संत साहित्य · Dāsabodha · Dashak 15
Dashak 15 · Samāsa 7
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नाना विकाराचें मूळ । ते हे मूळमायाच केवळ ।
अचंचळीं जे चंचळ । सूक्ष्मरूपें
nānā vikārācem mūḷa | te he mūḷamāyāca kevaḷa |
acamcaḷīm je camcaḷa | sūkṣmarūpem
The root of various vikāras — is this mūla-māyā alone. / The cañcala in the acañcala — in subtle-form.
मूळामाया जाणीवेची । मुळींच्या मुळ संकल्पाची ।
वोळखी शडगुणैश्वराची । येणेंचि न्यावें
mūḷāmāyā jāṇīvecī | muḷīmcyā muḷa samkalpācī |
voḷakhī śaḍaguṇaiśvarācī | yeṇemci nyāvem
Mūla-māyā is of knowing-ness; from the root's root of samkalpa; / recognition of the ṣaḍ-guṇa-īśvara — by this very logic.
प्रकृतिपुरुष शिवशक्ति । आर्धनारीनटेश्वर म्हणती ।
परी ते आवघी जगज्जोती । मूळ त्यासी
prakṛtipuruṣa śivaśakti | ārdhanārīnaṭeśvara mhaṇatī |
parī te āvaghī jagajjotī | mūḷa tyāsī
Prakṛti-puruṣa, Śiva-Śakti, Ardhanārī-Naṭeśvara they call; / but all this is jagaj-jyoti — the root is it.
संकल्पाचें जें चळण । तेंचि वायोचें लक्षण ।
वायो आणी त्रिगुण । आणी पंचभूतें
samkalpācem jem caḷaṇa | temci vāyocem lakṣaṇa |
vāyo āṇī triguṇa | āṇī pamcabhūtem
The motion of samkalpa — that itself is the mark of vāyu. / Vāyu and tri-guṇas and pañca-bhūtas.
पाहातां कोणीयेक वेल । त्याच्या मुळ्या असती खोल ।
पत्रें पुष्पें फळें केवळ । मुळाचपासी
pāhātām koṇīyeka vela | tyācyā muḷyā asatī khola |
patrem puṣpem phaḷem kevaḷa | muḷācapāsī
On looking at any vine, its roots are deep; / leaves, flowers, fruits, purely — come from root.
याहिवेगळे नाना रंग । आकार विकार तरंग ।
नाना स्वाद अंतरंग । मुळामध्यें
yāhivegaḷe nānā ramga | ākāra vikāra taramga |
nānā svāda amtaramga | muḷāmadhyem
Besides, various colors; form, vikāra, waves; / various flavors inside — in the root.
तेंचि मूळ फोडून पाहातां । कांहींच नाहीं वाटे आतां ।
पुढें वाढतां वाढतां । दिसों लागे
temci mūḷa phoḍūna pāhātām | kāmhīmca nāhīm vāṭe ātām |
puḍhem vāḍhatām vāḍhatām | disom lāge
On splitting the root to see, seems nothing [there]; / ahead growing, growing — begins to appear.
कड्यावरी वेल निघाला । अधोमुखें बळें चालिला ।
फांपावोन पुढें आला । भूमंडळीं
kaḍyāvarī vela nighālā | adhomukhem baḷem cālilā |
phāmpāvona puḍhem ālā | bhūmamḍaḷīm
On a cliff a vine emerged; forcefully proceeded face-down; / spread out ahead — on earth.
तैसीं मुळमाया जाण । पंचभूतें आणी त्रिगुण ।
मुळीं आहेत हें प्रमाण । प्रत्ययें जाणावें
taisīm muḷamāyā jāṇa | pamcabhūtem āṇī triguṇa |
muḷīm āheta hem pramāṇa | pratyayem jāṇāvem
Likewise mūla-māyā know — pañca-bhūtas and tri-guṇas; / that at root they are — this should be known by pratyaya.
अखंड वेल पुढें वाढला । नाना विकारीं शोभला ।
विकारांचा विकार जाला । असंभाव्य
akhamḍa vela puḍhem vāḍhalā | nānā vikārīm śobhalā |
vikārāmcā vikāra jālā | asambhāvya
The unbroken vine grew ahead; shone in various vikāras; / the vikāra of vikāras became — inconceivable.
नाना फडगरें फुटलीं । नाना जुंबाडें वाढली ।
अनंत अग्रें चालिलीं । सृष्टीमधें
nānā phaḍagarem phuṭalīm | nānā jumbāḍem vāḍhalī |
anamta agrem cālilīm | sṛṣṭīmadhem
Various branches burst forth; various clusters grew; / endless tips proceeded — in the sṛṣṭi.
कित्येक फळें तीं पडती । सवेंचि आणीक निघती ॥
ऐसीं होती आणि जाती । सर्वकाळ
kityeka phaḷem tīm paḍatī | savemci āṇīka nighatī ||
aisīm hotī āṇi jātī | sarvakāḷa
Several fruits fall; immediately others come out. / So they come and go — always.
येक वेलचि वाळले । पुन्हां तेथेंचि फुटले ।
ऐसे आले आणि गेले । कितीयेक
yeka velaci vāḷale | punhām tethemci phuṭale |
aise āle āṇi gele | kitīyeka
One vine dried up; again there emerged; / so came and went — many.
पानें झडती आणि फुटती । पुष्पें फळें तेणेंचि रितीं ।
मध्यें जीव हे जगती । असंभाव्य
pānem jhaḍatī āṇi phuṭatī | puṣpem phaḷem teṇemci ritīm |
madhyem jīva he jagatī | asambhāvya
Leaves fall and sprout; flowers-fruits in same manner; / between are jīvas on earth — inconceivable.
अवघा वेलचि कर्पतो । मुळापासून पुन्हा होतो ।
ऐसा अवघा विचार जो तो । प्रत्यक्ष जाणावा
avaghā velaci karpato | muḷāpāsūna punhā hoto |
aisā avaghā vicāra jo to | pratyakṣa jāṇāvā
The whole vine withers; from root again becomes; / such is all consideration — directly known. / At root seed, at end seed; in middle water-form seed; / such svabhāva, spontaneously — has spread.
मूळ खाणोन काढिलें । प्रत्ययेज्ञानें निर्मूळ केलें ।
तरी मग वाढणेंचि राहिलें । सकळ कांहीं । १६ ॥
मुळीं बीज सेवटीं बीज । मध्यें जळरूप बीज ।
ऐसा हा स्वभाव सहज । विस्तारला
mūḷa khāṇona kāḍhilem | pratyayejñānem nirmūḷa kelem |
tarī maga vāḍhaṇemci rāhilem | sakaḷa kāmhīm | 16 ||
muḷīm bīja sevaṭīm bīja | madhyem jaḷarūpa bīja |
aisā hā svabhāva sahaja | vistāralā
The matters in the root — speak of the seed-sṛṣṭi; / the portion from there — goes there without suffering.
मुळामधील ज्या गोष्टी । सांगताहे बीजसृष्टी ।
जेथील अंश तेथें कष्टी । न होतां जातो
muḷāmadhīla jyā goṣṭī | sāmgatāhe bījasṛṣṭī |
jethīla amśa tethem kaṣṭī | na hotām jāto
Goes, comes, goes again — such repeats; / but the ātma-jñānī — for him it never happens.
जातो येतो पुन्हा जातो । ऐसा प्रत्यावृत्ति करितो ।
परंतु आत्मज्ञानी जो तो । अन्यथा न घडे
jāto yeto punhā jāto | aisā pratyāvṛtti karito |
paramtu ātmajñānī jo to | anyathā na ghaḍe
If one says 'it does not happen' — still something must be known; / within itself, but known — to all, whence?
न घडे ऐसें जरी म्हणावें । तरी कांहींतरी लागे जाणावें ।
अंतरींच परी ठावें । सकळांस कैचें
na ghaḍe aisem jarī mhaṇāvem | tarī kāmhīmtarī lāge jāṇāvem |
amtarīmca parī ṭhāvem | sakaḷāmsa kaicem
With that very [knowing] they do work; yet they do not know it; / what can the wretches do — if not seen?
तेणेंसींच कार्यभाग करिती । परंतु तयास नेणती ।
दिसेना ते काये करिती । बापुडे लोक
teṇemsīmca kāryabhāga karitī | paramtu tayāsa neṇatī |
disenā te kāye karitī | bāpuḍe loka
Viṣaya-bhoga happens by that; without it nothing happens; / abandoning sthūla, settle in sūkṣma — so should be.
विषयेभोग तेणेंचि घडे । तेणेंविण कांहींच न घडे ।
स्थूळ सांडून सूक्ष्मीं पवाडे । ऐसा पाहिजे
viṣayebhoga teṇemci ghaḍe | teṇemviṇa kāmhīmca na ghaḍe |
sthūḷa sāmḍūna sūkṣmīm pavāḍe | aisā pāhije
What is one's own interior — that same is jagad-antara; / the vikāras of body-division — are separate.
जें आपलेंचि अंतर । तद्रूपचि जगदांतर ।
शरीरभेदाचे विकार । वेगळाले
jem āpalemci amtara | tadrūpaci jagadāmtara |
śarīrabhedāce vikāra | vegaḷāle
One finger does not feel another; one does not know another; / hands, feet, various limbs — by the same logic.
आंगोळीची आंगोळीस वेधना । येकीची येकीस कळेना ।
हात पाये अवेव नाना । येणेंचि न्यायें
āmgoḷīcī āmgoḷīsa vedhanā | yekīcī yekīsa kaḷenā |
hāta pāye aveva nānā | yeṇemci nyāyem
A limb does not know another limb — then what does it know of the outside? / For this reason, other-inner — is not known.
अवेवाचें अवेव नेणे । मा तो परांचें काये जाणे ।
परांतर याकारणें । जाणवेना
avevācem aveva neṇe | mā to parāmcem kāye jāṇe |
parāmtara yākāraṇem | jāṇavenā
By one water all vegetations; various tip-differences appear; / plucked only those dry; the rest remain fresh.
येकाचि उदकें सकळ वनस्पती । नाना अग्रेंभेद दिसती ।
खुडिलीं तितुकींच सुकती । येर ते टवटवीत
yekāci udakem sakaḷa vanaspatī | nānā agrembheda disatī |
khuḍilīm titukīmca sukatī | yera te ṭavaṭavīta
By this logic, bheda arose; one does not know another; / by knowing-ness, for Ātman — there is no bheda.
येणेंचि न्यायें भेद जाला । कळेना येकाचें येकाला ।
जाणपणें आत्मयाला । भेद नाहीं
yeṇemci nyāyem bheda jālā | kaḷenā yekācem yekālā |
jāṇapaṇem ātmayālā | bheda nāhīm
In Ātman-hood, bheda appears; by body-prakṛti it appears; / yet it is knowing — mostly.
आत्मत्वीं भेद दिसे । देहप्रकृतिकरितां भासे ।
तरी जाणतचि असे । बहुतेक
ātmatvīm bheda dise | dehaprakṛtikaritām bhāse |
tarī jāṇataci ase | bahuteka
Seeing and hearing they know; the wise examine the interior; / the cunning understand everything — in hidden form.
देखोन ऐकोन जाणती । शाहाणे अंतर परीक्षिती ।
धूर्त ते अवघेंच समजती । गुप्तरूपें
dekhona aikona jāṇatī | śāhāṇe amtara parīkṣitī |
dhūrta te avaghemca samajatī | guptarūpem
He who nourishes many — examines the interior of many; / by cunning, makes known to himself — everything.
जो बहुतांचें पाळण करी । तो बहुतांचें अंतर विवरी ।
धूर्तपणें ठाउकें करी । सकळ कांहीं
jo bahutāmcem pāḷaṇa karī | to bahutāmcem amtara vivarī |
dhūrtapaṇem ṭhāukem karī | sakaḷa kāmhīm
First the inner-aim is seen; then trust is held; / every creature — operates in this manner.
आधी मनोगत पाहतीं । मग विश्वास धरिती ।
प्राणीमात्र येणें रितीं । वर्तताहे
ādhī manogata pāhatīm | maga viśvāsa dharitī |
prāṇīmātra yeṇem ritīm | vartatāhe
Behind remembrance is forgetfulness — cash-in-hand pratīti is pramāṇa; / one's own deposit oneself — continues to wear out.
स्मरणामगें विस्मरण । रोकडी प्रचित प्रमाण ।
आपलें ठेवणें आपण । दुकताहे
smaraṇāmagem vismaraṇa | rokaḍī pracita pramāṇa |
āpalem ṭhevaṇem āpaṇa | dukatāhe
Oneself does not remember oneself; what was said is not remembered; / endless kalpanās arise — whence known?
आपलेंच आपणा स्मरेना । बोलिलें तें आठवेना ।
उठती अनंत कल्पना । ठाउक्या कैंच्या
āpalemca āpaṇā smarenā | bolilem tem āṭhavenā |
uṭhatī anamta kalpanā | ṭhāukyā kaimcyā
Such is this cañcala wheel — some straight, some crooked. / A pauper or Indra — yet smaraṇa-asmaraṇa.
ऐसें हें चंचळ चक्र । कांहीं नीट कांहीं वक्र ।
जाला रंक अथवा शक्र । तरी स्मरणास्मरणें
aisem hem camcaḷa cakra | kāmhīm nīṭa kāmhīm vakra |
jālā ramka athavā śakra | tarī smaraṇāsmaraṇem
Smaraṇa means Deva; vismaraṇa means dānava. / Smaraṇa-vismaraṇa, māṇava — operate now.
स्मरण म्हणिजे देव । विस्मरण म्हणिजे दानव ।
स्मरणविस्मरणें मानव । वर्तती आतां
smaraṇa mhaṇije deva | vismaraṇa mhaṇije dānava |
smaraṇavismaraṇem mānava | vartatī ātām
Therefore daivī and dānavī — fortune know as two-fold. / Pratīti should be brought to mind — with vivek.
म्हणोनि चेवी आणि दानवी । संपत्ति द्विधा जाणावी ।
प्रचित मानसीं आणावी । विवेकेंसहित
mhaṇoni cevī āṇi dānavī | sampatti dvidhā jāṇāvī |
pracita mānasīm āṇāvī | vivekemsahita
Know vivek by vivek; recognize Ātman by Ātman; / see the eye by the eye itself — in the mirror.
विवेकें विवेक जाणावा । आत्म्यानें आत्मा वोळखावा ।
नेत्रें नेत्रचि पाहावा । दर्पणींचा
vivekem viveka jāṇāvā | ātmyānem ātmā voḷakhāvā |
netrem netraci pāhāvā | darpaṇīmcā
Scratch sthūla by sthūla; understand sūkṣma by sūkṣma; / impress mark by mark — within.
स्थूळें स्थूळ खाजवावें । सुक्ष्में सुक्ष्म समजावें ।
खुणेनें खुणेसी बाणावें । अंतर्यामीं
sthūḷem sthūḷa khājavāvem | sukṣmem sukṣma samajāvem |
khuṇenem khuṇesī bāṇāvem | amtaryāmīm
Know the consideration by consideration; know the interior by interior; / know the other-interior becoming [one with] interior.
विचारें जाणाव विचार । अंतरें जाणावे अंतर ।
अंतरें जाणावे परांतर । । हौनियां
vicārem jāṇāva vicāra | amtarem jāṇāve amtara |
amtarem jāṇāve parāmtara | | hauniyām
Forgetfulness within remembrance — this itself is the mark of bheda. / Localized, complete — does not happen.
स्मरणामाजीं विस्मरण । हेंचि भेदाचें लक्षण ।
येकदेसी । परिपूर्ण । होत नाहीं
smaraṇāmājīm vismaraṇa | hemci bhedācem lakṣaṇa |
yekadesī | paripūrṇa | hota nāhīm
Learns ahead, forgets behind; bright ahead, dark behind; / remembers ahead, forgets behind — all.
पुढें सिके मागें विसरे । पुढें उजेडे मागें अंधारें ।
पुढें स्मरे मागें विस्मरे । सकळ कांहीं
puḍhem sike māgem visare | puḍhem ujeḍe māgem amdhārem |
puḍhem smare māgem vismare | sakaḷa kāmhīm
Know turyā as smaraṇa; know suṣupti as vismaraṇa; / both in body know — operate now.
तुर्या जाणावी स्मरण । सुषुप्ती जाणावी विस्मरण ।
उभयेता शरीरीं जाण । वर्तती आतां
turyā jāṇāvī smaraṇa | suṣuptī jāṇāvī vismaraṇa |
ubhayetā śarīrīm jāṇa | vartatī ātām
Know turyā as smaraṇa; know suṣupti as vismaraṇa; / both in body — operate now.