अनुर्वाच्य समाधान जालें । तें पाहिजे बोलिलें । बोलिल्यासाठीं समाधान गेलें । हें तों घडेना ॥ १ ॥

The contentment that cannot truly be put into words is itself the real contentment; yet it must still somehow be spoken of. And it is certainly not the case that merely speaking of it makes that contentment vanish.

कांहीं सांडावें लागत नाहीं । कांहीं मांडावें लागत नाहीं । येक विचार शोधून पाहीं । म्हणिजे कळे ॥ २ ॥

For this, nothing needs to be given up, and nothing needs to be newly set forth either. One need only search out and examine a single point of understanding, and it becomes clear.

मुख्य कासीविश्वेश्वर । श्वेतबंद रामेश्वर । मलकार्जुन भीमाशंकर । गुण आत्मयाचे ॥ ३ ॥

The great Vishweshwar of Kashi, Rameshwar, Mallikarjuna, and Bhimashankar — these sacred lingas too are but forms, qualities, of the Self.

जैसीं मुख्य बारा लिंगें । यावेगळीं अनंत लिंगें । प्रचित जाणिजेत जगें । गुण आत्मयाचे ॥ ४ ॥

Such are the twelve principal jyotirlingas, and besides these there are countless other lingas too, whose reality the world comes to experience. All these too are qualities of the Self.

भूमंडळीं अनंत शक्ति । नाना साक्षात्कार चमत्कार होती । नाना देवांच्या सामर्थ्यमूर्ती । गुण आत्मयाचे ॥ ५ ॥

On this earth there are countless seats of divine power, where realizations and wonders of every kind occur; the mighty images of various gods — all these are qualities of the Self.

नाना सिद्धांचीं सामर्थ्यें । नाना मंत्रांचीं सामर्थ्यें । नानामोहरेवल्लींत सामर्थ्यें । गुण आत्मयाचे ॥ ६ ॥

The powers of various perfected beings, the powers of various mantras, and the powers found in various herbs and plants — all these are qualities of the Self.

नाना तीर्थांचीं सामर्थ्यें । नाना क्षेत्रांचीं सामर्थ्यें । नाना भूमंडळीं सामर्थ्यें । गुण आत्मयाचे ॥ ७ ॥

The powers of various sacred waters, the powers of various holy places, and the countless powers scattered across the whole earth — all these are qualities of the Self.

जितुके कांहीं उत्तम गुण । तितुकें आत्मयाचें लक्षण । बरें वाईट तितुकें जाण । आत्म्याचकरितां ॥ ८ ॥

As many good qualities as there are, that many are marks of the Self. And whatever good or bad occurs, know that it too occurs only because of the Self's presence.

शुद्ध आत्मा उत्तम गुणी । सबळ आत्मा अवलक्षणी । बरी वाईट आवघी करणी । आत्मयाची ॥ ९ ॥

The pure self is endowed with excellent qualities, while the self mixed with ego turns out ill-mannered. Whatever action occurs, whether good or bad, is entirely the doing of the self.

नाना साभिमान धरणें । नाना प्रतिसृष्टी करणें । नाना श्रापौश्रापलक्षणें आत्मयाचेनी ॥ १० ॥

Holding on to various kinds of pride, fashioning counter-creations of one's own, and pronouncing curses and their remedies of every kind — all this happens only through the self.

पिंडाचा बरा शोध घ्यावा । तत्वांचा पिंड शोधावा । तत्वें शोधितां पिंड आघवा । कळों येतो ॥ ११ ॥

One should inquire thoroughly into the body, seeking out the elements that make it up. As these elements are examined, the whole body comes to be understood.

जड देह भूतांचा । चंचळ गुण आत्मयाचा । निश्चळ ब्रह्मावेगळा ठाव कैचा । जेथें तेथें ॥ १२ ॥

The inert body is made up of the elements; restlessness is a quality of the self; but nowhere at all can there be any place apart from the unmoving Brahman.

निश्चळ चंचळ आणी जड । पिंडीं करावा निवाड । प्रत्ययवेगळें जाड । बोलणें नाहीं ॥ १३ ॥

The distinction between the unmoving, the moving, and the inert should be worked out right within the body itself. Without direct experience, there is no way to speak of this with real weight.

पिंडामधून आत्मा जातो । तेव्हां निवाडा कळों येतो । देहे जड हा पडतो । देखतदेखतां ॥ १४ ॥

When the self departs from the body, this distinction becomes clear at once. Right before one's eyes, this inert body simply falls down.

जड तितुकें पडिलें । चंचळ तितुकें निघोनी गेलें । जडचंचळाचें रूप आलें । प्रत्ययासी ॥ १५ ॥

Whatever was inert has fallen; whatever was restless has departed. In this way, the true nature of the inert and the restless comes home through direct experience.

निश्चळ आहे सकळां ठाईं । हें तों पाहाणें नलगे कांहीं । गुणविकार तेथें नाहीं । निश्चळासी ॥ १६ ॥

The unmoving reality is already present everywhere; there is no need to seek it out separately. That unmoving reality is untouched by any modification of the gunas.

जैसें पिंड तैसें ब्रह्मांड । विचार दिसतो उघड । जड चंचळ जातां जाड । परब्रह्मचि आहे ॥ १७ ॥

As is the individual body, so is the universe — this truth stands plainly evident. Once both the inert and the restless have passed away, what remains, solid and sure, is the supreme Brahman alone.

माहांभूतांचा खंबीर केला । आत्मा घालून पुतळा जाला । चालिला सृष्टीचा गल्बला । येणें रितीं ॥ १८ ॥

A sturdy mold was fashioned out of the great elements, and, with the self placed within it, a living figure came into being. In just this way, all this bustle of creation has gone on.

आत्मा माया विकार करी । आळ घालिती ब्रह्मावरी । प्रत्ययें सकळ कांहीं विवरी । तोचि भला ॥ १९ ॥

In truth it is the self and maya together that bring about change, yet people wrongly place the blame for it on Brahman. He alone is truly wise who examines everything through direct experience.

ब्रह्म व्यापक अखंड । वरकड व्यापकता खंड । शोधून पाहातं जड । कांहींच नाहीं ॥ २० ॥

Brahman's pervasiveness is whole and unbroken; every other kind of pervasiveness is, by contrast, broken and partial. Searched out carefully, nothing solid or inert really remains there at all.

गगनासी खंडता नये । गगनाचें नासेल काये । जरी जाला माहांप्रळये । सृष्टीसंव्हार ॥ २१ ॥

Space cannot be broken into parts; how, indeed, could space ever perish? Even if the great dissolution comes and the whole of creation is destroyed, space itself remains untouched.

जें संव्हारामध्यें सापडले । तें सहजचि नासिवंत जालें । जाणते लोकीं उगविलें । पाहिजे कोडें ॥ २२ ॥

Whatever gets caught up in that destruction naturally proves to be perishable. This riddle ought to be unraveled and understood by those who truly know.

न कळतां वाटे कोडें । कळतां आवघें दिसें उघडें । म्हणोनी येकांतीं निवाडे । विचार पाहावा ॥ २३ ॥

Until understood, this seems like a riddle; once understood, everything becomes plainly visible. Therefore, in solitude, one should reflect and reach a firm, settled conclusion about it.

मिळता प्रत्ययाचे संत । येकांपरीस येकांत । केली पाहिजे सावचित । नाना चर्चा ॥ २४ ॥

When one finds saints established in direct realization, one should seek solitude with them even more than solitude alone. With them, one should hold careful, attentive discussion on every subject.

पाहिल्यावेगळें कळत नाहीं । कळतां कळतां संदेह नाहीं । विवेक पाहातां कोठेंचि नाहीं । मायाजाळ ॥ २५ ॥

Without direct observation, this cannot be understood; but once understanding dawns, no doubt remains. Examined with discernment, the web of maya is found nowhere at all.

गगनीं आभाळ आलें । मागुती सवेंचि उडालें । आत्म्याकरितां दृश्य जालें । उडेल तैसें ॥ २६ ॥

Clouds gather in the sky and soon after drift away again. In just the same way, the visible world has come into being because of the self, and it too will pass away just like that.

मुळापासून सेवटवरी । विवेकी विवेकें विवरी । तोचि निश्चय थावरी । चळेना ऐसा ॥ २७ ॥

The discerning person who inquires with discernment from the very beginning to the very end attains just such a firm certainty, one that never wavers.

वरकड निश्चय अनुमानाचे । अनुमानें बोलतां काये वेंचे । जाणते पुरुष प्रचितीचे । ते तों मानीतना ॥ २८ ॥

All other certainties rest merely on conjecture; and what does it cost to speak from conjecture? But those who truly know through direct realization never accept such mere conjecture at all.

उगेंच बोलणें अनुमानाचें । अनुमानाचें कोण्या कामाचें । येथें सगट विचाराचें । काम नाहीं ॥ २९ ॥

What use is there in speaking idly from mere conjecture? Here, there is no place at all for shallow, sweeping reasoning.

सगट विचार तो अविचार । कित्येक म्हणती येकंकार । येकंकार भ्रष्टाकार । करूं नये ॥ ३० ॥

Shallow, sweeping reasoning is, in truth, no reasoning at all. Some call it 'oneness of everything,' but such a notion of oneness should never be turned into a corrupted, careless idea.

कृत्रिम अवघें सांडावें । कांहीं येक शुद्ध घ्यावें । जाणजाणों निवडावें । सारासार ॥ ३१ ॥

One should discard everything artificial and contrived, and accept only what is truly pure. With full awareness, one should carefully distinguish the essential from the non-essential.