संत साहित्य · Dāsabodha · Dashak 12
Dashak 12 · Samāsa 2
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ऐका संसारासी आले हो । स्त्री पुरुष निस्पृह हो ।
सुचितपणें पाहो । अर्थांतर
aikā samsārāsī āle ho | strī puruṣa nispṛha ho |
sucitapaṇem pāho | arthāmtara
Hear, O those who have come to samsāra — men, women, niṣpṛhas. / With attentiveness, see the meaning.
काये म्हणते वासना । काये कल्पिते कल्पना ।
अंतरींचे तरंग नाना । प्रकारें उठती
kāye mhaṇate vāsanā | kāye kalpite kalpanā |
amtarīmce taramga nānā | prakārem uṭhatī
What is the vāsanā saying? What is the kalpanā imagining? / Various inner-ripples — in various ways arise.
बरें खावें बरें जेवावें । बरें ल्यावें बरें नेसावें ।
मनासारिखें असावें । सकळ कांहीं
barem khāvem barem jevāvem | barem lyāvem barem nesāvem |
manāsārikhem asāvem | sakaḷa kāmhīm
Eat well, dine well; wear well, clothe well; / let everything be — as the mind wishes.
ऐसें आहे मनोगत । तरी तें कांहींच न होत ।
बरें करितां अकस्मात । वाईट होतें
aisem āhe manogata | tarī tem kāmhīmca na hota |
barem karitām akasmāta | vāīṭa hotem
Such is the desire; but it does not happen at all. / Trying to do well, suddenly bad occurs.
येक सुखी येक दुःखी । प्रत्यक्ष वर्ततें लोकीं ।
कष्टी होऊनियां सेखीं । प्रारब्धावरी घालिती
yeka sukhī yeka duḥkhī | pratyakṣa vartatem lokīm |
kaṣṭī hoūniyām sekhīm | prārabdhāvarī ghālitī
One happy, one sorrowful — directly operates in people. / In the end, tormented, they lay it on prārabdha.
अचुक येत्न करवेना । म्हणौन केलें तें सजेना ।
आपला अवगुण जाणवेना । कांहीं केल्यां
acuka yetna karavenā | mhaṇauna kelem tem sajenā |
āpalā avaguṇa jāṇavenā | kāmhīm kelyām
Exact effort cannot be made; what is done does not succeed. / Own defects are not noticed — no matter what is done.
जो आपला आपण नेणे । तो दुसर्याचें काये जाणे ।
न्याये सांडितां दैन्यवाणे । होती लोक
jo āpalā āpaṇa neṇe | to dusaryācem kāye jāṇe |
nyāye sāmḍitām dainyavāṇe | hotī loka
He who does not know himself — what does he know of another? / On leaving justice, pitiable — people become.
लोकांचे मनोगत कळेना । लोकांसारिखें वर्तवेना ।
मूर्खपणें लोकीं नाना । कळह उठती
lokāmce manogata kaḷenā | lokāmsārikhem vartavenā |
mūrkhapaṇem lokīm nānā | kaḷaha uṭhatī
The inner-aim of people is not known; he does not conduct like people. / By foolishness, quarrels of various kinds arise.
मग ते कळो वाढती । परस्परें कष्टी होती ।
प्रेत्न राहातां अंतीं । श्रमचि होयें
maga te kaḷo vāḍhatī | parasparem kaṣṭī hotī |
pretna rāhātām amtīm | śramaci hoyem
Then they grow knowledgeable [of it]; each suffers. / Finally, as effort remains — exhaustion alone comes.
ऐसी नव्हे वर्तणुक । परिक्षावे नाना लोक ।
समजलें पाहिजे नेमक । ज्याचें त्यापरी
aisī navhe vartaṇuka | parikṣāve nānā loka |
samajalem pāhije nemaka | jyācem tyāparī
Such should not be the conduct; various people should be examined. / Rigorously should be understood — each according to what he is.
शब्द परीक्षा अंतरपरीक्षा । कांहीं येक कळे दक्षा ।
मनोगत नतद्रक्षा । काय कळे
śabda parīkṣā amtaraparīkṣā | kāmhīm yeka kaḷe dakṣā |
manogata natadrakṣā | kāya kaḷe
Word-examination, inner-examination — some-or-other the alert know. / The inner-aim, the obstinate — what does he know?
दुसर्यास शब्द ठेवणें । आपला कैपक्ष घेणें ।
पाहों जातां लोकिक लक्षणें । बहुतेक ऐसीं
dusaryāsa śabda ṭhevaṇem | āpalā kaipakṣa gheṇem |
pāhom jātām lokika lakṣaṇem | bahuteka aisīm
Blaming another with words; taking one's own side — / on looking, these are folk-marks — mostly such.
लोकीं बरें म्हणायाकारणें । भल्यास लागतें सोसणें ।
न सोसितां भंडवाणें । सहजचि होये
lokīm barem mhaṇāyākāraṇem | bhalyāsa lāgatem sosaṇem |
na sositām bhamḍavāṇem | sahajaci hoye
To be well-spoken among people, the noble must bear; / not bearing, a fall-of-reputation — naturally occurs.
आपणास जें मानेना । तेथें कदापि राहावेना ।
उरी तोडून जावेना । कोणीयेकें
āpaṇāsa jem mānenā | tethem kadāpi rāhāvenā |
urī toḍūna jāvenā | koṇīyekem
Where you do not like it, never stay; / do not leave by tearing the remainder [of relation] — anyone.
बोलतो खरें चालतो खरें । त्यास मानिती लहानथोरें ।
न्याये अन्याये परस्परें । सहजचि कळे
bolato kharem cālato kharem | tyāsa mānitī lahānathorem |
nyāye anyāye parasparem | sahajaci kaḷe
Speaks true, walks true — small and great accept him. / Justice-injustice mutually — naturally become known.
लोकांस कळेना तंवरी । विवेकें क्ष्मा जो न करी ।
तेणेंकरितां बराबरी । होत जाते
lokāmsa kaḷenā tamvarī | vivekem kṣmā jo na karī |
teṇemkaritām barābarī | hota jāte
Until people know — he who does not forgive by vivek — / by that, levelling — continues to happen.
जंवरी चंदन झिजेना । तंव तो सुगंध कळेना ।
चंदन आणि वृक्ष नाना । सगट होती
jamvarī camdana jhijenā | tamva to sugamdha kaḷenā |
camdana āṇi vṛkṣa nānā | sagaṭa hotī
Until the sandalwood is rubbed, its fragrance is not known; / sandalwood and other trees — all seem the same.
जंव उत्तम गुण न कळे । तों या जनास काये कळे ।
उत्तम गुण देखतां निवळे । जगदांतर
jamva uttama guṇa na kaḷe | tom yā janāsa kāye kaḷe |
uttama guṇa dekhatām nivaḷe | jagadāmtara
Until the excellent virtue is known, what do these people know? / On seeing excellent virtue, it clears — the jagad-antara.
जगदांतर निवळत गेलें । जगदांतरी सख्य जालें ।
मग जाणावें वोळले । विश्वजन
jagadāmtara nivaḷata gelem | jagadāmtarī sakhya jālem |
maga jāṇāvem voḷale | viśvajana
The jagad-antara has become clear; in the jagad-antara, friendship has been made. / Then know — that the world-people have been won over.
जनींजनार्दन वोळला । तरी काये उणें तयाला ।
राजी राखावें सकळांला । कठीण आहे
janīmjanārdana voḷalā | tarī kāye uṇem tayālā |
rājī rākhāvem sakaḷāmlā | kaṭhīṇa āhe
In people, Janārdana is won over; then what lacks for him? / To please all — is difficult.
पेरिलें तें उगवतें । उसिणें द्यावें घ्यावें लागतें ।
वर्म काढितां भंगतें । परांतर
perilem tem ugavatem | usiṇem dyāvem ghyāvem lāgatem |
varma kāḍhitām bhamgatem | parāmtara
What is sown sprouts; borrowing is give-and-take. / Drawing out a [weak] point — breaks the other's inner-self.
लोकीकीं बरेपण केलें । तेणें सौख्य वाढलें ।
उत्तरासारिखें आलें । प्रत्योत्तर
lokīkīm barepaṇa kelem | teṇem saukhya vāḍhalem |
uttarāsārikhem ālem | pratyottara
In worldly matters, by doing well, happiness grows. / Like answer comes the counter-answer.
हें आवघें आपणांपासीं । येथें बोल नाहीं जनासी ।
सिकवावें आपल्या मनासी । क्षणक्षणा
hem āvaghem āpaṇāmpāsīm | yethem bola nāhīm janāsī |
sikavāvem āpalyā manāsī | kṣaṇakṣaṇā
All this is within oneself; here people have no blame. / Teach your own mind — moment by moment.
खळ दुर्जन भेटला । क्षमेचा धीर बुडाला ।
तरी मोनेंचि स्थळत्याग केला । पाहिजे साधकें
khaḷa durjana bheṭalā | kṣamecā dhīra buḍālā |
tarī monemci sthaḷatyāga kelā | pāhije sādhakem
A wicked one met; the patience of kṣamā sank. / Then in silence, place-renunciation — should be made by the sādhaka.
लोक नाना परीक्षा जाणती । अंतरपरीक्षा नेणती ।
तेणें प्राणी करंटे होती । संदेह नाहीं
loka nānā parīkṣā jāṇatī | amtaraparīkṣā neṇatī |
teṇem prāṇī karamṭe hotī | samdeha nāhīm
People know various examinations; they do not know inner-examination. / By that, creatures become failures — no doubt.
आपणास आहे मरण । म्हणौन राखावें बरेंपण ।
कठिण आहे लक्षण । विवेकाचें
āpaṇāsa āhe maraṇa | mhaṇauna rākhāvem barempaṇa |
kaṭhiṇa āhe lakṣaṇa | vivekācem
To oneself is death; therefore preserve goodness. / The mark is hard — of vivek.
थोर लाहान समान । आपले पारिखे सकळ जन ।
चढतें वाढतें सनेधान । करितां बरें
thora lāhāna samāna | āpale pārikhe sakaḷa jana |
caḍhatem vāḍhatem sanedhāna | karitām barem
Great, small, equal — one's own, strangers, all people; / with ascending and growing connection — it is good.
बरें करितां बरें होतें । हें तों प्रत्ययास येतें ।
आतां पुढें सांगावें तें । कोणास काये
barem karitām barem hotem | hem tom pratyayāsa yetem |
ātām puḍhem sāmgāvem tem | koṇāsa kāye
Doing good, good comes — this comes to pratyaya. / Now what is to be said further — to anyone?
हरिकथानिरूपण । बरेपणें राजकारण ।
प्रसंग पाहिल्याविण । सकळ खोटें
harikathānirūpaṇa | barepaṇem rājakāraṇa |
prasamga pāhilyāviṇa | sakaḷa khoṭem
Hari-kathā, nirūpaṇa; rāja-kāraṇa with goodness; / without seeing the occasion — all is false.
विद्या उदंडचि सिकला । प्रसंगमान चुकतचि गेला ।
तरी मग तये विद्येला । कोण पुसे
vidyā udamḍaci sikalā | prasamgamāna cukataci gelā |
tarī maga taye vidyelā | koṇa puse
He learned abundant vidyā; but the occasion-measure went missing. / Then that vidyā — who asks for it?