संत साहित्य · Dāsabodha · Dashak 17
Dashak 17 · Samāsa 2
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ब्रह्म निर्मळ निश्चळ । जैसें गगन अंतराळ ।
निराकार केवळ । निर्विकारी
brahma nirmaḷa niścaḷa | jaisem gagana amtarāḷa |
nirākāra kevaḷa | nirvikārī
Brahma is nirmala, niścala; like the sky, the firmament; / nirākāra purely, nirvikārī.
अंतचि नाहीं तें अनंत । शाश्वत आणी सदोदित ।
असंत नव्हे तें संत । सर्वकाळ
amtaci nāhīm tem anamta | śāśvata āṇī sadodita |
asamta navhe tem samta | sarvakāḷa
That which has no end is ananta; eternal, ever-shining; / not non-saint — that is sant — always.
परब्रह्म तें अविनाश । जैसें आकाश अवकाश ।
न तुटे न फुटे सावकास । जैसें तैसें
parabrahma tem avināśa | jaisem ākāśa avakāśa |
na tuṭe na phuṭe sāvakāsa | jaisem taisem
Para-brahma is avināśa — like the sky, space; / not broken, not split — as-it-is.
तेथें ज्ञान ना अज्ञान । तेथें स्मरण ना विस्मरण ।
तेथें अखंड निर्गुण । निरावलंबी
tethem jñāna nā ajñāna | tethem smaraṇa nā vismaraṇa |
tethem akhamḍa nirguṇa | nirāvalambī
There no jñāna-ajñāna; there no smaraṇa-vismaraṇa; / there unbroken nirguṇa, nirāvalambī.
तेथें चंद्र सूर्य ना पावक । नव्हे काळोखें ना प्रकाशक ।
उपाधीवेगळें येक । निरोपाधी ब्रह्म
tethem camdra sūrya nā pāvaka | navhe kāḷokhem nā prakāśaka |
upādhīvegaḷem yeka | niropādhī brahma
There no moon, sun, fire; not dark, not bright; / free of upādhi one — nirupādhi Brahma.
निश्चळीं स्मरण चेतलें । त्यास चैतन्य ऐसें कल्पिलें ।
गुणासमत्वें जालें । गुणसाम्य ऐसें
niścaḷīm smaraṇa cetalem | tyāsa caitanya aisem kalpilem |
guṇāsamatvem jālem | guṇasāmya aisem
In the niścala, smaraṇa was kindled; to that caitanya was imagined; / by guṇa-equality it became — guṇa-sāmya thus.
गगनीं आली अभ्रछ्याया । तैसी जाणिजे मूळमाया ।
उद्भव आणी विलया । वेळ नाहीं
gaganīm ālī abhrachyāyā | taisī jāṇije mūḷamāyā |
udbhava āṇī vilayā | veḷa nāhīm
Cloud-shadow came to sky; likewise know mūla-māyā; / rise and dissolution — no time.
निर्गुणीं गुणविकारु । तोचि शड्गुणैश्वरु ।
अर्धनारीनटेश्वरु । तयास म्हणिजे
nirguṇīm guṇavikāru | toci śaḍguṇaiśvaru |
ardhanārīnaṭeśvaru | tayāsa mhaṇije
In nirguṇa, guṇa-vikāra — is ṣaḍ-guṇaiśvara; / Ardhanārī-Naṭeśvara — he is called.
आदिशक्ति शिवशक्ति । मुळीं आहे सर्वशक्ति ।
तेथेऊन पुढें नाना वेक्ती । निर्माण जाल्या
ādiśakti śivaśakti | muḷīm āhe sarvaśakti |
tetheūna puḍhem nānā vektī | nirmāṇa jālyā
Ādi-śakti, Śiva-śakti; at root is sarva-śakti; / from there ahead, various individuals — were created.
तेथून पुढें शुद्धसत्व । रजतमाचें गूढत्व ।
तयासि म्हणिजे महत्तत्त्व । गुणक्षोभिणी
tethūna puḍhem śuddhasatva | rajatamācem gūḍhatva |
tayāsi mhaṇije mahattattva | guṇakṣobhiṇī
From there ahead, śuddha-sattva; the subtlety of rajas-tamas; / this is called mahat-tattva — Guṇa-kṣobhiṇī.
मुळीं असेचिना वेक्ती । तेथें कैंची शिवशक्ती ।
ऐसें म्हणाल तरी चित्तीं । सावधान असावें
muḷīm asecinā vektī | tethem kaimcī śivaśaktī |
aisem mhaṇāla tarī cittīm | sāvadhāna asāvem
At root, no individual exists; there whence Śiva-śakti? / If you say so, within — should be alert.
ब्रह्मांडावरून पिंड । अथवा पिंडावरून ब्रह्मांड ।
अधोर्ध पाहातां निवाड । कळों येतो
brahmāmḍāvarūna pimḍa | athavā pimḍāvarūna brahmāmḍa |
adhordha pāhātām nivāḍa | kaḷom yeto
From brahmāṇḍa see piṇḍa; or from piṇḍa see brahmāṇḍa; / upward-downward seeing, decision — comes to know.
बीज फोडून आणिलें मना । तेथें फळ तों दिसेना ।
वाढत वाढत पुढें नाना । फळें येती
bīja phoḍūna āṇilem manā | tethem phaḷa tom disenā |
vāḍhata vāḍhata puḍhem nānā | phaḷem yetī
Seed broken, brought to mind; there fruit does not appear; / growing-and-growing ahead, various — fruits come.
फळ फोडितां बीज दिसे । बीज फोडितां फळ नसे ।
तैसा विचार असे । पिंडब्रह्मांडीं
phaḷa phoḍitām bīja dise | bīja phoḍitām phaḷa nase |
taisā vicāra ase | pimḍabrahmāmḍīm
Breaking fruit, seed appears; breaking seed, no fruit; / likewise the consideration — of piṇḍa-brahmāṇḍa.
नर नारी दोनी भेद । पिंडीं दिसती प्रसिद्ध ।
मुळी नस्तां विशद । होतील कैसीं
nara nārī donī bheda | pimḍīm disatī prasiddha |
muḷī nastām viśada | hotīla kaisīm
Man, woman — two divisions; in piṇḍa directly seen; / without being at root — how would they manifest?
नाना बीजरूप कल्पना । तींत काये येक असेना ।
सूक्ष्म म्हणोनि भासेना । येकायेकीं
nānā bījarūpa kalpanā | tīmta kāye yeka asenā |
sūkṣma mhaṇoni bhāsenā | yekāyekīm
Various seed-form kalpanās; in them what is not there? / Because it is subtle, not seen — at once.
स्थूळाचें मूळ ते वासना । ते वासना आधीं दिसेना ।
स्थूळावेगळें अनुमानेना । सकळ कांहीं
sthūḷācem mūḷa te vāsanā | te vāsanā ādhīm disenā |
sthūḷāvegaḷem anumānenā | sakaḷa kāmhīm
The root of sthūla is vāsanā; that vāsanā first does not appear; / apart from sthūla, not inferred — anything.
कल्पनेची सृष्टी केली । ऐसीं वेदशास्त्रें बोलिलीं ।
दिसेना म्हणोन मिथ्या केली । न पाहिजेत कीं
kalpanecī sṛṣṭī kelī | aisīm vedaśāstrem bolilīm |
disenā mhaṇona mithyā kelī | na pāhijeta kīm
Kalpanā's sṛṣṭi was made — so Veda-śāstras have spoken. / 'Not seen, hence mithyā-made' — must not be [accepted].
पडदा येका येका जन्माचा । तेथें विचार कळे कैंचा ।
परंतु गूढत्व हा नेमाचा । ठाव आहे
paḍadā yekā yekā janmācā | tethem vicāra kaḷe kaimcā |
paramtu gūḍhatva hā nemācā | ṭhāva āhe
The curtain of one birth; there what consideration can be known? / Yet the subtlety by rule — has a place.
नाना पुरुषांचे जीव । नाना स्त्रियांचे जीव ।
येकचि परी देहस्वभाव । वेगळाले
nānā puruṣāmce jīva | nānā striyāmce jīva |
yekaci parī dehasvabhāva | vegaḷāle
Various men's jīvas; various women's jīvas; / one, but body-svabhāvas — separate.
नवरीस नवरी नलगे । ऐसा भेद दिसों लागे ।
पिंडावरून उमगे । ब्रह्मांडबीज
navarīsa navarī nalage | aisā bheda disom lāge |
pimḍāvarūna umage | brahmāmḍabīja
Bride does not want bride; such bheda begins to appear; / from piṇḍa understand — the brahmāṇḍa-seed.
नवरीचें मन नवर्यावरी । नवर्याचें मन नवरीवरी ।
ऐसी वासनेची परी । मुळींहून पाहावी
navarīcem mana navaryāvarī | navaryācem mana navarīvarī |
aisī vāsanecī parī | muḷīmhūna pāhāvī
Bride's mind on groom, groom's mind on bride; / such is the manner of vāsanā — should be seen from root.
वासना मुळींची अभेद । देहसमंधें जाला भेद ।
तुटतां देहाच समंध । भेद जेला
vāsanā muḷīmcī abheda | dehasamamdhem jālā bheda |
tuṭatām dehāca samamdha | bheda jelā
Vāsanā at root is abheda; by body-connection bheda formed; / when body-connection snaps, bheda flies off.
नरनारीचें बीजकारण ।शिवशक्तीमधें जाण ।
देह धरितां प्रमाण । कळों आलें
naranārīcem bījakāraṇa |śivaśaktīmadhem jāṇa |
deha dharitām pramāṇa | kaḷom ālem
Man-woman's seed-cause — is in Śiva-Śakti, know; / in body-holding, the proof — has come to known.
नाना प्रीतीच्या वासना । येकाचें येकास कळेना ।
तिक्षण दृष्टीनें अनुमाना । कांहींसें येतें
nānā prītīcyā vāsanā | yekācem yekāsa kaḷenā |
tikṣaṇa dṛṣṭīnem anumānā | kāmhīmsem yetem
Various affection-vāsanās; one does not know another; / with sharp vision to inference — some comes.
बाळकास वाढवी जननी । हें तों नव्हे पुरुषाचेनी ।
उपाधी वाढे जयेचेनी । ते हे वनिता
bāḷakāsa vāḍhavī jananī | hem tom navhe puruṣācenī |
upādhī vāḍhe jayecenī | te he vanitā
Mother raises the child; this is not by man; / by whom upādhi grows — is the wife.
वीट नाहीं कंटाळानाहीं । आलस्य नाहीं त्रास नाहीं ।
इतुकी माया कोठेंचि ना हीं । मातेगेगळी
vīṭa nāhīm kamṭāḷānāhīm | ālasya nāhīm trāsa nāhīm |
itukī māyā koṭhemci nā hīm | mātegegaḷī
No disgust, no tedium; no laziness, no distress; / so much māyā is nowhere — apart from mother.
नाना उपाधी वाढऊं जाणे । नाना मायेनें गोऊं जाणे ।
नाना प्रीती लाऊं जाणे । नाना प्रपंचाची
nānā upādhī vāḍhaūm jāṇe | nānā māyenem goūm jāṇe |
nānā prītī lāūm jāṇe | nānā prapamcācī
Knows to grow various upādhis; knows to entangle with various māyās; / knows to apply various affections — of various prapañcas.
पुरुषास स्त्रीचा विश्वास । स्त्रीस पुरुषाचा संतोष ।
परस्परें वासनेस । बांधोन टकिलें
puruṣāsa strīcā viśvāsa | strīsa puruṣācā samtoṣa |
parasparem vāsanesa | bāmdhona ṭakilem
Man's trust in woman; woman's delight in man; / mutually by vāsanā — bound.
ईश्वरें मोठें सूत्र केलें । मनुष्यमात्र गुंतोन राहिलें ।
लोभाचें गुंडाळें केलें । उगवेना ऐसें
īśvarem moṭhem sūtra kelem | manuṣyamātra gumtona rāhilem |
lobhācem gumḍāḷem kelem | ugavenā aisem
Īśvara made a great thread; every human was entangled; / a coil of lobha was made — that does not untangle.
ऐसी परस्परें आवडी । स्त्रीपुरुषांची माहां गोडी ।
हे मुळींहून चालिली रोकडी । विवेकें पाहावी
aisī parasparem āvaḍī | strīpuruṣāmcī māhām goḍī |
he muḷīmhūna cālilī rokaḍī | vivekem pāhāvī
Such mutual love, the great sweetness of man-woman — / this directly from root has flowed — should be seen by vivek.
मुळीं सूक्ष्म निर्माण जालें । पुढें पष्ट दिसोन आलें।
उत्पतीचें कार्य चाले। उभयतांकरितां
muḷīm sūkṣma nirmāṇa jālem | puḍhem paṣṭa disona ālem |
utpatīcem kārya cāle | ubhayatāmkaritām
At root, subtle was created; ahead it appeared clearly; / the work of utpatti proceeds — by both.
मुळीं शिवशक्ती खरें । पुढें जालीं वधुवरें ।
चौर्यासि लक्ष विस्तारें । विस्तारली जे
muḷīm śivaśaktī kharem | puḍhem jālīm vadhuvarem |
cauryāsi lakṣa vistārem | vistāralī je
At root, Śiva-Śakti truly; ahead became bride-and-groom; / 84-lakh expansion — was expanded.
येथें शिवशक्तीचें रूप केलें । श्रोतीं मनास पाहिजे आणिलें ।
विवरलियांविण बोलिलें। तें वेर्थ जाणावें
yethem śivaśaktīcem rūpa kelem | śrotīm manāsa pāhije āṇilem |
vivaraliyāmviṇa bolilem | tem vertha jāṇāvem
Here Śiva-Śakti's form was done; listeners should bring to mind; / speaking without examining — should be known as vain.