संत साहित्य · Dāsabodha · Dashak 16
Dashak 16 · Samāsa 7
43 ovis
पृथ्वीचें मूळ जीवन । जीवनाचें मूळ अग्न ।
अग्नीचें मूळ पवन । मागां निरोपिलें
pṛthvīcem mūḷa jīvana | jīvanācem mūḷa agna |
agnīcem mūḷa pavana | māgām niropilem
Earth's root is water; water's root is fire; / fire's root is wind — was spoken earlier.
आतां ऐका पवनाचें मूळ । तो हा अंतरात्माचि केवळ ।
अत्यंतचि चंचळ । सकळांमधें
ātām aikā pavanācem mūḷa | to hā amtarātmāci kevaḷa |
atyamtaci camcaḷa | sakaḷāmmadhem
Now hear wind's root — that is the Antarātmā alone; / extremely cañcala — in all.
तो येतो जातो दिसेना । स्थिर होऊन बैसेना ।
ज्याचें रूप अनुमानेना । वेदश्रुतीसी
to yeto jāto disenā | sthira hoūna baisenā |
jyācem rūpa anumānenā | vedaśrutīsī
He comes, goes, not seen; does not sit steady; / whose form does not come to inference — of Veda-Śrutis.
मुळीं मुळींचें स्फुर्ण । तेंचि अंतरात्म्याचें लक्षण ।
जगदेश्वरापासून त्रिगुण । पुढें जालें
muḷīm muḷīmcem sphurṇa | temci amtarātmyācem lakṣaṇa |
jagadeśvarāpāsūna triguṇa | puḍhem jālem
At the root of root, sphuraṇa (stirring) — that itself is the mark of Antarātmā. / From Jagadeśvara, tri-guṇas — arose ahead.
त्रिगुणापासून जालीं भूतें। पावलीं पष्ट दशेतें ।
त्या भूतांचें स्वरूप तें । विवेकें वोळखावें
triguṇāpāsūna jālīm bhūtem | pāvalīm paṣṭa daśetem |
tyā bhūtāmcem svarūpa tem | vivekem voḷakhāvem
From tri-guṇas, bhūtas arose — reached their pure state. / Those bhūtas' svarūpa — should be recognized by vivek.
त्यामधें मुख्य आकाश । चौ भूतांमधें विशेष ।
याच्या प्रकाशें प्रकाश । सकळ कांहीं
tyāmadhem mukhya ākāśa | cau bhūtāmmadhem viśeṣa |
yācyā prakāśem prakāśa | sakaḷa kāmhīm
Among these, chief is ākāśa; special among four bhūtas. / By its light, light — to everything.
येक विष्णु महद्भूत । ऐसा भूतांचा संकेत ।
परंतु याची प्रचीत । पाहिली पाहिजे
yeka viṣṇu mahadbhūta | aisā bhūtāmcā samketa |
paramtu yācī pracīta | pāhilī pāhije
One Viṣṇu, mahad-bhūta; such is the bhūtas' signal; / but its pratīti — should be seen.
विस्तारें बोलिलीं भूतें । त्या भूतामधें व्यापक तें ।
विवरोन पाहातां येतें । प्रत्ययासी
vistārem bolilīm bhūtem | tyā bhūtāmadhem vyāpaka tem |
vivarona pāhātām yetem | pratyayāsī
Bhūtas are expansively spoken; the pervader within those bhūtas — / on examining comes — to pratyaya.
आत्मयाच्या चपळपणापुढें । वायो तें किती बापुडें ।
आत्म्याचें चपळपण रोकडें । समजोन पाहावें
ātmayācyā capaḷapaṇāpuḍhem | vāyo tem kitī bāpuḍem |
ātmyācem capaḷapaṇa rokaḍem | samajona pāhāvem
Before Ātmā's agility, what is vāyu? — insignificant. / Ātmā's agility cash-in-hand — should be understood.
आत्म्यावेगळें काम चालेना । आत्मा दिसेना ना आडळेना ।
गुप्तरूपें विचार नाना । पाहोन सोडी
ātmyāvegaḷem kāma cālenā | ātmā disenā nā āḍaḷenā |
guptarūpem vicāra nānā | pāhona soḍī
Without Ātmā, no work proceeds; Ātman does not appear, does not come into view; / hidden-formed, various considerations — sees and releases.
पिंड ब्रह्मांड व्यापून धरिलें । नाना शरीरीं विळासलें ।
विवेकी जनासी भासलें । जगदांतरी
pimḍa brahmāmḍa vyāpūna dharilem | nānā śarīrīm viḷāsalem |
vivekī janāsī bhāsalem | jagadāmtarī
Pervaded and held piṇḍa-brahmāṇḍa; plays in various bodies; / appeared to vivekī people — in the jagad-antara.
आत्म्याविण देहे चालती । हें तों न घडे कल्पांतीं ।
अष्टधा प्रकृर्तीच्या वेक्ती । रूपासी आल्या
ātmyāviṇa dehe cālatī | hem tom na ghaḍe kalpāmtīm |
aṣṭadhā prakṛrtīcyā vektī | rūpāsī ālyā
Without Ātmā, bodies operate — this never happens even at kalpānta. / Aṣṭadhā-prakṛti individuals — came to form.
मूळापासून सेवटवरी । सकळ कांहीं आत्माच करी ।
आत्म्यापैलीकडे निर्विकारी । परब्रह्म तें
mūḷāpāsūna sevaṭavarī | sakaḷa kāmhīm ātmāca karī |
ātmyāpailīkaḍe nirvikārī | parabrahma tem
From root to end, all — Ātman alone does. / Beyond Ātmā the nirvikārī — is para-brahma.
आत्मा शरीरीं वर्ततो । इंद्रियेंग्राम चेष्टवितो ।
नाना सुखदुःखें भोगितो । देह्यात्मयोगें
ātmā śarīrīm vartato | imdriyemgrāma ceṣṭavito |
nānā sukhaduḥkhem bhogito | dehyātmayogem
Ātman operates in body; stirs the sense-organ cluster; / enjoys various sukha-duḥkhas — by body-Ātmā yoga.
सप्तकंचुक हें ब्रह्मांड । त्यामधें सप्तकंचुक पिंड ।
त्या पिंडामधें आत्मा जाड । विवेकें वोळखा
saptakamcuka hem brahmāmḍa | tyāmadhem saptakamcuka pimḍa |
tyā pimḍāmadhem ātmā jāḍa | vivekem voḷakhā
Seven-sheath brahmāṇḍa; in it seven-sheath piṇḍa; / in that piṇḍa Ātman is great — recognize by vivek.
शब्द ऐकोन समजतो । समजोन प्रत्योत्तर देतो ।
कठीण मृद सीतोष्ण जाणतो । त्वचेमधें
śabda aikona samajato | samajona pratyottara deto |
kaṭhīṇa mṛda sītoṣṇa jāṇato | tvacemadhem
Hearing sounds, understands; understanding gives reply; / knows hard, soft, cold-hot — in the skin.
नेत्रीं भरोनी पदार्थ पाहाणें । नाना पदार्थ परीक्षणें ।
उंच नीच समजणें । मनामधें
netrīm bharonī padārtha pāhāṇem | nānā padārtha parīkṣaṇem |
umca nīca samajaṇem | manāmadhem
Filling eyes, seeing objects; examining various objects; / understanding high-low — in the mind.
क्रूरदृष्टी सौम्यदृष्टी । कपटदृष्टी कृपादृष्टी ।
नाना प्रकारींच्या दृष्टी । भेद जाणे
krūradṛṣṭī saumyadṛṣṭī | kapaṭadṛṣṭī kṛpādṛṣṭī |
nānā prakārīmcyā dṛṣṭī | bheda jāṇe
Cruel-gaze, gentle-gaze; deceiving-gaze, merciful-gaze; / various types of gazes — knows the bheda.
जिव्हेमधें नाना स्वाद । निवडून जाणे भेदाभेद ।
जें जें जाणें तें तें विशद । करुनी बोले
jivhemadhem nānā svāda | nivaḍūna jāṇe bhedābheda |
jem jem jāṇem tem tem viśada | karunī bole
In tongue various flavors; distinguishes and knows bheda-abheda; / what is known, clearly — speaks.
उत्तम अन्नाचे परिमळ । नाना सुगंध परिमळ ।
नाना फळांचे परिमळ । घ्राणैंद्रियें जाणे
uttama annāce parimaḷa | nānā sugamdha parimaḷa |
nānā phaḷāmce parimaḷa | ghrāṇaimdriyem jāṇe
Fragrances of excellent food; various fragrant perfumes; / various fruits' fragrances — nose-sense knows.
जिव्हेनें स्वाद घेणें बोलणें । पाणीईइंद्रियें घेणें देणें ।
पादैंद्रियें येणें जाणें । सर्वकाळ
jivhenem svāda gheṇem bolaṇem | pāṇīīimdriyem gheṇem deṇem |
pādaimdriyem yeṇem jāṇem | sarvakāḷa
Taste-taking and speaking by tongue; taking-giving by hand-sense; / coming-going by foot-sense — always.
शिस्नैंद्रियें सुरतभोग । गुदैंद्रियें मळोत्सर्ग ।
मनेंकरूनी सकळ सांग । कल्पून पाहे
śisnaimdriyem suratabhoga | gudaimdriyem maḷotsarga |
manemkarūnī sakaḷa sāmga | kalpūna pāhe
Pleasure-enjoyment by genitals; excretion by anus; / by mind all complete — imagines-and-sees.
ऐसें व्यापार परोपरी । त्रिभुवनीं येकलाचि करी ।
त्याची वर्णावया थोरी । दुसरा नाहीं
aisem vyāpāra paroparī | tribhuvanīm yekalāci karī |
tyācī varṇāvayā thorī | dusarā nāhīm
Such enterprises in various ways — in the three worlds alone he does. / To describe his greatness — there is no other.
त्याविण दुसरा कैचा । जे महिमा सांगावा तयाचा ।
व्याप आटोप आत्मयाचा । न भूतो न भविष्यति
tyāviṇa dusarā kaicā | je mahimā sāmgāvā tayācā |
vyāpa āṭopa ātmayācā | na bhūto na bhaviṣyati
Apart from him who else? Whose mahimā to tell? / Ātmā's expanse, grasp — never was or will be.
चौदा विद्या चौसष्टी कळा । धूर्तपणाच्या नाना कळा ।
वेद शास्त्र पुराण जिव्हाळा । तेणेंविण कैचा
caudā vidyā causaṣṭī kaḷā | dhūrtapaṇācyā nānā kaḷā |
veda śāstra purāṇa jivhāḷā | teṇemviṇa kaicā
14 vidyās, 64 kalās; various arts of dhūrta-ness; / Veda, śāstra, Purāṇa essence — without him, whence?
येहलोकींचा आचार । परलोकीं सारासारविचार ।
उभय लोकींचा निर्धार । आत्माच करी
yehalokīmcā ācāra | paralokīm sārāsāravicāra |
ubhaya lokīmcā nirdhāra | ātmāca karī
This-world ācāra; other-world sāra-asāra-vicāra; / both-worlds certainty — Ātman alone does.
नाना मतें नाना भेद । नाना संवाद वेवाद ।
नाना निश्चय भेदाभेद । आत्माच करी
nānā matem nānā bheda | nānā samvāda vevāda |
nānā niścaya bhedābheda | ātmāca karī
Various doctrines, various bhedas; various dialogues, disputes; / various certainties, bheda-abheda — Ātman alone does.
मुख्यतत्व विस्तारलें । तेणें तयास रूप आणिलें ।
येणेंकरितां सार्थक जालें । सकळ कांहीं
mukhyatatva vistāralem | teṇem tayāsa rūpa āṇilem |
yeṇemkaritām sārthaka jālem | sakaḷa kāmhīm
The chief tattva expanded; by that gave itself form; / by this, fulfillment arose — everything.
लिहिणें वाचणें पाठांतर करणें । पुसणें सांगणें अर्थ करणें ।
गाणें बाजवणें नाचणें । आत्म्याचकरितां
lihiṇem vācaṇem pāṭhāmtara karaṇem | pusaṇem sāmgaṇem artha karaṇem |
gāṇem bājavaṇem nācaṇem | ātmyācakaritām
Writing, reading, reciting; asking, telling, meaning-making; / singing, playing, dancing — all due to Ātman.
नाना सुखें आनंदतो । नाना दुःखें कष्टी होतो ।
देहे धरितो आणी सोडितो । नानाप्रकारें
nānā sukhem ānamdato | nānā duḥkhem kaṣṭī hoto |
dehe dharito āṇī soḍito | nānāprakārem
Various sukhas, rejoices; various duḥkhas, is pained; / holds and releases bodies — in various ways.
येकलाचि नाना देहे धरी । येकलाचि नटे परोपरी ।
नट नाट्यकळा कुसरी । त्याविण नाहीं
yekalāci nānā dehe dharī | yekalāci naṭe paroparī |
naṭa nāṭyakaḷā kusarī | tyāviṇa nāhīm
One alone holds various bodies; one alone acts variously; / actor, acting-arts, skills — are not without him.
येकलाचि जाला बहुरूपी । बहुरूपी बहुसाक्षपी ।
बहुरूपें बहुप्रतापी । आणी लंडी
yekalāci jālā bahurūpī | bahurūpī bahusākṣapī |
bahurūpem bahupratāpī | āṇī lamḍī
One alone became bahu-rūpī (many-formed); bahu-rūpī very-attentive; / many forms, much-pratāpī — and coward.
येकलाचि विस्तारला कैसा । पाहे बहुविध तमासा ।
दंपत्येंविण कैसा । विस्तारला
yekalāci vistāralā kaisā | pāhe bahuvidha tamāsā |
dampatyemviṇa kaisā | vistāralā
How alone one has expanded — see the many-faceted display; / without sexual-pair how — has he expanded?
स्त्रियांस पाहिजे पुरुष । पुरुषासी पाहिजे स्त्रीवेष ।
ऐसा आवडीचा संतोष । परस्परें
striyāmsa pāhije puruṣa | puruṣāsī pāhije strīveṣa |
aisā āvaḍīcā samtoṣa | parasparem
Women need men; men need women's form; / such love-joy — mutually.
स्थूळाचें मूळ तें लिंग । लिंगामधें हें प्रसंग ।
येणें प्रकारें जग । प्रत्यक्ष चाले
sthūḷācem mūḷa tem limga | limgāmadhem hem prasamga |
yeṇem prakārem jaga | pratyakṣa cāle
Root of sthūla is linga; in linga is this occasion; / by this manner the world — proceeds directly.
पुरुषांचा जीव स्त्रियांची जीवी । ऐसी होते उठाठेवी ।
परी या सूक्ष्माची गोवी । समजली पाहिजे
puruṣāmcā jīva striyāmcī jīvī | aisī hote uṭhāṭhevī |
parī yā sūkṣmācī govī | samajalī pāhije
Man's jīva, woman's jīvī — such is the fuss; / but this subtle entanglement — must be understood.
स्थूळांकरितां वाटे भेद । सूक्षमीं आवघेंचि अभेद ।
ऐसें बोलणें निरुध । प्रत्यया आलें
sthūḷāmkaritām vāṭe bheda | sūkṣamīm āvaghemci abheda |
aisem bolaṇem nirudha | pratyayā ālem
By sthūla, bheda seems; in sūkṣma, all is abheda; / such speech is irrefutable — comes to pratyaya.
बायकोनें बायकोस भोगिलें । ऐसें नाहीं कीं घडलें ।
बायकोस अंतरी लागलें । ध्यान पुरुषाचें
bāyakonem bāyakosa bhogilem | aisem nāhīm kīm ghaḍalem |
bāyakosa amtarī lāgalem | dhyāna puruṣācem
Woman enjoying woman — such has not happened. / Woman has in interior — dhyāna of man.
स्त्रीसी पुरुष पुरुषास वधु । ऐसा आहे हा समंधु ।
याकारणें सूक्ष्म संवादु । सुक्ष्मीं च आहे
strīsī puruṣa puruṣāsa vadhu | aisā āhe hā samamdhu |
yākāraṇem sūkṣma samvādu | sukṣmīm ca āhe
For woman a man, for man a bride — such is this relation; / for this reason, subtle dialogue — is in subtle itself.
पुरुषैछेमधें प्रकृती । प्रकृतीमधें पुरुषवेक्ती ।
प्रकृतीपुरुष बोलती । येणें न्यायें
puruṣaichemadhem prakṛtī | prakṛtīmadhem puruṣavektī |
prakṛtīpuruṣa bolatī | yeṇem nyāyem
In man's icchā, prakṛti; in prakṛti, man-individual; / prakṛti-puruṣa they say — by this logic.
पिंडावरून ब्रह्मांड पाहावें । प्रचीतीनें प्रचीतीस घ्यावें ।
उमजेना तरी उमजावें । विवराविवरों
pimḍāvarūna brahmāmḍa pāhāvem | pracītīnem pracītīsa ghyāvem |
umajenā tarī umajāvem | vivarāvivarom
From piṇḍa see brahmāṇḍa; by pratīti take to pratīti; / if not understood, understand — by examining-and-examining.
द्वैतैछा होते मुळीं । तरी ते आली भूमंडळीं ।
भूमंडळीं आणी मुळीं । रुजु पाहावें
dvaitaichā hote muḷīm | tarī te ālī bhūmamḍaḷīm |
bhūmamḍaḷīm āṇī muḷīm | ruju pāhāvem
Dvaita-icchā (duality-desire) occurred at root; thus it came to earth-globe; / in earth-globe and at root — should be verified.
येथें मोठा जाला साक्षेप । फिटला श्रोतयांचा आक्षेप ।
जे प्रकृतीपुरुषाचें रूप । निवडोन गेलें
yethem moṭhā jālā sākṣepa | phiṭalā śrotayāmcā ākṣepa |
je prakṛtīpuruṣācem rūpa | nivaḍona gelem
Here great attention was; listeners' objection was cleared; / that prakṛti-puruṣa's form — was selected out.