संत साहित्य · Dāsabodha · Dashak 6
Dashak 6 · Samāsa 7
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श्रीराम ॥
ज्ञानें दृश्य मिथ्या झालें । तरी कां पाहिजे भजन केलें ।
तेणें काय प्राप्त झालें । हें मज निरूपावें
śrīrāma ||
jñānem dṛśya mithyā jhālem | tarī kām pāhije bhajana kelem |
teṇem kāya prāpta jhālem | hem maja nirūpāvem
Śrīrāma. By jñāna the visible became false; then why should bhajana be done? What was attained by it? — expound this.
ज्ञानाहून थोर असेना । तरी कां पाहिजे उपासना ।
उपासनेनें जनां । काय प्राप्त
jñānāhūna thora asenā | tarī kām pāhije upāsanā |
upāsanenem janām | kāya prāpta
If nothing is greater than jñāna, why upāsanā? What do people attain by upāsanā?
मुख्य सार तें निर्गुण । तेथें दिसेचिना सगुण ।
भजन केलियाचा गुण । मज निरूपावा
mukhya sāra tem nirguṇa | tethem disecinā saguṇa |
bhajana keliyācā guṇa | maja nirūpāvā
The chief essence is nirguṇa; there saguṇa is not seen; expound to me the virtue of doing bhajana.
जें प्रत्यक्ष नाशवंत । त्यासि भजावें किंनिमित्त ।
सत्य सांडून असत्य । कोणें भजावें
jem pratyakṣa nāśavamta | tyāsi bhajāvem kimnimitta |
satya sāmḍūna asatya | koṇem bhajāvem
What is directly perishable — for what purpose should it be worshipped? Discarding true for false — who worships?
असत्याचा प्रत्ययो आला । तरी मग नेम कां लागला ।
सत्य सांडून गलबला । कासया करावा
asatyācā pratyayo ālā | tarī maga nema kām lāgalā |
satya sāmḍūna galabalā | kāsayā karāvā
When the non-truth was directly-evidenced, why has the discipline still persisted? Why make this noise, abandoning truth?
निर्गुणानें मोक्ष होतो । प्रत्यक्ष प्रत्यय येतो ।
सगुण काय देऊं पाहतो । सांगा स्वामी
nirguṇānem mokṣa hoto | pratyakṣa pratyaya yeto |
saguṇa kāya deūm pāhato | sāmgā svāmī
By nirguṇa, mokṣa happens — this is directly evidenced; what does saguṇa give [additional]? Tell me, Master.
सगुण नाशवंत ऐसें सांगतां । पुनः भजन करावें म्हणतां ।
तरी कासयासाठीं आतां । भजन करूं
saguṇa nāśavamta aisem sāmgatām | punaḥ bhajana karāvem mhaṇatām |
tarī kāsayāsāṭhīm ātām | bhajana karūm
Saying saguṇa is perishable, yet saying 'do bhajana again' — for what purpose should bhajana be done now?
स्वामीचे भिडेनें बोलवेना । येऱ्हवीं हें कांहींच मानेना ।
साध्यचि झालिया साधना । कां प्रवर्तावें
svāmīce bhiḍenem bolavenā | yeṟhavīm hem kāmhīmca mānenā |
sādhyaci jhāliyā sādhanā | kām pravartāvem
Out of respect for the Master, I cannot say [it directly]; otherwise none of this is acceptable; when the achievable is achieved, why engage in discipline?
ऐसें श्रोतयाचें बोलणें । शब्द बोले निर्बुजलेपणें ।
याचें उत्तर ऐकणें । म्हणे वक्ता
aisem śrotayācem bolaṇem | śabda bole nirbujalepaṇem |
yācem uttara aikaṇem | mhaṇe vaktā
Such is the listener's speech; words spoken in perplexity; 'hear the answer,' says the speaker.
सद्गुरु वचन प्रतिपालन । हेंचि मुख्य परमार्थाचें लक्षण ।
वचनभंग करितां विलक्षण । सहजचि जाहलें
sadguru vacana pratipālana | hemci mukhya paramārthācem lakṣaṇa |
vacanabhamga karitām vilakṣaṇa | sahajaci jāhalem
Upholding the Sadguru's word — this itself is the chief sign of paramārtha; when word-breaking is done, it spontaneously becomes distorted.
म्हणोनि आज्ञेसि वंदावें । सगुण भजन मानावें ।
श्रोता म्हणे हें देवें । कां प्रयोजिलें
mhaṇoni ājñesi vamdāvem | saguṇa bhajana mānāvem |
śrotā mhaṇe hem devem | kām prayojilem
Therefore bow to [his] command; accept saguṇa-bhajana. The listener asks: why did God prescribe this?
काय मानिला उपकार । कोण झाला साक्षात्कार ।
किंवा प्रारब्धाचें अक्षर । पुसिलें देवें
kāya mānilā upakāra | koṇa jhālā sākṣātkāra |
kimvā prārabdhācem akṣara | pusilem devem
What favor was granted? What realization occurred? Or did God wipe out the letter of prārabdha?
होणार हें तों पालटेना । भजनें काय करावें जना ।
हें तों पाहतां अनुमाना । कांहींच न ये
hoṇāra hem tom pālaṭenā | bhajanem kāya karāvem janā |
hem tom pāhatām anumānā | kāmhīmca na ye
The inevitable does not change; what does bhajana do for people? This does not come into conjecture at all.
स्वामीची आज्ञा प्रमाण । कोण करील अप्रमाण ।
परंतु याचा काय गुण । मज निरूपावा
svāmīcī ājñā pramāṇa | koṇa karīla apramāṇa |
paramtu yācā kāya guṇa | maja nirūpāvā
The Master's word is authority; who will make it non-authoritative? But what is its virtue? — expound to me.
वक्ता म्हणे सावधपणें । सांग ज्ञानाची लक्षणें ।
तुज कांहीं लागे करणें । किंवा नाहीं
vaktā mhaṇe sāvadhapaṇem | sāmga jñānācī lakṣaṇem |
tuja kāmhīm lāge karaṇem | kimvā nāhīm
The speaker says, attentively: tell me, the signs of jñāna; do you have anything to do — or not?
करणें लागे भोजन । करणें लागे उदकप्राशन ।
मळमूत्रत्यागलक्षण । तेंही सुटेना
karaṇem lāge bhojana | karaṇem lāge udakaprāśana |
maḷamūtratyāgalakṣaṇa | temhī suṭenā
You must eat; you must drink water; urine-and-feces discharge — that too is not escaped.
जनाचें समाधान राखावें । आपुलें पारिखें ओळखावें ।
आणि भजनचि मोडावें । हें कोण ज्ञान
janācem samādhāna rākhāvem | āpulem pārikhem oḷakhāvem |
āṇi bhajanaci moḍāvem | hem koṇa jñāna
The composure of people should be maintained; recognize your own and another's; and to break bhajana — what kind of jñāna is this?
ज्ञान विवेकें मिथ्या झालें । परंतु अवघें नाहीं टाकिलें ।
तरी मग भजनेंचि काय केलें । सांग बापा
jñāna vivekem mithyā jhālem | paramtu avaghem nāhīm ṭākilem |
tarī maga bhajanemci kāya kelem | sāmga bāpā
Jñāna made the visible false by viveka; but not everything has been discarded; so then, what was done by bhajana? Tell me, father.
साहेबास लोटांगणीं जावें । नीचासारिखें व्हावें ।
आणि देवास न मानावें । हें कोण ज्ञान
sāhebāsa loṭāmgaṇīm jāvem | nīcāsārikhem vhāvem |
āṇi devāsa na mānāvem | hem koṇa jñāna
Go in sāṣṭānga to a lord; become like a lowly one; and not honor God — what kind of jñāna is this?
हरि हर ब्रह्मादिक । हे जयाचे आज्ञाधारक ।
तूं एक मानवी रंक । भजसि ना तरी काय गेलें
hari hara brahmādika | he jayāce ājñādhāraka |
tūm eka mānavī ramka | bhajasi nā tarī kāya gelem
Hari, Hara, Brahmā and others are His command-bearers; you, one mortal beggar — even if you do not worship, what of it?
आमुचे कुळीं रघुनाथ । रघुनाथ आमुचा परमार्थ ।
जो समर्थाचाही समर्थ । देवां सोडविता
āmuce kuḷīm raghunātha | raghunātha āmucā paramārtha |
jo samarthācāhī samartha | devām soḍavitā
In our lineage is Raghunātha; Raghunātha is our paramārtha; the Mighty-of-the-mighty, liberator of devas.
त्याचे आम्ही सेवकजन । सेवा करितां झालें ज्ञान ।
तेथें अभाव धरितां पतन । पाविजेल कीं
tyāce āmhī sevakajana | sevā karitām jhālem jñāna |
tethem abhāva dharitām patana | pāvijela kīm
We are His servants; by serving, jñāna came; there, holding non-feeling — downfall will be attained.
सद्गुरु सांगती सारासार । त्यास कैसें म्हणावें असार ।
तुज काय सांगणें विचार । शाहाणे जाणती
sadguru sāmgatī sārāsāra | tyāsa kaisem mhaṇāvem asāra |
tuja kāya sāmgaṇem vicāra | śāhāṇe jāṇatī
The Sadguru tells what is essence and non-essence; how can you call it non-essence? What reasoning need I tell you — the wise know.
समर्थाचे मनींचें तुटे । तेंचि जाणावें अदृष्ट खोटें ।
राज्यपदापासून करंटें । चेवलें जैसें
samarthāce manīmcem tuṭe | temci jāṇāvem adṛṣṭa khoṭem |
rājyapadāpāsūna karamṭem | cevalem jaisem
When the mighty one's heart breaks — that itself should be known as bad destiny; like kingdom-rank turned misfortune — woken thus.
मी थोर वाटे मनीं । तो नव्हे ब्रह्मज्ञानी ।
विचार पाहतां देहाभिमानी । प्रत्यक्ष दिसे
mī thora vāṭe manīm | to navhe brahmajñānī |
vicāra pāhatām dehābhimānī | pratyakṣa dise
One who thinks 'I am great' — he is not a brahma-jñānī; on examination he is seen as a body-pride-holder — visibly.
वस्तु भजन करीना । न करीं ऐसेंही म्हणेना ।
तरी जाणावी ती कल्पना । दडोन राहिली
vastu bhajana karīnā | na karīm aisemhī mhaṇenā |
tarī jāṇāvī tī kalpanā | daḍona rāhilī
One who does not worship; yet does not say 'I will not worship' — know that his imagination has remained hidden.
ना तें ज्ञान ना तें भजन । उगाचि आला देहाभिमान ।
तेथें नाहीं कीं अनुमान । प्रत्ययो तुझा
nā tem jñāna nā tem bhajana | ugāci ālā dehābhimāna |
tethem nāhīm kīm anumāna | pratyayo tujhā
Neither that jñāna nor that bhajana; vain body-pride has come; there no conjecture — your direct-experience [would show].
तरी आतां ऐसें न करावें । रघुनाथभजनीं लागावें ।
तेणेंचि ज्ञान बोलावें । चळेना ऐसें
tarī ātām aisem na karāvem | raghunāthabhajanīm lāgāvem |
teṇemci jñāna bolāvem | caḷenā aisem
Therefore now do not act thus; engage in Raghunātha-bhajana; then speak of jñāna — such that does not waver.
करी दुर्जनांचा संहार । भक्तजनांचा आधार ।
ऐसा हा चमत्कार । रोकडा चाले
karī durjanāmcā samhāra | bhaktajanāmcā ādhāra |
aisā hā camatkāra | rokaḍā cāle
He destroys the wicked; is the support of devotees; such a miracle runs — cash [immediate].
मनीं धरावें तें होतें । विघ्न अवघेंचि नासोनि जातें ।
कृपा केलिया रघुनाथें । प्रचीति येते
manīm dharāvem tem hotem | vighna avaghemci nāsoni jātem |
kṛpā keliyā raghunāthem | pracīti yete
What is held in mind happens; all obstacles perish; when Raghunātha bestows grace — the direct-experience comes.
रघुनाथभजनें ज्ञान झालें । रघुनाथभजनें महत्व वाढलें ।
म्हणोनि तुवां केलें । पाहिजे आधीं
raghunāthabhajanem jñāna jhālem | raghunāthabhajanem mahatva vāḍhalem |
mhaṇoni tuvām kelem | pāhije ādhīm
By Raghunātha-bhajana, jñāna came; by it, greatness increased; therefore you too should do first — [this].
हें तों आहे सप्रचीत । आणि तुज वाटेना प्रचित ।
साक्षात्कारें नेमस्त । प्रत्ययो करावा
hem tom āhe sapracīta | āṇi tuja vāṭenā pracita |
sākṣātkārem nemasta | pratyayo karāvā
This is with direct-evidence; yet you do not feel the direct-evidence; by realization, firmly — the direct-experience should be done.
रघुनाथ स्मरोन कार्य करावें । तें तत्काळचि सिद्धि पावे ।
कर्ता राम हें असावें । अभ्यंतरीं
raghunātha smarona kārya karāvem | tem tatkāḷaci siddhi pāve |
kartā rāma hem asāvem | abhyamtarīm
Remembering Raghunātha, do the task; it reaches siddhi immediately; 'Rāma is the doer' — this should be within.
कर्ता राम मी नव्हे आपण । ऐसें सगुण निवेदन ।
निर्गुणीं तें अनन्य । निर्गुणचि होइजे
kartā rāma mī navhe āpaṇa | aisem saguṇa nivedana |
nirguṇīm tem ananya | nirguṇaci hoije
'Rāma is the doer, I am not oneself' — such is saguṇa-nivedana; in nirguṇa, when ananya — one becomes nirguṇa itself.
मी कर्ता ऐसें म्हणतां । कांहींच घडेना सर्वथा ।
प्रतीत पाहसी तरी आतां । शीघ्रचि आहे
mī kartā aisem mhaṇatām | kāmhīmca ghaḍenā sarvathā |
pratīta pāhasī tarī ātām | śīghraci āhe
Saying 'I am the doer' — nothing at all happens; if you want directness — it comes quickly.
मी कर्ता ऐसें म्हणसी । तेणें तूं कष्टी होसी ।
राम कर्ता म्हणतां पावसी । यश कीर्ति प्रताप
mī kartā aisem mhaṇasī | teṇem tūm kaṣṭī hosī |
rāma kartā mhaṇatām pāvasī | yaśa kīrti pratāpa
If you say 'I am the doer' — by that you suffer; saying 'Rāma is the doer' — you attain fame, glory, prowess.
एके भावनेसाठीं । देवासि पडे तुटी ।
कां ते होय कृपादृष्टी । देव कर्ताभावितां
eke bhāvanesāṭhīm | devāsi paḍe tuṭī |
kām te hoya kṛpādṛṣṭī | deva kartābhāvitām
For the sake of one feeling, one is cut off from God; or the grace-glance comes — when one feels God is the doer.
आपण आहे दों दिवसांचा । आणि देव बहुतां काळांचा ।
आपण थोडे ओळखीचा । देवास त्रैलोक्य जाणे
āpaṇa āhe dom divasāmcā | āṇi deva bahutām kāḷāmcā |
āpaṇa thoḍe oḷakhīcā | devāsa trailokya jāṇe
Oneself is of two days; and God is of much time; oneself is of small acquaintance; God is known to the three worlds.
याकारणें रघुनाथ भजन । त्यासि मानिती बहुत जन ।
ब्रह्मादिक आदिकरून । रामभजनीं तत्पर
yākāraṇem raghunātha bhajana | tyāsi mānitī bahuta jana |
brahmādika ādikarūna | rāmabhajanīm tatpara
Therefore Raghunātha-bhajana — many people follow it; Brahmā and others — intent on Rāma-bhajana.
ज्ञानबळें उपासना । अम्ही भक्त जरी मानूं ना ।
तरी या दोषाचिया पतना । पावों अभक्तपणें
jñānabaḷem upāsanā | amhī bhakta jarī mānūm nā |
tarī yā doṣāciyā patanā | pāvom abhaktapaṇem
By the strength of jñāna, if we do not accept upāsanā as devotees — we fall into the sin of non-devotion.
देव उपेक्षी थोरपणें । तरी मग त्याचें तोचि जाणे ।
अप्रमाण तें श्लाघ्यवाणें । नव्हेचि कीं श्रेष्ठा
deva upekṣī thorapaṇem | tarī maga tyācem toci jāṇe |
apramāṇa tem ślāghyavāṇem | navheci kīm śreṣṭhā
If God neglects by his greatness — that is his own concern; what is un-authoritative cannot be praiseworthy to the supreme.
देहास लागली उपासना । आपण विवेकें उरेना ।
ऐशी स्थिति सज्जना । अंतरींची
dehāsa lāgalī upāsanā | āpaṇa vivekem urenā |
aiśī sthiti sajjanā | amtarīmcī
Upāsanā is attached to the body; oneself does not remain by viveka; such is the state of the noble — inwardly.
सकळ मिथ्या होऊन जातें । हें रामभजनें कळों येतें ।
दृश्य ज्ञानियांचें मतें । स्वप्न जैसें
sakaḷa mithyā hoūna jātem | hem rāmabhajanem kaḷom yetem |
dṛśya jñāniyāmcem matem | svapna jaisem
All becomes false and goes — this is known by Rāma-bhajana; the visible is like a dream in the opinion of jñānis.
मिथ्या स्वप्नविवंचना । तैशी हे सृष्टिरचना ।
दृश्य मिथ्या साधुजनां । कळों आलें
mithyā svapnavivamcanā | taiśī he sṛṣṭiracanā |
dṛśya mithyā sādhujanām | kaḷom ālem
As the false dream is considered, so is this sṛṣṭi-composition; the visible is false — has been known to the sādhu-folk.
आक्षेप झाला श्रोतयांसी । मिथ्या तरी दिसतें कां आम्हासीं ।
याचें उत्तर पुढिलें समासीं । बोलिलें असे
ākṣepa jhālā śrotayāmsī | mithyā tarī disatem kām āmhāsīm |
yācem uttara puḍhilem samāsīm | bolilem ase
The listeners objected: 'if false, why do we see it?' The answer to this has been spoken in the next samāsa.