संत साहित्य · Dāsabodha · Dashak 9
Dashak 9 · Samāsa 4
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पृथ्वीमधें लोक सकळ । येक संपन्न येक दुर्बळ ।
येक निर्मळ येक वोंगळ । काय निमित्य
pṛthvīmadhem loka sakaḷa | yeka sampanna yeka durbaḷa |
yeka nirmaḷa yeka vomgaḷa | kāya nimitya
On earth, people all — one wealthy, one destitute; / one clean, one dirty — on what account?
कित्येक राजे नांदती । कित्येक दरिद्र भोगिती ।
कितीयेकांची उत्तम स्थिती । कित्येक अधमोद्धम
kityeka rāje nāmdatī | kityeka daridra bhogitī |
kitīyekāmcī uttama sthitī | kityeka adhamoddhama
Several kings rule; several enjoy poverty; / of several, excellent state; several, lowest-of-low.
ऐसें काय निमित्य जालें । हें मज पाहिजे निरोपिलें ।
याचे उत्तर ऐकिलें । पाहिजे श्रोतीं
aisem kāya nimitya jālem | hem maja pāhije niropilem |
yāce uttara aikilem | pāhije śrotīm
On what account did this happen? This needs to be explained to me. / Its answer must be heard by the listeners.
हे सकळ गुणापासीं गती । सगुण भाग्यश्री भोगिती ।
अवगुणास दरिद्रप्राप्ती । येदर्थीं संदेह नाहीं
he sakaḷa guṇāpāsīm gatī | saguṇa bhāgyaśrī bhogitī |
avaguṇāsa daridraprāptī | yedarthīm samdeha nāhīm
All these follow guṇa; the virtuous enjoy bhāgya-śrī (fortune-splendour). / For the non-virtuous, poverty — in this there is no doubt.
जो जो जेथें उपजला । तो ते वेवसाईं उमजला ।
तयास लोक म्हणती भला । कार्यकर्ता
jo jo jethem upajalā | to te vevasāīm umajalā |
tayāsa loka mhaṇatī bhalā | kāryakartā
Wherever one is born — in that trade he becomes skilled. / People call him a good karya-kartā (doer).
जाणता तो कार्य करी । नेणतां कांहींच न करी ।
जाणता तो पोट भरी । नेणता भीक मागे
jāṇatā to kārya karī | neṇatām kāmhīmca na karī |
jāṇatā to poṭa bharī | neṇatā bhīka māge
The knower performs action; the unknower does nothing. / The knower fills his belly; the unknower begs alms.
हें तों प्रकटचि असे । जनीं पाहातां प्रत्यक्ष दिसे ।
विद्येवीण करंटा वसे । विद्या तो भाग्यवंत
hem tom prakaṭaci ase | janīm pāhātām pratyakṣa dise |
vidyevīṇa karamṭā vase | vidyā to bhāgyavamta
This is self-evident; on looking among people, it is directly seen. / Without vidyā (knowledge), [one] is a failure; vidyā is fortune.
आपुली विद्या न सिकसी । तरी काये भीक मागसी ।
जेथें तेथें बुद्धी ऐसी । वडिलें सांगती
āpulī vidyā na sikasī | tarī kāye bhīka māgasī |
jethem tethem buddhī aisī | vaḍilem sāmgatī
'If you don't learn your own vidyā, then will you beg?' / Wherever, such buddhi — the elders say.
वडिल आहे करंटा । आणी समर्थ होये धाकुटा ।
कां जे विद्येनें मोटा । म्हणोनिया
vaḍila āhe karamṭā | āṇī samartha hoye dhākuṭā |
kām je vidyenem moṭā | mhaṇoniyā
An elder who is a failure, and a powerful younger one — / because, by vidyā, he is great — therefore.
विद्या नाही बुद्धी नाही । विवेक नाहीं साक्षेप नाहीं ।
कुशळता नाहीं व्याप नाहीं । म्हणौन प्राणी करंटा
vidyā nāhī buddhī nāhī | viveka nāhīm sākṣepa nāhīm |
kuśaḷatā nāhīm vyāpa nāhīm | mhaṇauna prāṇī karamṭā
No vidyā, no buddhi, no vivek, no sākṣepa (attention); / no kuśalatā, no vyāpa (enterprise) — therefore creature is a failure.
इतुकें हि जेथें वसे । तेथें वैभवास उणें नसे ।
वैभव सांडितां अपैसें । पाठीं लागे
itukem hi jethem vase | tethem vaibhavāsa uṇem nase |
vaibhava sāmḍitām apaisem | pāṭhīm lāge
Where these many things reside, vaibhava does not fall short. / On renouncing vaibhava, spontaneously it follows behind.
वडिल समर्थ धाकुटा भिकारी । ऐका याची कैसी परी ।
वडिला ऐसा व्याप न करी । म्हणोनियां
vaḍila samartha dhākuṭā bhikārī | aikā yācī kaisī parī |
vaḍilā aisā vyāpa na karī | mhaṇoniyām
Elder powerful, younger a beggar — hear its manner. / Does not do enterprise like the elder — hence.
जैसी विद्या तैसी हांव । जैसा व्याप तैसें वैभव ।
तोलासारिखा हावभाव । लोक करिती
jaisī vidyā taisī hāmva | jaisā vyāpa taisem vaibhava |
tolāsārikhā hāvabhāva | loka karitī
As the vidyā, so the aspiration; as the vyāpa, so the vaibhava. / Proportionate to one's weight, people make gestures.
विद्या नसे वैभव नसे । तेथें निर्मळ कैंचा असे ।
करंटेपणें वोखटा दिसे । वोंगळ आणी विकारी
vidyā nase vaibhava nase | tethem nirmaḷa kaimcā ase |
karamṭepaṇem vokhaṭā dise | vomgaḷa āṇī vikārī
No vidyā, no vaibhava; there, whence would cleanliness be? / By failure-hood, one appears untoward, dirty and corrupt.
पशु पक्षी गुणवंत । त्यास कृपा करी समर्थ ।
गुण नस्तां जिणें वेर्थ । प्राणीमात्राचें
paśu pakṣī guṇavamta | tyāsa kṛpā karī samartha |
guṇa nastām jiṇem vertha | prāṇīmātrācem
Beast, bird [if] virtuous — the powerful give grace. / Without virtue, life is vain — for any living creature.
गुण नाहीं गौरव नाहीं । सामर्थ्य नाहीं महत्व नाहीं ।
कुशळता नाहीं तर्क नाहीं । प्राणीमात्रासी
guṇa nāhīm gaurava nāhīm | sāmarthya nāhīm mahatva nāhīm |
kuśaḷatā nāhīm tarka nāhīm | prāṇīmātrāsī
No guṇa, no gaurava (respect); no sāmarthya, no greatness; / no kuśalatā, no tarka (reasoning) — for any creature.
याकारणें उत्तम गुण । तेंचि भाग्याचें लक्षण ।
लक्षणेवीण अवलक्षण । सहजचि जालें
yākāraṇem uttama guṇa | temci bhāgyācem lakṣaṇa |
lakṣaṇevīṇa avalakṣaṇa | sahajaci jālem
For this reason, excellent virtue — that itself is the mark of bhāgya. / Without marks, markless — spontaneously one is.
जनामधें तो जाणता । त्यास आहे मान्यता ।
कोणी येक विद्या असतां । महत्व पावे
janāmadhem to jāṇatā | tyāsa āhe mānyatā |
koṇī yeka vidyā asatām | mahatva pāve
Among people, the knower is honoured. / Having any vidyā, he attains eminence.
प्रपंच अथवा परमार्थ । जाणता तोचि समर्थ ।
नेणता जाणिजे वेर्थ । निःकारण
prapamca athavā paramārtha | jāṇatā toci samartha |
neṇatā jāṇije vertha | niḥkāraṇa
Whether prapañca or paramārtha — the knower alone is capable. / The unknower is uselessly wasted — without cause.
नेणतां विंचु सर्प डसे । नेणतां जीवघात असे ।
नेणतां कार्य नासे । कोणी येक
neṇatām vimcu sarpa ḍase | neṇatām jīvaghāta ase |
neṇatām kārya nāse | koṇī yeka
Not-knowing, a scorpion or serpent bites; not-knowing, there is death. / Not-knowing, any task spoils.
नेणतां प्राणी सिंतरे । नेणपणें तऱ्हे भरे ।
नेणपणे ठके विसरे । पदार्थ कांहीं
neṇatām prāṇī simtare | neṇapaṇem taṟhe bhare |
neṇapaṇe ṭhake visare | padārtha kāmhīm
Not-knowing, the creature is cheated; by ignorance, mannerism fills in. / Not-knowing, one is duped, forgets the matter.
नेणतां वैरी जिंकिती । नेणतां अपाईं पडती ।
नेण्तां संव्हारती घडती । जीवनास
neṇatām vairī jimkitī | neṇatām apāīm paḍatī |
neṇtām samvhāratī ghaḍatī | jīvanāsa
Not-knowing, enemies conquer; not-knowing, one falls into calamity. / Not-knowing, they are destroyed — [creatures'] lives.
आपुले स्वहित न कळे जना । तेणें भोगिती यातना ।
ज्ञान नेणतां अज्ञाना । अधोगती
āpule svahita na kaḷe janā | teṇem bhogitī yātanā |
jñāna neṇatām ajñānā | adhogatī
One's own true-good is not known to people — by that they bear suffering. / Unknown to jñāna, [they go] to adhogati.
मायाब्रह्म जीवशिव । सारासार भावाभाव ।
जाटिल्यासाठीं होतें वाव । ज्न्ममरण
māyābrahma jīvaśiva | sārāsāra bhāvābhāva |
jāṭilyāsāṭhīm hotem vāva | jnmamaraṇa
Māyā-Brahma, jīva-Śiva, sāra-asāra, bhāva-abhāva — / by being tangled, birth-death becomes a hollow (vāva).
कोण कर्ता निश्चयेंसीं । बद्ध मोक्ष तो कोणासी ।
ऐसें जाणतां प्राणीयासी । सुटिकां घडे
koṇa kartā niścayemsīm | baddha mokṣa to koṇāsī |
aisem jāṇatām prāṇīyāsī | suṭikām ghaḍe
Who is the kartā? Who has bondage, who liberation? / Knowing thus, for the creature, release occurs.
जाणिजे देव निर्गुण । जाणिजे मी तो कोण ।
जाणिजे अनन्यलक्षण । म्हणिजे मुक्त
jāṇije deva nirguṇa | jāṇije mī to koṇa |
jāṇije ananyalakṣaṇa | mhaṇije mukta
One should know Deva as nirguṇa; one should know 'who am I?'; / one should know the mark of ananya — then one is mukta.
जितुकें जाणोन सांडिलें । तितुकें दृश्य वोलांडिलें ।
जाणत्यास जाणतां तुटलें । मूळ मीपणाचें
jitukem jāṇona sāmḍilem | titukem dṛśya volāmḍilem |
jāṇatyāsa jāṇatām tuṭalem | mūḷa mīpaṇācem
All that is known and renounced — that much dṛśya is crossed over. / When the knower knows the knower, the root of I-ness snaps.
न जाणतां कोटीवरी । साधनें केलीं परोपरीं ।
तरी मोक्षास अधिकारी । होणार नाहीं
na jāṇatām koṭīvarī | sādhanem kelīm paroparīm |
tarī mokṣāsa adhikārī | hoṇāra nāhīm
Without knowing, crores of sādhanas made in various ways — / [he] will still not become eligible for mokṣa.
मायाब्रह्म वोळखावें । आपणास आपण जाणावें
इतुक्यासाठीं स्वभावें । चुके जन्म
māyābrahma voḷakhāvem | āpaṇāsa āpaṇa jāṇāvem
itukyāsāṭhīm svabhāvem | cuke janma
Recognize māyā and Brahma; know oneself by oneself. / By just this, naturally, birth is eluded.
जाणतां समर्थाचें अंतर । प्रसंगें वर्ते तदनंतर ।
भाग्य वैभव अपार । तेणेचि पावे
jāṇatām samarthācem amtara | prasamgem varte tadanamtara |
bhāgya vaibhava apāra | teṇeci pāve
Knowing the interior of the powerful, one conducts accordingly thereafter. / Immense bhāgya-vaibhava — by that alone is obtained.
म्हणौन जाणणें नव्हे सामान्य । जाणतां होईजे सर्वमान्य ।
कांहींच नेणतां अमान्य । सर्वत्र करिती
mhaṇauna jāṇaṇem navhe sāmānya | jāṇatām hoīje sarvamānya |
kāmhīmca neṇatām amānya | sarvatra karitī
Therefore knowing is not ordinary; the knower becomes sarva-mānya (universally accepted). / The not-knower, not respected — all make unacceptable.
पदार्थ देखोन भूत भावी । नेणतें झडपोन प्राण ठेवी ।
मिथ्या आहे उठाठेवी । जाणते जाणती
padārtha dekhona bhūta bhāvī | neṇatem jhaḍapona prāṇa ṭhevī |
mithyā āhe uṭhāṭhevī | jāṇate jāṇatī
Seeing an object, one imagines a ghost; ignorance, startled, lays down its life. / 'Idle fuss is false' — the knowers know.
जाणत्यास कळे वर्म । नेण्त्याचें खोटें कर्म ।
सकळ कांहीं धर्माधर्म । जाणतां कळे
jāṇatyāsa kaḷe varma | neṇtyācem khoṭem karma |
sakaḷa kāmhīm dharmādharma | jāṇatām kaḷe
The knower grasps the mark; the not-knower's karma is false. / All dharma and adharma — are known by knowing.
नेणत्यास येमयातना । जाणत्यास कांहींच लागेना ।
सकळ जाणोन विवंचना । करी तो मुक्त
neṇatyāsa yemayātanā | jāṇatyāsa kāmhīmca lāgenā |
sakaḷa jāṇona vivamcanā | karī to mukta
The not-knower gets Yama's torment; the knower, nothing attaches. / He who knowing-all investigates — he is mukta.
नेणतां कांहीं राजकारण । अपमान करून घेती प्राण ।
नेणतां कठीण वर्तमान । समस्तांस होये
neṇatām kāmhīm rājakāraṇa | apamāna karūna ghetī prāṇa |
neṇatām kaṭhīṇa vartamāna | samastāmsa hoye
Not knowing affairs, by dishonour, life is lost. / Not knowing, harsh conditions — befall all.
म्हणोनियां नेणणें खोटें । नेणते प्राणी करंटे ।
जाणतां विवरतां तुटे । जन्ममरण
mhaṇoniyām neṇaṇem khoṭem | neṇate prāṇī karamṭe |
jāṇatām vivaratām tuṭe | janmamaraṇa
Therefore not-knowing is wrong; not-knowing creatures are failures. / Knowing, investigating, birth-death snaps.
म्हणोन अलक्ष करूं नये । जाणणें हाचि उपाये ।
जाणतां सापडें सोये । परलोकाची
mhaṇona alakṣa karūm naye | jāṇaṇem hāci upāye |
jāṇatām sāpaḍem soye | paralokācī
Therefore, do not ignore [knowing]; knowing itself is the means. / By knowing, the way to the next-world is found.
जाणणें सकळांस प्रमाण । मूर्खास वाटे अप्रमाण ।
परंतु अलिप्तपणाची खूण । जाणतां कळे
jāṇaṇem sakaḷāmsa pramāṇa | mūrkhāsa vāṭe apramāṇa |
paramtu aliptapaṇācī khūṇa | jāṇatām kaḷe
Knowing is authority for all; to the fool it seems not-authority. / Yet the sign of aliptatā (detachment) is known by knowing.
येक जाणणें करून परतें । कोण सोडी प्राणीयातें ।
कोणी येक कार्य जें तें । जाटिल्याविण न कळे
yeka jāṇaṇem karūna paratem | koṇa soḍī prāṇīyātem |
koṇī yeka kārya jem tem | jāṭilyāviṇa na kaḷe
Setting aside knowing — who would release the creature? / No task is known without being intertwined [with knowing].
जाणणें म्हणिजे स्मरण । नेणणें म्हणिजे विस्मरण ।
दोहींमधें कोण प्रमाण । शाहाणे जाणती
jāṇaṇem mhaṇije smaraṇa | neṇaṇem mhaṇije vismaraṇa |
dohīmmadhem koṇa pramāṇa | śāhāṇe jāṇatī
Knowing means smaraṇa (remembrance); not-knowing means vismaraṇa (forgetting). / Of the two, which is authoritative — the wise know.
जाणते लोक ते शाहाणे । नेणते वेडे दैन्यवाणे ।
विज्ञान तेहि जाणपणें । कळो आलें
jāṇate loka te śāhāṇe | neṇate veḍe dainyavāṇe |
vijñāna tehi jāṇapaṇem | kaḷo ālem
Knowers are wise; not-knowers are foolish and pitiable. / Even vijñāna is known — by knowing.
जेथें जाणपण खुंटलें । तेथें बोलणें हि तुटलें ।
हेतुरहित जालें । समाधान ,, ४२ ॥
श्रोतें म्हणती हें प्रमाण । जालें परम समाधान ।
परी पिंडब्रह्मांड ऐक्यलक्षण । मज निरोपावें
jethem jāṇapaṇa khumṭalem | tethem bolaṇem hi tuṭalem |
heturahita jālem | samādhāna ,, 42 ||
śrotem mhaṇatī hem pramāṇa | jālem parama samādhāna |
parī pimḍabrahmāmḍa aikyalakṣaṇa | maja niropāvem
Where knowing-ness ends, there even speech snaps. / Without hetu (motive), samādhāna arises. / Listeners say: 'This is authority; supreme samādhāna has arisen. / But the mark of piṇḍa-brahmāṇḍa unity — explain to me.'
ब्रह्मांडीं तेंचि पिंडीं असे । बहुत बोलती ऐसें ।
परंतु याचा प्रत्यय विलसे । ऐसें केलें पाहिजे
brahmāmḍīm temci pimḍīm ase | bahuta bolatī aisem |
paramtu yācā pratyaya vilase | aisem kelem pāhije
'What is in brahmāṇḍa, is in piṇḍa' — many say thus. / But its direct experience — that needs to be made [clear].