संत साहित्य · Dāsabodha · Dashak 14
Dashak 14 · Samāsa 8
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बरें ऐसा प्रसंग जाला । जाला तो होऊन गेला।
आतां तरी ब्राह्मणीं आपणाला । शाहाणे करावें
barem aisā prasamga jālā | jālā to hoūna gelā |
ātām tarī brāhmaṇīm āpaṇālā | śāhāṇe karāvem
Well, such occasion happened; what happened has happened. / Now at least, Brāhmaṇas should make themselves wise.
देव पुजावा विमळहस्तीं । तेणें भाग्य पाविजे समस्तीं ।
मूर्ख अभक्त वेस्तीं । दरिद्र भोगिजे
deva pujāvā vimaḷahastīm | teṇem bhāgya pāvije samastīm |
mūrkha abhakta vestīm | daridra bhogije
Worship Deva with pure hand; by that, fortune is attained by all. / Fool, abhakta, wastrel — endures poverty.
आधीं देवासवोळखावें । मग अनन्यभावें भजावें ।
अखंड ध्यानचि धरावें । सर्वोत्तमाचें
ādhīm devāsavoḷakhāvem | maga ananyabhāvem bhajāvem |
akhamḍa dhyānaci dharāvem | sarvottamācem
First recognize Deva; then worship with ananya-bhāva. / Always hold dhyāna — of the Sarvottama.
सर्वांमधें जो उत्तम । तया नाव सर्वोत्तम ।
आत्मानात्मविवेकवर्म । ठाईं पाडावें
sarvāmmadhem jo uttama | tayā nāva sarvottama |
ātmānātmavivekavarma | ṭhāīm pāḍāvem
He who is excellent among all — is called Sarvottama. / The secret of ātma-anātma-vivek — should be placed at its site.
जाणजाणों देह रक्षी । आत्मा द्रष्टा अंतरसाक्षी ।
पदार्थमात्रास परीक्षी । जाणपणें
jāṇajāṇom deha rakṣī | ātmā draṣṭā amtarasākṣī |
padārthamātrāsa parīkṣī | jāṇapaṇem
Knowing-and-knowing protects the body; Ātman is dṛṣṭā, antara-sākṣī. / Examines every object — by knowing-ness.
तो सकळ देहामधें वर्ततो। इंद्रियेंग्राम चेष्टवितो ।
प्रचितीनें प्रत्यये येतो । प्राणीमात्रीं
to sakaḷa dehāmadhem vartato | imdriyemgrāma ceṣṭavito |
pracitīnem pratyaye yeto | prāṇīmātrīm
He operates in every body; stirs the senses-cluster. / Comes to pratyaya by pratīti — in every creature.
प्राणीमात्रीं जगदांतरें । म्हणोनि राखावीं अंतरें ।
दाता भोक्ता परस्परें । सकळ कांहीं
prāṇīmātrīm jagadāmtarem | mhaṇoni rākhāvīm amtarem |
dātā bhoktā parasparem | sakaḷa kāmhīm
In every creature the jagad-antara — therefore preserve interiors. / Giver, enjoyer, mutually — everything.
देव वर्ततो जगदांतरी । तोचि आपुलें अंतरीं ।
त्रैलोकींचे प्राणीमात्रीं । बरें पाहा
deva vartato jagadāmtarī | toci āpulem amtarīm |
trailokīmce prāṇīmātrīm | barem pāhā
Deva operates in the jagad-antara; that same one in one's own interior. / In the three-worlds, every creature — see well.
मुळीं पाहाणार तो येकला । सकळां ठाईं विभागला ।
देहप्रकृतीनें जाला । भिन्न भिन्न
muḷīm pāhāṇāra to yekalā | sakaḷām ṭhāīm vibhāgalā |
dehaprakṛtīnem jālā | bhinna bhinna
At root, the one looking; distributed in all; / by body-prakṛti it has become — distinct.
भिन्न भासें देहाकारें । प्रस्तुता येकचि अंतरें ।
बोलणें चालणें निर्धारें । त्यासीच घडे
bhinna bhāsem dehākārem | prastutā yekaci amtarem |
bolaṇem cālaṇem nirdhārem | tyāsīca ghaḍe
Appears distinct in body-form; presently in one antara. / Speaking-walking with certainty — happens to him alone.
आपुले पारिखे सकळ लोक । पक्षी स्वापद पश्वादिक ।
किडा मुंगी देहधारक । सकळ प्राणी
āpule pārikhe sakaḷa loka | pakṣī svāpada paśvādika |
kiḍā mumgī dehadhāraka | sakaḷa prāṇī
Own-strangers, all people; birds, beasts, cattle etc.; / insects, ants, body-bearers — every creature.
खेचर भूचर वनचर । नाना प्रकारें जळचर ।
चत्वार खाणी विस्तार । किती म्हणोन सांगावा
khecara bhūcara vanacara | nānā prakārem jaḷacara |
catvāra khāṇī vistāra | kitī mhaṇona sāmgāvā
Sky-dwellers, land-dwellers, forest-dwellers; various water-dwellers; / four wombs, the expanse — how much to tell?
समस्त जाणीवेनें वर्तती । रोकडी पाहवी प्रचिती ।
त्याची आपुली संगती । अखंड आहे
samasta jāṇīvenem vartatī | rokaḍī pāhavī pracitī |
tyācī āpulī samgatī | akhamḍa āhe
All operate by knowing-ness — see cash-in-hand pratīti. / Its association with oneself — is unbroken.
जगदांतरें वोळला धणी । किती येकवटील प्राणी ।
परी ते वोळायाची करणी । आपणापासीं
jagadāmtarem voḷalā dhaṇī | kitī yekavaṭīla prāṇī |
parī te voḷāyācī karaṇī | āpaṇāpāsīm
In the jagad-antara, the master — how much will he unite? / But that manner of being-won — is in oneself.
हें आपणाकडेंच येतें । राजी राखिजे समस्तें ।
देहासि बरें करावें तें । आत्मयास पावे
hem āpaṇākaḍemca yetem | rājī rākhije samastem |
dehāsi barem karāvem tem | ātmayāsa pāve
This comes to oneself — keep all happy. / What is done well to body — reaches the Ātman.
दुर्जन प्राणी त्यांतील देव । त्याचा लाताड स्वभाव ।
रागास आला जरी राव । तरी तंडों नये कीं
durjana prāṇī tyāmtīla deva | tyācā lātāḍa svabhāva |
rāgāsa ālā jarī rāva | tarī tamḍom naye kīm
The wicked creature — Deva within him — has laṭāḍa svabhāva. / If king comes to rage — one should not quarrel.
प्रसंगीं सांडीच करणें । पुढें विवेकें विवरणें ।
विवेक सज्जनचि होणें । सकळ लोकीं
prasamgīm sāmḍīca karaṇem | puḍhem vivekem vivaraṇem |
viveka sajjanaci hoṇem | sakaḷa lokīm
At occasion, should abandon; ahead examine by vivek. / Become sajjana by vivek — with all people.
आत्मत्वीं दिसतो भेद । हा अवघाचि देहसमंध ।
येका जीवनें नाना स्वाद । औषधीभेदें
ātmatvīm disato bheda | hā avaghāci dehasamamdha |
yekā jīvanem nānā svāda | auṣadhībhedem
In Ātman-hood bheda appears — this is all body-connection. / By one water, various flavors — by herb-varieties.
गरळ आणि अमृत जालें । परी आपपण नाहीं गेलें ।
साक्षत्वें आत्मयास पाहिलें । पाहिजे तैसें
garaḷa āṇi amṛta jālem | parī āpapaṇa nāhīm gelem |
sākṣatvem ātmayāsa pāhilem | pāhije taisem
Poison and amṛta became; yet the water-ness is not gone. / The Ātman should be seen as witness — so it should be.
अंतरिनिष्ठ जो पुरुष । तो अंतरनिष्ठेनें विशेष ।
जगामधें जो जगदीश । तो तयास वोळखे
amtariniṣṭha jo puruṣa | to amtaraniṣṭhenem viśeṣa |
jagāmadhem jo jagadīśa | to tayāsa voḷakhe
The antara-niṣṭha puruṣa — by antara-niṣṭhā, specially — / the jagat-jagadīśa — recognizes him.
नयनेंचि पाहावा नयेन । मनें शोधावें मन ।
तैसाचि हा भगवान । सकळां घटीं
nayanemci pāhāvā nayena | manem śodhāvem mana |
taisāci hā bhagavāna | sakaḷām ghaṭīm
The eye should be seen by the eye; mind by mind should be searched; / likewise this Bhagavant — in every vessel.
तेणेंविण कार्यभाग आडे । सकळ कांहीं तेणेंचि घडे ।
प्राणी विवेकें पडावे । तेणेंचि योगें
teṇemviṇa kāryabhāga āḍe | sakaḷa kāmhīm teṇemci ghaḍe |
prāṇī vivekem paḍāve | teṇemci yogem
Without him, work sticks; everything happens by him alone. / Creatures must cross by vivek — by that very yoga.
जागृतीस व्यापार घडतो । समंध तयासीच पडतो ।
स्वप्नामधें घडे जो तो । येणेंचि न्यायें
jāgṛtīsa vyāpāra ghaḍato | samamdha tayāsīca paḍato |
svapnāmadhem ghaḍe jo to | yeṇemci nyāyem
Enterprise occurs in jāgṛti; connection falls on the same. / Whatever happens in dream — by the same logic.
अखंड ध्यानाचें लक्षण । अखंड देवाचें स्मरण ।
याचें कळतां विवरण । सहजचि घडे
akhamḍa dhyānācem lakṣaṇa | akhamḍa devācem smaraṇa |
yācem kaḷatām vivaraṇa | sahajaci ghaḍe
The mark of akhaṇḍa (unbroken) dhyāna — is unbroken Deva-smaraṇa. / When the inquiry is understood — spontaneously it happens.
सहज सांडून सायास । हाचि कोणीयेक दोष ।
आत्मा सांडून अनात्म्यास । ध्यानीं धरिती
sahaja sāmḍūna sāyāsa | hāci koṇīyeka doṣa |
ātmā sāmḍūna anātmyāsa | dhyānīm dharitī
Abandoning the natural for strenuous — this itself is some flaw. / Leaving Ātman, the anātman — they hold in dhyāna.
परी तें धरितांहि धरेना । ध्यानीं येती वेक्ति ना ।
उगेंचि कष्टती मना । कासाविस करूनी
parī tem dharitāmhi dharenā | dhyānīm yetī vekti nā |
ugemci kaṣṭatī manā | kāsāvisa karūnī
Yet holding, it does not hold; individuals do not come in dhyāna; / uselessly the mind is pained — distressed.
मूर्तिध्यान करिता। सायासें । तेथें येकाचें येकचि दिसे ।
भासों नये तेंचि भासे । विलक्षण
mūrtidhyāna karitā | sāyāsem | tethem yekācem yekaci dise |
bhāsom naye temci bhāse | vilakṣaṇa
Doing mūrti-dhyāna with effort — there, of one, only one appears. / What should not appear — appears — unusual.
ध्यान देवाचें करावें । किंवा देवाल्याचें करावें ।
हेंचि बरें विवरावें । आपले ठाईं
dhyāna devācem karāvem | kimvā devālyācem karāvem |
hemci barem vivarāvem | āpale ṭhāīm
Should one do dhyāna of Deva, or of the temple? / This should be examined well — in one's own place.
देह देउळ आत्मा देव । कोठें धरूं पाहातां भाव ।
देव वोळखोन जीव । तेथेंचि लावावा
deha deuḷa ātmā deva | koṭhem dharūm pāhātām bhāva |
deva voḷakhona jīva | tethemci lāvāvā
Body is temple, Ātman is Deva; where should bhāva be held? / Having recognized Deva, the jīva — should be placed there.
अंतरनिष्ठा ध्यान ऐसें । दंडकध्यान अनारिसें ।
प्रत्ययेविण सकळ पिसें । अनुमानध्यान
amtaraniṣṭhā dhyāna aisem | damḍakadhyāna anārisem |
pratyayeviṇa sakaḷa pisem | anumānadhyāna
Antara-niṣṭhā dhyāna is such; ritualistic dhyāna is another. / Without pratyaya, all is madness — inference-dhyāna.
अनुमानें अनुमान वाढे । ध्यान धरितां सवेंचि मोडे ।
उगेचि कष्टती बापुडे । स्थूळध्यानें
anumānem anumāna vāḍhe | dhyāna dharitām savemci moḍe |
ugeci kaṣṭatī bāpuḍe | sthūḷadhyānem
By inference, inference grows; on holding dhyāna, it breaks with it. / Uselessly the wretches labor — in sthūla-dhyāna.
देवास देहधारी कल्पिती । तेथें नाना विकल्प उठती ।
भोगणें त्यागणें विपत्ति । देहयोगें
devāsa dehadhārī kalpitī | tethem nānā vikalpa uṭhatī |
bhogaṇem tyāgaṇem vipatti | dehayogem
Deva is imagined as body-bearer — there various vikalpas arise. / Enjoyment, renunciation, calamity — by body-yoga.
ऐसें मनी आठवतें । विचारितां भलतेंचि होतें ।
दिसों नये तें दिसतें । नाना स्वप्नीं
aisem manī āṭhavatem | vicāritām bhalatemci hotem |
disom naye tem disatem | nānā svapnīm
Such comes to mind; on consideration, anything happens; / what should not appear, appears — in various dreams.
दिसतें तें सांगतां न ये । बळें भावर्थ धरितां नये ।
साधक कासाविस होये । अंतर्यामीं
disatem tem sāmgatām na ye | baḷem bhāvartha dharitām naye |
sādhaka kāsāvisa hoye | amtaryāmīm
What appears cannot be told; strongly holding bhāvārtha does not come; / the sādhaka becomes distressed — within.
सांगोपांग घडे ध्यान । त्यास साक्ष आपुलें मन ।
मनामध्यें विकल्पदर्शन । होऊंच नये
sāmgopāmga ghaḍe dhyāna | tyāsa sākṣa āpulem mana |
manāmadhyem vikalpadarśana | hoūmca naye
The dhyāna happens completely; its witness is one's own mind; / in the mind, vikalpa-seeing — should not occur.
फुटक मन येकवटिलें । तेणें तुटक ध्यान केलें ।
तेथें कोण सार्थक जालें । पाहाना कां
phuṭaka mana yekavaṭilem | teṇem tuṭaka dhyāna kelem |
tethem koṇa sārthaka jālem | pāhānā kām
Broken mind was joined; by that, broken dhyāna was done; / what fulfillment happened there? — see no?
अखंड ध्यानें न घडे हित । तरी तो जाणावा पतित ।
हाचि अर्थ सावचित । बरा पाहावा
akhamḍa dhyānem na ghaḍe hita | tarī to jāṇāvā patita |
hāci artha sāvacita | barā pāhāvā
If akhaṇḍa-dhyāna does not bring hita — know that one as fallen. / This very meaning, attentively — should be seen well.
ध्यान धरितें तें कोण । ध्यानीं आठवतें तें कोण ।
दोनीमधें अनन्य लक्षण । असिलें पाहिजे
dhyāna dharitem tem koṇa | dhyānīm āṭhavatem tem koṇa |
donīmadhem ananya lakṣaṇa | asilem pāhije
He who holds dhyāna — who? What is remembered in dhyāna — who? / In the two, the ananya-mark — must be there.
अनन्य सहजचि आहे । साधक शोधून न पाहे ।
ज्ञानी तो विवरोन राहे । समाधानें
ananya sahajaci āhe | sādhaka śodhūna na pāhe |
jñānī to vivarona rāhe | samādhānem
Ananya is spontaneously there; the sādhaka does not search-and-see; / the jñānī remains examining — in samādhāna.
ऐसीं हे प्रत्ययाची कामें । प्रत्ययेंविण बाधिजे भ्रमें ।
लोकदंडकसंभ्रमें । चालती प्राणी
aisīm he pratyayācī kāmem | pratyayemviṇa bādhije bhramem |
lokadamḍakasambhramem | cālatī prāṇī
Such are pratyaya-tasks; without pratyaya, afflicted by bhrama; / by world-rule-confusion — creatures proceed.
दंडकध्यानाचें लक्षण । धरून बैसलें अवलक्षण ।
प्रमाण आअणि अप्रमाण । बाजारी नेणती
damḍakadhyānācem lakṣaṇa | dharūna baisalem avalakṣaṇa |
pramāṇa āaṇi apramāṇa | bājārī neṇatī
The mark of ritualistic dhyāna — holds onto the mark of no-mark. / The authoritative and non-authoritative — the market-folk do not know.
मिथ्या समाचार उठविती । बाउग्याच बोंबा घालिती ।
मनांस आणितां अंतीं । आवघेंचि मिथ्या
mithyā samācāra uṭhavitī | bāugyāca bombā ghālitī |
manāmsa āṇitām amtīm | āvaghemci mithyā
They raise false news; make vain outcries; / on bringing to mind in the end — all is mithyā.
कोणीयेक ध्यानस्त बैसला । कोणीयेक सिकवी त्याला ।
मुकुट काढूनि माळ घाला । म्हणिजे बरें
koṇīyeka dhyānasta baisalā | koṇīyeka sikavī tyālā |
mukuṭa kāḍhūni māḷa ghālā | mhaṇije barem
Someone sat in dhyāna; someone else teaches him: / 'remove the crown, put on a garland' — that would be good.
मनाचेथें काये दुष्काळ । जे आखुड कल्पिती माळ ।
सांगते ऐकते केवळ । मूर्ख जाणावे
manācethem kāye duṣkāḷa | je ākhuḍa kalpitī māḷa |
sāmgate aikate kevaḷa | mūrkha jāṇāve
Is there any scarcity in the mind — why imagine the garland shortened? / The teller and hearer — both — know as fools.
प्रत्यक्ष कष्ट करावे न लगती । दोरे फुलें गुंफावी न लगती ।
कल्पनेची माळ थिटी करिती । काये निमित्य
pratyakṣa kaṣṭa karāve na lagatī | dore phulem gumphāvī na lagatī |
kalpanecī māḷa thiṭī karitī | kāye nimitya
Visible effort need not be made; threads and flowers need not be strung; / shortening the imagined garland — for what?
बुधीविण प्राणी सकळ । ते ते अवघेचि बाष्कळ ।
तया मुर्खासीं खळखळ । कोणें करावी
budhīviṇa prāṇī sakaḷa | te te avagheci bāṣkaḷa |
tayā murkhāsīm khaḷakhaḷa | koṇem karāvī
Without buddhi, creatures are all coarse; / with such fools, why make fuss?
जेणें जैसा परमार्थ केला । तैसाच पृथ्वीवरी दंडक चालिला ।
साता पांचाचा बळावला । साभिमान
jeṇem jaisā paramārtha kelā | taisāca pṛthvīvarī damḍaka cālilā |
sātā pāmcācā baḷāvalā | sābhimāna
He who made paramārtha however — a rule likewise proceeded on earth; / groups of five-and-seven grew strong — with self-pride.
प्रत्ययेंविण साभिमान । रोगी मारिले झांकून ।
तेथें अवघाची अनुमान । ज्ञान कैंचें
pratyayemviṇa sābhimāna | rogī mārile jhāmkūna |
tethem avaghācī anumāna | jñāna kaimcem
Self-pride without pratyaya; patient was killed — covered up; / there, all was inference — whence jñāna?
सर्व साभिमान सांडावा । प्रत्ययें विवेक मांडावा ।
माया पूर्वपक्ष खंडावा । विवेकबळें
sarva sābhimāna sāmḍāvā | pratyayem viveka māmḍāvā |
māyā pūrvapakṣa khamḍāvā | vivekabaḷem
All self-pride should be abandoned; vivek should be established by pratyaya; / māyā's pūrva-pakṣa should be broken — by vivek-strength.