मनाचे श्लोक

Verses for the Mind

These two hundred Marathi verses were composed by Shri Samarth Ramdas Swami, the spiritual advisor (guru) of King Shivaji Bhonsle.

Included are commonsense moral rules of thumb, expressions of deep faith, and terse interpretations of Vedantic philosophy. This is a prayer, not so much to God or to a god as to the mind itself. And, true to Vedantic philosophy, it promotes the separation of personal identity from the mind. Indeed, verse 43 talks about the mind doing benefit to "us," referring to the mind along with what might be called the free will.

Composed three hundred years before the formal development of cognitive therapy, these verses exhort our minds to overcome difficulties by changing our thoughts and diverting the emotional responses that distress us.

Three hundred years before Napolean Hill's Think and Grow Rich, Ramdas Swami wrote, "O mind, what you yourself had previously concentrated on, / A likeness of that became manifest in experience."[11]

Recited daily by countless Maharashtrans young and old, the result is a work with valuable insights for everyday life.


गणाधीश जो ईश सर्वां गुणांचा।
मुळारंभ आरंभ तो निर्गुणाचा॥
नमूं शारदा मूळ चत्वार वाचा।
गमूं पंथ आनंत या राघवाचा ॥१॥

Foremost lord Ganesh, who is the lord of all qualities,
He, the essential origin of the origin of what transcends qualities,
Let us bow [to] Sharada, source of four Vedas.
Let us go the path eternal of Raghava. || 1 ||

मना सज्जना भक्तिपंथेचि जावें।
तरी श्रीहरी पाविजेतो स्वभावें॥
जनीं निंद्य तें सर्व सोडूनि द्यावें।
जनीं वंद्य ते सर्व भावे करावे ॥२॥

Honorable mind, only the path of devotion should be followed.
Then revered Hari manifests in the personality*.
In the world, the reproachable in its entirety should be left behind.
In the world, the wholesome in its entirety should be wholeheartedly done. || 2 ||

*Using the alternate meaning of स्वभावें, "manifests automatically."

प्रभाते मनी राम चिंतीत जावा।
पुढे वैखरी राम आधी वदावा॥
सदाचार हा थोर सांडूं नये तो।
जनीं तोचि तो मानवी धन्य होतो ॥३॥

In the morning, dear mind, Rama should pass through the thoughts.
Later, in the pre-utterance breath, "Rama" should first be spoken.
Right conduct: this greatness who does not squander
In the world, he and only he, by the people becomes esteemed. || 3 ||

मना वासना दुष्ट कामा न ये रे।
मना सर्वथा पापबुद्धी नको रे॥
मना सर्वथा नीति सोडूं नको हो।
मना अंतरीं सार वीचार राहो ॥४॥

O mind! may cruel cravings, lust, not come.
O mind! utterly reject sinful intents.
O mind! never abandon morality.
O mind! inside, may the essential truth stay. || 4 ||

मना पापसंकल्प सोडूनि द्यावा।
मना सत्यसंकल्प जीवीं धरावा॥
मना कल्पना ते नको वीषयांची।
विकारे घडे हो जनी सर्व ची ची ॥५॥

Mind, sinful intents should be abandoned.
Mind, truthful intents should be held in the soul*.
Mind, reject ideas for temptations.
O! corruption in this world leads to complete disrepute. || 5 ||

*Should be held dear.

नको रे मना क्रोध हा खेदकारी।
नको रे मना काम नाना विकारी॥
नको रे मना सर्वदा अंगिकारू।
नको रे मना मत्सरु दंभ भारु ॥६॥

Reject, O mind, anger, maker of sorrow.
Reject, O mind, lust, manifold corrupter.
Reject, O mind, always, egotism.
Don't, O mind, envy, support conceit. || 6 ||

मना श्रेष्ठ धारिष्ट जीवीं धरावे।
मना बोलणे नीच सोशीत जावें॥
स्वयें सर्वदा नम्र वाचे वदावे।
मना सर्व लोकांसि रे नीववावें ॥७॥

Mind, great resolution should be held in the soul*.
Mind, mean speech should pass tolerated.
Ourselves, [we] should always act and speak respectfully.
Mind, all people should be treated with charity. || 7 ||

*Should be held dear.

देहे त्यागितां कीर्ति मागें उरावी।
मना सज्जना हेचि क्रीया धरावी॥
मना चंदनाचे परी त्वां झिजावे।
परी अंतरीं सज्जना नीववावे ॥८॥

Upon leaving the body, renown should remain behind.
Honorable mind, this itself should be held as practice.
O mind, like sandalwood so should you erode,
So, in the heart, should there be charity for the honorable. || 8 ||

नको रे मना द्रव्य ते पूढिलांचे।
अति स्वार्थबुद्धी नुरे पाप सांचे॥
घडे भोगणे पाप ते कर्म खोटे।
न होतां मनासारिखें दु:ख मोठे ॥९॥

Reject, O mind, the wealth of ancestors.
Extreme selfish intent concentrates. Sin accumulates.
Experience of sinful happenstance is false action.
Unfulfilled expectations are great suffering. || 9 ||

सदा सर्वदा प्रीती रामीं धरावी।
सुखाची स्वयें सांडि जीवी करावी॥
देहेदु:ख ते सूख मानीत जावे।
विवेके सदा स्वस्वरुपीं भरावें ॥१०॥

Ever and always, love of Rama should be kept.
Self gratification should be let go from the soul.
Bodily suffering should be considered as happiness.
Discrimination of our true nature should ever fill [us]. || 10 ||

जनीं सर्वसूखी असा कोण आहे।
विचारें मना तुंचि शोधुनि पाहे॥
मना त्वांचि रे पूर्वसंचीत केले।
तयासारिखे भोगणें प्राप्त जाले ॥११॥

In the world, who is completely happy?
Ask, mind, you yourself should try to find out.
O mind, what you yourself had previously concentrated on,
A likeness of that became manifest in experience. || 11 ||

मना मानसीं दु:ख आणूं नको रे।
मना सर्वथा शोक चिंता नको रे॥
विवेके देहेबुद्धि सोडूनि द्यावी।
विदेहीपणें मुक्ति भोगीत जावी ॥१२॥

O mind, bring not suffering into the heart.
O mind, reject continued sadness, worry.
By discrimination, bodily intents should be abandoned.
Transcending the body, freedom should be experienced. || 12 ||

मना सांग पां रावणा काय जाले।
अकस्मात ते राज्य सर्वै बुडाले॥
म्हणोनी कुडी वासना सांड वेगीं।
बळे लागला काळ हा पाठिलागी ॥१३॥

Mind, tell now, what happened to Ravana?
Abruptly that whole reign collapsed.
Therefore, let go gross cravings quickly.
Time, that follower, comes in strength. || 13 ||

जिवा कर्मयोगे जनीं जन्म जाला।
परी शेवटीं काळमूखीं निमाला॥
महाथोर ते मृत्युपंथेचि गेले।
कितीएक ते जन्मले आणि मेले ॥१४॥

The soul by action was born in the world.
So eventually was destroyed in the jaws of time.
Even great heroes went but the path of death.
So many of them were born and died. || 14 ||

मना पाहतां सत्य हे मृत्युभूमी।
जितां बोलती सर्वही जीव मी मी॥
चिरंजीव हे सर्वही मानिताती।
अकस्मात सांडूनिया सर्व जाती ॥१५॥

Mind, [despite] seeing the truth of this mortal world,
From birth all souls say, "Me! Me!"
They all consider themselves long-lived.
Abruptly cast out, they all go. || 15 ||

मरे एक त्याचा दुजा शोक वाहे।
अकस्मात तोही पुढे जात आहे॥
पुरेना जनीं लोभ रे क्षोभ त्याते।
म्हणोनी जनीं मागुता जन्म घेते ॥१६॥

One dies, causing sadness to gush in another.
Abruptly he, too, is going next.
O unending greed in the world, anger from that,
Therefore, again reborn in the world. || 16 ||

मनीं मानवा व्यर्थ चिंता वहाते।
अकस्मात होणार होऊनि जाते॥
घडें भोगणे सर्वही कर्मयोगे।
मतीमंद तें खेद मानी वियोगें ॥१७॥

In the minds of mortals worthless thoughts gush.
Abruptly, what is to happen is done and gone.
Experiencing every happenstance in Karma Yoga,
Dullards consider separation to be sorrow. || 17 ||

मना राघवेंवीण आशा नको रे।
मना मानवाची नको कीर्ति तूं रे॥
जया वर्णिती वेद-शास्त्रे-पुराणें।
तया वर्णितां सर्वही श्लाघ्यवाणे ॥१८॥

O mind, reject hope besides Raghava!
O mind, reject aggrandizing your mortal self!
What is described by the Vedas, Shastras, Puranas,
That is poorly described everywhere else. || 18 ||

मना सर्वथा सत्य सांडूं नको रे।
मना सर्वथा मिथ्य मांडूं नको रे॥
मना सत्य ते सत्य वाचे वदावे।
मना मिथ्य तें मिथ्य सोडूनि द्यावें ॥१९॥

O mind, never let go of truth!
O mind, never promote falsehood!
Mind, truth should be acted and told as truth.
Mind, falsehood should be abandoned as falsehood. || 19 ||

बहू हिंपुटी होई जे मायपोटी।
नको रे मना यातना तेचि मोठी॥
निरोधें पचे कोंडिले गर्भवासी।
अधोमूख रे दु:ख त्या बाळकासीं ॥२०॥

The great dejection that happens in the womb.
O mind, reject that very great torment!
In restraint the confined womb-inhabitant cooks.
O upside-down suffering for that infant! || 20 ||

मना वासना चूकवीं येरझारा।
मना कामना सांडी रे द्रव्यदारा॥
मना यातना थोर हे गर्भवासीं।
मना सज्जना भेटवीं राघवासीं ॥२१॥

Mind, avoid intermittent cravings.
Mind, let go lust for others' wealth.
Mind, these are great torments for the womb-inhabitant.
Honorable mind, Raghav should be met. || 22 ||

मना सज्जना हीत माझें करावें।
रघुनायका दृढ चित्ती धरावें॥
महाराज तो स्वामि वायुसुताचा।
जना उद्धरी नाथ लोकत्रयाचा॥२२॥

Honorable mind, [you] should act in my interest.
Hold king Raghu firmly in the consciousness.
That emperor, lord of the wind's son*,
Savior uplifts people of the three worlds. || 22 ||


न बोलें मना राघवेवीण कांहीं।
जनी वाउगें बोलता सुख नाहीं॥
घडिने घडी काळ आयुष्य नेतो।
देहांतीं तुला कोण सोडूं पहातो?॥२३॥

Speak not, mind, anything other than Raghav.
In the world, speaking ill, [there is] no contentment.
Event by event, time transports life.
Leaving at body's end, who looks after you? || 23 ||

रघुनायकावीण वांया शिणावे।
जनासारिखे व्यर्थ कां वोसणावें॥
सदा सर्वदा नाम वाचे वसो दे।
अहंता मनी पापिणी ते नसो दे॥२४॥

Without king Raghu, exertion is wasted.
Why worthlessly be strung along like everyone?
Ever and always let [his] name be acted and established.
Let the sin of egotism not be in the mind. || 24 ||

मना वीट मानूं नको बोलण्याचा।
पुढें मागुता राम जोडेल कैंचा॥
सुखाची घडी लोटतां सूख आहे।
पुढें सर्व जाईल कांही न राहे॥२५॥

Mind, do not consider speaking to be a burden.
How will you later reunite with Rama?
Happiness lasts while a happy event passes.
Later, everything will go; nothing stays. || 25 ||

देहेरक्षणाकारणें यत्न केला।
परी शेवटीं काळ घेउन गेला॥
करीं रे मना भक्ति या राघवाची।
पुढें अंतरीं सोडिं चिंता भवाची॥२६॥

For bodily protection, an effort was made.
Then ultimately, time took it away.
O mind! practice devotion to this Raghu.
Later, release worldly worries from the heart.

नुपेक्षी कदा राम दासाभिमानी

भवाच्या भये काय भीतोस लंडी।
धरीं रे मना धीर धाकासि सांडी॥
रघूनायकासारिखा स्वामि शीरीं।
नुपेक्षी कदा कोपल्या दंडधारी॥२७॥

Coward, do you fear the fears of existence?
O mind, hold courage, cast out intimidation,
With a lord like king Rama protecting.
The rod-wielder will never overlook your adversity. || 27 ||

दिनानात हा राम कोदंडधारी।
पुढें देखतां काळ पोटीं थरारी॥
मना वाक्य नेमस्त हे सत्य मानीं।
नुपेक्षी कदा राम दासाभिमानी॥२८॥

Rama who protects the afflicted, bow-wielder,
Death's bowels shiver upon seeing him.
Mind, know this sentence to be truly moderate.
Rama will not ever overlook his proud servant. || 28 ||

पदी राघवाचे सदा ब्रीद गाजे।
वळें भक्तरीपूशिरी कांबि वाजे॥
पुरी वाहिली सर्व जेणे विमानीं।
नुपेक्षी कदा रामदासाभिमानी॥२९॥

At Raghava's feet does excellence ever resound.
The devotee's enemies retreat when on heads iron bar sounds.
Who surged all the divine chariots upon the town.
Rama will not ever overlook his proud servant. || 29 ||

समर्थाचिया सेचका वक्र पाहे।
असा सर्व भुमंडळी कोण आहे॥
जयाची लिला वर्णिती लोक तीन्ही।
नुपेक्षी कदा राम दासाभिमानी॥३०॥

Would see guile in the powerful one's blessings,
Who such is there in all of existence?
Whose illusion is described by the three worlds.
Rama will not ever overlook his proud servant. || 30 ||

महासंकटी सोडिले देव जेणें।
प्रतापे बळे आगळा सर्वगूणे॥
जयाते स्मरे शैलजा शूलपाणी।
नुपेक्षी कदा राम दासाभिमानी॥३१॥

Who rescued gods from grave peril,
Transcends majesties, strengths, and all virtues.
Who is remembered by Parvati and Trident-bearer*.
Rama will not ever overlook his proud servant. || 31 ||


अहल्या शिळा राघवें मुक्त केली।
पदीं लागतां दिव्य होऊनि गेली॥
जया वर्णितां शीणली वेदवाणी।
नुपेक्षी कदा राम दासाभिमानी॥३२॥

Raghava freed Ahalya from stone.
She was graced by the touch of his feet.
Describing whom the Vedas fatigued.
Rama will not ever overlook his proud servant. || 32 ||

वसे मेरुमांदार हे सृष्टिलीला ।
शशी सूर्य तारांगणे मेघमाला॥
चिरंजीव केले जनी दास दोन्ही।
नुपेक्षी कदा राम दासाभिमानी॥३३॥

The laws of nature, this play of creation,
Moon, sun in the starry firmament, cloud streams.
He made immortal both servants in the world.
Rama will not ever overlook his proud servant. || 33 ||

उपेक्षी कदा रामरुपी असेना।
जिवां मानवां निश्चयो तो वसेना॥
शिरी भार वाहेन बोले पुराणीं।
नुपेक्षी कदा राम दासाभिमानी॥३४॥

Neglect wouldn't ever be in Rama's nature.
This certainty wouldn't bind to a human soul.
"On my head will I carry [your] weight," [he] said in the Purana.
Rama will not ever overlook his proud servant. || 34 ||

असे हो जया अंतरी भाव जैसा।
वसे हो तया अंतरी देव तैसा॥
अनन्यास रक्षीतसे चापपाणी।
नुपेक्षी कदा राम दासाभिमानी॥३५॥

The way feeling exists in one's heart.
Just so God resides inside one.
The bow-bearer protects everyone.
Rama will not ever overlook his proud servant. || 35 ||

सदा सर्वदा देव सन्नीध आहे।
कृपाळुपणे अल्प धारीष्ट पाहे॥
सुखानंद आनंद कैवल्यदानी।
नुपेक्षी कदा राम दासाभिमानी॥३६॥

Ever and always, God is near,
Compassionately watches those with a little resolution.
Giver of pleasure, happiness, salvation.
Rama will not ever overlook his proud servant. || 36 ||

सदा चक्रवाकासि मार्तंड जैसा।
उडी घालितो संकटी स्वामि तैसा॥
हरीभक्तिचा घाव गाजे निशाणी।
नुपेक्षी कदा राम दासाभिमानी॥३७॥

As ever the rotating sun,
So the Lord sends peril flying.
Roar the sign of devotion to Hari.
Rama will not ever overlook his proud servant. || 37 ||

मना सज्जना राघवी वस्ति कीजे

मना प्रार्थना तूजला एक आहे।
रघूराज थक्कीत होऊनि पाहे॥
अवज्ञा कदा हो यदर्थी न कीजे।
मना सज्जना राघवी वस्ति कीजे॥३८॥

Mind, there is a single prayer to you.
To become amazed from seeing King Raghu.
So that disrespect should never happen,
Honorable mind, dwell on Raghav. || 38 ||

जया वर्णिती वेद शास्त्रे पुराणे।
जयाचेनि योगें समाधान बाणे॥
तयालागिं हें सर्व चांचल्य दीजे।
मना सज्जना राघवी वस्ति कीजे॥३९॥

Whom the Vedas, Shastras, Puranas describe,
Union with whom is deep contentment,
Contacting whom, give [up] all this transience.
Honorable mind, dwell on Raghav. || 39 ||

मना पाविजे सर्वही सूख जेथे।
अति आदरें ठेविजे लक्ष तेथें॥
विविकें कुडी कल्पना पालटिजे।
मना सज्जना राघवी वस्ति कीजे॥४०॥

Mind, where all happiness is experienced,
With great reverence, pay attention there.
By discrimination, overturn material plans.
Honorable mind, dwell on Raghav. || 40 ||

बहू हिंडतां सौख्य होणार नाहीं।
शिणावे परी नातुडे हीत कांहीं॥
विचारें बरें अंतरा बोधवीजे।
मना सज्जना राघवीं वस्ति कीजे॥४१॥

Contentment will not happen from much wandering.
[You] may tire, yet touch no benefit.
Properly instruct the innermost thoughts.
Honorable mind, dwell on Raghav. || 41 ||

बहुतांपरी हेंचि आतां धरावें।
रघूनायका आपुलेसे करावें॥
दिनानाथ हें तोडरीं ब्रीद गाजे।
मना सज्जना राघवीं वस्ति कीजे॥४२॥

Then, hold only to this, many times,
Make king Raghu as if your own.
Sound, like a bell, the claim "Savior!".
Honorable mind, dwell on Raghav. || 42 ||

मना सज्जना एक जीवीं धरावें।
जनी आपुलें हीत तूवां करावें॥
रघूनायकावीण बोलो नको हो।
सदा मानसीं तो निजध्यास राहो॥४३॥

Honorable mind, hold one in the soul*.
In this world, you should do benefit to us.
O! say nothing other than "king Raghu."
Ever in the mind He should remain under contemplation. || 43 ||

*Hold one thing dear.

मना रे जनीं मौनमुद्रा धरावी।
कथा आदरे राघवाची करावी॥
नसें राम ते धाम सोडूनि द्यावे।
सुखालागिं आरण्य सेवीत जावे॥४४॥

O mind, among people, a silent posture should be kept.
Reverent stories of Raghava should be told.
What is not Rama should be left behind as corrupt.
The peaceful forest [exile] should be entered in service. || 44 ||

जगीं धन्य तो दास सर्वोत्तमाचा

जयाचेनि संगे समाधान भंगे।
अहंता अकस्मात येऊनि लागे॥
तये संगतीची जनीं कोण गोडी।
जिये संगतीनें मती राम सोडी ॥४५॥

Association with whom breaks contentment,
Abruptly egotism comes and sticks,
What sweetness in the world in association with those
By whose association Rama is left? || 45 ||

मना जे घडी राघवेवीण गेली।
जनीं आपुली ते तुवां हानि केली॥
रघूनायकावीण तो शीण आहे।
जनी दक्ष तो लक्ष लावूनि पाहे॥४६॥

Mind, those occurrences that passed without Rama
In the world, those you did to our detriment.
[What is done] without king Raghu, is fatigue.
Who is clever in the world sees this with close attention. || 46 ||

मनीं लोचनीं श्रीहरी तोचि पाहे।
जनीं जाणतां मुक्त होऊनि राहे॥
गुणीं प्रीति राखे क्रमू साधनाचा।
जगीं धन्य तो दास सर्वोत्तमाचा॥४७॥

With the mind's eye, only Shri Hari is seen.
Knowing [Him], becoming free, remains in the world.
Keeping virtuous relations, let us advance toward accomplishment.
Esteemed in the world is the servant of the most excellent. ||47||

सदा देवकाजीं झिजे देह ज्याचा।
सदा रामनामें वदे नित्य साचा॥
स्वधर्मेचि चाले सदा उत्तमाचा।
जगीं धन्य तो दास सर्वोत्तमाचा॥४८॥

Whose body erodes ever for the divine,
Keeps speaking Rama's name ever and always,
Always walks the path of personal integrity, excellence,
Esteemed in the world is the servant of the most excellent. || 48 ||

सदा बोलण्यासारिखे चालताहे।
अनेकीं सदा एक देवासि पाहे॥
सगूणी भजे लेश नाही भ्रमाचा।
जगीं धन्य तो दास सर्वोत्तमाचा॥४९॥

Ever walks the way of talk,
Ever sees one god in many,
Reveres virtue, not a bit confused,
Esteemed in the world is the servant of the most excellent. || 49 ||

नसे अंतरी काम नानाविकारी।
उदासीन जो तापसी ब्रह्मचारी॥
निवाला मनीं लेश नाही तमाचा।
जगी धन्य तो दास सर्वोत्तमाचा॥५०॥

Lust, diverse corruptor, is not in the heart.
The neutral ascetic celibate,
Cool-minded, not a bit of darkness,
Esteemed in the world is the servant of the most excellent. || 50 ||

मदें मत्सरें सांडिली स्वार्थबुद्धी।
प्रपंचीक नाहीं जयातें उपाधी॥
सदा बोलणे नम्र वाचा सुवाचा।
जगी धन्य तो दास सर्वोत्तमाचा॥५१॥

Into intoxication and jealousy, selfish thinking was released,
Containing nothing useful, only annoyance.
Ever speak respectfully, behave well.
Esteemed in the world is the servant of the most excellent. || 51 ||

क्रमी वेळ जो तत्त्वचिंतानुवादे।
न लिंपे कदा दंभ वादे विवादे॥
करी सुखसंवाद जो उगमाचा।
जगी धन्य तो दास सर्वोत्तमाचा॥५२॥

Who makes time for philosophical thought and discussion,
Who doesn't spread arrogance in arguing back and forth
Who makes peaceful discussion of origins.
Esteemed in the world is the servant of the most excellent. || 52 ||

सदा आर्जवी प्रीय जो सर्व लोकीं।
सदा सर्वदा सत्यवादी विवेकी॥
न बोले कदा मिथ्य वाचा त्रिवाचा।
जगी धन्य तो दास सर्वोत्तमाचा॥५३॥

Who, ever chivalrous, is beloved by all people,
Ever and always speaking the truth with discrimination,
Never makes false promises, studies the three Vedas.
Esteemed in the world is the servant of the most excellent. || 53 ||

सदा सेवि आरण्य तारुण्यकाळीं।
मिळेना कदा कल्पनेचेनि मेळी॥
चळेना मनीं निश्चयो दृढ ज्याचा।
जगीं धन्य तो दास सर्वोत्तमाचा॥५४॥

Ever serving the forest in youthful times*,
When everything imagined is not received.
Whose firm resolution slips not in the mind,
Esteemed in the world is the servant of the most excellent. || 54 ||

*In contrast to customary retirement into the forest in old age.

नसे मानसीं नष्ट आशा दुराशा।
वसे अंतरीं प्रेमपाशा पिपाशा॥
ऋणी देव हा भक्तिभावे जयाचा।
जगी धन्य तो दास सर्वोत्तमाचा॥५५॥

There is neither in the mind hopelessness nor ill hope.
Seated in the heart is thirst for love-bindings,
To whose devotion God is indebted.
Esteemed in the world is the servant of the most excellent. || 55 ||

दिनाचा दयाळू मनाचा मवाळू।
स्नेहाळू कृपाळू जनीं दासपाळू॥
तया अंतरी क्रोध संताप कैंचा।
जगीं धन्य तो दास सर्वोत्तमाचा॥५६॥

Compassionate of the afflicted, mild-minded,
Affectionate, merciful, a servant of the people.
What anger or rage in his heart?
Esteemed in the world is the servant of the most excellent. || 56 ||

जगीं होइजे धन्य या रामनामे।
क्रिया भक्ति ऊपासना नित्य नेमे॥
उदासीनता तत्त्वता सार आहे।
सदा सर्वदा मोकळी वृत्ति राहे ॥५७॥

In Rama's name, become esteemed in the world.
Always aiming for rites, devotion, religious service.
Equanimity is the essential principle.
Ever and always may open conduct remain. || 57 ||

नको वासना वीषयीं वृत्तिरुपें।
पदार्थी जडे कामना पूर्वपापें॥
सदा राम निष्काम चिंतीत जावा।
मना कल्पनालेश तोहि नसावा॥५८॥

Reject material cravings in conduct.
Wishes for objects are connected to past sins.
Ever should Rama pass through the consciousness free of lust.
Mind, even a little fancy should not be. || 58 ||

मना कल्पना कल्पितां कल्पकोटी।
नव्हे रे नव्हे सर्वथा रामभेटी॥
मनीं कामना राम नाही जयाला।
अती आदरे प्रीती नाही तयाला॥५९॥

Mind, in desiring desires for a million years
Never O! absolutely never will Rama be met.
Who does not desire Rama in the mind,
Neither great respect nor friendship for him. || 59 ||

मना राम कल्पतरु कामधेनु।
निधी सार चिंतामणी काय वानूं॥
जयाचेनि योगे घडे सर्व सत्ता।
तया साम्यता कायसी कोण आतां॥६०॥

Mind, Rama is the wishing tree, the cow-of-plenty,
Treasure, essential wishing gem*, how extolled!
By whose yoga all existence manifests,
Who or what, now, can compare with him? || 60 ||

*See Kalpataru, Kamadhenu, and Cintamani.

उभा कल्पवृक्षातळीं दु:ख वाहे।
तया अंतरीं सर्वदा तेचि आहे॥
जनी सज्जनी वाद हा वाढवावा।
पुढें मागता शोक जीवीं धरावा॥६१॥

Standing under the wishing tree, who suffers,
When, in his heart, everything is there!
This argument should be spread among the honorable in the world.
Later, otherwise, sadness should be held dear. || 61 ||

निजध्यास तो सर्व तुटोनि गेला।
बळें अंतरीं शोक संताप ठेला॥
सुखानंद आनंद भेदें बुडाला।
मना निश्चयो सर्व खेदे उडाला॥६२॥

Intent contemplation went completely broken.
Strong sadness, rage stayed in the heart.
The distinction between pleasure and happiness was lost.
Mind, certainly complete sorrow exploded. || 62 ||

घरी कामधेनू पुढें ताक मागें।
हरीबोध सांडोनि वेवाद लागे॥
करी सार चिंतामणी काचखंडे।
तया मागतां देत आहे उदंडे॥६३॥

With the cow-of-plenty at home, [he] then requests buttermilk!
Throwing out perception of Hari, [he] argues!
Makes nothing but broken glass of the wishing gem,
Despite his being given in abundance. || 63 ||

अती मूढ त्या दृढ बुद्धि असेना।
अती काम त्या राम चित्ती वसेना॥
अती लोभ त्या क्षोभ होइल जाणा।
अती वीषयी सर्वदा दैन्यवाणा॥६४॥

The extremely foolish cannot have firm will.
The extremely lustful cannot have Rama seated in the consciousness.
The extremely greedy is bound to become angry.
The extremely materialist is always lowly. || 64 ||

नको दैन्यवाणें जिणे भक्तिऊणे।
अती मुर्ख त्या सर्वदा दु:ख दूणे॥
धरीं रे मना आदरें प्रीति रामी।
नको वासना हेमधामीं विरामीं॥६५॥

Reject lowly life devoid of devotion.
The extremely foolish always suffers double.
O mind! hold respectful love of Rama.
Reject deadly cravings in the house of wealth. || 65 ||

प्रभाते मनी राम चिंतीत जावा

नव्हे सार संसार हा घोर आहे।
मना सज्जना सत्य शोधुनि पाहे॥
जनीं वीष खातां पुढे सूख कैचे।
करीं रे मना ध्यान या राघवाचें॥६६॥

Mundane existence is horrific. It is not essence.
Honorable mind, seek out the truth.
In this world, eating poison, how then happiness?
O mind! let us meditate upon Raghava. || 66 ||

घनश्याम हा राम लावण्यरुपी।
महाधीर गंभीर पूर्णप्रतापी॥
करी संकटीं सेवकांचा कुडावा।
प्रभाते मनी राम चिंतीत जावा॥६७॥

This Rama, the color of a dark cloud, of beautiful form.
Greatly patient, solemn, almighty.
Makes false the distress of servants.
[Every] morning, in the mind, Rama should pass through the consciousness. || 67 ||

बळें आगळा राम कोदंडधारी।
महाकाळ विक्राळ तोही थरारी॥
पुढे मानवा किंकरा कोण केवा।
प्रभाते मनी राम चिंतीत जावा॥६८॥

Confronted by Rama bow-wielder,
Even great and horrible death trembles.
Before [him] what servant is a mortal?
[Every] morning, in the mind, Rama should pass through the consciousness. || 68 ||

सुखानंदकारी निवारी भयातें।
जनीं भक्तिभावे भजावे तयातें॥
विवेके त्यजावा अनाचार हेवा।
प्रभाते मनी राम चिंतीत जावा॥६९॥

Maker of pleasures, cooler of fears.
He should be revered in the world with devotions.
Misconduct, envy should be abandoned with discrimination.
[Every] morning, in the mind, Rama should pass through the consciousness. || 69 ||

सदा रामनामे वदा पुर्णकामें।
कदा बाधिजेना ऽऽ पदा नित्य नेमें॥
मदालस्य हा सर्व सोडोनि द्यावा।
प्रभाते मनी राम चिंतीत जावा॥७०॥

Ever speak Rama's names with gratification.
Aiming always for [His] feet, ever overcoming obstacles,
Intoxicated laziness should be entirely abandoned.
[Every] morning, in the mind, Rama should pass through the consciousness. || 70 ||

जयाचेनि नामें महादोष जाती।
जयाचेनि नामें गती पाविजेती॥
जयाचेनि नामें घडे पुण्यठेवा।
प्रभाते मनी राम चिंतीत जावा॥७१॥

By whose name great faults go,
By whose name impetus manifests,
By whose name spiritual merit is recorded,
[Every] morning, in the mind, Rama should pass through the consciousness. || 71 ||

न वेचे कदा ग्रंथचि अर्थ काही।
मुखे नाम उच्चारितां कष्ट नाहीं॥
महाघोर संसारशत्रु जिणावा।
प्रभाते मनी राम चिंतीत जावा॥७२॥

Without ever understanding the meaning of any tome,
Pronouncing the name by mouth is no labor.
The gravely dangerous enemy, life cycle, should be escaped.
[Every] morning, in the mind, Rama should pass through the consciousness. || 72 ||

देहेदंडणेचे महादु:ख आहे।
महादु:ख तें नाम घेता न राहे॥
सदाशीव चिंतीतसे देवदेवा।
प्रभाते मनीं राम चिंतीत जावा॥७३॥

In self-mortification, there is great suffering.
That great suffering lasts not when reciting the name.
As in the consciousness of the god Shiva,
[Every] morning, in the mind, Rama should pass through the consciousness. || 73 ||

बहुतांपरी संकटे साधनांची।
व्रते दान उद्यापने ती धनाची॥
दिनाचा दयाळू मनी आठवावा।
प्रभाते मनी राम चिंतीत जावा॥७४॥

The many distresses of spiritual practice,
Given ritually, those are closures of wealth.
The compassionate to the afflicted should be remembered in the mind.
[Every] morning, in the mind, Rama should pass through the consciousness. || 74 ||

समस्तामधे सार साचार आहे।
कळेना तरी सर्व शोधुन पाहे॥
जिवा संशयो वाउगा तो त्यजावा।
प्रभाते मनी राम चिंतीत जावा॥७५॥

All truth is in scripture.
Even if you don't understand, search for it all.
Doubt in the soul, if worthless, should be abandoned.
[Every] morning, in the mind, Rama should pass through the consciousness. || 75 ||

नव्हे कर्म ना धर्म ना योग कांही।
नव्हे भोग ना त्याग ना सांग पाहीं॥
म्हणे दास विश्वास नामी धरावा।
प्रभाते मनी राम चिंतीत जावा॥७६।

No good karma, no faith, not any union?
No enjoyment, can't sacrifice, no guidance to be seen?
Das says, hold trust in the name.
[Every] morning, in the mind, may Rama should through the consciousness. || 76 ||

करी काम निष्काम या राघवाचे।
करी रुप स्वरुप सर्वां जिवांचे ॥
करि छंद निर्द्वद्व हे गुण गातां।
हरीकीर्तनी वृत्तिविश्वास होतां॥७७॥

This Raghav's [name] makes lust detachment,
Restores all souls' natures to themselves.
Singing this attribute makes desire nondual,
As conduct settles into Hari's hymns. || 77 ||

अहो ज्या नरा रामविश्वास नाहीं।
तया पामरा बाधिजे सर्व कांही॥
महाराज तो स्वामि कैवल्यदाता।
वृथा वाहणें देहसंसारचिंता॥७८॥

Oh, the person without trust in Rama,
Everything goes against that abject one.
He is lord, emperor, giver of salvation.
Spouting worry about the cycle of bodily life is unnecessary. || 78 ||

मना पावना भावना राघवाची।
धरी अंतरीं सोडिं चिंता भवाची॥
भवाची जिवा मानवा भूलि ठेली।
नसे वस्तुचि धारणा व्यर्थ गेली॥७९॥

Mind, the conception of Rama is salvation,
Holding [that] in your heart releases worldly worries.
The world is a sack of confusion on the neck of a man's soul.
Holding on to something nonexistent was a waste. || 79 ||

धरा श्रीवरा त्या हरा अंतराते।
तरा दुस्तरा त्या परा सागराते॥
सरा वीसरा त्या भरा दुर्भराते।
करा नीकरा त्या खरा मत्सराते॥८०॥

Hold Shri [Rama] in the basket of the heart.
Then, safely maneuver the ocean.
Forget outbursts; fill the unfulfilled.
Purify actions, clean out envy. || 80 ||

मना मत्सरे नाम सांडूं नको हो।
अती आदरे हा निजध्यास राहो॥
समस्तांमधे नाम हे सार आहे।
दुजी तूळणा तूळितांही न साहे॥८१॥

Mind, O squander not the Name out of envy!
May self-understanding remain with extreme reverence.
The essence of all scriptures is the Name.
No other comparison bears compare. || 81 ||

बहु नाम या रामनामी तुळेना।
अभाग्या नरा पामरा हे कळेंना॥
विषा औषधा घेतले पार्वतीशे।
जिवा मानवा किंकरा कोण पुसे॥८२॥

Many names are incomparable to this Rama's name.
Unfortunately, lowly people cannot understand this.
[The very] lord of Parvati took it as medicine for poison, To say nothing of the servant mortal man. || 82 ||

जेणे जाळिला काम तो राम ध्यातो।
उमेसी अती आदरें गूण गातो॥
बहु ज्ञान वैराग्य सामर्थ्य जेथें।
परी अंतरी नामविश्वास तेथें॥८३॥

The one who burned Kama meditates on Rama,
With great reverence sings His virtues to Uma.
Where there is great knowledge, detachment, might,
Then, within, there is trust in the Name. || 83 ||

जिवा सोडवी राम हा अंतकाळीं

विठोने शिरी वाहिला देवराणा।
तया अंतरी ध्यास रे त्यासि नेणा॥
निवाला स्वये तापसी चंद्रमौळी।
जिवा सोडवी राम हा अंतकाळीं॥८४॥

Vitthal bore the Shiva-linga on his head,
Taking him along with what his heart knows.
The hot-tempered Moon-bearer himself cooled.
This Rama frees the soul at the end-time. || 84 ||

भजा राम विश्राम योगेश्वरांचा।
जपू नेमिला नेम गौरीहराचा॥
स्वये नीववी तापसी चंद्रमौळी।
तुम्हां सोडवी राम हा अंतकाळीं॥८५॥

Adore Rama, solace of salvation-seekers.
Let us keep the steady aim of Gauri and Har.
Cools the hot-tempered moon-bearer himself.
This Rama frees you at the end-time. || 85 ||

मुखी राम विश्राम तेथेचि आहे।
सदानंद आनंद सेवोनि आहे॥
तयावीण तो शीण संदेहकारी।
निजधाम हे नाम शोकापहारी॥८६॥

Peace is exactly where "Rama" is uttered.
The joy of eternal joy is in [his] service.
Without him is the weariness of doubt.
This name is a resting-place, dispeller of grief || 86 ||

मुखी राम त्या काम बाधुं शकेना।
गुणे इष्ट धारिष्ट त्याचे चुकेना॥
हरीभक्त तो शक्त कामास भारी।
जगीं धन्य तो मारुती ब्रह्मचारी॥८७॥

Where "Rama" is uttered, lust cannot attach.
Fortitude and desirable qualities cannot be missed.
The devotee of Hari has great power over temptation.
In the world is the esteemed celibate Maruti. || 87 ||

बहू चांगले नाम या राघवाचे।
अती साजिरे स्वल्प सोपे फुकाचे॥
करी मूळ निर्मूळ घेता भवाचे।
जिवां मानवां हेंचि कैवल्य साचें॥८८॥

This Raghav's name is very good.
Extremely fruitful, very easy, free*.
Saying it makes uprooted existence rooted.
Living men seek this very salvation. || 88 ||

*"फुकाचे" implies both "free of cost" and "puffed," or pronounced.

जनीं भोजनी नाम वाचे वदावें।
अती आदरे गद्यघोषे म्हणावे॥
हरीचिंतने अन्न सेवीत जावे।
तरी श्रीहरी पाविजेतो स्वभावें॥८९॥

In the dining assembly, the name should be uttered loudly.
With great reverence and deep emotion should be proclaimed.
Let sustenance serve concentration upon Hari.
Then revered Hari will manifest in the personality*. || 89 ||

*Using the alternate meaning of स्वभावें, "will manifest automatically."

न ये राम वाणी तया थोर हाणी।
जनीं व्यर्थ प्राणी तया नाम कोणी॥
हरीनाम हें वेदशास्त्रीं पुराणीं।
बहू आगळे बोलिली व्यासवाणी॥९०॥

Great deprivation to whoever cannot utter "Rama."
A useless animal in the world. Who will name that one?
Hari's name is itself Veda, science, history
Very greatly articulated in Vyasa's utterances || 90 ||

नको वीट मानूं रघुनायकाचा।
अती आदरे बोलिजे राम वाचा॥
न वेंचे मुखी सांपडे रे फुकाचा।
करीं घोष त्या जानकीवल्लभाचा॥९१॥

Do not consider the chief of the Raghus a burden.
Say "Rama" in highly respectful language.
No expense can be found in an oral puff,
As you chant of that beloved of Jaanaki || 91 ||

अती आदरें सर्वही नामघोषे।
गिरीकंदरी जाइजे दूरि दोषें॥
हरी तिष्ठतू तोषला नामघोषें।
विशेषें हरामानसीं रामपीसें॥९२॥

In name-chanting with great respect,
Faults flee to distant hills and rocks.
Hari awaits gratification by name-chanting
Especially stealing the heart to Rama's feather || 92 ||

जगीं पाहतां देव हा अन्नदाता।
तया लागली तत्त्वता सार चिंता॥
तयाचे मुखी नाम घेता फुकाचे।
मना सांग पां रे तुझे काय वेंचे॥९३॥

God cares for and feeds the world.
Certainly all cares are for him.
Taking his name for free*,.
O mind, tell me what this costs you. || 93 ||

*"फुकाचे" implies both "free of cost" and "puffed," or pronounced.

तिन्ही लोक जाळुं शके कोप येतां।
निवाला हरु तो मुखे नाम घेतां॥
जपे आदरें पार्वती विश्वमाता।
म्हणोनी म्हणा तेंचि हे नाम आतां॥९४॥

Who, becoming angry, can burn the three worlds,
He cools upon uttering the name.
Parvati, mother of the universe, chants [it] respectfully.
Therefore, say that very name now. || 94 ||

अजामेळ पापी वदे पुत्रकामे।
तया मुक्ति नारायणाचेनि नामें॥
शुकाकारणे कुंटणी राम वाणी।
मुखें बोलतां ख्याति जाली पुराणीं ॥९५॥

Desirous of progeny, Ajaamela the sinner recited.
Liberation for him by the name of Narayana.
For her parrot's name, a madam recited "Rama."
Speaking with her mouth became historically famous. || 95 ||

महाभक्त प्रल्हाद हा दैत्यकूळीं।
जपे रामनामावळी नित्यकाळीं॥
पिता पापरुपी तया देखवेना।
जनी दैत्य तो नाम मुखे म्हणेना॥९६॥

The great devotee Prahlad, of the titan race,
Chanted the roll of Rama's names at all times.
[His] vile father could not bear his sight.
Among the titans, he could not utter the name. || 96 ||

मुखी नाम नाहीं तया मुक्ति कैंची।
अहंतागुणे यातना ते फुकाची॥
पुढे अंत येईल तो दैन्यवाणा।
म्हणोनि म्हणा रे म्हणा देवराणा॥९७॥

Whence salvation for one who cannot utter the name?
The quality of conceitedness contains needless* torment.
A humble end will then come.
Therefore, say, O say the king of the gods. || 97 ||

*यातना फुकाची can be interpreted as "torment at no cost" or "torment relating to a puff"

हरीनाम नेमस्त पाषाण तारी।
बहु तारीले मानवी देहधारी॥
तया रामनामीं सदा जो विकल्पी।
वदेना कदा जीव तो पापरूपी॥९८॥

Rocks float, having Hari's name.
Many mortal embodied ones arose.
Therefore, who is ever opposed to Rama's name,
And will never say it, that soul is a sinner. || 98 ||

जगीं धन्य वाराणसी पुण्यराशी।
तयेमाजि आतां गतीं पूर्वजांसी॥
मुखे रामनामावळी नित्य काळीं।
जिवा हित सांगे सदा चंद्रमौळी॥९९॥

In the world, esteemed Varanasi is a treasure of virtue.
Go there now along with ancestors
By chanting the roll of Rama's names at all times
Chandramouli always prescribes this life-benefit. || 99 ||

यथासांग रे कर्म तेंहि घडेना।
घडे धर्म तें पुण्य गांठी पडेना॥
दया पाहतां सर्व भुतीं असेना।
फुकाचे मुखी नाम तेंही वसेना॥१००॥

When instructed to act, it didn't happen.
When it happened, it didn't acquire merit.
Seeing all beings, there wasn't mercy.
The oral puff of the name couldn't be uttered*. || 100 ||

Interpreting "फुकाचे" differently, "The name would not stay on the lips [even] for free."

जया नावडे नाम त्या यम जाची।
विकल्पे उठे तर्क त्या नर्क ची ची॥
म्हणोनि अती आदरे नाम घ्यावे।
मुखे बोलतां दोष जाती स्वभावें॥१०१॥

Who dislikes the name, Yama [god of death] torments them.
Rationalization arising from doubt is disgusting hell.
Therefore, with extreme respect, say the name.
Saying it with the mouth, faults vacate automatically*. || 101 ||

*Also: "from the personality."

अती लीनता सर्वभावे स्वभावें।
जना सज्जनालागिं संतोषवावे॥
देहे कारणीं सर्व लावीत जावें।
सगूणीं अती आदरेसी भजावें॥१०२॥

With extreme humility in every intention,
One should be content in the service of honorable people.
The whole body to such purpose should be applied.
Good character should be worshipped with great respect. || 102 ||

हरीकीर्तनीं प्रीति रामीं धरावी।
देहेबुद्धि नीरूपणीं वीसरावी॥
परद्रव्य आणीक कांता परावी।
यदर्थीं मना सांडि जीवीं करावी॥१०३॥

Hold love of Rama in celebration of Hari.
Forget the physical self in declaration.
Other's wealth and lusts should be resisted.
To this purpose, O mind, life should be spent. || 103 ||

क्रियेवीण नानापरी बोलिजेंते।
परी चित्त दुश्चीत तें लाजवीतें॥
मना कल्पना धीट सैराट धांवे।
तया मानवा देव कैसेनि पावे॥१०४॥

All kinds of talk without action:
Such ill thinking shames the intellect.
O mind, if concepts run wild and free,
How, then, will man realize God? || 104 ||

विवेके क्रिया आपुली पालटावी।
अती आदरे शुद्ध क्रीया धरावी॥
जनीं बोलण्यासारिखे चाल बापा।
मना कल्पना सोडिं संसारतापा॥१०५॥

Let discrimination guide our action.
With utmost respect, actions should be kept pure.
In the world, walk like you talk, O father.
O mind, let go burning worldly worries. || 105 ||

बरी स्नानसंध्या करी एकनिष्ठा।
विवेके मना आवरी स्थानभ्रष्टा॥
दया सर्वभुतीं जया मानवाला।
सदा प्रेमळू भक्तिभावे निवाला॥१०६॥

Disciplined bathing and worship are good.
In discrimination, O mind, arrest the fall.
That mortal with mercy for all beings,
Is ever loving, cooled in the reverent frame of mind. || 106 ||

मना कोपआरोपणा ते नसावी।
मना बुद्धि हे साधुसंगी वसावी॥
मना नष्ट चांडाळ तो संग त्यागीं।
मना होइ रे मोक्षभागी विभागी॥१०७॥

O mind, there should be neither anger nor blame.
O mind, wisdom should abide in the company of decent people.
O mind, the company of the ruined and low-class should be foresaken.
O mind, take part in salvation. || 107 ||

तुटे वाद संवाद तो हीतकारी

मना सर्वदा सज्जनाचेनि योगें।
क्रिया पालटे भक्तिभावार्थ लागे॥
क्रियेवीण वाचाळता ते निवारी।
तुटे वाद संवाद तो हीतकारी॥१०८॥

O mind, only ever in association with decent people,
Works foster a reverent frame of mind.
Avoid chatter without action.
That beneficent one separates conversation from argument. || 108 ||

जनीं वादवेवाद सोडूनि द्यावा।
जनीं वादसंवाद सूखे करावा॥
जगीं तोचि तो शोकसंतापहारी।
तुटे वाद संवाद तो हीतकारी ॥१०९॥

Among people, argument should be abandoned.
Among people, conversation should be pursued contentedly.
In the world He and only He dispels sadness and fury.
That beneficent one separates conversation from argument. || 109 ||

तुटे वाद संवाद त्याते म्हणावें।
विवेके अहंभाव यातें जिणावें॥
अहंतागुणे वाद नाना विकारी।
तुटे वाद संवाद तो हीतकारी॥११०॥

Separating conversation from argument, it should be said.
In discrimination, the ego should be recognized.
Among selfish qualities, argument [is] a manifold corruptor.
That beneficent one separates conversation from argument. || 110 ||

हिताकारणे बोलणे सत्य आहे।
हिताकारणे सर्व शोधुनि पाहें॥
हितकारणे बंड पाखांड वारी।
तुटे वाद संवाद तो हीतकारी॥१११॥

Honest speech exists for beneficence.
Exhaustive inquiry is for beneficence.
Sedition and heresy are avoided for beneficence.
That beneficent one separates conversation from argument. || 111 ||

जनीं सांगतां ऐकता जन्म गेला।
परी वादवेवाद तैसाचि ठेला॥
उठे संशयो वाद हा दंभधारी।
तुटे वाद संवाद तो हीतकारी॥११२॥

Life passed among people, speaking and listening,
Yet debate remained as it was.
Argument, that supporter of hypocrisy, raises doubt.
That beneficent one separates conversation from argument. || 112 ||

जनी हीत पंडीत सांडीत गेले।
अहंतागुणे ब्रह्मराक्षस जाले॥
तयाहून व्युत्पन्न तो कोण आहे।
मना सर्व जाणीव सांडुनि राहे॥११३॥

Among people, the learned let go beneficence.
From selfishness, brahmins became monsters.
Who is more advanced than they?
O mind, let go all rationalization. || 113 ||

फुकाचे मुखी बोलतां काय वेचे।
दिसंदीस अभ्यंतरी गर्व सांचे॥
क्रियेवीण वाचाळता व्यर्थ आहे।
विचारे तुझा तूंचि शोधुनि पाहे॥११४॥

Freely speaking with the mouth, what is spent?
Day after day, pride accumulates in the heart.
Chatter without action is worthless.
Find out for yourself in your own thoughts. || 114 ||

तुटे वाद संवाद तेथें करावा।
विविके अहंभाव हा पालटावा॥
जनीं बोलण्यासारिखे आचरावें।
क्रियापालटे भक्तिपंथेचि जावे॥११५॥

Separate conversation from argument then and there.
In discrimination, egotism should be reversed.
Among people, speech should be enacted.
After acting, the path of devotion should be followed. || 115 ||

नुपेक्षी कदा देव भक्ताभिमानी

बहू शापिता कष्टला अंबऋषी।
तयाचे स्वये श्रीहरी जन्म सोशी॥
दिला क्षीरसिंधु तया ऊपमानी।
नुपेक्षी कदा देव भक्ताभिमानी॥११६॥

Ambarishi suffered many curses.
For him, Sri Hari himself tolerated birth.
Gave Upamanyu an ocean of milk.
God never neglects his devotees. || 116 ||

धुरू लेकरु बापुडे दैन्यवाणे।
कृपा भाकितां दीधली भेटी जेणे॥
चिरंजीव तारांगणी प्रेमखाणी।
नुपेक्षी कदा देव भक्ताभिमानी॥११७॥

The poor child Dhruva, supplicant,
To whom, mercifully, prophecy gave gifts.
Honored child in the firmament, a mine of love.
God never neglects his devotees. || 117 ||

गजेंदु महासंकटी वास पाहे।
तयाकारणे श्रीहरी धांवताहे॥
उडी घातली जाहला जीवदानी।
नुपेक्षी कदा देव भक्ताभिमानी॥११८॥

Gajendra found himself in great peril.
For him, Sri Hari raced
And jumped, becoming a life-saver.
God never neglects his devotees. || 118 ||

अजामेळ पापी तया अंत आला।
कृपाळूपणे तो जनीं मुक्त केला॥
अनाथासि आधार हा चक्रपाणी।
नुपेक्षी कदा देव भक्ताभिमानी ॥११९॥

Ajamila the sinner, the end came to him.
Compassionately he was liberated among the people.
Support of the destitute, this discus-wielder.
God never neglects his devotees. || 119 ||

विधीकारणे जाहला मत्स्य वेगीं।
धरी कूर्मरुपे धरा पृष्ठभागी।
जना रक्षणाकारणे नीच योनी।
नुपेक्षी कदा देव भक्ताभिमानी॥१२०॥

For various reasons became a swift fish,
Supported, in the form of a tortoise, the globe subsequently.
For the purpose of protecting the people, low births.
God never neglects his devotees. || 120 ||

महाभक्त प्रल्हाद हा कष्टवीला।
म्हणोनी तयाकारणे सिंह जाला॥
न ये ज्वाळ वीशाळ संनधि कोणी।
नुपेक्षी कदा देव भक्ताभिमानी॥१२१॥

That great devotee, Prahlad, was sorely tried.
Therefore, for that reason, [Vishnu] became a lion.
None could tolerate the poisonous flaming breath.
God never neglects his devotees. || 121 ||

कृपा भाकिता जाहला वज्रपाणी।
तया कारणें वामनू चक्रपाणी॥
द्विजांकारणे भार्गवू चापपाणी।
नुपेक्षी कदा देव भक्ताभिमानी॥१२२॥

Thunderbolt-wielder fell to the mercy of prophecy.
For his sake discus-wielder became Vaman.
For the sake of the twice-born, bow-wielder became Bhargav.
God never neglects his devotees. || 122 ||

अहल्येसतीलागी आरण्यपंथे।
कुडावा पुढे देव बंदी तयांते॥
बळे सोडितां घाव घालीं निशाणी।
नुपेक्षी कदा राम दासाभिमानी ॥१२३॥

On the wilderness path, Ahalya the devoted wife is met.
Then, a stockade, gods shut inside.
Liberating mightily, the blow hits the mark.
God never neglects his devotees. || 123 ||

तये द्रौपदीकारणे लागवेगे।
त्वरे धांवतो सर्व सांडूनि मागें॥
कळीलागिं जाला असे बौद्ध मौनी।
नुपेक्षी कदा देव भक्ताभिमानी॥१२४॥

For Draupadi's sake, in haste,
Speedily he runs, leaving everything behind.
At the advent of Kali Yuga, he became the monk Buddha.
God never neglects his devotees. || 124 ||

अनाथां दिनांकारणे जन्मताहे।
कलंकी पुढे देव होणार आहे॥
तया वर्णिता शीणली वेदवाणी।
नुपेक्षी कदा देव भक्ताभिमानी॥१२५॥

He is taking birth for the sake of the destitute,
God [Vishnu] is going to become Kalki in the future.
The Vedas fatigued, describing him.
God never neglects his devotees. || 125 ||

जनांकारणे देव लीलावतारी।
बहुतांपरी आदरें वेषधारी॥
तया नेणती ते जन पापरूपी।
दुरात्मे महानष्ट चांडाळ पापी॥१२६॥

For the sake of the people, god incarnates
Among the respectable taking numerous forms.
Those who do not know him, those people are sinners,
Evil-minded, totally ruined, low-class sinners. || 126 ||

जगीं धन्य तो रामसूखें निवाला।
कथा ऐकतां सर्व तल्लीन जाला॥
देहेभावना रामबोधे उडाली।
मनोवासना रामरूपीं बुडाली॥१२७॥

In the world, blessed was he who calmed in the contentment of Rama.
Listening to all the stories, became deeply absorbed.
Awakening to Rama, body-consciousness vanished.
The heart's lusts drowned in Rama's nature. || 127 ||

मना वासना वासुदेवीं वसों दे।
मना कामना कामसंगी नसो दे॥
मना कल्पना वाउगी ते न कीजे।
मना सज्जना सज्जनी वस्ति कीजे॥१२८॥

O mind, let desires dwell in Vasudeva.
O mind, let our desires not be with lusts.
O mind, let not bad thoughts be realized.
O honorable mind, make your place among the honorable. || 128 ||

गतीकारणे संगती सज्जनाची।
मती पालटे सूमती दुर्जनाची॥
रतीनायिकेचा पती नष्ट आहे।
म्हणोनी मनाऽतीत होवोनि राहे॥१२९॥

For progress, the company of the honest.
Good thoughts turn the thoughts of bad people.
The solicitor of hussies is ruined.
Therefore, O mind, [you] should rise and remain above. || 129 ||

मना अल्प संकल्प तोही नसावा।
सदा सत्यसंकल्प चित्तीं वसावा॥
जनीं जल्प वीकल्प तोही त्यजावा।
रमाकांत एकान्तकाळी भजावा॥१३०॥

O mind, mean ideas should also not be.
Let truthful thoughts ever remain in the consciousness.
Among people, prattling doubts should also be abandoned.
Ramaa's husband should be worshipped at every instant. || 130 ||

भजाया जनीं पाहतां राम एकू।
करी बाण एकू मुखी शब्द एकू॥
क्रिया पाहतां उद्धरे सर्व लोकू।
धरा जानकीनायकाचा विवेकू ॥१३१॥

Looking at the world, Rama is the one worthy of worship,
One-arrow action, one word from mouth.
Seeing his feats, all people shall elevate.
Hold Janaki's lord's discrimination. || 131 ||

विचारूनि बोले विवंचूनि चाले।
तयाचेनि संतप्त तेही निवाले॥
बरें शोधल्यावीण बोलो नको हो।
जनी चालणे शुद्ध नेमस्त राहो॥१३२॥

Speaking thoughtfully, acting deliberately
By that, rage is surely cooled.
O speak not without searching well.
In the world, let your aim settle on pure action. || 132 ||

हरीभक्त वीरक्त विज्ञानराशी।
जेणे मानसी स्थापिलें निश्चयासी॥
तया दर्शने स्पर्शने पुण्य जोडे।
तया भाषणें नष्ट संदेह मोडे ॥१३३॥

Hari's devotee, freed from worldly passions, full of knowledge
Who has established certainty in the mind.
By seeing him, touching him, merit accrues.
By speaking with him, ruinous doubt is broken. || 133 ||

नसे गर्व आंगी सदा वीतरागी।
क्षमा शांति भोगी दयादक्ष योगी॥
नसे लोभ ना क्षोम ना दैन्यवाणा।
इहीं लक्षणी जाणिजे योगिराणा॥१३४॥

Utterly without pride, ever desiring little,
Enjoying mercy and peace, philanthropic yogi,
Without greed, nor luxury nor submissiveness,
Know these as the qualities of the yogi king. || 134 ||

धरीं रे मना संगती सज्जनाची।
जेणें वृत्ति हे पालटे दुर्जनाची॥
बळे भाव सद्बुद्धि सन्मार्ग लागे।
महाक्रुर तो काळ विक्राळ भंगे॥१३५॥

O mind, keep the company of honorable people,
Who have avoided the attitude of evil people.
In strong form, may wisdom go a good path.
That death is vicious, hideous among the debauched. || 135 ||

भयें व्यापिले सर्व ब्रह्मांड आहे।
भयातीत तें संत आनंत पाहे॥
जया पाहतां द्वैत कांही दिसेना।
भयो मानसीं सर्वथाही असेना॥१३६॥

The whole universe is permeated with fear.
Out of fear, those saints see eternity,
Seeing whom duality cannot be seen,
Fear in the heart can absolutely never be. || 136 ||

जुने ठेवणें मीपणें आकळेना

जिवां श्रेष्ठ ते स्पष्ट सांगोनि गेले।
परी जीव अज्ञान तैसेचि ठेले॥
देहेबुद्धिचें कर्म खोटें टळेना।
जुने ठेवणें मीपणें आकळेना॥१३७॥

Great souls they told [us] clearly and moved on,
While ignorant souls remained as-is.
Couldn't avoid the false consequences of egotism,
Couldn't understand from the old, established I-ness. || 137 ||

भ्रमे नाढळे वित्त तें गुप्त जाले।
जिवा जन्मदारिद्र्य ठाकुनि आले॥
देहेबुद्धिचा निश्चयो ज्या टळेना।
जुने ठेवणे मीपणे आकळेना॥१३८॥

Succumbing to the gyration, what was known became hidden,
At birth, a life of poverty came to stay,
Couldn't avoid the certainty of egotism,
Couldn't understand from the old, established I-ness. || 138 ||

पुढें पाहता सर्वही कोंदलेसें।
अभाग्यास हें दृश्य पाषाण भासे॥
अभावे कदा पुण्य गांठी पडेना।
जुने ठेवणे मीपणे आकळेना॥१३९॥

Looking ahead at everything heedlessly,
This unfortunate sight appears [set in] stone.
From nihilism, merit cannot be accrued.
Couldn't understand from the old, established I-ness. || 139 ||

जयाचे तया चूकले प्राप्त नाहीं।
गुणे गोविले जाहले दुःख देहीं ॥
गुणावेगळी वृत्ति तेहि वळेना।
जुने ठेवणे मीपणे आकळेना॥१४०॥

Whose mistakes are not apparent to him,
Bodily suffering became entangled with qualities.
The attitude could not shift from qualities.
Couldn't understand from the old, established I-ness. || 140 ||

म्हणे दास सायास त्याचे करावे।
जनीं जाणता पाय त्याचे धरावे॥
गुरू अंजनेवीण तें आकळेना।
जुने ठेवणे मीपणे ते कळेना॥१४१॥

It is said that laborious service* be done for that one
[Who] understands, among people; his feet should be held.
Without antimony [magic] that guru could not be known.
Couldn't understand from that old, established I-ness. || 141 ||

*"म्हणे दास..." could be interpreted as, "Das declares: toil for that one"

कळेना कळेना कळेना कळेना।
ढळे नाढळे संशयोही ढळेना॥
गळेना गळेना अहंता गळेना।
बळें आकळेना मिळेना मिळेना॥१४२॥

Couldn't understand, couldn't understand, couldn't understand, couldn't understand
The question of whether to yield or not to yield would not yield.
Wouldn't diminish, wouldn't diminish, egotism wouldn't diminish.
By its strength, couldn't understand, couldn't get, couldn't get. || 142 ||

अविद्यागुणे मानवा उमजेना।
भ्रमे चुकले हीत ते आकळेना॥
परीक्षेविणे बांधले दृढ नाणें।
परी सत्य मिथ्या असें कोण जाणें॥१४३॥

By the quality of ignorance, the mortal could not understand.
Welfares were missed in the whirl, could not understand those.
Without certifying, coins were held fast.
Then who can know truth from falsehood? || 143 ||

जगी पाहतां साच ते काय आहे।
अती आदरे सत्य शोधुन पाहे॥
पुढे पाहतां पाहतां देव जोडे।
भ्रम भ्रांति अज्ञान हें सर्व मोडे॥१४४॥

In the world, what is seen that is true?
With great respect, the truth should be sought out.
So, soon enough, god will be joined.
Confusion and ignorance, all this will be broken. || 144 ||

सदा वीषयो चिंतितां जीव जाला।
अहंभाव अज्ञान जन्मास आला॥
विवेके सदा स्वस्वरुपी भरावे।
जिवा ऊगमी जन्म नाही स्वभावें॥१४५॥

Life was spent always thinking about objects.
The ignorance of ego came at birth.
Discrimination of our true nature should ever fill [us].
Birth was not the beginning of life in the true self. || 145 ||

मना संत आनंत शोधुनि पाहे

दिसे लोचनी ते नसे कल्पकोडी।
अकस्मात आकारले काळ मोडी॥
पुढे सर्व जाईल कांही न राहे।
मना संत आनंत शोधुनि पाहे॥१४६॥

What is seen by the eyes may not be, by artifice,
Suddenly understood when broken by death.
Everything will go, nothing will remain.
O mind, search for the holy infinite. || 146 ||

फुटेना तुटेना चळेना ढळेना।
सदा संचले मीपणे ते कळेना॥
तया एकरूपासि दूजे न साहे।
मना संत आनंत शोधुनि पाहें॥१४७॥

Couldn't burst, couldn't break, couldn't deviate, couldn't yield.
Couldn't understand that every stir was I-ness.
The singular nature of which cannot bear another.
O mind, search for the holy infinite. || 147 ||

निराकार आधार ब्रह्मादिकांचा।
जया सांगतां शीणली वेदवाचा॥
विवेके तदाकार होऊनि राहें।
मना संत आनंत शोधुनि पाहे॥१४८॥

Formless support for Brahma and others,
Articulating which the very Vedas fatigued,
In discrimination may its form arise and remain.
O mind, search for the holy infinite. || 148 ||

जगी पाहतां चर्मलक्षी न लक्षे।
जगी पाहता ज्ञानचक्षी निरक्षे॥
जनीं पाहता पाहणे जात आहे।
मना संत आनंत शोधुनि पाहे॥१४९॥

Unseen in the world by the physical eyes,
Unknown in the world by the mental eyes,
Looking among people, looking goes on.
O mind, search for the holy infinite. || 149 ||

नसे पीत ना श्वेत ना श्याम कांही।
नसे व्यक्त अव्यक्त ना नीळ नाहीं॥
म्हणे दास विश्वासतां मुक्ति लाहे।
मना संत आनंत शोधुनि पाहे॥१५०॥

Nothing is yellow nor white nor black
Nothing is expressed, unexpressed, nor blue.
Das proclaims, "Liberation is attained by faith."
O mind, search for the holy infinite. || 150 ||

खरें शोधितां शोधितां शोधिताहे।
मना बोधिता बोधिता बोधिताहे॥
परी सर्वही सज्जनाचेनि योगे।
बरा निश्चयो पाविजे सानुरागे॥१५१॥

Truth is being sought, being sought, being sought.
The mind is understanding, understanding, understanding.
Yet everything is in association with honorable people.
Good resolution arises in affection. || 151 ||

बहूतांपरी कूसरी तत्त्वझाडा।
परी अंतरी पाहिजे तो निवाडा॥
मना सार साचार ते वेगळे रे।
समस्तांमधे एक ते आगळे रे॥१५२॥

Much philosophical cleverness,
Yet at the end choosing what is wanted.
O mind, all that is true is separate.
O, finally, understand this one thing. || 152 ||

नव्हे पिंडज्ञाने नव्हे तत्त्वज्ञाने ।
समाधान कांही नव्हे तानमाने॥
नव्हे योगयागें नव्हे भोगत्यागें।
समाधान ते सज्जनाचेनि योगे॥१५३॥

Neither in anatomical knowledge nor in philosophy,
There is no satisfaction in suitable circumstance.
Neither in yogic discipline nor austerity.
The satisfaction from association with honorable people. || 153 ||

महावाक्य तत्त्वादिके पंचकर्णे।
खुणे पाविजे संतसंगे विवर्णे॥
द्वितीयेसि संकेत जो दाविजेतो।
तया सांडुनी चंद्रमा भाविजेतो॥१५४॥

Great speeches, foremost philosophies, the actions of living creatures,
The signs are manifest in association with saints, in different forms.
The one who makes a display of a second compact,
The moon regards him as to be let go. || 154 ||

दिसेना जनी तेचि शोधुनि पाहे।
बरे पाहता गूज तेथेचि आहे॥
करी घेउ जाता कदा आढळेना।
जनी सर्व कोंदाटले ते कळेना॥१५५॥

Exactly what is unseen in the world should be sought out.
Sought well, the secret is but there.
Would not yield to going along.
In the world everything stuffed together, it couldn't be known. || 155 ||

म्हणे जाणता तो जनी मूर्ख पाहे।
अतर्कासि तर्की असा कोण आहे॥
जनीं मीपणे पाहता पाहवेना।
तया लक्षितां वेगळे राहवेना॥१५६॥

The claimant to knowledge should be seen as a fool in the world.
Who is so: discerning of the inconceivable?
In the world, seeing I-ness, it could not be seen.
Realizing that, could not remain separate. || 156 ||

बहू शास्त्र धुंडाळता वाड आहे।
जया निश्चयो येक तोही न साहे॥
मती भांडती शास्त्रबोधे विरोधें।
गती खुंटती ज्ञानबोधे प्रबोधे॥१५७॥

A lot of rummaging through science is tedious.
Only the one whose resolution is focused does not suffer that.
The intellect quarrels against bookish knowledge.
Progress is nipped in the pursuit of wisdom. || 157 ||

श्रुती न्याय मीमांसके तर्कशास्त्रे।
स्मृती वेद वेदान्तवाक्ये विचित्रे॥
स्वये शेष मौनावला स्थीर पाहे।
मना सर्व जाणीव सांडून राहे॥१५८॥

The Hindu oral scriptures, laws, philosophical system, the study of logic,
Written scriptures, Vedas, the strange proclamations of the Vedanta,
Shesha himself stands dumbfounded.
O mind, let go all understanding. || 158 ||

जेणे मक्षिका भक्षिली जाणिवेची।
तया भोजनाची रुची प्राप्त कैची॥
अहंभाव ज्या मानसीचा विरेना।
तया ज्ञान हे अन्न पोटी जिरेना॥१५९॥

Who has eaten a housefly of understanding,
For him how will the delight of the meal manifest?
The mind whose egotism could not dissolve,
In its stomach, the nourishment of knowledge could not digest. || 159 ||

नको रे मना वाद हा खेदकारी।
नको रे मना भेद नानाविकारी॥
नको रे मना शीकवूं पूढिलांसी।
अहंभाव जो राहिला तूजपासी॥१६०॥

Reject, O mind, debate, that maker of sorrow,
Reject, O mind, division, diverse corruptor,
Reject, O mind, the indoctrination of neighbors,
In the egotism that remains with you. || 160 ||

अहंतागुणे सर्वही दुःख होते।
मुखे बोलिले ज्ञान ते व्यर्थ जाते॥
सुखी राहता सर्वही सूख आहे।
अहंता तुझी तुंचि शोधुन पाहे॥१६१॥

Every single suffering is in the quality of egotism.
Knowledge spoken by the mouth is rendered worthless.
All gratification is in staying content.
Seek out your own egotism. || 161 ||

अहंतागुणे नीति सांडी विवेकी।
अनीतीबळे श्लाघ्यता सर्व लोकी॥
परी अंतरी अर्वही साक्ष येते।
प्रमाणांतरे बुद्धि सांडूनि जाते॥१६२॥

By egotism, ethics are decoupled from discrimination.
On the strength of unethical, all perspectives are corrupted.
Though in the end, a billion testimonies come,
An equal amount of wisdom is let go. || 162 ||

सदा संगती सज्जनाची धरावी

देहेबुद्धिचा निश्चयो दृढ जाला।
देहातीत ते हीत सांडीत गेला॥
देहेबुद्धि ते आत्मबुद्धि करावी।
सदा संगती सज्जनाची धरावी॥१६३॥

Determination of body-consciousness became firm.
Initiatives were wasted on the body.
Body-consciousness should be replaced with self consciousness.
The company of honorable people should ever be kept. || 163 ||

मनें कल्पिला वीषयो सोडवावा।
मनें देव निर्गूण तो ओळखावा॥
मनें कल्पिता कल्पना ते सरावी।
सदा संगती सज्जनाची धरावी॥१६४॥

Objects should be disentangled from mental ideation.
The god, free of qualities, in the mind should be recognized.
The thoughts being thought in the mind should slip away.
The company of honorable people should ever be kept. || 164 ||

देहादीक प्रपंच हा चिंतियेला।
परी अंतरी लोभ निश्चित ठेला॥
हरीचिंतने मुक्तिकांता करावी।
सदा संगती सज्जनांची धरावी॥१६५॥

The worldly business focused on the body was pondered.
Yet, in the end, greed certainly arose.
By meditating upon Hari, liberation should be made lover.
The company of honorable people should ever be kept. || 165 ||

अहंकार विस्तारला या देहाचा।
स्त्रियापुत्रमित्रादिके मोह त्यांचा॥
बळे भ्रांति हें जन्मचिंता हरावी।
सदा संगती सज्जनांची धरावी॥१६६॥

The egotism of this body spread
Its temptation to wife, sons, friends.
This powerful misconception should be lost in consideration of life.
The company of honorable people should ever be kept. || 166 ||

बरा निश्चयो शाश्वताचा करावा।
म्हणे दास संदेह तो वीसरावा॥
घडीने घडी सार्थकाची धरावी।
सदा संगती सज्जनांची धरावी॥१६७॥

Determination should be placed on the everlasting.
Das proclaims, "Doubt should be forgotten."
The pursuit of accomplishment after accomplishment should be held.
The company of honorable people should ever be kept. || 167 ||

करी वृत्ती जो संत तो संत जाणा।
दुराशागुणे जो नव्हे दैन्यवाणा॥
उपाधी देहेबुद्धीते वाढवीते।
परी सज्जना केविं बाधु शके ते॥१६८॥

Know as saint one who makes his nature saintly,
The humble one who bears no ill-will.
Flattery nurtures body-consciousness.
But honorable one, how it can harm! || 168 ||

नसे अंत आनंत संता पुसावा।
अहंकारविस्तार हा नीरसावा॥
गुणेवीण निर्गुण तो आठवावा।
देहेबुद्धिचा आठवु नाठवावा॥१६९॥

The saint without end, infinite, should be heeded.
The growth of egotism should be cast off.
The unqualified one should be remembered without qualities.
The memory of body-consciousness should be forgotten. || 169 ||

देहेबुद्धि हे ज्ञानबोधे त्यजावी।
विवेके तये वस्तुची भेटी घ्यावी॥
तदाकार हे वृत्ति नाही स्वभावे।
म्हणोनी सदा तेचि शोधीत जावे॥१७०॥

Body-consciousness should be abandoned in an understanding of knowledge.
In discrimination, that thing should be taken leave of.
Clearly, this attitude is not in the self,
Therefore that itself should be ever sought out. || 170 ||

असे सार साचार तें चोरलेसे।
इहीं लोचनी पाहता दृश्य भासे॥
निराभास निर्गुण तें आकळेना।
अहंतागुणे कल्पिताही कळेना॥१७१॥

The truth everywhere is as if stolen.
When looking with the eyes, appears seen.
The unapparent unqualified was not understood.
Conceived in egotism, was not understood. || 171 ||

स्फुरे वीषयी कल्पना ते अविद्या।
स्फुरे ब्रह्म रे जाण माया सुविद्या॥
मुळीं कल्पना दो रुपें तेचि जाली।
विवेके तरी स्वस्वरुपी मिळाली॥१७२॥

Designs for scintillating objects constitute ignorance.
O! Knowing Brahma behind the scintillation illusion is true knowledge.
Two natures arose from the same root idea.
Yet, in discrimination, our true nature was achieved || 172 ||

स्वरुपी उदेला अहंकार राहो।
तेणे सर्व आच्छादिले व्योम पाहो॥
दिशा पाहतां ते निशा वाढताहे।
विवेके विचारे विवंचुनि पाहे॥१७३॥

Should ego remain, sprung from one's own nature,
Then find it has covered the entire sky.
In every direction, darkness grows.
Try ruminating in discriminating thought. || 173 ||

जया चक्षुने लक्षिता लक्षवेना।
भवा भक्षिता रक्षिता रक्षवेना॥
क्षयातीत तो अक्षयी मोक्ष देतो।
दयादक्ष तो साक्षिने पक्ष घेतो॥१७४॥

The eyes that could not bear to behold,
Being, eating, could not bear to protect.
In destruction, that one gives liberation without fail.
The mercy-giver takes the side of witness. || 174 ||

विधी निर्मिती लीहितो सर्व भाळी।
परी लीहिता कोण त्याचे कपाळी॥
हरू जाळितो लोक संहारकाळी।
परी शेवटी शंकरा कोण जाळी॥१७५॥

Whatever he makes happen, he writes on your brow.
Yet who writes on his forehead?
Hara burns the world at the apocalypse.
Yet at the end who burns Shankar? || 175 ||

जगी द्वादशादित्य हे रुद्र अक्रा।
असंख्यात संख्या करी कोण शक्रा॥
जगी देव धुंडाळिता आढळेना।
जगी मुख्य तो कोण कैसा कळेना॥१७६॥

In the world are twenty Adityas, eleven Rudras.
Counting among countless, who makes their lord?
In the world, the confusion of gods could not be sorted.
In the world, who is primary and why, could not be known. || 176 ||

तुटेना फुटेना कदा देवराणा।
चळेना ढळेना कदा दैन्यवाणा॥
कळेना कळेना कदा लोचनासी।
वसेना दिसेना जगी मीपणासी॥१७७॥

The king of gods couldn't ever break, shatter.
The compassionate one couldn't ever blunder or slip.
The eyes couldn't ever know, ever know.
Couldn't abide, couldn't see in the world, due to egotism. || 177 ||

जया मानला देव तो पुजिताहे।
परी देव शोधुनि कोणी न पाहे॥
जगी पाहता देव कोट्यानुकोटी।
जया मानली भक्ति जे तेचि मोठी॥१७८॥

Worshiping the god who is respected,
Yet no one looks to search for god.
In the world, seeing hundreds of thousands of gods,
The devotion that is respected is [thought] great. || 178 ||

तिन्ही लोक जेथूनि निर्माण झाले।
तया देवरायासि कोणी न बोले॥
जगीं थोरला देव तो चोरलासे।
गुरूवीण तो सर्वथाही न दीसे॥१७९॥

From where the three worlds became manifest,
No one speaks of that king of gods.
In the world, the elder god is as if stolen.
Without a guru, He surely can never be seen. || 179 ||

गुरु पाहता पाहता लक्ष कोटी।
बहूसाल मंत्रावळी शक्ति मोठी॥
मनी कामना चेटके धातमाता।
जनी व्यर्थ रे तो नव्हे मुक्तिदाता॥१८०॥

A trillion gurus can be seen,
Great power in their numerous incantations.
In their minds are desires rooted in sorcery.
Among people, he is utterly worthless, not a giver of liberation. || 180 ||

नव्हे चेटकी चाळकू द्रव्यभोंदु।
नव्हे निंदकू मत्सरू भक्तिमंदू॥
नव्हे उन्मतू वेसनी संगबाधू।
जनी ज्ञानिया तोचि साधु अगाधू ॥१८१॥

[One who] is not a sorcerer, prankster, money wheedler,
Is not a jealous abuser, blindly faithful,
Is not intoxicated, addicted, socially toxic,
Among people who is knowledgeable, is the rare holy man. || 181 ||

नव्हे वाउगी चाहुटी काम पोटी।
क्रियेवीण वाचाळता तेचि मोठी॥
मुखे बोलिल्यासारिखे चालताहे।
मना सद्गुरु तोचि शोधुनि पाहे ॥१८२॥

[One who] doesn't prattle with lust in his belly,
Great only in loquaciousness without action.
On his face something like talk is going on.
O mind, seek out only the true guru. || 182 ||

जनी भक्त ज्ञानी विवेकी विरागी।
कृपाळु मनस्वी क्षमावंत योगी॥
प्रभु दक्ष व्युत्पन्न चातुर्य जाणे।
तयाचेनि योगे समाधान बाणे ॥१८३॥

In the world, a devotee, knowledgeable, discriminating, impervious,
Compassionate, restrained, forgiving yogi,
Clever lord, learned, recognizing shrewdness,
Joining only him is true satisfaction felt. || 183 ||

नव्हे तोचि जाले नसे तेचि आले।
कळो लागले सज्जनाचेनि बोले॥
अनिर्वाच्य ते वाच्य वाचे वदावे।
मना संत आनंत शोधीत जावे ॥१८४॥

The very one who is not, became. Who was not, arrived.
Overeager to speak like an honorable person.
The description of the indescribable should be studied and proclaimed.
O mind, the holy infinite should be sought out. || 184 ||

लपावे अति आदरे रामरुपी।
भयातीत निश्चीत ये स्वस्वरुपी॥
कदा तो जनी पाहतांही दिसेना।
सदा ऐक्य तो भिन्नभावे वसेना ॥१८५॥

Rama's nature should be hidden in with great respect.
There is certainly great fear in this one's own nature.
In the world, He could never be seen despite being sought,
Never could that unity reside in duality. || 185 ||

सदा सर्वदा राम सन्नीध आहे।
मना सज्जना सत्य शोधुन पाहे॥
अखंडीत भेटी रघूराजयोगू।
मना सांडीं रे मीपणाचा वियोगू ॥१८६॥

Ever and always, Rama is near.
O honorable mind, seek out the truth.
We will unite with the king of the Raghus in uninterrupted union.
O mind, let go the separation of I-ness. || 186 ||

परी संग सोडुनि सुखी रहावे

भुते पिंड ब्रह्मांड हे ऐक्य आहे।
परी सर्वही स्वस्वरुपी न साहे॥
मना भासले सर्व काही पहावे।
परी संग सोडुनि सुखी रहावे ॥१८७॥

The pinda for ancestors and the cosmic egg, these are one.
Yet every single thing bears not its true nature.
Mind, everything that is sensed should be observed.
Yet letting go of attachment, [one] should remain happy. || 187 ||

देहेभान हे ज्ञानशस्त्रे खुडावे।
विदेहीपणे भक्तिमार्गेचि जावे॥
विरक्तीबळे निंद्य सर्वै त्यजावे।
परी संग सोडुनि सुखी रहावे ॥१८८॥

Body awareness should be nipped in epistemology.
Weaned from the body, the path of devotion should be followed.
With the power of indifference, the reproachable should be shunned.
Yet letting go of attachment, [one] should remain happy. || 188 ||

मही निर्मिली देव तो ओळखावा।
जया पाहतां मोक्ष तत्काळ जीवा॥
तया निर्गुणालागी गूणी पहावे।
परी संग सोडुनि सुखे रहावे ॥१८९॥

The god who created the earth should be recognized,
Seeing whom liberates a soul immediately.
The qualities connected to that unqualified should be seen.
Yet letting go of attachment, [one] should remain happy. || 189 ||

नव्हे कार्यकर्ता नव्हे सृष्टिभर्ता।
पुरेहून पर्ता न लिंपे विवर्ता॥
तया निर्विकल्पासि कल्पित जावे।
परि संग सोडुनि सुखे रहावे ॥१९०॥

Not actor of actions nor genesis fulfiller,
Overflowing, not besmirched by explication.
That very inconceivable should be conceived,
Yet letting go of attachment, [one] should remain happy. || 190 ||

देहेबुद्धिचा निश्चयो ज्या ढळेना।
तया ज्ञान कल्पांतकाळी कळेना॥
परब्रह्म तें मीपणे आकळेना।
मनी शून्य अज्ञान हे मावळेना ॥१९१॥

Whose fixation on body-consciousness wouldn't yield.
They couldn't understand knowledge at the end time of the age.
Transcendent creation cannot be understood from I-ness.
In the mind zero ignorance could disappear. || 191 ||

मना ना कळे ना ढळे रुप ज्याचे।
दुजेवीण तें ध्यान सर्वोत्तमाचे॥
तया खुण ते हीन दृष्टांत पाहे।
तेथे संग निःसंग दोन्ही न साहे ॥१९२॥

O mind, whose nature isn't known, won't yield,
Meditation upon non-duality: that is most excellent.
Its signs are lacking when seen by vision.
There, unity nor division: neither are tolerated. || 192 ||

नव्हे जाणता नेणता देवराणा।
न ये वर्णिता वेदशास्त्रा पुराणा॥
नव्हे दृश्य अदृश्य साक्षी तयाचा।
श्रुती नेणती नेणती अंत त्याचा ॥१९३॥

The king of gods can neither be known nor unknown,
It cannot be described by the Vedas , Shastras , Puranas .
Its witness is neither seen nor unseen.
The Shrutis do not know, do not know its limit. || 193 ||

वसे हृदयी देव तो कोण कैसा।
पुसे आदरे साधकू प्रश्न ऐसा॥
देहे टाकिता देव कोठे पहातो ।
परि मागुता ठाव कोठे रहातो ॥१९४॥

Who is the god and how resident in the heart?
The aspirant asks such questions with respect.
When the body is discarded, sees where god is.
But asking, does the foundation stay? || 194 ||

बसे हृदयी देव तो जाण ऐसा।
नभाचेपरी व्यापकू जाण तैसा॥
सदा संचला येत ना जात कांही।
तयावीण कोठे रिता ठाव नाही ॥१९५॥

Know the god seated in the heart so.
Know as encompassing the very sky.
Footfalls ever coming, not ever going.
Without it, where? Empty, no foundation. || 195 ||

नभी वावरे जा अणुरेणु काही।
रिता ठाव या राघवेवीण नाही॥
तया पाहता पाहता तोचि जाले।
तेथे लक्ष आलक्ष सर्वे बुडाले ॥१९६॥

Whatever particles wander in the sky,
Empty, no foundation without this Raghav.
Searching, searching for him, became him.
There drowned all attention, inattention. || 196 ||

नभासारिखे रुप या राघवाचे।
मनी चिंतिता मूळ तुटे भवाचे॥
तया पाहता देहबुद्धी उरेना।
सदा सर्वदा आर्त पोटी पुरेना ॥१९७॥

Like the sky is the nature of this Raghav.
Meditating [upon him] in the mind, root in existence breaks.
Upon seeing him, body consciousness couldn't remain.
Ever and always the belly could not contain the longing. || 197 ||

नभे व्यापिले सर्व सृष्टीस आहे।
रघूनायका ऊपमा ते न साहे॥
दुजेवीण जो तोचि तो हा स्वभावे।
तया व्यापकू व्यर्थ कैसे म्हणावे ॥१९८॥

The sky is spread over all creation.
Lord Rama's comparison with it does not stand.
Who is non-dual is of such nature, only he.
It is worthless to say "spread him out." || 198 ||

अती जीर्ण विस्तीर्ण ते रुप आहे।
तेथे तर्कसंपर्क तोही न साहे॥
अती गुढ ते दृश्य तत्काळ सोपे।
दुजेवीण जे खुण स्वामिप्रतापे ॥१९९॥

Extremely old, vast is that nature.
There, logic itself does not stand.
Extremely unearthly, that vision is immediately easy
In the majesty of a swami signified non-dual. || 199 ||

कळे आकळे रुप ते ज्ञान होता।
तेथे आटली सर्वसाक्षी अवस्था॥
मना उन्मनी शब्द कुंठीत राहे।
तो रे तोचि तो राम सर्वत्र पाहे ॥२००॥

Upon knowing, understanding, grasping that nature,
There the distilled all-witnessing state.
Words rising from the heart remain dull.
O he, only he, Rama is seen everywhere. || 200 ||

कदा ओळखीमाजि दूजे दिसेना।
मनी मानसी द्वैत काही वसेना॥
बहूता दिसा आपली भेट जाली।
विदेहीपणे सर्व काया निवाली ॥२०१॥

Nothing beyond that recognition could be seen.
In the heart of hearts, no duality could stand.
Often seeing, our meeting happened.
Transcending the body, the entire body was snuffed out.

मना गुज रे तूज हे प्राप्त झाले।
परी अंतरी पाहिजे यत्न केले॥
सदा श्रवणे पाविजे निश्चयासी।
धरी सज्जनसंगती धन्य होसी ॥२०२॥

O mind, this your secret became evident,
But in the end must effort be made.
Ever listening, manifests with certainty.
Keeping company with honorable people, become esteemed. || 202 ||

मना सर्वही संग सोडूनि द्यावा।
अती आदरे सज्जनाचा धरावा॥
जयाचेनि संगे महादुःख भंगे।
जनी साधनेवीण सन्मार्ग लागे ॥२०३॥

O mind, let go every single attachment
With great respect, keep that of honorable people
The company of whom destroys great suffering.
In the world, without spiritual practice, the right path gets followed. || 203 ||

मना संग हा सर्वसंगास तोडी।
मना संग हा मोक्ष तात्काळ जोडी॥
मना संग हा साधना शीघ्र सोडी।
मना संग हा द्वैत निःशेष मोडी ॥२०४॥

O mind, this association breaks all attachment.
O mind, this association connects to immediate liberation.
O mind, this association immediately obviates spiritual practice.
O mind, this association utterly breaks duality. || 204 ||

मनाची शते ऐकता दोष जाती।
मतीमंद ते साधना योग्य होती॥
चढे ज्ञान वैराग्य सामर्थ्य अंगी।
म्हणे दास विश्वासत मुक्ति भोगी ॥२०५॥

Listening [to this], mental faults depart by the hundreds.
Dullards become suitable spiritual practitioners.
Knowledge, detachment, power rise in the body.
Das proclaims, enjoying liberation in faith. || 205 ||