संत साहित्य · Dāsabodha · Dashak 20
Dashak 20 · Samāsa 4
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सकळ जनास प्रार्थना । उगेंच उदास करावेंना ।
निरूपण आणावें मना । प्रत्ययाचें
sakaḷa janāsa prārthanā | ugemca udāsa karāvemnā |
nirūpaṇa āṇāvem manā | pratyayācem
Request to all people; do not become dispassionate uselessly; / bring to mind the nirūpaṇa — of pratyaya.
प्रत्यये राहिला येकेकडे । आपण धांवतो भलतेकडे ।
तरी सारासाराचे निवाडे । कैसे होती
pratyaye rāhilā yekekaḍe | āpaṇa dhāmvato bhalatekaḍe |
tarī sārāsārāce nivāḍe | kaise hotī
Pratyaya remained on one side; one runs to any side; / then the determinations of sāra-asāra — how do they happen?
उगिच पाहातां सृष्टी । गल्बला दिसतो दृष्टीं ।
परी ते राजसत्तेची गोष्टी । वेगळीच
ugica pāhātām sṛṣṭī | galbalā disato dṛṣṭīm |
parī te rājasattecī goṣṭī | vegaḷīca
Just looking at sṛṣṭi — commotion appears to sight; / but the matter of royal-authority — is different.
पृथ्वीमधें जितुकीं शरीरें । तितुकीं भगवंताचीं घरें ।
नाना सुखें येणें द्वारें । प्राप्त होती
pṛthvīmadhem jitukīm śarīrem | titukīm bhagavamtācīm gharem |
nānā sukhem yeṇem dvārem | prāpta hotī
As many bodies are on earth — so many homes of Bhagavant; / various sukhas through this door — are attained.
त्याचा महिमा कळेल कोणाला । माता वांटून कृपाळु जाला ।
प्रत्यक्ष जगदीश जगाला । रक्षितसे
tyācā mahimā kaḷela koṇālā | mātā vāmṭūna kṛpāḷu jālā |
pratyakṣa jagadīśa jagālā | rakṣitase
Whose mahimā is known to whom? Mother distributing, became merciful; / directly jagadīśa to the world — protects.
सत्त पृथ्वीमधें वांटली । जेथें तेथें विभागली ।
कळेनें सृष्टि चालिली । भगवंताचे
satta pṛthvīmadhem vāmṭalī | jethem tethem vibhāgalī |
kaḷenem sṛṣṭi cālilī | bhagavamtāce
Authority distributed on earth; divided in each place; / by art, the sṛṣṭi proceeded — of Bhagavant.
मूळ जाणत्या पुरुषाची सत्ता । शरीरीं विभागली तत्वता ।
सकळ कळा चातुर्यता । तेथें वसे
mūḷa jāṇatyā puruṣācī sattā | śarīrīm vibhāgalī tatvatā |
sakaḷa kaḷā cāturyatā | tethem vase
The authority of the root-knowing puruṣa — distributed in body truly; / all art, cāturya — dwells there.
सकळ पुराचा ईश । जगामध्यें तो जगदीश ।
नाना शरीरीं सावकास । करूं लागे
sakaḷa purācā īśa | jagāmadhyem to jagadīśa |
nānā śarīrīm sāvakāsa | karūm lāge
Lord of all cities; in the world he is jagadīśa; / leisurely in various bodies — begins to act.
पाहातां सृष्टिची रचना । ते येकाचेन चालेना ।
येकचि चालवी नाना । देह धरुनी
pāhātām sṛṣṭicī racanā | te yekācena cālenā |
yekaci cālavī nānā | deha dharunī
On looking at sṛṣṭi's rachanā — it does not proceed by one; / the one moves the many — holding bodies.
नाहीं उंच नीच विचारिलें । नाहीं बरें वाईट पाहिलें ।
कार्ये चालों ऐसें जालें । भगवंतासी
nāhīm umca nīca vicārilem | nāhīm barem vāīṭa pāhilem |
kārye cālom aisem jālem | bhagavamtāsī
Did not consider high-low; did not see good-bad; / 'let the work go' became so — for Bhagavant.
किंवा नेणणें आडवें केलें । किंवा अभ्यासीं घातलें ।
हें कैसें कैसें केलें । त्याचा तोचि जाणे
kimvā neṇaṇem āḍavem kelem | kimvā abhyāsīm ghātalem |
hem kaisem kaisem kelem | tyācā toci jāṇe
Or did he set not-knowing across; or placed in practice; / how this was done — only he knows.
जगदांतरीं अनुसंधान । बरें पाहाणें हेंचि ध्यान ।
ध्यान आणी तें ज्ञान । येकरूप
jagadāmtarīm anusamdhāna | barem pāhāṇem hemci dhyāna |
dhyāna āṇī tem jñāna | yekarūpa
Anusandhāna in jagad-antara; seeing well is dhyāna; / dhyāna and that jñāna — are one-form.
प्राणी संसारास आला । कांहीं येक शाहाणा जाला ।
मग तो विवरों लागला । भूमंडळीं
prāṇī samsārāsa ālā | kāmhīm yeka śāhāṇā jālā |
maga to vivarom lāgalā | bhūmamḍaḷīm
The creature came to samsāra; became somewhat wise; / then he began to examine — on earth-globe.
प्रगट रामाचें निशाण । आत्माराम ज्ञानघन ।
विश्वंभर विद्यमान । भाग्यें कळे
pragaṭa rāmācem niśāṇa | ātmārāma jñānaghana |
viśvambhara vidyamāna | bhāgyem kaḷe
Manifest is Rāma's standard; Ātmārāma, jñāna-ghana; / Viśvambhara present — is known by fortune.
उपासना धुंडुन वासना धरिली । तरी ते लांबतचि गेली ।
महिमा न कळे बोलिली । येथार्थ आहे
upāsanā dhumḍuna vāsanā dharilī | tarī te lāmbataci gelī |
mahimā na kaḷe bolilī | yethārtha āhe
Seeking upāsanā, vāsanā was held; it kept stretching; / its mahimā not understood, spoken — is the reality.
द्रष्टा म्हणिजे पाहाता । साक्षी म्हणिजे जाणता ।
अनंतरूपी अनंता । वोळखावें
draṣṭā mhaṇije pāhātā | sākṣī mhaṇije jāṇatā |
anamtarūpī anamtā | voḷakhāvem
Dṛṣṭā means seer; sākṣī means knower; / endless-formed, ananta — should be recognized.
संगती असावी भल्यांची । धाटी कथा निरूपणाची ।
कांहीं येक मनाची । विश्रांती आहे
samgatī asāvī bhalyāmcī | dhāṭī kathā nirūpaṇācī |
kāmhīm yeka manācī | viśrāmtī āhe
Should have company of the good; course of kathā-nirūpaṇa; / some mental rest — is there.
त्याहिमधें प्रत्ययेज्ञान । जाळून टाकिला अनुमान ।
प्रचितीविण समाधान । पाविजेल कैंचें
tyāhimadhem pratyayejñāna | jāḷūna ṭākilā anumāna |
pracitīviṇa samādhāna | pāvijela kaimcem
Among these, pratyaya-jñāna; inference was burnt; / without pratīti, samādhāna — whence would be attained?
मूळसंकल्प तो हरिसंकल्प । मूळमायेमधील साक्षेप ।
जगदांतरीं तेंचि रूप । देखिजेतें
mūḷasamkalpa to harisamkalpa | mūḷamāyemadhīla sākṣepa |
jagadāmtarīm temci rūpa | dekhijetem
The root-samkalpa is Hari-samkalpa; the attention within mūla-māyā; / in jagad-antara that same form — is seen.
उपासना ज्ञानस्वरूप । ज्ञानीं चौथा देह आरोप ।
याकारणें सर्व संकल्प । सोडून द्यावा
upāsanā jñānasvarūpa | jñānīm cauthā deha āropa |
yākāraṇem sarva samkalpa | soḍūna dyāvā
Upāsanā is jñāna-svarūpa; in jñāna, the fourth body is imposed; / for this reason all samkalpa — should be released.
पुढें परब्रह्म विशाळ । गगनासारिखें पोकळ ।
घन पातळ कोमळ । काये म्हणावें
puḍhem parabrahma viśāḷa | gaganāsārikhem pokaḷa |
ghana pātaḷa komaḷa | kāye mhaṇāvem
Ahead, vast para-brahma; like the sky, hollow; / dense, fluid, tender — what to call?
उपासना म्हणिजे ज्ञान । ज्ञानें पाविजे निरंजन ।
योगियांचें समाधान । येणें रितीं
upāsanā mhaṇije jñāna | jñānem pāvije niramjana |
yogiyāmcem samādhāna | yeṇem ritīm
Upāsanā means jñāna; by jñāna attain nirañjana; / the yogīs' samādhāna — in this manner.
विचार नेहटूनसा पाहे । तरी उपासना आपणचि आहे ।
येक जाये एक आहे । देह धरुनी
vicāra nehaṭūnasā pāhe | tarī upāsanā āpaṇaci āhe |
yeka jāye eka āhe | deha dharunī
On examining closely — upāsanā is oneself; / one goes, one remains — holding body.
अखंड ऐसी घालमेली । पूर्वापार होत गेली ।
आतां हि तैसीच चालिली । उत्पत्ति स्थिती
akhamḍa aisī ghālamelī | pūrvāpāra hota gelī |
ātām hi taisīca cālilī | utpatti sthitī
Such constant churning — has occurred continuously; / even now as it proceeded — utpatti, sthiti.
बनावरी बनचरांची सत्ता । जळावरी जळचरांची सत्ता ।
भूमंडळीं भूपाळां समस्तां । येणेंचि न्यायें
banāvarī banacarāmcī sattā | jaḷāvarī jaḷacarāmcī sattā |
bhūmamḍaḷīm bhūpāḷām samastām | yeṇemci nyāyem
Forest-creatures' authority over the forest; water-creatures' over water; / on earth all kings — by this same logic.
सामर्थ्य आहे चळवळेचें । जो जो करील तयाचें ।
परंतु येथें भगवंताचें । अधिष्ठान पाहिजे
sāmarthya āhe caḷavaḷecem | jo jo karīla tayācem |
paramtu yethem bhagavamtācem | adhiṣṭhāna pāhije
Capacity is of moving; whoever does does his; / but here the foundation of Bhagavant — is needed.
कर्ता जगदीश हें तों खरें । परी विभाग आला पृथकाकारें ।
तेथें अहंतेचें काविरें । बाधिजेना
kartā jagadīśa hem tom kharem | parī vibhāga ālā pṛthakākārem |
tethem ahamtecem kāvirem | bādhijenā
Kartā is jagadīśa — this is true; but the portion has come separate; / there the confusion of ahantā — should not afflict.
हरिर्दाता हरिर्भोक्ता । ऐसें चालतें तत्वता ।
ये गोष्टीचा आतां । विचार पाहावा
harirdātā harirbhoktā | aisem cālatem tatvatā |
ye goṣṭīcā ātām | vicāra pāhāvā
Hari is giver, Hari is enjoyer — such proceeds truly; / about this matter — the consideration should be seen.
सकळ कर्ता परमेश्वरु । आपला माइक विचारु ।
जैसें कळेल तैसें करूं । जगदांतरें
sakaḷa kartā parameśvaru | āpalā māika vicāru |
jaisem kaḷela taisem karūm | jagadāmtarem
All-doer is Parameśvara; one's own is the māyika consideration; / as known, so let us do — the jagad-antara.
देवायेवढें चपळ नाहीं । ब्रह्मायेवढें निश्चळ नाहीं ।
पाइरी चढोन पाहीं । मूळपरियंत
devāyevaḍhem capaḷa nāhīm | brahmāyevaḍhem niścaḷa nāhīm |
pāirī caḍhona pāhīm | mūḷapariyamta
Nothing so agile as Deva; nothing so niścala as Brahma; / climb the stairs — up to the root.