पिंडाचें पाहिलें कौतुक । शोधिला आत्मानात्मा विवेक । पिंड अनात्मा आत्मा येक । सकळ कर्ता ॥ १ ॥

We have examined the wonder of the individual body and sought out the discernment between Self and not-Self; the body is the not-Self, while the Self is the one and only doer of all.

आत्म्यास अनन्यता बोलिली । ते विवेकें प्रत्यया आली । आतां पाहिजे समजली । ब्रह्मांडरचना ॥ २ ॥

The Self's non-duality has been explained, and it has been confirmed through discernment; now one must come to understand the structure of the cosmos as well.

आत्मानात्माविवेक पिंडी । सारासारविचार ब्रह्मांडी। विवरविवरों हे गोडी । घेतली पाहिजे ॥ ३ ॥

In the individual body one should discern Self from not-Self, and in the cosmos one should discern the essential from the inessential; one must taste the sweetness of this by reflecting on it again and again.

पिंड कार्य ब्रह्मांड कारण । याचें करावें विवरण । हेंचि पुढें निरूपण । बोलिलें असे ॥ ४ ॥

The individual body is the effect, and the cosmos is the cause; this relationship will now be explained — that is what is about to be described.

असार म्हणिजे नासिवंत । सार म्हणिजे तें शाश्वत । जयास होईल कल्पांत । तें सार नव्हे ॥ ५ ॥

The inessential is that which perishes, and the essential is that which is eternal; whatever will one day meet its end at the dissolution of the world cannot be the true essence.

पृथ्वी जळापासून जाली । पुढें ते जळीं मिळाली । जळाची उत्पत्ति वाढली । तेजापासुनी ॥ ६ ॥

The earth was born from water and later dissolves back into water; and water in turn arose from fire.

ते जळ तेजें शोषिलें । महत्तेजें आटोन गेलें । पुढें तेजचि उरलें । सावकाश ॥ ७ ॥

That water is absorbed back by fire, dried up by that great fire; and then, gradually, only fire alone remains.

तेज जालें वायोपासुनी । वायो झडपी तयालागुनी । तेज जाउनी दाटणी । वायोचीच जाली ॥ ८ ॥

Fire had originally arisen from air, and air in turn swallows it back up; fire disappears, and in the end only air remains, densely filling everything.

वायो गगनापासुनी जाला । मागुतां तेथेंचि विराला । ऐसा हा कल्पांत बोलिला । वेदांतशास्त्रीं ॥ ९ ॥

Air had arisen from space, and it dissolves back into space once more; such is the process of cosmic dissolution described in the Vedanta scriptures.

गुणमाया मूळमाया । परब्रह्मीं पावती लया । तें परब्रह्म विवराया । विवेक पाहिजे ॥ १० ॥

Both the qualified maya and the root maya ultimately dissolve into the Supreme Brahman; and to understand that Supreme Brahman, discernment is required.

सर्व उपाधींचा सेवट । तेथें नाहीं दृश्य खटपट । निर्गुण ब्रह्म घनदाट । सकळां ठाईं ॥ ११ ॥

All limiting adjuncts come to their final end there; no trace of the visible world's turmoil remains; that formless Brahman fills every place, dense and unbroken.

उदंड कल्पांत जाला । तरी नाश नाहीं तयाला । मायात्यागें शाश्वताला । वोळखावें ॥ १२ ॥

However great and repeated the cosmic dissolutions may be, that Brahman is never destroyed; one should come to recognize that eternal Reality only by relinquishing maya.

देव अंतरात्मा सगुण । सगुणें पाविजे निर्गुण । निर्गुणज्ञानें विज्ञान । होत असे ॥ १३ ॥

God, as the indwelling Self, is the personal, qualified form; through that personal form one attains the formless, and through knowledge of the formless one attains the fullness of realized wisdom.

कल्पनेतीत जें निर्मळ । तेथें नाहीं मायामळ । मिथ्यत्वें दृश्य सकळ । होत जातें ॥ १४ ॥

That which lies beyond all imagination, utterly pure, has no taint of maya upon it; the entire visible world, by contrast, keeps appearing to exist only through its illusory, unreal nature.

जें होते आणि सवेंचि जातें । तें तें प्रत्ययास येतें । जेथें होणें जाणें नाहीं तें । विवेकें वोळखावे ॥ १५ ॥

Whatever comes into being and passes away almost at once is what keeps presenting itself to experience; but That in which there is neither arising nor passing away must be recognized only through discernment.

येक ज्ञान येक अज्ञान । येक जाणावें विपरीत ज्ञान । हे त्रिपुटी होये क्षीण । तेंचि विज्ञान ॥ १६ ॥

One should recognize knowledge, ignorance, and misconceived knowledge as three; when this threefold distinction of knower, knowledge, and known dissolves entirely, that itself is true realized wisdom.

वेदांत सिधांत धादांत । याची पाहावी प्रचित । निर्विकार सदोदित । जेथें तेथें ॥ १७ ॥

One should verify through direct experience the final conclusion of Vedanta — that Reality is, everywhere and at all times, changeless and unaffected.

तें ज्ञानदृष्टीनें पाहावें । पाहोन अनन्य राहावें मुख्य आत्मनिवेदन जाणावें । याचें नांव ॥ १८ ॥

That Reality should be seen only through the eye of true knowledge, and having seen it, one should abide in inseparable oneness with it; this alone should be understood as true surrender of the self.

दृश्यास दिसते दृश्य । मनास भासतो भास । दृश्यभासातीत अविनाश । परब्रह्म तें ॥ १९ ॥

To the visible, only the visible appears; to the mind, only appearance seems real; but that which lies beyond both the visible and mere appearance, imperishable — that alone is the Supreme Brahman.

पाहों जातां दुरीच्या दुरी । परब्रह्म सबाहेअंतरीं । अंतचि नाहीं अनंत सरी । कोणास द्यावी ॥ २० ॥

If one goes seeking it, the Supreme Brahman seems ever farther away, yet it is in truth present both within and without everything; it has no end at all — to what, then, could that infinity ever be compared?

चंचळ तें स्थिरावेना । निश्चळ तें कदापी चळेना । आभाळ येतें जातें गगना । चळण नाहीं ॥ २१ ॥

What is restless never becomes still, and what is unmoving never moves at all; clouds come and go across the sky, yet the sky itself remains utterly unmoved.

जें विकारें वाढें मोडे । तेथें शाश्वतता कैंची घडे । कल्पांत होताच विघडे । सकळ कांहीं ॥ २२ ॥

That which grows and decays through change — how can permanence ever exist in it? When the great dissolution comes, everything without exception falls apart.

जे अंतरींच भ्रमलें । मायासंभ्रमें संभ्रमलें । तयास हें कैसें उकले । आव्हाट चक्र ॥ २३ ॥

One whose very heart is confused, who is bewildered by the confusion of maya — how could such a person ever unravel this labyrinthine, deceptive cycle of illusion?

भिडेनें वेव्हार निवडेना । भिडेनें सिधांत कळेना । भिडेनें देव आकळेना । आंतर्यामीं ॥ २४ ॥

Out of timid deference to others, one cannot judge matters properly; out of such deference one cannot grasp the true doctrine; and out of such deference one cannot even comprehend the God dwelling within.

वैद्याची प्रचित येईना । आणी भीडहि उलंघेना । तरी मग रोगी वांचेना । ऐसें जाणावें ॥ २५ ॥

If a physician's treatment shows no result, and yet one does not overcome timidity to seek another remedy, then know for certain that the patient will not survive.

जेणें राजा वोळखिला । तो राव म्हणेना भलत्याला । जेणें देव वोळखिला । तो देवरूपी ॥ २६ ॥

One who has truly recognized the king will not call just anyone a king; likewise, one who has truly recognized God himself becomes God-like in nature.

जयास माईकाची भीड । तें काये बोलेल द्वाड । विचार पाहातां उघड । सकळ कांहीं ॥ २७ ॥

One who feels deference toward what is merely illusory — how will he ever speak an unwelcome truth? On careful reflection, everything becomes perfectly clear.

भीड मायेऐलिकडे । परब्रह्म तें पैलीकडे । पैलीकडे ऐलीकडे । सदोदित ॥ २८ ॥

Timid deference belongs to this side of maya, while the Supreme Brahman lies on the far side of it; this near side and far side continue to exist perpetually.

लटिक्याची भीड धरणें । भ्रमें भलतेंचि करणें । ऐसी नव्हेंतीलक्षणें । विवेकाचीं ॥ २९ ॥

To hold timid deference toward what is false, and to act haphazardly out of delusion — these are not the marks of true discernment.

खोटें आवघेंचि सांडावें । खरें प्रत्ययें वोळखावें । मायात्यागें समजावें । परब्रह्म ॥ ३० ॥

One should discard everything false entirely, and recognize what is true through direct experience; only by relinquishing maya can the Supreme Brahman be understood.

तें मायेचें जें लक्षण । तेंचि पुढें निरूपण । सुचितपणें विवरण । केलें पाहिजे ॥ ३१ ॥

The very nature of maya will now be explained further; it must be examined carefully and with full attention.