanpudhe- in front of them, khelatee – play. |

The lion & tiger are fierce. We are wonderstruck with fear on seeing them, but their cubs fearlessly play in front of them.
Cubs of tigers and lion play wild in front of them without any fear, even though these are terrifying & the people are frightened.

27
Shri Nisargadatta Maharaj- consciousness is the sense of being alive, the sense of existence. It is the love of being that is present at the source and the cause of all
desires.
64 दासबोध – Dāsbodh – Dashak 1 –

• Tigers and lions are very scary, and people are very afraid of them, but their own offspring play with them fearlessly.
• While the lion and tiger are fierce and we are struck with fear when seeing them, their cubs play in front of them fearlessly.

When the people of this world see a tiger or lion they all run away in fear; but their cubs play before them without fear. In the same way, that son of
the Master plays before His Reality.

तैसा मी सांताांचा अांककत| तुम्िाां सांताांपासीां बोलत |तरी मािी चचांता तुमचे चचत्त| वािे लच क ां ||२०||
Taisaa mee santaanchaa ankita | tumhaa santaapaasee bolata |
Taree maazee chintaa tumache chitta | vaahelacha kee | [20]

Taisaa – in same way, mee – me, santaanchaa – of saints, ankita – child. | tumhaa – with you, santaapaasee – saintly people, bolata – talk. |
Taree – therefore, maazee – my, chintaa – responsibility, tumache – your, chitta – self (mind). | vaahelacha – carry; take, kee – surely. |

In same way I am the child of these great saints. Talking to you; the saintly people, you will take my responsibility; surely!
Similarly I am under control of you good people. I am talking to you. Hence your heart will be carrying my worries.

• Likewise, I am accepted by the Saints and I speak only unto them. So, I'm sure there's compassion for me in your heart.
• Similarly, I am the child of saints, and I am speaking to you saintly people, so I am confident that my concern will surely be viewed
with compassion in your thoughts.

When this ‘I’ is a servant of the Saint then, you are ‘speaking’ with the Saint (your ‘speech’ is ‘I am’). Then the think- ing of the ‘I’ is offered to His
thinking. (Shri Siddharameshwar Maharaj- make His thought, your thought).

आपलेंची बोले वाउगें | त्याची सांपादणी करणें लागे |परां तु कािीां साांगणें नलगे| न्यन
ू तें पण
ू थ करावें ||२१||
Aapalechi bole vaauge | tyaachee sampadanee karone laage |
Parantu kaahee saangane nalage | nunya te purna karaave | [21]

Aapalechi – to our own, bole – speak, vaauge – something wrong; erroneous. | tyaachee – that, sampadanee – edit; correct; excuse, karone –do,
laage – have to. |
Parantu – but, kaahee – anything, saangane – to plead, nalage – not required. | nunya – shortcomings, te – that, purna – complete, karaave – do.|

If we speak something wrong to our elders, they will correct it. We don’t have to say this or plead to them. Whatever are the shortcomings in my
talk please complete them.
If our own relations speak anything that is indecent improper or futile, one has to conduct it properly, without being told to do anything.
Therefore whatever is deficient you may get completed.

• When we make mistakes in our speech, we must hide them. It goes without saying that you should close your eyes to my faults and
complete what remains unfinished.
• Just as when one's own speech is incorrect, some action is required to correct it, likewise, if there are shortcomings in my talks,
please make them complete.

even your ‘speech’ is false; it is the false assertion ‘I am’ made by that atma Purush. When this knowledge is not required by that thoughtless
understanding then, the incomplete is made complete (then this knowledge disap pears in that thoughtless swarup).
िें तों प्रीतीचें लक्षण| स्वभावेंची करी मन |तैसे तुम्िी सांतसज्जन| मायेबाप ववश्वाचे ||२२||
He to preeteechee lakshana | swabhaavehi karee manaa |
Taise tumhee santasajjana | maayabaapa vishwaache | [22]

He – this, to – is, preeteechee – affection, lakshana – sign. | swabhaavehi – by ones nature, karee – does, manaa – mind. | Taise – like that,
tumhee – you, santasajjana – saints & pure men. | maayabaapa – parents (mother & father), vishwaache – of the world.|

These are the signs of affection. The mind reacts as per its own nature. You saints have the parenthood of the world.
This is a sign of love, hence the mind behave in this manner. You saintly people are like that. You are parents to the entire world.

• The sign of love is that love is very natural to the heart and you are the worshipped Saints, the parents of the universe.
• The sign of affection is that it comes automatically for the mind. Similarly, you saintly and virtuous people are the parents of the
world.
65 दासबोध – Dāsbodh – Dashak 1 –

If that Purush has abiding love for this spontaneous ‘I am’ feeling then, this makes the mind thoughtless. Then you are just like the Saint and
sajjana and the mother and father of the world.

मािा आशय जाणोनन जीवें| आताां उचचत तें करावें |पढ ु ें कर्ेलस अवधान द्यावें| म्िणे दासानद
ु ास ||२३||
Maazaa aashaya jaanoni jeeve | aataa uchita te karaave |
Pudhe kathesi avadhaana dyaave | mhane dasaanudaasa | [23]

Maazaa – mine, aashaya – intention; goal; idea, jaanoni – realizing; sensing, jeeve – the people. | aataa – now, uchita – proper; right action;
required, te – that, karaave – do, take to. | Pudhe – ahead, kathesi – the story; narration, avadhaana – attention, dyaave – give.| mhane – says,
dasaanudaasa – the humble servant of god. |

Realizing my goal now the people should take the right action. Give attention to the narration ahead says the humble servant of god.
Understanding the inner meaning you should do whatever you deem fit, and liten to the narration, hereafter. So say servant of servant.

• I, as the servant of your servant, ask you, even as you know the meaning of what I say in your hearts, to do that which is right, and
to pay attention to what I am about to say.
• Understand the inner meaning of my words, and do that which is appropriate. "Give your full attention to the narration that comes
after this," says the humble servant of the servant of God.

The abode of ‘mine’ is the knowing of the jiva (“I know this and that”). but now, this knowing should be per- fectly performed (forget
everything and simply know) and then ahead this ‘song’ of God should be given your complete attention, says the servant (“I am a body”) of the
servant (‘I am’) of the saint.

Note: Shri Siddharameshwar Maharaj- If we were to describe who parameshawara, Ishwara (Purush) and jiva are then, parameshwar has
neither remembering nor forgetting, Ishwara remembers himself (this I am thought) and to imagine another, other than oneself is the
individual jiva or the mind.

Iti shree dasabodhe gurushishya sauvaade Shrotestavananaama samaasa sahaavaa

SAMAS 7 – KAVEESHWARASTAVANANAAMA
(Praise of Great Poets)

समास सातवा : कवेश्वरस्तवन

||श्रीराम ||

//Shri Ram//

आताां वांदां ू कवेश्वर| शब्दसषृ टीचे ईश्वर |नाांतरी िे परमेश्वर| वेदावतारी ||१||
aataa vandu kaveeshwara | je shabdasrushteeche ishwara |
naataree he para meshwara | vedaavataaree | [1]

aataa – now, vandu – praise, kaveeshwara – the poets. | je – who, shabdasrushteeche – realm of words, ishwara – gods. | naataree – or
otherwise, he – they, parameshwara – supreme gods.| vedaavataaree – incarnation of Vedas.|

Now I shall praise the poets who are like the gods of the realm of words (mastery with words). Otherwise they can be also called as the supreme
incarnations of Vedas.
Now I bow before great poets, who are almighties of the world of words. Otherwise also they are supreme Gods and Vedas incarnate.

• Now we will bow to the great poets who are the rulers of the world of language, we can say that they are the supreme Gods of the
incarnate Vedas.
66 दासबोध – Dāsbodh – Dashak 1 –

• Now I bow to the great poets who are like the gods of the mastery of words. It can be said that they are the Supreme God of the
Vedas incarnate.

Now, when every thought is given up, there is this poem, ‘I am’. And this is how you praise that Lord of the ‘poem’. he is called Ishwara and he
is the Witness, the Lord and creator of this ‘word’ (ie. ‘poem’). and when the witnessing of this ‘poem’ is given up, then he is that thoughtless
Parameshwara. (When you forget everything and stay in this ‘now’ then, the world created by words and concepts disappears and there is this
‘word’ or ‘poem’. Her Lord is the Purush or Ishwara and while He remains hidden within this ‘poem’ there is witnessing. And when this
‘poem’ ends then witnessing also ends and only that indestructible Self/Ishwara remains and gets called the thought- less Supreme
Self/Parameshwara)

क ां िे सरस्वतीचें ननजस्र्ान| क ां िे नाना कळाांचें जीवन |नाना शब्दाांचें भुवन| येर्ार्थ िोये ||२||
Kee he saraswateeche nijasthaana | kee he naana kalaanche jeevana |
Naana shabdaanche bhuvana | yathaartha hoya | [2]

Kee – or even, he – they, saraswateeche – of the goddess of wisdom, nijasthaana – abode; place; dwelling. | kee – or even, he – they, naana –
many, kalaanche – of arts, jeevana – life. | Naanaa – many, shabdaanche – of words, bhuvana – home; world. | yathaartha – rightly, hoya – so.|

They are the abode of goddess saraswati; (wisdom). Life of many arts & a home (temple) of words, rightly so.
O! these are abode of goddess of learning these are life for many arts, these are home for words, in reality.

• They are like the maternal home of the Goddess Saraswati, or life in different arts, and one can really say, that they are a place of
rest for all words.
• They are the dwelling place of Shri Saraswati, the goddess of speech and learning, they are the life in many arts, and it can rightly be
said that they are the home of words.

otherwise that thoughtless self is this maternal home of goddess Saraswati (ie. knowledge or this poem ‘I am’); or that thoughtless self lives as a
jiva and there is the study of ‘many’ arts (ie. song, poetry, dance, music etc.). but truly these ‘many’ dwelling places of the jiva are this dwelling
place of the ‘word’ (no one can live for a mo- ment without this ‘I am’/existence). (When that Lord is not being directly realized then, there is
either the world of His ‘poem’ or the world we each create by our ‘many’ thoughts)

क ां िे पुरुषार्ाथचें वैभव| क ां िे जगदीश्वराचें मित्व |नाना लाघवें सत्क तीस्तव| ननमाथण कवी ||३||
kee he purusharthaache vaibhava | kee he jagadeeshwaraache mahatva |
naanaa laaghave satkeerteestava | nirmaana kavee | [3]

kee – or even, he – they, purusharthaache – prowess; the manly power; valiant power, vaibhava – property; richness. | kee – or even, he – they,
jagadeeshwaraache – of god, mahatva – important. | naanaa – many; laaghave – attractive, satkeerteestava – remounted; glory; celebrity;
distinguished. | nirmaana – create, kavee – poets. |

The poets are distinguished for the creation of attractive words to describe the importance prosperity, glory & the valiant power of god.
Poets are adornment of manliness, importance of the Lord and they are born to praise the fame of good people with skill.

• They are the glory of the four achievements, those that describe the importance of the Lord of the world. Because of their ability to
describe the glory of God, they are called poets.
• They are adorned with the power and richness of the words that are used to describe the importance of the "Lord of the Universe."
Because of their skill at describing the glory of God, they are called poets.

either he is the ‘many’ glorious aspirations of mankind or he is the greatness of that Lord or if these ‘many’ aspirations are ignored then, that poet
creates the pervasiveness28 of this ‘all’.29 (When everything is forgotten then, this ‘poem’ gets told. The poet is the Purush and He is truly
yourself. But when the ‘poem’ is listened to then, He remains hidden. At that time this “I am a body” thought becomes the ‘I am everywhere’
understanding and when even this is let slip away then, only the poet/Lord remains).

28
Shri Ranjit Maharaj – kirti means fame but it really means, to pervade everywhere.
29
Gospel of Thomas- Jesus said, “Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will
be astonished, and he will rule over the All.”
67 दासबोध – Dāsbodh – Dashak 1 –

क ां िे शब्दरत्नाचे सागर| क ां िे मत
ु ताांचे मुतत सरोवर |नाना बुद्धीचे वैरागर| ननमाथण जाले ||४||
Kee he shabdaratnaanche saagara | kee he muktaanche mukta sarovara |
Naanaa buddhinche vairaagara | nirmana jaale | [4]

Kee – or even, he – they, shabdaratnaanche – word; gems, saagara – ocean. | kee – or even, he – they, mukta anche – of liberation, sarovara –
lake. | Naanaa – many, buddhinche – intellectual skills, vairaagara – reservoir. | nirmana – generate; create, jaale – become.|

The ocean with word gems, ‘Liberation lake’ (bliss of liberation) of the liberated, reservoir of intellectual skills are generated in the term of poets.
Or they are ocean of jewels of words, or they are free lake of liberated persons or as if jewels of many intellects are created.

• They are the oceans of the jewels of the word, the generous lakes of the liberated. No! No! They are the specially generated
reservoirs of intelligence.
• They are the ocean of the jewels of words, the lake of liberation of the liberated, and the reservoir of intellectual skill that has been
specially created.

either He is this ocean of a mundane existence from which the jewel of this ‘word’ was *churned. Or He is the liberation of the liberated (ie.
Final Liberation) and vast like an expanse of still water. and when that poet tells his ‘poem’ then, the intellect with the ‘many’ thoughts returns to
its origin. *(Within this world there is this beauti- ful jewel of ‘I am’. But it will not be understood until you search for by vivek)

अध्यात्मग्रांर्ाांची खाणी| क ां िे बोललके चचांतामणी |नाना कामधेनूचीां दभ
ु णीां| वोळलीां श्रोतयाांसी ||५||
Adhyaatmagranthaanchee khanee | kee he bolake chintaamanee |
Naanaa kamadhenunchee dubhanee | volalee shrotayansee | [5]

Adhyaatmagranthaanchee – of spiritual text, khanee – mine. | kee – or even, he – they, bolake – talking, chintaamanee – a gem stone that can get
rid of all worries. |
Naanaa – many, kamadhenunchee – of the cow, dubhanee – milk. | volalee – flown, shrotayansee – to the audience. |

They art like the mines of spiritual knowledge. Like the talking chintaamani (on listening the worries get destroyed) or like the milk obtained
from the cows (who can fulfill of all the wishes) flowing down to the audience.
They are mines of spiritual books, they are talking wish-fulfilling pear is. They have brought milk of celestial cows.

• They are the reserves of the spiritual books, they are the wishing stones that can speak. No! No! They are the milk of the Divine
cows that flows to the lucky listeners.
• They are the mines of the books of spiritual knowledge, they are like the stone that removes worries (Chintamani), or the milk from
the wish-fulfilling cow (Kamadhenu) that is flowing down to the audience.

either there is this source (ie. ‘word’) from where the scriptures (words) have come. or there is that thoughtless self, on account of this ‘speech’ of
the chintamani (the magic stone that is said to destroy thoughts/imagination, in the same way that this ‘speech’ does). or this milk of the divine
cow/kamadhenu that the listener was drinking becomes the ‘many’ thoughts (the divine cow is also knowledge. For it gives you whatever you
wish. If you don’t want anything then she will come and stay with you. And if you want a body, she will give you a body and the ‘many’
thoughts that accompany it).

क ां िे कल्पनेचे कल्पतरु| क ां िे मोक्षाचे मुख्य पिीभरु |नाना सायोज्यतेचे ववस्तारु| ववस्तारले ||६||
Kee he kalpaneche kalpataru | kee he mokshaache mukhya padibhaaru |
Naanaa saayujyateche vishtaaru | vistaarale | [6]

Kee – or even, he – they, kalpaneche – of imagination, kalpataru – a tee that can fulfill all wishes. | kee – or even, he – they, mokshaache – of
liberation, mukhya – main, padibhaaru – anchor. | Naanaa – many, saayujyateche – of liberation, vishtaaru – expanse. | vistaarale – spread out.
|

Through them the imagination is transformed into reality. They form the anchor to express the glory of the ultimate form of liberation (one with
the self-sayujjamukti). Its expanse in a poetic style.
Or are these like wish-yielding celestial tree of ideas or are these main storehouses of salvation, because of whom the spread of many ways of
identification with him has taken place.

• We can also say that they are like the Divine trees fulfilling the wishes of imagination, or the central resort of freedom. No! They are
the vast nature of total freedom.
68 दासबोध – Dāsbodh – Dashak 1 –

• They are like the wish-fulfilling tree of the imagination, the majesty of the expression of Freedom, and the vast expanse of Ultimate
Liberation.

either He is the ‘I am’ thought of the divine wishing tree/kalpataru (the tree of knowledge gives you whatever you wish ie. whatever you believe
you are, that you become). or he is that greatest of liberations and then this expanded world of ‘many’ thoughts becomes that vast expanse of final
Liberation.

क ां िा परलोक च
ां ा ननजस्वार्|ुथ क ां िा योचगयाांचागुप्त पांर्ु |नाना ज्ञाननयाांचा परमार्|ुथ रूपालस आला ||७||
Kee ha paralookeencha nijaswaarthu | kee ha yogiyaancha gupta panthu |
Naanaa gnyaaniyaancha paramaarthu | rupaasi aalaa | [7]

Kee – or even, ha – they are, paralookeencha – esoteric world (spiritual world), nijaswaarthu – for benefit of oneself. | kee – or even, ha – they
are, yogiyaancha – of the yogis, gupta – secret; panthu – path. | Naanaa – many, gnyaaniyaancha – wise man, paramaarthu – spiritual
knowledge. | rupaasi – formalized in words, aalaa – can be seen.|

Through the word of poetic one, can experience the esoteric aspects of spiritual world; know the secret ways of yogis & the spiritual knowledge
of wise man.
Or is it that these are selfishness of attaining other world or these are secret path of ascetics, or these are the knowledge of the ascetics or these are
the know, edge of the supreme being realized by ascetics- have attained human form.

• These poets are the embodiment of well-being in the other world, they are in a way the secret way of the Yogis. The spiritual effort
of intelligent people has taken body and form in them.
• They are of the embodiment of That which is one's Self beyond this world appearance. They reveal the secret path of the yogis, and
they bring to form the words of the "Ultimate Truth" of the Jnanis.

either there is your wealth of this *world beyond. or there is that thoughtless, secret path of the yogi. or that supreme
accomplishment/Paramarth30 of the gnyani becomes the ‘many’ forms. *(Within this world of names and forms there is another world; the
world that is seen through the eyes of knowledge31).

क ां िे ननरां जनाची खूण| क ां िे ननगण
ुथ ाची वोळखण |मायाववलक्षणाचे लक्षण| ते िे कवी ||८||
Kee he niranjanaachee khuna | kee he nirgunaachee volakhana |
Maayaavilakshanaache lakshana | te he kavee | [8]

Kee – or even, he – they, niranjanaachee – beyond illusion, khuna – sign.| kee – or even, he – they, nirgunaachee – attribute less, volakhana –
recognition. | Maayaavilakshanaache – illusion charm, lakshana – sign. | te – such, he – they are, kavee - poets.|

They are the sign of that which is beyond illusion, symbol of attributeless, sign of the illusion charm & fascination.
Or these are signs of unstrained one, or these are identification of formless or these are attributes of wonderful illusion – the poet are like this.

• They are the sign of an abstract principle. They are the recognition of THAT which is beyond Illusion, the indication of THAT
which is without attributes, they correctly describe the wonderful illusion. Such are these poets.
• They are the sign of That which is beyond Illusion, the indication of That which is attributeless, and they fittingly describe the
wondrous Illusion.

either he is the perfect understanding of pure knowledge. or that Lord becomes this sagun of that nirgun. but then that thoughtless poet’s attention
is upon maya.

क ां िा श्रुतीचा भावगभथ| क ां िा परमेश्वराचाअलभय लाभ |नातरी िोये सुल्लभ| ननजबोध कववरूपें ||९||
Kee ha shruteechaa bhaavagarbaha | kee ha parameshwaraacha alabhya laabha |
Naataree hoye sulabhra | nija bodha kavirupe | [9]

Kee – or even, ha – this is, shruteechaa – of Upanishads, bhaavagarbaha – the essence. | kee – or even, ha – this is, parameshwaraacha – of god,
alabhya – rare, laabha – to get; to obtain.| nijabodha – knowledge of the self, kavirupe – in term of poet. |

30
Param-arth; supreme meaning or ultimate accomplishment
31
Gospel of Thomas- “It will not come by watching for it. It will not be said, ‘Look, here!’ or ‘Look, there!’ Rather, the Father’s kingdom is spread out upon the earth
but people don’t see it.”
69 दासबोध – Dāsbodh – Dashak 1 –

He is the essence of knowledge from Upanishads. One can get the rare opportunity to obtain god & the knowledge of the self in his form.
Is it the inner meaning of shrutis, or is it the benefit of Supreme Being, which is difficult to obtain. Or in the form of poets, knowledge of self
becomes easy.

• They are the essence of the meaning of the Vedas, and by grace, these poets reveal the knowledge of the unobtainable Almighty God
that is heard in the Self-Knowledge.
• They are the inner meaning of the Upanishads, and they easily reveal the rare knowledge of the Supreme God. They are Self-
Realization in the form of the poet.

or there are the ‘many’ scriptures with their implied meaning. or he is the attainment of that unattainable Parameshwara. otherwise he is the very
easy attainment of that poet’s form (sagun poem). (This chapter is over and over stating the three understanding. Either that thoughtless Self
has become the ‘I am a body’ understanding and there are the ‘many’ gross forms. Or He becomes this ‘I am’ understanding and there is this
one moving form or chaitanya, sagun etc. Or He realizes His own thoughtless Self and He is One without another).

कवव मुमुक्षाचें अांजन| कवव साधकाांचें साधन |कवव लसद्धाांचें समाधान| ननश्चयात्मक ||१०||
Kavi mumukshaache anjana | kavi saadhakaanche saadhana |
Kavi siddhaanche samaadhaana | nishchayaatmaka | [10]

Kavi – poet, mumukshaache – desirous for liberation, anjana – eye. | kavi – poet, saadhakaancha – of aspirant, saadhana – means. | Kavi –
poets, siddhaanche – of accomplished, samaadhaana – contentment. | nishchayaatmaka – surely; definitely. |

Poets are the eye openers to these desirous for liberation. They are the means of aspirants, & the contentment of the accomplished for sure.
Poets are collyrium of diligent pursuers of inner self, means of aspirant yogis, satisfaction of those who are accomplished ones, definitely.

• Poets are a kind of ointment that open the eyes of aspirants. We can say that they are the very penance of the seekers, the
contentment of the imperturbable Adepts.
• Poets are the ointment that opens the eyes of those desirous of liberation, the spiritual practice of aspirants, and the satisfaction of
the accomplished ones. This is definite.

That poet is the knowledge of the mumukshu/aspirant. That poet is the sadhana of the sadhak/seeker. That poet is the complete contentment of the
siddha/accomplished, which is never disturbed. (That Lord of the ‘poem’ or Purush is eternal and aloft from all this and He is called the siddha.
When He forgets Himself but seekd to understand then, He gets called an aspirant/mumukshu and when He makes this ‘poem’ then He is the
seeker or sadhak. In this ‘poem’ He is the Witness and in the gross world He is completely forgotten).

कवव स्वधमाथचा आश्रयो| कवव मनाचा मनोजयो |कवव धालमथकाचा ववनयो| ववनयकते ||११||
Kavi swadharmaachaa aashrayo | kavi manaachaa manojayo |
Kavi dharmikaachaa vinayo | vinayakarte | [11]

Kavi – poet’s, swadharmaachaa – to live in one’s own nature (nature of the self), aashrayo – anchor. | kavi – poet, manaachaa – of mind,
manojayo – victory over the mind. |
Kavi – poet, dharmikaachaa – religious, vinayo – modesty; humbleness. | vinayakarte – spread modesty to others. |

The poet relies on to oneself. They are conquerors of the mind. They have the modesty of the religious & spread it to others.
Poets are shelter of ones own deity, religion. Poets are great victory over mind. Poets are humbleness a religious minded person. And they
themself as generate humbleness.

• Poets are the resort of everyone's essential religion. They are the guides to self-control. Poets are the humility of religious people and
the inspirers of gentleness.
• The poets are the shelter of one's own "True Religion" (Swadharma) which gives victory over the mind. They are humble in their
ways, and they spread their humility to others.

That poet is the refuge of swadharma.32 That poet is the one who seeks to control the mind. That poet is the humble Purush who performs his
dharma (ie. to witness is one’s inherent nature and one’s only duty/dharma, ‘I am everywhere, for I want nothing’). (There is nothing but that
poet and He assumes the ‘many’ roles and tries to contol the mind and He forgets everything and seeks refuge in ‘I am’; and He leaves this
duality and seeks refuge in His own Self and He is always free and was never bound also).

32
Our own duty; to stay in our swarup
70 दासबोध – Dāsbodh – Dashak 1 –

कवव वैराग्याचें सांरक्षण| कवव भतताांचें भूषण |नाना स्वधमथरक्षण| ते िे कवी ||१२||
Kavi vairaagyaache saurakshana | kavi bhaktaanche bhushana |
Naanaa swadharmarakshana | te he kavi |[12]

Kavi –poets, vairaagyaache – of detachment, saurakshana – protection. | kavi – poets, bhaktaanche – of devotees, bhushana – ornament.|
Naanaa – many; something to be proud of, swadharmarakshana – protecting the religion. | te – these, he – are, kavi – poets. |

The poets are protection of detachment. Ornaments of the devotees, protecting (keep alive) the religion to be oneself.
Poets are protection of dispassionateness, they are adornment of devotee, they are the protectors of own religion and duty.

• The poets are the protectors of them that have no desire. They are the ornament of the devotees. No! No! These poets protect our
own religion.
• The poets are the proper guardians of desirelessness, the adornment of devotees, and the preservers of True Religion.

That poet is the protector of vairagya/renunciation (‘I want nothing’). That poet is the ‘many’ accomplishments of the devotees and when these ‘many’
thoughts seek the protection of swadharma then, there is that thoughtless poet.

कवव प्रेमळाांची प्रेमळ क्स्र्ती|कवव ध्यानस्र्ाांची ध्यानमूनतथ |कवव उपासकाांची वाढ क ती| ववस्तारली ||१३||
Kavi premalaanchee premala sthitee | kavi dhyaanasthanchee dhyaana murti |
Kavi upasakaanchee vaadha keertee vistaaralee | [13]

Kavi – poets, premalaanchee – of affectionate’s, premala – affection, sthitee – state. | kavi – poets, dhyaanasthanchee – those in meditation,
dhyaana – meditative, murti – idol. |
Kavi – poets, upasakaanchee – worshippers, vaadha – enhance; increase, keertee – fame, vistaaralee – spread over; all over. |

Poets are the state of affectionate’s among the affections; they are the idol of the meditative state of these in meditation. They have enhanced the
fame of worship all over.
Poets are affectionate state of affectionate. They are an idol of meditation for mediators, they spread the fame of worshippers.

• They are the state of love of lovers. They are the object of meditation of those who meditate. They spread the glory of the true
devotees throughout the world.
• Poets are the affection of the affectionate, they are the object of meditation of the meditators, and they spread the fame of great
devotees.

either this state of that poet is the love of all loves. Or that poet is the ‘many’ objects of meditation of the one ab- sorbed in meditation. or that poet
becomes the expanded pervasiveness of the worshipper (‘He does everything’).

नाना साधनाांचे मूळ| कवव नाना प्रेत्नाांचें फळ |नाना कायथलसद्चध केवळ| कववचेनन प्रसादें ||१४||
Naanaa sadhanaache moola | kavi naanaa prayatnaanche phala |
Naanaa kaaryasiddhi kevala | kavicheni prasaade | [14]

Naanaa – many, sadhanaache – of practices, moola – root. | kavi – poet, naanaa – many, prayatnaanche – efforts; striving, phala – fruit; result. |
Naanaa – many, kaaryasiddhi – task accomplished, kevala – alone. | kavicheni – by poet, prasaade – food offered to idol & got back to everyone
in return. |

The root of many practices. The fruit of all efforts & hard work. Many tasks accomplished through the poetry of the poet alone. They are like the
prasada; from god.
They are the foundation of many means; they are the resultant of many efforts. Many tastes are accomplished only because of poet’s favors.

• They are the roots of all spiritual efforts, and they are the fruit of various other efforts. We can say that by the grace of poets alone,
different works have come to fruition.
• They are the origin of spiritual practices, and the fruit of all efforts. Many tasks are accomplished by only listening to the words of
the poet. Their words are like an offering from God to the devotee (prasad).

The poet is the root of the ‘many’ spiritual efforts/sadhana and the poet is the fruit of those ‘many’ efforts. Due to his grace, the ‘many’ actions
become this perfect action of knowledge (‘I am everywhere’) and if this is main- tained then, that pure knowledge of the thoughtless poet will be
71 दासबोध – Dāsbodh – Dashak 1 –

realized.

आधीां कवीचा वाक्ग्वळास| तरी मग श्रवणीां तुांबळे रस |कववचेनन मनतप्रकाश| कववत्वास िोये ||१५||
Aadhi kaveecha vaagvilaasa | taree maga shravanee tumbale rasa |
Kaveecheni matiprakaasha | kavitvaasa hoya | [15]

Aadhi – first, kaveecha – the poets, vaagvilaasa – the poetic skills. | taree – then, maga – afterwards, shravanee – on hearing, tumbale – heaps;
swells, rasa – happiness. | Kaveecheni – because of the poet, matiprakaasha – light of intellect. | kavitvaasa – to the poetry, hoya – happens;
gets.|

First is the poetic skills of the poet. On hearing follows the happiness in heaps & bounds. It is because of the words of the poet that the poetry is
lighted with intellect.
Initially there is poet’s play on the words/speech, which saturates various sentiments while listening. Because of poets poetic intellect is
enlightened.

• The first is the fulfillment of poetry, by which interest in listening is increased and through good poetry, other poets will enjoy these
lights for their own poems.
• Upon first hearing the poet's skill with words, happiness swells within. It is because of the words of the poets that the intellect is
enlightened.

If there is this easy ‘speech’ of the poet then, the passionate mind will become calm and delight in listening to this ‘poem’. Then there will be the
telling of this ‘poem’ by that Lord of the ‘poem’.

कवव ववत्पन्नाची योग्यता| कवव सामथ्यथवांताांची सत्ता |कवव ववचक्षणाची कुशळता| नाना प्रकारें ||१६||
Kavi vyutpannaachee yogyataa | kavi saamarthyavantaanchi sattaa |
Kavi vichakshanaachee kushalataa | naanaa prakaare | [16]

Kavi – poet, vyutpannaachee – scholars, yogyataa – equate; deserve. | kavi – poet, saamarthyavantaanchi – of the powerful, sattaa – power. |
Kavi – poet, vichakshanaachee – sharp; clever, kushalataa – skill; dexterity. | naanaa – many, prakaare – different ways. |

Poets can be equated to the scholars. They are the power of the powerful. Poets have the skill, dexterity in many different ways.
Poets are qualification of learned ones. They are the power of strong persons. Poets are the skill of clever people in many ways.

• Poets are the highest qualified state of education. Poets are the very power of powerful and varied skills of skilled people.
• Poets are the qualification of the scholars, the power of the powerful, and the skill of clever people in many various ways.

That poet is the one well versed in the scriptures; that poet is the one who possesses the power of knowledge; and that poet is the one skilled in
the ways of the ‘many’.

कवव कववत्वाचा प्रबांध| कवव नाना धाटी मुद्रा छां द |कवव गद्यपद्यें भेदाभेद| पदरासकते ||१७||
Kavi kavitvaachaa prabhandha | kavi naanaa dhaatee mudraa chhanda |
Kavi gadyapadhya bhedaabheda | padapraasaa karte | [17]

Kavi – poet, kavitvaachaa – poetic; composition, prabhandha – thesis. | kavi – poet, naanaa – many, dhaatee – styles, mudraa – expressions,
chhanda – grammatical
Scheme. | Kavi – poet, gadyapadhya bhedaabheda – prose & poetry difference. | padapraasaa – poetic rhyme, karte – doers; makers.

Poets are like the thesis of poetic compositions. They write in various styles, expression, grammatical schemes, poets bring out the difference of
prose & poetry. They make poetic rhymes.
Poet is an ornament of poetic qualities. Poet practices many styles, signs, meters. They discriminate between prose and poetry and initiate many
new linguistic methods.

• In poetry, there is form and verse, different metrics, rhymes, different types of prose and poetic forms. Poets are the creators of
various alliterations by the right use of appropriate words.
• The poets are their poetic compositions. They write in various styles, expression, and meter, and they bring out the differences
between prose and poetry, as well as initiate many new linguistic methods.
72 दासबोध – Dāsbodh – Dashak 1 –

That poet understands this continuous ‘poem’; that poet turns the ‘many’ vexations into the longing for this knowledge; and that poet turns this
knowledge of prose and verse and all its divisions into that indivisible swa- rup when he continuously repeats his ‘poem’.

कवव सषृ टीचा आळां कार| कवव लक्ष्मीचा शांघ
ृ ार |सकळ लसद्धीांचा ननधाथर| ते िे कवी ||१८||
Kavi srushteechaa alankaara | kavi lakshmeecha shrungaara |
Sakal siddheenchaa nirdhaara | te he kavi | [18]

Kavi – poet, srushteechaa – of nature, alankaara – ornament. | kavi – poet, lakshmeecha – goddess lakshmee, shrungaara – amorous;
decoration. | Sakal – everything, siddheenchaa – accomplishments; achievement, nirdhaara – determination; resolve. | te – those, he – are, kavi –
poet’s |

Poets are the ornament of nature. They are the amorous decoration of goddess Lakshmee. Determination of all accomplishments; are the poets.
Poets are ornaments of the universe, they are adornment of goddess of wealth they are determination of all accomplishments, poets are like this.

• Indeed, the Poets adorn the universe. They are the enrichment of the Goddess Lakshmi, and the manifest nature of occult powers.
Such are the poets.
• Poets are the jewels of language in the universe. They are the adornment of the "Goddess of Prosperity" (Lakshmi), and the resolve
leading to all accomplishments.

That poet gives beauty to the gross world; that poet is deeply loved by *Lakshmi and when this ‘all’ has the constant support of the
accomplished/siddha then, there is that thoughtless poet. *(Lakshmi: when one’s atten- tion/laksha is ‘I’/mi; she is Prakruti or ‘all’ and she is
ever faithful to her spouse Narayan or Purush. Now, having understood that even this ‘I am all’ is an appearance upon that formless Self, one
can let slip this ‘I am’ feeling)

कवव सभेचें मांिण| कवव भाग्याचें भूषण |नाना सखु ाचें सांरक्षण| ते िे कवी ||१९||
Kavi sabheche mandana | kavi bhaagyaache bhushana |
Naanaa sukhaache saurakshana | te he kavi | [19]

Kavi – poets, sabheeche – of the meeting,; assembly, mandana – grace.|kavi – poets, bhaagyaache – fortune, bhushana – jewels, naanaa – many,
sukhaache – pleasures, saurakshana – protection, te – such, he – are, kavi – poets.

Poets bring grace to the meeting. They are the jewels of fortune. Protect many pleasures. Such are the poets.
Poets are prestige of conference. Poets are pries of good luck. They are protectors of happiness, poets are like this.

• The Poets are the decoration of all gatherings, the signs of good luck, and they protect the happiness of all.
• The poets bring prestige to a gathering. They are adornments of good fortune, and protectors of happiness.

That poet is the establishment of this ‘meeting place’ (where the senses, mind, prana etc. all come together as this ‘all’); that poet is this
adornment of good fortune; and that thoughtless poet gives the mind the protection of this happiness (then the mind will not want to go anywhere
else).

कवव दे वाांचे रूपकते| कवव ऋषीचें मित्ववणणथते |नाना शास्राांचें सामथ्यथ ते| कवव वाखाणणती ||२०||
Kavi devaanche roopakarte | kavi rhisheenche mahatvavarnite |
Naanaa shaastranche saamarthyaate | kavi vaakhaanitee | [20]

Kavi – poets,devaanche – of gods, roopakarte – describe the appearances.| kavi – poets, rhisheenche – of sages, mahatvavarnite – describe the
importance | naanaa – many,
Shaastranche - scriptures, saamartthyaate – power; strength | kavi – poets, vaakhaanitee – admire;praise.|

Poets describe the appearances of many gods. They tell the importance of sages. They praise & admire the strength of the scriptures.
Poets give identifiable form to Gods. Poets explain the importance of sages Poets explain with praise the strength of various sciences.

• It is the poets that give shape to the images of the gods. They are the ones who describe the greatness of the Wise Men. They are still
the ones who appreciate what science can achieve.
• Poets describe the forms of many gods, they tell the importance of sages, and they praise and reveal the power of scriptural spiritual
science (Shastras).
73 दासबोध – Dāsbodh – Dashak 1 –

That poet is the doer and his ‘all’ form; that poet exhibits the excellence of the sages (to simply know); when that poet tells his ‘poem’ then, the
mind gains the understanding of the scriptures (neti, neti).

नस्ता कवीचा व्यापार| तरी कैंचा अस्ता जगोद्धार |म्िणौनन कवव िे आधार| सकळ सषृ टीसी ||२१||
Nastaa kaveenchaa vyaapaara | taree kaichaa astaa jagodhaara |
Mhanoni kavi he aadhaara | sakala srushtee | [21]

Naastaa – without, kaveenchaa – of the poets, vyaapaara – activity;work, taree – then, kaichaa – how, astaa – possible, jagoddhaara – upliftment
of the world, mhanoni – therefore, kavi – poets, he – are, aadhaara – support;strength, sakala – of all, srushtee –world.|

Without the work of the poets, there would be no upliftment of the people, possible. They are the support & the strength of the whole world.
If poets were not active, upliftment of the world cannot take place. Therefore poets are saints of entire universe.

• If the poets had done nothing, no man in the world would be set free. Therefore, they are the basis of the whole universe.
• Without the activities of the poets, the upliftment of the world would not be possible. Therefore, they are the support of the universe.

If there is not the pervasiveness of that poet then, how could one ever be lifted out of this world? (then that one who is ‘all’-pervasive will occupy
a body of flesh and blood only) Therefore understand that, that thoughtless poet is the support of this ‘all’ that has become this gross creation (if the
mind forgets this world, it will find the support of this ‘all’ and it will be lifted out of this mundane existence).

नाना ववद्या ज्ञातत्ृ व काांिीां| कवेश्वरें ववण तों नािीां |कवीपासन
ू सवथिी| सवथज्ञता ||२२||
Naanaa vidyaa gnyaatrutva kaahee | kaveshvareveena to naahee |
Kaveepaasuna sarvahee |sarvagnyataa | [22]

Naanaa – many, vidyaa – streams of learning, gnyaatrutva – liberty of knowledge, (access to), kaahee – at ll.| kaveshvareveena – without the
poetic gods, to –is, naahee – not |
Kaveepaasuna – from the poets, sarvahee – everything, sarvagnyataa – all the knowledge.|

Many streams of learning, access to knowledge if at all is possible due to these poets. From the poets flows everything, all the knowledge.
Many arts, and knowledge – cannot be had without poets. The entire knowledge comes from poets.

• Without these great poets, there would be neither scientific knowledge nor learned men. All omniscience is due solely to poets.
• Access to the many streams of knowledge is not possible without these great poet gods. All knowledge of everything flows from the
poets.

There are the ‘many’ knowledges and there is this understanding of the ‘all’. but without that Lord of this ‘poem’ neither could exist. from that
poet there has come this ‘all’ (Prakruti) and also the Knower of this ‘all’ (atma Purush).

मागाां वाल्मीक व्यासाहदक| जाले कवेश्वर अनेक |तयाांपासन
ू वववेक| सकळ जनासी ||२३||
Maagaa valmeekavyaasaadika | jaale kaveshwara aneka |
Tayaanpaasoona viveka | sakala janaasee | [23]

Maagaa – before, valmeekavyaasaadika – valmeeka (writer of Ramayana). Vyaasa – writer of Mahabharata, adika – and others.|jaale – passed
away, kaveshwara – poetic gods, aneka – so many .|tayaanpaasoona – from them, viveka – discrimination, sakala – to all, janaase – people.|

In earlier times many poets like Valmeeka, Vyaasa & others passed away, from them comes the power of discrimination to all the people.
Earlier sages Valmiki and Vyas and many others – great poets lived. From them all people obtained the quality of discerning.

• In ancient times, great poets like Vyasa and Valmiki lived, and through their writings, people learned education and discrimination.
• In earlier times, many poets like Valmiki, Vyasa, and others have come and gone. From them, the power of discrimination has been
offered to all people.

Previously there where the Lords of this ‘poem’ like Vyasa and Valmiki etc. Yet on account of that Lord, this gross world of numerous different
forms appeared. and from that Lord there has come, this vivek of the ‘all’ and the a-vivek/non-vivek of this world.

पूवीं काव्यें िोतीां केलीां| तरीच ववत्पत्ती प्राप्त िाली |तेणे पांडिताआांगीां बाणली| परम योग्यता ||२४||
Purvee kaavye hotee kelee | tareecha vyutpattee prapta jaalee |
74 दासबोध – Dāsbodh – Dashak 1 –

tene panditaa aangee baanalee parma yogyataa | [24]

purvee – in earlier days, kaavye – poems, narrations, hotee – were, kelee – done. | tareecha – therefore, vyutpattee – scholatic knowledge, prapta
– attained; received, jaalee – took place | tene – by that, panditaa – scholars, aangee – in them, baanalee – inculcated; acquired, parma ultimate,
yogyataa – ability. |

In earlier days there were many poems & narrations compared composed. Therefore the scholastic knowledge was received by the scholars and
enhanced with their ability.
Poetry was written earlier because of that knowledge; erudition was obtained because of this. The learned ones had supreme qualities assimilated
in them.

• In ancient times, there were great poetic works from which all the science of language arose, which enabled many people to become
great scholars.
• In earlier days, many poems and narrations were composed and compared, and scholarly knowledge was gained by scholars that
enhanced their capabilities.

Previously there had been the making of this great poetic work (‘I am’ ie. the natural language) and afterwards there came the study of many
languages. and on account of this, that supreme poet became a mere pandit/ scholar. (The learned scholar, the foolish man and this ‘I am’ are
that Supreme poet, but ignorance has come upon That and it takes itself to be a gross body)

ऐसे पूवीं र्ोर र्ोर| जाले कवेश्वर अपार |आताां आिे त पुढें िोणार| नमन त्याांसी ||२५||
Aise purvee thora thora | jaale kaveshwara apaara |
aataa aaheta pudhe honaara | namana tyansee | [25]

aise – such, purvee – in the past, thora – great, thora – great | jaale – existed, kaveshwara – great (gods) of poetry, apaara – many, aataa –
now, aaheta – are there, pudhe – ahead, honaara – will be, namana – salutation, tyansee – to them.|

Many such great poets existed in the past. They are there now, will be ahead. My salutations to them.
Great poets have lived earlier, they are living & they will live hereafter. My salutation to all of them.

• In ancient times, there were countless great poets. Even today there are such poets and in the future, also such great poets will exist.
Greetings to all.
• Many such great poets lived in the past, are alive today, and many will come to live in the future. I offer salutations to them all.
Previously there was the greatest of the great (Reality) and then that limitless Lord of the ‘poem’ appeared as knowledge. even now, he is and ahead
he will be, when you bow down to him (when you leave off your ignorant thoughts).

नाना चातय
ु ाथच्या मूती| ककां िे साक्षात ् बि
ृ स्पती |वेद श्रुती बोलों म्िणती| ज्याांच्या मख
ु ें ||२६||
Naanaa chaaturyaachyaa murtee | kee he saakshaata bruhaspatee |
Vedashrutee bolo mhanatee | jyanchyaa mukhe | [26]

Naanaa – many, chaaturyaachyaa – clearverness, murtee – idol.| kee – or he – they are, saakshaata – liberty , just like, bruhaspatee – guru of the
gods, vedashrutee – Vedas & shrutees, bolo – speaking, talking, mhanatee – think of, jyanchyaa – through, mukhe – mouth; speech.

They are idols of cleverness, just like bruhaspatee. Vedas & Shrutis think of speaking through their mouth.
These poets are man of many types of cleverness they are Brihaspati incarnated Vedas & other literatures are desirous of speaking through them.

• These poets are images of wisdom, just as the "Guru of the Gods" appeared in this world, and it is the Vedas who speak through his
mouth.
• The poets are the form of wisdom, just like the "Guru to the Gods" (Brihaspati). The Vedas and other scriptures speak through
their mouths and words.

either there are the ‘many’ thoughts, this image of wisdom (‘speech’) or there is that thoughtless Lord of the ‘speech’ standing before you. The
Veda and Shruti say, neti, neti on account of his divine ‘speech’ (first there was this natural ‘speech’ and then came the alphabet, letters, words,
verses and languages, scriptures etc.).

परोपकाराकारणें | नाना ननश्चय अनुवादणें ||सेखीां बोलीले पूणप
थ णें| सांशयातीत ||२७||
Paropa kaaraa kaarane | naanaa nishchaya anuvaadane |
75 दासबोध – Dāsbodh – Dashak 1 –

sekhee bolile purnapane | sanshaayaateeta | [27]

paropakaaraakaarane – to be charitable; generous. | naanaa – many, nishchaya – doctrines, anuvaadane – translate. | sekhee – ultimately, bolile
– said, purnapane – totally, fully, sanshaayaateeta – doubtlessly. |

Many doctrines are generously translated ultimately the poet speaks fully doubtless.
Poets follow many principles with a view to oblige the masses & at the end they state the principle entirely beyond all doubts.

• Poets discuss various teachings to help people. They also describe the Final Truth without any uncertainty, and in an integral way.
• Because of their generous nature, many doctrines are translated, and ultimately the poets speak the entire Truth without any doubts
whatsoever.

on account of that thoughtless poet there are the ‘many’ convictions and repetitions and there is this ‘speech’ and in the end, due to his
completeness, there is that thoughtless Lord beyond all doubts, once more.

क ां िे अमत
ृ ाचे मेघ वोळले| क ां िे नवरसाचे वोघ लोटले |नाना सुखाचे उचांबळले| सरोवर िे ||२८||
Kee he amrutaache megha volale | kee he navarasaanche vogha lotale |
Naanaa sukhaache uchambalale | sarovara he | [28]

Kee – or, otherwise, he – these poets, amrutaache – of ambrocia, megha – clouds, volale – shower; dounpour. | kee – or otherwise, he they are,
navarasaanche – tasty fluids, vogha – rivers, lotale – flow; cascade. | naanaa – many sukhaache – pleasures, , happiness, uchambalale – swell;
overflow. | sarovara – lake, he – they are.|

The poets are the showering clouds of ambrocia. They are the rivers of tasty fluids cascading, or the lake of happiness swelling & overflowing.
Or it is that these are clouds of nectar showering or it is that the flow of nine sentiments is rushing forward, or many lakes of happiness are
overflowing. *Footnote – Sanskrit poetics describe nine types of sentiments shringara (body adornment), Veer (bravery), Karuna (pity), adbhuta
(fantasy), Haasya (laughter), Roudra (frightening), Beebhatsa (hideous), shaanta (peace).

• These poets are like clouds pouring out nectar upon us, and have kindly turned unto us. They are like the rivers of the nine kinds of
emotions expressed in literature, they are lakes overflowing with happiness.
• The poets are like the clouds showering the nectar of immortality on us. It can be said that they are the flowing rivers of the nine
types of emotions expressed in literature, or lakes overflowing with happiness.

or that thoughtless self becomes the cloud of nectar kindly appearing above the chatak bird (the chatak waits and only drinks of the nectarine
raindrops of this cloud ie. just like the faithful devotee waits patiently for knowledge); or He becomes the flowing by of this tiny stream of nine
sentiments;33 otherwise these ‘many’ sentiments flow into this vast expanse of water overflowing with happiness (the bliss of knowledge).

क ां िे वववेकननधीचीां भाांिारें | प्रगट जालीांमनुषयाकारें |नाना वस्तूचेनन ववचारें | कोंदाटले िे ||२९||
Kee he vivekanidhichee bhandaare | pragata jaali manushyaakaare |
naanaa vastuchene vichaare | kondaatale he | [29]

kee – or, otherwise, he – they are, vivekanidhichee – of discrimation, bhandare – reservoirs. | pragata – appeared, jaali – to become,
manushyaakaare – in form of human being. | naanaa – many, vastucheni – Brahman; reality. Vichaare – thought. | kondaatale – saturated, he –
these. |

They are the reservoirs of discrimination, appearing in the human form. Saturated with the thought of Brahman.
Or these are storehouse of funds of discerning qualities, which have become revealed in human forms. They are saturated with the thoughts
pertaining to many objects.

• They are the treasures of discrimination appearing in human form. They are the powerful thoughts of the One Supreme Brahman.
• They are the treasure-trove of discrimination appearing in human form. They are overflowing with thoughts about Reality.

either he is the treasure-house of vivek or he manifests in the form of a man or due to that thoughtless understanding, I do not exist, the mind full
of ‘many’ thoughts is brought together as that thoughtless reality.

33
A mind with anger, joy, heroism etc., the ‘many’ sentiments contained within poetry and living
76 दासबोध – Dāsbodh – Dashak 1 –

क ां िे आहदशततीचें ठे वणें| नाना पदार्ाथस आणी उणें |लाधलें पूवथ सांचचताच्या गुणें| ववश्वजनासी ||३०||
Kee he aadishakteeche thevane | naanaa padaarthaansa aanee une |
Laadhale purva sanchitaachyaa gune | vishvajanaasee| [30]

Kee – or otherwise, he – they are, aadishakteeche – the primal power of nature, thevane – stock; heritage. | naanaa – many, padaarthaansa –
precious things, aanee – brings, une – lower quality. | laadhaale – obtained, purva – past, sanchitaachyaa – good work; fortune, gune – qualities.
| vishvajanaasee – to all the people. |

They are the stalks of the primal power of nature compared to them many precious things appear lower in their quality. They are obtained by
great fortune to all the people.
Are these deposits of divine power, which make other object look deficient & which is obtained as a result of accumulated merits to universal
people.

• These poets are the precious treasures of the primary and original energy of the manifestation. Compared to them, all other things
seem to be pale and meaningless. We can say that it is thanks to great and good fortune that they have become manifest for all.
• They are the storehouse of the "original primal power of manifestation" (Adishakti). Compared to them, all other things seem to be
lacking. It can be said that it is only by great fortune that they have become manifest for all people.

otherwise he becomes this treasure of the original power/shakti; or the ‘many’ thoughts spoil this power/shakti and he appears to the people as the
effects of their accumulated stock of previous actions/sanchit karma (body consciousness has come and the people talk about their karma caused
by previous actions and then they have to suffer its effect).

क ां िे सुखाचीां तारुवें लोटलीां| आक्षै आनांदे उतटलीां |ववश्वजनास उपेगा आलीां| नाना प्रयोगाकारणे ||३१||
Kee he sukhaachee taaruve lotalee | aakshai aanande utatalee |
Vishvajanaasa upegaa aalee | naanaa prayogaakaarane | [31]

Kee – or otherwise, he – they, sukhaachee – pleasure, taaruve – ships, lotalee – full of.| aakshai – ever, aanande – happiness, utatalee – over
flow. | vishvajanaasa – to the masses, upegaa –useful, aalee – come to. | naanaa – many different, prayogaakaarane – ways of experimentation. |

They are the ships loaded and over flowing forever with happiness. They are useful to the masses in many different ways of experimentation.
Or is it that ships of happiness have come in a large number & overflowed with eternal joy & became of use to all the people for experimenting.

• We can say that these poets are ships of joy, full of bliss. They are useful to all for the pursuit of happiness beyond the shore.
• They are like ships that are forever overflowing with happiness, and they are very useful to mankind, offering many different ways
of exploration.

either He becomes the flowing along on this ship of happiness or He is that unbroken Brahman full of his own bliss or if to the people of the world
a need (desires) appears then, he is reduced to the ‘many’ different practices.

क ां िे ननरां जनाची सांपत्ती| क ां िे ववराटाची योगक्स्र्ती |नाांतरी भततीची फळश्रत
ु ी| फळास आली ||३२||
Kee he niranjanaachee sampattee | kee he viraataachee yogasthitee |
Naataree bhakteechee phalashruti |phalaasa aalee | [32]

Kee – or otherwise, he – they are, niranjanaachee – light beyond illusion; parabhramha, sampatee – treasure; wealth. | kee – or, he – they are,
viraataachee – spiritual men, yogasthitee – state of yoga. | naataree – or otherwise, bhakteechee – of devotion, phalashruti – profit of listening. |
phalasaa – benefit, returns, aalee – received. |

They are beyond illusion, treasure of parabharahma, the yogic state of spiritual men, returns of the devotional hearings.
Or it is wealth of the almighty, or the position of being in yoga of the Supreme Being, or is it the fructification of the net result of devotion.

• They are the riches of the immaculate Brahman. They are the yoga state of the universal man, the result and fruit of devotion.
• They are the wealth of Reality. They are the realization of the oneness of God for the yogis, and the fruition of devotion.

either he is the wealth of pure knowledge; or he is in the companionship of this gross creation; or he is the benefit of devotion which has borne the
fruit of this ‘poem’. (Either there is the gross creation of ‘many’ thoughts or this ‘I am’ when these thoughts are dropped or that thoughtless
Reality).
77 दासबोध – Dāsbodh – Dashak 1 –

क ां िा ईश्वराचा पवाि| पािाताां गगनािून वाि |ब्रह्माांिरचनेिून जाि| कववप्रबांदरचना ||३३||
Kee haa ishwaraachaa pavaada |paahataa gaganaahuna vaada |
Bhahmandarachanehuna jaada | kaviprabandarachanaa | |33]

Kee – or, otherwise, haa – this one, ishwaraachaa – of god, pavaada –valour, courage. | paahataa – on seeing, gaganaahuna - with the sky,
vaade – bigger, larger.|
Bhahmandarachanehuna – creation of brahma, jaada – larger. | kaviprabandarachanaa the poetic composition. |

They are the valour of Ishwara Bigger than the sky. Their poetic compositions are larger than the creation of Brahman.
It is ballad to the Supreme Being? On seeing it appears to be wider than the sky itself, & thicker than the construction of the universe itself. These
are the composition of poets.

• They are the glory of God which is greater than the heavens, and the literature of these poets is greater than the created universe.
• They are the greatness of God (Ishwara) that is greater than space, and their poetic compositions are more extensive than the
created universe.

either he is the expansion of Ishwara (He is Purush and the Lord and creator of this ‘all’ world/creation) but if you truly understand, then you are
vaster than the whole sky (unlimited Reality beyond space and time ie. the qualities of this ‘all’). Then you are the poet of this continuous
‘poem’ and greater than the whole created universe (Ma- haraj- be so big that you disappear).

आताां असो िा ववचार| जगास आधार कवेश्वर |तयाांसी मािा नमस्कार| साषटाांग भावें ||३४||
Aataa aso haa vichaara | jagaasa aadhaara kaveshwara |
Tayaansee maazaa namaskara | sashtaangabhaave | [34]

Aataa – now, aso – let it be, haa – this, vichaara – thought, jagaasa – to the world, aadhaara – support, kaveshwara – the poetic gods, tayaansee
– to them, maazaa – my, namaskaara – salutation.|sashtaangabhaave – with all my devotion; in prostration.

Now let all this be. The poets are the support to the world. To them I salute lying in prostration with all my devotion.
Let these thoughts rest here. Great poets are support to the world. I salute to them with folded body, involving eight parts members.
*Footnote – satshtatanga – saashtaanga involving eight members of the body – two feet, two knees, two hands chest & forehead. Bowing before
a deity, idol elderly respected person, with body lying flaton the ground

• Now enough with all these thoughts. These great poets are the support of the universe, and we offer them with deep respect our
prostrations.
• Now, let this be enough of these thoughts. The poets are the support to the world. I offer salutations to them lying prostrate in
reverence with all eight parts of the body outstretched.

Now, let there be that thoughtless understanding, I do not exist. That is the Lord of the ‘poem’ and He is the support of the world and to that
Reality, I bow down with my eight bodies.

Note: There is that thoughtless Reality that is forever free and there is that eternal Lord of the poem and this destructible ‘I am’ is His poem
(ie. Purush and Prakruti). But if you don’t leave your thoughts then one can never hear this ‘poem’ or become the Lord of this ‘poem’.

***

Iti shreedasbodhe guru shishya sanvaade kaveshwarastavananaama samaasa saptama

SAMAS 8 – SABHAASTAVANANAAMA
(Praise of Congregation)
78 दासबोध – Dāsbodh – Dashak 1 –

समास आठवा : सभास्तवन

||श्रीराम ||

//Shri Ram//

आताां वांदां ू सकळ सभा| जये सभेसी मुक्तत सुल्लभा |जेर्ें स्वयें जगदीश उभा| नतषठतु भरें ||१||
Aataa vandu sakala sabhaa | jaye sabhesee mukti sullabhaa |
Jethe svaye jagadisha ubhaa | tishthastu bhare | [1]

Aataa – now, vandu – praise, sakala – all, sabhaa – audience; meeting; gathering. | jaye – to that, sabhesee – audience, mukti – liberation,
sullabhaa – easy. | Jethe – where, svaye – himself, jagadisha – god, ubhaa – standing. | tishthastu – waiting, bhare – with love; affection.|

Now let us praise all the one’s present in the gathering. To that audience liberation is easy, where the god himself is awaiting with affection.
Now let me bow before the entire gathering; congregation. Emancipation is easily achieved here. In fact the supreme lord himself stands waiting
affectionately.

• Now offer our greetings to the whole Community in which liberation is easy to attain and where the Lord of the world is present
with all his benevolence.
• Now, I bow to all who are present in the audience. Liberation is easily attained here for the audience where the "Lord of the World"
(Jagadisha) is himself waiting with affection.

Now (ie. forgetting everything), there is the bowing down before this meeting place of knowledge. Mula maya is this easy to achieve liberation
and this is the meeting place (being in the ‘now’ or ‘here’ is liberation from body conscious thinking). ‘here’ in Mula maya, that ‘Lord of the
world’, full of benevolence, is forever standing, wait- ing behind his Prakruti.

नािीां वैकांु ठीचा ठाईं|नािीां योचगयाांचा हृदईं|मािे भतत गाती ठाईं ठाईं|तेर्ें मी नतषठतु नारदा ||२||
Naahee vaikunthachaa thaayee | naahee yogiyaanchaa hridayee |
Maaze bhakta gaatee thayee thayee | tethe mee tishthaatu naaradaa | [2]

Naahee – not, vaikunthachaa – heaven, thaayee – place; abode. | naahee – not, yogiyaanchaa – in the yogis, hridayee – heart. | Maaze – my,
bhakta – devotees, gaatee – sing my glory, thayee – place. | tethe – there, mee – me, tishthaatu – keep awaiting, naaradaa – a rishi from puranas
(great devotee of lord narayana). |

My place is not in the heaven, neither in the heart of the yogis, I stay from place to place where my devotees are singing me in praise. Oh
Naraada !
O! Narad I do not dwell in Vaikantha. I do not reside in the heart of Ascetics. I stay at that place where my devotees sing everywhere. *Footnote
– Vaikuntha place of abode of Lord Vishnu.

• Once God told Narada, "I do not reside in Vaikuntha, nor in the hearts of the Yogis during their meditation, but I am where my
devotees sing my praises.
• The Lord said to Narada (a great devotee of Narayana, Lord Vishnu) "My place is not in heaven (Vaikuntha, the abode of Vishnu),
nor in the hearts of the yogis. I dwell where my devotees are singing my praises."

God had once told Narada, ‘I do not stay in vaikuntha or in the hearts of yogis.34 When my devotees sing my praise everywhere, then I wait
patiently ‘there’ (in Brahman) for them.’

याकारणें सभा श्रेषठ| भतत गाती तें वैकांु ठ |नामघोषें घिघिाट| जयजयकारें गजथती ||३||
Yaakaarane sabhaa shreshtha | bhakta gaatee te vaikuntha |
Naamaghose ghadaghadaata jayajayakaare garjatee | [3]

34
Shri Siddharameshwar Maharaj- Yogis and sages take pride in saying, “I am a yogi,” “I am a sage.” even Krishna told them that their status was great because he
knew that they were not at all able to leave their body-consciousness. maya says, “I nurture big, big animals. Those who say, I am a saint, I am a yogi, I am a sage,
are all my pets.”
79 दासबोध – Dāsbodh – Dashak 1 –

Yaakaarane – because of this, sabhaa – gathering; meetings (of devotees), shreshtha – superior. | bhakta – devotees, gaatee – sing, te – that is,
vaikuntha – heaven (abode of lord vishnu).| Naamaghose – chanting of his name aloud, ghadaghadaata – continuously, jayajayakaare – shouts of
joy, garjatee – roar. |

Because of this, gathering of devotees are superior. Where they sing & chant his name aloud, with continuous shouts of joy & roar. That is my
abode, says god.
Because of this, congregation is best. The place where devotees sing is Vaikuntha. With the loud sound of uttering of his name & his praise a
rumbling sound is made.

• Therefore, it is true that the community of saints is great. It is only in Vaikuntha that the devotees sing, repeating God's name
loudly, raising their voices to depict His victory.
• Because of this, the gathering of devotees is superior. The Lord says, "My abode is where devotees sing and chant the name of God
aloud, with joyful voices."

This ‘speech’ is his praise and on account of this, there is this meeting place (‘I am everything, everywhere’). Then wherever the devotee sings is
vaikuntha (the place of Vishnu ie. knowledge) and when God’s ‘name’* is spoken with full conviction then, his victory will be roared
everywhere (I am not). (Maharaj- roar like a lion) *(nam- na, no; aham, I)

प्रेमळ भतताांचीां गायनें| भगवत्कर्ा िररक तथनें|वेदव्याख्यान पुराणश्रवणें| जेर्ें ननरां तर ||४||
Premala bhaktaanchee gaayane | bhagwatkathaa harikirtane |
Vedavakhyaana puraanashravana | jethe nirantara | [4]

Premala – loving; affection, bhaktaanchee – of devotees, gaayane – songs (devotional). | bhagwatkathaa – the narration of god, harikirtane –
narration punctuated with music. |
Vedavakhyaana – discourses in Vedas. | jethe – where, nirantara – continuously. |

Where the affectionate devotee sing to my glory, where the narration & music with my praises, where the discourses in Vedas go on
continuously. That’s my bode.
The singing of Lord by the devotee’s stories from Bhagavat & singing praise for Lord Hari, lectures on Vedas & listening to Puranas, take place
forever.

• In such assemblies, we hear the songs of the beloved devotees. They tell stories about God, describing adventure scenes in the form
of poems in prose and verse. Visitors can hear readings about the Vedas and mythological narratives.
• The abode of God is where devotees sing of God's glory with great love, where the narration of the stories of God are told, where
music is used to praise him, and where the discourses and listening to the knowledge contained in the Vedas goes on continuously.

at this meeting place the loving devotee sings his song and tells his story. ‘here’ is Hari-kirtana (the perva- siveness of Hari/Vishnu ie.
knowledge) and the expounding of the Vedas (neti, neti). and ‘here’ that *ancient one continually listens to ‘I am’. *(The Self or atma Purush is
the oldest of all and in truth, He is the listener)

परमेश्वराचे गुणानुवाद| नाना ननरूपणाचे सांवाद |अध्यात्मववद्या भेदाभेद| मर्न जेर्े ||५||
Parameshwaraache gunaanuvaada | naanaa nirupanaache sauvaada |
Adhyatmavidyaa bhedaabheda | manthana jethe | [5]

Parameshwaraache – of god, gunaanuvaada – relating his quality. | naanaa – many, nirupanaache – explanation, sauvaada – discussion. |
Adhyatmavidyaa – knowledge of self, bhedaabheda – similarities & differences. | manthana – churning, jethe – where. |

Where there is praising of god’s qualities; many explanations, discussions churning out similarities & differences on the opinions about the
knowledge of self. That is my abode!
Where merits of the lord are uttered, many commentaries & discourses on the knowledge soul & the various types of differentiation among them
are discussed.

• Here the virtues of Almighty God are sung; constantly there are discussions about explanations about philosophical problems or
about different spiritual doctrines.
• Where the qualities of God are expounded upon and many commentaries are given, and where discussions about the various aspects
of the science of Self-Knowledge are taking place, this is the abode of God.

There is the nirgun of Parameshwara and this pure sattwa guna of Mula maya (ie. Purush and Prakruti). The ‘many’ discourses become this
silent dialogue with God when ‘here’ there is the discriminating between the inseparable (Parameshwara) within the separate (Mula maya).
80 दासबोध – Dāsbodh – Dashak 1 –

नाना समाधानें तप्ृ ती| नाना आशांकाननवत्त
ृ ी |चचत्तीां बैसे ध्यानमूनतथ| वाक्ग्वळासें ||६||
Naanaa samaadhaane truptee | naanaa ashankanivrutee |
Chittee baise dhyaana murti | vagvilaase | [6]

Naanaa – many, samaadhaane – clearing of doubts, truptee – satisfaction. | naanaa – many, ashankanivrutee – withdrawl of suspicions. | Chittee
– in the mind, baise – fixed, dhyaana murti – idol of worship. | vagvilaase – speak profusely; beautifully. |

Many clearing of doubts, suspicions removed, giving the satisfaction. In the mind is fixed the idol of worship that speaks beautifully. That is my
abode.
Many satisfaction are obtained. Many doubts are cleared. The form of whom meditation is done, occupies the place in the heart.

• Happiness reigns here, because doubts are removed. Narratives about God, His beauty and His image, deeply touch the hearts of
all.
• God resides where many doubts are cleared and many suspicions are removed to satisfaction, and where the mind becomes fixed in
the object of meditation through the eloquent play of words that are being spoken.

Then the ‘many’ thoughts gain the satisfaction of all satisfactions. Then the ‘many’ thoughts are that thought- less nivritti, beyond all doubts.
When the mind is established in and meditates upon this image of God (ie. ‘all’/ knowledge) then, there is the sweetest conversation of all.

भतत प्रेमळ भाववक| सभय सखोल साक्त्त्वक |रम्य रसाळ गायक| ननषठावांत ||७||
Bhakta premala bhaavika | sabhya sakhola saatvika |
Ramya rasaala gaayaka | nishthaavanta | [7]

Bhakta – devotees, premala – loving; affectionate, bhaavika – devotional. | sabhya – dignified; decent, sakhola – deep, saatvika – pure.| Ramya –
enchanting, rasaala – melodious, gaayaka – singers. | nishthaavanta – true; honest to themselves. |

Where the devotees, loving, devotional, decent, deep in knowledge, pure. singers singing enchanting & melodious tunes; truly & honestly. That is
my abode.
The devotees are affectionate, believers good-natured, virtuous attractive full with sentiments, singers & loyal.

• In such assemblies, there are faithful and beloved devotees who are noble persons of deep faith and very eager singers with
melodious voices.
• In such gatherings, devotees are full of love and devotion, they are good natured, deeply thoughtful, virtuous in nature (sattvic;
inclined towards spirituality), and there are many singers singing delightful songs full of devotional feeling.

The devotee who is loving and faithful is absorbed in the wisdom of this meeting place and sings this sweet song with full conviction.

कमथसीळ आचारसीळ| दानसीळ धमथसीळ |सचु चस्मांत पण्ु यसीळ| अांतरशद्
ु ध कृपाळु ||८||
Karmaseela aachaaraseela | daanaseela dharmaseela |
Suchismanta punyaseela | antarashuddha krupaalu | [8]

Karmaseela – engaged with their work, aachaaraseela – well behaved. | daanaseela – generous, dharmaseela – on the righteous path (path of
religion). | Suchismanta – pure; pious, punyaseela – auspicious. | antarashuddha – pure in their thought, krupaalu – kind. |

Where people are engaged with their work well behaved, generous, on the path of righteousness, pious, auspicious, pure in their thought, kind,
that’s my abode!
Devotees are dutiful, good behaviored, given to alms, engaged in religious pursuits, with clean mind with clean heart & have favorable
disposition.

• In such assemblies, we meet people who are conscientious, well-mannered, charitable, pious, praise worthy, very pleasant, who
maintain their inner purity and their outer cleanliness.
• The devotees are dutiful, well behaved, generous, and on the right path. They are pious, virtuous, pure in their thoughts, and kind in
their deeds.

Then one is the very nature of pure action, correct conduct, real charity (ie. to give away everything in the mind) and rightful *dharma; then one
is attentive, a storehouse of merit and this inner space is steady and full of com- passion. *(Inherent nature or duty ie. to know thyself)
81 दासबोध – Dāsbodh – Dashak 1 –

योगी वीतरागी उदास| नेमक ननग्रि तापस |ववरतत ननस्पि ृ बिुवस| आरण्यवासी ||९||
Yogee vitaraagee udaasa | nemaka nigraha taapasa |
Virakta nispruha bahuvaasa | aranyavaasee | [9]

Yogee – yogis; ascetics, vitaraagee – detached, udaasa – disinterested; not involved. | nemaka – particular, nigraha – resolute, taapasa –
austerities; penance. | Virakta – disentangled; detached; renounced, nispruha – desire less, bahuvaasa – present mostly. | aranyavaasee –
residing in the forest.|

Where the yogis, who are detached, resolute, disciplined into austerities, renounced, desireless. Mostly residing in the forest. That’s my abode.
Devotees consist of ascetics, angerless, philosophers, and discipline firm pennant, disinterest, indifferent & mostly residing in forest.

• There are Yogis, people without desire who are not interested in worldly affairs. They are punctual, firm in their penance, ascetic,
without any greed. Even the inhabitants of the forest sometimes come to such gatherings.
• There are yogis who are free of anger, ascetics who are disciplined in austerities, and some who are indifferent and desireless, who
reside in the forest.

Then there is the yogi, indifferent to and regardless of worldly affairs. steadfast in his worship (‘He does every- thing’), desireless and detached.
he lives in the ‘many’ places and yet stays in that place of aloneness.

दां िधारी जटाधारी| नार्पांर्ी मुद्राधारी |येक बाळब्रह्मचारी| योगेश्वर ||१०||
Dandadhaaree jataadhaaree | naathapantee mudradharee |
Yeka baalabrahmachaaree | yogeshwara | [10]

Dandadhaaree – sanyasis; ascetics, jataadhaaree – with matted hair. | naathapantee – Nath sect, mudradharee – wearing god’s emblem
(vaishnava). | Yeka – some, baalabrahmachaaree – young bachelors (unmarried). | yogeshwara – like lord Krishna. |

Some are sanyasis with matted hair belonging to the Nath sect, vaishnaavaa, young bachelors. Some like the lord Krishna.
Some are holding sticks in their hands, some have coiled up hair. Some follow the nath tradition, some are wearing signs on their foreheads, some
are young celibates, some are experts in yoga.

• We also have the Sannyasis with their staff, the bearded saints, the disciples of the cult of Nath, wearing the symbols of their
particular sects. Some of them are recent graduates, just out of childhood, and others are Yoga Masters.
• Some are renunciates (sanyasins) with matted hair belonging to the Nath sect, some are wearing the marks of the worshippers of
Vishnu (vaishnavas), some are young celibates, and some are great "Masters of Yoga" (Yogeshwaras).

Then the ascetic with matted hair and carrying a staff and the one belonging to the Nath lineage; then the one who performs mudras (hatha yoga)
and the one who is celibate are all that one Lord of yoga (that One has taken so many forms, but when He sees with the eyes of understanding
then, He sees Himself only ie. meeting place) .

पुरश्चरणी आणी तपस्वी| तीर्थवासी आणी मनस्वी |मािायोगी आणी जनस्वी| जनासाररखे ||११||
Purashcharanee aanee tapasvee | teerthavaasee aanee manasvee |
Mahaayogee aanee janasvee | janaasaarikhe | [11]

Purashcharanee – reciting mantras, aanee – and, tapasvee – ascetics. | teerthavaasee – residing in holy places, aanee – and, manasvee –
controlled mind.| Mahaayogee – great yogis, aanee – and, janasvee – behave like a commoner. | janaasaarikhe – among common people. |

Some reciting mantras, ascetics, residing in holy places. Great yogis who have controlled minds, & yet behave like a commoner among the
common people.
There are some like those who perform initiating rites, some are performing penance, some are residents of holy places some are conquerors of
mind, some stay aloof even in the crowd, some are great ascetics.

• In such assemblies, there are also those that observe the practice of the repetition of the Mantras, those that do penance, those that
live permanently in places of pilgrimage, those that are obstinate, great Yogis, and worshippers of all things, all mingled with others.
• There are some who are reciting mantras and performing austerities while residing in holy places, and some are great yogis who
have controlled their minds to such an extent that they behave like common people while remaining aloof in a crowd.

Then he is the one who performs mantra and he is the one who performs strict penances; he is the one who stays in places of pilgrimage and the
one who controls his mind. and he is the great yogi who understands, ‘myself is in everyone’.
82 दासबोध – Dāsbodh – Dashak 1 –

लसद्ध साधु आणी साधक| मांरयांरशोधक |येकननषठ उपासक| गुणग्रािी ||१२||
Siddha sadhu aanee saadhaka | mantrayantra shodhaka |
Yekanishtha upaasaka | gunagraahee | [12]

Siddha – accomplished, sadhu – holy men, aanee – and, saadhaka – practitioner of austerities. | amntrayantra – magic charms & spells,
shodhaka – learning the techniques.| gunagraahee – imbibing high qualities; inculcating. |

The accomplished, holy men, saadhaka, learners of occult technique & magic charms, resolute in their worship & always trying to inculcate good
qualities in them.
They include accomplished ones, saints & ascetics, inventors experts in divine chanting & machines, loyal, worshippers appreciators of virtues.

• There are Masters, Saints, and aspirants. There are seekers who explore spiritual Mantras and symbolic forms, and who are also
faithful devotees recognizing the importance of Virtue.
• Some are accomplished (siddhas), some holy men (sadhus), and some are aspirants (sadhakas). Some are proficient in the use of
many mantras, and some are loyal worshippers who are full of good qualities.

Then he is the siddha and sadhu and he is the sadhak (worthy disciple). Then he is the searcher in mantras and yantra/ symbolic spiritual diagrams. Then he
is loyal to that one and the worshipper who has understood the gunas.

सांत सज्जन ववद्वज्जन| वेदज्ञ शास्रज्ञ मािाजन |प्रबद्
ु ध सवथज्ञ समाधान| ववमळकते ||१३||
Santa, sajjana, vidvajjana | vedagnya, shastragnya, mahaajana |
Prabuddha sarvagnya samaadhaana | vimalakarte |[13]

Santa- saints, sajjana – gentlement, vidvajjana – scholars. | vedagnya – knowledge of Vedas, shastragnya – knowledge of spiritual texts,
mahaajana – great men .| prabuddha, highly intelligent, sarvagnya – knower of all, samaadhaana – contented .| vimalakarte – extremely pure,
flawless.

The saints gentlemen, scholars, knower of Vedic literature, & spiritual texts, great men highly intelligent knower of all, contented & specially
pure; flawless.
They include saints, good people, learned ones in Vedas, knower of scriptures, great persons accomplished ones, omniscient satisfied ones, those
who do good to people.

• In such assemblies, there are Saints, noble persons, academics, Veda experts, scientists and other enlightened guides, knowing all the
beneficial aspects of life for everyone. There are also those whose actions are very pure.
• There are saints, virtuous men, and scholars. There are some who are knowledgeable of vedic literature and spiritual science. There
are many great men who are highly intelligent knowers of everything who are fully content, and whose actions are flawlessly pure.

Then he is the saint, sajjana and he is the scholar, he is the one who is learned and knows the Vedas and Shasthras. he is the wise and the ‘all’-
knowing awakened Lord within this world; he is the doer and the complete contentment of non-doing.

योगी ववत्पन्न ऋषेश्वर| धूतथ ताककथक कवेश्वर |मनोजयाचे मुनेश्वर| आणी हदग्वल्क ||१४||
Yogi yvutapanna rhisheshwara | dhurta taarkika kaveshwara |
manojayaache muneshwara | aanee digvalkee |[14]

yogi – yogis, yvutapnna – scholatic knowledge, rhisheshwara – great sages. | dhurta – shrewd, taarkika – logical, kaveshwara – the great poets. |
manojayaache – conquerors of mind, muneshwara – living in silence. | aanee – and, digvalkee – without clothes; uncovered. |

The yogis, these with scholastic knowledge, great sages, shrewd, logical, the great poets, silenced having conquered the mind (Munis) and once
living without cloths.
Ascetics pundits best sages cunning, logicians, best poets, mind-conquerors, best sages & bare bodied one.

• Again, there are Yogis, great linguists, greater Sages, logicians, recognized poets of extreme intelligence, and hermits specialized in
the control of the mind. There are also monks who do not wear any clothes.
• There are many yogis, many who are experts in scholastic knowledge, and there are great sages (rishis). There are shrewd and
logical great poets, and there are those who have conquered the mind and are abiding in silence and nakedness.

Then he is the yogi, the one who recites the scriptures and the Lord of the rishis; he is the shrewd and logical thinker and the Lord of the poem. he
is the one who has conquered the mind, the Lord of the sages and he wears the sky for his clothes.
83 दासबोध – Dāsbodh – Dashak 1 –

ब्रह्मज्ञानी आत्मज्ञानी| तत्त्वज्ञानी वपांिज्ञानी |योगाभयासी योगज्ञानी| उदासीन ||१५||
Brahmagnyaanee, aatmagnyaanee | tatvagnyaanee pindagnyaanee |
Yogaabhayaasee yogagnyaanee | udaseena |[15]

Brahmagnyaanee – knowledge of the Brahman, aatmagnyaanee – knowledge of the self. | tatvagnyaanee – knowledge of the reality,
pindagnyaanee – knowledge of the body. |
Yogaabhyaasee – learners of yogic science, yogagnyaanee – accomplished in yoga. |
Udaseena – disinterested, not involved in worldly life. |

These knower of Brahman, with knowledge of self; of reality; own body. Learners of yogic science, accomplished in yogic techniques. Not
involved into worldly life.
Knower of Brahma of self & soul of principle of human body of student of yoga, knower of yoga, dispassionate.

• There are Wise Men who know Brahman and Atman, the philosophy, the physical body, and the science of Yoga, and who are not
interested in worldly affairs.
• There are knowers of Brahman and the Self who understand the nature of Reality and the nature of the body. There are students of
yogic science, and those who are accomplished in yogic austerities who are not involved in worldly life at all.

Then He is the Knower of Brahman and the Knower of the atma, the Knower of the elements and the Knower of the physical body. he is the one
who studies yoga and the Knower of yoga/union, and the one detached from mundane affairs.

पांडित आणी पुराणणक| ववद्वाांस आणी वैहदक |भट आणी पाठक| येजुवेदी ||१६||
Pandita aanee puraanika | vidvaansa aanee vaidika |
Bhata aanee paathaka | yajurvedee |[16]

Pandita – scholars, aanee – and, puraanika – those who enlighten people by narrating puranas .| vidvansa – learned, aanee – and, vaidika –
those studied Vedas | bhata – priests, aanee – and, paathaka – receites of spiritual text .| yajurvedee – one of the Vedas (yajurveda.)

Scholars & narrators of puranas, learned & those who have studied the Vedas, priests; recites of spiritual texts like yajurveda.
Erudite & storytellers learned ones & followers of Vedas priest & recites of scriptures, knower of Vedas.

• You may meet there, academics and teachers of the Puranas, intelligent people who recite the Vedas and followers and teachers of
Ayurveda.
• There are scholars and narrators of the ancient mythological stories (Puranas), learned priests who have studied and recite the
Vedas, and there are those who are knowledgeable in the ancient rituals in the Yajur Veda (a part of the Vedas that contains
instructions on various rituals).

Then he is the pandit and teacher of the Puranas, the learned who recite the Vedas and that brahmin who begs for alms and the one who teaches the
Yajur Veda (rules and precepts of ritual), and that one who strictly follows it.

मािाभले मािाश्रोरी| याक्षज्ञक आणी आग्निोरी |वैद्य आणी पांचाक्षरी| परोपकारकते ||१७||
Mahaabhale mahaashrootree | yaagnika aanee agnihotree |
Vaidya aanee panchaaksharee | paropakaarakarte |[17]

Mahaabhale – good-natured, mahaashrootree – versatile listeners. | yaagnika – those performing yagna, aanee – and, agnihotree – those who
have – scared fire lighted in the house, all the time. | vaidya – healers, aanee – and, panchaaksharee – cure of all diseases, Paropakaarakarte -
obliging, complaisant. |

The good natured, versatile listeners, those performing yagna, agnihotrees, healers, curing all the diseases, obliging & complaisant.
Very good people experts in Vedas performers of yagnas, those who perform sacred fire at home, medical experts, exorcists & those who oblige
others.

• Sometimes we can find eminent noblemen and followers of the Vedas, people that are versed in the making of sacrifices, and those
that maintain and practice the worship of the sacred fire in their homes. There are also healers and charmers who repel ghosts and
others who are philanthropists.
• There are many good natured and versatile listeners, there are some who perform sacred fire rituals, there are healers and medicine
men, and some who are very charitable to others.
84 दासबोध – Dāsbodh – Dashak 1 –

Then He is the great thinker and great listener; the performer of the fire sacrifice and the worshipper of the fire; he is the healer and the exorcist
who dispels this ghost of the ego and the one who brings oneness where there was otherness.

भत
ू भववषय वतथमान| जयाांस बरकाळाचें ज्ञान |बिुश्रत
ु ननरालभमान| ननरापेक्षी ||१८||
Bhoota, bhavishya, vartamaane|jayaansa trikaalaache gnyaana |
bahushruta nirabhimaana | niraapekshee |[18]

bhoota, past, bhavishya – future, vartamaana – present, jayaansa – to whom, trikaalaache – of all three times gnyaana – knowledge.| bahushruta
– heard & lot of knowledge, nirabhimaana – no pride, niraapekshee – no expectations.

Those who have the knowledge of all three times (past, present & future) have heard from wise men, they have no pride nor any expectations.
Those who know past, present & future well informed without any impudence & those who do not expect anything from others.

• There are people who know the past, present and future, those who have absorbed much learning without any pride or expectation.
• There are some who have the knowledge of all the three times (past, present and future), and there are some who have heard a great
deal of knowledge yet have no pride or expectations.

Then he is the past, the present and the future of the mind and he is the one free of any pride or expectation; he is the ‘now’ of Mula maya when
these three times dissolve and he is the one who listens to the ‘many’ thoughts.

शाांनत क्ष्मा दयासीळ| पववर आणी सत्वसीळ |अांतरशुद्ध ज्ञानसीळ| ईश्वरी पुरुष ||१९||
Shaanti kshamaa dayaaseela | pavitra aanee satvaseela |
Antarashuddha gnyaanaseela | ishwaree purusha |[19]

Shaanti – peace, kshamaa – forgiving, dayaaseela – compassionate, | pavitra – auspicious, aanee – and, satvaseela – purified qualities,
antarashuddha – pure minded; clean minded, gnaanaseela – full of knowledge. |

Men with peace forgiveness, compassionate, auspicious, with purified qualities. Clear with the mind and full of knowledge.
Those who are full of peace, pardon & pity, holy & pious; good qualities those who are purified from inside who are knowledgeable. Those
appear to be Almighty’s men.

• In such assemblies is the people of God, loving peace and forgiveness, loving, humble, and very devout. They are very pure in their
hearts, and fully committed to the path of Knowledge.
• There are those who are full of peace, forgiveness, compassion, and virtue. There are those full of the sattva quality whose mind is
clear, being full with Knowledge (Jnana).

Then he is peace, forgiveness and compassion; he is the pure and sattwic (possesses only knowing); he is a clear inner space and the owner of
knowledge; he is that Purush and Prakruti.

ऐसे जे काां सभानायेक| जेर्ें ननत्याननत्यवववेक |त्याांचा महिमा अलोललक| काय म्िणोनन वणाथवा ||२०||
Aise je kaa sabhaanaayaka | jethe nityanitya viveka |
Tyaancha mahimaa alokika | kaaya mhanoni varnaavaa |[20]

Aise – such, je – are kaa – those, sabhaa naayaka - leaders of the meetings, gathering .| jethe – where, nityanitya – about permanency &
impermanency, viveka – discrimination .| tyaancha – their, mahimaa – greatness, alokika – divine .| kaaya – how, mhanoni – therefore,
varnaavaa – describe; narrated.|

Such are those leaders of the meetings where there is always discrimination of permanent & impermanent. Their greatness is divine how can it be
narrated.
Such leaders of the congregation are present where discrimination between real & unreal is studied. Their fame is unparalleled. How to describe
the same?

• Congregational leaders are wonderful people who have a keen sense of what is permanent and what is impermanent; such
assemblies have qualities that cannot be described.
• Such are the leaders of the gathering where there is discrimination between the permanent and impermanent. Their greatness is
divine. How can it be described?
85 दासबोध – Dāsbodh – Dashak 1 –

but how can this Mula maya be that Lord of this meeting place? Therefore ‘here’ there has to be *vivek be- tween the permanent and the
impermanent and so that wondrous understanding of the Paramatma should not be described (He is beyond the mind and should not be brought
down by your entering the mind to describe Him. He is beyond any description). *(Mula maya is impermanent and that Lord/Purush is
permanent) .

जेर्ें श्रवणाचा उपाये| आणी परमार्थसमुदाये |तेर्ें जनासी तरणोपाये| सिजचच िोये ||२१||
jethe shravanaacha upaaya | aanee paramaarthasamudaaya |
tethe janaasee taranopaaya | ssahajachi hoya |[21]

jethe – where, shravanaacha – listening, upaaya – treatment where ; solution .|
aanee – and, paramaarthasamudaaya – crowd yearing for realization. |
tethe – there, janaasee – to the masses, taranopaaya – way to survive. | sahajachi – easily, effortless, hoye – possible.

Where the crowd is for paramartha, listening is a solution. For them is the easy & effortless way to survive is possible.
Where the way to listen is available & a gathering of seekers of supreme truth is present, the people easily find a resource or alternative there.

• In these places, you can hear great things and meet people interested in spiritual matters. It is therefore natural that these meetings
are an opportunity for the Liberation.
• Where people are gathering to listen to discourse about "Supreme Meaning" (Paramartha; Supreme Truth), the way is made easy
and effortless.

When ‘here’ there is the remedy of listening and this meeting place of Paramarth, then the mind is lifted out of this world and ‘there’ only it
naturally remains.

उत्तम गण
ु ाची मांिळी| सत्वधीर सत्वागळी |ननत्य सख
ु ाची नव्िाळी| जेर्ें वसे ||२२||
Uttama gunaanchee mandalee | shaantaroopa satvaagale |
Nityasukhaachee navhaalee | jethe vase |[22]

Uttamma – the best, gunaanchee – qualities, mandalee – people .| shaantaroopa – quiet; calm, personalities, satvaagalee – specially puritans .|
nityasukhaachee – ever pleasing, navhaalee – ever fresh .| jethe – where, vase – reside; found.|

The people with best qualities. Specially puritans with calm personalities. Ever pleasing, ever fresh are found in such meeting places.
a gathering of persons with best qualities, who are virtuous, patient & unmatched example of virtues. There one finds happiness, which is always
new & fresh.

• They meet there very virtuous, peaceful people, particular in their essential nature. A permanent happiness resides there, with a
great feeling of freshness.
• In this gathering is found people with the best qualities. They are by nature peaceful, calm, pleasing, and always happy and fresh.

‘here’ (Mula maya) is the place of the superior guna; it is the peace and alertness of this pure sattwa guna; ‘here’ that eternal self resides in ever
fresh and new happiness.

ववद्यापारें कळापारें| ववशेष गुणाांची सत्पारें |भगवांताचीां प्रीनतपारें| लमळालीां जेर्ें ||२३||
Vidyaapaatre kalaa paatre | vishesha gunaachee satpaatre |
Bhagawantaachee preeti paatre | milaalee jethe |[23]

Vidyaapaatre – characters of knowledge, kalaapaatra – charactors ( personalities ) of varied arts .| vishesha – special, gunaachee – qualities,
satpaatre – adored, loved by .| milaalee – got together, jethe – where.|

Such meetings where charactors of knowledge, personalities excelling in varied forms of arts. True men of special qualities & these adored by
God get together.
Where learned ones artists, special virtuous good people & those who are liked by god meet.

• In these meetings are found the Masters of various scientific and artistic fields, very virtuous people and great values, whom God
loves.
86 दासबोध – Dāsbodh – Dashak 1 –

• There are many people who are endowed with knowledge of various arts, and who have special good qualities of God. They are
adored wherever they gather together.

Those who are recipients of this ‘I am’ understanding and its art of knowing (ie. who have forgot everything; pure sattwa guna) are the worthy
recipients of that Truth. Then ‘here’ merges in that pure knowledge ‘there’ due to its love for God (first become knowledge; then merge yourself
in, I do not exist/I do not want to know even).

प्रवत्त
ृ ी आणी ननवत्त
ृ ी| प्रपांची आणी परमार्ी |गि
ृ स्ताश्रमी वानप्रिस्ती| सांन्यासाहदक ||२४||
Pravrutee aanee nivruttee | prapanchee aanee paramaarthee |
Gruhasthaashramee vaanaprasthee | sanyaasaadika |[24]

Pravrutee – instigated for action (worldly), aanee – and, nivruttee – moving away from worldly life .| prapanchee – family life, aanee – and,
paramaarthee – on the path of spirituality .| gruhasthaashramee – family life, vaanaprasthee – retired from family life.| Sanyaasaadika – hermits
ascetics. |

Those with worldly life those who have turned their back to the world, those with family life, or on the path of spirituality, retired from family life
hermits & ascetics – those are the different type of people.
Those who are leading family, those who have given up worldly life those who are family men, those who are now seeking the supreme soul,
those who are leading the life of a family man, those who are leading retired life & those who are ascetics.

• There are extroverts and introverts, people attached to family life, altruists, people with an ordinary lay life, and even those who
had retired into a Hermitage and renouncers are there.
• There are some who are engaged in worldly life, and there are those who have turned their back to the world. There are some who
are leading a family life, and those who are solely on the path of spirituality and have retired from family life to live as hermits and
ascetics.

Then your worldly thinking and your withdrawal from thoughts; your worldly living/prapanch and your with- drawal from this world/Paramarth;
your life as a householder and your life as a sannyasa, all come together.

वद्
ृ ध तरुण आणी बाळ| पुरुष क्स्रयाहदक सकळ |अखांि ध्याती तमाळनीळ| अांतयाथमीां ||२५||
Vruddha taruna aanee baala | purushastriyaadika sakala |
akhanda dhyaatee tamaalaneela | antaryaamee |[25]

vrudha – old, taruna – young, aanee – and, baala - …..,|purushastriyaadika – men & women, sakala – all.| akhanda – continuously, dhyaatee –
think of; meditate, tamaalaneela – Lord Krishna.| antaryaamee – in their mind.|

Old, young, men & women all are continuously meditating upon the form of Lord Krishna in their minds.
Old young & children, man & woman all think of worship incessantly in their heart, Lord Vishnu.

• Old, young, children, men, women are there, worshipping and meditating regularly upon the Lord Vishnu, who is dark as a leaf of
Tamal.
• They are old and young, and men and women, and all are continuously meditating upon the Lord (Vishnu; the Christ
Consciousness) within.

When that unbroken Parabrahman meditates upon himself then, the old, the young, the child, the man and the woman etc. are this ‘all’ (That
unbroken Parabrahman had forgotten Himself and taken Himself to be a man, woman, old and young etc. etc. Now when He drops all these
limiting concepts then, ‘nothing is there’. This is knowl- edge. Then He is meditating upon Himself and seeing His own reflection).

ऐसे परमेश्वराचे जन| त्याांसी मािें अलभवांदन |जयाांचेनन समाधान| अकस्मात बाणें ||२६||
Aise parameshwaraache jana | tyaansee maaze abhivandana |
jayacheri samadhaana | akasmaata baane |[26]

aise – such, parameshwaraache – of god, jana – people.| tyaansee – to them, maaze – my, abhivandana – regards.| jayacheni – whom,
samaadhaana – satisfaction.| baane – get acclaimed; get.|

Such people of God. To them my regards, from whom we get great satisfaction.
Such are men of the supreme lord. I bow before them because of them on gets immediate satisfaction.

• My greetings and tributes go unto this people of God, whose blessings bring us instantly into great peace.
87 दासबोध – Dāsbodh – Dashak 1 –

• Like this are the people of God. To them I give my regards. Because of them, we get great satisfaction.

In this way the mind becomes Parameshwara when I bow down before this ‘all’. For due to this Mula maya, complete contentment is suddenly
established (by remaining always in this ‘I am’, this ‘I am’ is dropped when any trying suddenly ceases).

ऐांलसये सभेचा गजर| तेर्ें मािा नमस्कार |जेर्ें ननत्य ननरां तर| क तथन भगवांताचें ||२७||
Aiseeya sabhechaa gajara | tethe maazaa namaskaara |
Jethe nitya nirantara |keertana bhagavantaache |[27]

Aiseeya - of such, sabhechaa – meeting, gathering, gajara – praising. | tethe – to them, maazaa – my, namaskaara – salute .| jethe – where,
nitya – always, nirantara – through out .| keertana – musical praising, bhagavantaache – of god. |

Praises in glory of such gatherings to them my salute; where always through out musical praising, narrations of god go on.
In such congregation, I offer my salutation. Here one always finds praise of Lord being sung incessantly.

• Greetings to all these extraordinary gatherings of people who always resonate powerfully, praise God at regular spiritual meetings.
• I bow to those who comprise such a gathering where the praises of the beloved Lord are always going on.

When such a meeting place resounds with his praise, then there is the surrendering of ‘mine’. Then ‘here’ the pervasiveness/Prakruti of
God/Purush is that eternal Parabrahman.

जेर्ें भगवांताच्या मूती| तेर्ें पाववजे उत्तम गती |ऐसा ननश्चय बिुताां ग्रांर्ीां| मिां त बोललले ||२८||
Jethe bhagvantaachyaa murtee | tethe paavije uttama gatee |
Aisa nishchaya bahuta granthee | mahanta bolile |[28]

Jethe – where, bhagvantaachyaa – of gods, murtee – idols. | tethe – there, paavije – attain, obtained, uttama – the best, gatee – direction; way. |
aisa – like this, nishchaya – certainity, confirmation, bahuta – in many, granthee – texts .| mahanta – saintly men, bolile – have said.|

Where there are such idols of god, there will always be the best direction obtained. Such confirmation is given in many texts by the saintly men.
Where Lord’s idol is installed, one will get excellent salvation – such definite information is provided by great saints in many books.

• In many great sacred books, it is continually repeated that the assembly of Saints is the incarnation of God, and helps man to attain
the highest level.
• Where images of the Lord are present, satisfaction is obtained. This is confirmed in many texts given to us by great saints.

When there is this image of God ‘here’ then, there can be the attainment of that highest state ‘there’. But first within this scripture there should be
the conviction of this ‘all’; that Purush and his ‘speech’ (first there should be witnessing and the witnessed).

कल्लौ क तथन वररषठ| जेर्ें िोय ते सभा श्रेषठ |कर्ाश्रवणें नाना नषट| सांदेि मावळती ||२९||
Kalau keertana varishtha | jethe hoye te sabhaa shreshtrha |
Kathaashravane naanaa nashta | sandeha maavalatee |[29]

Kalau – in the epoch of kali (Kali –yuga). Narrations of god, varishtha – superior .|
jethe – where, hoye – takes place, te – that, sabhaa – gathering, meeting, shreshtha – superb .| kathaashravane – by hearing purana s, naanaa –
many, nashta – destroyed. | sandeha – doubts, maavalatee – removed.|

In the epoch of kali it is through the superior narrations of god, in the gatherings, by hearing puranas many defaults get destroyed and doubts
removed.
In the present time of Kali, where the best praise of the lord is sung, such congregation is the best, by listening to the stories; anecdotes many
doubts vanish.

• In the age of Kali Yuga, in which we now find ourselves, singing the praises of God is the best way to reach God. This is what
happens in these large gatherings where listening removes all doubts.
• In the present Kali Yuga (according to Hindu cosmology, the current age) it is through the singing of the praises of God (kirtan),
and in hearing the narration of the stories of God in gatherings, that many doubts are dispelled and completely eliminated.
88 दासबोध – Dāsbodh – Dashak 1 –

In the kali era (in the body), the *singing of his pervasiveness is the greatest worship, for then this meeting place of the pure sattwa will be that
Reality ‘there’. But first by narrating this ‘story’ of God and listening to his ‘story’, body consciousness should be removed. *(ie. first forget
everything and be established as knowledge ‘here’).

Note: When that Supreme Self forgets Himself then, He takes ‘many’ forms and plays ‘many’ roles. But when He forgets everything and
remains always in this meeting place of knowledge then, He will come to understand that He is that Purush. And when He lets slip away this
pure sattwa guna of the meeting place then, that nirgun Self remains. That is pure knowledge when that Purush gives up His witnessing and
returns from where He came.

***

Iti shree das bodhe guru shishya sanvade sabhaastavananaama samaasa ashtama

SAMAS 9 – PARAMAARTHASTAVANA

(In Praise of Spiritual Path)

समास नववा : परमार्थस्तवन

||श्रीराम ||

//Shri Ram//

आताां स्तऊां िा परमार्थ| जो साधकाांचा ननजस्वार्थ |नाांतरी समर्ाथमध्ये समर्थ| योग िा ||१||
aataa stavu haa paramatha | jo saadhakaancha nijasvaartha |
naataree samarthaanmadhye samartha | yoga haa | [1]

aataa – now, stavu – praise, haa – this, paramatha – path of spirituality. | jo – which, saadhakaancha – of aspirants, nijasvaartha – self intrest.|
samarthaanmadhye – among the powerful, samartha – powerful. | yoga – coincidently by chance, haa – this. |

No I shall praise the paramartha, which is of self-interest to the aspirants. It is the most powerful & of rare chance.
Now let us praise supreme knowledge of soul, in which ascetics are interested for their own benefit. Otherwise it is the strongest union.

• Now we will pray for the Spiritual Path, which brings to seekers the Ultimate Bliss. This path, in order to achieve Liberation, is the
most effective means.
• Now I shall praise the "Supreme Truth" (Paramartha) that is of the nature of the ultimate welfare of aspirants. Of all the powerful
yogas this is the most powerful means for liberation.

being in the ‘now’ is the praise of that thoughtless Paramarth and this witnessing is the sadhak’s very own wealth. and afterwards that non-dual self will
have union with that thoughtless self (That finally meets Its own Self).

आिे तरी परम सग ु म| परी जनासी जाला दग ु म
थ |काां जयाचें चक
ु लें वमथ| सत्समागमाकिे ||२||
Aahe taree parama sugama | paree janaasee jaalaa durgama |
Kaa jayaache chukale varma | satsamaagamaakade | [2]

Aahe – it is, taree – even, parama – very, sugama – easy; easily accessible. | paree – but, janaasee – to the people, jaalaa – become, durgama –
difficult; rare. | Kaa – or, jayaache – whose, chukale – missed, varma – target; importance. | satsamaagamaakade – towards the right path. |

Actually it is paramaartha is very easy but people do not realize its importance & have made it difficult, missing the night path.
Though this is very much easy but to the people this has become difficult; because their way of solution regarding association with virtuous
persons has gone wrong.

• In fact, it is very easy, but people find it difficult, because they have not understood that the key to success lies in being in the
company of Saints.
• Actually, it is very easy, but it has become difficult for people because they have missed the importance of the association with wise
and virtuous people (satsang).
89 दासबोध – Dāsbodh – Dashak 1 –

If there is this so very easy to understand knowledge then, that thoughtless Supreme can be understood. But to the people, this has become so very
difficult to understand.35 But why give up this ‘I am’ of Mula maya and that essence, I do not exist, which is gained in company of the Truth/Saint?

नाना साधनाांचे उधार| िा रोकिा ब्रह्मसाक्षात्कार |वेदशास्रीां जें सार| तें अनभ
ु वास ये ||३||
Naanaa saadanaanche udhaara | haa rokadaa brahmasaakshaatkaara |
Vedashastree je saara | te anubhavaasa ye | [3]

Naanaa – many, saadanaanche – practice, udhaara – credit.| haa – this, rokadaa – ready form, brahmasaakshaatkaara – realization of Brahman
(of self). |
Vedashastree – in the Vedas, je – what is, saara – essence. | te – that, anubhavaasa – experienced, ye – here. |

The credit of many practices is in the form of self-realization. The essence of Vedas can be experienced here.
There are many means but these give result late, but the revelation of supreme being gives immediate result & the essence of science of Vedas
can be experienced.

• Other ways promise to bring results in the future, but here it is the immediate Realization of the Supreme Brahman, the essence of
the Vedas, that is lived.
• There are many practices which offer results in the future, but the realization of Brahman and the essence of vedic science can be
experienced immediately.

There are the ‘many’ thoughts and their promises of results (“If I do this then, I will get that; and when you die you will attain that etc.”) and there
is that ever-present thoughtless Brahman. Within the Vedas and Shasthras there is this experience of ‘I am’ and that essence, I do not exist (the
scriptures can teach up to knowledge, neti, neti).

आिे तरी चिूांकिे| परी अणुमार दृषटी न पिे |उदास परी येक किे| पािाताां हदसेना ||४||
Aahe taree chahukade | paree anumaatra drishtee na pade |
Udaasa paree yekeekade | paahataa disenaa | [4]

Aahe – is there, taree – still, chahukade – everywhere. | paree – still, anumaatra – even a bit, drishtee – in sight, na – does not, pade – come. |
Udaasa – indifferent, paree – although, yekeekade – on one side. | paahataa – on seeing, disenaa – cannot see; apprehand.|

It is everywhere but still not a bit can be seen. On the other side it is indifferent from everything & is not apprehended (seen).
It (paramartha) is everywhere but cannot be seen even in its minutest quantity. Even if renouncing everything one goes into a secluded place, it
cannot be seen.

• This Absolute Brahman is everywhere, and not even one of his atoms can be seen. It is indifferent to everything, and therefore, it
cannot be seen anywhere.
• It is present everywhere, but it is not perceived. It is indifferent to everything. It sees everything, yet always remains ever unseen
itself.

he is everywhere but even an atom of him cannot be seen. he is indifferent and detached and so, that under- standing that is in the possession of
the one, cannot be seen by your eyes (Shri Siddharameshwar Maharaj- when you walk out and look up at the moon, you do not see that which
lies between your eye and the moon. And when you try to see that, then you make yourself the object of the seeing and you see space. Though
you are everywhere, you cannot be an object of your seeing).

आकाशमागी गप्ु त पांर्| जाणती योचगये समर्थ |इतराांस िा गह्
ु यार्थ| सिसा न कळे ||५||
Aakaashamaargee gupta pantha | jaanatee yogiye samaartha |
Itaraansa haa guhyaartha | sahasaa na kale | [5]

Aakaashamaargee – subtle way (subtle like sky), gupta – secret, pantha – path.| jaanatee –; know, is realized, yogiye – by yogis, samaartha –
intellectually powerful. | Itaraansa – to others, haa – this, guhyaartha – secret meaning. | sahasaa – easily; generally, na – not, kale – know. |

35
Shri Siddharameshwar Maharaj- Tukaram said about this worldly life, “The happiness one gets from this hard work is like a grain of barley and the grief is as big as a
mountain.” But without any toil whatsoever, this Ultimate accomplishment is effortlessly acquired.“Though it is so very easy to achieve, still for the people, it has
become so very difficult to achieve. Why neglect that essence that is found in the company of the Truth?“ –Dasbodha. and instead of searching for happiness by
being in the company of the saint, they go after many inventions and create this terrible and desperate maya. because of this, their true essence is lost and when this
strange foreign happiness is created then, the Ultimate Accomplishment, which is so easy, becomes so very difficult.
90 दासबोध – Dāsbodh – Dashak 1 –

Through the subtle way of understanding (discrimination) & higher intellect the yogis know this secret path. To others it is generally not known.
Secret paths are there in the open space of heart. Competent ascetics know it. This secret meaning is normally not known to others.

• The secret way is through the heavens and is well known by the most gifted Yogis, while the others do not understand its hidden
meaning.
• It is open like the sky, but it is only the competent yogis who know this hidden path. Others generally do not easily come to know the
hidden meaning.

he is the secret path through space (nothing is there) and he is known by the yogi who has that non-dual under- standing. The impatience of the
others, cannot understand that thoughtless hidden wealth/meaning.

साराचें हि ननजसार| अखांि अक्षै अपार |नेऊां न सकती तश्कर| काांिी केल्या ||६||
Saaraanchehi nijasaara | akhanda akshai apaara |
Nevu na sakatee tshkara | kaahee kelyaa | [6]

Saaraanchehi – of extracts, nijasaara – gist; extract. | akhanda – continues; omnipresent akshai – forever always, apaara – unlimited. | Nevu –
take, na – not, sakatee – possible, tshkara – robbers. | kaahee – whatever, kelyaa – they do. |

It is the gist of all the extracts. It is continuous forever & unlimited. The robbers cannot take it away in any way.
That is self-essence of essence, permanent without any damage or loss. Even the thieves cannot take it even if they try in any way.

• Brahman is the very essence of essence. It is Inseparable, Permanent, Unlimited, no thief can steal anything from it, no matter how
hard he tries.
• It is the essence of Self-essence. It is permanent and never suffers any damage or loss. Thieves can never take it away, no matter how
hard they may try.

he is the essence of one’s own essence. he is unbroken, permanent and the unlimited. he is not this created thing called knowledge that can be
taken away by the thief (Maharaj- the mind is a thief ie. the mind takes that which does not belong to it).

तयास नािीां राजभये| अर्वा नािीां अक्ग्नभये |अर्वास्वापदभये| बोलोंच नये ||७||
Tayaasa naahee rajabhaya | athavaa naahee agnibhaya |
Athavaa swapadabhaya | bolocha naye | [7]

Tayaasa – to it, naahee – not, rajabhaya – fear of the king. | athavaa – or, naahee – no, agnibhaya – fear of the fire. | Athavaa - or,
swapadabhaya – danger from fierce animal.| bolocha – speak of, naye – not at all. |

To it (parbrahma) there is no fear of the king, nor from the fire or the fierce animals. Don’t speak of such thing at all.
It has no fear from royalty/government fire or animals.

• It is not afraid of the King, nor of fire: and the fear of beasts is not even worth talking about.
• It has no fear of king or government, nor of fire or fierce animals. It would not be correct to say anything such as this.

That Reality has no fear from the king or any fear of fire and the fear from this beast called maya should not be ‘spoken’.

परब्रह्म तें िालवेना| अर्वा ठाविी चक
ु े ना |काळाांतरी चळे ना| जेर्ीचा तेर्ें ||८||
Parabrahma te haalavenaa | athavaa thaavachi chukenaa |
kaalaantareechee chalenaa | Jetheechaa tethe | [8]

Parabrahma – ultimate reality, te – that, haalavenaa – lift from one place to another. | athavaa – or, thaavachi – place, chukenaa – will leave. |
kaalaantareechee – over a period of time, chalenaa – move. | Jetheechaa – wherever, thethe – there it is|

Parabrahma cannot be lifted from one place to another. It will not leave its place even over a period of time, will not move from wherever it is.
The supreme divine being cannot be moved, its seat cannot be moved, after lapse of time also it cannot moved, it remains wherever it is.

• The Brahman Supreme may not move or be moved. It is where it is, and it does not move over time.
• The "Absolute Reality," Parabrahman, cannot be moved. It will never leave its place even after the end of time. It remains always
where it is.

That Parabrahman cannot be moved nor can it be misplaced. It is where it is and it does not move away by the lapse of time.
91 दासबोध – Dāsbodh – Dashak 1 –

ऐसें तें ननज ठे वणें| कदावप पालटों नेणे |अर्वा नव्िे आहदक उणें| बिुताां काळें ||९||
Aise te nija thevane | kadaapee paalato nene |
Athavaa navhe aadika une | bahutaa kale | [9]

Aise – like this, te – that is, nija – one’s own, thevane – belonging. | kadaapee – never, paalato – change, nene – possible. | Athavaa – or, navhe –
not, aadika – more, une – less. | bahutaa – in all, kale – the times. |

Such is one's own belonging, which can never change or more or less in all the times.
Our own treasure is like that. It never changes or for long time it neither increases nor decreases.

• So, this is our heritage, which knows neither changes, nor decreases, nor increases, even after a long period of time.
• It is one's own true belonging that never changes. It never increases or decreases over time.

That Parabrahman is our own treasure which does not know change, nor become more or less due to this ‘time of the all’ (He is not limited by the
limitation of time and space ie. ‘I am’).

अर्वा तें घसवटे ना| अर्वा अदृश्य िोयेना |नाांतरी पािाताां हदसेना| गरु
ु अांजनेववण ||१०||
Athavaa te ghasavatenaa | athavaa adrushya hoyinaa |
naataree paahaataa disenaa | Guru anjane | [10]

Athavaa – or, te – that, ghasavatenaa – cannot get used up. | Athavaa – or, adrushya – disappear, hoyinaa – not. | naataree – or even, paahaataa
– on seeking, disenaa – see. | Guru anjane – the teaching of guru (eye opener). |

I cannot get used up it never disappears, but cannot be even seen without guru’s teaching.
Or that does not depreciate or it does not become invisible or cannot be seen on observing without the collyrium applied by the teacher.

• It cannot be worn out, it cannot become invisible, It cannot be seen without the help of a spiritual guide.
• It cannot deteriorate or ever become invisible, yet it cannot be seen without a Sadguru’s teaching.

That reality cannot be worn out nor can it be this unseen ‘all’. Nevertheless, he cannot be understood without this knowledge of the guru. (He is
not this knowledge yet He cannot be realized without this knowledge)

मागाां योचगये समर्थ| त्याांचाहि ननजस्वार्थ |यालस बोललजे परमार्थ| परमगुह्य म्िणौनन ||११||
Maagaa yogiye samarth | tyaanchaahi nijaswartha |
Yaasee bolije paramartha | paramaguhya mhanoni | [11]

Maagaa – before, yogiye – the yogis, samarth – powerful. | tyaanchaahi – there’s also, nijaswartha – self interest. | Yaasee – to this, bolije – say,
paramartha – path of spirituality. | paramaguhya – very secret, mhanoni – therefore. |

The powerful yogis in the past also, had paramartha as the goal of their life. This is therefore called as the secret path.
Earlier great ascetics also in their own interest called it as supreme knowledge of the soul, because of its supreme secret nature.

• In ancient times, there were many great Yogis who attained the final state of Bliss. This very secret Way is called the spiritual life.
• Powerful yogis in the past realized Paramartha and called it the "Supreme Secret."

Previous to this knowledge, there is that non-duality of the yogi and this only is your true wealth. Therefore first this ‘I am’ should be ‘spoken’ and
then that Paramarth, the secret supreme, can be realized.

जेंिी शोधून पाहिला| त्यासी अर्थ साांपिला |येराां असोनी अलभय जाला| जन्मोजन्मीां ||१२||
Jehee shodhuna paahilaa | tyaansi artha saapadalaa |
Yeraa asoni alabhya jaalaa | janmojanmee | [12]

Jehee – those, shodhuna – find, paahilaa – tried to. | tyaansi – to them, artha – meaning, saapadalaa – revealed. | Yeraa – others, asoni – being
closing, alabhya – unattainable, jaalaa – become. | janmojanmee – for lives together. |

Those tried to find it, to them the meaning revealed. For others even being close, it became unattainable for lives together.
Those search for it & looked for it, to them meaning was realized but to others it become unobtainable even though existing in all their life after
life.
92 दासबोध – Dāsbodh – Dashak 1 –

• Those who undertook this spiritual search found its meaning, while for others it remained unattainable even after many lives,
though it is very near.
• For those who tried to find it, the meaning was revealed, while for others, even though it was very close, it became unattainable even
after many lives.

When Mula maya has been searched out then, its innermost meaning can be understood (by ceasing your search to know that Self, duality will be
dissolved). Others, though being that Self, find it is unattainable, birth after birth after birth.

अपूवत
थ ा या परमार्ाथची| वाताथ नािीां जन्ममत्ृ याची |आणी पदवी सायोज्यतेची| सक्न्नधचच लाभें ||१३||
Apurvataa yaa paramarthaachee | vaartaa naahee janmamrutyuachee |
Aani padavee sayojjatechee | sannidhachi laabhe | [13]

Apurvataa – unprecendential; novel; rare, yaa – of this, paramarthaachee – of paramartha. | vaartaa – signs, naahee – not, janmamrutyuachee –
birth & death. |
Aani – and, padavee – designation, sayojjatechee – the ultimate liberation. | sannidhachi – closely, laabhe – attains. |

The novelty of this paramartha is that once known the signs of birth & death disappear. One attains the sayojjamukti (the ultimate liberation),
which is close.
This supreme knowledge of the soul is wonderful, there is talk of birth & death & one obtains the honor of identification near himself.

• The new specificity of this spiritual path is that when you reach it, the notions of birth and death no longer have reason to exist, and
the state of final liberation is within reach.
• The wonder of this Paramartha is that once known, the signs of birth and death disappear, and one attains "Ultimate Liberation"
(Sayujya Mukti) which is the identification with That which is nearest.

When this ‘speech’ becomes that paramarth then, there is not even a rumour of birth or death and then the hon- our of final Liberation is close at
hand.

माया वववेकें मावळे | सारासारववचार कळे |परब्रह्म तेंहि ननवळे | अांतयाथमीां ||१४||
Maayaa viveke maavale | saaraasaara vichaare kale |
Parabrahma tehi vivale | antaryaamee | [14]

Maayaa – illusion, viveke – with discrimination, maavale – disappears. | saaraasaara vichaare – distinguishing thought, kale – understand. |
Parabrahma – the ultimate reality, tehi – that also, vivale – seen; clearly. | antaryaamee – within. |

With discrimination the illusion disappears. One understands with distinction. The absolute reality be clearly seen within.
Maya illusion disappears because of discriminatory faculties. The supreme being is understood by the thought of truth & untruth & that also
dissolves in the heart.

• The details of the efforts in this Way lie in the internal discrimination that makes the illusion disappear, through meditation, the
essential is separated from the non-essential, and the Supreme Brahman appears clearly of its own free will in consciousness.
• With discrimination (viveka), Illusion disappears, and one comes to realize Parabrahman through contemplative thoughtfulness and
inquiry.

Through vivek, maya disappears. for when there is discrimination between the *essence and non-essence then, that reality is understood. Then
your dearest and dearest, that Parabrahman, is revealed. *(See 13.2; the dis- crimination between the essence ie. that I do not exist
understanding and the non-essense ie. this ‘speech’of ‘I am’)

ब्रह्म भासले उदां ि| ब्रह्मीां बुिालें ब्रह्माांि |पांचभूताांचें र्ोताांि| तछ्
ु य वाटे ||१५||
Brahma bhaasale udanda | brahmee budaale brahmanda |
Panchabhootanche thotaanda | tuchcha vaate | [15]

Brahma – reality, bhaasale – experienced, udanda – fully. | brahmee – in the reality, budaale – drowned; merged, brahmanda – the universe
(creation). | Panchabhootanche – of five elements, thotaanda – falsehood; untruthfulness. | tuchcha – rifling; shallow; petty, vaate – feel;
appear.|

Once the reality is experienced fully, the creation of five elements appears shallow & false gets drowned in the Brahman.
93 दासबोध – Dāsbodh – Dashak 1 –

The supreme being appeared abundant, the universe got submerged in the supreme being itself. The presence of the five elements was felt
negligible.

• The Supreme Brahman then appears as the vast existence into which the universe is plunged! The five elements are then only an
Illusion that can be completely ignored.
• When Brahman is experienced fully, the entire appearance of the creation of the five elements becomes submerged in Brahman and
is felt to be insignificant.
Brahman is that vast limitless Paramatma and he has appeared as this gross creation/Brahmanda and with discrimination this creation is drowned
in that Brahman. Then these five great elements are but a fiction to be ignored.

प्रपांच वाटे लहटका| माया वाटे लापणणका |शुद्ध आत्मा वववेका- | अांतरीां आला ||१६||
Prapancha vaate latikaa | maayaa vaate laapanikaa |
Shuddha aatmaa vivekaa | antaree aalaa | [16]

Prapancha – worldly life, vaate – appears, latikaa – untrue. | maayaa – illusion, vaate – appears, laapanikaa – unreal. | Shuddha – pure, aatmaa
– self, vivekaa – discriminating, | antaree – within ones mind, aalaa – manifests. |

When the self-manifests with discrimination the worldly life appears untrue & the illusion as unreal (illusion).
The family life appears unreal. The Maya the illusion appears as dull narrative. The pure soul entered in the heart because of discriminatory
quality.

• The worldly life seems false. Illusion appears as a fable, and one becomes able to perceive the inner vision of the Pure Atman.
• The worldly life appears untrue, and Illusion is seen as a false story when the "Pure Self" is perceived inwardly through
discrimination.

Then prapanch36 is felt to be false and maya appears as a fable. When there is vivek, that pure atma within the inner space can be understood.

ब्रह्मक्स्र्त बाणताां अांतरीां| सांदेि गेला ब्रह्माांिाबािे रीां |दृश्याची जुनी जजथरी| कुहिट जाली ||१७||
Brahmastita baanataa antaree | sandeha gelaa brahmandaabaaheree |
Drishyaachee junee jarjaree | kuhita jaalee | [17]

Brahmastita – state of statelessness (ultimate), baanataa – acquired, antaree – in the mind. | sandeha – doubts; suspicions, gelaa – driven out,
brahmandaabaaheree – out of mind. | Drishyaachee – creation, junee – old, jarjaree – torn. | kuhita – rags, jaalee – becomes. |

Once the ultimate state is acquired by the mind, the doubts & suspicions get driven out, of the mind. The whole scenario of creation becomes old,
torn, tattered rag, which can be thrown out.
The position of Brahma having spread inside, the doubt disappeared beyond the universe, the old & torn appears to have faded.

• When the state of Supreme Brahman is well established, there is nowhere left for doubt. Then the old rag of the visible world is
completely worn out and thrown away.
• When established in Brahman, doubts and suspicions are gone, and the entirety of creation becomes like an old tattered and torn
rag that is fit to be discarded.

When that ever-steady Brahman is imbided in your inner space then, body consciousness is gone and one is beyond this Brahmanda/creation.
Then this old rag of a visible world rots and goes away.

ऐसा िा परमार्थ| जो करी त्याचा ननजस्वार्थ |आताां या समर्ाथस समर्थ| ककती म्िणौनन म्िणावें ||१८||
Aisa haa paramaartha | jo karee tyaachaa nijaswaartha |
Aataa yaa samarthaasa samartha | kitee mhanoni mhanaave | [18]

Aisa – such is, haa – this, paramaartha – the path of reality. | jo – who, karee – takes to; follows in, nijaswaartha – ones own life; ones own
interest. | Aataa – now, yaa – of this, samarthaasa – to this ultimate, samartha – powerful. | kitee – how much, mhanoni – therefore, mhanaave –
say. |

36
Shri Siddharameshwar Maharaj- This manifest world gets called prapanch on account of the five (pancha) elements appearing and being seen as
some- thing separate (para) from you.
94 दासबोध – Dāsbodh – Dashak 1 –

Such is this parmartha one who takes it to ones own interest. How much should be said about this powerful path of reality.
Supreme knowledge of the soul is like this. One who practices this has his own interest. Now how much competent should I call this competent
one?

• Such is the spiritual life. He who makes real efforts, succeeds. So, how many times do you want me to repeat that this spiritual path
is the most effective?
• Like this, is Paramartha. One who puts in effort to realize it is one who is acting in their own best interest. To what extent can I
describe the capacity of this most powerful and effective path?

Like this is that thoughtless Paramarth. Then that Purush understands himself and gains his own wealth. Now, when this ‘speech’ becomes that
thoughtless self then, the ‘many’ thoughts should be called non-dual. (Then think, no harm, for now everything is that Reality; Maharaj- you
don’t know your mind. First the mind should be an- nihilated and when you understand yourself then let all the thoughts come, for then you
know, I am not the thoughts.... mind is that Reality).

या परमार्ाथकररताां| ब्रह्माहदकाांलस ववश्रामता |योगी पावती तन्मयता| परब्रह्मीां ||१९||
Yaa paramaathaa karitaa | brahmadikaansi vishraamataa |
Yogee paavatee tanmayataa | parabrahmee | [19]

Yaa – because of, paramaathaa karitaa – this paramaartha. | brahmadikaansi – to the Brahma & other gods, vishraamataa – solace; comfort;
relief.| Yogee – yogis, paavatee – obtain; attain, tanmayataa – oneness. | parabrahmee – with the Brahman. |

The Brahma & other gods find solace with paramartha. Yogis attain oneness with the Brahman.
Because of this supreme knowledge of the soul, the Brahma & others got restfulness ascetics got absorption in supreme spirit.

• Because of the greatness of this way, Gods, as Brahma the Creator, and others, obtain rest, and yogis become One in the Supreme
Brahman.
• Because of this Paramartha, Brahma and other gods find contentment, and yogis become absorbed in Absolute Reality.

on account of this ‘speech’, *lord Brahma, the creator of this gross world and the other gods (the three gunas) take rest and the yogi becomes
absorbed in that Parabrahman. *(If the intellect/buddhi decides it is a cup then, that formless Reality takes the form of a cup).

परमार्थ सकळाांस ववसाांवा| लसद्ध साधु मािानुभावाां |सेखीां साक्त्वक जि जीवाां| सत्सांगेंकरूनी ||२०||
Paramaartha sakalaansa visaavaa | siddhasaadhumahaanubhaavaa |
Sekhee saatvika jadajeevaa | satsangekarunee | [20]

Paramaartha – the path of spirituality, sakalaansa – to all, visaavaa – solace; comfort; relief. | siddhasaadhumahaanubhaavaa – accomplished;
sages & one with higest experience. | Sekhee – at the end, saatvika – pure, jadajeevaa – ignorant. | satsangekarunee – accompaniment of saints. |

Paramaartha is a relief to the accomplished with accompaniment of the saints the ignorant also become pure.
The supreme knowledge of the soul gives restfulness to the accomplished ones the virtuous & the great knowledge people. The god fearing
human lives get it at the end because of association with good people.

• This way offer rest to all the Masters, to all the Saints, and to the spiritually advanced, and by the virtue of the company of saints
brings piety also to ordinary and ignorant souls.
• Paramartha is the contentment of all who are accomplished with the "Supreme Experience." Even the ignorant become pure in the
company of saints.

Paramarth brings rest to this ‘all’; it is the siddha, sadhu and one who has that great experience. Therefore first through the company of the
saint/Truth, the ignorant boasting jiva should become satvik (first leave the thoughts and then just know).

परमार्थ जन्माचें सार्थक| परमार्थ सांसारीां तारक |परमार्थ दाखवी परलोक| धालमथकासी ||२१||
Paramaatha janmaacha saarthaka | paramaartha sansaaree taaraka |
Paramaartha daakhavee paraloka | dhaarmikaasee |[21]

Paramaartha – spiritual path, janmaache – of life, saarthaka – fulfillment; worthwhile.| paramaartha – spiritual path, sansaree – worldly life,
taaraka – saviour,; protector. | paramaartha – spiritual path, daakhavee – leads to, paraloka – transcendental state .| dhaarmikaasee – follow
religion, path of truth leading a spiritual path makes life worthwhile.
95 दासबोध – Dāsbodh – Dashak 1 –

Leading a spiritual path makes life worthwhile. It is a protector to the people who live worldly life. It takes those leading religion in a
transcendental state.
Supreme knowledge is the lifetime fulfillment. Supreme knowledge is savior in the world. Supreme knowledge shows other world to the
believers.

• The spiritual way is the fulfillment of this life, it delivers us from this worldly life, and gives to the devotee the bliss of heaven.
• Paramartha makes life worthwhile. This Supreme Meaning is the real savior of the world, and is the true spiritual life that gives
realization which is beyond this world.
Paramarth is the fulfilment of this life; paramarth is the saviour of the one caught in this worldly existence and Paramarth reveals this world
beyond to the follower of their dharma (your inherent nature is to be and to know; Maharaj- it is your birthright).

परमार्थ तापसाांसी र्ार| परमार्थ साधकाांसी आधार |परमार्थ दाखवी पार| भवसागराचा ||२२||
Paramaartha taapasaanchee thaara | paramaartha saadhakaansee aadhaara |
Paramaartha daakhaavee paara | bhavasaagaraachaa |[22]

Paramaartha – spirituality, taapasaanchee – to the ascetics, thaara – support.| paramaartha – spirituality, saadhakaansee – to the aspirants,
aadhaara – shows way , support.| Paramaartha – spirituality, daakhaavee – leads, paara – across.|bhavasaagaraachaa – sea of the worldly
fetters.

Spirituality is support of the ascetics, aspirants. It shows the way to go across the sea of the worldly fetters.
The supreme knowledge gives asylum; shelter, to those who do penance. It is a support to seekers. It shows across the ocean of worldly life.

• The spiritual path is the anchor plate for seekers, and the support for those who make efforts to achieve liberation. It reveals the
other side of the ocean of worldly life.
• Paramartha is the support of the ascetics and aspirants. It shows the way to cross over the ocean of the worldly life.

Paramarth is the resting place of the ascetic and Paramarth is the support of the one who makes every effort to attain liberation (sadhak). It takes
you to the other shore beyond this ocean of worldly life.

परमार्ी तो राज्यधारी| परमार्थ नािीां तो लभकारी |या परमार्ाथची सरी| कोणास द्यावी ||२३||
Paramaarthee to rajyadhaaree | paramaartha naahee to bhikaaree |
Yaa paramaarthaachee saree | konaasa dyaavee |[23]

Paramaarthee – leading spiritual life, to – that one, rajyadhaaree – ruler.|
Paramaartha – spirituality, naahee – not there, to – that one, bhikaaree – a begger; popper | yaa – of this , Paramaarthaachee – spirituality,
saree – comparison, equate .|
konaasa – to whom, dyaavee – given.|

Leading a spiritual life is like a ruler. Without spirituality its like becoming a popper. Spirituality cannot be compared with anything.
One who has the supreme knowledge is the holder of the kingdom. One who does not have supreme knowledge is a beggar. What can compare
with the supreme knowledge.

• The man that is on the spiritual path is the true King and he that avoids it is a beggar. What can compete with the grandeur of this
path?
• One who has this Paramartha is like a true ruler, while one without this Paramartha is the equivalent of a beggar. This Supreme
Truth cannot be compared to anything.

When one is in Paramarth then, he is the King (atma) and when that one is devoid of Paramarth then, he is a beggar. This ‘speech’ becomes that
Paramarth (Ultimate Accomplishment ie. no-knowledge) when this knowledge gets offered (ie. when this knowledge is abandoned).

अनांत जन्मीांचें पुण्य जोिे| तरीच परमार्थ घिे |मख्
ु य परमात्मा आति
ु |े अनभ
ु वासी ||२४||
Ananta janmeeche punya jode | tareecha paramaartha ghade |
mukhya paramaatmaa aatude | anubhavaasee |[24]

ananta – unaccountable, janmeeche – lives, punya – merits, jode- together; credited.| tareecha – than only, paramaartha – spirituality, ghade –
followed, lived.|
mukhya – mainly, paramaatmaa – reality, aatude – known .| anubhavaasee – experience.|

It’s the merits of unaccountable lives, that makes one live a spiritual life. Through spirituality it is mainly the reality, which is experienced.
96 दासबोध – Dāsbodh – Dashak 1 –

Limitless births of virtuous acts are acquired then only, supreme knowledge accrues. The chief supreme soul is found subject to its experience.

• This spiritual path is only accessible after many lives filled with meritorious acts. Only then Paramatman enters the field of
experience.
• Only through the merit of innumerable lives does one arrive at this Supreme Truth through which the Supreme Self (Paramatma) is
directly experienced.

on account of its ignorance that endless self has taken another birth. but in this birth, due to the merits acquired from so many births, that
Paramarth is accomplished and that supreme Paramatma is gained by the one with knowledge.

जेणें परमार्थ वोळणखला| तेणें जन्म सार्थक केला |येर तो पापी जन्मला| कुलक्षयाकारणें ||२५||
Jene paramaatmaa volakhilaa | tene janmasaarthaka kelaa |
Yera to paapee janmalaa | kulakshayaa kaarane |[25]

Jene – one who, paramaatmaa – reality, volakhilaa – realized .| tene – he, janma – life, saarthaka – worthwhile, kelaa – done.| yera – the other,
to – that one, paapee – sinner, janmalaa – ruin borned .|kulakshayaakaarane – annihilating, the family hairier.

One who has realized the reality has made his life worthwhile. Other is a sinner born just to ruin the family heirarcy
One who has realized the supreme being has made his life meaningful, others are sinners born for the destruction of the family line.

• He who recognized Paramatman in this way really succeeded in his life. All the others were born only to destroy his legacy.
• One who has realized the Supreme Self has made his life worthwhile, while all others can only be said to have been born and
neglected their rightful inheritance.

When Mula maya is recognized as that Paramatma then, this life is fulfilled. However for the rest, that atma is once more born as a sinner with a
sinful attention (due to the gunas there is objectification and the gross world is taken as true). (Maharaj- the only sin is taking yourself to be a
body)

असो भगवत्प्राप्तीववण| करी सांसाराचा सीण |त्या मख
ू ाथचें मख
ु ावलोकन| करूांच नये ||२६||
Aso bhagvatpraapteeveena | karee sansaaraachaa seena |
Tyaa murkhaache mukhaavalokana | karucha naye |[26]

Aso – let it be, bhagwatpraapteeveena – without realizing truth .| karee – does, sansaaraachaa – living worldly life , seena – effort, srive .| tyaa
– that, murkhaacha – strive; foolish, mukhaavalokana – see the face .| karucha – do, naye – not .|

Now let all this be. Without realizing truth, one who unnecessarily strives for worldly life, is a fool. Don’t even see his face.
Let it be! Without realizing the Supreme Being one who indulges in tiring family cores should not observe the face of such a fool.

• Let's finish this description. One should never worry about fools, who work hard being fully immersed in worldly life, and who do
not seek to reach God.

• Now let all of this be. Without any attention to realizing God, those people who only strive for success in worldly life are fools who do
not even see his face.

so be it! Without the attainment of God, one toils hard in this mundane life. but that Paramatma should never look at the face of the fool (“I am a
body”).

भल्यानें परमार्ीं भरावें| शरीर सार्थक करावें |पव
ू ज
थ ाांस उद्धरावें| िररभतती करूनी ||२७||
Bhalyaane paramaarthee bharaave | shareera saarthaka karaave |
Purvajaansa uddharaave | haribhaktee karunee |[27]

Bhalyaane – the good one, paramaarthee – on righteous path, bharaave – follow, lead. | shareera – the physical body, saarthaka – worth while,
karaave – do .| purvajaansa – ancestors , uddharaave – uplift .| haribhaktee – devotion to god, karunee – by doing.|

The good one must follow the path of spirituality. Make his life worthwhile. Uplift the ancestors by the devotion.
Good persons should occupy themselves with devotion to Hari & should make the body meaningful & should lift up the ancestors.

• Therefore, the Wise One should engage in this spiritual path and make his life meaningful. By his devotion to Hari, he should free
his ancestors in the higher worlds.
97 दासबोध – Dāsbodh – Dashak 1 –

• Those who are wise follow the path of Paramartha and make life worthwhile. With devotion to Lord Vishnu the fame of those great
ones who have come before is enhanced.

The wise enter within Paramarth (Supreme Meaning) and gain the meaning of life (to recognise that Paramatma). Therefore through devotion to
Vishnu (to effortlessly know) one should be lifted out of their ancestral lineage (“I am a body” concept; “I was born, I am a son, sinner” etc.).

Iti shree dasabhodhe guru shishya sanvaade paramaartha stavananaama samaasa navama

SAMAS 10 – NARDEHASTAVANA NIRUPANA37
(Uniqueness of Human Body)
समास दिावा : नरदे िस्तवनननरूपण
||श्रीराम ||

//Shri Ram//

धन्य धन्य िा नरदे िो| येर्ील अपव
ू त
थ ा पािो |जो जो क जे परमार्थलािो| तो तो पावे लसद्धीतें ||१||

Dhanya dhanya haa naradeho | yeheela apurvaaa paaho |
Jo jo keeje paramaartha laaho | to to pave siddheete |[1]

Dhanya – blessed, dhanya – blessed, haa – this, naradeho – the human body .| yetheela – eith it, apurvataa – uniqueness; rare chance, pahoo –
see ; look .| jo – the one , jo – the one , keeje – does , paramaartha laaho – follows on the path of spirituality, to to - that one, pave – attain,
siddheete – accomplishment.|

Blessed is this human body; got with a rare chance one who follows paramaartha, on having it attains accomplishment.
Human body is blessed. See the unsurpassed nature of it. Whoever practises supreme meaning as a hobby attains accomplished state.
• Blessed be the human body! Please, look what a marvel it is! All the efforts made with the help of this corps are crowned with
success.

• Blessed is this human body. See how unique it is. The one who uses it to follow this path of Supreme Truth becomes successful.

most blessed is this human body when that Purush hidden within Mula maya is understood. Then that witnessing Purush attains its ultimate
goal/Paramarth and It reaches perfection (Reality; beyond Witness and witnessed).

या नरदे िाचेनन लागवेगें| येक लागले भक्ततसांगें |येक ां परम वीतरागें | चगररकांदरें सेववलीां ||२||
Yaa naradehacheni laagavege | yeka laagale bhaktisange |
Yekee parama veetaraage | girikandare sevilee |[2]

Yaa – this, naradehaacheni – with the human body, laagavege – get to work; rush. | yeka – same , laagale – begin, bhaktisange – with devotion.|
yekee – some, parama – extremely, veetaraage – get detached.| girikhandare – in hills; mountains, sevilee – stay.|

With this human body some rush on the path of devotion. Some get extremely detached & more to the hills & mountains.
Due to the compulsions of this human body some get attached with the devotion. Some with the extreme unattachedness adopted mountain &
caves.

• With the help of this human body, some turned to devotion, while others found refuge in the mountain caves, because they did not
feel attached to anything.

37
Amrut Laya Vol. II - Shri Sadguru Siddharameshwar Adhyatma Kendra 2005 - Satsang p.50
98 दासबोध – Dāsbodh – Dashak 1 –

• With this human body, some take to the path of devotion while others become extremely detached and go to live in the hills and
mountains.

With a human body, this ‘speech’ can be easily attained and if there is devotion to this ‘I am’ then, that One atma will be established. however on
account of this human body within that one atma, that dispassionate supreme self stays in a mountain cave and does penance (ie. that Supreme takes
itself to be a body and then performs many austerities to become that Supreme One).

येक कफरती नतर्ाथटणें| येक कररती पुरश्चरणें |येक अखांि नामस्मरणें| ननषठावांत राहिले ||३||
Yeka phiratee teerthaatane | yeka karitee purashcharane |
yeka akhanda naamasamarane | nishthaavanta raahile |[3]

Yeka - some, phiratee roam; move, teerthaatane – on pilgrimage. |
yeka - some, akhanda – always, naamasamarane – remembering gods name, (chanting not aloud ).| nishthaavanta – eith faith, raahile – lived. |

Some more to different places of pilgrimage. Some always into the name of God, some lived with a complete faith into it.
Some wander visiting holy places. Some perform initiatory rites. Some have remained attached by chanting of his name.

• Some undertake pilgrimages, others pray and perform rituals. Other devotees constantly remember God's name.

• Some wander to different places of pilgrimage while some practice various vows and rituals, and some put complete faith in the
continuous chanting of the name of God.

With the human body, that one nirgun undertakes pilgrimages and that one undertakes vows and rituals. or that unbroken one faithfully remembers the
‘name’ of God. (You are that One and you forget your innate Oneness and do many sadhanas).

येक तपें करूां लागले| येक योगाभयासी मािाभले |येक अभयासयोगें जाले| वेदशास्री ववत्पन्न ||४||
Yeka tape karu laagale | yeka yogaabhyaasee mahaabhale |
Yeka abhyaasayoge jaale | vedashaastree vyutpanna |[4]

Yeka – some, tape – penance, karu – do, laagale – begin. | yeka – some, yogaabhayaasee – practitioners of yoga, mahabhale – good ones | yeka
– some, abhyaasayoge – by learning , jaale - become.| vedashaastree – learned in Vedas, vyutpanna – scholars. |

Some started with the penance, some good ones become practitioners of yoga. Some turned scholars learning Vedic sciences.
Some started doing penance, some by studying yoga become extremely good people, some become by dint of hard work, learned & experts in
Vedas.

• Some begin with repentance, some people of values study Yoga, while others have become experts, after long studies, Vedas and
sciences.
• Some begin undertaking various austerities, some become good people by practicing yoga, and some become scholars by learning the
Vedas and Shastras.

That one started doing severe penance; that one became most wise due to its practice of yoga/union; and with practice that one became conversant in
the Vedas and Shasthras.

येक ां िटननग्रि केला| दे ि अत्यांत पीडिला |येक ां दे ि ठाईं पाडिला| भावार्थबळें ||५||
Yekee hatanigraha kelaa | deha atyanta peedilaa |
Yekee deva thayee paadilaa | bhaavaarthabale |[5]

Yekee – some, hatanigraha – through torturous resolute, kelaa – made. | deha – body, atyanta – extremely, peedilaa – tortured .| yekee – some,
deva – god, thayee – knew, paadilaa – attain ; receive.| bhaavaarthabale – strength of devotion.|

Some followed the path of hatayoga; torturing their bodies. Some realized God with their strength of devotion.
Some with a determination of a Hathyogi subjected their bodies to very much, suffering some with the strength of inner meaning put the God in
place.

• Some began to torture their bodies violently, while others, by their deep devotion Realize God.
• Some follow the path of hatha yoga with great determination and torture their bodies, and some realize God through the strength of
Devotion (Bhakti).
99 दासबोध – Dāsbodh – Dashak 1 –

If in that One there is stubborn narrow-mindedness then, a body is held and great torments are suffered. And if in that one there is deep devotion, then
God is realized.

येक मािानुभाव ववख्यात| येक भतत जाले ख्यात |येक लसद्ध अकस्मात| गगन वोळगती ||६||
Yeka mahaanubhaava vikhyaata | yeka bhakta jaale khyaata |
Yeka siddha akasmaata | gagana volagatee |[6]

Yeka – some, mahaanubhaave – with great experience, vikhyaata – famous. | yeka – some, bhakta – devotees, jaale – become, khyaata – well
known.| yeka – some, siddha – accomplished, akasmaata – suddenly.| gagane – sky, volagatee – go across.|

Some get the highest experience, some devotees become well known. Some with extra ordinary power, go across the sky.
Some great men have become famous. Some devotees become famous. Some have accomplished suddenly roaming in the sky.

• Some very experienced and dedicated have become very famous, while others have occult powers to levitate in the air.
• Some get the greatest experience of Reality and become well known devotees, and some gain extraordinary powers and roam in the
sky.
That one is that great experience and pervades everywhere; that one becomes a devotee to knowledge and per- vades the whole world; that one is a
siddha and at that moment is vast like the sky.

येक तेजीां तेजचच जाले| येक जळीां लमळोन गेले |येक ते हदसतचच अदृश्य जाले| वायोस्वरूपीां ||७||
Yeka tejee tejachi zaale | yeka jalee miloona gele |
Yeka dekhatachi adrashya jaale | vaayuswaroopee |[7]

Yeka – some, tejee – lustrous; brilliant, tejachi – luster; brilliance, zaale – become. | yeka – some , jalee - water, miloona – one with , gele – got
.| yeka – some, dekhatachi – in spur of a movement, adrashya – disappear. Jaale – become. | vaayuswaroopee – like air.|

Some with luster become brilliance itself. Some as if dissolved with water. Some disappeared in the air in spur of a moment.
Some merge with the light & become light itself, some become assimilated with water some become invisible in the form of air on appearing
inself.

• Some mingled with the light and became illuminated, while others fused with the water and became invisible as the air.
• Some become the brilliance of Light itself. Some become merged with Water, and some suddenly disappear in the form of the Wind.

That One became the brilliance in the fire element; that One merged into the great element water; that unseen One within this wind and swarup (ie.
Prakruti and Purush) appeared as the gross objects. (As will be explained in later chapters, that One becomes objective by assuming the forms of the
great five elements; space, wind, fire, water and earth. These become progressively more gross; means more objective. Then that One becomes the
imagined names and forms of the world).

येक येकचच बिुधा िोती|येक दे खतचच ननघोनन जाती|येक बैसले असताांची भ्मती|नाना स्र्ानीां समुद्रीां ||८||
Yeka yekachi bahudhaa hotee | yeka dekhatachi nighoni jaatee |
Yeka baisale asataachi bhramatee | naanaa sthaane | samudree |[8]

Yeka some, yekachi – one, bahudhaa many, hotee – become. | yeka – some dekhatachi suddenly, nighoni – away, jaatee – go.| yeka – some,
baisala – sitting, asataachi – while, bhramatee – move around.| naanaa – many, sthaanee – places, samudree – in the ocean.|

Some gain the ability of becoming one into many. Some suddenly disappear. Some while sitting roam around in many places & even ocean.
Some ones alone assume various forms. Some get away on seeing. Some roam while in a seated form in many places & in ocean.

• Some take different forms, some suddenly disappear, while others, instead of sitting in one place, wander in all countries and on all
oceans (ubiquity).
• Some gain the ability of taking on many different forms, some suddenly disappear, and some roam around to many places and even
go under the ocean while remaining seated in one location.

That one who is one only became the ‘many’ forms; that one appeared before your eyes and will disappear (be- cause It takes Itself to be a body);
when that one is confused then, it becomes the ‘many’ creatures and wanders over the land and in the sea.
100 दासबोध – Dāsbodh – Dashak 1 –

येक भयानकावरी बैसती| एक अचेतनें चालववती |येक प्रेतें उठववती| तपोबळें करूनी ||९||
Yeka bhayaanakaavaree baisatee | yeka achetane chaalavitee |
yeka prete uthavitee | tapobale |[9]

yeka – some, bhayaanakaavaree – on the mild beasts, baisatee – sit.| yeka – some, achetane – non – living, chaalavitee – make move.| yeka –
some, pretended bodies, uthavitee – bring to life.| tapobale – with supernatural powers.|

Some sit on the wild beasts. Some make the non- living move. Some bring dead bodies to life through their supernatural power.
Some ride ferocious animals. Some make immovable move. Some wake up dead bodies alive by dint of power of penance.

• Some ride frightening monsters, others move what was irremovable, while still others, through their spiritual powers, bring the dead
back to life.
• Some ride on ferocious beasts, some are able to make the immovable move, and some can bring dead bodies to life with supernatural
powers.
That one sits within the ferocious creatures and that one makes the unmoving move; that one due to his powerful austerity causes this corpse to get up
(by negating the body, mind, pranas and elements you will come to know, ‘I am the power which moves everything’; Maharaj- without the power,
this is a dead body).

येक तेजें मांद कररती| येक जळें आटववती |येक वायो ननरोचधती| ववश्वजनाचा ||१०||
Yeke teje manda karitee | yeka jale aatavitee |
Yeka vaayo nirodhitee | vishvajanaachaa |[10]

Yeke – some, teje – brightness, manda – dull, karitee – do. | yeka – some, jale – water, aatavitee – dry up. | yeka – some, vaayo – air, nirodhitee –
resist; hold. | vishvajanaachaa – of the people. |

Some can dull the brightness. Some dry up the water some hold or resist air (prana) of the people.
Some make the light dim. Some dry up the water some obstruct breathing of all the people.

• Some make a bright light dull, others cause the water to suddenly dry up, while still others prevent everyone from breathing.
• Some can make light become dim, some can dry up water, and some can obstruct the breathing of all of the people in the world.

That One has been made dull due to this fire element (the fire element means the beginning of individual knowingness. Then you begin to perceive
something outside of yourself and as that becomes more objective, due to the water and earth elements then, there are the names and forms of a
dull mind and that One thinks “I am a body”). Then that one due to passion is made to worry. Then that One who is this wind inside and outside of
the body gets confined within the body (that One is the power ie. wind, that moves this body and the whole world but It feels “I am this living,
breathing body”; Shri Siddharameshwar Maharaj- either the wind inside and outside belongs to you or they belong to God, but they cannot belong
to both).

ऐसे िटननग्रिी कृतबुद्धी| जयाांस वोळल्या नाना लसद्धी |ऐसे लसद्ध लक्षावधी| िोऊन गेले ||११||
Aise hatanigrahee kritabuddhee | jayaansa volalyaa naanaa siddhi |
Aise siddhi lakshavadhee | hoyuna gele |[11]

Aise – such, hatanigrahee – firm in their resolute, kritabuddhee – with helping nature. | jayaansa – to whom volalyaa – accomplished, naanaa –
many, siddhi – supernatural powers. | aise – such, siddha – accomplished, lakshavadhee – millions.| hovuna – happened, Gele – in the past. |

Such firm of intellect with there helping nature, to whom accomplished many supernatural powers. Such millions of accomplished happened in
the past.
Such persons with determination of hathyogi & who are prudent & learned have attained many accomplishments. Such accomplished ones have
been there in millions.

• Many determined seekers who follow the path of self-torture have succeeded, and gained many divine powers. Such masters were
there by the thousands.
• There are many who have gained various supernatural powers with their strong determination and keen intellect. Millions of such
accomplished ones have lived in the past.

Due to this stubborn conviction, “I am a body” and this intellect/buddhi of “I am the doer”, that One is drawn towards the ‘many’ accomplishments. In
this way, that accomplished siddha comes and goes because it has regard for these limited accomplishments (the siddha is eternal complete, the perfect
101 दासबोध – Dāsbodh – Dashak 1 –

swarup, beyond all doubt see 5.10; when He forgets Himself then, He falls into the body ego and says, “I have made, I will do, etc.” and taking
Himself to be a body, He comes and goes away).

येक मनोलसद्ध येक वाचालसद्ध|येक अल्पलसद्ध येक सवथलसद्ध |ऐसे नाना प्रकारीचे लसद्ध|ववख्यात जाले ||१२||
Yeka manosiddha yeka vaachaasidha | yeka alpasiddha yeka sarvasiddha |
Aise naanaa prakaareeche siddha | vikhyaata jaale |[12]

Yeka – same, manosiddha – conquerors of the mind, yeka – some, vaachaasiddha – what they speak is truth. | yeka – some, alpasiddha – with
trivial powers, yeka – some, sarvasiddha – all powers. | aise – such, naanaa – many, prakaareeche – of different kind, siddha – accomplished. |
vikhyaate – renounced, jaale – were theres.|

Some with conquered minds speak that becomes truth, some with trivial powers, some with all powers. So many of different kind happened in the
past.
Some have accomplished control of mind, some have accomplished control over speech, some have accomplished a little, some have
accomplished control over all the things. Thus we have many kinds of accomplished ones & have become famous.

• There are different types of Masters, some control their minds, others never make mistakes in their speeches. There are also those
who are proud of few powers, while others have all the powers. These have become famous.
• Some have accomplished control of the mind, some have accomplished control over speech, some have accomplished only a few
things, and some have accomplished all things. Thus, there have been many kinds of accomplished ones who have become famous.

That one gets established as the mind and the one gets established as the four speeches. That one gets established as the thoughts and the One gets
established as this ‘all’. In this way, the accomplished and complete becomes the expansion of the ‘many’ (first that One becomes the ‘all’/knowledge
and then He takes Himself to be ‘many’).

येक नवववधाभक्ततराजपांर्ें| गेले, तरले परलोक ांच्याननजस्वार्ें |येक योगी गप्ु तपांर्ें| ब्रह्मभव
ु ना पावले ||१३||
Yeka nava vidhaa bhakti raja panthe | gele tarale paralokinchyaa sukhas warthe |
Yeka yogee gupta panthe | brahma bhuvanaa paavale |[13]

Yeka – some, navavidhaabhaktiraaja panthe – nine fold devotional royal path. | Gele – went; followed, tarale – saved. Paralokinchaa – life
beyond, sukhaswaarthe – in self-interest. | yeka – some, yogee – yogis, guptapantha – with secret path.| brahma bhuvaana – state of Brahman,
paavale – attained. |

Some followed the royal nine fold devotional path. Some reached life beyond (worldly life) and were saved; in there self interest. Some
followed the secret path attaining the state of Brahman.
Some went along the royal path of nine fold devotion & swam owing to self interests of the other world. Some yogis reached the abode of Lord
Brahman by following secret path.

• Those who walk on the Royal road of ninefold devotional path are emancipated by the happiness of the paradisiac world. Some
Yogis have reached Brahma's paradise through the secret path of Yoga.
• Some followed the royal path of "Nine-Faceted Devotion" (Navavidha Bhakti). some have gone beyond this world appearance in
their own self-interest and were saved, and some yogis have followed the hidden path and attained the state of Brahman.

When that one goes on the royal road of the nine devotions then, it is saved and gains the happiness of the world beyond and finally Self-happiness.
That One is a yogi when he reaches this world of Brahman through the secret path of yoga/union.

येक वैकांु ठास गेले| येक सत्यलोक ां राहिले |येक कैळासीां बैसले| लशवरूप िोऊनी ||१४||
Yeka vaikunthaasa gele | yeka satyalokee raahile |
Yeka kailaasee baisale | shivaswaroopa hovunee |[14]

Yeka – some, vaikunthaasa – abode of Vishnu, gele – reached. | yeka – some, satyalokee – abode of truth, raahile – remained. |yeka – some,
kailaasee – abode of shiva, baisale – stayed, shivaswaroopa – state of Shiva (ultimate) hovunee – becoming. |

Some reached the abode of Vishnu, others remained in truth. Some reaching to the state of Shiva, staying in it.
Some reached abode of Lord Vishnu, some stayed at the abode of lord Brahman, some resided in the abode of Lord Shiva in his own form.

• Some went to Vaikuntha, some reside in Satyaloka which is the world of Brahma. Some went to Kailasa, the world of Lord Shiva,
where they united with Him.
102 दासबोध – Dāsbodh – Dashak 1 –

• Some have reached the abode of Vishnu, others remained in the abode of Brahma, and some reside in the abode of Shiva, remaining
as his true form.
That one went to vaikuntha (place of Vishnu, knowing); that one went and stayed is satyalok (place of Brahma, knowing and not knowing); that one
is established in kailas, being the form of Shiva (not knowing ie. when nothing is there, He is there).

येक इांद्रलोक ां इांद्र जाले| येक वपतल
ृ ोक ां लमळाले |येक ते उिगणी बैसले| येक ते क्षीरसागरी ||१५||
Yeka indralokee indra jaale | yeka pitru lokee milaale |
Yeka te uddaganee baisale | yeka te ksheerasaagaree |[15]

Yeka – some, indralokee – abode of indra (very prosperous), indra – very prosperous, jaale – become. | yeka – some pitrulokee – abode of
ancestors. Milaale – reached. | yeka – some, te – that, uddaganee – in the milky way of stars, baisaale – established.| Yeka – some, te – that
ksheerasaagaree – in the sea of milk |

Some reached the abode of Indra. i.e. become prosperous. Some great like their ancestors. Some established in the milky way of stars. Some in
the sea of milk.
Some become Indra themselves in the abode of Lord Indra; some reached the world of manes, some resided in the asterisms & some stayed in
Divine Ocean of milk.

• Some became the King of the Gods - Indra, in his own world; others went into the world of ancestors, some climbed high into the
star-filled sky, while others merged into the Divine ocean of milk.
• Some have reached the abode of the gods and lived as Indra, the "King of the Gods." Some became great like their ancestors. Some
became established in the constellations, while others became established in the divine "Ocean of Milk."

That one went to the world of Indra (the Lord of the senses) and that one went to the world of the ancestors (took another body here in body
consciousness). That one rested comfortably within this creation and that one became that reality that is within the divine ocean of milk (the abode of
Vishnu or vaikuntha).

सलोकता समीपता| स्वरूपता सायोज्यता |या चत्वार मुतती तत्वताां| इच्छा सेऊनन राहिले ||१६||
Salokataa sameepataa | swaroopataa saayojjyataa |
Yaa chatvaara muktee tatvataa | ichchhaa sevune raahile | [16]

Salokataa – people like, sameepataa - closeners to God. | swaroopataa – alike this form, saayojjyataa – one with God.| yaa – these, chatvaara –
four types. Muktee – liberation, tatvataa – basically. | ichchhaa – desire, sevune – having, raahile – remained.|

The four varities of liberation, being among the devotional people, acquiring godly qualities, closeness with him & finally getting one with him.
Some lived in such desires.
To be on the same plane as the God, to be in proximity to him, to identify with his form & finally to merge ones individual self with him, these
four stages of liberated state are attained by some by their own wish.

• Some, by their own will, pursue and attain the four types of liberation which are: (a) being on the same level as God, (b) being close
to God, (c) being apparently similar to God, and (d) being united to God.
• The four types of liberation (mukti) that are attained according to one's own wish are (1) to abide in God's residence, (2) to be near
to God, (3) to identify with God's form, and (4) to be one with God.

That one, by its own wish, aspired for and attained the four types of liberation; (1) to be a devotee and be in the company of devotees (2) to be near
God (3) to be the same as God (‘I am He’) and (4) to be merged in God (I do not exist).

ऐसे लसद्ध साधू सांत| स्वहिता प्रवतथले अनांत |ऐसा िा नरदे ि ववख्यात| काय म्िणौन वणाथवा ||१७||
Aise siddha sadhu santa | swahitaa pravartale ananta |
aise haa naradeha vikhyaata | kaaya mhanoni varnaava |[17]

aise – such, siddha – accomplished, sadhu – sages, santa – saints. | swahitaa – for one self, pravartale – originated, ananta – myriads. | Aisa –
such, haa – this, naradeha – human body, vikhyaata – specially known for. | kaaya – how, mhanoni – should be, varnaava – described, praised. |

Such accomplished, sages & saints in the interest of their self, originated in plenty. Such is this human form specially known for. How should
one praise it.
103 दासबोध – Dāsbodh – Dashak 1 –

Like this accomplished ones, sages & saints obtained infinite benefit for themselves. This human body is well known like this. How by words it
can be described?

• Thus, by using the human body, many Saints and masters realize themselves, and reach Brahman. What more praise can be said to
this human body?
• Like this, with the aid of the human body, the accomplished ones, sages, and saints have gained infinite benefit in their own self-
interest. In this regard, how much can the body be praised?

In this way and on account of the human body, the siddhas, sadhus and saints have entered that endless Para- matma and gained the benefit of their
own Self. Therefore when it is that thoughtless Paramatma that pervades the human body, why should the body be praised?

या नरदे िाचेनन आधारें | नाना साधनाांचेनन द्वारें |मख्
ु य सारासारववचारें | बिुत सुटले ||१८||
Yaa naradehaacheni aadhaare | naanaa saadhanaancheni dwaare |
Mukhya saaraasaaravichaare | bahuta sutale|[18]

Yaa – this, naradehaacheni – through human body, aadhare – the support. | naanaa – many, saadhanaancheni – spiritual practices, dwaare –
through. | mukhya – mainly, saaraasaaravichaare – power of discrimination. | bahuta – many, sutale – escaped. |

With the help of this bodily form (human); through spiritual practices and mainly with the power of discrimination many escaped.
Because of the support of this human body through many means & with the important thought of discrimination many have got themselves
released, emancipated.

• With the support of this human body, many people are liberated by following different paths, especially the path of discrimination.
• With the help of the human body and various spiritual practices, mainly the utilization of the power of discerning inquiry, many
have become free.

Due to the support of this human body there is this ‘speech’ and the ‘many’ ways of sadhanas. and due to the understanding, I do not exist, gained by
discrimimation between the essence and non-essence, even this ‘speech’ gets broken asunder.

या नरदे िाचेनन सांमांधें| बिुत पावले उत्तम पदें |अिां ता साांिून स्वानांदे| सुखी जाले ||१९||
Yaa naradehacheni samandhe | bahuta paavale uttama pade |
ahantaa saanduna swaanande | sukhee zaala |[19]

yaa – with, naradehacheni – this human body, sammandhe – connection. | bahuta – many, paavale – attained, acquired, uttama – best, pade –
positions; status. | ahantaa – ego, saanduna – by dropping, swaanande – in bliss. | sukhee – happy, contented, zaale – become. |

Having connection with this human body many have acquired high status (in spiritual world) dropping ego they have become happy & contented.
With the help of this human body many have attained best status, given up their ego & become happy with their own bliss.

• With the help of the human body, many have attained high spiritual states, abandoning their ego, remaining in bliss and happiness.
• With the help of the human body many have attained the highest state. Giving up the ego they have become blissful and happy.

This ‘speech’ gets spoken due to the connection with the body and afterwards this ‘I am’ attains that highest state of I do not exist. When this ego is cast off
then, you gain the pleasure of your own bliss. (The human body is required to understand this knowledge but when one has become knowledge then,
this human body is a mere appearance within it)

नरदे िीां येऊन सकळ| उधरागती पावले केवळ |येर्ें सांशयाचें मूळ| खांिोन गेलें ||२०||
Naradehee yevuna sakala | uddhaaragatee pavale kevala |
Yethe saushayaache moola | khandona gele |[20]

Naradehee – human body, yevun – on getting, acquiring, sakala – all. | uddhaaragatee – emancipation, paavale – attained, kevala – alone. |
yethe – here, saushayaache – of doubt, moola – root. | khandona – broken off, gele – got. |

By acquiring human body alone people have reached emancipation. Here the root of doubt gets broken off.
All have entered human form & all without exceptions have attained elevated status & the root of the doubts has been sapped.

• Therefore, there is no doubt, that by the virtue of the physical body all have exalted themselves.
104 दासबोध – Dāsbodh – Dashak 1 –

• It is with the human body alone that all have become emancipated. It is only with the aid of the body that the root of doubt gets
snapped.

In the human body, when this ‘all’ appears then, that supreme state of pure knowledge can be attained. Due to that pure knowledge, the root of *doubt
‘here’ is dug out and cast away. *(Mula maya or this ‘I am’ or ‘all’ is the original doubt appearing on the doubtless One).

पशुदेिीां नािीां गती| ऐसे सवथर बोलती |म्िणौन नरदे िीांच प्राप्ती| परलोकाची ||२१||
Pashudehec naahee gatee | aise sarvatra bolatee |
Mhanonee naradeheecha praaptee | paralokaachee |[21]

Pashudehec – with animal body, naahee – not, gatee – escapes; way out. | aise – like that, sarvatra – everywhere, Bolatee – is said. | mhanonee –
therefore, naradeheecha – with human body alone, praaptee – acquisition. | paralokaachee – the spiritual world. |

With the animal body one cannot have the acquisition of spiritual knowledge. That is what is said in all the Shastras. Therefore it is only through
the human body that one can attain it.
Animals do not have upliftment. This is what is said everywhere, therefore the other world can be obtained only through human body.

• It is a common knowledge and everyone speaks of it, it is impossible to achieve liberation in the body of an animal, and it is only
after birth as a human being that one can reach the superior worlds.
• One cannot gain spiritual knowledge with an animal body. This statement is found everywhere. It is only with the human body that
one can realize Reality beyond this world appearance.

In the body of an animal, liberation cannot be gained. Liberation means to know this ‘speech’ of the ‘all’ and an animal does not have a mind capable
of such vivek. Therefore only in a human body can one attain this world of knowledge.

सांत मिां त ऋषी मुनी| लसद्ध साधू समाधानी |भतत मुतत ब्रह्मज्ञानी| ववरतत योगी तपस्वी ||२२||
Santa mahanta rhishee munee | siddha saadhu samaadhanee |
Bhakta mukta brahmagnyaanee | virakta yogee tapaswee |[22]

Santa – saints, mahanta – authorities, rhishee – sages , munee – hermits; Monks.| siddha – accomplished, saadhu – sages, samaadaanee –
contented. | bhakta – devotees, mukta – liberated, brahmagnyaanee – knowledge of the Brahman (self realized ). | Virakta - detached, yogee –
yogis, tapaswee – ascetics. |

Saints, authoritative person’s, sages, hermits, accomplished, sages, contented, devotees, liberated, detached & self realized.
Saints, great religious leaders sages, seers, accomplished ones, monks, satisfied ones devotees, liberated, knower of supreme knowledge,
dispassionate ascetics & performers of penance.
Saints, great religious leaders sages, seers, accomplished ones, monks, satisfied ones devotees, liberated, knower of supreme knowledge,
dispassionate ascetics & performers of penance.

• In a human body reside the Saints, the spiritual guides, the seers, the monks, the teachers, the godly people, the men of peace, the
devotees, the followers, the Realized Souls, the ascetics, who are without desire, the Yogis, and the observers of penance.
• Because of the human body there are saints, great beings, sages, hermits, the accomplished ones, ascetics, the contented, devotees,
the liberated, the detached and the Self-realized.

On account of the body, there is the saint, rishi and sage; the siddha, sadhu and one with complete contentment; the bhakta/devotee, mukta/liberated
and Brahman gnyani; the desireless, yogis and observers of severe penances.

तत्त्वज्ञानी योगाभयासी| ब्रह्मचारी हदगांबर सांन्यासी |षड्दशथनी तापसी| नरदे िीांच जाले ||२३||
Tatvagnyaanee yogaabhyaasee | brahmachyaaree digambara sanyaasee |
Shadadarshanee taapasee | naradeheecha jaale |[23]

Tatvagnyaanee – knowledge of the reality, yogaabhyaasee – learner of the yoga. | brahmachyaaree – celibacies, digambara – living without
clothes (out of body consciousness ), sanyaasee – ascetics. | Shadadarshanee – knowledge of six streams of learning, taapasee – ascetics;
hermits. | naradeheecha – through human body, jaale – become. |

Those with the knowledge of reality, learners of yoga, celibacies, living without clothes, ascetics with the knowledge of all six main streams of
learning, hermits, all are through the acquisition of human body.
105 दासबोध – Dāsbodh – Dashak 1 –

Philosophers, students of yoga, celibates, naked – ones, ascetics, students of six branches of knowledge pennants, all have happened though
human body only. *Footnote – Sankhya, Yoga, Nyayya, Vaisheshika, Meemansa, Vedanta.

• In the same way, it is only in the human body that one finds the philosophers, the students of Yoga, the bachelors, the followers of
nudist sects, the renouncers, and also the students of the six systems (darshannas) of philosophy and the most serious seekers of God.
• Because of the human body, there are philosophers, students of yoga, celibates, ascetics who live without clothes, renunciates,
hermits, and those with the knowledge of the six traditional streams of philosophy.

On account of the body there is the Knower of the elements, the practitioner of yoga, Brahmachyari,38 the one who wears the sky as his blanket, the
sannyasi and those learned in the six systems of hindu philosophy and the ascetic.

म्िणौनी नरदे ि श्रेषठ| नाना दे िाांमध्यें वररषठ |जयाचेनन चक
ु े आररषट| येमयातनेचें ||२४||
Mhanoni naradeha shreshtha | naanaa dehaanmadhye varishtha |
Jayaacheni chuke arishta | yamayaataneche |[24]

Mhanoni – therefore, naradeha – human body, shreshtha – important. |naanaa – many, dehaanmadhye – living forms, varishtha – superior. |
jayaacheni – by which, chuke – miss, escape, arishta – danger; hazards. | yamayaataneche – pains of death. |

Therefore human body is important and superior to all the living forms, by which one can escape the hazards of death pains.
Therefore human body is most praise worthy. It is best among various body forms. Because of this body misfortune of suffering pangs of god of
death can be avoided.

• Therefore, this human form is greater and far superior than any other body, and only in a human birth is it possible to avoid
suffering after death.
• Thus, it can be said that the human body is important and superior to all other bodily forms. With proper use of the human body
one can avoid the suffering associated with death.

Therefore, the human body is most excellent, for within each of these ‘many’ bodies there is that pure sattwa guna. and on account of this Mula maya, the
sufferings at the hands of the god of death/Yama can be avoided.

नरदे ि िा स्वाधेन| सिसा नव्िे पराधेन |परां तु िा परोपकारीां णिजऊन| क नतथरूपें उरवावा ||२५||
Naradeha haa swaadhena | sahasaa navhe paraadhena|
Parantu haa paropakaree zijavuna | keertiroopa uravaava |[25]

Naradeha – human body, haa – is, swaadhena – independent. | sahasaa – usually, navhe – not, paraadhena – dependent. | Parantu – but, haa –
this, paropakaree –helping others, zijavuna – use. | keertiroopa – fame; glory, uravaava – remain. |

Human body is independent, usually not dependent but it should be used for helping others and finished. Remain with only your glory & name.
Human body is thus under its own control. Rarely it is under other’s control, but this can be made immortal by depreciating the body in helping &
serving others.

• The human body has its own will and is not entirely dominated by instincts. We should take advantage of this opportunity by
serving others, and gaining reputation and fame for the future.
• The human body is mostly under one's own control, and it rarely comes under the control of outside influences. The best use of the
body is that it be used for the purpose of helping others. In this way, one can gain lasting fame.

The human body is that independent thoughtless self and he is not dependent on instincts and habit. but that thoughtless atma has wasted away in the
service of these instincts and habits. Therefore you should remain by pervading everywhere (forget everything and He is there).

अश्व वष
ृ भ गाई म्िै सी| नाना पशु क्स्रया दासी |कृपाळूपणें सोडिताां त्याांसी| कोणी तरी धरील ||२६||
Ashwa vrushabha gaayee mhaisee | naanaa pashu striyaa daasee |
krupaalupane soditaa tyaasee | konee taree dhareela |[26]

38
The general meaning of Brahmachyari is one who abstains from sex. Howeverin the sadachara is says– one who simply knows, is a Brahmachyari.
106 दासबोध – Dāsbodh – Dashak 1 –

Ashwa – horse, vrushabha – bullock, gaayee – cows, mhaisee – buffaloes. | naanaa – many, pashu – animals, striyaa – women, daasee – maids. |
krupaalupane – out of pity, soditaa- free, tyaasee – them. | konee – some one else, taree – will, dhareela – catch; get hold. |

Horses, bullocks, cows, buffaloes, many animals. Women, maids, if one frees them out of pity, somebody else will get hold of them.
If horses, oxen, cows, buffaloes & many animals, women & female servants are mercifully forsaken, someone may possess them.

• If horses, bullocks, cows, buffalo, and other pets, and women, and maidservants, move about unaccompanied, they run the risk of
being caught or killed by any one.
• If horses, bulls, cows, buffaloes, or other domestic animals, as well as women and household servants are allowed to roam freely,
someone will surely try to catch them.

The horses, the bulls, the cows, the buffaloes and the ‘many’ beasts are the servants of this Mula maya (every crea- ture is supported by and in the
service of this knowledge). but due to the grace of the guru, that atma is freed from its confinement and then who can hold it down?

तैसा नव्िे नरदे िो| इछा जाव अर्वा रिो |परी यास कोणी पािो| बांधन करूां सकेना ||२७||
Taisaa nahve naradeho | ichchha jaavo athavaa raaho
Paree yaasa konee paaho | bandhana karu sakenaa |[27]

Taisaa – such, nahve – not, naradeho human body with knowledge. | ichchha – desire, jaavo – to leave, athava – or, raaho – remain. | paree –
but, yaasa – to it, konee – nobody, paaho – try to. | bandhana – trap; bond, karu – do, sakenaa – cannot. |

Such are not those who have acquired knowledge in this physical body itself. Whether they have a desire to leave it or remain in it, nobody can
keep them bonded.
Human body is not like that. Whether the desire exists or not, but nobody can put him in bondage.

• The human body is not like that. The individual may or may not be attached to his body, it is not possible to bind him by force.
• This is not the case with those who have gained Knowledge (Jnana) while in the physical body. Whether they desire to remain where
they are or leave, no one can keep them in bondage.

Just as that atma is not the human body, so too, it is not this original wish ‘I am’ which comes and goes (that atma is in truth, completely independent,
untouched and unlimited); and therefore when this ‘wish’ is properly understood then, who can possibly imprison that atma in a gross body?

नरदे ि पाांगुळ असता| तरी तो कायाथस न येता |अर्वा र्ोंटा जरी असता| तरी परोपकारास न ये ||२८||
Naradeha paangula asataa | taree to kaaryaasa na yetaa |
athavaa thontaa jaree asataa | taree paropakaaraasa naye |[28]

naradeha – human body, paangula – lame, asataa – is. | taree – then, to – that, kaaryaasa –of use, na – not, yetaa – come. | athavaa – or, thontaa
– without arms or legs, jaree – if, asataa – it was. | taree – then, paropakaaraasa – for benevolence; for use of others, naye – cannot be. |

If the human body is lame or without arms & legs then it is of no use for the help of others.
If human body is disabled then it will not be of use or if it is without hands then it will not be for helping others.

• If the human body is crippled, it is of no use: if it has no hand, it is unable to help others.
• If the human body is disabled, or is without hands and arms, it is of little use for helping others.

If it is tied down to the human body, then that atma cannot even be the action of this ‘all’. or, if it gets reduced to this mere stump of a gross body then
it cannot be theatma.

नरदे ि अांध अलसला| तरी तो ननपटचच वायाां गेला |अर्वा बचधर जरी अलसला| तरी ननरूपण नािीां ||२९||
Naradeha andha asilaa | taree to nipatachi vaayaa gelaa |
Athavaa badhira jaree asilaa | taree nirupana naahee | [29]

Naradeha – human body, andha – blind, asilaa – is. | taree – them, to – it, nipatachi – totally, vaayaa – waste, gelaa – gone. | Athavaa – or,
badhira – deaf, jaree – if, asilaa – it is. | taree – then, nirupana – explanation, naahee – not. |

If the human body is blind, it is totally gone waste, if deaf then it cannot hear the explanations.
Human body is blind, then it is totally useless or even if it is deaf then there is no use in indulging in narration.
107 दासबोध – Dāsbodh – Dashak 1 –

• If the human body is blind, then it is totally useless: if it is deaf, it is unable to hear the teachings.
• If the human body is blind, it is nearly useless for performing common duties, and if it is deaf it cannot hear explanations.

If that atma is taken to be this blind human body then, he has become totally useless (for it cannot see this ‘all’ even); and when He is this deaf human
body then, He cannot hear this silent discourse of ‘I am’.

नरदे ि अलसला मुका| तरी घेताां न ये आशांका |अशतत रोगी नासका| तरी तो ननुःकारण ||३०||
Naradeha asilaa muka | taree ghetaa naye aashankaa |
Ashakta rogee naasakaa | taree to nikkaarana |[30]

Naradeha – human body, asilaa – is, mukaa – dumb. | taree – than, ghetaa – ask, naye – not, aashankaa – doubt. | ashakta – weak, feeble, rogee
– diseased, naasakaa – spoilt. | taree – then, to – that, nikkaarana – useless. |

If human body is dumb it cannot ask the doubts. If weak, diseased, spoilt, then it is useless.
If human body is dumb, then it cannot raise any doubts, if it is weak, afflicted or filthy then it is useless.

• If a man is dumb, he is unable to ask questions and if a man is sick, he is of no use unto others.
• If the human body is dumb it cannot ask about doubts. If it is weak and diseased it is basically useless.

If that atma is the human body then He is mute and cannot speak this original ‘I am’. Then that atma is weak, dis- eased and spoiled and of no use
(therefore never accept this body as your true Self Maharaj- this body is a boil on you).

नरदे ि अलसला मूख|थ अर्वा फेंपऱ्या समांधाचें दुःु ख |तरी तो जाणावा ननरार्थक| ननश्चयेंसीां ||३१||
Nardeha asilaa murkha | athavaa phemparyaa sammadhaache dukha |
Taree to jaanaavaa nirarthaka | nishchayese|[31]

Nardeha – the human body, asilaa – if, murkha – foolish. | athavaa – or, phemparyaa – fits, sammadhaache – connection. Dukha – sorrow. |
taree – then, to – that, jaanaavaa – understand nirarthaka – no use. | nishchayesee – for sure. |

If one is foolish, or one gets fits, to have such a body is sorrowful. Take it as useless for sure.
If human being is a fool or he is getting epileptic attacks or he is afflicted by ghosts then he should be considered as definitely meaningless.

• If a person is a fool or is epileptic, or if he is possessed by a ghost, then he should be considered definitely useless.
• If one uses the body foolishly, or if it is constantly having fits and seizures, it is truly sorrowful to have such a useless body.

If having a human body He acts like a fool or one possessed of a ghost (ie. ego) then, that atma Purush should be considered as completely useless.

इतुकें िें नस्ताां वेंग| नरदे ि आणी सकळ साांग |तेणें धरावा परमार्थमागथ| लागवेगें ||३२||
Ithuke he nastaa vega | naradeha aani sakala saanga |
Tene dharaavaa paramaartha maarga | laagavege |[32]

Ithuke – all, he – these, nastaa – not, vega – disabilities, diseases, | naradeha – human body, aani – and, sakala – all, saanga – intact.| tene – he,
dharaavaa – hold on to; follow, paramaartha maarga – path of spirituality. | laagavege – without lapse of time.|

It their are no disabilities and the human body is fit and perfect without a disease; such one must follow the path of spirituality without wasting
his time.
It this much disability is not there and the human body is entirely fine he should follow without hesitation the path of supreme meaning.

• If he has no such defects, and the human body is healthy and fit, then the person should hasten to follow the path of Spiritual
enlightenment.
• If there are no disabilities and the human body is fit, without disease, one should follow the path of Supreme Truth without wasting
any time.

Due to this body that thoughtless self is as if not there and there is exhaustion and sickness. When there is this hu- man body then there is this ‘all’ and
due to these you should, without any further procrastination, hold fast to this path of Paramarth.

साांग नरदे ि जोिलें| आणी परमार्थबुद्चध ववसरलें |तें मूखथ कैसें भ्मलें| मायाजाळीां ||३३||
108 दासबोध – Dāsbodh – Dashak 1 –

Saanga naradeha jodale | aani paramaartha buddhi visarale |
Te murkha kaise bhramale | maayaajaalee |[33]

Saanga – tell, naradeha – human body, jodale – acquired. | aani – and, paramaartha buddhi – inclination for spirituality, visarale – forgotten. |
Te – those, murkha – foolish, kaise – how, bhramale – deluded. | maayaajaalee – in the web of illusion. |

On acquiring human body, one who does not want to follow the spiritual path, those are fools caught up in the web of illusion.
Human beings obtained fit & healthy bodies and forgot the intellect to know the supreme meaning. How the fools got entangled in the cobweb of
illusion.

• If an individual with a healthy body nevertheless neglects to embark on the spiritual path, then he may be called a fool trapped in
the net of Illusion.
• If a healthy human body is acquired, and one does not use the intellect to follow the path of Paramartha, such a person is a fool who
is merely caught in the web of Illusion.

If this ‘all’ behaves like a human body then, this understanding of Paramarth is forgotten and that reality becomes a fool. Therefore why to be caught in
this net of illusion?

मवृ त्तका खाणोन घर केलें| तें मािें ऐसें दृढ कक्ल्पलें |परी तें बिुताांचें िें कळलें| नािीांच तयासी ||३४||
Mruttikaa khanona ghara kele | te maaze aise drudha kalpile |
paree te bahutaanche he kalale | naaheecha tayaasee |[34]

Commentaire
mruttikaa – earth, soil, khanona – by digging, ghara – house, kele – done.| te – that, maaze – mine, aise – like that, drudha – strongly, kalpile –
imagined.| paree – but, te – that, bahutaanche – of many, he – this, kalale – know.| naaheecha – not, tayaasee – to him.|

Digging up the land, one makes a house, strongly thinking that it belongs to him. But he does not know that it belongs to many. * Footnote - The
verses from 35 to 42 are the description of mainly the insects & pests who often dwell in the house.
Digging the earth, house was built. That is the mine, imagined by many, but, this was not at all understood by him.

• Now let us look at the folly of thinking that the house which is built by digging the earth is our own house. The man does not know
that his house belongs to many others.
• By digging up the earth, one builds a house and strongly imagines that it belongs only to him. He does not know that it really belongs
to many (insects and pests).

by digging up some dirt a home gets built and then that reality imagines this as mine (That Reality takes itself to be a limited human body and makes a
home for itself). but even when that reality takes this ‘all’ as mine still, that self has not understood its real nature (and even if this knowledge is
understood still, how can ‘I am’ understand, I do not exist?).

मुषयक म्िणती घर आमुचें| पाली म्िणती घर आमच ु ें |मक्षक्षका म्िणती घर आमुचें| ननश्चयेंसीां ||३५||
Mushaka mhanatee ghara aamuche | paalee mhanatee ghara aamuche |
Makshikaa mhanatee ghara aamuche | nishchayesee |[35]

Mushaka – rats, mhanatee – say, ghara – house, aamuche – ours. | paalee – lizards, mhanatee – say, ghara – house, aamuche – ours.|
makshikaa – flies, mhanatee – say, Ghara – house, aamuche – ours. | nishchayesee – for ours.|

The rats, lizards, flies all say that it is our house, for sure.
The mice say this is our house, lizard say this is our house, flies say this is our house, definitely.

• The mice say it's their house. The lizards say it's their house. While the flies also claim the house.
• The mice, lizards, and flies all say that it is definitely their house.

even the mice say, “It is our home.” Lizards say, “It is our home.” Houseflies say, “It is truly our home.” (Even insects and small creatures who live
in this house made of dirt say, “It is mine”, how then are you be any different from them?)

काांतण्या म्िणती घर आमुचें| मुांगळे म्िणती घर आमुचें |मुांग्या म्िणती घर आमुचें| ननश्चयेंसीां ||३६||
Kaantanyaa mhanatee ghara aamuche | mungale mhanatee ghara aamuche |
109 दासबोध – Dāsbodh – Dashak 1 –

Mungyaa mhanatee ghara aamuche | nishchayesee |[36]

Kaantanyaa – spiders. | mhanatee – say, ghara – house, mhanatee – say, ghara – house, aamuche – ours.| mungyaa – small ants, mhanatee –
say, ghara – house, aamuche – ours.| nishchayesee – for sure.|

Spiders, red, black big ants, small ants all say that the house is ours for sure.
Spider – like insets say this is our house, big ants say this is our house, small ants say this is our house, definitely.

• The spiders say that this is their house. Black ants and little ants, all say it's their home.
• Spiders, big ants and small ants, all say that the house is theirs.

The spiders call your home of dirt, “Our home.” Black ants and small ants say, “It is truly our home.”

ववांचू म्िणती आमुचें घर| सपथ म्िणती आमुचें घर |िरु ळें म्िणती आमुचें घर| ननश्चयेंसीां ||३७||
Vinchu mhanatee aamuche ghara | sarpa mhanatee aamuche ghara |
Zurale mhanatee aamuche ghara | nishchayesee |[37]

Vinchu – scorpions, mhanatee – say, aamuche – ours, ghara – house. | sarpa – serpents, mhanatee – say, aamuche – our, ghara – house.| zurale
– cockroaches, mhanatee – say, aamuche – ours, ghara – house.| nishchayesee – for sure.|

The scorpions, serpents, cockroaches’ say that the house is ours for sure.
Scorpions say this is our house, serpents say this is our house, cockroaches say this is our house definitely.

• The scorpions, the serpents, and the cockroaches definitely declare that this is their house.
• The scorpions, serpents, and cockroaches say that it is their house.

Scorpions say, “Our home”; snakes say, “Our home” and cockroaches say, “It is truly our home.”

भ्मर म्िणती आमुचें घर| लभांगोयाथ म्िणती आमुचें घर |आळीका म्िणती आमुचें घर| काषठामधें ||३८||
Bhramara mhanatee aamuche ghara | bhingoryaa mhanatee aamuche ghara |
aalikaa mhanatee aamuche ghara | kaashthaamadhye |[38]

bhramara – black bees, mhanatee – say, aamuche – ours, ghara – house.| aalikaa – worms, mhanatee – say, aamuche – our, ghara – house.|
kaashthaamadhye – in the wood.|

The black bees, mud insect, say that the house is ours. The worms say that our house is in the wood (of the house).
Wasps say this is our house, (a kind of), bees say this is our house. Larva’s say this is our house in the wood.

• And the black bees and the crickets, and the worms that cause holes in the wood, call it their house.
• The black bees, and wasps say that the house is theirs, and the worms that live in the wood say that the house is theirs.

Black bees say, “Our home”; crickets say, “Our home” and maggots say, “Our home is in the wood.”

माजथरें म्िणती आमुचें घर| श्वानें म्िणती आमच
ु ें घर |मुांगसें म्िणती आमच
ु ें घर| ननश्चयेंसीां ||३९||
Maarjare mhanatee aamuche ghara | shwaane mhanatee aamuche ghara |
Mungase mhanatee aamuche ghara | nishchayesee |[39]

Maarjare – cats, mhanatee – say, aamuche – our, ghar- house. | shwaane – dogs, mhanatee – say, aamuche – our, ghara - house. | mungase –
mongoose; ichneumon, mhanatee – say, aamuche – ours, ghara – house. | nishchayesee – for sure. |

The cat’s dogs, mongoose say that the house is ours for sure.
Cats say this is our house. Dogs say this is our house; mongoose says this is our house, definitely.

• And the domestic cats, and the dogs, and the mongooses, call it their house.
• The cats, dogs and mongoose all say that the house is theirs.

Cats say, “Our home”; dogs say “Our home” and the mongoose says, “It is truly my home.”
110 दासबोध – Dāsbodh – Dashak 1 –

पुांगळ म्िणती आमुचें घर| वाळव्या म्िणती आमच
ु ें घर |वपसुवा म्िणती आमुचें घर| ननश्चयेंसीां ||४०||
Pungala mhanatee aamuche ghara | valavyaa mhanatee aamuche ghara |
pisuvaa mhanatee aamuche ghara | nishchayesee |[40]

pungala – foul smelling – insects, mhanatee – say, aamuche – our, ghara – house.| valavyaa – white ants, mhanatee – says, aamuche – our, ghara
– house.| pisuvaa – fleas, mhanatee – say, aamuche – ours, ghara – house.| nishchayesee – for soure. |

Foul smelling insects, white ants, fleas say that the house is ours for sure.
Worms say this is our house, wood-worms say this is our house; flies say this is our house definitely.

• Butterflies, white ants, and fleas also confidently affirm that this is their house.
• Moths, flies, and fleas say that the house is theirs.

Moths say, “Our home”; the white ants say, “Our home” and the fleas say, “It is truly our home.”

ढे कुण म्िणती आमुचें घर| चाांचण्या म्िणती आमच
ु ें घर |घुांगिी म्िणती आमुचें घर| ननश्चयेंसीां ||४१||
Dekuna mhanatee aamuche ghara | chanchanyaa mhanatee aamuche ghara |
Ghungardee mhanatee aamuche ghara | nishchayesee |[41]

Dekuna – bugs, mhanate – say, aamuche – ours, ghara – house. | chanchanyaa – red ants, mhanatee – say, aamuche – our, ghara – house. |
ghungardee – sand fly, mhanatee – say, aamuche – our, ghara – house. | nishcheyesee – for sure. |

Bugs, red ants, sandfly say that the house is ours for sure.
Bugs say this is our house, pin worms say this is our house, tiny lamp kites say this is our house definitely.

• Bedbugs, mosquitoes, and sandflies say that this is really their house.
• Bugs, mosquitoes and sand-flies all say that the house is theirs.

Bugs say, “Our home”; the mosquitoes say, “Our home” and the sand-flies say, “It is truly our home.”

वपसोळे म्िणती आमच
ु ें घर| गाांधल
े े म्िणती आमुचें घर |सोट म्िणती आमुचें घर| आणी गोंवी ||४२||
Pisole mhanatee aamuche ghara | gaandhele mhanatee aamuche ghara |
Sota mhanatee aamuche ghara | aani gombee |[42]

Pisola – large fleas, mhanatee – say, aamuche – our, ghara – house. | gaandhele – honey bees, mhanatee – say, aamuche – our, ghara – house. |
sota – germs, mhanatee – say, aamuche – our, ghara – house. | aani – and, gombee – a big fly. |

The large fleas, honey bees, germs and big fly all say that the house belongs to them.
Cattle fleas say this is our house, stinging wasp say this is our house. Small insects say this is our house and corn flies say this is our house.

• Likewise, little creatures that jump and sing, the horseflies, the insects that feed on corn, call it their house.
• The large fleas, stinging insects, germs and large flies all say that the house belongs to them.

Stinging insects say, “Our home”; the gadflies say, “Our home” and the insects living in the grain say, “It is our home along with the corn.”

बिुत ककड्याांचा जोजार| ककती साांगावा ववस्तार |समस्त म्िणती आमुचें घर| ननश्चयेंसीां ||४३||
Bahuta kidyaanchaa jojaara | kitee saangaavaa vistaara |
samasta mhanatee aamuche ghara | nishchayesee |[43]

bahuta – many, kidyaanchaa – insects, jojaara – trouble; irritation. | kitee – how much, saangaavaa - say , vistaara – expanse; spread; large
members. | samasta – all, mhanatee – say, aamuche – our, ghara – house. | nnishchayesee – for sure. |

Many such irritable insects. They are in such large number, spread over. All say that the house is theirs for sure.
Many worms trouble. How much one should tell about their expanse? All say this is our house definitely.

• Should I continue? Many insect species think they own the house.
• There are so many such irritating creatures that are spread out all over. How many shall I describe? All of them say that the house
is theirs.
111 दासबोध – Dāsbodh – Dashak 1 –

This ‘all’ has taken the burden of these tiny insects upon itself (in this ‘all’ or knowledge you feel, ‘I am in everywhere and everything is mine’, but this
‘all’ takes individual body consciousness and then sees so ‘many’ different creatures separate from itself and this brings so much worry and strife).
This expanded ‘many’ along with this ‘all’ should be forgotten, but everyone says, “It is truly our home.”

पशु म्िणती आमुचें घर| दासी म्िणती आमुचें घर |घरीचीां म्िणती आमुचें घर| ननश्चयेंसीां ||४४||
Pashu mhanatee aamuche ghara | daasee mhanatee aamuche ghara |
ghareechee mhanatee aamuche ghara | nishchayesee |[44]

Pashu – animals; pets, mhanatee – say, aamuche – our, ghara – house. | daasee – maids, mhanatee – say, aamuche – our, ghara – house. |
ghareechee – people of the house, mhanatee – say, aamuche – our, ghara – house. | nishchayesee – for sure. |

The pets, maids, the people of the house (owners) say that the house is ours for sure.
Animals say this is our house, Female servants say this is our house, those who are from the house say this is our house definitely.

• The beasts call it their refuge and the maidservants and they that dwell therein continually regard it as their house.
• The pets, servants, and the owners of the house all say that the house is theirs.

The animals say, “Our home.” The servants say, “Our home” and those who reside in the house say, “It is truly our home.”

पािुणे म्िणती आमुचें घर| लमर म्िणती आमचु ें घर |ग्रामस्त म्िणती आमुचें घर| ननश्चयेंसीां ||४५||
Paahune mhanatee aamuche ghara | mitra mhanate aamuche ghara |
Gramastha mhanatee aamuche ghara | nishchayesee |[45]

Paahune – guests, mhanatee – say, aamuche – our, ghara – house. | mitra – friends, mhanatee – say, aamuche – our, ghara – house. |
Graamastha – villagers, mhanatee – say, aamuche – our, ghara – house. | nishchayesee - for sure. |

The guests, friends, villagers all of them say that the house is ours for sure.
Guest says this is our house. Friends say this is our house. Villagers say this is our house definitely.

• The guests of the house look upon it as a resting place for them, the friends feel that it is good to be there and say, "It is like home",
and the neighbors also call it their house.
• The guests say it is their house, friends say it is theirs, and all of the villagers say that the house is theirs.

Guests say, “Our home” and the friends say, “Our home” and the neighbours say, “It is truly our home.”

तश्कर म्िणती आमुचें घर| राजक म्िणती आमच
ु ें घर |अक्ग्न म्िणती आमुचें घर| भस्म करूां ||४६||
Taskara mhanatee aamuche ghara | raajakee mhanatee aamuche ghara |
Agni mhane aamuche ghara | bhasma karu |[46]

Taskara – thiefs, mhanatee – say, aamuche – ours, ghara – house. | raajakee – the governing officers, mhanatee – say, aamuche – our ghara –
house. | agni – fire, mhane – says, aamuche – our, ghara – house. | Bhasma – ashes, karu – do. |

The thieves, governing officers say that the house belongs to them. The fire says that the house belongs to it. It can burn it down to ashes.
Thieves say this is our house. Government officers say this is our house. Fire says this is our house. I will turn this into ashes.

• And the thieves and the mighty politicians call it their house, and the fire also says, this is my house, and I will burn it.
• The thieves and government officers alike say that the house belongs to them. The fire says that the house belongs to it, and that it
will turn the house into ashes.

Thieves say, “Our home” and the government says, “Our home” and the fire says, “It is my home to turn to ashes.”

समस्त म्िणती घर मािें| िें मख ू हथ ि म्िणे मािें मािें |सेवट जि जालें वोिें| टाककला दे श ||४७||
Samasta mhanatee ghara maaze | he murkhahi mhane maaze maaze |
Sevata jada jaale auze | taakilaa desha |[47]
112 दासबोध – Dāsbodh – Dashak 1 –

Samasta – all, mhanatee – say, ghara – house, maaze – mine. | he – these, murkhahi – foolish also, mhane – say, maaze – mine, maaze – mine. |
sevata – at the end, jada – heave, jaale – become. Auze – belonging. | taakilaa – lift, desha county all o them say that the house is mine even the
foolish say s mine; mine .| taakilaa – left, desh – country. |

All of them say that the house is mine. Even the foolish say mine; mine. At the end everything becomes so difficult, that he not only leaves the
place but also the country.
All say this is my house. This fool also says this is my house. At the end the burden becomes heavy and he leaves the place.

• They all regard it as their house. They really use it, and whoever built it, he also calls it his house. In the end, the house becomes a
burden! So, he leaves her and goes somewhere else.
• All of them say that the house is "mine." Even the foolish builder of the house says "It is mine, mine," yet in the end, it becomes a
heavy burden and he leaves the place.

When everyone says, “It is my home” then that thoughtless Self has become a fool and it even says, ‘Mine, mine’ to this body. but in the end this
becomes a heavy burden and the self abandons that place.

अवघीां घरें भांगलीां| गाांवाांची पाांढरी पडिली |मग तें गि
ृ ीां राहिलीां| आरण्यस्वापदें ||४८||
Avaghee ghare bhangalee | gaavaachee paandharee padilee |
maga te gruhee raahilee | aranya shwaapade |[48]

avaghee – all, ghare – houses, bhangalee – collapsed. | gaavaachee – villagers, paandharee – vacant,; ruins, padilee – become. | maga – then, te
– in that, gruhee – house, raahilee –live. | aranyashwaapade – wild animals. |

All the houses collapse over a period of time. The whole village is vacant. It is the wild animals then, which live in these broken houses.
Entire houses broke down. The sites of the villages were destroyed. Then in that house stayed, forest beasts and animals.

• Little by little, almost all the houses and structures collapse, disintegrate: the villagers leave the village, and then only the beasts live
in its ruins.
• All houses eventually collapse over a period of time, and even the site of the village turns to ruins. Afterwards, wild animals come
and live in the broken down houses.

If this house of the body is not used properly (ie. if it is not used to gain understanding) then it will become dilapi- dated and tumble down and the
village land all around it (ie. ‘all’) will become empty and deserted. Then that real- ity will remain hidden within these ‘many’ houses of the wild
creatures and forest beasts (when you take yourself to be this body then even this knowledge of ‘I am’ cannot be gained and then you see the ‘many’
different creatures and not that Reality residing within them all).

ककिा मुांगी वाळवी मूषक| त्याांचेंच घर िें ननश्चयात्मक |िें प्राणी बापि
ु ें मूख|थ ननघोन गेलें ||४९||
Kida mungee vaalavee mushaka | tyaanchecha ghara he nishcheyatmaka |
he praanee baapude murkha | nighona gele |[49]

kidaa – insects, mungee – ants, vaalavee – white ants, mushaka – rats.| tyaanchecha – theirs, ghara - house, he – this , nishcheyatmaka – for
sure. | he – this is, praanee – men; householders, baapude – meek; pitiable, murkha – foolish, nighona – gone; vacate, gele – away. |

The house really belongs to the insects, the ants, the white ants, rats, for sure. These pitiable foolish householders vacate it after all.
Worms, ant, woodworms – this house is definitely theirs. This poor foolish fellow set out and has gone.

• Then insects, ants, white ants, and mice possess this place. These poor, stupid people are leaving their homes.
• The house really belongs to the insects, ants, worms, and mice. The foolish people will all vacate it in the end.

Then there are insects, ants, white ants and rats (on account of body consciousness there is objectification and ‘many’ forms and not your own form
everywhere). In truth, the home of that Purush is the thoughtless reality, free of all doubt, but when he takes the support of the *prana then, it is a
foolish and miserable orphan and takes birth and dies (ie. the foolish do not know their mother and father, Prakruti/Purush). *(Maharaj – the whole
world is riding on the breath/prana).

ऐसी गि
ृ ाांची क्स्र्ती| लमथ्या आली आत्मप्रचीती |जन्म दों हदसाांची वस्ती| कोठें तरी करावी ||५०||
Aisee gruhaanchee sthitee | mithyaa aalee aatmapracheetee |
janma do divasaanchee vastee | kothe taree karaavee |[50]
113 दासबोध – Dāsbodh – Dashak 1 –

aisee – such, gruhaanchee – house, sthitee – state. | mithyaa – unreal; false, aalee – come, aatmapracheetee – self; experience. | janma – birth
(life), do – two, divasaanchee – days, vastee – stay. | kothe – somewhere, taree – at least, karaavee – do. |

Such is the state of houses, unreal. This comes with the self-experience. Life is short (transient). Make a stay somewhere without botheration.
The state of houses is like this self – realization became false birth is only two day’s residence one should do it somewhere.

• This is the destiny of the house. Everything is temporary, everything is Illusion, I am here for a few days only. Man, should always
look at his house as temporary.
• Such is the state of houses. One should have the experience for oneself that life is also like this. The duration of one's life is only
temporary.

Such is the state of this house. It is a false appearance appearing within this ‘I am’ experience. birth is but a stay of two days (always thinking of
yesterday and tomorrow) and therefore in this ‘all’ one should stay.

दे ि म्िणावें आपल
ु ें| तरी िें बिुताांकारणें ननलमथलें |प्राणीयाांच्या मार्ाां घर केलें| वा मस्तक ां भक्षक्षती ||५१||
Deha mhanaave aapule | taree he bahutaankaarane nirmile |
Praaniyaanchyaa matha ghare kele | uvaa mastakee bhakshitee |[51]

Deha – physical body, mhanaave – take it, aapule – ours. | taree – still, he – it is, bahutaankaarane – for many purposes, nirmile –
made.|Praaniyaanchyaa – of the physical bodies, matha – head, ghare – place ; reside, kele – done.| uvaa – lice, mastakee – from the head,
bhakshitee – eat up.|

Even if we say that the physical body is ours, it is made for many purposes. In the head reside the lice, which eat up the blood.
If this body should be called as own then it is created for many. On the head of human being lice devour from the head.

• Look at your own body! It's not just your property. It is also used for small animals. Your hair may be infested with lice.
• Even if the body is said to be one's own, it is really created for many. On the head there are lice that eat away at it.

If you call the body yours then, that thoughtless Self becomes a created thing on account of this ‘all’ (that formless Self takes itself to be an individual
body within this ‘all’). and then a head gets made for this ‘house of prana’ and the lice dine on the skull (then you acquire a body and one has to
suffer from some of the ‘many’ pains of being a body).

रोमेमळ
ु ी ककिे भक्षक्षती| खाांिुक जाल्याां ककिे पिती |पोटामध्ये जांत िोती| प्रत्यक्ष प्राणणयाांच्या ||५२||
Romamulee kide bhakshitee | khaanduka jaalyaa kide padatee |
Potaamadhye janta hotee | pratyaksha praaniyaanchyaa |[52]

Romamulee – hair roots, kide – germs, bhakshitee – eat. | khaanduka – boils, jaalyaa – appear, kide – germs, padatee – develop. | potaamalhye –
in the stomach, janta – worms, hotee - become. | pratyaksha – literally, praaniyaanchyaa – in the human body.|

The germs destroy the hair roots, when the boils appear germs live in them. And worms are literally seen in the abdomen.
At the root of the hair worms eat. If boil/ wounds happen, worms are born, worms happen in the intestines of human beings actually.

• The insect eats the roots of the hair, the body can be infected by boils and tumours. Worms can thrive in your intestines.
• Germs destroy the roots of the hair, boils appear and germs live in them, and worms can be seen that live in the abdomen.

Then insects eat at the roots of the hair; boils and tumours infect the body. Worms thrive in the intestines and there are the many sensory experiences of
being in the prana.

क ि लागे दाांतासी| क ि लागे िोळयाांसी |क ि लागे कणाथसी| आणी गोमाशा भरती ||५३||
Keeda laage daataansee | keeda laage dolyaansee |
Keeda laage karnaasee | aani gomaashaa bharatee |[53]

Keeda – worm, laage – gets on, daataansee – to the teeth. | keeda – worm, laage – get to,
Dolyaansee – to the eyes, keeda – worm, laage – gets in, karnaasee - the ears, aani – and, gomaashaa – a gadfly (cattle biting fly), bharatee – get
in. |

One finds worms in the teeth, eyes, ears, and even the gadflies get inside the ears.
114 दासबोध – Dāsbodh – Dashak 1 –

Worms form in the teeth. Worms form in the eyes. Worms form in the ear and cattle flies pervade.

• Teeth deteriorate and fall, eyes and vision are damaged, ears ooze until deafness, and gadflies spread over the body.
• Worms can be found in the teeth and eyes, and flies even get inside the ears.

Then teeth decay and fall out; eyes and vision get worn out; ears ooze with pus and one becomes deaf and flies swarm all around (all this must happen
to the destructible body but you who are bodiless and eternal, take that as yourself and do not remain aloft).

गोचचि अशुद्ध सेववती| चामवा माांसाांत घुसती |वपसोळे चाऊन पळती| अकस्मात ||५४||
Gochida ashuddha sevitee | chaamavaa |maasaata ghusatee |
Pisole chaavuna palatee | akasmaata |[54]

Gochida – leech, ashuddha – impure blood, sevitee – drink. | chaamavaa – louses. | maasaata – in the flesh, ghusatee – pierce. | pisole –
mosquitoes, chaavuna – bite, palatee – fly away. | akasmaata – suddenly.|

The leeches drink the impure blood, louses pierce the flesh. The mosquitoes bite and run away.
Animal – lice, enjoy, small lice pierce in the flesh, flies sting and run away suddenly.

• The lice suck the blood, the lice pierce the skin and the flesh, the mosquitoes bite and escape, ye know not when!
• Leeches drink the blood, lice pierce the flesh, and mosquitoes bite and fly away quickly.

Ticks suck the blood, lice pierce the flesh and mosquitoes bite and fly away.

भोंगें गाांधेंलें चाववती| गोंबी जळवा अशद्
ु ध घेती |ववांचू सपथ दां श कररती| कानटें फुसीं ||५५||
Bhonge gaandhele chaavitee | gombee jalavaa ashuddha ghetee |
Vinchu sarpa dausha karitee | kaanate phursee |[55]

Bhonge – rattle bee, gaandhele – honeybee, chaavitee – bite. | gombee – ticks. Jalavaa – leech, ashudhha – impure, Ghetee – take. | vinchu –
Scorpio’s, sarpa – serpents, dausha – bite, karitee – do. | kaanate – centipedes, phursee – millipedes. |

The bees, honeybees, bite; ticks & leech drink the impure blood. Scorpion’s & serpents centipedes & millipedes bite.
Insects, stinging flies, sting, corn fly, leeches, take (what ever is) impure. Serpents sting, (as also) centipeds and poisons snakes.

• This body suffers from insects, flies, scolopendres, snake bites, and various kinds of beetles also.
• The bees and wasps bite and sting, ticks and leeches drink the blood, and scorpions, serpents, centipedes and millipedes also bite and
sting.

This body has to endure bites from horse-flies and the leeches that stick to this ‘lump’ and take its blood. Then scorpions, cobras and other poisonous
snakes bite (these are a metaphor for the desires for the sense objects; they are like a poison and they are sure to kill you in the end).

जन्मून दे ि पालळलें| तें अकस्मात व्याघ्रें नेलें |काां तें लाांिगीांच भक्षक्षलें| बळात्कारें ||५६||
Janmuna deha paalile |te akasmaata vyaaghre nele |
Kaa laandageecha bhakshile | balatkaare |[56]

Janmuna – having born, deha – the body, paalile – taken care. | te – that , akasmaata – all of a sudden , vyaaghre – tiger (wild beasts ), nele –
take away.| kaa – or, laandageecha – wolves, bhakshile – eat up, balatkaare – forcefully. |

Having born with a physical body we take care of it. But the same may be eaten away by a tiger or a wolf forcefully.
The body was taken care of which was suddenly carried by a tiger or a wolf devoured that forcibly.

• Even in childhood you could suddenly be attacked by a tiger and devoured, or by a wolf with all his wild strength.
• Having been born with a physical body, we take care of it, but at any time it may be taken away and forcefully be eaten by a tiger or
a wolf.

When the body takes birth it is supported and protected by this ‘all’ but then that reality has been taken away by the tiger of maya and then the she-
wolf of worries violently attacks and devours it.
115 दासबोध – Dāsbodh – Dashak 1 –

मूषकें माजथरें दां श कररती| स्वानें अश्वें लोले तोडिती |रीसें मकथटें माररती| कासावीस करूनी ||५७||
Mushake maarjare dausha karitee | shwaane ashwe lole toditee |
Reese markate maaritee | kaasaavisa karunee |[57]

Mushake – rats, maarjare – cats, dausha – bite, karitee – do, shwaane – dogs, ashwe – horses, lole – into pieces, toditee – cut.|reese – bears,
markate – monkeys, maaritee – kill it.| kaasaavisa – torment, karunee – do.|

The rats & cats bite. Horses & dogs can tare it into pieces. The bears & monkey kill it by tormentation.
Mice, cats, sting, dogs, horses, take away bites. Bears, monkeys suffocate and beat.

• So, mice and cats hurt, dogs bite, even horses can hurt you, bears and monkeys kill you by playing cruelly with your body.
• The mice and cats bite, horses and dogs can tear the body to pieces, and bears and monkeys will beat and suffocate it.

Rats and wildcats bite; dogs and horses bite; bears and monkeys attack and beat this body violently.

उषटरें िसोन उचललती| िस्ती चचिून थ टाककती |वषृ भ टोचून माररती| अकस्मात ||५८||
Ushtare dasona uchalitee | haste chiraduna taakitee |
vrishabha tochuna maaritee | akasmaata |[58]

Ushtare – camels, dasona – bite, uchalitee – throw away.| haste – elephants, chiraduna – crash, taakitee – finish.| vrishabha – bullocks, tochuna
– pierce, maaritee – kill. | akasmaata – all of a sudden. |

The camels can throw away, elephants can crush with their feet, & bullocks can pierce their horns all of a sudden.
Camels bite and lift, elephants leave crushed, oxen pierce and kill suddenly.

• Camels bite you and lift you up, elephants trample you, bullocks pierce you with their horns, all to kill you.
• The camels bite and cast it away, elephants can crush it with their feet, and bulls can pierce it with their horns.

Camels bite and toss aside; elephants crush and trample; suddenly a bull pierces it with its horns and kills it.

तश्कर तितिाां तोडिती| भत
ू ें ििपोन माररती |असो या दे िाची क्स्र्ती| ऐसी असे ||५९||
Taskara tadatadaa toditee | bhoote zadapona maaritee |
Aso yaa dehaachee stithee | aisee ase |[59]

Taskara – thief, tadatadaa – snap beat, toditee – crack. | bhoote – ghosts (spirits), zadapona – hunt, maritee – kill.| aso – that’s enough, yaa –
this, dehaachee – body, stithee – state. | aisee – like this, ase – is. |

The thieves beat up and crack down the body. The ghosts hunt it and kill it. That’s enough. Such is the state of this body.
Thieves beat mercilessly ghosts pounce and kill. Let it be. The state of this body is like this.

• The thieves come and make abominations, the ghosts possess them and finish destroying them. All this explains in detail the fate of
the body.
• Thieves beat up and break down the body, and ghosts hunt it and kill it. Now, let this be enough of this talk. Such is the state of the
human body.

a thief (ie. the mind) has come and he craves so much; that one Purush that has been possessed by the great ele- ments (ie. objectivity) then gets
beaten and killed. Such is the state of this ‘I am’ when it becomes a body.

ऐसें शरीर बिुताांचें| मख
ू थ म्िणे आमच
ु ें |परां तु खाजें क्जवाांचें| तापरैं बोलललें ||६०||
Aise shareera bahutaanche | murkha mhane aamuche |
Parantu khaaje jeevaache | taapatrai bolile |[60]

Aise – such, shareera – body, bahutaanche – of many. | murkha – foolish, mhane – say, aamuche – mine. | parantu – but, khaaje – food,
jeevaanche – creatures. | taapatrai - three tortures, Bolile – said. |

Such is the physical body, food of many creatures. But the foolish call it as mine. It will be discussed in the chapter of three tortures.
Thus is the body of many but the fools says it is our, but it is the food of beings. This is called three tortures.
116 दासबोध – Dāsbodh – Dashak 1 –

• This body belongs to many but the fools appropriate it. But the body is prey to many animals as we will see in another chapter later,
entitled "The Three Types of Torture".
• The state of the physical body is like this. The foolish say "It is mine," but it is really food for many creatures. This will be discussed
further in the chapter on the "Three Tortures."

There is this body of the ‘all’ but the foolish say, “Our bodies.” Then this sweet ‘speech’ has become the three *tor- ments of the jiva (this ‘speech’
becomes a body ego and suffers in many ways). *(see 3.6, 7, 8)

दे ि परमार्ीं लाववलें|तरीच याचें सार्थक जालें|नािीां तरी िें वेर्च
थ ी गेलें|नाना आघातें मत्ृ यपांर्ें ||६१||
Deha paramaarthee laavile | tareecha yaache saarthaka jaale |
Naahee tara he verthachi gele | naanaa aaghaate mrutyupanthe |[61]

Deha – body, paramaarthee – for spiritual, laavile – understanding. | tareecha – only then, yaache – it, saarthaka – meaningful, jaale – became. |
Naahee – nor, tara – otherwiswe, He – this, verthachi – waste, gele – gone. | naanaa – many, aaghaate – blows, mrutyupanthe – on the way of
death. |

Unless the physical body not used for spiritual understanding it would go waste, due to number of blows; dangers on the way of death.
If body is engaged in for the supreme meaning, then only fulfillment of this. Otherwise it is useless and dies due to many beatings.

• If this body is used for the search for Truth, for the Spiritual Path, only then it becomes useful, otherwise it is destroyed by various
catastrophes that lead to death.
• Unless the physical body is used for realizing the Supreme Truth, it only goes to waste, suffering many blows and dangers on the
way to death.

but if this body is placed in contact with one who is dedicated to Paramarth then, this ‘speech’ will fulfil life’s purpose (“mine” will go off and the
Reality will remain). If not that Self becomes an empty and useless thing and there are the ‘many’ distresses and misfortunes on the path of death.

असो जे प्रपांचचक मख
ू |थ ते काये जाणती परमार्थसुख |त्या मूखाांचें लक्षण काांिीां येक|पुढे बोलललें असे ||६२||
Aso je praapanchika murkha | te – kaaya jaanatee paramaarthasukha |
Tyaa murkhaanche lakshana kaahee yeka | pudhe bolile ase. |[62]

Aso – that’s enough, je – these, praapanchika – householders, murkha foolish. | te – these, kaaya – how, jaanatee – realize, paramaarthasukha –
the bliss of reality. |
Tyaa – those, murkhaanche – of foolish, lakshana – signs, kaahee – some, yeka – few. |
Pudhe – ahead, bolile – said, ase – are. |

That’s enough. These foolish householders will never be able to know the happiness on the path of spirituality. Their few signs of foolishness will
be told in the chapter ahead.
Let it be. Those householders are fools. What they know the pleasure of supreme meaning? Some of the attributes of those fools are described
further.

• Therefore, all these fools completely subjugated by worldly life, cannot know happiness in the Understanding of Reality! The
characteristics of these fools are described in the next chapter.
• Let this talk be. Those who are merely foolish householders will never know the happiness of the Supreme Truth. Their signs of
foolishness will be told in the next chapter.

so be it! When Mula maya is a fool engrossed in this mundane existence/prapanch then, how can you know the happiness of Paramarth? Therefore
when that one within this ‘all’ has the attention of a fool then, ahead one should make this ‘speech’.

Iti shree dasabodhe guru shishya sauvaade naradehastavana nirupananaama samaasa

***

Download – Dashak 1
http://www.samarthramdas400.in/eng/abhyas_upkram.php
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117 दासबोध – Dāsbodh – Dashak 1 –

END OF DASHAK 1
118 दासबोध – Dāsbodh – Dashak 1 –