संत साहित्य · Dāsabodha · Dashak 6
Dashak 6 · Samāsa 6
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श्रीराम ॥
सृष्टीपूर्वींच ब्रह्म असे । तेथें सृष्टि मुळींच नसे ।
आतां सृष्टि दिसत असे । ते सत्य कीं मिथ्या
śrīrāma ||
sṛṣṭīpūrvīmca brahma ase | tethem sṛṣṭi muḷīmca nase |
ātām sṛṣṭi disata ase | te satya kīm mithyā
Before the sṛṣṭi, Brahman was; there was no sṛṣṭi at the root; now the sṛṣṭi is seen — is it true or false?
तुम्ही सर्वज्ञ गोसावी । माझी आशंका फेडावी ।
ऐसा श्रोता विनवी । वक्तयासी
tumhī sarvajña gosāvī | mājhī āśamkā pheḍāvī |
aisā śrotā vinavī | vaktayāsī
'You are the all-knowing master; please clear my doubt' — thus the listener requests the speaker.
आतां ऐका प्रत्युत्तर । कथेसि व्हावें तत्पर ।
वक्ता सर्वज्ञ उदार । बोलता जाहला
ātām aikā pratyuttara | kathesi vhāvem tatpara |
vaktā sarvajña udāra | bolatā jāhalā
Now hear the reply; one must be attentive to the story; the all-knowing generous speaker began to speak.
जीवभूतः सनातनः । ऐसें गीतेचें वचन ।
येणें वाक्यें सत्यपण । सृष्टीस आलें
jīvabhūtaḥ sanātanaḥ | aisem gītecem vacana |
yeṇem vākyem satyapaṇa | sṛṣṭīsa ālem
'jīva-bhūtaḥ sanātanaḥ' — such is the Gītā's utterance; by this utterance, truth came to the sṛṣṭi.
यद्दृष्टं तन्नष्टं येणें- । वाक्यें सृष्टि मिथ्यापणें ।
सत्य मिथ्या ऐसें कोणें । निवडावें
yaddṛṣṭam tannaṣṭam yeṇem- | vākyem sṛṣṭi mithyāpaṇem |
satya mithyā aisem koṇem | nivaḍāvem
'yad-dṛṣṭam tan-naṣṭam' — by this utterance, the sṛṣṭi is in falseness; true-or-false — who can decide?
सत्य म्हणों तरी नासे । मिथ्या म्हणों तरी दिसे ।
आतां जैसें आहे तैसें । बोलिजेल
satya mhaṇom tarī nāse | mithyā mhaṇom tarī dise |
ātām jaisem āhe taisem | bolijela
If we say true, it perishes; if false, it appears; now as it actually is — it will be spoken.
सृष्टीमध्यें बहु जन । अज्ञान आणि सज्ञान ।
म्हणोनियां समाधान । होत नाहीं
sṛṣṭīmadhyem bahu jana | ajñāna āṇi sajñāna |
mhaṇoniyām samādhāna | hota nāhīm
In the sṛṣṭi many people — ignorant and knowing; therefore composure does not come.
ऐका अज्ञानाचें मत । सृष्टि आहे ते शाश्वत ।
देव धर्म तीर्थ व्रत । सत्यचि आहे
aikā ajñānācem mata | sṛṣṭi āhe te śāśvata |
deva dharma tīrtha vrata | satyaci āhe
Hear the opinion of the ignorant: 'the sṛṣṭi exists eternally; deva, dharma, tīrtha, vrata — all is real.'
बोले सर्वज्ञांचा राजा । मूर्खस्य प्रतिमापूजा ।
ब्रह्मप्रळयाच्या पैजा । घालूं पाहे
bole sarvajñāmcā rājā | mūrkhasya pratimāpūjā |
brahmapraḷayācyā paijā | ghālūm pāhe
The king of all-knowers says: 'the image-worship of the fool' — [the all-knower] challenges [him] on the brahma-pralaya.
तंव बोले तो अज्ञान । तरी कां करिसी संध्या स्नान ।
गुरुभजन तीर्थाटन । कासया करावें
tamva bole to ajñāna | tarī kām karisī samdhyā snāna |
gurubhajana tīrthāṭana | kāsayā karāvem
Then the ignorant says: 'why do you do sandhyā, bath, guru-bhajana, tīrthāṭana, then?'
तीर्थे तीर्थे निर्मलं ब्रह्मवृन्दम् । वृन्दे वृन्दे तत्त्वचिन्तानुवादः ।
वादे वादे जायते तत्त्वबोधः । बोधे बोधे भासते चन्द्रचूडः
tīrthe tīrthe nirmalam brahmavṛndam | vṛnde vṛnde tattvacintānuvādaḥ |
vāde vāde jāyate tattvabodhaḥ | bodhe bodhe bhāsate candracūḍaḥ
[Śloka] 'In every tīrtha is the pure brahma-assembly; in every assembly is tattva-discussion; from debate arises tattva-awakening; in each awakening Candra-cūḍa [Śiva] appears.'
ऐसें चन्द्रचूडाचें वचन । सद्गुरूचें उपासन ।
गुरुगीतानिरूपण । बोलिलें हरें
aisem candracūḍācem vacana | sadgurūcem upāsana |
gurugītānirūpaṇa | bolilem harem
Such is the utterance of Candra-cūḍa [Śiva]; Sadguru-worship; the Guru-gītā exposition was spoken by Hara.
गुरूसि कैसें भजावें । आधीं तयासि ओळखावें ।
त्याचें समाधान घ्यावें । विवेकें स्वयें
gurūsi kaisem bhajāvem | ādhīm tayāsi oḷakhāvem |
tyācem samādhāna ghyāvem | vivekem svayem
How should one worship the guru? First recognize him; take his composure — by viveka oneself.
ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिम् द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम् ।
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतम् भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि
brahmānandam paramasukhadam kevalam jñānamūrtim dvandvātītam gaganasadṛśam tattvamasyādilakṣyam |
ekam nityam vimalamacalam sarvadhīsākṣibhūtam bhāvātītam triguṇarahitam sadgurum tam namāmi
[Śloka] 'brahmānandam parama-sukhadam kevalam jñāna-mūrtim dvandvātītam gagana-sadṛśam tat-tvamasyādi-lakṣyam | ekam nityam vimalam acalam sarva-dhī-sākṣi-bhūtam bhāvātītam tri-guṇa-rahitam sadgurum tam namāmi'.
गुरुगीतेचें वचन । ऐसें सद्गुरूचें ध्यान ।
तेथें सृष्टि मिथ्या भान । उरेल कैंचें
gurugītecem vacana | aisem sadgurūcem dhyāna |
tethem sṛṣṭi mithyā bhāna | urela kaimcem
Such is the Guru-gītā's utterance — the dhyāna of Sadguru; there, where does the falseness of sṛṣṭi appear?
ऐसें सज्ञान बोलिला । सद्गुरु तो ओळखिला ।
सृष्टि मिथ्या ऐसा केला । निश्चितार्थ
aisem sajñāna bolilā | sadguru to oḷakhilā |
sṛṣṭi mithyā aisā kelā | niścitārtha
Thus the knowing one spoke; the Sadguru was recognized; the sṛṣṭi is false — such determination was made.
श्रोता ऐसें न मानी कदा । अधिक उठिला विवादा ।
म्हणे कैसा रे गोविंदा । अज्ञान म्हणतोसी
śrotā aisem na mānī kadā | adhika uṭhilā vivādā |
mhaṇe kaisā re govimdā | ajñāna mhaṇatosī
The listener does not accept; more debate arose; says 'how, O Govinda, do you call this ignorance?'
जीवभूतः सनातनः । ऐसें गीतेचें वचन ।
तयासि तूं अज्ञान । म्हणतोसि कैसा
jīvabhūtaḥ sanātanaḥ | aisem gītecem vacana |
tayāsi tūm ajñāna | mhaṇatosi kaisā
'jīva-bhūtaḥ sanātanaḥ' is the Gītā's utterance; how can you call it ignorance?
ऐसा श्रोता आक्षेप करी । विषाद मानिला अंतरीं ।
याचें प्रत्युत्तर चतुरीं । सावध परिसावें
aisā śrotā ākṣepa karī | viṣāda mānilā amtarīm |
yācem pratyuttara caturīm | sāvadha parisāvem
Such objection by the listener; distress felt within; the answer — the wise listen attentively.
गीतेंत बोलिला गोविंद । त्याचा न कळे तुज भेद ।
म्हणोनियां व्यर्थ खेद । वाहतोसि
gītemta bolilā govimda | tyācā na kaḷe tuja bheda |
mhaṇoniyām vyartha kheda | vāhatosi
Govinda spoke in the Gītā; its secret is not known to you; therefore in vain you carry distress.
अश्वत्थः सर्ववृक्षाणां । माझी विभूती पिंपळ । म्हणोनि बोलिला गोपाळ ।
वृक्ष तोडितां तत्काळ । तुटत आहे
aśvatthaḥ sarvavṛkṣāṇām | mājhī vibhūtī pimpaḷa | mhaṇoni bolilā gopāḷa |
vṛkṣa toḍitām tatkāḷa | tuṭata āhe
'aśvatthaḥ sarva-vṛkṣāṇām' — 'among trees I am the pipal' — so said Gopāla; but when the tree is cut, it is instantly cut.
नैनं छिंदंति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः
nainam chimdamti śastrāṇi nainam dahati pāvakaḥ |
na cainam kledayantyāpo na śoṣayati mārutaḥ
[Śloka] 'nainam chindanti śastrāṇi nainam dahati pāvakaḥ | na cainam kledayanty āpo na śoṣayati mārutaḥ'.
शस्त्रांचेनि तुटेना । अग्नीचेनि जळेना ।
उदकामध्यें कालवेना । स्वरूप माझें
śastrāmceni tuṭenā | agnīceni jaḷenā |
udakāmadhyem kālavenā | svarūpa mājhem
'Weapons do not cut it; fire does not burn it; water does not soak it — my svarūpa.'
पिंपळ तुटे शस्त्रानें । पिंपळ जळे पावकानें ।
पिंपळ कालवे उदकानें । नाशवंत
pimpaḷa tuṭe śastrānem | pimpaḷa jaḷe pāvakānem |
pimpaḷa kālave udakānem | nāśavamta
The pipal tree is cut by weapons; burns by fire; soaked by water — it is perishable.
तुटे जळे बुडे उडे । आतां ऐक्य कैसें घडे ।
म्हणोनि हें उजेडे । सद्गुरुमुखें
tuṭe jaḷe buḍe uḍe | ātām aikya kaisem ghaḍe |
mhaṇoni hem ujeḍe | sadgurumukhem
It is cut, burns, drowns, flies away; now how does the unity fit? Therefore this is illumined — by the Sadguru's mouth.
इन्द्रियाणां मनश्चास्मि' । कृष्ण म्हणे मन तो मी ।
तरी कां आवरावी ऊर्मी । चंचळ मनाची
indriyāṇām manaścāsmi' | kṛṣṇa mhaṇe mana to mī |
tarī kām āvarāvī ūrmī | camcaḷa manācī
'indriyāṇām manaś cāsmi' — Kṛṣṇa says 'mind, that is I'; then why should the fickle mind's waves be restrained?
ऐसें कृष्ण कां बोलिला । साधनमार्ग दाखविला ।
खडे मांडूनि शिकविला । ओनामा जेवीं
aisem kṛṣṇa kām bolilā | sādhanamārga dākhavilā |
khaḍe māmḍūni śikavilā | onāmā jevīm
Why did Kṛṣṇa speak thus? He showed the sādhana-path; taught by arranging stones — like beginning [writing].
ऐसा आहे वाक्यभेद । सर्व जाणे तो गोविंद ।
देहबुद्धीचा विवाद । कामा नये
aisā āhe vākyabheda | sarva jāṇe to govimda |
dehabuddhīcā vivāda | kāmā naye
Such is utterance-difference (*vākya-bheda*); all is known to Govinda; the dispute of body-intellect is not useful.
वेद शास्त्र श्रुति स्मृती । तेथें वाक्यभेद पडती ।
ते सर्वही निवडती । सद्गुरूचेनि वचनें
veda śāstra śruti smṛtī | tethem vākyabheda paḍatī |
te sarvahī nivaḍatī | sadgurūceni vacanem
Vedas, śāstras, śrutis, smṛtis — there utterance-differences fall; all are resolved — by the Sadguru's word.
वेदशास्त्रांचें भांडण । शस्त्रें तोडी ऐसा कोण ।
हें निवडेना साधुविण । कदा कल्पांतीं
vedaśāstrāmcem bhāmḍaṇa | śastrem toḍī aisā koṇa |
hem nivaḍenā sādhuviṇa | kadā kalpāmtīm
The fight of Vedas-śāstras — who can cut it by weapons? It cannot be resolved without a sādhu — even at kalpānta.
पूर्वपक्ष आणि सिद्धांत । शास्त्रीं बोलिला संकेत ।
याचा होय निश्चितार्थ । साधुमुखें
pūrvapakṣa āṇi siddhāmta | śāstrīm bolilā samketa |
yācā hoya niścitārtha | sādhumukhem
*Pūrva-pakṣa* and *siddhānta* — the śāstras spoke by sign; their definite meaning comes — by the sādhu's mouth.
येऱ्हवीं वादाचीं उत्तरें । एकाहूनि एक थोरें ।
बोलूं जातां अपारें । वेदशास्त्रें
yeṟhavīm vādācīm uttarem | ekāhūni eka thorem |
bolūm jātām apārem | vedaśāstrem
Otherwise debate-answers — one bigger than another; endless — if all Vedas-śāstras speak.
म्हणोनि वादविवाद । सांडूनि कीजे संवाद ।
तेणें होय ब्रह्मानंद । स्वानुभवें
mhaṇoni vādavivāda | sāmḍūni kīje samvāda |
teṇem hoya brahmānamda | svānubhavem
Therefore, abandoning dispute, have *samvāda* (conversation); by that — *brahma-ānanda* — through sva-anubhava.
एके कल्पनेचे पोटीं । होती जाती अनंत सृष्टी ।
तया सृष्टीची गोष्टी । साच केवीं
eke kalpanece poṭīm | hotī jātī anamta sṛṣṭī |
tayā sṛṣṭīcī goṣṭī | sāca kevīm
In one kalpa's womb, endless sṛṣṭis come and go; the tale of that sṛṣṭi — how can it be real?
कल्पनेचा केला देव । तेथें झाला दृढ भाव ।
देवालागीं येतां खेव । भक्त दुःखें दुखवला
kalpanecā kelā deva | tethem jhālā dṛḍha bhāva |
devālāgīm yetām kheva | bhakta duḥkhem dukhavalā
One made a god of imagination; there firm faith arose; when [calamity] came to the deity, the devotee was distressed.
पाषाणाचा देव केला । एके दिवशीं भंगोनि गेला ।
तेणें भक्त दुखवला । रडे पडे आक्रंदे
pāṣāṇācā deva kelā | eke divaśīm bhamgoni gelā |
teṇem bhakta dukhavalā | raḍe paḍe ākramde
A god was made of stone; one day it broke; by that the devotee was pained — wails, falls, cries out.
देव हारपला घरीं । एक देव नेला चोरीं ।
एक देव दुराचारीं । फोडिला बळें
deva hārapalā gharīm | eka deva nelā corīm |
eka deva durācārīm | phoḍilā baḷem
One deva was lost at home; one deva was taken by a thief; one deva was broken by a wicked one — by force.
एक देव जापाणिला । एक देव उदकीं टाकिला ।
एक देव नेऊन घातला । पायांतळीं
eka deva jāpāṇilā | eka deva udakīm ṭākilā |
eka deva neūna ghātalā | pāyāmtaḷīm
One deva was put in oven; one deva was thrown in water; one deva was trampled under foot.
काय सांगों तीर्थमहिमा । मोडोनि गेला दुरात्मा ।
थोर सत्व होतें तें मा । काय जाहलें कळेना
kāya sāmgom tīrthamahimā | moḍoni gelā durātmā |
thora satva hotem tem mā | kāya jāhalem kaḷenā
What to tell of the tīrtha-glory — the wicked one has destroyed it; great sattva was there; what happened — not known.
देव घडिला सोनारीं । देव ओतिला ओतारीं ।
एक देव घडिला पाथरीं । पाषाणाचा
deva ghaḍilā sonārīm | deva otilā otārīm |
eka deva ghaḍilā pātharīm | pāṣāṇācā
Deva made by goldsmith; deva cast by a founder; one deva made of stone by a stone-cutter.
नर्मदा गंडिकातीरीं । देव पडिले लक्षवरी ।
त्यांची संख्या कोण करी । असंख्यात गोटे
narmadā gamḍikātīrīm | deva paḍile lakṣavarī |
tyāmcī samkhyā koṇa karī | asamkhyāta goṭe
On the Narmadā and Gaṇḍakī banks, devas lie by the lakh; who can count them — countless pebbles.
चक्रतीर्थीं चक्रांकित । देव असती असंख्यात ।
नाहीं मनीं निश्चितार्थ । एक देव
cakratīrthīm cakrāmkita | deva asatī asamkhyāta |
nāhīm manīm niścitārtha | eka deva
At Cakra-tīrtha countless cakra-marked devas exist; no definite meaning of one deva is in the mind.
बाण तांदळे ताम्रनाणें । स्फटिक देव्हारां पूजणें ।
ऐसे देव कोण जाणे । खरे कीं खोटे
bāṇa tāmdaḷe tāmranāṇem | sphaṭika devhārām pūjaṇem |
aise deva koṇa jāṇe | khare kīm khoṭe
Bāṇa-lingas, tāṇḍaḷe, copper coins; crystal temple-deities worshipped; such devas — who knows true or false?
देव रेशिमाचा केला । तोही तुटोनियां गेला ।
आतां नवा नेम धरिला । मृत्तिकेच्या लिंगाचा
deva reśimācā kelā | tohī tuṭoniyām gelā |
ātām navā nema dharilā | mṛttikecyā limgācā
A deva made of silk broke and went; now a new rule — of mud-lingas.
आमचा देव बहु सत्य । आम्हांस आकांतीं पावत ।
पूर्ण करी मनोरथ । सर्वकाळ
āmacā deva bahu satya | āmhāmsa ākāmtīm pāvata |
pūrṇa karī manoratha | sarvakāḷa
'Our deva is very true; comes to us in calamity; fulfills desires — always.'
आतां याचें सत्त्व गेलें । प्राप्त होतें तें झालें ।
प्राक्तन नवचे पालटिलें । ईश्वराचेनि
ātām yācem sattva gelem | prāpta hotem tem jhālem |
prāktana navace pālaṭilem | īśvarāceni
Now its sattva has gone; what was to come, has come; prārabdha is not changed by Īśvara.
धातु पाषाण मृत्तिका । चित्रलेप काष्ठ देखा ।
तेथें देव कैंचा मूर्खा । भ्रांति पडिली
dhātu pāṣāṇa mṛttikā | citralepa kāṣṭha dekhā |
tethem deva kaimcā mūrkhā | bhrāmti paḍilī
Metal, stone, mud, picture, paint, wood — where is the deva there, O fool? Delusion has fallen.
हे आपुलाली कल्पना । प्राक्तना-ऐशीं फळें जाणा ।
परी त्या देवाचिया खुणा । वेगळ्याचि
he āpulālī kalpanā | prāktanā-aiśīm phaḷem jāṇā |
parī tyā devāciyā khuṇā | vegaḷyāci
These are one's own imaginations; fruits according to prārabdha; but the signs of that Deva are separate.
नानाशास्त्रविदो लोका नानादैवतपूजकाः ।
आत्मज्ञानं विना पार्थ सर्वकर्म निरर्थकम्
nānāśāstravido lokā nānādaivatapūjakāḥ |
ātmajñānam vinā pārtha sarvakarma nirarthakam
[Śloka] 'nānā-śāstra-vido lokā nānā-daivata-pūjakāḥ | ātma-jñānam vinā pārtha sarva-karma nirarthakam'.
म्हणोनि हें माया भ्रमणें । सृष्टि मिथ्या कोटिगुणें ।
वेद शास्त्रें पुराणें । ऐशींच बोलती
mhaṇoni hem māyā bhramaṇem | sṛṣṭi mithyā koṭiguṇem |
veda śāstrem purāṇem | aiśīmca bolatī
Therefore this is māyā's revolution; sṛṣṭi is false by ten-million-fold; Vedas-śāstras-Purāṇas speak thus.
साधु संत महानुभाव । त्यांचा ऐसाचि अनुभव ।
पंचभूतातीत देव । सृष्टि मिथ्या
sādhu samta mahānubhāva | tyāmcā aisāci anubhava |
pamcabhūtātīta deva | sṛṣṭi mithyā
Sādhus, saints, mahānubhāvas — their experience is the same: the Deva is beyond the five elements; the sṛṣṭi is false.
सृष्टीपूर्वीं सृष्टि चालतां । सृष्टि अवघी संहारतां ।
शाश्वत देव तत्त्वतां । आदि अंतीं
sṛṣṭīpūrvīm sṛṣṭi cālatām | sṛṣṭi avaghī samhāratām |
śāśvata deva tattvatām | ādi amtīm
Before sṛṣṭi, during sṛṣṭi, after sṛṣṭi's destruction — the eternal Deva is, in truth — at beginning-and-end.
ऐसा सर्वांचा निश्चयो । यदर्थीं नाहीं संशयो ।
व्यतिरेक आणि अन्वयो । कल्पनारूप
aisā sarvāmcā niścayo | yadarthīm nāhīm samśayo |
vyatireka āṇi anvayo | kalpanārūpa
Such is the conclusion of all; on this, no doubt; anvaya and vyatireka are imagination-forms.
एके कल्पनेचे पोटीं । बोलिजेती अष्ट सृष्टि ।
तये सृष्टीची गोष्टी । सावध ऐका
eke kalpanece poṭīm | bolijetī aṣṭa sṛṣṭi |
taye sṛṣṭīcī goṣṭī | sāvadha aikā
In one kalpa's womb, eight sṛṣṭis are spoken of; hear the tale of those sṛṣṭis attentively.
एक कल्पनेची सृष्टी । दुसरी शाब्दिक सृष्टी ।
तिसरी प्रत्यक्ष सृष्टी । जाणती सर्व
eka kalpanecī sṛṣṭī | dusarī śābdika sṛṣṭī |
tisarī pratyakṣa sṛṣṭī | jāṇatī sarva
One is *kalpanā-sṛṣṭi* (imagination); second is *śābdika* (verbal); third is *pratyakṣa* (direct visible) — known by all.
चौथी चित्रलेप सृष्टी । पांचवी स्वप्नसृष्टी ।
साहावी गंधर्वसृष्टी । ज्वरसृष्टी सातवी
cauthī citralepa sṛṣṭī | pāmcavī svapnasṛṣṭī |
sāhāvī gamdharvasṛṣṭī | jvarasṛṣṭī sātavī
Fourth is *citra-lepa* (pictorial); fifth is *svapna* (dream); sixth is *gandharva*; seventh is *jvara-sṛṣṭi* (fever).
आठवी दृष्टिबंधन । ऐशा अष्ट सृष्टि जाण ।
यांमध्ये श्रेष्ठ कोण । सत्य मानावी
āṭhavī dṛṣṭibamdhana | aiśā aṣṭa sṛṣṭi jāṇa |
yāmmadhye śreṣṭha koṇa | satya mānāvī
Eighth is *dṛṣṭi-bandhana* (sight-binding); know these as eight sṛṣṭis; which among these should be considered true?
म्हणोन सृष्टी नाशवंत । जाणती संत महंत ।
सगुण भजावा निश्चित । निश्चयालागीं
mhaṇona sṛṣṭī nāśavamta | jāṇatī samta mahamta |
saguṇa bhajāvā niścita | niścayālāgīm
Therefore the sṛṣṭi is perishable — saints and great-ones know; worship saguṇa firmly — for resolution.
सगुणाचेनि आधारें । निर्गुण पाविजे निर्धारें ।
सारासारविचारें । संतसंगें
saguṇāceni ādhārem | nirguṇa pāvije nirdhārem |
sārāsāravicārem | samtasamgem
By saguṇa-support, nirguṇa is definitely attained; by sārāsāra-vicāra — with sat-sanga.
आतां असो हें बहुत । संतसंगें केलें नेमस्त ।
येरवीं चित्त दुश्चित । संशयीं पडे
ātām aso hem bahuta | samtasamgem kelem nemasta |
yeravīm citta duścita | samśayīm paḍe
Enough this much; by sat-sanga it was made firm; otherwise the heart is distracted in doubt.
तंव शिष्यें आक्षेपिलें । सृष्टी मिथ्या ऐसें कळलें ।
परी हें दृश्य अवघें नाथिलें । तरी दिसतें कां
tamva śiṣyem ākṣepilem | sṛṣṭī mithyā aisem kaḷalem |
parī hem dṛśya avaghem nāthilem | tarī disatem kām
Then the disciple objects: 'I understand that sṛṣṭi is false; yet if this visible is all illusory, why does it appear?'
दृश्य प्रत्यक्ष दिसतें । म्हणोनि सत्यचि वाटतें ।
यासि काय करावें तें । सांगा स्वामी
dṛśya pratyakṣa disatem | mhaṇoni satyaci vāṭatem |
yāsi kāya karāvem tem | sāmgā svāmī
'The visible appears directly; therefore it feels true; what is to be done about this? — tell me, Master.'
याचें प्रत्युत्तर भलें । पुढिले समासीं बोलिलें ।
श्रोतीं श्रवण केलें । पाहिजे पुढें
yācem pratyuttara bhalem | puḍhile samāsīm bolilem |
śrotīm śravaṇa kelem | pāhije puḍhem
The good reply is spoken in the next samāsa; listeners, listen to the hearing.
एवं सृष्टि मिथ्या जाण । जाणोनि रक्षावें सगुण ।
ऐशी हे अनुभवाची खूण । अनुभवी जाणती
evam sṛṣṭi mithyā jāṇa | jāṇoni rakṣāvem saguṇa |
aiśī he anubhavācī khūṇa | anubhavī jāṇatī
Thus know — sṛṣṭi is false; knowing, protect saguṇa; such is the mark of anubhava — which experiencers know.