संत साहित्य · Dāsabodha · Dashak 1
Dashak 1 · Samāsa 1
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श्रोते पुसती कोण ग्रंथ । काय बोलिलें जी येथ ।
श्रवण केलियानें प्राप्त । काय आहे
śrote pusatī koṇa grantha | kāya bolilẽ jī yetha | śravaṇa keliyānẽ prāpta | kāya āhe
The listeners ask: "Which book is this? What has been spoken here, sir? What is obtained by listening to it?"
ग्रंथा नाम दासबोध । गुरुशिष्यांचा संवाद ।
येथ बोलिला विशद । भक्तिमार्ग
granthā nāma dāsabodha | guru-śiṣyāñcā samvāda | yetha bolilā viśada | bhakti-mārga
The book's name is Dāsbodh. It is a dialogue between guru and disciple. Herein is expounded clearly the path of devotion (bhakti-mārga).
नवविधा भक्ति आणि ज्ञान । बोलिलें वैराग्याचें लक्षण ।
बहुधा अध्यात्म निरोपण । निरोपिलें
navavidhā bhakti āṇi jñāna | bolilẽ vairāgyācẽ lakṣaṇa | bahudhā adhyātma-niropaṇa | niropilẽ
The nine-fold devotion (navavidhā bhakti) and knowledge (jñāna); the characteristics (lakṣaṇa) of dispassion (vairāgya) have been spoken; spiritual teaching (adhyātma-niropaṇa) has been declared in many ways.
भक्तिचेन योगें देव । निश्चयें पावती मानव ।
ऐसा आहे अभिप्राव । ईये ग्रंथीं
bhakticena yogẽ deva | niścayẽ pāvatī mānava | aisā āhe abhiprāva | īye granthī̃
Through the yoga of devotion (bhakti-yoga), humans certainly attain God (deva). Such is the intent (abhiprāya) of this book.
मुख्य भक्तीचा निश्चयो । शुद्धज्ञानाचा निश्चयो ।
आत्मस्थितीचा निश्चयो । बोलिला असे
mukhya bhaktīcā niścayo | śuddha-jñānācā niścayo | ātma-sthitīcā niścayo | bolilā ase
The principal conclusion (niścaya) about devotion (bhakti); the conclusion about pure knowledge (śuddha-jñāna); the conclusion about the state of the Self (ātma-sthiti) — has been spoken.
शुद्ध उपदेशाचा निश्चयो । सायोज्यमुक्तीचा निश्चयो ।
मोक्षप्राप्तीचा निश्चयो । बोलिला असे
śuddha upadeśācā niścayo | sāyojya-muktīcā niścayo | mokṣa-prāptīcā niścayo | bolilā ase
The conclusion about pure teaching (śuddha upadeśa); the conclusion about merger-liberation (sāyojya-mukti); the conclusion about attainment of liberation (mokṣa-prāpti) — has been spoken.
शुद्धस्वरूपाचा निश्चयो । विदेहस्थितीचा निश्चयो ।
अलिप्तपणाचा निश्चयो । बोलिला असे
śuddha-svarūpācā niścayo | videha-sthitīcā niścayo | alipta-paṇācā niścayo | bolilā ase
The conclusion about the pure essential nature (śuddha-svarūpa); the conclusion about the bodiless state (videha-sthiti); the conclusion about non-attachment (aliptatā) — has been spoken.
मुख्य देवाचा निश्चयो । मुख्य भक्ताचा निश्चयो ।
जीवशिवाचा निश्चयो । बोलिला असे
mukhya devācā niścayo | mukhya bhaktācā niścayo | jīva-śivācā niścayo | bolilā ase
The conclusion about the chief God (mukhya deva); the conclusion about the chief devotee (mukhya bhakta); the conclusion about jīva (individual soul) and Śiva (universal Self) — has been spoken.
मुख्य ब्रह्माचा निश्चयो । नाना मतांचा निश्चयो ।
आपण कोण हा निश्चयो । बोलिला असे
mukhya brahmācā niścayo | nānā matāñcā niścayo | āpaṇa koṇa hā niścayo | bolilā ase
The conclusion about the chief Brahman (mukhya brahma); the conclusion about the many doctrines (nānā mata); the conclusion about "who am I?" (āpaṇa koṇa) — has been spoken.
मुख्य उपासनालक्षण । नाना कवित्वलक्षण ।
नाना चातुर्यलक्षण । बोलिलें असे
mukhya upāsanā-lakṣaṇa | nānā kavitva-lakṣaṇa | nānā cāturya-lakṣaṇa | bolilẽ ase
The chief characteristic of worship (upāsanā-lakṣaṇa); the many characteristics of poetry (kavitva-lakṣaṇa); the many characteristics of skillfulness (cāturya-lakṣaṇa) — have been spoken.
मायोद्भवाचें लक्षण । पंचभूतांचे लक्षण ।
कर्ता कोण हें लक्षण । बोलिलें असे
māyodbhavācẽ lakṣaṇa | pañca-bhūtāñce lakṣaṇa | kartā koṇa hẽ lakṣaṇa | bolilẽ ase
The characteristic of māyā's emergence (māyā-udbhava); the characteristic of the five elements (pañca-bhūta); the characteristic of "who is the doer?" (kartā koṇa) — have been spoken.
नाना किंत निवारिले ॥ नाना संशयो छेदिले ।
नाना आशंका फेडिले । नाना प्रश्न
nānā kinta nivārile || nānā samśayo chedile | nānā āśankā phedile | nānā praśna
Many hesitations (kinta) have been removed; many doubts (samśaya) have been cut off; many apprehensions (āśankā) have been dissolved; and many questions addressed.
ऐसें बहुधा निरोपिलें । ग्रंथगर्भी जें बोलिलें ।
तें अवघेंचि अनुवादलें । न वचे किं कदा
aisẽ bahudhā niropilẽ | grantha-garbhī jẽ bolilẽ | tẽ avaghẽci anuvādilẽ | na vace kim kadā
Thus has been declared in many ways. That which is spoken within the womb of the book (grantha-garbha) — all of it cannot be repeated in summary; how could it ever be fully conveyed?
तथापि अवघा दासबोध । दशक फोडून केला विशद ।
जे जे दशकींचा अनुवाद । ते ते दशकीं बोलिला
tathāpi avaghā dāsabodha | daśaka phoḍūna kelā viśada | je je daśakī̃cā anuvāda | te te daśakī̃ bolilā
Nevertheless, the whole Dāsbodh has been made clear by breaking it into dashaks (sections of ten). Whatever belongs to each dashak has been spoken in that dashak.
नाना ग्रंथांच्या समती । उपनिषदें वेदांत श्रुती ।
आणि मुख्य आत्मप्रचीती । शास्त्रेंसहित
nānā granthāñcyā samatī | upaniṣadẽ vedānta śrutī | āṇi mukhya ātma-pracītī | śāstrẽ-sahita
With the concurrence (samati) of many books — the Upaniṣads, Vedānta, śruti — and the chief direct experience of the Self (ātma-pracīti), together with the śāstras.
नाना समतीअन्वये । म्हणौनी मिथ्या म्हणतां न ये ।
तथापि हें अनुभवासि ये । प्रत्यक्ष आतां
nānā samatī-anvaye | mhaṇaunī mithyā mhaṇatā na ye | tathāpi hẽ anubhavāsi ye | pratyakṣa ātā̃
In accordance with many textual concurrences (samati-anvaya), therefore this book cannot be called false (mithyā). Moreover, this comes into direct experience (anubhava) — immediately, right now.
मत्सरें यासी मिथ्या म्हणती । तरी अवघेचि ग्रंथ उछेदती ।
नाना ग्रंथांच्या समती । भगवद्वाक्यें
matsarẽ yāsī mithyā mhaṇatī | tarī avaghẽci grantha ucchedatī | nānā granthāñcyā samatī | bhagavad-vākyẽ
Those who call this false out of envy (matsara) are in effect rejecting all scriptures — the concurrences of many books, and the words of the Lord (bhagavad-vākya).
शिवगीता रामगीता । गुरुगीता गर्भगीता ।
उत्तरगीता अवधूतगीता । वेद आणी वेदांत
śiva-gītā rāma-gītā | guru-gītā garbha-gītā | uttara-gītā avadhūta-gītā | veda āṇī vedānta
Namely: the Śiva-gītā, Rāma-gītā, Guru-gītā, Garbha-gītā, Uttara-gītā, Avadhūta-gītā, the Vedas, and the Vedānta.
भगवद्गीता ब्रह्मगीता । हंसगीता पाण्डवगीता ।
गणेशगीता येमगीता । उपनिषदें भागवत
bhagavad-gītā brahma-gītā | hamsa-gītā pāṇḍava-gītā | gaṇeśa-gītā yema-gītā | upaniṣadẽ bhāgavata
The Bhagavad-gītā, Brahma-gītā, Hamsa-gītā, Pāṇḍava-gītā, Gaṇeśa-gītā, Yama-gītā, the Upaniṣads, and the Bhāgavata.
इत्यादिक नाना ग्रंथ । समतीस बोलिले येथ ।
भगवद्वाक्ये येथार्थ । निश्चयेंसीं
ityādika nānā grantha | samatīs bolile yetha | bhagavad-vākye yathārtha | niścayẽsī̃
Many such books have been invoked here as concurrence. The words of the Lord are cited in their true sense (yathārtha), with certainty.
भगवद्वचनीं अविश्वासे । ऐसा कोण पतित असे ।
भगवद्वाक्याविरहित नसे । बोलणे येथीचें
bhagavad-vacanī̃ aviśvāse | aisā koṇa patita ase | bhagavad-vākyā-virahita nase | bolaṇe yethīcẽ
Who is so fallen (patita) as to disbelieve the Lord's words? There is no utterance here that is devoid of the Lord's word (bhagavad-vākya).
पूर्णग्रंथ पाहिल्याविण । उगाच ठेवी जो दूषण ।
तो दुरात्मा दुराभिमान । मत्सरें करी
pūrṇa-grantha pāhilyāviṇa | ugāca ṭhevī jo dūṣaṇa | to durātmā durābhimāna | matsarẽ karī
Whoever casts blame (dūṣaṇa) without having examined the complete book — that wicked-minded one (durātmā), full of bad conceit (durābhimāna), acts out of envy (matsara).
अभिमानें उठे मत्सर । मत्सरें ये तिरस्कार ।
पुढें क्रोधाचा विकार । प्रबळे बळें
abhimānẽ uṭhe matsara | matsarẽ ye tiraskāra | puḍhẽ krodhācā vikāra | prabaḷe baḷẽ
From conceit (abhimāna) arises envy (matsara); from envy comes contempt (tiraskāra); then the distortion of anger (krodha-vikāra) swells with force.
ऐसा अंतरी नासला । कामक्रोधें खवळला ।
अहंभावे पालटला । प्रत्यक्ष दिसे
aisā antarī nāsalā | kāma-krodhẽ khavaḷalā | aham-bhāve pālaṭalā | pratyakṣa dise
Such a person is inwardly ruined, inflamed by lust and anger (kāma-krodha), perverted by the sense of "I" (aham-bhāva) — it is plainly visible.
कामक्रोधें लिथाडिला । तो कैसा म्हणावा भला ।
अमृत सेवितांच पावला । मृत्य राहो
kāma-krodhẽ lithāḍilā | to kaisā mhaṇāvā bhalā | amṛta sevitā̃ca pāvalā | mṛtya rāho
One smeared by lust and anger (kāma-krodha) — how can such a one be called good? Even while drinking nectar (amṛta), he attains only death (mṛtyu). Let it stand so.
आतां असो हें बोलणें । अधिकारासारिखें घेणें ।
परंतु अभिमान त्यागणें । हें उत्तमोत्तम
ātā̃ aso hẽ bolaṇẽ | adhikārā-sārikhẽ gheṇẽ | parantu abhimāna tyāgaṇẽ | hẽ uttamottama
Enough of this talk. Take from it according to your fitness (adhikāra). But to renounce conceit (abhimāna) — that is the very best.
मागां श्रोतीं आक्षेपिलें । जी ये ग्रंथीं काय बोलिलें ।
तें सकळहि निरोपिलें । संकळीत मार्गे
māgā̃ śrotī ākṣepilẽ | jī ye granthī̃ kāya bolilẽ | tẽ sakaḷahi niropilẽ | samkalit mārge
Previously the listener objected: "Sir, what has been spoken in this book?" All of it has now been declared, in summarized form (samkalit-mārga).
आतां श्रवण केलियाचें फळ । क्रिया पालटे तत्काळ ।
तुटे संशयाचें मूळ । येकसरां
ātā̃ śravaṇa keliyācẽ phaḷa | kriyā pālaṭe tatkāḷa | tuṭe samśayācẽ mūḷa | yekasarā̃
Now the fruit (phala) of listening (śravaṇa): action (kriyā) turns around immediately; the root of doubt (samśaya-mūla) is cut at once.
मार्ग सांपडे सुगम । न लगे साधन दुर्गम ।
सायोज्यमुक्तीचें वर्म । ठांइं पडे
mārga sā̃paḍe sugama | na lage sādhana durgama | sāyojya-muktīcẽ varma | ṭhāim̐ paḍe
The easy path (sugama mārga) is found; no arduous discipline (durgama sādhana) is required; the secret (varma) of merger-liberation (sāyojya-mukti) falls within reach.
नासे अज्ञान दुःख भ्रांती । शीघ्रचि येथें ज्ञानप्राप्ती ।
ऐसी आहे फळश्रुती । ईये ग्रंथीं
nāse ajñāna duḥkha bhrāntī | śīghraci yethẽ jñāna-prāptī | aisī āhe phala-śrutī | īye granthī̃
Ignorance (ajñāna), sorrow (duḥkha), and delusion (bhrānti) are destroyed; here the attainment of knowledge (jñāna-prāpti) is swift. Such is the fruit-declaration (phala-śruti) of this book.
योगियांचे परम भाग्य । आंगीं बाणे तें वैराग्य ।
चातुर्य कळे यथायोग्य । विवेकेंसहित
yogiyā̃ce parama bhāgya | āngī bāṇe tẽ vairāgya | cāturya kaḷe yathā-yogya | vivekẽ-sahita
The highest fortune of yogis: dispassion (vairāgya) becomes ingrained in the body itself; skillfulness (cāturya) is understood fittingly, together with discernment (viveka).
भ्रांत अवगुणी अवलक्षण । तेंचि होती सुलक्षण ।
धूर्त तार्किक विचक्षण । समयो जाणती
bhrānta avaguṇī avalakṣaṇa | tẽci hotī sulakṣaṇa | dhūrta tārkika vicakṣaṇa | samayo jāṇatī
The deluded, the vice-ridden, the ill-marked (avalakṣaṇa) — those very ones become well-marked (sulakṣaṇa). Shrewd, logical, discerning — they come to know right timing (samaya).
आळसी तेचि साक्षपी होती । पापी तेचि प्रस्तावती ।
निंदक तेचि वंदूं लागती । भक्तिमार्गासी
āḷasī teci sākṣapī hotī | pāpī teci prastāvatī | nindaka teci vandū̃ lāgatī | bhakti-mārgāsī
The idle (āḷasī) become diligent (sākṣapī); the sinful come to repent (prastāva); those who once reviled begin to praise — all toward the path of devotion.
बद्धची होती मुमुक्ष । मूर्ख होती अतिदक्ष ।
अभक्तची पावती मोक्ष । भक्तिमार्गें
baddhaci hotī mumukṣu | mūrkha hotī ati-dakṣa | abhaktaci pāvatī mokṣa | bhakti-mārgẽ
The bound (baddha) become seekers of liberation (mumukṣu); fools (mūrkha) become highly skilled (ati-dakṣa); even non-devotees (abhakta) attain liberation (mokṣa) — by the path of devotion.
नाना दोष ते नासती । पतित तेचि पावन होती ।
प्राणी पावे उत्तम गती । श्रवणमात्रें
nānā doṣa te nāsatī | patita teci pāvana hotī | prāṇī pāve uttama gatī | śravaṇa-mātrẽ
Many flaws are destroyed; the fallen (patita) themselves become purified (pāvana); the living being attains the highest state (uttama gati) — by the mere act of listening (śravaṇa-mātra).
नाना धोकें देहबुद्धीचे । नाना किंत संदेहाचे ।
नाना उद्वेग संसाराचे । नासती श्रवणें
nānā dhokẽ dehabuddhīce | nānā kinta sandehāce | nānā udvega samsārāce | nāsatī śravaṇẽ
Many dangers of body-identification (deha-buddhi); many hesitations and doubts (sandeha); many anxieties of worldly existence (samsāra-udvega) — all are destroyed by listening.
ऐसी याची फळश्रुती । श्रवणें चुके अधोगती ।
मनास होय विश्रांती । समाधान
aisī yācī phala-śrutī | śravaṇẽ cuke adhogatī | manāsa hoya viśrāntī | samādhāna
Such is its fruit-declaration (phala-śruti): by listening, downfall (adho-gati) is averted; the mind attains rest (viśrānti) and composure (samādhāna).
जयाचा भावार्थ जैसा । तयास लाभ तैसा ।
मत्सर धरी जो पुंसा । तयास तेंचि प्राप्त
jayācā bhāvārtha jaisā | tayāsa lābha taisā | matsara dharī jo pumsā | tayāsa tẽci prāpta
Whatever the inner intent (bhāva-artha) of a person, that is precisely the gain he receives. The man who holds envy (matsara) — he attains exactly that [envy, as his portion].