संत साहित्य · Dāsabodha · Dashak 6
Dashak 6 · Samāsa 9
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श्रीराम ॥
गुप्त आहे उदंड धन । काय जाणती सेवकजन ।
तयांस आहे तें ज्ञान । बाह्याकाराचें
śrīrāma ||
gupta āhe udamḍa dhana | kāya jāṇatī sevakajana |
tayāmsa āhe tem jñāna | bāhyākārācem
Śrīrāma. Vast wealth is hidden; how can servants know? They only know the outward appearance.
गुप्त ठेविले उदंड अर्थ । आणि प्रगट दिसती पदार्थ ।
शहाणे शोधिति स्वार्थ । अंतरीं असे
gupta ṭhevile udamḍa artha | āṇi pragaṭa disatī padārtha |
śahāṇe śodhiti svārtha | amtarīm ase
Much substance is kept hidden; visible things appear; the wise investigate — self-interest is inward.
तैसें दृश्य हें मायिक । पाहत असती सकळ लोक ।
परी जयांस ठाउका विवेक । ते अंतर जाणती
taisem dṛśya hem māyika | pāhata asatī sakaḷa loka |
parī jayāmsa ṭhāukā viveka | te amtara jāṇatī
So the visible is illusory; all people look at it; but those who know discernment — they understand the interior.
द्रव्य ठेऊन जळ सोडिलें । लोक म्हणती सरोवर भरलें ।
तयाचें अभ्यंतर कळलें । समर्थ जनांसी
dravya ṭheūna jaḷa soḍilem | loka mhaṇatī sarovara bharalem |
tayācem abhyamtara kaḷalem | samartha janāmsī
Wealth is placed, water is let over; people say 'the lake is full'; its inner [secret] is known — to mighty people.
तैसे ज्ञाते जे समर्थ । तिहीं ओळखिला परमार्थ ।
इतर ते करिती स्वार्थ । दृश्य पदार्थांचा
taise jñāte je samartha | tihīm oḷakhilā paramārtha |
itara te karitī svārtha | dṛśya padārthāmcā
So the mighty jñānīs — they have recognized paramārtha; others pursue self-interest in visible objects.
काबाडी वाहती काबाड । श्रेष्ठ भोगिती रत्नें जाड ।
हें जयांचें त्यांस गोड । कर्मयोगें
kābāḍī vāhatī kābāḍa | śreṣṭha bhogitī ratnem jāḍa |
hem jayāmcem tyāmsa goḍa | karmayogem
Porters carry loads; noble-ones enjoy heavy jewels; to each the pleasure of their own — by karma-yoga.
एक काष्ठस्वार्थ करिती । एक शुभा एकवटिती ।
तैसे नव्हेत कीं नृपती । सारभोक्ते
eka kāṣṭhasvārtha karitī | eka śubhā ekavaṭitī |
taise navheta kīm nṛpatī | sārabhokte
Some do wood-gathering; some gather vegetables; not thus are kings — enjoyers of essence.
जयांस आहे विचार । ते सुखासनीं झाले स्वार ।
इतर ते जवळील भार । वाहतचि मेले
jayāmsa āhe vicāra | te sukhāsanīm jhāle svāra |
itara te javaḷīla bhāra | vāhataci mele
Those with reasoning became riders of the sedan-chair; the rest bore the burdens and died carrying.
एक दिव्यान्नें भक्षिती । एक विष्ठा सावडिती ।
आपण वर्तल्याचा घेती । साभिमान
eka divyānnem bhakṣitī | eka viṣṭhā sāvaḍitī |
āpaṇa vartalyācā ghetī | sābhimāna
Some eat divine food; some sweep excrement; each takes pride — in his own course.
सार सेविजे श्रेष्ठीं । असार घेइजे वृथापुष्टीं ।
सारासाराची गोष्टी । सज्ञान जाणती
sāra sevije śreṣṭhīm | asāra gheije vṛthāpuṣṭīm |
sārāsārācī goṣṭī | sajñāna jāṇatī
Essence is enjoyed by the great; non-essence by the hollow-bodied; the matter of essence-and-non-essence — the wise know.
गुप्त परिस चिंतामणी । प्रगट खडे काचमणी ।
गुप्त हेम रत्नखाणी । प्रगट पाषाण मृत्तिका
gupta parisa cimtāmaṇī | pragaṭa khaḍe kācamaṇī |
gupta hema ratnakhāṇī | pragaṭa pāṣāṇa mṛttikā
Hidden parīsa, cintāmaṇi; visible are rocks, glass-beads; hidden are gold, jewel-mines; visible are stones and clay.
अव्हाशंख अव्हावेल । गुप्त वनस्पती अमूल्य ।
एरंड धोत्रे बहुसाल । प्रगट शिंपी
avhāśamkha avhāvela | gupta vanaspatī amūlya |
eramḍa dhotre bahusāla | pragaṭa śimpī
Un-poisoning conches, creepers; hidden are priceless herbs; erand, dhotra abundant; visible are shells.
कोठें दिसेना कल्पतरू । उदंड शेरांचा विस्तारू ।
पाहतां नाहीं मैलागरू । बोरी बाभळी उदंड
koṭhem disenā kalpatarū | udamḍa śerāmcā vistārū |
pāhatām nāhīm mailāgarū | borī bābhaḷī udamḍa
The kalpa-taru is not visible anywhere; the spread of many bamboos [is]; [looking] one does not find sandalwood-tree — thorny bushes plenty.
कामधेनु जाणिजे इंद्रें । सृष्टींत उदंड खिल्लारें ।
महद्भाग्य भोगिजे नृपवरें । इतरां कर्मानुसार
kāmadhenu jāṇije imdrem | sṛṣṭīmta udamḍa khillārem |
mahadbhāgya bhogije nṛpavarem | itarām karmānusāra
The kāma-dhenu is known by Indra; in the world, plenty of cattle herds; great fortune is enjoyed by the superior king — others according to karma.
नाना व्यापार करिती जन । अवघेच म्हणती सकांचन ।
परंतु कुबेराचें महिमान । कोणासीच न ये
nānā vyāpāra karitī jana | avagheca mhaṇatī sakāmcana |
paramtu kuberācem mahimāna | koṇāsīca na ye
Many do business; all say 'I have wealth'; but Kubera's greatness — no one attains.
तैसा ज्ञानी योगीश्वर । गुप्तार्थलाभाचा ईश्वर ।
इतर ते पोटाचे किंकर । नाना मतें धुंडिती
taisā jñānī yogīśvara | guptārthalābhācā īśvara |
itara te poṭāce kimkara | nānā matem dhumḍitī
Thus the jñānī, yogīśvara — is the master of hidden-gain; others are belly-slaves, seeking in many doctrines.
तस्मात् सार तें दिसेना । आणि असार तें दिसे जनां ।
सारासारविवंचना । साधु जाणती
tasmāt sāra tem disenā | āṇi asāra tem dise janām |
sārāsāravivamcanā | sādhu jāṇatī
Therefore essence is not seen, non-essence is seen to people; the reflection on essence-non-essence — sādhus know.
दिसेना जें गुप्त धन । तयास करणें लागे अंजन ।
गुप्त परमात्मा सज्जन । संगतीं शोधावा
disenā jem gupta dhana | tayāsa karaṇem lāge amjana |
gupta paramātmā sajjana | samgatīm śodhāvā
Hidden wealth not visible — for that one must use eye-ointment; the hidden Paramātmā should be sought — in the company of the noble.
रायाचें सान्निध्य होतां । सहजचि लाभे श्रीमंतता ।
तैसा हा सत्संग धरितां । सद्वस्तु लाभे
rāyācem sānnidhya hotām | sahajaci lābhe śrīmamtatā |
taisā hā satsamga dharitām | sadvastu lābhe
On being near the king, wealth spontaneously is attained; so holding sat-sanga — the true-substance is obtained.
सद्वस्तूस लाभे सद्वस्तु । अव्यवस्थासि अव्यवस्थु ।
पाहतां प्रशस्तासि प्रशस्तु । विचार लाभे
sadvastūsa lābhe sadvastu | avyavasthāsi avyavasthu |
pāhatām praśastāsi praśastu | vicāra lābhe
True-substance finds true-substance; disorder finds disorder; on looking, the fit finds the fit — the reasoning is gained.
म्हणोनि हें दृश्यजात । अवघें आहे अशाश्वत ।
परमात्मा अच्युत अनंत । तो या दृष्यावेगळा
mhaṇoni hem dṛśyajāta | avaghem āhe aśāśvata |
paramātmā acyuta anamta | to yā dṛṣyāvegaḷā
Therefore the visible-kind is all non-eternal; Paramātmā is imperishable Ananta — He is beyond this visible.
दृश्यावेगळा दृश्याअन्तरीं । सर्वात्मा तो चराचरीं ।
विचार पाहतां अंतरीं । निश्चयो बाणे
dṛśyāvegaḷā dṛśyāantarīm | sarvātmā to carācarīm |
vicāra pāhatām amtarīm | niścayo bāṇe
Apart from the visible, within the visible, the all-Self is in all moving-and-unmoving; when examined within — resolve is ingrained.
संसारत्याग न करितां । प्रपंचौपाधि न सांडितां ।
जनांमध्ये सार्थकता । विचारेंचि होय
samsāratyāga na karitām | prapamcaupādhi na sāmḍitām |
janāmmadhye sārthakatā | vicāremci hoya
Without renouncing samsāra, without dropping prapañca-limitations, in the midst of people — fulfillment comes by reasoning alone.
हें प्रचीतीचें बोलणें । विवेकें प्रचीत बाणे ।
प्रचीत पाहतील ते शहाणे । अन्यथा नव्हे
hem pracītīcem bolaṇem | vivekem pracīta bāṇe |
pracīta pāhatīla te śahāṇe | anyathā navhe
This is speech of direct-evidence; by viveka the evidence is ingrained; those who will consider the evidence are wise — not otherwise.
प्रचीत आणि अनुमान । उधार आणि रोकडें धन ।
मानसपूजा प्रत्यक्ष दर्शन । यास महदंतर
pracīta āṇi anumāna | udhāra āṇi rokaḍem dhana |
mānasapūjā pratyakṣa darśana | yāsa mahadamtara
Direct-evidence and conjecture; credit and cash; mental worship and actual-vision — between these is great difference.
पुढें जन्मांतरीं होणार । हा तो अवघाच उधार ।
तैसें नव्हे सारासार । तत्काळ लभे
puḍhem janmāmtarīm hoṇāra | hā to avaghāca udhāra |
taisem navhe sārāsāra | tatkāḷa labhe
What will happen in a future life — that is all credit; not so essence-non-essence — [it] is attained immediately.
तत्काळचि लाभ होतो । प्राणी संसारीं सुटतो ।
संशय अवघाचि तुटतो । जन्ममरणांचा
tatkāḷaci lābha hoto | prāṇī samsārīm suṭato |
samśaya avaghāci tuṭato | janmamaraṇāmcā
Cash gain happens; the creature is freed in samsāra; all doubts of birth-and-death are cut.
याचि जन्में येणेंचि काळें । संसारीं होइजे निराळें ।
मोक्ष पाविजे निश्चळें । स्वरूपाकारें
yāci janmem yeṇemci kāḷem | samsārīm hoije nirāḷem |
mokṣa pāvije niścaḷem | svarūpākārem
In this very birth, in this very age, one becomes apart in samsāra; mokṣa is attained unmoving — in svarūpa-form.
ये गोष्टीस करी अनुमान । तो शीघ्रचि पावेल पतन ।
मिथ्या वदेल त्यास आण । उपासनेची
ye goṣṭīsa karī anumāna | to śīghraci pāvela patana |
mithyā vadela tyāsa āṇa | upāsanecī
Whoever doubts this matter — will quickly fall; whoever calls it false — is un-authorized for upāsanā.
हें यथार्थचि आहे बोलणें । विवेकें शीघ्रचि मुक्त होणें ।
असोनि कांहींच नसणें । जनांमध्यें
hem yathārthaci āhe bolaṇem | vivekem śīghraci mukta hoṇem |
asoni kāmhīmca nasaṇem | janāmmadhyem
This is truly the speech; by viveka one is quickly liberated; existing yet not-existing [in the ordinary sense] — among people.
देवपद आहे निर्गुण । देवपदीं अनन्यपण ।
हाचि अर्थ पाहतां पूर्ण । समाधान बाणे
devapada āhe nirguṇa | devapadīm ananyapaṇa |
hāci artha pāhatām pūrṇa | samādhāna bāṇe
The deva-pada is *nirguṇa*; ananya-ness at the deva-pada; this meaning when fully understood — composure is ingrained.
देहींच विदेह होणें । करून कांहींच न करणें ।
जीवन्मुक्तांचीं लक्षणें । जीवन्मुक्त जाणती
dehīmca videha hoṇem | karūna kāmhīmca na karaṇem |
jīvanmuktāmcīm lakṣaṇem | jīvanmukta jāṇatī
Being *videha* in body itself; doing yet doing-nothing — the signs of *jīvan-mukta* — known by jīvan-muktas.
येरवीं हें खरें न वाटे । अनुमानेंचि संदेह वाटे ।
संदेहाचें मूळ तुटे । सद्गुरुवचनें
yeravīm hem kharem na vāṭe | anumānemci samdeha vāṭe |
samdehācem mūḷa tuṭe | sadguruvacanem
Otherwise this does not feel true; in conjecture there is doubt; the root of doubt is cut — by the Sadguru's word.