संत साहित्य · Dāsabodha · Dashak 6
Dashak 6 · Samāsa 3
37 ovis
श्रीराम ॥
निर्गुण आत्मा तो निश्चळ । जैसें आकाश अंतराळ ।
घन दाट निर्मळ निश्चळ । सदोदित
śrīrāma ||
nirguṇa ātmā to niścaḷa | jaisem ākāśa amtarāḷa |
ghana dāṭa nirmaḷa niścaḷa | sadodita
Śrīrāma. The nirguṇa ātman is unmoving; like the sky-space; dense, pure, unmoving — ever.
जें खंडलेंचि नाहीं अखंड । जें उदंडाहूनि उदंड ।
जें गगनाहूनि वाड । अति सूक्ष्म
jem khamḍalemci nāhīm akhamḍa | jem udamḍāhūni udamḍa |
jem gaganāhūni vāḍa | ati sūkṣma
That which is not broken — unbroken; greater than the vast; wider than the sky — extremely subtle.
जें दिसेना ना भासेना । जें उपजेना ना नासेना ।
जें येईना ना जाईना । परब्रह्म तें
jem disenā nā bhāsenā | jem upajenā nā nāsenā |
jem yeīnā nā jāīnā | parabrahma tem
That which is neither seen nor appears; neither born nor dies; neither comes nor goes — Parabrahman is that.
जें चळेना ना ढळेना । जें तुटेना ना फुटेना ।
जें रचेना ना खचेना । परब्रह्म तें
jem caḷenā nā ḍhaḷenā | jem tuṭenā nā phuṭenā |
jem racenā nā khacenā | parabrahma tem
That which neither moves nor shakes; neither breaks nor fractures; neither forms nor subsides — Parabrahman is that.
जें सन्मुखचि सर्वकाळ । जें निष्कलंक आणि निखळ ।
सर्वांतर आकाश पाताळ । व्यापूनि असे
jem sanmukhaci sarvakāḷa | jem niṣkalamka āṇi nikhaḷa |
sarvāmtara ākāśa pātāḷa | vyāpūni ase
That which is ever present-facing; un-tarnished and pure; inner-to-all, sky-and-nether-world — pervading.
अविनाश तें ब्रह्म निर्गुण । नासे तें माया सगुण ।
सगुण आणि निर्गुण । कालवलें
avināśa tem brahma nirguṇa | nāse tem māyā saguṇa |
saguṇa āṇi nirguṇa | kālavalem
Imperishable is that nirguṇa Brahman; perishable is that saguṇa māyā; saguṇa and nirguṇa — mixed.
या कर्दमाचा विचार । करूं जाणती योगीश्वर ।
जैसें क्षीर आणि नीर । राजहंस निवडिती
yā kardamācā vicāra | karūm jāṇatī yogīśvara |
jaisem kṣīra āṇi nīra | rājahamsa nivaḍitī
This mud-reasoning is known only to the yogīśvaras; as milk and water are separated by the royal-swan.
जड सकळ पंचभौतिक । त्यामध्यें आत्मा व्यापक ।
तो नित्यानित्यविवेक । पाहतां कळे
jaḍa sakaḷa pamcabhautika | tyāmadhyem ātmā vyāpaka |
to nityānityaviveka | pāhatām kaḷe
All inert is five-elemental; within it the ātman is pervading; by *nitya-anitya-viveka* it is known.
उंसामधील घेईजे रस । येर तें सांडिजे बाकस ।
तैसा जगामध्यें जगदीश । विवेकें ओळखावा
umsāmadhīla gheīje rasa | yera tem sāmḍije bākasa |
taisā jagāmadhyem jagadīśa | vivekem oḷakhāvā
In sugarcane, juice is taken; the rest, the residue, is cast out; thus in the world, Jagadīśa should be recognized by viveka.
रस नाशवंत पातळ । आत्मा शाश्वत निश्चळ ।
रस अपूर्ण आत्मा केवळ । परिपूर्ण जाणावा
rasa nāśavamta pātaḷa | ātmā śāśvata niścaḷa |
rasa apūrṇa ātmā kevaḷa | paripūrṇa jāṇāvā
Juice is perishable, thin; ātman is eternal, unmoving; juice is incomplete, ātman alone is full.
आत्म्यासारिखें एक असावें । मग तें दृष्टांतासि द्यावें ।
दृष्टांतमिसे समजावें । कैसें तरी
ātmyāsārikhem eka asāvem | maga tem dṛṣṭāmtāsi dyāvem |
dṛṣṭāmtamise samajāvem | kaisem tarī
Something like ātman should be there to give as an example; but when one explains — how can it be grasped?
ऐशी आत्मस्थिति संचली । तेथें माया कैशी झाली ।
जैशी आकाशीं वाहिली । झुळूक वायूची
aiśī ātmasthiti samcalī | tethem māyā kaiśī jhālī |
jaiśī ākāśīm vāhilī | jhuḷūka vāyūcī
Such an ātma-state has settled; where did māyā arise? Like a whiff of wind blowing in the sky.
वायूपासून तेज झालें । तेजापासून आप निपजलें ।
आपापासून आकारलें । भूमंडळ
vāyūpāsūna teja jhālem | tejāpāsūna āpa nipajalem |
āpāpāsūna ākāralem | bhūmamḍaḷa
From air came fire; from fire came water; from water was shaped the earth.
भूमंडळापासून उत्पत्ती । जीव नेणों झाले किती ।
परंतु ब्रह्म आदि अंतीं । व्यापून आहे
bhūmamḍaḷāpāsūna utpattī | jīva neṇom jhāle kitī |
paramtu brahma ādi amtīm | vyāpūna āhe
From earth came origin; how many jīvas we do not know; but Brahman is present at beginning-and-end — pervading.
जें जें कांहीं निर्माण झालें । तें तें अवघेंचि नासलें ।
परी मुळीं ब्रह्म तें संचलें । जैसें तैसें
jem jem kāmhīm nirmāṇa jhālem | tem tem avaghemci nāsalem |
parī muḷīm brahma tem samcalem | jaisem taisem
Whatever was created, it all perished; but the root-Brahman has remained — as it was.
घटापूर्वीं आकाश असे । घटामध्येंही आकाश भासे ।
घट फुटतां न नासे । आकाश जैसें
ghaṭāpūrvīm ākāśa ase | ghaṭāmadhyemhī ākāśa bhāse |
ghaṭa phuṭatām na nāse | ākāśa jaisem
Before the pot, there was space; space appears within the pot; when the pot breaks, space does not perish.
तैसें परब्रह्म केवळ । अचळ आणि अढळ ।
मध्यें होत जात सकळ । सचराचर
taisem parabrahma kevaḷa | acaḷa āṇi aḍhaḷa |
madhyem hota jāta sakaḷa | sacarācara
So Parabrahman is similar: unmoving and immovable; in the middle all moving-and-unmoving comes and goes.
जें जें कांहीं निर्माण झालें । तें तें आधीं ब्रह्में व्यापिलें ।
सर्व नासतां उरलें । अविनाश ब्रह्म
jem jem kāmhīm nirmāṇa jhālem | tem tem ādhīm brahmem vyāpilem |
sarva nāsatām uralem | avināśa brahma
Whatever was created — first Brahman pervaded it; when all perishes, what remains is imperishable Brahman.
ऐसें ब्रह्म अविनाश । तें सेविती ज्ञाते पुरुष ।
तत्त्वनिरसनें आपणास । आपण लाभे
aisem brahma avināśa | tem sevitī jñāte puruṣa |
tattvanirasanem āpaṇāsa | āpaṇa lābhe
Such is imperishable Brahman; it is partaken by jñānis; by dissolving tattvas, oneself is gained — by oneself.
तत्त्वें तत्त्व मेळविलें । त्यासि देह ऐसें नाम ठेविलें ।
तें जाणते पुरुषीं शोधिलें । तत्त्वें तत्त्व
tattvem tattva meḷavilem | tyāsi deha aisem nāma ṭhevilem |
tem jāṇate puruṣīm śodhilem | tattvem tattva
Tattva combined with tattva — they called it 'body'; which knowers investigate — tattva by tattva.
तत्त्वझाडा निःशेष होतां । तेथें निमाली देहाहंता ।
निर्गुण ब्रह्मीं ऐक्यता । विवेकें जाहली
tattvajhāḍā niḥśeṣa hotām | tethem nimālī dehāhamtā |
nirguṇa brahmīm aikyatā | vivekem jāhalī
When the tattva-sifting is complete, there body-ego ceased; in nirguṇa Brahman, unity — by viveka, occurred.
विवेकें देहाकडे पाहिलें । तों तत्त्वें तत्त्व ओसरलें ।
आपण कांहीं नाहीं आलें । प्रत्ययासी
vivekem dehākaḍe pāhilem | tom tattvem tattva osaralem |
āpaṇa kāmhīm nāhīm ālem | pratyayāsī
With viveka I looked at the body; tattva by tattva was cast off; oneself did not come to experience.
आपला आपण शोध घेतां । आपुली तों मायिक वार्ता ।
तत्त्वांतीं उरलें तत्त्वता । निर्गुण ब्रह्म
āpalā āpaṇa śodha ghetām | āpulī tom māyika vārtā |
tattvāmtīm uralem tattvatā | nirguṇa brahma
Seeking one's own self, one's own story is illusory; at the end of tattvas remained in truth — nirguṇa Brahman.
आपणाविण निर्गुण ब्रह्म । हेंचि निवेदनाचें वर्म ।
तत्त्वासरिसा गेला भ्रम । मीतूंपणाचा
āpaṇāviṇa nirguṇa brahma | hemci nivedanācem varma |
tattvāsarisā gelā bhrama | mītūmpaṇācā
Beyond oneself, nirguṇa Brahman — this is the secret of *nivedana*; with the tattvas the confusion of I-and-thou departed.
मीपण पाहतां आढळेना । निर्गुण ब्रह्म तें चळेना ।
आपण तेंचि परी कळेना । सद्गुरूविण
mīpaṇa pāhatām āḍhaḷenā | nirguṇa brahma tem caḷenā |
āpaṇa temci parī kaḷenā | sadgurūviṇa
Looking for I-ness, it is not encountered; nirguṇa Brahman does not move; oneself is that — yet not known — without Sadguru.
सारासार अवघें शोधिलें । तों असार तें निघून गेलें ।
पुढें सार तें उरलें । निर्गुण ब्रह्म
sārāsāra avaghem śodhilem | tom asāra tem nighūna gelem |
puḍhem sāra tem uralem | nirguṇa brahma
All essence-and-non-essence was investigated; the non-essence departed; what remained ahead — nirguṇa Brahman.
आधीं ब्रह्म निरूपिलें । तेंचि सकळामध्यें व्यापिलें ।
सकळ अवघेंचि नासलें । उरलें तें केवळ ब्रह्म
ādhīm brahma nirūpilem | temci sakaḷāmadhyem vyāpilem |
sakaḷa avaghemci nāsalem | uralem tem kevaḷa brahma
First Brahman was described; that itself pervades all; all has been destroyed; what remained — only Brahman.
होतां विवेकें संहार । तेथें निवडे सारासार ।
आपला आपणासि विचार । ठायीं पडे
hotām vivekem samhāra | tethem nivaḍe sārāsāra |
āpalā āpaṇāsi vicāra | ṭhāyīm paḍe
When by viveka dissolution happens, there essence-and-non-essence is chosen; oneself's reasoning — comes to place.
आपण कल्पिलें मीपण । मीपण शोधितां नुरे जाण ।
मीपण गेलिया निर्गुण । आत्माचि स्वयें
āpaṇa kalpilem mīpaṇa | mīpaṇa śodhitām nure jāṇa |
mīpaṇa geliyā nirguṇa | ātmāci svayem
Oneself imagined 'I-ness'; when investigated, I-ness does not remain; with I-ness gone, only nirguṇa ātman itself.
झालिया तत्त्वांचें निरसन । निर्गुण आत्माचि आपण ।
कां दाखवावें मीपण । तत्त्वनिरसनाउपरी
jhāliyā tattvāmcem nirasana | nirguṇa ātmāci āpaṇa |
kām dākhavāvem mīpaṇa | tattvanirasanāuparī
When tattva-dissolution has happened, one is nirguṇa ātman oneself; why show I-ness after tattva-dissolution?
तत्त्वांमध्यें मीपण गेलें । तरी निर्गुण सहजचि उरलें ।
सोहंभावें प्रत्यया आलें । आत्मनिवेदन
tattvāmmadhyem mīpaṇa gelem | tarī nirguṇa sahajaci uralem |
sohambhāvem pratyayā ālem | ātmanivedana
When I-ness went into the tattvas, the nirguṇa remained spontaneously; by *so-ham* feeling, ātma-nivedana came to experience.
आत्मनिवेदन होतां । देवभक्तांस ऐक्यता ।
साचार भक्त विभक्तता । सांडूनि जाहला
ātmanivedana hotām | devabhaktāmsa aikyatā |
sācāra bhakta vibhaktatā | sāmḍūni jāhalā
When ātma-nivedana happens, deva-and-bhakta become one; a true devotee is one who has given up separation.
निर्गुणासि नाहीं जन्ममरण । निर्गुणासि नाहीं पाप पुण्य ।
निर्गुणीं अनन्य होतां आपण । मुक्त जाहला
nirguṇāsi nāhīm janmamaraṇa | nirguṇāsi nāhīm pāpa puṇya |
nirguṇīm ananya hotām āpaṇa | mukta jāhalā
Nirguṇa has no birth-death; nirguṇa has no sin-merit; becoming ananya in nirguṇa, oneself is freed.
तत्त्वीं वेंटाळूनि घेतला । प्राणी संशयें गुंडाळला ।
आपणास आपण भुलला । कोहं म्हणे
tattvīm vemṭāḷūni ghetalā | prāṇī samśayem gumḍāḷalā |
āpaṇāsa āpaṇa bhulalā | koham mhaṇe
The creature wrapped in tattvas, bundled by doubt; confused by oneself — says 'koham?' (who am I?).
तत्त्वीं गुंतला म्हणे कोहं । विवेकें पाहतां म्हणे सोहं ।
अनन्य होतां अहं सोहं । मावळलीं
tattvīm gumtalā mhaṇe koham | vivekem pāhatām mhaṇe soham |
ananya hotām aham soham | māvaḷalīm
Caught in tattvas, says 'koham'; seeing by viveka, says 'soham'; becoming ananya — aham-soham [too] set.
याउपरि उर्वरित । तेंचि स्वरूप संत ।
देहीं असोनि देहातीत । जाणिजे ऐसा
yāupari urvarita | temci svarūpa samta |
dehīm asoni dehātīta | jāṇije aisā
What remains thereafter — that itself is the svarūpa of saints; while in body, body-transcended — know thus.
संदेहवृत्ति ते न भंगे । म्हणोनि बोलिलेंच बोलावें लागे ॥
आम्हांसि हें घडलें प्रसंगें । श्रोतीं क्षमा केली पाहिजे
samdehavṛtti te na bhamge | mhaṇoni bolilemca bolāvem lāge ||
āmhāmsi hem ghaḍalem prasamgem | śrotīm kṣamā kelī pāhije
Doubt-inclination does not break; therefore what is spoken must be spoken again; for us, the occasion fell thus; listeners please forgive.