संत साहित्य · Dāsabodha · Dashak 20
Dashak 20 · Samāsa 5
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येथून पाहातां तेथवरी । चत्वार जीनस अवधारीं ।
येक चौदा पांच च्यारी । ऐसें आहे
yethūna pāhātām tethavarī | catvāra jīnasa avadhārīm |
yeka caudā pāmca cyārī | aisem āhe
From here to there — there are four inventories; / one, fourteen, five, four — thus it is.
परब्रह्म सकळांहून वेगळें । परब्रह्म सकळांहून आगळें ।
नाना कल्पनेनिराळें । परब्रह्म तें
parabrahma sakaḷāmhūna vegaḷem | parabrahma sakaḷāmhūna āgaḷem |
nānā kalpanenirāḷem | parabrahma tem
Para-brahma is apart from all; para-brahma is more than all; / apart from various kalpanās — is para-brahma.
परब्रह्माचा विचार । नाना कल्पनेहून पर ।
निर्मळ निश्चळ निर्विकार । अखंड आहे
parabrahmācā vicāra | nānā kalpanehūna para |
nirmaḷa niścaḷa nirvikāra | akhamḍa āhe
Consideration of para-brahma — beyond various kalpanās; / nirmala, niścala, nirvikāra — is unbroken.
परब्रह्मास कांहींच तुळेना । हा येक मुख्य जिनसाना ।
दुसरा जिनस नाना कल्पना । मूळमाया
parabrahmāsa kāmhīmca tuḷenā | hā yeka mukhya jinasānā |
dusarā jinasa nānā kalpanā | mūḷamāyā
Nothing compares to para-brahma — this is one chief inventory; / second inventory, various kalpanās — mūla-māyā.
नाना सूक्ष्मरूप । सूक्ष्म आणी कर्दमरूप ।
मुळींच्या संकल्पाचा आरोप । मूळमाया
nānā sūkṣmarūpa | sūkṣma āṇī kardamarūpa |
muḷīmcyā samkalpācā āropa | mūḷamāyā
Various subtle forms; subtle and mire-form; / imposition of root-samkalpa — is mūla-māyā.
हरिसंकल्प मुळींचा । आत्माराम सकळांचा ।
संकेत नामाभिधानाचा । येणें प्रकारें
harisamkalpa muḷīmcā | ātmārāma sakaḷāmcā |
samketa nāmābhidhānācā | yeṇem prakārem
Hari-samkalpa at root; Ātmārāma of all; / signal of name-designation — in this manner.
निश्चळीं चंचळ चेतलें । म्हणौनि चैतन्य बोलिलें ।
गुणसामानत्वें जालें । गुणसाम्य ऐसें
niścaḷīm camcaḷa cetalem | mhaṇauni caitanya bolilem |
guṇasāmānatvem jālem | guṇasāmya aisem
Cañcala kindled in the niścala — hence caitanya was spoken; / by guṇa-equality it became — guṇa-sāmya thus.
अर्धनारीनटेश्वर । तोचि शड्गुणैश्वर ।
प्रकृतिपुरुषाचा विचार । शिवशक्ती
ardhanārīnaṭeśvara | toci śaḍguṇaiśvara |
prakṛtipuruṣācā vicāra | śivaśaktī
Ardhanārī-Naṭeśvara; that itself is ṣaḍ-guṇaiśvara; / consideration of prakṛti-puruṣa — Śiva-śakti.
सुद्धसत्वगुणाची मांडणी । अर्धमात्रा गुणक्षोभिणी ।
पुढें तिही गुणांची करणी । प्रगट जाली
suddhasatvaguṇācī māmḍaṇī | ardhamātrā guṇakṣobhiṇī |
puḍhem tihī guṇāmcī karaṇī | pragaṭa jālī
Arrangement of śuddha-sattva-guṇa; ardha-mātrā is guṇa-kṣobhiṇī; / ahead the doing of the three guṇas — has manifested.
मन माया अंतरात्मा । चौदा जिनसांची सीमा ।
विद्यमान ज्ञानात्मा । इतुके ठाइं
mana māyā amtarātmā | caudā jinasāmcī sīmā |
vidyamāna jñānātmā | ituke ṭhāim
Manas, māyā, Antarātmā — the limit of 14 inventories; / present — is jñānātmā — up to this place.
ऐसा दुसरा जिनस । अभिधानें चतुर्दश ।
आतां तिसरा जिनस । पंचमाहाभूतें
aisā dusarā jinasa | abhidhānem caturdaśa |
ātām tisarā jinasa | pamcamāhābhūtem
Such is the second inventory; 14 by designations; / now the third inventory — pañca-mahā-bhūtas.
येथें पाहातां जाणीव थोडी । आदिअंत हे रोकडी ।
खाणी निरोपिल्या तांतडी । तो चौथा जिनस
yethem pāhātām jāṇīva thoḍī | ādiamta he rokaḍī |
khāṇī niropilyā tāmtaḍī | to cauthā jinasa
Here looking, knowing is little; beginning-end is cash-in-hand; / the wombs expounded hastily — is the fourth inventory.
च्यारी खाणी अनंत प्राणी । जाणीवेची जाली दाटणी ।
च्यारी जिनस येथूनी । संपूर्ण जाले
cyārī khāṇī anamta prāṇī | jāṇīvecī jālī dāṭaṇī |
cyārī jinasa yethūnī | sampūrṇa jāle
Four wombs, endless creatures; the density of knowing arose; / four inventories from here — are complete.
बीज थोडें पेरिजेतें । पुढें त्याचें उदंड होतें ।
तैसें जालें आत्मयातें । खाणी वाणी प्रगटतां
bīja thoḍem perijetem | puḍhem tyācem udamḍa hotem |
taisem jālem ātmayātem | khāṇī vāṇī pragaṭatām
A little seed is sown; ahead from it much arises; / likewise happened to Ātmā — when wombs-speeches manifested.
ऐसी सत्ता प्रबळली । थोडे सत्तेचि उदंड जाली ।
मनुष्यवेषें सृष्टी भोगिली । नान प्रकारें
aisī sattā prabaḷalī | thoḍe satteci udamḍa jālī |
manuṣyaveṣem sṛṣṭī bhogilī | nāna prakārem
Such authority grew strong; little authority became abundant; / in human-form, sṛṣṭi was enjoyed — in various ways.
प्राणी मारून स्वापद पळे । वरकड त्यास काये कळे ।
नाना भोग तो निवळे । मनुष्यदेहीं
prāṇī mārūna svāpada paḷe | varakaḍa tyāsa kāye kaḷe |
nānā bhoga to nivaḷe | manuṣyadehīm
Killing a creature the beast flees; beyond that, what does it know? / Various bhogas clear — in the human-body.
नाना शब्द नाना स्पर्श । नाना रूप नाना रस ।
नाना गंध ते विशेष । नरदेह जाणे
nānā śabda nānā sparśa | nānā rūpa nānā rasa |
nānā gamdha te viśeṣa | naradeha jāṇe
Various sounds, various touches; various forms, various tastes; / various fragrances especially — the nara-deha knows.
अमोल्य रत्नें नाना वस्त्रें । नाना यानें नाना शस्त्रें ।
नाना विद्या कळा शास्त्रें । नरदेह जाणे
amolya ratnem nānā vastrem | nānā yānem nānā śastrem |
nānā vidyā kaḷā śāstrem | naradeha jāṇe
Priceless gems, various clothes; various vehicles, various weapons; / various vidyās, arts, śāstras — nara-deha knows.
पृथ्वी सत्तेनें व्यापिली । स्थळोस्थळीं आटोपिली ।
नाना विद्या कळा केली । नाना धारणा
pṛthvī sattenem vyāpilī | sthaḷosthaḷīm āṭopilī |
nānā vidyā kaḷā kelī | nānā dhāraṇā
Earth was pervaded by authority; taken-over in each place; / various vidyās, arts were made — various dhāraṇās.
दृश्य अवघेंचि पाहावें । स्थानमान सा।म्भाळावें ।
सारासार विचारावें । नरदेहे जालियां
dṛśya avaghemci pāhāvem | sthānamāna sā |mbhāḷāvem |
sārāsāra vicārāvem | naradehe jāliyām
All dṛśya should be seen; place-measure should be watched; / sāra-asāra should be examined — on becoming nara-deha.
येहलोक आणी परलोक । नाना प्रकारींचा विवेक ।
विवेक आणी अविवेक । मनुष्य जाणे
yehaloka āṇī paraloka | nānā prakārīmcā viveka |
viveka āṇī aviveka | manuṣya jāṇe
This-world and other-world; various kinds of vivek; / vivek and aviveka — man knows.
नाना पिंडीं ब्रह्मांडरचना । नाना मुळींची कल्पना ।
नाना प्रकारीं धारणा । मनुष्य जाणे
nānā pimḍīm brahmāmḍaracanā | nānā muḷīmcī kalpanā |
nānā prakārīm dhāraṇā | manuṣya jāṇe
Various piṇḍa, brahmāṇḍa-rachanā; various root-kalpanās; / various kinds of dhāraṇās — man knows.
अष्टभोग नवरस । नाना प्रकारींचा विळास ।
वाच्यांश लक्ष्यांश सारांश । मनुष्य जाणे
aṣṭabhoga navarasa | nānā prakārīmcā viḷāsa |
vācyāmśa lakṣyāmśa sārāmśa | manuṣya jāṇe
Eight bhogas, nine rasas; various kinds of pleasure; / vācyāmśa, lakṣyāmśa, sārāmśa — man knows.
मनुष्यें सकळांस आळिलें । त्या मनुष्यास देवें पाळिलें ।
ऐसें हें अवघें कळलें । नरदेहयोगें
manuṣyem sakaḷāmsa āḷilem | tyā manuṣyāsa devem pāḷilem |
aisem hem avaghem kaḷalem | naradehayogem
Man entangled all; that man Deva nurtured; / thus all this was known — by nara-deha-yoga.
नरदेह परम दुल्लभ । येणें घडे अलभ्य लाभ ।
दुल्लभ तें सुल्लभ । होत आहे
naradeha parama dullabha | yeṇem ghaḍe alabhya lābha |
dullabha tem sullabha | hota āhe
Nara-deha is supremely rare; by it an unobtainable gain occurs; / the rare becomes easy — is happening.
बरकड देहे हें काबाड । नरदेह मोठें घबाड ।
परंतु पाहिजे जाड । विवेकरचना
barakaḍa dehe hem kābāḍa | naradeha moṭhem ghabāḍa |
paramtu pāhije jāḍa | vivekaracanā
The residual body is burden; nara-deha is a great treasure; / but needs to be great — the vivek-composition.
येथें जेणें आळस केला । तो सर्वस्वें बुडाला ।
देव नाहीं वोळखिला । विवेकबळें
yethem jeṇem āḷasa kelā | to sarvasvem buḍālā |
deva nāhīm voḷakhilā | vivekabaḷem
He who was lazy here — drowned entirely; / did not recognize Deva — by vivek-strength.
नर तोचि नारायेण । जरी प्रत्ययें करी श्रवण ।
मननशीळ अंतःकर्ण । सर्वकाळ
nara toci nārāyeṇa | jarī pratyayem karī śravaṇa |
mananaśīḷa amtaḥkarṇa | sarvakāḷa
Man itself is Nārāyaṇa — if he does śravaṇa by pratyaya; / meditative antaḥkaraṇa — always.
जेणें स्वयेंचि पोहावें । त्यास कासेस नलगे लागावें ।
स्वतंत्रपणें शोधावें । सकळ कांहीं
jeṇem svayemci pohāvem | tyāsa kāsesa nalage lāgāvem |
svatamtrapaṇem śodhāvem | sakaḷa kāmhīm
He who can swim himself — does not need to hold the robe; / with independence, should search — everything.
सकळ शोधून राहिला । संदेह कैचा तयाला ।
पुढें विचार कैसा जाला । त्याचा तोचि जाणे
sakaḷa śodhūna rāhilā | samdeha kaicā tayālā |
puḍhem vicāra kaisā jālā | tyācā toci jāṇe
On all being searched, he remained; what doubt for him? / Ahead what consideration — only he knows.