संत साहित्य · Dāsabodha · Dashak 7
Dashak 7 · Samāsa 2
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श्रीराम ॥
ब्रह्म निर्गुण निराकार । ब्रह्म निःसंग निराकार ।
ब्रह्मास नाहीं पारावार । बोलती साधू
śrīrāma ||
brahma nirguṇa nirākāra | brahma niḥsamga nirākāra |
brahmāsa nāhīm pārāvāra | bolatī sādhū
Śrīrāma.
ब्रह्म सर्वांस व्यापक । ब्रह्म अनेकीं एक ।
ब्रह्म शाश्वत हा विवेक । बोलिला शास्त्रीं
brahma sarvāmsa vyāpaka | brahma anekīm eka |
brahma śāśvata hā viveka | bolilā śāstrīm
'Whatever is seen is perishable, Brahman is eternal' — this discernment has been stated in the śāstras.
ब्रह्म अच्युत अनंत । ब्रह्म सदोदित संत ।
ब्रह्म कल्पनेरहित । निर्विकल्प
brahma acyuta anamta | brahma sadodita samta |
brahma kalpanerahita | nirvikalpa
Brahman is imperishable Ananta; Brahman is ever, is Sat; Brahman is devoid of imagination — *nirvikalpa*.
ब्रह्म दृश्यावेगळें । ब्रह्म शून्यत्वानिराळें ।
ब्रह्म इन्द्रियांच्या मेळें । चोजवेना
brahma dṛśyāvegaḷem | brahma śūnyatvānirāḷem |
brahma indriyāmcyā meḷem | cojavenā
Brahman is separate from the visible; Brahman is apart from emptiness; Brahman is not grasped by the senses.
ब्रह्म दृष्टीस दिसेना । ब्रह्म मूर्खास असेना ।
ब्रह्म सद्गुरुविण येइना । अनुभवासी
brahma dṛṣṭīsa disenā | brahma mūrkhāsa asenā |
brahma sadguruviṇa yeinā | anubhavāsī
Brahman is not seen by sight; Brahman is not [present] for the fool; Brahman does not come to experience without the Sadguru.
ब्रह्म सकळांहूनि थोर । ब्रह्मा ऐसें नाहीं सार ।
ब्रह्म सूक्ष्म अगोचर । ब्रह्मादिकांसी
brahma sakaḷāmhūni thora | brahmā aisem nāhīm sāra |
brahma sūkṣma agocara | brahmādikāmsī
Brahman is greater than all; nothing is as essential as Brahman; Brahman is subtle, beyond-senses — even to Brahmā and others.
ब्रह्म शब्दीं ऐसें तैसें । बोलिजे त्याहूनि अनारिसें ।
परी तें श्रवणअभ्यासें । पाविजे ब्रह्म
brahma śabdīm aisem taisem | bolije tyāhūni anārisem |
parī tem śravaṇaabhyāsem | pāvije brahma
Brahman in words is 'like-this, like-that'; speaking, it is 'other-than'; but by śravaṇa-practice, Brahman is attained.
ब्रह्मास नामें अनंत । परी तें ब्रह्म नामातीत ।
ब्रह्मास हे दृष्टांत । देतां न शोभती
brahmāsa nāmem anamta | parī tem brahma nāmātīta |
brahmāsa he dṛṣṭāmta | detām na śobhatī
Brahman has endless names; yet that Brahman is beyond names; to Brahman, examples when given — do not fit.
ब्रह्मासारिखें दुसरें । पाहतां काय आहे खरें ।
ब्रह्मीं दृष्टांतउत्तरें । कदा न साहती
brahmāsārikhem dusarem | pāhatām kāya āhe kharem |
brahmīm dṛṣṭāmtauttarem | kadā na sāhatī
Is there anything else like Brahman — when looked at — actually? In Brahman, example-answers never fit.
यतो वाचो निवर्तन्ते अप्राप्य मनसा सह ॥
जेथें वाचा निवर्तती । मनास नाहीं ब्रह्मप्राप्ती ।
ऐसें बोलिती श्रुती । सिद्धांतवचन
yato vāco nivartante aprāpya manasā saha ||
jethem vācā nivartatī | manāsa nāhīm brahmaprāptī |
aisem bolitī śrutī | siddhāmtavacana
[Śloka] 'yato vāco nivartante aprāpya manasā saha' — where speech turns back, to the mind Brahman is not attained; so the śrutis say — siddhānta-utterance.
कल्पनारूप मन पाहीं । ब्रह्मीं कल्पनाचि नाहीं ।
म्हणोनि हें वाक्य कांहीं । अन्यथा नव्हे
kalpanārūpa mana pāhīm | brahmīm kalpanāci nāhīm |
mhaṇoni hem vākya kāmhīm | anyathā navhe
The mind is imagination-form, see; in Brahman there is no imagination; therefore this utterance is certainly not otherwise.
आतां मनासि जें अप्राप्त । तें कैसेनि होईल प्राप्त ।
ऐसें म्हणाल तरी कृत्य । सद्गुरुविण नाहीं
ātām manāsi jem aprāpta | tem kaiseni hoīla prāpta |
aisem mhaṇāla tarī kṛtya | sadguruviṇa nāhīm
'Now what is unattainable to the mind, how can it be attained?' — if you say this, the action is not [possible] without the Sadguru.
भांडारगृहें भरलीं । परी असती आडकलीं ।
हातास न येतां किल्ली । सर्वही अप्राप्त
bhāmḍāragṛhem bharalīm | parī asatī āḍakalīm |
hātāsa na yetām killī | sarvahī aprāpta
Treasure-houses are filled, but locked up; without the key coming to hand — all is unattainable.
तरी ते किल्ली कवण । मज करावी निरूपण ।
ऐसी श्रोता पुसे खूण । वक्तयासी
tarī te killī kavaṇa | maja karāvī nirūpaṇa |
aisī śrotā puse khūṇa | vaktayāsī
'Then what is that key? Expound it to me' — the listener asks the speaker.
सद्गुरुकृपा तेचि किल्ली । जेणें बुद्धी प्रकाशली ।
द्वैतकपाटें उघडलीं । एकसरां
sadgurukṛpā teci killī | jeṇem buddhī prakāśalī |
dvaitakapāṭem ughaḍalīm | ekasarām
Sadguru-kṛpā itself is the key; by which the intellect is illuminated; the double-doors open — at once.
तेथें सुख असे वाड । नाहीं मनासी पवाड ।
मनेंविण कैवाड । साधनांचा
tethem sukha ase vāḍa | nāhīm manāsī pavāḍa |
manemviṇa kaivāḍa | sādhanāmcā
There happiness is vast; there is no process of mind; without mind — the course of disciplines.
त्याची मनाविण प्राप्ती । कीं वासनेविण तृप्ती ।
तेथें न चले व्युत्पत्ती । कल्पनेची
tyācī manāviṇa prāptī | kīm vāsaneviṇa tṛptī |
tethem na cale vyutpattī | kalpanecī
Its attainment without mind; or satisfaction without tendency (*vāsanā*); there the learning of imagination does not work.
तें परेहुनी पर । मनबुद्धिअगोचर ।
संग सोडितां सत्वर । पाविजे तें
tem parehunī para | manabuddhiagocara |
samga soḍitām satvara | pāvije tem
It is beyond the beyond; beyond mind-and-intellect; by renouncing attachment (*sanga*), it is quickly attained.
संग सोडावा आपुला । मग पहावें तयाला ।
अनुभवी तो या बोला । सुखावेल गा
samga soḍāvā āpulā | maga pahāvem tayālā |
anubhavī to yā bolā | sukhāvela gā
Renounce your own attachment; then see That; the experiencer is gladdened by this word.
आपण म्हणजे मीपण । मीपण म्हणजे जीवपण ।
जीवपण म्हणजे अज्ञान । संग जडला
āpaṇa mhaṇaje mīpaṇa | mīpaṇa mhaṇaje jīvapaṇa |
jīvapaṇa mhaṇaje ajñāna | samga jaḍalā
Oneself means I-ness; I-ness means jīva-ness; jīva-ness means ignorance — attachment clung.
सोडितां तया संगासी । ऐक्य होय निःसंगासी ।
कल्पनेविण प्राप्तीसी । अधिकार ऐसा
soḍitām tayā samgāsī | aikya hoya niḥsamgāsī |
kalpaneviṇa prāptīsī | adhikāra aisā
On releasing that attachment, there is unity with the *niḥsanga* (attachment-free); without imagination, such is the authority — for attainment.
मी कोण ऐसें नेणिजे । तया नांव अज्ञान बोलिजे ।
अज्ञान गेलिया पाविजे । परब्रह्म तें
mī koṇa aisem neṇije | tayā nāmva ajñāna bolije |
ajñāna geliyā pāvije | parabrahma tem
'Who am I?' — not knowing — that is called ajñāna; when ajñāna is gone, Parabrahman is attained.
देहबुद्धीचें थोरपण । परब्रह्मीं न चले जाण ।
तेथें होतसे निर्वाण । अहंभावासी
dehabuddhīcem thorapaṇa | parabrahmīm na cale jāṇa |
tethem hotase nirvāṇa | ahambhāvāsī
The greatness of body-intellect does not work in Parabrahman; there the *aham-bhāva* meets its end (*nirvāṇa*).
ऊंच नीच नाहीं परी । रायारंका एकच सरी ।
झाला पुरुष अथवा नारी । तरी एकचि पद
ūmca nīca nāhīm parī | rāyāramkā ekaca sarī |
jhālā puruṣa athavā nārī | tarī ekaci pada
There is no high-low; king and beggar are on one level; man or woman — one and the same state.
ब्राह्मणांचें ब्रह्म तें सोंवळें । शूद्राचें ब्रह्म तें ओंवळें ।
ऐसें वेगळें आगळें । तेथें असेचिना
brāhmaṇāmcem brahma tem somvaḷem | śūdrācem brahma tem omvaḷem |
aisem vegaḷem āgaḷem | tethem asecinā
'The Brahmin's Brahman is pure, the Śūdra's Brahman is impure' — such separateness or superiority does not exist there.
ऊंच ब्रह्म तें रायासी । नीच ब्रह्म तें परिवारासी ।
ऐसा भेद तयापाशीं । मुळींच नाहीं
ūmca brahma tem rāyāsī | nīca brahma tem parivārāsī |
aisā bheda tayāpāśīm | muḷīmca nāhīm
'Brahman for the king is high, Brahman for the retinue is low' — such difference is not there at the root.
सकळांस मिळोन ब्रह्म एक । तेथें नाहीं अनेक ।
रंक अथवा ब्रह्मादिक । तेथेंचि जाती
sakaḷāmsa miḷona brahma eka | tethem nāhīm aneka |
ramka athavā brahmādika | tethemci jātī
Mingling with all, Brahman is one; there is no many-ness; beggar or Brahmā-and-others — there they go.
स्वर्ग मृत्यु आणि पाताळ । तिहीं लोकींचे ज्ञाते सकळ ।
सकळांसि मिळोनि एकचि स्थळ । विश्रांतीचें
svarga mṛtyu āṇi pātāḷa | tihīm lokīmce jñāte sakaḷa |
sakaḷāmsi miḷoni ekaci sthaḷa | viśrāmtīcem
Svarga, mṛtyu, and pātāla — the knowers of the three worlds — all mingle in one place — the rest-place.
गुरुशिष्यां एकचि पद । तेथें नाहीं भेदाभेद ।
परी या देहाचा संबंध । तोडिला पाहिजे
guruśiṣyām ekaci pada | tethem nāhīm bhedābheda |
parī yā dehācā sambamdha | toḍilā pāhije
Guru and disciple have one pada; there is no difference; but the body-connection must be cut.
देहबुद्धीच्या अंतीं । सकळांसि एकचि प्राप्ती ।
एकं ब्रह्म द्वितीयं नास्ति । हें श्रुतीचें वचन
dehabuddhīcyā amtīm | sakaḷāmsi ekaci prāptī |
ekam brahma dvitīyam nāsti | hem śrutīcem vacana
At the end of body-intellect, to all there is one attainment; 'ekam brahma dvitīyam nāsti' — this is the śruti-utterance.
साधु दिसती वेगळाले । परी ते स्वस्वरूपीं मिळाले ।
अवघे मिळोनि एकचि झाले । देहातीत वस्तु ॥ ३१ ।
ब्रह्म नाहीं नवें जुनें । ब्रह्म नाहीं अधिक उणें ।
उणें भावील तें सुणें । देहबुद्धीचें
sādhu disatī vegaḷāle | parī te svasvarūpīm miḷāle |
avaghe miḷoni ekaci jhāle | dehātīta vastu || 31 |
brahma nāhīm navem junem | brahma nāhīm adhika uṇem |
uṇem bhāvīla tem suṇem | dehabuddhīcem
Sādhus appear separate, but they have merged in their own svarūpa; all mingled became one — the body-transcended substance. Brahman is not new-and-old; Brahman is not more-and-less; what feels less — is the mind of body-intellect.
देहबुद्धीचा संशयो । करी समाधानाचा क्षयो ।
चुके समाधानसमयो । देहबुद्धियोगें
dehabuddhīcā samśayo | karī samādhānācā kṣayo |
cuke samādhānasamayo | dehabuddhiyogem
Body-intellect's doubt causes decay of composure; by body-intellect, the occasion of composure is missed.
देहाचें जें थोरपण । तेंचि देहबुद्धीचें लक्षण ।
मिथ्या जाणोन विचक्षण । निंदिती देह
dehācem jem thorapaṇa | temci dehabuddhīcem lakṣaṇa |
mithyā jāṇona vicakṣaṇa | nimditī deha
The body's greatness — is itself the sign of body-intellect; discerning ones, knowing it false — deprecate the body.
देह पावे जंवरी मरण । तंवरी धरी देहाभिमान ।
पुन्हा दाखवी पुनरागमन । देहबुद्धि मागुती
deha pāve jamvarī maraṇa | tamvarī dharī dehābhimāna |
punhā dākhavī punarāgamana | dehabuddhi māgutī
As long as the body is alive, one holds body-pride; body-intellect shows return-birth again.
देहाचेनि थोरपणें । समाधानासि आणिलें उणें ।
देह पडेल कोण्या गुणें । हेंही कळेना
dehāceni thorapaṇem | samādhānāsi āṇilem uṇem |
deha paḍela koṇyā guṇem | hemhī kaḷenā
By the body's greatness, composure becomes diminished; by what quality will the body fall — that too is not known.
हित आहे देहातीत । म्हणोनि निरूपिती संत ।
देहबुद्धीनें अनहित । हो)ऊंचि लागे
hita āhe dehātīta | mhaṇoni nirūpitī samta |
dehabuddhīnem anahita | ho)ūmci lāge
Welfare is in body-transcendence — so saints expound; by body-intellect, non-welfare begins to happen.
सामर्थ्यबळें देहबुद्धि । योगियांस तेही बाधी ।
देहबुद्धीची उपाधी । पैसावों लागे
sāmarthyabaḷem dehabuddhi | yogiyāmsa tehī bādhī |
dehabuddhīcī upādhī | paisāvom lāge
By the power of capability, body-intellect afflicts even yogis; the limiting-condition of body-intellect begins to spread.
म्हणोनि देहबुद्धि झडे । तरीच परमार्थ घडे ।
देहबुद्धीनें बिघडे । ऐक्यता ब्रह्मींची
mhaṇoni dehabuddhi jhaḍe | tarīca paramārtha ghaḍe |
dehabuddhīnem bighaḍe | aikyatā brahmīmcī
Therefore when body-intellect falls, only then paramārtha happens; by body-intellect, the unity in Brahman is distorted.
विवेक वस्तूकडे ओढी । देहबुद्धि तेथूनि पाडी ।
अहंता लावूनि निवडी । वेगळेपणें
viveka vastūkaḍe oḍhī | dehabuddhi tethūni pāḍī |
ahamtā lāvūni nivaḍī | vegaḷepaṇem
Viveka pulls toward the substance; body-intellect pulls from there; attaching ahamtā, selects — by separateness.
विचक्षणें याकारणें । देहबुद्धि त्यजावी श्रवणें ।
सत्य ब्रह्मीं साचारपणें । मिळोन जावें
vicakṣaṇem yākāraṇem | dehabuddhi tyajāvī śravaṇem |
satya brahmīm sācārapaṇem | miḷona jāvem
Discerning ones therefore should renounce body-intellect through śravaṇa; should truly merge into the true Brahman.
सत्य ब्रह्म तें कवण । ऐसा श्रोता करी प्रश्न ।
प्रत्युत्तर दे आपण । वक्ता श्रोतयासी
satya brahma tem kavaṇa | aisā śrotā karī praśna |
pratyuttara de āpaṇa | vaktā śrotayāsī
'What is the true Brahman?' — thus the listener asks; the speaker gives the reply to the listener.
म्हणे ब्रह्म एकचि असे । परी तें बहुविध भासे ।
अनुभव देहीं अनारिसे । नाना मतीं
mhaṇe brahma ekaci ase | parī tem bahuvidha bhāse |
anubhava dehīm anārise | nānā matīm
Says: Brahman is one alone; yet appears many-kinds; anubhava in the body is different — in many opinions.
जें जें जया अनुभवलें । तेंचि तयासी मानलें ।
तेथेंचि त्याचें विश्वासलें । अंतःकरण
jem jem jayā anubhavalem | temci tayāsī mānalem |
tethemci tyācem viśvāsalem | amtaḥkaraṇa
Whatever each experienced — that was acceptable to him; in that alone his antaḥkaraṇa trusted.
ब्रह्म नामरूपातीत । असोनि नामें बहुत ।
निर्मळ निश्चळ निवांत । निजानन्द
brahma nāmarūpātīta | asoni nāmem bahuta |
nirmaḷa niścaḷa nivāmta | nijānanda
Brahman is beyond name-form; yet has many names: nirmaḷa, niścaḷa, nivānta, nija-ānanda.
अरूप अलक्ष अगोचर । अच्युत अनंत अपरंपार ।
अदृश्य अतर्क्य अपार । ऐशीं नामें
arūpa alakṣa agocara | acyuta anamta aparampāra |
adṛśya atarkya apāra | aiśīm nāmem
Formless, un-markable, beyond-senses; acyuta, ananta, beyond-limit; invisible, untranscendable, limitless — such names.
नादरूप ज्योतिरूप । चैतन्यरूप सत्तारूप ।
स्वस्वरूप साक्षरूप । ऐशीं नामें
nādarūpa jyotirūpa | caitanyarūpa sattārūpa |
svasvarūpa sākṣarūpa | aiśīm nāmem
Sound-form, light-form; consciousness-form, authority-form; own-form, witness-form — such names.
शून्य आणि सनातन । सर्वेश्वर आणि सर्वज्ञ ।
सर्वात्मा जगज्जीवन । ऐशीं नामें
śūnya āṇi sanātana | sarveśvara āṇi sarvajña |
sarvātmā jagajjīvana | aiśīm nāmem
Void and eternal; all-ruling and all-knowing; all-self and world-life — such names.
सहज आणि सदोदित । शुद्ध बुद्ध सर्वातीत ।
शाश्वत आणि शब्दातीत । ऐशीं नामें
sahaja āṇi sadodita | śuddha buddha sarvātīta |
śāśvata āṇi śabdātīta | aiśīm nāmem
Spontaneous and ever-rising; pure, awake, all-transcending; eternal and beyond-word — such names.
विशाळ विस्तीर्ण विश्वंभर । विमळ वस्तु व्योमाकार ।
आत्मा परमात्मा परमेश्वर । ऐशीं नामें
viśāḷa vistīrṇa viśvambhara | vimaḷa vastu vyomākāra |
ātmā paramātmā parameśvara | aiśīm nāmem
Vast, extensive, world-pervading; pure substance, sky-formed; ātman, Paramātmā, Parameśvara — such names.
परमात्मा ज्ञानघन । एकरूप पुरातन ।
चिद्रूप चिन्मात्र जाण । नामें अनाम्याचीं
paramātmā jñānaghana | ekarūpa purātana |
cidrūpa cinmātra jāṇa | nāmem anāmyācīm
Paramātmā, jñāna-dense; one-form, ancient; consciousness-form, mere-consciousness — know — names of the nameless.
ऐशीं नामें असंख्यात । परी तो परेश नामातीत ।
त्याचा करावया निश्चितार्थ । ठेविलीं नामें
aiśīm nāmem asamkhyāta | parī to pareśa nāmātīta |
tyācā karāvayā niścitārtha | ṭhevilīm nāmem
Such names are countless; yet that supreme-God is beyond names; for determining it, names have been given.
तो विश्रांतीचा विश्राम । आदिपुरुष आत्माराम ।
तें एकचि परब्रह्म । दुसरें नाहीं
to viśrāmtīcā viśrāma | ādipuruṣa ātmārāma |
tem ekaci parabrahma | dusarem nāhīm
He is the rest of rest; the primordial Person, the Ātma-rāma; that one Parabrahman — there is no second.
तेंचि कळावयाकारणें । चौदा ब्रह्मांचीं लक्षणें ।
सांगिजेती तेणें श्रवणें । निश्चयो बाणे
temci kaḷāvayākāraṇem | caudā brahmāmcīm lakṣaṇem |
sāmgijetī teṇem śravaṇem | niścayo bāṇe
For knowing that, the signs of the fourteen Brahmans will be told; by hearing, determination is ingrained.
खोटें निवडितां एकसरें । उरलें तें जाणिजे खरें ।
चौदा ब्रह्में शास्त्राधारें । बोलिजेती
khoṭem nivaḍitām ekasarem | uralem tem jāṇije kharem |
caudā brahmem śāstrādhārem | bolijetī
By eliminating the false completely, what remains is known as true; the fourteen Brahmans will be spoken with śāstra-support.