संत साहित्य · Dāsabodha · Dashak 10
Dashak 10 · Samāsa 2
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स्वामीनें विचार दखविला । येथें विष्णूचा अभाव दिसोन आला ।
ब्रह्मा विष्णु महेशाला । उरी नाहीं
svāmīnem vicāra dakhavilā | yethem viṣṇūcā abhāva disona ālā |
brahmā viṣṇu maheśālā | urī nāhīm
The Svāmī showed the consideration; there the Viṣṇu-abhāva (absence) appears. / Brahmā, Viṣṇu, Maheśa — no remainder.
उप्तत्ति स्थिति संव्हार । ब्रह्मा विष्णु महेश्वर ।
याचा पाहातां विचार । प्रत्ययो नाहीं
uptatti sthiti samvhāra | brahmā viṣṇu maheśvara |
yācā pāhātām vicāra | pratyayo nāhīm
Utpatti, sthiti, samhāra — Brahmā, Viṣṇu, Maheśvara. / On examining this consideration — there is no pratyaya.
ब्रह्मा उत्पत्तिकर्ता चौंमुखांचा । येथें प्रत्ययो नाहीं त्याचा ।
पाळणकर्ता विष्णु चौभुजांचा । तो हि ऐकोन जाणों
brahmā utpattikartā caummukhāmcā | yethem pratyayo nāhīm tyācā |
pāḷaṇakartā viṣṇu caubhujāmcā | to hi aikona jāṇom
Brahmā is the four-faced utpatti-creator; here, of him, no pratyaya. / The four-armed nourisher, Viṣṇu — him too, only heard about.
महेश संव्हार करितो । हाहि प्रत्यय कैसा येतो ।
लिंगमहिमा पुराणीं तो । विपरीत बोलिला
maheśa samvhāra karito | hāhi pratyaya kaisā yeto |
limgamahimā purāṇīm to | viparīta bolilā
Maheśa does destruction; how does this pratyaya come? / The greatness of the linga in Purāṇas — is spoken contradictorily.
मूळमायेस कोणें केलें । हें तों पाहिजे कळलें ।
तिहीं देवांचें रूप जालें । ऐलिकडे
mūḷamāyesa koṇem kelem | hem tom pāhije kaḷalem |
tihīm devāmcem rūpa jālem | ailikaḍe
Who made mūla-māyā? This needs to be known. / The form of those three devas arose — subsequently.
मूळमाया लोकजननी । तयेपासून गुणक्षोभिणी ।
गुणक्षोभिणीपासून त्रिगुणी । जन्म देवा
mūḷamāyā lokajananī | tayepāsūna guṇakṣobhiṇī |
guṇakṣobhiṇīpāsūna triguṇī | janma devā
Mūla-māyā is loka-jananī; from her, guṇa-kṣobhiṇī. / From guṇa-kṣobhiṇī, the tri-guṇī — birth of the devas.
ऐसें बोलती शास्त्रकारक । आणि प्रवृत्तीचेहि लोक ।
प्रत्ययें पुसतां कित्येक । अकांत करिती
aisem bolatī śāstrakāraka | āṇi pravṛttīcehi loka |
pratyayem pusatām kityeka | akāmta karitī
So speak the śāstra-writers and pravṛtti-oriented people. / On being asked for pratyaya, many become enraged.
म्हणोन त्यास पुसावेना । त्यांचेन प्रत्ययो आणवेना ।
प्रत्ययेंविण प्रेत्न नाना । ठकाठकी
mhaṇona tyāsa pusāvenā | tyāmcena pratyayo āṇavenā |
pratyayemviṇa pretna nānā | ṭhakāṭhakī
Therefore they should not be asked; they cannot bring pratyaya. / Without pratyaya, various efforts — are duplicity-upon-duplicity.
प्रचितवीण वैद्य म्हणवी । उगीच करी उठाठेवी ।
तया मुर्खाला गोवी । प्राणीमात्र
pracitavīṇa vaidya mhaṇavī | ugīca karī uṭhāṭhevī |
tayā murkhālā govī | prāṇīmātra
Without pratīti (direct experience), one calls himself a vaidya (physician); uselessly makes fuss. / That fool entangles — every creature.
तैसाच हाहि विचार । प्रत्यये करावा निर्धार ।
प्रत्ययें नस्तां अंधकार । गुरुशिष्यांसी
taisāca hāhi vicāra | pratyaye karāvā nirdhāra |
pratyayem nastām amdhakāra | guruśiṣyāmsī
Likewise this consideration — determination should be made by pratyaya. / Without pratyaya, darkness — for guru and disciple.
बरें लोकास काये म्हणावें । लोक म्हणती तेंचि बरवें ।
परंतु स्वामीनें सांगावें । विशद करुनी
barem lokāsa kāye mhaṇāvem | loka mhaṇatī temci baravem |
paramtu svāmīnem sāmgāvem | viśada karunī
What should be said to people? — people say 'this is good.' / But the Svāmī should explain clearly.
म्हणों देवीं माया केली । तरी देवांचीं रूपें मायेंत आलीं ।
जरी म्हणों मायेनें माया केली । तरी दुसरी नाहीं
mhaṇom devīm māyā kelī | tarī devāmcīm rūpem māyemta ālīm |
jarī mhaṇom māyenem māyā kelī | tarī dusarī nāhīm
If one says the devas created māyā — the devas' forms came out of māyā. / If one says māyā created māyā — there is no second.
जरी म्हणो भूतीं केली । तरी ते भूतांचीच वळली ।
म्हणावें जरी परब्रह्में केली । तरी ब्रह्मीं कर्तुत्व नाहीं
jarī mhaṇo bhūtīm kelī | tarī te bhūtāmcīca vaḷalī |
mhaṇāvem jarī parabrahmem kelī | tarī brahmīm kartutva nāhīm
If one says elements created — they themselves are of elements. / If one says para-brahma created — then in Brahma there is no kartṛtva.
आणी माया खरी असावी । तरी ब्रह्मीं कर्तुत्वाची गोवी ।
माया मिथ्या ऐसी जाणावी । तरी कर्तुत्व कैंचें
āṇī māyā kharī asāvī | tarī brahmīm kartutvācī govī |
māyā mithyā aisī jāṇāvī | tarī kartutva kaimcem
If māyā were real, then in Brahma the kartṛtva is tangled. / If māyā is known as mithyā — then whence kartṛtva?
आतां हें अवघेंचि उगवें । आणी मनास प्रत्यये फावे ।
ऐसें केलें पाहिजें देवें । कृपाळूपणें
ātām hem avaghemci ugavem | āṇī manāsa pratyaye phāve |
aisem kelem pāhijem devem | kṛpāḷūpaṇem
Now all this should be untangled; and pratyaya should appear to the mind. / Such should Deva do — by mercifulness.
वेद मातृकावीण नाहीं । मातृका देहावीण नाहीं ।
देह निर्माण होत नाहीं । देहावेगळा
veda mātṛkāvīṇa nāhīm | mātṛkā dehāvīṇa nāhīm |
deha nirmāṇa hota nāhīm | dehāvegaḷā
No Veda without mātṛkā; no mātṛkā without body; / body cannot be created — apart from body.
तया देहामधें नरदेहो । त्या नरदेहांत ब्राह्मणदेहो ।
तया ब्राह्मणदेहास पाहो । अधिकार वेदीं
tayā dehāmadhem naradeho | tyā naradehāmta brāhmaṇadeho |
tayā brāhmaṇadehāsa pāho | adhikāra vedīm
Among bodies, the nara-deha; in nara-deha, the brāhmaṇa-deha; / see — in the brāhmaṇa-deha is the Vedic adhikāra.
असो वेद कोठून जाले । देह कासयाचे केले ।
दैव कैसे प्रगटले । कोण्या प्रकरें
aso veda koṭhūna jāle | deha kāsayāce kele |
daiva kaise pragaṭale | koṇyā prakarem
So whence came the Vedas? Of what were bodies made? / How did daiva (destiny) become manifest — in what manner?
ऐसा बळावया अनुमान । केलें पाहिजे समाधान ।
वक्ता म्हणे सावधान । होईं आता । १९ ॥
प्रत्यये पाहातां सांकडी । अवघी होते विघडाविघडी ।
अनुमानितां घडीनें घडी । काळ जातो
aisā baḷāvayā anumāna | kelem pāhije samādhāna |
vaktā mhaṇe sāvadhāna | hoīm ātā | 19 ||
pratyaye pāhātām sāmkaḍī | avaghī hote vighaḍāvighaḍī |
anumānitām ghaḍīnem ghaḍī | kāḷa jāto
Such a grown inference — samādhāna should be made. / The vaktā says: 'Be alert now. / On examining pratyaya, there is a corner; everything becomes patchwork. / Inferring, ghaṭī-by-ghaṭī, time passes.'
लोकधाटी शास्त्रनिर्णये । येथें बहुधा निश्चये ।
म्हणोनियां येक प्रत्यये । येणार नाहीं
lokadhāṭī śāstranirṇaye | yethem bahudhā niścaye |
mhaṇoniyām yeka pratyaye | yeṇāra nāhīm
Worldly-current, śāstric-determination — here many certainties. / Therefore one pratyaya — will not come.
आतां शास्त्राची भीड धरावी । तरी सुटेना हे गथागोवी ।
गथागोवी हे उगवावी । तरी शास्त्रभेद दिसे
ātām śāstrācī bhīḍa dharāvī | tarī suṭenā he gathāgovī |
gathāgovī he ugavāvī | tarī śāstrabheda dise
Now if śāstra's pressure is held, the entanglement will not release. / If the entanglement is released — then śāstric divergence appears.
शास्त्र रक्षून प्रत्यये आणिला । पूर्वपक्ष त्यागून सिद्धांत पाहिला ।
शहाणा मुर्ख समजाविला । येका वचनें
śāstra rakṣūna pratyaye āṇilā | pūrvapakṣa tyāgūna siddhāmta pāhilā |
śahāṇā murkha samajāvilā | yekā vacanem
Protecting śāstra, pratyaya was brought; rejecting pūrva-pakṣa, siddhānta was seen. / The wise and the foolish — both explained — by one saying.
शास्त्रींच पूर्वपक्ष बोलिला । पूर्वपक्ष म्हणावें लटक्याला ।
विचार पाहातां आम्हांला । शब्द नाहीं
śāstrīmca pūrvapakṣa bolilā | pūrvapakṣa mhaṇāvem laṭakyālā |
vicāra pāhātām āmhāmlā | śabda nāhīm
Even in śāstra, pūrva-pakṣa is spoken; pūrva-pakṣa means 'of the false.' / On examining, for us — there is no complaint.
तथापि बोलों कांहींयेक । शास्त्र रक्षून कौतुक ।
श्रोतीं सादर विवेक । केला पाहिजे
tathāpi bolom kāmhīmyeka | śāstra rakṣūna kautuka |
śrotīm sādara viveka | kelā pāhije
Nevertheless, we will speak something — protecting śāstra, with delight. / Listeners, with attention, should exercise vivek.