संत साहित्य · Dāsabodha · Dashak 8
Dashak 8 · Samāsa 9
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अंतरी गेलीयां अमृत । बाह्या काया लखलखित ।
अंतरस्थिति बाणतां संत । लक्षणें कैसीं
amtarī gelīyām amṛta | bāhyā kāyā lakhalakhita |
amtarasthiti bāṇatām samta | lakṣaṇem kaisīm
When amṛta goes within, the outer body shines. / When the inner-state is impressed, what are the marks of the saint?
जालें आत्मज्ञान बरवें । हे कैसेनि पां जाणावें ।
म्हणौनि बोलिलीं स्वभावें । साधुलक्षणें
jālem ātmajñāna baravem | he kaiseni pām jāṇāvem |
mhaṇauni bolilīm svabhāvem | sādhulakṣaṇem
'Proper ātma-jñāna has been attained' — how is this to be known? / So the marks of the sādhu are spoken naturally.
ऐक सिद्धांचे लक्षण । सिद्ध म्हणिजे स्वरूप जाण ।
तेथें पाहातां वेगळेपण । मुळीच नाहीं
aika siddhāmce lakṣaṇa | siddha mhaṇije svarūpa jāṇa |
tethem pāhātām vegaḷepaṇa | muḷīca nāhīm
Hear the mark of the siddha — siddha means 'know as svarūpa.' / On looking there, separateness has no root at all.
स्वरूप होऊन राहिजे । तया नाव सिद्ध बोलिजे ।
सिद्धस्वरूपींच साजे । सिद्धपण
svarūpa hoūna rāhije | tayā nāva siddha bolije |
siddhasvarūpīmca sāje | siddhapaṇa
One who remains as svarūpa — him is called siddha. / In siddha-svarūpa alone, siddha-hood is fitting.
वेदशास्त्रीं जें प्रसिद्ध । सस्वरूप स्वतसिद्ध ।
तयासिच बोलिजे सिद्ध । अन्यथा न घडे
vedaśāstrīm jem prasiddha | sasvarūpa svatasiddha |
tayāsica bolije siddha | anyathā na ghaḍe
In Veda-śāstra, what is famous — the self-established Self-form (svarūpa), / to that alone is the siddha addressed — otherwise it does not apply.
तथापी बोलों काहीं येक । साधकास कळाया विवेक ।
सिद्धलक्षणाचें कौतुक । तें हें ऐसें असे
tathāpī bolom kāhīm yeka | sādhakāsa kaḷāyā viveka |
siddhalakṣaṇācem kautuka | tem hem aisem ase
Still, let me say something, so the sādhaka can grasp vivek; / the delight of the siddha-mark is thus.
अंतरस्थित स्वरूप जाली । पुढें काया कैसी वर्तली ।
जैसी स्वप्नीची नाथिली । स्वप्नरचना
amtarasthita svarūpa jālī | puḍhem kāyā kaisī vartalī |
jaisī svapnīcī nāthilī | svapnaracanā
When inner-state has become svarūpa, how does the body then conduct? / Like the groundless fabrication of a dream.
तथापि सिद्धांचें लक्षण । कांहीं करूं निरूपण ।
जेणें बाणे अंतर्खूण । परमार्थाची
tathāpi siddhāmcem lakṣaṇa | kāmhīm karūm nirūpaṇa |
jeṇem bāṇe amtarkhūṇa | paramārthācī
Still, the marks of the siddhas I shall in some way explain, / so the inner-mark of paramārtha may be impressed.
सदा स्वरूपानुसंधान। हें मुख्य साधूचें लक्षण ।
जनीं असोन आपण । जनावेगळा
sadā svarūpānusamdhāna | hem mukhya sādhūcem lakṣaṇa |
janīm asona āpaṇa | janāvegaḷā
Always svarūpa-anusandhāna (continuous remembrance of Self-form) — this is the chief sādhu-mark. / Though present among people, [he is] apart from people.
स्वरूपीं दृष्टी पडतां । तुटोन गेली संसारचिंता ।
पुढें लागली ममता । निरूपणाची
svarūpīm dṛṣṭī paḍatām | tuṭona gelī samsāracimtā |
puḍhem lāgalī mamatā | nirūpaṇācī
When gaze falls on svarūpa, samsāra-concern snaps. / Then attachment to nirūpaṇa (expounding) adheres.
हें साधकाचें लक्षण । परी सिद्धाआंगीं असे जाण ।
सिद्धलक्षण साधकेंविण । बोलोंच नये
hem sādhakācem lakṣaṇa | parī siddhāāmgīm ase jāṇa |
siddhalakṣaṇa sādhakemviṇa | bolomca naye
This is the sādhaka's mark; yet it is present in the siddha's body, know. / Siddha-mark without sādhaka[-aspect] — one should not even speak.
बाह्य साधकाचें परी । आणी स्वरूपाकार अंतरीं ।
सिद्धलक्षण चतुरीं । जाणिजे ऐसें
bāhya sādhakācem parī | āṇī svarūpākāra amtarīm |
siddhalakṣaṇa caturīm | jāṇije aisem
Outwardly like a sādhaka; and inwardly svarūpa-form — / the siddha-mark is to be known by the wise — thus.
संदेहरहीत साधन । तेचि सिद्धांचे लक्षण ।
अंतर्बाह्य समाधान । चळेना ऐसें
samdeharahīta sādhana | teci siddhāmce lakṣaṇa |
amtarbāhya samādhāna | caḷenā aisem
Doubt-free sādhana — that alone is the siddha's mark. / Inner-outer samādhāna that does not shake — such.
अचळ जाली अंतरस्थिती । तेथें चळणास कैची गती ।
स्वरूपीं लागतां वृत्ती । स्वरूपचि जाली
acaḷa jālī amtarasthitī | tethem caḷaṇāsa kaicī gatī |
svarūpīm lāgatām vṛttī | svarūpaci jālī
When inner-state has become unshakeable, there what motion can be? / When vṛtti engages svarūpa, it has become svarūpa itself.
मग तो चळतांच अचळ । चंचळपणें निश्चळ ।
निश्चळ असोन चंचळ । देह त्याचा
maga to caḷatāmca acaḷa | camcaḷapaṇem niścaḷa |
niścaḷa asona camcaḷa | deha tyācā
Then though moving, he is unmoving; amid motion, niścala. / Niścala yet mobile — such is his body.
स्वरूपीं स्वरूपचि जाला । मग तो पडोनिच राहिला ।
अथवा उठोनि पळाला । तरी चळेना
svarūpīm svarūpaci jālā | maga to paḍonica rāhilā |
athavā uṭhoni paḷālā | tarī caḷenā
Having become svarūpa itself in svarūpa — then even if he falls and lies, / or rises and flees — still he does not shake.
येथें कारण अंतरस्थिती । अंतरींच पाहिजे निवृत्ती ।
अंतर लागलें भगवंतीं । तोचि साधु
yethem kāraṇa amtarasthitī | amtarīmca pāhije nivṛttī |
amtara lāgalem bhagavamtīm | toci sādhu
Here the cause is inner-state; in the interior itself nivṛtti (cessation) must be. / The interior engaged with Bhagavant — that alone is sādhu.
बाह्य भलतैसें असावे । परी अंतर स्वरूपीं लागावें ।
लक्षणे दिसती स्वभावें । साधुआंगीं
bāhya bhalataisem asāve | parī amtara svarūpīm lāgāvem |
lakṣaṇe disatī svabhāvem | sādhuāmgīm
Outwardly be as you will; but the interior must engage svarūpa. / The marks naturally appear on the sādhu's body.
राजीं बैसतां अवलिळा । आंगीं बाणे राजकळा ।
स्वरूपीं लागतां जिव्हाळा । लक्षणे बाणती
rājīm baisatām avaliḷā | āmgīm bāṇe rājakaḷā |
svarūpīm lāgatām jivhāḷā | lakṣaṇe bāṇatī
On attaining a throne, naturally, rāja-kalā (royal bearing) is impressed on the body. / When affection engages svarūpa, the marks are impressed.
येरव्ही अभ्यास करितां । हाता न चढती सर्वथा ।
स्वरूपीं राहावें तत्त्वतां । स्वरूप हौनी
yeravhī abhyāsa karitām | hātā na caḍhatī sarvathā |
svarūpīm rāhāvem tattvatām | svarūpa haunī
Otherwise, though practice is done, [the marks] never come to hand. / One should stay in svarūpa, truly, by becoming svarūpa.
अभ्यासाचा मुगुटमणी । वृत्ती राहावी निर्गुणीं ।
संतसंगें निरूपणीं । स्थिती बाणे
abhyāsācā muguṭamaṇī | vṛttī rāhāvī nirguṇīm |
samtasamgem nirūpaṇīm | sthitī bāṇe
The crown-jewel of practice — vṛtti should remain in nirguṇa. / By saint-company through nirūpaṇa, the state is impressed.
ऐसीं लक्षणें बरवीं । स्वरूपाकारें अभ्यासावीं ।
स्वरूप सोडितां गोसावी । भांबावती
aisīm lakṣaṇem baravīm | svarūpākārem abhyāsāvīm |
svarūpa soḍitām gosāvī | bhāmbāvatī
Such proper marks — they should be practiced in svarūpa-form. / On abandoning svarūpa, the gosāvī (ascetic) is bewildered.
आतां असो हें बोलणें । ऐका साधूची लक्षणें ।
जेणें समाधान बाणे । साधकाअंगीं
ātām aso hem bolaṇem | aikā sādhūcī lakṣaṇem |
jeṇem samādhāna bāṇe | sādhakāamgīm
Now let this speech be; hear the marks of the sādhu, / by which samādhāna is impressed on the sādhaka's body.
स्वरूपीं भरतां कल्पना । तेथें कैंची उरेल कामना ।
म्हणौनियां सधुजना । कामचि नाहीं
svarūpīm bharatām kalpanā | tethem kaimcī urela kāmanā |
mhaṇauniyām sadhujanā | kāmaci nāhīm
When kalpanā is filled in svarūpa, there what kāmanā (desire) can remain? / Therefore, in the sādhu-people, there is no kāma at all.
कल्पिला विषयो हातींचा जावा । तेणें गुणें क्रोध यावा ।
साधुजनाचा अक्षै ठेवा । जाणार नाहीं
kalpilā viṣayo hātīmcā jāvā | teṇem guṇem krodha yāvā |
sādhujanācā akṣai ṭhevā | jāṇāra nāhīm
If the imagined object goes from hand, by that quality krodha (anger) arises. / The sādhu's inexhaustible treasure does not go away.
म्हणोनि ते क्रोधरहित । जाणती स्वरूप संत ।
नासिवंत हे पदार्थ । सांडुनिया
mhaṇoni te krodharahita | jāṇatī svarūpa samta |
nāsivamta he padārtha | sāmḍuniyā
Therefore they are krodha-free; the saints know svarūpa. / Perishable substances — abandoning them.
जेथें नाहीं दुसरी परी । क्रोध यावा कोणावरी ।
क्रोधरहित चराचरीं । साधुजन वर्तती
jethem nāhīm dusarī parī | krodha yāvā koṇāvarī |
krodharahita carācarīm | sādhujana vartatī
Where there is no 'other way,' to whom should krodha come? / Krodha-free, in the moving-and-unmoving, the sādhu-folk conduct.
आपुला आपण स्वानंद । कोणावरी करावा मद ।
याकारणें वादवेवाद । तुटोन गेला
āpulā āpaṇa svānamda | koṇāvarī karāvā mada |
yākāraṇem vādavevāda | tuṭona gelā
In one's own svānanda, toward whom should mada (pride) be made? / For this reason, disputes and counter-disputes are severed and gone.
साधु स्वरूप निर्विकार । तेथें कैंचा तिरस्कार ।
आपला आपण मत्सर । कोणावरी करावा
sādhu svarūpa nirvikāra | tethem kaimcā tiraskāra |
āpalā āpaṇa matsara | koṇāvarī karāvā
The sādhu is svarūpa, nirvikāra (unchanging); there what scorn? / In one's own self, toward whom make mātsarya (jealousy)?
साधु वस्तु अनायासें । याकारणें मत्सर नसे ।
मदमत्सराचें पिसें । साधुसी नाहीं
sādhu vastu anāyāsem | yākāraṇem matsara nase |
madamatsarācem pisem | sādhusī nāhīm
The sādhu is vastu effortlessly; therefore mātsarya is not. / The frenzy of mada-mātsarya — the sādhu has not.
साधु स्वरूप स्वयंभ । तेथें कैंचा असेल दंभ ।
जेथेन् द्वैताचा आरंभ जालाच नाही
sādhu svarūpa svayambha | tethem kaimcā asela dambha |
jethen dvaitācā ārambha jālāca nāhī
The sādhu is svarūpa, svayambhū; there what dambha (hypocrisy) can be? / Where the beginning of dvaita has not itself arisen.
जेणें दृष्य केलें विसंच । तयास कैंचा हो प्रपंच ।
याकारणें निःप्रपंच । साधु जाणावा
jeṇem dṛṣya kelem visamca | tayāsa kaimcā ho prapamca |
yākāraṇem niḥprapamca | sādhu jāṇāvā
He who has made the dṛśya empty — for him what prapañca? / For this reason, know the sādhu as niṣprapañca.
अवघें ब्रह्मांड त्याचे घर । पंचभूतिक हा जोजार ।
मिथ्या जाणोन सत्वर । त्याग केला
avaghem brahmāmḍa tyāce ghara | pamcabhūtika hā jojāra |
mithyā jāṇona satvara | tyāga kelā
The whole brahmāṇḍa is his home; five-elemental [all this] is a bundle. / Knowing it as false, immediately he has renounced it.
याकारणें लोभ नसे । साधु सदा निर्लोभ असे ।
जयाची वासना समरसे । शुद्धस्वरूपीं
yākāraṇem lobha nase | sādhu sadā nirlobha ase |
jayācī vāsanā samarase | śuddhasvarūpīm
For this reason, lobha (greed) is absent; the sādhu is always nirlobha. / He whose vāsanā has merged into śuddha-svarūpa.
आपुला आपण आघवा । स्वार्थ कोणाचा करावा ।
म्हणोनि साधु तो जाणावा । शोकरहित
āpulā āpaṇa āghavā | svārtha koṇācā karāvā |
mhaṇoni sādhu to jāṇāvā | śokarahita
He is his own all; for whom should he do svārtha (self-interest)? / Therefore the sādhu is to be known as śoka-free.
दृष्य सांडुन नासिवंत । स्वरूप सेविलें शाश्वत ।
याकारणें शोकरहित । साधु जाणावा
dṛṣya sāmḍuna nāsivamta | svarūpa sevilem śāśvata |
yākāraṇem śokarahita | sādhu jāṇāvā
Abandoning the perishable dṛśya, he serves the eternal svarūpa. / For this reason, know the sādhu as śoka-free.
शोकें दुखवावी वृत्ती । तरी ते जाहली निवृत्ती ।
म्हणोनि साधु आदिअंतीं । शोकरहीत
śokem dukhavāvī vṛttī | tarī te jāhalī nivṛttī |
mhaṇoni sādhu ādiamtīm | śokarahīta
By śoka the vṛtti would be pained; but it has become nivṛtti. / Therefore the sādhu is, from beginning to end, śoka-free.
मोहें झळंबावें मन । तरी तें जाहालें उन्मन ।
याकारणें साधुजन । मोहातीत
mohem jhaḷambāvem mana | tarī tem jāhālem unmana |
yākāraṇem sādhujana | mohātīta
By moha the mind would be disturbed; but it has become unmana (no-mind). / For this reason, sādhu-folk are beyond moha.
सधु वस्तु अद्वये । तेथें वाटेल भये ।
परब्रह्म तें निर्भये । तोचि साधु
sadhu vastu advaye | tethem vāṭela bhaye |
parabrahma tem nirbhaye | toci sādhu
The sādhu is non-dual substance; there what bhaya would arise? / Parabrahma is fear-free; that alone is sādhu.
याकारणें भयातीत । साधु निर्भय निवांत ।
सकळांस मांडेल अंत । साधु अनंतरूपी
yākāraṇem bhayātīta | sādhu nirbhaya nivāmta |
sakaḷāmsa māmḍela amta | sādhu anamtarūpī
For this reason, beyond-fear — the sādhu is nirbhaya, at peace. / All will face end; the sādhu is ananta-rūpī.
सत्यस्वरूपें अमर जाला । भये कैंचें वाटेल त्याला ।
याकारणें साधुजनाला । भयेचि नाहीं
satyasvarūpem amara jālā | bhaye kaimcem vāṭela tyālā |
yākāraṇem sādhujanālā | bhayeci nāhīm
Become immortal as truth-svarūpa; what fear can he have? / For this reason, for the sādhu-folk, there is no fear.
जेथें नाहीं द्वंद्वभेद । आपला आपण अभेद ।
तेथें कैंचा उठेल खेद । देहबुद्धीचा
jethem nāhīm dvamdvabheda | āpalā āpaṇa abheda |
tethem kaimcā uṭhela kheda | dehabuddhīcā
Where there is no dvandva-bheda (dual-division), oneself is abheda (non-divided); / there what khed (sorrow) of deha-buddhi can arise?
बुद्धिनें नेमिलें निर्गुणा । त्यास कोणीच नेईना ।
याकारणें साधुजना । खेदचि नाहीं
buddhinem nemilem nirguṇā | tyāsa koṇīca neīnā |
yākāraṇem sādhujanā | khedaci nāhīm
With buddhi fixed on nirguṇa, no one carries him off. / For this reason, for sādhu-folk, no khed.
आपण एकला ठाईचा । स्वार्थ करावा कोणाचा ।
दृष्य नसतां स्वार्थाचा । ठावचि नाहीं
āpaṇa ekalā ṭhāīcā | svārtha karāvā koṇācā |
dṛṣya nasatām svārthācā | ṭhāvaci nāhīm
Oneself alone in place — for whom should svārtha be done? / When dṛśya is not, svārtha has no place.
साधु आपणचि येक । तेथें कैंचा दुःखशोक ।
दुजेविण अविवेक । येणार नाहीं
sādhu āpaṇaci yeka | tethem kaimcā duḥkhaśoka |
dujeviṇa aviveka | yeṇāra nāhīm
The sādhu himself alone is One; there what duḥkha-śoka? / Without a second, aviveka cannot come.
आशा धरितां परमार्थाची । दुराशा तुटली स्वार्थाची ।
म्हणोनि नैराशता साधूची । वोळखण
āśā dharitām paramārthācī | durāśā tuṭalī svārthācī |
mhaṇoni nairāśatā sādhūcī | voḷakhaṇa
On holding hope of paramārtha, the false hope of svārtha is severed. / Therefore hopelessness (nairāśyatā) is the recognition of the sādhu.
मृदपणें जैसे गगन । तैसें साधुचें लक्षण ।
याकरणें साधुवचन । कठीण नाहीं
mṛdapaṇem jaise gagana | taisem sādhucem lakṣaṇa |
yākaraṇem sādhuvacana | kaṭhīṇa nāhīm
Like the gentleness of the sky — such is the sādhu-mark. / For this reason, sādhu-speech is not harsh.
स्वरूपाचा संयोगीं । स्वरूपचि जाला योगी ।
याकरणें वीतरागी । निरंतर
svarūpācā samyogīm | svarūpaci jālā yogī |
yākaraṇem vītarāgī | niramtara
By union with svarūpa, he became the svarūpa-yogī. / For this reason, vītarāgī (dispassionate), continuously.
स्थिती बाणतां स्वरूपाची । चिंता सोडीली देहाची ।
याकरणें होणाराची । चिंता नसे
sthitī bāṇatām svarūpācī | cimtā soḍīlī dehācī |
yākaraṇem hoṇārācī | cimtā nase
When the state of svarūpa is impressed, the care of deha is released. / For this reason, worry of 'what-will-be' is not.
स्वरूपीं लागतां बुद्धी । तुटे अवघी उपाधी ।
याकारणें निरोपाधी । साधुजन
svarūpīm lāgatām buddhī | tuṭe avaghī upādhī |
yākāraṇem niropādhī | sādhujana
When buddhi engages svarūpa, every upādhi is cut. / For this reason, sādhu-folk are nirupādhi.
साधु स्वरूपींच राहे । तेथें संगचि न साहे ।
म्हणोनि साधु तो न पाहे । मानापमान
sādhu svarūpīmca rāhe | tethem samgaci na sāhe |
mhaṇoni sādhu to na pāhe | mānāpamāna
The sādhu stays in svarūpa alone; there association cannot endure. / Therefore the sādhu does not look at honour-dishonour.
अलक्षास लावी लक्ष । म्हणोनि साधु परम दक्ष ।
वोढूं जाणती कैपक्ष । परमार्थाचा
alakṣāsa lāvī lakṣa | mhaṇoni sādhu parama dakṣa |
voḍhūm jāṇatī kaipakṣa | paramārthācā
He aims the alakṣya at [inner] lakṣya; therefore the sādhu is supremely alert. / He knows how to draw the paramārtha-faction forward.
स्वरूपीं न साहे मळ । म्हणोनि साधु तो निर्मळ ।
साधु स्वरूपचि केवळ । म्हणोनियां
svarūpīm na sāhe maḷa | mhaṇoni sādhu to nirmaḷa |
sādhu svarūpaci kevaḷa | mhaṇoniyām
In svarūpa, no mala (impurity) can endure; therefore the sādhu is nirmala. / The sādhu is svarūpa itself, absolute — therefore.
सकळ धर्मामधें धर्म । स्वरूपीं राहाणें हा स्वधर्म ।
हेंचि जाणें मुख्य वर्म । साधुलक्षणाचें
sakaḷa dharmāmadhem dharma | svarūpīm rāhāṇem hā svadharma |
hemci jāṇem mukhya varma | sādhulakṣaṇācem
Among all dharmas, the dharma — remaining in svarūpa is sva-dharma. / Know this as the chief secret of sādhu-marks.
धरीतां साधूची संगती । आपषाच लागे स्वरूपस्थिती ।
स्वरूपस्थितीनें बाणती । लक्षणें आंगीं
dharītām sādhūcī samgatī | āpaṣāca lāge svarūpasthitī |
svarūpasthitīnem bāṇatī | lakṣaṇem āmgīm
On holding sādhu-company, spontaneously svarūpa-state engages. / By svarūpa-state, the marks are impressed on the body.
ऐसीं साधूचीं लक्षणें । आंगीं बाणती निरूपणें ।
परंतु स्वरूपीं राहाणें । निरंतर
aisīm sādhūcīm lakṣaṇem | āmgīm bāṇatī nirūpaṇem |
paramtu svarūpīm rāhāṇem | niramtara
Such are the sādhu-marks — impressed on the body through nirūpaṇa. / But — remaining in svarūpa, continuously.
निरंतर स्वरूपीं साहातां । स्वरूपचि होईजे तत्त्वतां ।
मग लक्षणें आंगीं बाणतां । वेळ नाहीं
niramtara svarūpīm sāhātām | svarūpaci hoīje tattvatām |
maga lakṣaṇem āmgīm bāṇatām | veḷa nāhīm
On continuously enduring in svarūpa, one truly becomes svarūpa. / Then the marks being impressed on the body takes no time.
स्वरूपीं राहिल्यां मती । अवगुण अवघेचि साडती ।
परंतु यासी सत्संगती । निरूपण पाहिजे
svarūpīm rāhilyām matī | avaguṇa avagheci sāḍatī |
paramtu yāsī satsamgatī | nirūpaṇa pāhije
On the buddhi's remaining in svarūpa, all defects spontaneously fall off. / But for this, satsanga-nirūpaṇa is needed.
सकळ सृष्टीचा ठाईं । अनुभव येकचि नाहीं ।
तो बोलिजेल सर्वहि । पुढिले समासीं
sakaḷa sṛṣṭīcā ṭhāīm | anubhava yekaci nāhīm |
to bolijela sarvahi | puḍhile samāsīm
In the whole sṛṣṭi, anubhava (experience) is not one alone. / All that will be spoken in the coming samāsa.
कोणें स्थितीनें राहाती । कैसा अनुभव पाहाती ।
रामदास म्हणे श्रोतीं । अवधान देणें
koṇem sthitīnem rāhātī | kaisā anubhava pāhātī |
rāmadāsa mhaṇe śrotīm | avadhāna deṇem
'By what state do they remain? What anubhava do they see?' / Rāmadāsa says: 'Listeners, give your attention.'