Monday, December 30, 2013

Ashtavakra Geeta - Adhyay 14

अध्याय १४ :- ईश्वर

XIV Isvara - Natural Dissolution of the Mind
Janaka then summarizes his exalted state with calm indifference.
 
॥ जनक उवाच ॥
प्रकृत्या शून्यचित्तो यः प्रमादाद् भावभावनः ।
निद्रितो बोधित इव क्षीणसंस्मरणो हि सः ॥१॥
जनक म्हणाला
जो पुरुष स्वभावानें शून्यचित्त आहे तो प्रारब्धकर्मानुसार आलेले विषय भोगतो. पण जसा गाढ झोपलेल्या माणसानें, उठवण्यांत आल्यानें, त्या झोपेचा पगडा असतांनाच सांगितलेलें काम करावें, त्याच प्रकारें हानिलाभाचा विचार न करतां अलिप्त व साक्षी राहून तीं कर्में करतो. ॥१॥
Janaka said:
1. He who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering, like one awakened from a dream.

क्व धनानि क्व मित्राणि क्व मे विषयदस्यवः ।
क्व शास्त्रं क्व च विज्ञानं यदा मे गलिता स्पृहा ॥२॥
जनक म्हणतो कीं, शून्यचित्त झाल्यामुळें माझ्या विषयभावना मावळल्या आहेत. पूर्णात्मदर्शी अशा माझी विषयभोगांची इच्छा नष्ट झाल्यानें आतां माझें धन कुठलें ? मित्र कुठलें ? शास्त्रांचा अभ्यास कुठला ? आणि निदिध्यासनादिक कुठें उरलें ? माझी तर कशाबद्दलच आस्थाबुद्धि राहिली नाहीं. ॥२॥
2. As my desire has been eliminated, I have no wealth, friends, robbers, senses, scriptures or knowledge.

विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे ।
नैराश्ये बंधमोक्षे च न चिंता मुक्तये मम ॥३॥
साक्षी पुरुष व परब्रह्म पारमात्म्याचा बोध होऊन सार्‍या आशा मावळल्या, बंधनें गळून पडलीं व मोक्षाचीही कामना शिल्लक राहिली नाहीं. ॥३॥
3. Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation.

अंतर्विकल्पशून्यस्य बहिः स्वच्छन्दचारिणः ।
भ्रान्तस्येव दशास्तास्तास्तादृशा एव जानते ॥४॥
विकल्पशून्य अंतःकरणाच्या निभ्रांत पुरुषाच्या अवस्थेंत स्वच्छंदानें वावरणार्‍या, त्या मुक्त पुरुषाला त्याच मुक्त अवस्थेला पोहोंचलेला मुक्तपुरुषच जाणतो. ॥४॥
4. The various states of one who is empty of uncertainty within, and who outwardly wanders about as he pleases, like a madman, can only be known by someone in the same condition.

Friday, December 27, 2013

Ashtavakra Geeta - Adhyay 13

अध्याय १३ :- यथासुखम

XIII Yathasukham - Transcendent Bliss
Janaka, having been instructed by Ashtavakra in Chapter One to “be happy,” reports that he indeed is.
 
॥ जनक उवाच ॥
अकिंचनभवं स्वास्थं कौपीनत्वेऽपि दुर्लभं ।
त्यागादाने विहायास्मादहमासे यथासुखम् ॥१॥
जनक म्हणाला
सर्व विषयांबद्दलच्या आसक्तीचा साक्षी वृत्तीनें जो सहजगत्या त्याग घडला व त्यामुळें चित्ताला जी स्थिरता आली ती भगवीं वस्त्रें धारण करणार्‍या संन्याशालाही दुर्लभ आहे. त्यामुळें साक्षी वृत्तींत राहून, गृहण व त्यागाची आसक्तीही संपली व मी आत्मानंदांतच उरलों. ॥१॥
Janaka said:

1. The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please abandoning both renunciation and acquisition.

कुत्रापि खेदः कायस्य जिह्वा कुत्रापि खेद्यते ।
मनः कुत्रापि तत्त्यक्त्वा पुरुषार्थे स्थितः सुखम् ॥२॥
कुठें कर्मकांडानें शरीर शिणलें आहे, कुठें पाठ-पाठांतरानें वाणीला शीण आला आहे, तर कुठें मनन-चिंतनानें मन मरगळून गेलें आहे हें पाहून या सर्वांचा त्याग करुन मी निर्धारानें आत्मानंदांत राहिलों आहें. ॥२॥
2. Sometimes one experiences distress because of one's body, sometimes because of one's tongue, and sometimes because of one's mind. Abandoning all of these in the goal of being human I live as I please.

कृतं किमपि नैव स्याद् इति संचिन्त्य तत्त्वतः ।
यदा यत्कर्तुमायाति तत् कृत्वासे यथासुखम् ॥३॥
शरीरादींनीं होणारीं कर्में आत्मा करीत नसतो हें जाणून घेतल्यानें मी सहजप्राप्त कर्में अलिप्त राहून, साक्षीभावानें करुनही मी आपल्या सुख ’स्व’रुपांतच राहातों. ॥३॥
3. Recognising that in reality no action is ever committed, I live as I please, just attending what presents itself to be done.

कर्मनैष्कर्म्यनिर्बन्धभावा देहस्थयोगिनः ।
संयोगायोगविरहादहमासे यथासुखम् ॥४॥
ज्याला देहासक्ति आहे त्यालाच कर्म करण्याची अथवा न करण्याचीं बंधनें असतात पण देह राहो किंवा जावो अशा माझ्या अवस्थेमुळें मी सहजसुखांत असतों. ॥४॥
4. Mystics who identify themselves with bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection.

अर्थानर्थौ न मे स्थित्या गत्या न शयनेन वा ।
तिष्ठन् गच्छन् स्वपन् तस्मादहमासे यथासुखम् ॥५॥
लौकिक व्यवहार म्हणजे चालणें, फिरणें, बसणें, उठणें यांपासून अभिमानरहित झाल्यानें मला लाभ अथवा हानि नाहीं. त्यामुळें मी झोपलेला असो, बसलेला असो वा फिरत असो, या क्रियांमुळें माझी आत्मानंद अवस्था मोडत नाहीं. ॥५॥
5. No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping.

स्वपतो नास्ति मे हानिः सिद्धिर्यत्नवतो न वा ।
नाशोल्लासौ विहायास्मदहमासे यथासुखम् ॥६॥
सारीं कर्में सोडून मी झोपलों तरी माझी कांहीं हानि होत नाहीं, किंवा कर्मे करुन मला कांहीं प्राप्त करण्याची कामना नाहीं. त्यामुळें लाभहानीचा विचारच नसल्यानें मी सहजसुखांत असतों. ॥६॥
6. I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning loss and success.

सुखादिरूपा नियमं भावेष्वालोक्य भूरिशः ।
शुभाशुभे विहायास्मादहमासे यथासुखम् ॥७॥
निरनिराळ्या परिस्थितींतील सुखांचीं आंदोलनें पाहून, मी सुख व दुःख यांत भेद मानीनासा झाल्यामुळें सुखी आहें. ॥७॥
7. Frequently observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant.

Wednesday, December 25, 2013

Ashtavakra Geeta - Adhyay 12

अध्याय १२ :- स्वभाव

XII Svabhava - Ascent of Contemplation
Janaka replies by describing the state of timeless stillness in which he now finds himself.

॥ जनक उवाच ॥
कायकृत्यासहः पूर्वं ततो वाग्विस्तरासहः ।
अथ चिन्तासहस्तस्माद् एवमेवाहमास्थितः ॥१॥
जनक म्हणाला,
हे श्रीगुरो ! मी सर्व शारीरिक कर्मांचा त्याग, जप-पाठादि वाणीच्या कर्मांचा त्याग करीत शेवटीं मनांत येणार्‍या विचारांचाही त्याग करुन साक्षीभावांत राहूं लागल्यानें मी आत्मस्वरुपांत लीन झालों आहें.॥१॥
Janaka said:

1. First of all I was averse to physical activity, then to lengthy speech, and finally to thinking itself, which is why I am now established.

प्रीत्यभावेन शब्दादेरदृश्यत्वेन चात्मनः ।
विक्षेपैकाग्रहृदय एवमेवाहमास्थितः ॥२॥
अदृश्य अशा आत्म्याचें, तो ध्यानाचा विषय होऊं शकत नसतांनाही, शब्द, विचार व रुप यांच्या संवयीनें, त्यांच्या द्वारां ध्यानाची क्रिया करणें हाच विक्षेप-बाधा आहे. त्यामुळें ध्यान करण्याच्या क्रियेविरहित होऊन, मी स्व-रुपांत स्थिर आहे. ॥२॥
2. In the absence of delight in sound and the other senses, and by the fact that I myself am not an object of the senses, my mind is focused and free from distraction which is why I am now established.

समाध्यासादिविक्षिप्तौ व्यवहारः समाधये ।
एवं विलोक्य नियमं एवमेवाहमास्थितः ॥३॥ ।
जड समाधी साधण्याकरितां मनानें संकल्पाची व इतर योगक्रिया करणें हा नियम, हाच अध्यास आहे व मनाच्या व्यापाराची सहजसमाधीला आवश्यकता नाहीं. त्यामुळें त्या समाधीशिवाय मी आत्मानंदांत आहें. ॥३॥
3. Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established.

हेयोपादेयविरहाद् एवं हर्षविषादयोः ।
अभावादद्य हे ब्रह्मन्न् एवमेवाहमास्थितः ॥४॥
हे प्रभो, टाकण्यायोग्य आणि घेण्यायोग्य वस्तूंचा अभाव असल्यानें, अर्थात्‌ आत्मज्ञानाची प्राप्ति झाल्यानें मला टाकण्यासारखें किंवा घेण्यासारखें कांहीं राहिलें नाहीं व त्यामुळें हर्षविषादही गेले व आतां मी आपल्या स्वरुपांत स्थिर झालों आहें. ॥४॥
4. By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, so Brahmin, I am now established.

आश्रमानाश्रमं ध्यानं चित्तस्वीकृतवर्जनं ।
विकल्पं मम वीक्ष्यैतैरेवमेवाहमास्थितः ॥५॥
आश्रमधर्म व त्याचीं फळें, त्यागी संन्याशाचा अनाश्रमीचा दंडधारणादि धर्म व योग्याचा धारणध्यान इत्यादीचा धर्म या विरहित मी आहें. या सर्वांचा मी साक्षी चिद्रूप आहें. ॥५॥
5. Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects - by means of these I have seen my error, and I am now established.

कर्मानुष्ठानमज्ञानाद् यथैवोपरमस्तथा ।
बुध्वा सम्यगिदं तत्त्वं एवमेवाहमास्थितः ॥६॥
कामनेमुळें कर्माचें अनुष्ठान करणें किंवा कामनापूर्ति होणार नाहीं हें जाणून तिचा त्याग अज्ञानामुळें होतो, हें नीट ठाऊक असल्यानें मी कर्म करण्याची वा टाकण्याची इच्छा करीत नाहीं व स्वतःच्या नित्यानंदस्वरुपांत स्थिर राहातों. ॥६॥
6. Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established.

अचिंत्यं चिंत्यमानोऽपि चिन्तारूपं भजत्यसौ ।
त्यक्त्वा तद्भावनं तस्माद् एवमेवाहमास्थितः ॥७॥
अचिंत्य अशा ब्रह्माचें चिंतन करतांना, मनानें चिंतनाची क्रिया केली जाते म्हणून मनाच्या त्या क्रियेचा -विचाराम्चा त्याग करुन, मी ’स्व’भावांत राहातों ॥७॥
7. Trying to think the unthinkable is unnatural to thought. Abandoning such a practice therefore, I am now established.

एवमेव कृतं येन स कृतार्थो भवेदसौ ।
एवमेव स्वभावो यः स कृतार्थो भवेदसौ ॥८॥
ज्या पुरुषानें या प्रकारें शरिराच्या व मनाच्या सर्व सर्व क्रियांचा त्याग करुन आपल्या ’स्व’ रुपाला जाणलें तोच कृतार्थ म्हणजेच जीवन्मुक्त होतो. अशा क्रियारहित सहज अवस्थेंत जो राहातो तोच या देहांत असूनही विदेहमुक्ति अनुभवत असतो. ॥८॥
8. He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done.

Monday, December 23, 2013

Ashtavakra Geeta - Adhyay 11

अध्याय ११ :- चिद्रुप

XI Cidrupa - Self as Pure and Radiant Intelligence
Ashtavakra further describes the state of desirelessness to which he points.


॥ अष्टावक्र उवाच ॥
भावाभावविकारश्च स्वभावादिति निश्चयी ।
निर्विकारो गतक्लेशः सुखेनैवोपशाम्यति ॥१॥
अष्टावक्र म्हणाला
हे जनक, एखाद्या गोष्टीचा अभाव असणें किंवा तिची प्राप्ति या गोष्टी स्वभावतः होत असतात. असें जाणून यांकडे साक्षीवृत्तीनें पाहाणारा विकाररहित व क्लेशरहित झालेला पुरुष सहज सुखानें शांत राहात असतो. ॥१॥
Ashtavakra said:
1. Unmoved and un-distressed, realising now that being, non-being and transformation are of the very nature of things, one easily finds peace.

ईश्वरः सर्वनिर्माता नेहान्य इति निश्चयी ।
अन्तर्गलितसर्वाशः शान्तः क्वापि न सज्जते ॥२॥
सर्वांना निर्माण करणारा या जगांत फक्त ईश्वर आहे. ही सर्व त्याचीच लीला आहे, असें निश्चयपूर्वक जाणून जो आशारहित होऊन, सर्वांचाच प्रभुकृपा म्हणून स्वीकार करतो तो कशांतच आसक्त न होतां शांत भावानें असतो. ॥२॥
2. At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything.

आपदः संपदः काले दैवादेवेति निश्चयी ।
तृप्तः स्वस्थेन्द्रियो नित्यं न वान्छति न शोचति ॥३॥
कालेंकरुन दैवानें आपत्काल व संपदा येत असतात, हें ज्याला पक्कें ठाऊक आहे तो कशाचीही इच्छा किंवा कशाचेंही दुःख न करतां स्वस्थेंद्रिय व नित्य संतुष्ट असा राहातो. ॥३॥
3. Realising that misfortune and fortune come in their turn from fate, one is contented, one's senses under control, and one does not like or dislike.

सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी ।
साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते ॥४॥
सुख आणि दुःख, जन्म व मरण हीं दैवयोगानें प्राप्त होतात असें निश्चयानें जाणणारा पुरुष, सहजप्राप्त कर्मांचा बोजा न वाटूं देतां तीं करतो पण कशांतच आसक्त होत नाहीं. ॥४॥
4. Realising that pleasure and pain, birth and death are from fate, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached.

चिन्तया जायते दुःखं नान्यथेहेति निश्चयी ।
तया हीनः सुखी शान्तः सर्वत्र गलितस्पृहः ॥५॥
चिंतेमुळें संसारदुःख निर्माण होतें हें ज्यानें स्वतःवर ठसवून घेतलें आहे त्याला कशाचीच इच्छा राहात नाहीं व तो चिंतारहित, सुखी व शांत असतो. ॥५॥
5. Realising that suffering arises from nothing other than thinking, dropping all desires one rids oneself of it, and is happy and at peace everywhere.

नाहं देहो न मे देहो बोधोऽहमिति निश्चयी ।
कैवल्यं इव संप्राप्तो न स्मरत्यकृतं कृतम् ॥६॥
मी शरीर नाहीं, हा देह माझा नाहीं, मी ज्ञानस्वरुप बोधरुप-साक्षी आहें,असा बोध आत्मगत झालेला पुरुष केलेल्या व न केलेल्या कर्मांचें स्मरण करीत नाहीं---मनांत घोळवत नाहीं, त्यामुळें कैवल्यांतच त्याचा निवास असतो. ॥६॥
6. Realising 'I am not the body, nor is the body mine; I am awareness,' one attains the supreme state and no longer fritters over things done or undone.

आब्रह्मस्तंबपर्यन्तं अहमेवेति निश्चयी ।
निर्विकल्पः शुचिः शान्तः प्राप्ताप्राप्तविनिर्वृतः ॥७॥
ब्रह्मापासून गवतापर्यंत सर्वत्र मीच आहें अशी अनुभूति प्राप्त केलेला व सर्व रुपांत सामावलेला संकल्परहित, शुद्धस्वरुप, शांत, लाभालाभरहित पुरुष आत्मानंदांत परिपूर्ण असतो. ॥७॥
7. Realising, 'It is just me, from Brahma down to the last blade of grass,' one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not.

नाश्चर्यमिदं विश्वं न किंचिदिति निश्चयी ।
निर्वासनः स्फूर्तिमात्रो न किंचिदिव शाम्यति ॥८॥
या आश्चर्यमय विश्वाच्या ठिकाणीं वासनारहित, आत्मबोधास्वरुपांत वावरणार्‍या पुरुषाला, सर्वत्र हरिरुपाचीच अनुभूति येत असल्यानें, दुःखरुप अनुभवास न येतां तो शान्तिस्वरुपानेंच असतो. ॥८॥
8. Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace.

Thursday, December 19, 2013

Ashtavakra Geeta - Adhyay 10

अध्याय १० :- वैराग्य 

Vairagya - Dispassion Ashtavakra hammers away at the folly of desire—no matter how elevated or subtle.

॥ अष्टावक्र उवाच ॥
कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा ।
एवं ज्ञात्वेह निर्वेदाद् भव त्यागपरोऽव्रती ॥१॥
अष्टवक्र म्हणाला
वैरीरुप काम व अनर्थानें भरलेल्या अर्थांचा त्याग कर आणि त्या दोघांच्या कारणरुप धर्माचाही त्याग करुन तूं सर्वांची उपेक्षा कर. ॥१॥
Ashtavakra said:

1. Abandoning desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two - I practice indifference to everything.

कस्यापि तात धन्यस्य लोकचेष्टावलोकनात् ।
जीवितेच्छा बुभुक्षा च बुभुत्सोपशमः गताः ॥२॥
मित्र, शेत, धन, घर, स्त्री, भाऊबंद इत्यादि सर्व संपत्तीला तूं स्वप्नाप्रमाणें किंवा इन्द्रजालाप्रमाणें समज, कारण ते सर्व तीन-पांच दिवसांचेच असतात. ॥२॥
2. I look on such things as friends, land, money, property, wife, and bequests as nothing but a a dream or a three or five-day conjuror's show.

अनित्यं सर्वमेवेदं तापत्रयदूषितं ।
असरं निन्दितं हेयमिति निश्चित्य शाम्यति ॥३॥
जेथें जेथें वासना निर्माण होईल तेथें तेथें संसार आहेअ असें समज. परिपक्व वैराग्याचा आधार घेऊन तृष्णा-वासनाहीन हो. ॥३॥
3. Wherever a desire occurs, I see samsara in it. Establishing myself in firm dispassion, I be free of passion and happy.

कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणां ।
तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ॥४॥
तृष्णा हाच बंध आहे, व तिचा नाश हा मोक्ष आहे. संसारात अ-संग होण्यानेंच निरंतर आत्म्याची प्राप्ति व तुष्टि होते. ॥४॥
4. The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached.

ना मतं महर्षीणां साधूनां योगिनां तथा ।
दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः ॥५॥
तूं एक शुद्ध चैतन्य आहेस, संसार जड व असत् आहे. अविद्याही असत् आहे---एवढें जाणल्यावर आणखी जाणून घ्यायची काय जरुरी आहे ? ॥५॥
5. You are one, conscious and pure, while all this is just inert non-being. Ignorance itself is nothing, so what need have you of desire to understand?

कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः ।
निर्वेदसमतायुक्त्या यस्तारयति संसृतेः ॥६॥
तुझें राज्य, पुत्रपौत्र, शरीर आणि सुख जन्मोजन्मीं नष्ट होत आलीं आहेत----जरी तूं त्यांच्यावर आसक्त बनला होतास. ॥६॥
6. Kingdoms, children, wives, bodies, pleasures - these have all been lost to you life after life, attached to them though you were.

पश्य भूतविकारांस्त्वं भूतमात्रान् यथार्थतः ।
तत्क्षणाद् बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि ॥७॥
अर्थ, काम, पुण्यकर्मसुद्धां तूं खूप करुन चुकला आहेस. तरीसुद्धां या संसाररुपी जंगलांत मनाला शांति मिळाली नाहीं. आतां तरी शांत बस. फक्त साक्षी हो. ॥७॥
7. Enough of wealth, sensuality and good deeds. In the forest of samsara the mind has never found satisfaction in these.

वासना एव संसार इति सर्वा विमुंच ताः ।
तत्त्यागो वासनात्यागात्स्थितिरद्य यथा तथा ॥८॥
किती जन्म तूं शरिरानें, मनानें व वाणीनें श्रमपूर्ण व दुःखपूर्ण कर्में केलींस ? (तरीसुद्धा उत्पातरुपी संसारांत मनाला थोडासुद्धां विश्रांतीचा क्षण मिळाला नाहीं--तेव्हां) आतां तरी निदान साक्षी राहा. कर्ता राहूं नकोस. ॥८॥
8. How many births have you not done hard and painful labour with body, mind and speech. Now at last stop!

Monday, December 16, 2013

Ashtavakra Geeta - Adhyay 9

अध्याय ९ :- निर्वेद 

Nirveda - Indifference Ashtavakra continues to describe the way of true detachment.

॥ अष्टावक्र उवाच ॥
कृताकृते च द्वन्द्वानि कदा शान्तानि कस्य वा ।
एवं ज्ञात्वेह निर्वेदाद् भव त्यागपरोऽव्रती ॥१॥
अष्टावक्र म्हणला
केलेलीं आणि न केलेलीं कर्में व सुख-दुःख द्वंद्व कुणाची कधीं शांत झालेलीं आहेत ? हें समजून घेऊन या संसारांत उदासीन-निर्वेद होऊन अव्रती (अनाग्रही) व त्यागपरायण हो. ॥१॥
Ashtavakra said:

1. Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has been cognized, then you can here and now go beyond renunciation and obligations by indifference to such things.

कस्यापि तात धन्यस्य लोकचेष्टावलोकनात् ।
जीवितेच्छा बुभुक्षा च बुभुत्सोपशमः गताः ॥२॥
हे प्रिय, लोकव्यवहार, उत्पत्ति आणि विनाश पाहून कुणा भाग्यशालीचीच जगण्याची कामना, भोगण्याची वासना व ज्ञानाची इच्छा शांत झाली आहे. ॥२॥
2. Rare indeed, my dearest, is the lucky person whose observation of the world's behaviour has led to the extinction of the thirst for living, for pleasure and for knowledge.

अनित्यं सर्वमेवेदं तापत्रयदूषितं ।
असरं निन्दितं हेयमिति निश्चित्य शाम्यति ॥३॥
हें सारें अनित्य, तीन तापांनीं दूषित, सारहीन, निंदित व त्याज्य आहे, असा बोध अवलोकनानें होऊन निश्चय होतांच तो शांतीला प्राप्त होतो. ॥३॥
3. All this is impermanent and spoilt by the three sorts of pain. Recognising it to be in-substantial, contemptible and only fit for indifference, one attains peace.

कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणां ।
तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ॥४॥
असा कोणचा काळ आहे, कोणचें वय-अवस्था आहे कीं, जेव्हां मनुष्याला द्वंद्व नव्हतें, सुखदुःख नव्हतें ? म्हणून त्यांची उपेक्षा कर. यथाप्राप्त----जें मिळालें त्यांत----परिस्थितींत संतोष मानणारा मनुष्य सिद्धीला प्राप्त होतो. ॥४॥
4. When was that age or time of life when the dualism of extremes did not exist for people? Abandoning them, a person happy to take whatever comes suddenly realizes perfection.

ना मतं महर्षीणां साधूनां योगिनां तथा ।
दृष्ट्वा निर्वेदमापन्नः को न शाम्यति मानवः ॥५॥
महर्षींचीं, साधूंचीं, योग्यांचीं अनेक भिन्नभिन्न मतें आहेत, हें पाहून बुद्धिमान मनुष्य त्यांच्या मतांची उपेक्षा करतो. त्यांच्या मातांच्या गुंत्यांत अडकत नाहीं व शांति मिळवितो. ॥५॥
5. Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints and yogis?

कृत्वा मूर्तिपरिज्ञानं चैतन्यस्य न किं गुरुः ।
निर्वेदसमतायुक्त्या यस्तारयति संसृतेः ॥६॥
जो उपेक्षा, समता आणि युक्तिद्वारा चैतन्याच्या सत्यस्वरुपाला जाणतो तो काय गुरु नाहीं ? (तोच स्वतःचा स्वतः गुरु आहे. गुरु आंत आहे. बाहेरचा गुरु केवळ प्रतीकरुप आहे.) ॥६॥
6. Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and so leads others out of samsara?

पश्य भूतविकारांस्त्वं भूतमात्रान् यथार्थतः ।
तत्क्षणाद् बन्धनिर्मुक्तः स्वरूपस्थो भविष्यसि ॥७॥
भूतमात्रांचे विकार (इंद्रियादिक) यथार्थरुपानें पाहा म्हणजे शरीरादिकांपासून अलग होऊन तूं आत्मस्वरुपांत स्थित होशील आणि साक्षीभूत आत्मा तुला प्रतीत होईल. ॥७॥
7. If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature.

वासना एव संसार इति सर्वा विमुंच ताः ।
तत्त्यागो वासनात्यागात्स्थितिरद्य यथा तथा ॥८॥
वासना हाच संसार आहे म्हणून वासना गेली कीं संसार गेला, असें जो जाणतो तो सर्वांपासून मुक्त झाला. मग आतां जें आहे, जसें आहे, त्या सर्वांचा स्वीकार आहे. ॥८॥
8. One's inclinations are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are.

Thursday, December 12, 2013

Ashtavakra Geeta - Adhyay 8

अध्याय ८ :- मोक्ष

Moksa - Bondage and Freedom
Still hearing too much “I” in Janaka’s language, Ashtavakra instructs him in the subtleties of attachment and bondage.
॥ अष्टावक्र उवाच ॥
तदा बन्धो यदा चित्तं किन्चिद् वांछति शोचति ।
किंचिन् मुंचति गृण्हाति किंचिद् दृष्यति कुप्यति ॥१॥
अष्टवक्र म्हणाला
जेव्हां मन कांहीं इच्छितें, कांहीं विचार करतें, कांहीं स्वीकारतें, कांहीं टाकतें, दुःखी होतें किंवा सुखी होतें, तेव्हां बंधन निर्माण होतें. ॥१॥
Ashtavakra said:

1. Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something.

तदा मुक्तिर्यदा चित्तं न वांछति न शोचति ।
न मुंचति न गृण्हाति न हृष्यति न कुप्यति ॥२॥
जेव्हां मन कशाची इच्छा करीत नाहीं, चिंता करीत नाहीं, सोडीत नाहीं किंवा हवें हवें असें करीत नाहीं, सुखी किंवा दुःखी होत नाहीं, तेव्हां मुक्तीच असते. ॥२॥
2. Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything.

तदा बन्धो यदा चित्तं सक्तं काश्वपि दृष्टिषु ।
तदा मोक्षो यदा चित्तमसक्तं सर्वदृष्टिषु ॥३॥
जेव्हां मन कुठल्याही दृष्टीनें विषयांत गुंततें तेव्हां बंध निर्माण होतो आणि जेव्हां मन सर्व विषयांपासून अनासक्त होतें तेव्हां मोक्ष असतो. ॥३॥
3. Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses.

यदा नाहं तदा मोक्षो यदाहं बन्धनं तदा ।
मत्वेति हेलया किंचिन्मा गृहाण विमुंच मा ॥४॥
जेव्हां ’मी’ नसेल तेव्हां मोक्ष, जेव्हां ’मी’ असेल तेव्हां बंध; अशा मतीला जो उपलब्ध झाला---यांत स्थिरावला, त्याला मग ही इच्छा, हा स्वीकार, हा त्याग असें होत नाहीं.॥४॥
4. When there is no 'me', that is liberation, and when there is me there is bondage. Considering this earnestly, I do not hold on and do not reject.

Monday, December 9, 2013

Ashtavakra Geeta - Adhyay 7

अध्याय ७ :- संत

Santa - Tranquil and Boundless Ocean of the Self
Unable to leave it at that, however, Janaka goes on to further describe his enlightened state.
॥ जनक उवाच ॥
मय्यनंतमहांभोधौ विश्वपोत इतस्ततः ।
भ्रमति स्वांतवातेन न ममास्त्यसहिष्णुता ॥१॥
जनक म्हणाला
मी अन्तहीन महासमुद्र आहें, त्यांत विश्वरुपी नाव आपल्या आपणच वायूनें डोलत आहे. मला त्याबद्दल असहिष्णुता नाहीं. ॥१॥
Janaka said:

1. It is in the infinite ocean of myself that the world ark wanders here and there, driven by its own wind. I am not upset by that.

मय्यनंतमहांभोधौ जगद्वीचिः स्वभावतः ।
उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः ॥२॥
माझ्या अंतहीन महासमुद्रांत जगरुपी लाट स्वभावतः उठो वा नाहींशी होवो, त्यामुळें मी वाढतही नाहीं किंवा घटतही नाहीं. ॥२॥
2. Let the world wave of its own nature rise or vanish in the infinite ocean of myself. There is no increase or diminution to me from it.

मय्यनंतमहांभोधौ विश्वं नाम विकल्पना ।
अतिशांतो निराकार एतदेवाहमास्थितः ॥३॥
माझ्या अंतहीन महासागरावर संसार हा कल्पनामात्र आहे. मी अत्यंत शांत आहें, निराकार आहें; आणि आतां हेंच माझें आश्रयस्थान आहे. ॥३॥
3. It is in the infinite ocean of myself that the imagination called the world takes place. I am supremely peaceful and formless, and as such I remain.

नात्मा भावेषु नो भावस्तत्रानन्ते निरंजने ।
इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्तितः ॥४॥
आत्मा विषयांत नाहीं आणि विषय त्या निरंजन आत्म्यांत नाहींत. अशा प्रकारें मी अनासक्त, स्पृहामुक्त आहें व त्यामुळेंच त्यांचें आश्रयस्थान आहें. ॥४॥
4. My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desire-less and at peace, and as such I remain.

अहो चिन्मात्रमेवाहं इन्द्रजालोपमं जगत् ।
इति मम कथं कुत्र हेयोपादेयकल्पना ॥५॥
अहो, मी चैतन्यमात्र आहें. संसार इन्द्रजालाप्रमाणें आहे. त्यामुळें न कांहीं मिळविण्याजोगें आहे, न कांहीं टाकण्याजोगे आहे. ॥५॥
5. Truly I am but pure consciousness, and the world is like a conjuror's show, so how could I imagine there is anything here to take up or reject ?

Thursday, December 5, 2013

Ashtavakra Geeta - Adhyay 6

अध्याय ६ :- प्रक्र्तेह परः

Prakrteh Parah - Irrelevance of Dissolution of Consciousness
Janaka says “I know that already,” matching him in style and number of verses.

॥ अष्टावक्र उवाच ॥
आकाशवदनन्तोऽहं घटवत् प्राकृतं जगत् ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥१॥
जनक म्हणाला
मी आकाशाप्रमाणें आहें. संसार घडयाप्रमाणें प्रकृतिजन्य आहे (बनतो व पुष्ट होतो, आकाशावर याचा कांहीं परिणाम होत नाहीं. कारण साक्षी तर आकाशासारखा अलिप्त आहे.) यामुळें याचा न त्याग करायचा आहे, न स्वीकार करायचा आहे, न लय करायचा आहे असें मी जाणतों. ॥१॥
Ashtavakra said:

1. I am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it.

महोदधिरिवाहं स प्रपंचो वीचिसऽन्निभः ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥२॥
मी समुद्रासारखा आहें. हा संसार तरंगासारखा आहे. म्हणून याचा त्याग किंवा स्वीकार करायचा नाहीं असें मी जाणतों. ॥२॥
2. I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and here there is neither renunciation, acceptance or cessation of it.

अहं स शुक्तिसङ्काशो रूप्यवद् विश्वकल्पना ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥३॥
मी शिंपल्यासारखा आहें. विश्वाची कल्पना शिंपल्यावरच्या चांदीसारखी आहे, असें ज्ञान आहे. म्हणून न त्याचा त्याग आहे, न स्वीकार आहे, न लय आहे. ॥३॥
3. I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and here there is neither renunciation, acceptance or cessation of it.

अहं वा सर्वभूतेषु सर्वभूतान्यथो मयि ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥४॥
मी सर्व भूतांत आहें व सर्व भूतें माझ्यांत समाविष्ट आहेत त्यामुळें कशाचा न त्याग आहे, न ग्रहण आहे, न लय आहे. ॥४॥
4. Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and here there is neither renunciation, acceptance or cessation of it.

Monday, December 2, 2013

Ashtavakra Geeta - Adhyay 5

अध्याय ५ :- लय

Laya - Stages of Dissolution of Consciousness
Ashtavakra does not disagree, but in a terse four verses points to the next step—dissolution.

॥ अष्टावक्र उवाच ॥
न ते संगोऽस्ति केनापि किं शुद्धस्त्यक्तुमिच्छसि ।
संघातविलयं कुर्वन्नेवमेव लयं व्रज ॥१॥
अष्टावक्र म्हणाला
तुझा कोणाशींही संबंध नाहीं, त्यामुळें तूं शुद्ध आहेस. तूं कशाचा त्याग करुं इच्छितोस ? अशा रीतीनें देहाभिमान नाहींसा करुन तूं मोक्षाला प्राप्त हो. ॥१॥
Ashtavakra said:

1. You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can go to your rest.

उदेति भवतो विश्वं वारिधेरिव बुद्बुदः ।
इति ज्ञात्वैकमात्मानं एवमेव लयं व्रज ॥२॥
अशीच भावना कर कीं, माझ्यापासून संसार निर्माण झाला आहे; जसा समुद्राच्या पाण्यांत बुडबुडा उत्पन्न होतो--आणि स्वतःला व जगाला, स्वतःला व समष्टीला एक समजून, एक जाणून, तूं मोक्षाला प्राप्त हो. ॥२॥
2. All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can go to your rest.

प्रत्यक्षमप्यवस्तुत्वाद् विश्वं नास्त्यमले त्वयि ।
रज्जुसर्प इव व्यक्तं एवमेव लयं व्रज ॥३॥
दृश्यमान जगत् प्रत्यक्ष दिसत असलें तरी दोरीवर सापाचा आभास व्हावा तसें आभासरुप आहे. तुला शुद्धाला----मलरहिताला तें नाहीं, असें जाणून तूं लयाला----निर्वाणाला प्राप्त हो. ॥३॥
3. In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can go to your rest.

समदुःखसुखः पूर्ण आशानैराश्ययोः समः ।
समजीवितमृत्युः सन्नेवमेव लयं व्रज ॥४॥
दुःख व सुख, आशा आणि निराशा, जीवन व मृत्यु जो समान मानतो असा पूर्ण होऊन तूं लयाला----मोक्षाला प्राप्त हो.
4. Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can go to your rest.

Friday, November 29, 2013

Ashtavakra Geeta - Adhyay 4

अध्याय ४ :-सर्वात्मा

Sarvamatma - Knower and the Non-knower of the Self
Janaka asserts that the Lord of the Universe can do as he pleases.

॥ अष्टावक्र उवाच ॥
हन्तात्मज्ञानस्य धीरस्य खेलतो भोगलीलया ।
न हि संसारवाहीकैर्मूढैः सह समानता ॥१॥
जनक म्हणाला
ज्यांच्या आंत मी-अहंकार-शिल्लक उरला नाहीं, सहज वाटयाला आलेले सुखदुःखाचे भोग भोगणार्‍या आत्मज्ञानी धीर पुरुषांची बरोबरी संसाराचें ओझें डोक्यावर घेणार्‍या मूढ पुरुषांना कधींही करतां येणार नाहीं. ॥१॥
Ashtavakra said:

1. Certainly the wise person of self-knowledge, playing the game of worldly life, bears no resemblance whatever to the world's bewildered beasts of burden.

यत् पदं प्रेप्सवो दीनाः शक्राद्याः सर्वदेवताः ।
अहो तत्र स्थितो योगी न हर्षमुपगच्छति ॥२॥
ज्या पदाच्या प्राप्तीच्या इच्छेनें सर्व देवताच काय पण इंद्रही दीनवाणा होतो, त्या पदावर, त्या परमोच्च पदावर पोहोंचूनही-त्या सिंहासनावर बसूनही-योगी हर्ष करीत नाहीं--तेथेंही तो साक्षी बनून राहातो. ॥२॥
2. Truly the one centered in mystic union feels no excitement even at being established in that state which all the gods from Indra down yearn for disconsolately.

तज्ज्ञस्य पुण्यपापाभ्यां स्पर्शो ह्यन्तर्न जायते ।
न ह्याकाशस्य धूमेन दृश्यमानापि सङ्गतिः ॥३॥
जसा आकाशाशीं संबंध आहे असें भासवणार्‍या धुराशीं आकाशाचा संबंध नसतो, तसाच पापपुण्याचा त्या पदावर आरुढ झालेल्या पुरुषाच्या अंतःकरणाशीं संबंध नसतो. ॥३॥
3. He who has known That is untouched within by good deeds or bad, just as the sky is not touched by smoke, however much it may appear to be.

आत्मैवेदं जगत्सर्वं ज्ञातं येन महात्मना ।
यदृच्छया वर्तमानं तं निषेद्धुं क्षमेत कः ॥४॥
ज्या महात्म्यानें या सर्व जगाला स्वतःच्या आत्म्याप्रमाणेंच जाणलें, त्या वर्तमान क्षणाच्या साक्षी बनलेल्या महात्म्याला जसें स्फुरेल तसें वागण्यापासून कोण रोखूं शकेल ? ॥४॥
4. Who can prevent the great-souled person who has known this whole world as oneself from living as one pleases?

आब्रह्मस्तंबपर्यन्ते भूतग्रामे चतुर्विधे ।
विज्ञस्यैव हि सामर्थ्यमिच्छानिच्छाविवर्जने ॥५॥
ब्रह्यापासून मुंगीपर्यंतच्या चार प्रकारच्या जीवांच्या समूहापैकीं ज्ञान्यालाच इच्छा व अनिच्छा थांबण्याचें निश्चित सामर्थ्य आहे. तो दोन्हीपासून मुक्त आहे. ॥५॥
5. Of all the four categories of beings, from Brahma down to the driest clump of grass, only the person of knowledge is capable of eliminating desire and aversion.

आत्मानमद्वयं कश्चिज्जानाति जगदीश्वरं ।
यद् वेत्ति तत्स कुरुते न भयं तस्य कुत्रचित् ॥६॥
कधीं कुणी विरळाच आत्म्याला अद्वय आणि जगदीश्वररुपांत जाणत असतो-एकरुप होतो. मग त्याची मर्जी राहात नाहीं-मग तो तेंच करतो जें प्रभु करवून घेतो आणि मग विश्वाशीं एकरुप झालेल्या अशा अद्वय पुरुषाला कशाचें भय वाटणार ? कारण भय वाटायला त्याला पर कोणीच नाहीं.॥६॥
6. Rare is the person who knows oneself as the undivided Lord of the world; no fear occurs to one who lives the truth.

Tuesday, November 26, 2013

Ashtavakra Geeta - Adhyay 3

अध्याय ३ :- आत्मद्वैत 

Atmadvaita - Self in All and All in the Self Ashtavakra is delighted for Janaka but sees inconsistencies. He fires off a series of confrontational verses about attachment to worldly pleasure.

॥ अष्टावक्र उवाच ॥
अविनाशिनमात्मानं एकं विज्ञाय तत्त्वतः ।
तवात्मज्ञानस्य धीरस्य कथमर्थार्जने रतिः ॥१॥
अष्टावक्र म्हणाला
अष्टावक्रानें जनकाला विचारलें कीं, आत्म्याला तत्त्वतः एक आणि अविनाशी जाणूनही तुझ्यासारख्या आत्मज्ञानी आणि धैर्यवंताला अजूनही धन कमावण्यांत रुचि आहे का ? ॥१॥
Ashtavakra said:

1. Knowing yourself as truly one and indestructible, how could a wise man like you- one possessing self-knowledge- feel any pleasure in acquiring wealth?

आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥२॥
आश्चर्य आहे कीं, शिंपल्याच्या अज्ञानानें चांदी आहे असा भ्रम निर्माण होतो, तसाच आत्म्याच्या अज्ञानामुळें विषयभ्रम झाल्यानें लोभ निर्माण होतो. ॥२॥
2. Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed for its seeming silver arises in one who does not know mother-of-pearl for what it is.

विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥३॥
ज्या आत्मरुपी सागरावर हा संसार तरंगाप्रमाणें स्फुरित होत असतो तो आत्मा मी आहें हें जाणूनही तूं दीनवाणा कां पळत आहेस ? ॥३॥
3. All this wells up like waves in the sea. Recognising, I am That, why run around like someone in need?

श्रुत्वापि शुद्धचैतन्य आत्मानमतिसुन्दरं ।
उपस्थेऽत्यन्तसंसक्तो मालिन्यमधिगच्छति ॥४॥
अत्यंत सुंदर आणि शुद्ध चैतन्यरुप आत्म्याबद्दल एवढें जाणूनही कोण कसा इंद्रियांच्या विषयांत अत्यंत आसक्त होऊन मलिनतेला प्राप्त होतो ते ध्यानांत घे. ॥४॥
4. After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sensual objects?

सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि ।
मुनेर्जानत आश्चर्यं ममत्वमनुवर्तते ॥५॥
सर्व भूतांत आत्मा आहे आणि सर्व भूतें आत्म्यांत आहेत असें ज्ञान असूनही मुनीला माया-ममता निर्माण होते हें आश्चर्यकारक आहे. ॥५॥
5. When the sage has realised that one is oneself is in all beings, and all beings are in oneself, it is astonishing that the sense of individuality should be able to continue.

आस्थितः परमाद्वैतं मोक्षार्थेऽपि व्यवस्थितः ।
आश्चर्यं कामवशगो विकलः केलिशिक्षया ॥६॥
परम अद्वैतांत आश्रय घेतलेला आणि मोक्षांकरितां उद्युक्त झालेला पुरुषही कामातुर होऊन कामक्रीडेच्या विचारानें व्याकुळ होत असतो हें मोठें आश्चर्य आहे. ॥६॥
6. It is astonishing that a person who has reached the supreme non-dual state and is intent on the benefits of liberation should still be subject to lust and be held back by the desire to copulate.

उद्भूतं ज्ञानदुर्मित्रमवधार्यातिदुर्बलः ।
आश्चर्यं काममाकाङ्क्षेत् कालमन्तमनुश्रितः ॥७॥
काम हा ज्ञानाचा शत्रु आहे हें माहीत असूनही एखादा अतिदुर्बल आणि मरण जवळ आलेला पुरुषही कामभोगाची इच्छा करतो हेंच मोठें आश्चर्य आहे. ॥७॥
7. It is astonishing that one already very debilitated, and knowing very well that sensual arousal is the enemy of knowledge should still eagerly hanker after concupiscence, even when approaching one's last days.

इहामुत्र विरक्तस्य नित्यानित्यविवेकिनः ।
आश्चर्यं मोक्षकामस्य मोक्षाद् एव विभीषिका ॥८॥
जनका, जो इहलोकांतील व परलोकांतील भोगांबद्दल विरक्त आहे आणि जो नित्य व अनित्याचा विवेक ठेवतो व जो मोक्षाची इच्छा करणारा आहेअ तोही मोक्षाचें, मरणाचें भय बाळगतो हें एक आश्चर्यच आहे. ॥८॥
8. It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still feel fear for liberation.

धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन् न तुष्यति न कुप्यति ॥९॥
ज्ञानाला उपलब्ध झालेला धीर पुरुष भोग भोगतांना किंवा दुःख सहन करतांनाही नित्य केवल आत्म्याला पाहात असल्यानें प्रसन्नही होत नाहीं वा रागावतही नाहीं.॥९॥
9. Whether feted or tormented, the wise person is always aware of the supreme self-nature and is neither expectant nor disappointed.

चेष्टमानं शरीरं स्वं पश्यत्यन्यशरीरवत् ।
संस्तवे चापि निन्दायां कथं क्षुभ्येत् महाशयः ॥१०॥
जो आपल्या कार्यमग्न शरीराला, तें दुसर्‍याचें शरीर आहे अशा तटस्थ भावनेनें पाहातो, तो महाआशय असलेला पुरुष स्तुति अथवा निंदा यामुळें क्षोभाला कसा प्राप्त होईल ? ॥१०॥
10. The great souled person sees even one's own body in action as if it were someone else's, so how then be disturbed by praise or blame?

मायामात्रमिदं विश्वं पश्यन् विगतकौतुकः ।
अपि सन्निहिते मृत्यौ कथं त्रस्यति धीरधीः ॥११॥
जो या विश्वाला मायामात्र पाहातो आणि ज्याच्या मनांत आताम कसलेंही कुतूहल शिल्लक नाहीं-शंका-नाहीं-तो धीर पुरुष मरण आल्यावर भयभीत कां होईल ? ॥११॥
11. Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person feel fear, even at the approach of death?

निःस्पृहं मानसं यस्य नैराश्येऽपि महात्मनः ।
तस्यात्मज्ञानतृप्तस्य तुलना केन जायते ॥१२॥
जो महात्मा मनांत मोक्षाचीही इच्छा करीत नाहीं व जो आत्मज्ञानानें तृप्त आहे, त्याची तुलना कोणाबरोबर करतां येईल ? ॥१२॥
12. Who is to be compared to the great-souled person whose mind is free of desire, free of expectation and disappointment, and who has found satisfaction in self-knowledge?

स्वभावाद् एव जानानो दृश्यमेतन्न किंचन ।
इदं ग्राह्यमिदं त्याज्यं स किं पश्यति धीरधीः ॥१३॥
जो खराखुरा धैर्यवान व शांत झाला आणि ज्यानें हें जाणलें कीं, दिसणारा हा संसार वस्तुतः नाहींच, त्याच्या मनांत मग हें घ्यावें व तें टाकावें, अशी वासनाच निर्माण होत नाहीं. ॥१३॥
13. How should a strong-minded person who knows that whatever is seen is by its very nature nothing, how then consider one thing to be grasped and another to be rejected?

अंतस्त्यक्तकषायस्य निर्द्वन्द्वस्य निराशिषः ।
यदृच्छयागतो भोगो न दुःखाय न तुष्टये ॥१४॥
ज्यानें अंतःकरणांतील कामक्रोधादि विषयांचा त्याग केला, ज्यानें साक्षी होऊन पाहिलें कीं, हे राग-लोभ माझे नाहींत, मी फक्त प्रकाश आहें आणि भेदबुद्धिरहित व आशारहित जो झाल आहे त्या पुरुषाला दैवयोगानें आलेल्या भोगांचा----सुखाचें सुख व दुःखाचें दुःख वाटत नाहीं. ॥१४॥
14. For someone who has eliminated attachment, and who is free from dualism and from desire and from repulsion, for such a one an object that comes of itself is neither painful nor pleasurable.


Thursday, November 21, 2013

Ashtavakra Geeta - Adhyay 2

अध्याय २ :-

Ascaryam - Marvel of the Infinite Self Beyond Nature
It works! Upon hearing Ashtavakra’s words Janaka realizes his True Nature. Enraptured, he describes the joy and wonder of his new state.

॥ जनक उवाच ॥
अहो निरंजनः शान्तो बोधोऽहं प्रकृतेः परः ।
एतावन्तमहं कालं मोहेनैव विडंबितः ॥१॥
जनक म्हणाला
आश्चर्य ! आपण काय सांगत आहां ? मी निर्दोष आहें, शान्त आहें ! बोध आहें ! प्रकृतीच्या पलीकडचा आहें ! आश्चर्य आहे कीं इतके दिवस मी मोहानें फसलों होतों. ॥१॥
Janaka said: 1. Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion.

यथा प्रकाशयाम्येको देहमेनं तथा जगत् ।
अतो मम जगत्सर्वमथवा न च किंचन ॥२॥
जसा या देहाला एकटा मी प्रकाशित करतों, तसाच सार्‍या संसारालाही प्रकाशित करतों. म्हणूनच एक तर हें सर्व जगत्‌ माझें आहे किंवा माझें कांहींच नाहीं. ॥२॥
2. As I alone give light to this body, so do I enlighten the world. As a result the whole world is mine, and, alternatively, nothing is.

स शरीरमहो विश्वं परित्यज्य मयाधुना ।
कुतश्चित् कौशलाद् एव परमात्मा विलोक्यते ॥३॥
आश्चर्य आहे कीं, शरीरासुद्धां सार्‍या जगाचा त्याग करुन कुठल्या तरी कौशल्यानें अर्थात्‌ अष्टावक्राच्या केवळ उपदेशानेंच मी परमात्मा पाहात आहें. ॥३॥
3. So now abandoning the body and everything else, suddenly somehow my true self becomes apparent.

यथा न तोयतो भिन्नास्तरंगाः फेनबुद्बुदाः ।
आत्मनो न तथा भिन्नं विश्वमात्मविनिर्गतम् ॥४॥
जशा पाण्यावर लाटा-लहरी उठतात, बुडबुडे व फेस उठतो पण ते पाण्यापेक्षां वेगळे नाहींत, त्यावरच उठतात व त्यांतच नाहींसे होतात. त्याप्रमाणेंच आत्म्याहून भिन्न इथें काहीं नाहीं. सर्व अभिन्न आहे. ॥४॥
4. Just as waves, foam and bubbles are not different from water, so all this which has emanated from oneself, is no other than oneself.

तन्तुमात्रो भवेद् एव पटो यद्वद् विचारितः ।
आत्मतन्मात्रमेवेदं तद्वद् विश्वं विचारितम् ॥५॥
विचार केला असतां वस्त्र म्हणजे तंतूंचा समुदाय-तंतूच; तसेंच, विचार केला असतां हा संसारही आत्मसत्ताच आहे. ॥५॥
5. Just as cloth when examined is found to be just thread, so when all this is analysed it is found to be no other than oneself.

यथैवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा ।
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ॥६॥
उसाच्या रसापासून बनलेल्या साखरेंत जसा उसाचा रस असतोच, तसा माझ्यांतून निर्माण झालेल्या विश्वांत मी आहेंच. ॥६॥
6. Just as the sugar produced from the juice of the sugarcane is permeated with the same taste, so all this, produced out of me, is completely permeated with me.

आत्मज्ञानाज्जगद् भाति आत्मज्ञानान्न भासते ।
रज्ज्वज्ञानादहिर्भाति तज्ज्ञानाद् भासते न हि ॥७॥
आत्म्याबद्दलच्या अज्ञानानें संसार भासतो पण त्याचें ज्ञान झालें तर तो भासत नाहीं. जशी दोरी अज्ञानामुळें----माहीत नसल्यानें----सापासारखी भासते, पण ती दोरी आहे असें ज्ञान होतांच तशी वाटत किंवा भासत नाहीं. ॥७॥
7. From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope a snake appears, and by knowledge of the rope the snake appears no longer.

प्रकाशो मे निजं रूपं नातिरिक्तोऽस्म्यहं ततः ।
यदा प्रकाशते विश्वं तदाहं भास एव हि ॥८॥
प्रकाश माझें स्वरुप आहे. मी त्याहून वेगळा नाहीं. जेव्हां विश्वसंसार प्रकाशित होतो तेव्हां तो माझ्या प्रकाशानेंच प्रकाशित होतो. ॥८॥
8. Shining is my essential nature, and I am nothing over and beyond that. When the world shines forth, it is simply me that is shining forth.

अहो विकल्पितं विश्वमज्ञानान्मयि भासते ।
रूप्यं शुक्तौ फणी रज्जौ वारि सूर्यकरे यथा ॥९॥
आश्चर्य आहे कीं, कल्पित संसार अज्ञानामुळें मला असा भासतो-जशी शिंपल्यांत चांदी, दोरीवर साप व सूर्यकिरणांवर पाणी (मृगजळ) भासतें. ॥९॥
9. All this appears in me, imagined, due to ignorance, just as a snake appears in the rope, just as the mirage of water in the sunlight, and just as silver in mother of pearl.

मत्तो विनिर्गतं विश्वं मय्येव लयमेष्यति ।
मृदि कुंभो जले वीचिः कनके कटकं यथा ॥१०॥
माझ्यापासून निर्माण झालेला हा संसार माझ्यांत तसाच लय पावेल. जसा मातींत घडा, पाण्यांत लहर (लाट) व सोन्यांत दागिना विलीन होतो. ॥१०॥
10. All this, which has originated out of me, is resolved back into me too, like a gourd back into soil, a wave into water, and a bracelet into gold.

अहो अहं नमो मह्यं विनाशो यस्य नास्ति मे ।
ब्रह्मादिस्तंबपर्यन्तं जगन्नाशोऽपि तिष्ठतः ॥११॥
मी आश्चर्यमय आहें ! मला नमस्कार असो ! ब्रह्मयापासून ते तृणापर्यंतच्या सार्‍या जगाचा नाश झाला तरी मला नाश नाहीं. मी नित्य आहें. ॥११॥
11. How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last blade of grass.

अहो अहं नमो मह्यं एकोऽहं देहवानपि ।
क्वचिन्न गन्ता नागन्ता व्याप्य विश्वमवस्थितः ॥१२॥
मी आश्चर्यकारक आहें. मला नमस्कार असो. मी देहधारी असूनही अद्वैत आहें. न कुठें जातों, न येतों; आणि सार्‍या विश्वाला निराकार, साक्षीरुप, द्रष्टामात्र असा होऊन मी व्यापून उरतों. ॥१२॥
12. How wonderful I am! Glory to me, solitary! Even though with a body, I am neither going or coming anywhere; I abide forever, filling all that is.

अहो अहं नमो मह्यं दक्षो नास्तीह मत्समः ।
असंस्पृश्य शरीरेण येन विश्वं चिरं धृतम् ॥१३॥
मी आश्चर्यमय आहें. मला नमस्कार असो. माझ्यासारखा निपुण कोणीच नाहीं. कारण शरीराला स्पर्श न होतां या विश्वाला कायम धारण करुन असतों. ॥१३॥
13. How wonderful I am! Glory to me! There is no one so clever as me! I have borne all that is, forever, without even touching it with my body!

अहो अहं नमो मह्यं यस्य मे नास्ति किंचन ।
अथवा यस्य मे सर्वं यद् वाङ्मनसगोचरम् ॥१४॥
मी आश्चर्यमय आहें. मला नमस्कार असो. एका अर्थी माझें कांहींच नाहीं. कारण मीच नाहीं आहें. ’मी’ च शिल्लक उरलों नाहीं, मग माझें काय असणार ? तेव्हां एका अर्थानें माझें कांहींच नाहीं आणि एका अर्थानें सर्व कांहीं माझें आहे. कारण जेव्हां मी शिल्लक राहात नाहीं तेव्हां परमात्माच फक्त उरतो आणि याचें तर सर्व कांहीं आहे-जें वाणी आणि मनाचा विषय आहे. ॥१४॥
14. How wonderful I am! Glory to me! I possess nothing at all, and alternatively possess everything to which speech and mind can refer.

ज्ञानं ज्ञेयं तथा ज्ञाता त्रितयं नास्ति वास्तवं ।
अज्ञानाद् भाति यत्रेदं सोऽहमस्मि निरंजनः ॥१५॥
ज्ञान, ज्ञेया आणि ज्ञाता हे तीनही यथार्थ----सत्य नाहींत. ज्याच्यावर हे तीन भासतात तो मी निरंजन-शुद्ध आहे. ॥१५॥
15. Knowledge, what is to be known, and the knower - these three do not exist in reality. I am the spotless reality in which they appear, spotted by ignorance.

द्वैतमूलमहो दुःखं नान्यत्तस्याऽस्ति भेषजं ।
दृश्यमेतन् मृषा सर्वं एकोऽहं चिद्रसोमलः ॥१६॥
अहो, दुःखाचें मूळ द्वैत आहे, व त्यावर कांहीं औषध नाहीं. (कारण आजार खोटा आहे.) हीं सर्व दृश्यें खोटीं आहेत आणि मी एक अद्वैत शुद्ध चैतन्य रस आहें. ॥१६॥
16. Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that one sees is unreal, and that I am the one stainless reality, consisting of consciousness.

बोधमात्रोऽहमज्ञानाद् उपाधिः कल्पितो मया ।
एवं विमृशतो नित्यं निर्विकल्पे स्थितिर्मम ॥१७॥
मी शुद्ध बोध आहें. माझ्या अज्ञानामुळें उपाधीची कल्पना मीं केली आहे, असें नित्य मनन करुन मी निर्विकल्प स्थितींत आहें. ॥१७॥
17. I am pure awareness although through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is the Unimagined.

न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्तो निराश्रया ।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम् ॥१८॥
मला बंध अथवा मोक्ष नाहीं. बंधन जर भ्रम आहे तर मोक्ष कुठें ? आश्रयरहित होऊन भ्रांति शांत झाली. आश्चर्याची गोष्ट आहे कीं, हें सर्व जग आहे तरी मी अकलुषित-निरंजन व सर्वांच्या पलीकडचा आहें. ॥१८॥
18. For me, here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me.

सशरीरमिदं विश्वं न किंचिदिति निश्चितं ।
शुद्धचिन्मात्र आत्मा च तत्कस्मिन् कल्पनाधुना ॥१९॥
शरीरासहित हें जग कांहींच नाहीं-म्हणजे न खरें न खोटें आहे आणि आत्मा शुद्ध चैतन्यमात्र आहे. हें जाणल्यानंतर कल्पना कसली करायची ? ॥१९॥
19. I have recognised that all this and my body are nothing, while my true self is nothing but pure consciousness- so what can the imagination work on now?

शरीरं स्वर्गनरकौ बन्धमोक्षौ भयं तथा ।
कल्पनामात्रमेवैतत् किं मे कार्यं चिदात्मनः ॥२०॥
हें शरीर, स्वर्ग, नरक, बन्ध, मोक्ष आणि भय या गोष्टी केवळ कल्पनाच आहेत. त्यांच्याशीं मला काय करायचें आहे ? मी तर शुद्ध चैतन्य आहें. ॥२०॥
20. The body, heaven and hell, bondage and liberation, and fear too, all this is active imagination. What is there left to do for one whose very nature is consciousness?

अहो जनसमूहेऽपि न द्वैतं पश्यतो मम ।
अरण्यमिव संवृत्तं क्व रतिं करवाण्यहम् ॥२१॥
आश्चर्य आहे कीं, मला द्वैत-दुजाभाव दिसतच नाहीं. एवढा जनसमूह पाहूनदेखील मला द्वैत न दिसतां तो एकजीव अरण्यासारखा झाला आहे. मग मी कसा, कसला, कशाचा मोह करुं ? ॥२१॥
21. Truly I do not see dualism even in a crowd of people. What pleasure should I have when it has turned into a wilderness?

नाहं देहो न मे देहो जीवो नाहमहं हि चित् ।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा ॥२२॥
मी शरीर नाहीं, मला शरीर नाहीं, मी जीव नाहीं. नक्कीच मी चैतन्य आहें. जगण्याची इच्छा हाच माझा बंध होता. ॥२२॥
22. I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage.

अहो भुवनकल्लोलैर्विचित्रैर्द्राक् समुत्थितं ।
मय्यनंतमहांभोधौ चित्तवाते समुद्यते ॥२३॥
आश्चर्य आहे कीं, हवेचे झोत जसे पाण्यावर तरंग उठवतात तसे अनंत समुद्ररुप अशा माझ्या शांत आत्म्यावर चित्ताच्या हवेनें हजार-हजार लहरी उठतात. त्या लहरी माझ्या नाहींत. त्या लाटा चित्ताच्या हवेमुळें उठतात. ॥२३॥
23. Truly it is in the limitless ocean of myself, stimulated by the colourful waves of the worlds, that everything suddenly arises in the wind of consciousness.

मय्यनंतमहांभोधौ चित्तवाते प्रशाम्यति ।
अभाग्याज्जीववणिजो जगत्पोतो विनश्वरः ॥२४॥
अनंत समुद्ररुप माझ्यांत चित्तरुपी हवा शांत झाल्यावर, जीवरुपी वणिकाच्या-व्यापार करणाराच्या-अभाग्यानें जगरुपी नौका नष्ट होऊन जाते. ॥२४॥
24. It is in the limitless ocean of myself, that the wind of thought subsides; the trader-like living creatures' world ark is now dry docked by lack of goods.

मय्यनन्तमहांभोधावाश्चर्यं जीववीचयः ।
उद्यन्ति घ्नन्ति खेलन्ति प्रविशन्ति स्वभावतः ॥२५॥
आश्चर्य आहे कीं, अनंत समुद्ररुप माझ्या आंत जीवरुपी तरंग आपल्या स्वभावधर्मानुसार उठतात, परस्परांशीं लढतात, खेळतात व लय पावतात. ॥२५॥
25. How wonderful it is that in the limitless ocean of myself the waves of living beings arise, collide, play and disappear, according to their natures.

Ashtavakra Geeta - Adhyay 1

अध्याय १ :- साक्षी 

Saksi - Vision of the Self as the All-pervading Witness. It all starts when King Janaka asks the sage Ashtavakra how he can attain Knowledge, detachment, liberation. Ashtavakra tells him.
॥ जनक उवाच ॥
कथं ज्ञानमवाप्नोति कथं मुक्तिर्भविष्यति ।
वैराग्यं च कथं प्राप्तं एतद् ब्रूहि मम प्रभो ॥१॥
जनक म्हणाला,
हे प्रभो, ज्ञान कसें प्राप्त होईल, मुक्ति कशी मिळेल व वैराग्य कसें प्राप्त होईल हें मला समजावून सांगा. ॥१॥
Janaka said: How is knowledge to be acquired? How is liberation to be attained? And how is dispassion to be reached? Tell me this, sir.

॥ अष्टावक्र उवाच ॥
मुक्तिं इच्छसि चेत्तात विषयान् विषवत्त्यज ।
क्षमार्जवदयातोषसत्यं पीयूषवद् भज ॥२॥
अष्टावक्र म्हणाला,
हे प्रिय, तुला जर मुक्तीची इच्छा असेल तर विषयांना विष समजून त्यांचा त्याग कर आणि क्षमा, आर्जव, दया, संतोष व सत्य यांना अमृत समजून त्यांचें सेवन कर. ॥२॥
Ashtavakra said: If you are seeking liberation, my dearest one, shun the objects of the senses like poison. Draught the nectar of tolerance, sincerity, compassion, contentment and truthfulness.

न पृथ्वी न जलं नाग्निर्न वायुर्द्यौर्न वा भवान् ।
एषां साक्षिणमात्मानं चिद्रूपं विद्धि मुक्तये ॥३॥
तूं स्वतः पृथ्वी नाहींस, पाणी नाहींस, अग्नि नाहींस, वायु नाहींस किंवा आकाशही नाहींस. मुक्ति मिळविण्याकरितां, या सर्वांचा साक्षी जो चैतन्यरुप आत्मा तो तूं आहेस असें जाण. ॥३॥
You are neither earth, water, fire, air or even ether. For liberation know yourself as consisting of consciousness, the witness of these five.

यदि देहं पृथक् कृत्य चिति विश्राम्य तिष्ठसि ।
अधुनैव सुखी शान्तो बन्धमुक्तो भविष्यसि ॥४॥
जर तूं देहाला स्वतःपासून अलग करुन चैतन्यांत स्थिरावलास तर आत्तां-या क्षणींच--तूं सुखी, शान्त व बंधमुक्त होऊन जाशील. ॥४॥
If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds.

न त्वं विप्रादिको वर्णो नाश्रमी नाक्षगोचरः ।
असङ्गोऽसि निराकारो विश्वसाक्षी सुखी भव ॥५॥
तूं ब्राह्मणादि वर्ण असलेला नाहींस किंवा तूं चार आश्रमांतलाही नाहींस, तसाच तूं डोळे आदि इंद्रियांचा विषय नाहींस. तूं असंग, निराकार विश्वाचा साक्षी आहेस हें जाण व सुखी हो. ॥५॥
You do not belong to the Brahmin or warrior or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - now be happy.

धर्माधर्मौ सुखं दुःखं मानसानि न ते विभो ।
न कर्तासि न भोक्तासि मुक्त एवासि सर्वदा ॥६॥
हे व्यापक, धर्म-अधर्म, सुख-दुःख हे सर्व मनाचे आहेत. तुला-आत्मरुपाला-ते लागू नाहींत. तूं कर्ता नाहींस आणि भोक्ताही नाहींस. तूं तर सदा सर्व काळ मुक्तच आहेस.॥६॥
Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences; you are always free.

एको द्रष्टासि सर्वस्य मुक्तप्रायोऽसि सर्वदा ।
अयमेव हि ते बन्धो द्रष्टारं पश्यसीतरम् ॥७॥
हे राजन्‌, तूंच एक सर्वांचा द्रष्टा आहेस व सदैव सर्वार्थानें मुक्त आहेस. पण स्वतः स्वयंप्रकाश व सर्वांचा साक्षी असतांना, स्वतःला सोडून इतरांना तूं द्रष्टा मानतोस हेंच बंधन आहे. ॥७॥
You are the one witness of everything, and are always totally free. The cause of bondage is that one sees the witness as something other than this.

अहं कर्तेत्यहंमानमहाकृष्णाहिदंशितः ।
नाहं कर्तेति विश्वासामृतं पीत्वा सुखी भव ॥८॥
’मी कर्ता आहें’ अशा अहंकाररुपी कृष्णसर्पानें दंश केलेला तूं, ’मी कर्ता नाहीं’ अशा विश्वासरुपी अमृताचें सेवन करुन सुखी हो. ॥८॥
Since you have been bitten by that black snake of self-opinion - thinking foolishly that 'I am the doer,' now drink the nectar in the fact that "I am not the doer", and now be happy.

एको विशुद्धबोधोऽहं इति निश्चयवह्निना ।
प्रज्वाल्याज्ञानगहनं वीतशोकः सुखी भव ॥९॥
’मी एक विशुद्ध बोध आहें’ या निश्चयरुपी अग्नीनें अज्ञानरुपी वनाला जाळून शोकरहित व सुखी हो. ॥९॥
Burn down the forest of ignorance with the fire of understanding. Know 'I am the one pure awareness.' With such ashes now be happy, free from distress.

यत्र विश्वमिदं भाति कल्पितं रज्जुसर्पवत् ।
आनन्दपरमानन्दः स बोधस्त्वं सुखं भव ॥१०॥
दोरीवर जसा सापाचा आभास होतो तसा ’ज्या’ वर ह्या संसाराचा आभास होतो, ’तो’ बोध तूं आहेस हें जाण व सुखानें विहार कर. ॥१०॥
That in which all this appears is but imagined like the snake in a rope; that joy, supreme knowledge and awareness is what you are; now be happy.

मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि ।
किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥११॥
मुक्तीचा निर्धार (अभिमान) ठेवणारा मुक्तच होतो व बद्ध असण्याचा न्यूनगंड (अभिमान) बाळगणारा बद्धच होतो. कारण ’जशी मति तशी गति’ ही लोकोक्ति खरीच आहे. ॥११॥
If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying 'Thinking makes it so' is true.

आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।
असंगो निःस्पृहः शान्तो भ्रमात्संसारवानिव ॥१२॥
आत्मा साक्षी आहे, व्यापक आहे, पूर्ण आहे, एक आहे, मुक्त आहे, चैतन्यरुप आहे, क्रियारहित आहे, संगरहित आहे, इच्छारहित आहे, शांत आहे, पण श्रमामुळें संसाववान आहे असा भासतो. ॥१२॥
Your real nature is one perfect, free, and action-less consciousness, the all-pervading witness - unattached to anything, desire-less, at peace. It is illusion that you seem to be involved in any other matter.

कूटस्थं बोधमद्वैतमात्मानं परिभावय ।
आभासोऽहं भ्रमं मुक्त्वा भावं बाह्यमथान्तरम् ॥१३॥
हे जनका, ’अहं’ च्या आभासानें सर्व बाह्य वस्तूंशीं ममत्व भाव निर्माण होतो, त्याचा त्याग करुन, मी कूटस्थ, असंग, ज्ञानस्वरुप, अद्वैत व व्यापक आत्मा आहें असा ध्यास घे-तीव्र भावना राहूं दे. ॥१३॥
Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness; anything external or internal is false.

देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक ।
बोधोऽहं ज्ञानखंगेन तःनिकृत्य सुखी भव ॥१४॥
हे पुत्रा, फार काळापासून ’मी देह आहें’ या-देहाच्या अध्यासपाशानें तूं बांधलेला आहेस पण मी बोधरुप आहें या ज्ञानाच्या तरवारीनें तो धारणापाश तोडून टाक व सुखी हो. ॥१४॥
You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that "I am awareness", and be happy, my dearest.

निःसंगो निष्क्रियोऽसि त्वं स्वप्रकाशो निरंजनः ।
अयमेव हि ते बन्धः समाधिमनुतिष्ठति ॥१५॥
तूं असंग, क्रियाशून्य, स्वयंप्रकाश आणि निर्दोष आहेस. पण समाधीचे प्रयत्‍न करण्याची क्रिया हेंच बंधन आहे. तूं फक्त मुक्त असल्याची घोषणा कर, क्रिया नको. ॥१५॥
You are really unbound and action-less, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind.

त्वया व्याप्तमिदं विश्वं त्वयि प्रोतं यथार्थतः ।
शुद्धबुद्धस्वरूपस्त्वं मा गमः क्षुद्रचित्तताम् ॥१६॥
हें सारेम विश्व तूंच व्यापलें आहेस, तें तुझ्यांतच सामावलें आहे, तूं यथार्थतः शुद्ध चैतन्यस्वरुप आहेस. म्हणून संकोचून क्षुद्र मनाचा-चित्ताचा होऊं नकोस. ॥१६॥
All of this is really filled by you and strung out in you, for what you consist of is pure awareness - so don't be small-minded.

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥१७॥
तूं अपेक्षारहित आहेस, निर्विकार आहेस, स्वनिर्भर (स्वतःपरिपूर्ण-चिद्‌घनरुप) आहेस, शांतीचें आणि मुक्तीचें स्थान आहेस, अगाध बुद्धि आहेस, क्षोभरहित आहेस, म्हणून चैतन्यमात्रावर श्रद्धा ठेवणारा हो. ॥१७॥
You are unconditioned and changeless, formless and immovable, unfathomable awareness, imperturbable- such consciousness is un-clinging.

साकारमनृतं विद्धि निराकारं तु निश्चलं ।
एतत्तत्त्वोपदेशेन न पुनर्भवसंभवः ॥१८॥
साकाराला मिथ्या समज, निराकाराला निश्चल-नित्य-ओळख. या यथार्थ (तत्त्व) उपदेशानें पुन्हा तुझी संसारांत उत्पत्ति होणार नाहीं. ॥१८॥
Recognise that the apparent is unreal, while the un-manifest is abiding. Through this initiation into truth you will escape falling into unreality again.

यथैवादर्शमध्यस्थे रूपेऽन्तः परितस्तु सः ।
तथैवाऽस्मिन् शरीरेऽन्तः परितः परमेश्वरः ॥१९॥
ज्याप्रमाणें आरशांत पडलेल्या प्रतिबिंबामध्यें आरसाच आंत व बाहेर असतो, त्याप्रमाणे या शरिराच्या आंत व बाहेर परमेश्वरच भरलेला आहे. ॥१९॥
Just as a mirror exists as part and apart from its reflected images, so the Supreme Lord exists as part and apart from this body.

एकं सर्वगतं व्योम बहिरन्तर्यथा घटे ।
नित्यं निरन्तरं ब्रह्म सर्वभूतगणे तथा ॥२०॥
ज्याप्रमाणें सर्वव्यापी आकाश घटाच्या आंत व बाहेर असतें, त्याप्रमाणेंच नित्य आणि निरंतर ब्रह्म सर्व भूतमात्राला व्यापून आहे. ॥२०॥
Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting Being exists in the totality of things.

Monday, November 18, 2013

Ashtavakra Geeta - Index

अष्टावक्र गीता - सूची 

अध्याय १ :-  साक्षी
I Saksi - Vision of the Self as the All-pervading Witness.
It all starts when King Janaka asks the sage Ashtavakra how he can attain Knowledge, detachment, liberation. Ashtavakra tells him.

अध्याय २ :-
II Ascaryam - Marvel of the Infinite Self Beyond Nature
It works! Upon hearing Ashtavakra’s words Janaka realizes his True Nature. Enraptured, he describes the joy and wonder of his new state.

अध्याय ३ :- आत्मद्वैत
III Atmadvaita - Self in All and All in the Self
Ashtavakra is delighted for Janaka but sees inconsistencies. He fires off a series of confrontational verses about attachment to worldly pleasure.


अध्याय ४ :-सर्वात्मा
IV Sarvamatma - Knower and the Non-knower of the Self
Janaka asserts that the Lord of the Universe can do as he pleases.

अध्याय ५ :- लय
V Laya - Stages of Dissolution of Consciousness
Ashtavakra does not disagree, but in a terse four verses points to the next step—dissolution.

अध्याय ६ :- प्रक्र्तेह परः
VI Prakrteh Parah - Irrelevance of Dissolution of Consciousness
Janaka says “I know that already,” matching him in style and number of verses.

अध्याय ७ :- संत
VII Santa - Tranquil and Boundless Ocean of the Self
Unable to leave it at that, however, Janaka goes on to further describe his enlightened state.


अध्याय ८ :- मोक्ष
VIII Moksa - Bondage and Freedom
Still hearing too much “I” in Janaka’s language, Ashtavakra instructs him in the subtleties of attachment and bondage.

अध्याय ९ :- निर्वेद
IX Nirveda - Indifference
Ashtavakra continues to describe the way of true detachment.

अध्याय १० :- वैराग्य
X Vairagya - Dispassion
Ashtavakra hammers away at the folly of desire—no matter how elevated or subtle.


अध्याय ११ :- चिद्रुप
XI Cidrupa - Self as Pure and Radiant Intelligence
Ashtavakra further describes the state of desirelessness to which he points.

अध्याय १२ :- स्वभाव
XII Svabhava - Ascent of Contemplation
Janaka replies by describing the state of timeless stillness in which he now finds himself.

अध्याय १३ :- यथासुखम
XIII Yathasukham - Transcendent Bliss
Janaka, having been instructed by Ashtavakra in Chapter One to “be happy,” reports that he indeed is.

अध्याय १४ :- ईश्वर
XIV Isvara - Natural Dissolution of the Mind
Janaka then summarizes his exalted state with calm indifference.

अध्याय १५ :- तत्त्वं
XV Tattvam - Unborn Self or Brahman
Impressed but not through teaching, Ashtavakra relentlessly points to the vast emptiness of Self.

अध्याय १६ :- स्वास्थ्य
XVI Svasthya - Self-Abidance through Obliteration of the World
Ashtavakra attacks the futility of effort and knowing.

अध्याय १७ :- कैवल्य

XVII Kaivalya - Absolute Aloneness of the Self
Ashtavakra describes the nature of one who is truly free.

अध्याय १८ :- जीवनमुक्ती
XVIII Jivanmukti - Way and Goal of Natural Samadhi
Finally, Ashtavakra hits him with everything he’s got—100 verses of pure non-duality. If this doesn’t do it, nothing will.

अध्याय १९ :- स्वमहिमा
XIX Svamahima - Majesty of the Self
It works! Janaka no longer describes his enlightened state, but can speak only in questions revealing absence.

अध्याय २० :- अकिंचनभाव
XX Akincanabhava - Transcendence of the Self
In a final flurry of questions pointing only at their own meaninglessness, Janaka burns off the last vestiges of personhood and enters dissolution. He ends with: “No more can be said.”
Ashtavakra smiles, nods approvingly, and says no more.

Sunday, November 17, 2013

Ashtavakra Geeta - Introduction

पवित्र ग्रंथ भगवद्गीता नंतर लगेचच्या कालावधीतले पुस्तक (C. 500-400 BCE) म्हणजे अष्टावक्र संहिता. अष्टावक्र संहिता म्हणजे ऋषी अष्टावक्र आणि मिठीला नरेश जनक यांचा संवाद होय. संभाव्यतः महाभारतात उल्लेखित अष्टावक्र ऋषी म्हणजे हेच असावेत, पण तसे कोणतेही पुरावे उपलब्ध नाहीत. बृहदारण्यक उपनिषदामध्ये जनक राजाने याज्ञवल्क्य ऋषींकडून स्वउन्नतीचा उपदेश घेतल्याचा उल्लेख आहे. 
अष्टावक्र गीता म्हणजे जनक आणि अष्टावक्र यांतील आत्मा, सत्य आणि संबंध यावर आधारित संवाद आहे.
 
Once upon a time there was a student of the scriptures who could not support his family. He would work hard all day every day and then read aloud the holy language of sacred verses late into the night. His wife, round of belly with their coming child, would sit beside him in the dim room, listening as her weary beloved chanted the ancient words.

One late night in her eighth month a voice from inside her belly said to the father: “Sir, please be attentive – you are mispronouncing that verse.” Tired and short-tempered, without thinking why he would feel so enraged at being corrected by an unborn child, the father cursed the voice – and because the father had built up merit, his curse took hold: the child was born deformed, with eight crooks in his body. That child was called Ashtavakra, a name which means ‘eight bends’. Everyone who saw him laughed in derision.

That crippled child was an enlightened master who took birth in this family to reveal in simple words the essence of mystical experience. Janaka, king of the known world, father of the bride of God, Sita, daughter of the earth, that very King Janaka became this crippled boy’s disciple. The book based on that event is called The Song of the Eightfold Cripple, or Ashtavakra Gita.

Asthavakra was not keen on accepting students, and so had few. When King Janaka came to hear of the wisdom of the crippled child he approached the boy as a humble student, not a commanding king. The boy accepted the king instantly as his disciple.

This caused some talk in the sangham. “Ah, Ashtavakra does have favorites after all, he accepted the king without any of the trials he had all of us face!” This grumbling became a quiet force, and Ashtavakra knew of it.

One day the King was late and so the boy delayed his discourse. The moment the king arrived, Ashtavakra spoke: ‘This day I have had a vision, the capital city will erupt in terrible fires and earthquakes – all there will die. Those who have loved ones or valuables there must hurry now if they wish to save anything!’ All the monks left. As the dust settled, only the boy and the king were sitting. The boy said softly, ‘Great king, is there nothing you would save?‘ Janaka replied, “My lord and my friend, you are my only treasure”. The cripple nodded and softly said, “Well then if I am indeed your treasure, mount your horse now and go and gather my students back to me, tell them I have been mistaken, the capital city is in no danger. Take your horse, and go”. Rising to do as bidden, the King put his foot into the stirrup, and as he swung up over the saddle, realization dawned in his mind. He swallowed, looked about him at this new earth, heard new birds singing for the first time, and then looked at the cripple at his feet. The two looked at one another, and then the king left to find the other students. Once back, the other students grumbled at being sent about here and there on foolish errands. One or two however did soon understand why the master had chosen the king as a student in his own way. This is what was said that day, as all sat about and heard these words of nectarine wisdom.

Wednesday, August 28, 2013

महाराष्ट्रीयन मुलांचे खेळ - 1

आखाडी :-

कोकणातल्या दशावतारी खेळासारखा एक प्रकर. महाराष्ट्राच्या ग्रामीण भागात याचा प्रचार आहे. शेतीचा हंगाम संपल्यावर आखाडीला सुरुवात होते आणि पुन्हा पावसाळा सुरु होईपर्यंत हे खेळ चालतात. यात सगळ्या जातीचे लोक भाग घेतात. ग्रामीण लोक आखाडीत निरनिराळ्या देवांची सोंगे आणून नाचतात . एखाद्या घराण्यात काही सोंगे वंशपरंपरागत चालू अस्तात. आखाडीतले सोंग मिळणे हा मान समजला जातो . या खेळाला बोहाडा असेही नाव आहे. बोहाडा नाशिक, धुळे भागात खेळला जातो .

ओका बोका :-

लहान मुलांचा एक खेळ. यात दहा-पाच मुले जमिनीवर बसून आपल्या दोन्ही हातांची दाही बोटे जमिनीवर उभी टेकवतात. मग त्या समुदायातला एक मुलगा प्रत्येकाच्या हाताला स्पर्श करीत पुढील गाणे म्हणतो

ओका बोका तीन तडोका ।
लडवा लाठी चंदन काठी ।।
बागमे बगडवा डोले ।
सावनमे करइली फुले ।।
ओ करइली के नांव का ?
इजइल बिजइल,
पानवा फुलवा ढोढिया पचक ।।

हे त्याचे गाणे ठेक्यात चालते. प्रत्येक ठेक्याला तो मुलांच्या एकेका हातावर बोट ठेवीत जातो आणि पाचक शब्द येताच त्या मुलाच्या हातावर मुठ मारून तो हात जमिनी सरपट करतो.


खांब-खांबोळ्या :-

मुलांचा एक खेळ. पुष्कळ खांब असलेल्या जागी हा खेळ खेलतात. या खेळत जितके खांब असतील त्यापेक्षा एक गाडी जास्त घेतात. मग मुले खांब पकडायला धावतात. ज्याला खांब मिळत नाही, त्याच्यावर राज्य येते. मग इतर मुले पळून खांबांची अदलाबदल करीत रह्तात. तसे ते करीत असताना राज्य घेतलेला मुलगा शिताफी करून एखाद्याचा खांब पकडतो. मग, ज्याचा खांब धरला असेल त्याच्यावर राज्य येते.राज्य आलेला मुलगा खांबाला उद्देशून 'खांब-खांबोळ्या, दे रे आंबोळ्या' असे म्हणत राहतो व खेळ सुरु राहतो.


Monday, August 26, 2013

महाराष्ट्रीयन मुलींचे खेळ - 1

कोंबडा :-

कोंबड्याचा खेळ म्हणून मुली एक खेळ खेळतात. यात मुली डाव्या पायाच्या गुडघ्यावर उजवा पाय चढवून उकिडव्या बसतात. दोन्ही तळात जुळवून गुडघ्यावर ठेवतात व कोंबड्यासारख्या उड्या मारता मारता गाणे म्हणतात.
सईबाईचा कोंबडा आला माझ्या दरी,
घालीन चारा, पाजीन पाणी,
हाकालीन वारा बिलमोगरा,
बिलाचे काटे सागर गोटे सासरच्या वाटे कुचकुच काटे,
माहेरच्या वाटे हरिख दाटे.


किकीचे पान :-

महाराष्ट्रातील लहान मुलींचा हा एक खेळ आहे. यात खेळणाऱ्या मुली एकमेकींपासून समान अंतरावर उभ्या रह्तात. नंतर सर्वजणी टाळी वाजवून दोन्ही हातांच्या टिचा कानाच्या बाजूंना लाव्तत. तसे करून त्या पाच किंवा सहा हात पुढे जातात व पुन्हा तितक्याच मागे येतात. हा खेळ खेळताना मुली जे गाणे म्हणतात ते असे-

किकीचे पान बाई की की
सागर मासा सू सू
आल्या ग बाई गुजरणी
कापुस घ्या ग पिंजरणी

केतकीचे पान बाई की की असाही एक दुसऱ्या प्रकारचा खेळ आहे. यात दोन मुली समोरासमोर एक हात डोक्यावर व दुसरा हात कमरेवर ठेवून उभ्या रह्तात. नंतर गिरकी घेवून आपल्या जागांची अदलाबदल करतात. एक बसते व दुसरी उभी रहते. त्या वेळी त्या 'केतकीचे पान बाई की की' हे गाणे म्हणतात.

आंधळी कोशिंबीर :-

लहान  मुला-मुलींचा हा एक खेळ आहे. फार पूर्वी हा खेळ केवळ मुलीच खेळत. आता मुले, मुली एकत्र किंवा वेगळे ही हा खेळ खेळतात.
यात कमीत कमी दहा खेळाडूंची आवश्यकता असते. खेळाडू प्रथम चकतात व एकावर राज्य देतत. राज्य आलेल्या मुलाचे डोळे बांधतात आणि इतर मुले त्याच्या अवतीभोवती पळतात. डोळे बांधून आंधळा झालेला मुलगा ज्याला शिवेल त्याच्यावर राज्य येते. मग त्याचे डोळे बांधून त्याला आंधळा केले जते. पहिल्या डोळे बांधलेल्या मुलाचे डोळे सोडले जातात व तो मुलगा बाकीच्या खेळाडूंप्रमाणे या नव्या आंधळ्या मुलाच्या भोवती पळू लागतो. पळताना कुणालाही मैदानाबाहेर जाता येत नाही, असा नियम असतो.

आपडी थापडी :-

महाराष्ट्रातील लहान मुलींचा हा एक खेळ आहे. मुले एकमेकिंच्या मांडीला मांडी लावून वाटोळी बसतात  आणि हातावर हात उलथे पालथे करीत व डावी उजवीकडे झुलत पुढील गाणे म्हणतात -

आपडी थापडी गुळाची पापडी
धम्मक लाडू तेल काढू
तेलंगीच एकच पान
दोन्ही हाती धरले कान / धर ग बिब्बे हाच कान .

शेवटची ओळ म्हणताच मुले एकदम बाजूच्या मुलीचा कान धरून खूप हसतात. दुसऱ्या कोणी आपला कान पकडू नये म्हणून मुले खूप खबरदारी घेतात .

Monday, August 19, 2013

श्री शिवस्तुति

कैलासराणा शिवचंद्रमौळी । फणींद्र माथां मुकुटीं झळाळी ।
कारुण्यसिंधू भवदुःखहारी । तुजवीण शंभो मज कोण तारी ॥ १॥

रवींदु दावानल पूर्ण भाळीं । स्वतेज नेत्रीं तिमिरौघ जाळी ।
ब्रह्मांडधीशा मदनांतकारी । तुजवीण शंभो मज कोण तारी ॥ २॥

जटा विभूती उटि चंदनाची । कपालमाला प्रित गौतमीची ।
पंचानना विश्वनिवांतकारी । तुजवीण शंभो मज कोण तारी ॥ ३॥

वैराग्ययोगी शिव शूलपाणी । सदा समाधी निजबोधवाणी ।
उमानिवासा त्रिपुरांतकारी । तुजवीण शंभो मज कोण तारी ॥ ४॥

उदार मेरू पति शैलजेचा । श्रीविश्वनाथ म्हणती सुरांचा ।
दयानिधी जो गजचर्मधारी । तुजवीण शंभो मज कोण तारी ॥ ५॥

ब्रह्मादि वंदी अमरादिनाथ । भुजंगमाला धरि सोमकांत ।
गंगा शिरीं दोष महाविदारी । तुजवीण शंभो मज कोण तारी ॥ ६॥

कर्पूरगौरीं गिरिजा विराजे । हळाहळे कंठ निळाचि साजे ।
दारिद्र्यदुःखें स्मरणें निवारी । तुजवीण शंभो मज कोण तारी ॥ ७॥

स्मशानक्रीडा करितां सुखावे । तो देवचूडामणि कोण आहे ।
उदासमूर्तीं जटाभस्मधारी । तुजवीण शंभो मज कोण तारी ॥ ८॥

भूतादिनाथ अरिअंतकाचा । तो स्वामि माझा ध्वज शांभवाचा ।
राजा महेश बहुबाहुधारी । तुजवीण शंभो मज कोण तारी ॥ ९॥

नंदी हराचा हर नंदिकेश । श्री विश्वनाथ म्हणती सुरेश ।
सदाशिव व्यापक तापहारी । तुजवीण शंभो मज कोण तारी ॥ १०॥

भयानक भीम विक्राळ नग्न । लीलाविनोदें करि काम भग्न ।
तो रुद्र विश्वंभर दक्ष मारी । तुजवीण शंभो मज कोण तारी ॥ ११॥

इच्छा हराची जग हें विशाळ । पाळी रचीतो करि ब्रह्मगोळ ।
उमापती भैरव विघ्नहारी । तुजवीण शंभो मज कोण तारी ॥ १२॥

भागीरथीतीर सदा पवित्र । जेथें असे तारक ब्रह्ममंत्र ।
विश्वेश विश्वंभर त्रिनेत्रधारी । तुजवीण शंभो मज कोण तारी ॥ १३॥

प्रयाग वेणी सकळा हराच्या । पदारविंदीं वहाती हरीच्या ।
मंदाकिनी मंगल मोक्षकारी । तुजवीण शंभो मज कोण तारी ॥ १४॥

कीर्ती हराची स्तुति बोलवेना । कैवल्यदाता मनुजां कळेना ।
एकाग्रनाथ विष अंगिकारी । तुजवीण शंभो मज कोण तारी ॥ १५॥

सर्वांतरीं व्यापक जो नियंता । तो प्राणलिंगाजवळी महंता ।
अंकीं उमा ते गिरिरूपधारी । तुजवीण शंभो मज कोण तारी ॥ १६॥

सदा तपस्वी असे कामधेनू । सदा सतेज शशि कोटिभानू ।
गौरीपती जो सदा भस्मधारी । तुजवीण शंभो मज कोण तारी ॥ १७॥

कर्पूरगौर स्मरल्या विसांवा । चिंता हरी जो भजकां सदैवा ।
अंतीं स्वहीत सुचना विचारी । तुजवीण शंभो मज कोण तारी ॥ १८॥

विराम काळीं विकळ शरीर । उदास चित्तीं न धरीच धीर ।
चिंतामणी चिंतनें चित्तहारी । तुजवीण शंभो मज कोण तारी ॥ १९॥

सुखावसाने सकळें सुखाचीं । दुःखावसाने टळती जगाचीं ।
देहावसानें धरणी थरारी । तुजवीण शंभो मज कोण तारी ॥ २०॥

अनुहातशब्द गगनीं न माय । त्याचेनि नादें भव शून्य होय ।
कथा निजांगें करुणा कुमारी । तुजवीण शंभो मज कोण तारी ॥ २१॥

शांति स्वलीला वदनीं विलासे । ब्रह्मांडगोळीं असुनी न दीसे ।
भिल्ली भवानी शिव ब्रह्मचारी । तुजवीण शंभो मज कोण तारी ॥ २२॥

पीतांबरें मंडित नाभि ज्याची । शोभा जडीत वरि किंकिणीची ।
श्रीदेवदत्त दुरितांतकारी । तुजवीण शंभो मज कोण तारी ॥ २३॥

जिवाशिवांची जडली समाधी । विटला प्रपंच तुटली उपाधी ।
शुद्धस्वरें गर्जति वेद चारी । तुजवीण शंभो मज कोण तारी ॥ २४॥

निधानकुंभ भरला अभंग । पहा निजांगें शिव ज्योतिर्लिंग ।
गंभीर धीर सुरचक्रधारी । तुजवीण शंभो मज कोण तारी ॥ २५॥

मंदार बिल्वें बकुलें सुवासी । माला पवित्र वहा शंकरासी ।
काशीपुरीं भैरव विश्व तारी । तुजवीण शंभो मज कोण तारी ॥ २६॥

जाई जुई चंपक पुष्पजाती । शोभे गळां मालतिमाळ हातीं ।
प्रतापसूर्य शरचापधारी । तुजवीण शंभो मज कोण तारी ॥ २७॥

अलक्षमुद्रा श्रवणीं प्रकाशे । संपूर्ण शोभा वदनीं विकासे ।
नेई सुपंथें भवपैलतीरीं । तुजवीण शंभो मज कोण तारी ॥ २८॥

नागेशनामा सकळां जिव्हाळा । मना जपें रे शिवमंत्रमाळा ।
पंचाक्षरी ध्यान गुहाविहारी । तुजवीण शंभो मज कोण तारी ॥ २९॥

एकांति ये रे गुरुराज स्वामी । चैतन्यरूपीं शिव सौख्यनामीं ।
शिणलों दयाळा बहुसाल भारी । तुजवीण शंभो मज कोण तारी ॥ ३०॥

शास्त्राभ्यास नको श्रुती पढुं नको तीर्थांसि जाऊं नको ।
योगाभ्यास नको व्रतें मख नको तीव्रें तपें तीं नको ॥
काळाचें भय मानसीं धरुं नको दुष्टांस शंकूं नको ।
ज्याचीया स्मरणें पतीत तरती तो शंभु सोडूं नको ॥

॥ श्रीसांबसदाशिवार्पणमस्तु 

Thursday, July 18, 2013

Gram Geeta Adhyay - 41


ग्रंथ-महिमा
MAGNITUDE OF THE BOOKS

ईश्वरें व्यापिलें हें विश्व । म्हणोनि जगचि आम्हां देव । विश्वाचा मूळ घटक गांव । ग्रामगीता त्यासाठी ॥१॥
The great God has pervaded the entire universe. so the world, we live in, is the God for us. Village is the root constituant of this universe. therefore, this Graamageeta has descended into this world for the welfare of the villages. ||1||

यांत ग्रामाचा जयजयकार । सर्व तीर्थक्षेत्रांचें ग्रामचि माहेर । ग्राम हा विश्वाचा पाया सुंदर । ग्राम नसतां प्रलयचि ॥२॥
Here, in this Graamageetaa, the village has been admired and adored with great respect because, the village is the motherly home of all sacred and holy places. The village is the support, the foundation of the whole universe. If the village doesn't exist, where can we find a place to live in? ||2||

ग्राम म्हणजे देवमंदिरे । मानव देवमूर्ति सुंदर । सर्वांची सेवा समप्रकार । तीच पूजा आमुची ॥३॥
Village is the sacred temple of God. In this temple, man, who resides in that village, is the idol of God. Therefore, to offer our service to all human beings with the sense of equality, in the village, is itself the worship of God for us. ||3||

ग्रामगीता शाब्दिक सेवा । परि दृढ करी संस्कारांचा ठेवा । तेणें ईश्वरी राज्य गांवां । नांदेल सदासर्वकाळ ॥४॥
This Graamageeta is the oral, verbal form of my devoted service to the village deity. It can initiate firm, good and excellent impressions upon the man. It will surely bring the everlasting divine rule in the villages. ||4||

ग्रामगीता दु:खांसि नाशवी । ग्रामगीता मृत्यूसि हसवी । ग्रामगीता सहकरीतत्त्व वाढवी । मानवधर्मा फुलवाया ॥५॥
This Graamageeta will surely remove sorrows and sufferings and will guide one to the way of uprooting them. It will teach and enable to face death with a smiling face. this Graamageeta imparts learning to grow the duty of the humanity in the world by imbibing the disciplined practical behaviour based upon the principle of mutual co-operation. ||5||

चाळीस दिवस म्हणजे मंडळ । ऐसीं अनुष्ठानें प्रांजळ । करितां गांव सुधारेल सकळ । संस्कारें ग्रामगीतेच्या ॥६॥
A mandala(circle) becomes complete by reading one chapter everyday of this Graamageeta regularly for the period of forty days. If in this way, the villages continue to carry on mandals after mandals of the perusal of this book, the people in the villages will acquire firm excellent impressions, by which, there will be a gret improvement of the villages. ||6||

म्हणोनि चातुर्मास्यादि निमित्तां । मंदिरीं, पारीं, बैठकींत बसतां । वाचावी हर्षभरें ग्रामगीता । रंग रंगणीं आणोनिया ॥७॥
Therefore, in the span of Chaturmaasa (A sacred period of four months from `shravana' to `kaartika'), this Graamageeta should be read in sweet tongue with pleasant minds in the temples, in the assemblages or under a big tree. All villagers should assemble there to listen it everyday regualarly. ||7||

परि ऐसी नसावी भावना । अर्थहीन करितां पारायणा । ना कळे तरी पुण्यराशी नाना । जमा होतील आमुच्या ॥८॥
But while enacting the perusals of this Graamageeta, never hold a sense that though you don't follow the real meaning of the contents, you will acquire divine merit by reading or listening to this scripture (Reading without understanding it will give you no divine benefit.) ||8||

माझ्या मतें हें अज्ञान । दूर सारोनि करावें वाचन । आधी शिकावें अर्थज्ञान । ग्रंथपठन करितांना ॥९॥
In my opinion, such retention of acquiring divine merit by reading or listening this book without understanding, is a sheer ignorance. Remove such foolish retention first. Try to understand the exact meaning of the contents while reading. ||9||

प्रथम हीच महत्त्वाची खूण । ग्रंथवाचनाचें कळावें ज्ञान । आपुलें वाचन आपणा समजून । बोध व्हावा उत्तम ॥१०॥
The most essential characterestic of reading a book is to acquire the exact understanding and knowledge of the contents in it. when you read any book, you should try to understand the contents and acquire the proper precept from it. ||10||

असेल मित्रमंडळी बसली । त्यांनाहि समजावी आपुली बोली । नाहीतरि वाचनपठनें केलीं । कोणा न कळलें तरि काय ? ॥११॥
While you are reading any book or scripture, if some of your friends have come to listen, they must clearly understand the contents you are reading to them. Otherwise both your reading and their listening will be in vain and meaningless. ||11||

काय वाचतो याचें ज्ञान । नाही वाचकासीच झालें पूर्ण । श्रोते पळती उगेच उठोन । अर्थ काय वाचनासि ? ॥१२॥
If the reader himself fails to understand and assimilate the contents of the book while reading, the listeners will naturally get bored and tired of his reading. Then one by one, everybody will go away from such perusals. What is the use of such meaningless reading & listening? ||12||

कोठे थांबावें वाचकांनी । कोठे वाचावें जोर देवोनि । कोठे रंगवावें गंभीरपणीं । कळलें पाहिजे वाचकां ॥१३॥
While reading, the reader must have a good knowledge where he should take a pause, on what contents he should give more emphasis and where he should bring seriousness to create a good and deep impact of the particular matters in the contents of the book. ||13||

ऐसें जंव कळलेंच नाही । केलीं पारायणें  सर्वहि । लक्ष नसे अर्थप्रवाहीं । तरि तें व्यर्थ वाचन ॥१४॥
Without understanding all these necessary aspects of good reading, if a reader goes after enacting perusals after perusals of some book, and if he does not care to assimilate and reproduce the exact meaning of the contents, all his labours of perusals become fruitless and meaningless. ||14||

वाचतांनाचि बोध होतो । अंगीं स्फुरणभाव उठतो । कर्म करावयासि वळतो । जीव जैसा अंतरीं ॥१५॥
The reader assimilates the exact precept from the book if he reads it meaningfully. While reading, when the reader acquires firm impression of the precept, his mind gets inspired and he promptly turns to enact some sublime deeds according to the precept, he has assimilated from the contents of the book. ||15||

ऐसें वाचन आधी शिकावें । तरीच ग्रंथपठन करावें । मग आपणासि ओळखीत जावें । अधिकारपरत्वें वाचकें ॥१६॥
Before starting to peruse, the reader must imbibe this art of good reading. Then only he should take up the reading or perusal of any book or scripture. While reading and after finishing reading, the reader must try to examine by himself, whether he has understood and assimilated the precept of the contents which he had read. ||16||

वाचक असावा आचारशील । तरीच श्रोत्यांवरि परिणाम करील । नाहीतरि होईल टिंगल । जनतेमाजीं तयाची ॥१७॥
If the reader bears an ideal moral character, then only he can create a good and firm impact of his reading upon the listeners. Otherwise, the listeners will admire him superficially on his face but ridicule him and tease him among themselves. ||17||

मुखाने ग्रंथ वाचावे । घरीं विपरीत आचरावें । तैसेचि बाहेरि गोडवे । गाती लोक थट्टेने ॥१८॥
If he reads good books in public but at home, behaves contrary and adversely to the moral& ideal precept of that book, people will also praise and admire him outwardly but disguisely and secretly, they will ridicule him and make a fun of him. ||18||

मुखें वाचतो ’ सत्य बोलावें ’ । परि सत्य करणेंचि नाही ठावें । म्हणे ’ मज सत्यवान म्हणावें ’ । कैसे म्हणतील ग्रामवासी ? ॥१९॥
While reading loudly, he utters `Always speak the truth'.But in his practical behaviour, he never follows the truth and goes on lying every now and then. If such reader wants people to call him as `Satyawaana' (man following the truth very rigidly and honestly), how will people (who know him as a liar) call him as `satywaana'? ||19||

मी तों धनावरचा सर्प बरवा । परि मला ’ उदार दाता ’ गौरवा । ऐसें कोण मानील आपुल्या गांवां ? सांगा सांगा ॥२०॥
If somebody says, "I am the snake seating on the treasure. (He has such a great attachment and greed for riches & wealth). But all must call me and admire me as the most generous and liberal donar." Now tell me how people in the village, who know him well, can accept it and agree with him? ||20||

रंजल्यासि न दे पाणी । म्हणे ’ मज म्हणा दानशूर राणी ’ । ऐकेलचि का ऐसें कोणी । किती वाजविले चौघडे तरी ? ॥२१॥
If some woman, who does not give a gulpful water to the individual, dying of thirst and still expects people to call her respectfully as `the most generous and liberal queen', if she goes on canvassing and propagating so by herself and resounding druth beats, who will listen to her and call her so? ||21||

पानतंबाखू खावोनि आला । प्रवचनीं कीर्तनीं शाळेंत बसला । हसती श्रोते-विद्यार्थी त्याला । ’ व्यसनें सोडा ’ बोलतां ॥२२॥
If somebody comes to deliver a discourse (pravachana) or to submit the keertana, or if a teacher goes in class, chewing betal leaf or tobacco and advises the listeners or students as "Give up bad habits and addictions," will not the listeners and the students ridicule him and laugh at him? ||22||

एक पंडित जेवणासि बैसला । आरंभ शांतिपाठासि केला । परि जरा वाढण्यासि उशीर झाला । मारलें त्याने बाइलेसि ॥२३॥
A certain wise pedant seated to have his meals. Before meals he first intoned `shantipath' (A prayer from the Vedas or religious scripture for maintaining peace). His wife couldnot serve all food items before he concluded his shantipath. So getting vexed, the man began to thrash his poor wife. ||23||

ती म्हणे वाहवा ऐसी शांति ! उत्तम मंत्राची फलश्रुति ! तोंडाने पति दिव्य बोलती । आचरण करिती क्रूराचें ॥२४॥
His wife said, "Bravo! What a good fruit of your shantipath! you are reiterating the noble thoughts in the shantipath and behaving cruelly and beastly." ||24||

ऐसें न व्हावें आतातरी । असोत वाचक वक्ते शिक्षक भारी । आहे सर्वांवरीच जबाबदारी । आधी आत्मशुध्दीची ॥२५॥
This must not happen henceforth. Whosoever the individual may be, an orator, a teacher, a reader etc. it is the responsibility of everybody to attain self-purity first. ||25||

उपदेशक वाचक आचारशील । असले तरीच भाव फळेल । श्रोत्यांचें हृदय-परिवर्तन होईल । लागवेगेंसि ॥२६॥
If the preceptor or adviser and the reader of the book or a scripture bears a good moral & excellent character, then only, the knowledge, contained in the book will become fruitful. The desired effect and change in the minds of the listeners will be possible. ||26||

वक्ता असेल सरळ सात्विक । तरीच श्रोते बनतील भाविक । जनलोक करितील कौतुक । बघोनि दोघांसि ॥२७॥
If the orator is virtueous and pious (satwika) and free from slyness, he will surely be able to create a feeling of devotion in the minds of the listeners. When the spactators see both of them the reader & the listeners and their ideal moral behaviour, they will admire and applaud them. ||27||

म्हणोनि हेंचि वरिष्ठांनी करावें । जैसें सांगावें तैसेंचि वागावें । तरीच होईल त्यांच्या प्रभावें । कल्याण ग्रामजीवनाचें ॥२८॥
Therefore the elders and great noble personages should enact their practical behaviour in accordance with what they speak & advise. Then only people will have a deep impact of their precept and the will seek betterment and welfare of their life. ||28||

येथे श्रोत्यांनी विचारलें । आपण अर्थासि वर्तनासि महत्त्व दिलें । परि कित्येक ग्रंथीं सांगितलें । पारायणचि फलदायी ॥२९॥
(upon the narration as above) one of the listeners expressed his doubt and said, "you have given much importance to meaningful reading of the books and bringing the contents of the scriptures into practical life and behaviour. But in several books, it is promised that only the perusal of those books (may be without understanding the contents) also becomes fruitful and beneficial to the readers & listeners". ||29||

कोणी म्हणती ग्रंथाचें पारायण । करितां मिळेल पुत्र, धन । होईल भाग्याचा उदय पूर्ण । पारायणें ग्रंथाच्या ॥३०॥
Some books and scriptures assure that by their persuals, the reader will be benefitted and will have a son; he will acquire the desired wealth and will bring arise of his good fortune. ||30||

कोणी म्हणती मंत्रचि जपा । हजारोंनी करा संकल्पा । म्हणती सांगतों मार्ग हा सोपा । ज्ञान मिळेल न वाचतां ॥३१॥
Some spiritual advisers stress upon and say, "Enact the japa (constant repeation of some incantation or God's name) for thousand times for some of your volitions. It is the easiest way. If you do so, you will seek the excellent divine spiritual knowledge without reading any book or enacting its perusal. ||31||

कोणी म्हणती अनुष्ठान करा । वाचा भागवत-गीता-ब्रह्मसूत्रा । मोक्ष चालत येईल घरां । कानीं पडतां शब्दचि ॥३२॥
Then there are some advisers who insist on enacting propitiation of the Bhagavat, the Geeta and the Brahma sootra etc. They say, "By only listening the words in those scriptures, your salvation will itself come searching for you and reach your home". ||32||

कोणी म्हणती ग्रंथ ज्या घरीं । तेथे नये काळाची फेरी । याचा मेळ कोणेतरी । बसेल सांगा ? ॥३३॥
Some other say with firm belief, "If anybody has such religious holy and divine scriptures in his home, Lord yama (The God of Death) will never visit his house." Now tell us, how can we make an agreeable congruance of your narration and the above advices? ||33||

याचें उत्तर ऐका सज्जन ! फलश्रुति ही रोचक पूर्ण । ग्रंथ-प्रचार व्हावा म्हणून । दिलें प्रलोभन दावूनि ॥३४॥
(Tukadoji Maharaj now removes doubts as follows), "O Good noble folks! Now listen. Such descriptions and assurances of gains and good benefits, as the result or fruit of reading or perusal of the books and scriptures, are given in them just to attract and induce people; and with a motive that the book or the scripture will have a wide dillusion. It is a kind of bail or inducement. ||34||

त्यांत एक आहे उत्तमहि । लोक ठेविती ग्रंथ संग्रहीं । त्यापासूनि लाभ घेई । कोणी तरी थोडा-बहु ॥३५॥
Ofcourse, There is one good result of it. People buy & keep such holy books & scriptures in their homes. If it is in house, somebody may read it sometime. Then he will be impressed with the thoughts and the contents of it. He may have the benefits of them. ||35||

कानीं पडो एकचि वचन । परि त्यांत असे महापुण्य । हेंहि ओढ लागावीं म्हणून । कथिलें असे थोरांनी ॥३६॥
Similarly the great wisemen had an intention behind such descriptions to create eagerness and attraction in people. So they had stated that if even one word from such holy books and scriptures is heard, the listener will acquire heaps and piles of divine merits. ||36||

नुसत्या पारायणाचें महत्त्व । त्यांतहि हेंचि आहे तत्त्व । कधीतरी येईल आचरणीं सर्व । संस्कार होतां ॥३७॥
Similarly, they had stated a principle in such descriptions of gains from perusals of such holy books hoping that by the perusals (without understanding the meaning) anon and anon, the individual will surely bring the impressions into his behaviour in the course of time. ||37||

कराया सांगितलें जप-अनुष्ठान । तेंहि शुध्द कराया जीवन । क्रमाने तितुके दिवस तरि मन । शुध्दाचरणीं लागाया ॥३८॥
The Japa (constantly reiterating the name of God) and restricted services are also advised so that the life and mind of the performer will become purer at least during the period of these practices. ||38||

म्हणोनि मी या सकलां मानितों । परि जपणारे एकांगी समजतों । तेणेंचि लाभ हातां न येतो । बहुतेकांच्या ॥३९॥
Therefore, I accept and agree with the descriptions of the gains and benefits of the perusals, jap and other practices. But I have a firm opinion that the enactments of these services & practises are one sided. And due to this onesidedness, almost all performers of the spiritual practices & perusals of the books can not achieve the desired gains and fruits. ||39||

घोडयासि पाणी दाखवावें । म्हणतां तेंचि धरिलें जीवें । पाणी पाजणें नाही ठावें । तैसें झालें लोकांचें ॥४०॥
All such performances enacted by people can be described as this. If anybody is asked to take and show water to a horse, he follows it literally and only shows the horse the water but doesn't make it drink. ||40||

ऐसेचि नाना ग्रंथ वाचले । परि तैसें मुळीच नाही वर्तले । कोण्या तोंडाने मागावें भलें । फळ तयांसि ? ॥४१॥
In the same way, if one goes reading a lot of books & scriptures but does not bring their essence into his practical behaviour, then how can he claim the desired gains & fruits from such enactments? ||41||

कांही ग्रंथांतहि अवास्तवपणा । हें न राहवें सांगितल्याविना । त्यांनी श्रध्देचा होतो धिंगाणा । फल न येतां हातामाजीं ॥४२॥
I am clomplelled to tell you also this, that there are some unreal and exaggerated facts in some such books & scriptures. These exaggerations do not prove to the test and can't accepted to be true; on the contrary, they become the reason to break up the faith of the performer or reader of those books. ||42||

ग्रंथीं अपार फलश्रुति कथिली । परि अनुभवासि नाही आली । हजारो लोकांनी आम्हां सांगितली । कर्मकहाणी ॥४३॥
Because of such descriptions of the gains & fruits, many readers and performers of perusals go after doing them with some hopes and exceptations. But a thousand of complainers have come to us and told that they did not achieve the benefits & fruits as described in those books. ||43||

ग्रंथीं सुखाची फलश्रुति । म्हणोनि वाचती सकाम पोथी । आळसी भोळे ओढवोनि घेती । अधिक आपत्ति दानादिकें ॥४४॥
Many readers enact perusals and read these books with some desires of gains and fruits as narrated in them. But such individuals, who are born idlers and dupes, go on endowing & donating liberally (according to the contents of those books) and finally face hardships & monatory losses. ||44||

कोणी कोणास साधन सांगती । सोने देवोनि करा म्हणे समाप्ति । घरोघरीं व्रतवैकल्यें आचरती । भुलती बायाबापडया ॥४५॥
Somebody advises to enact some religious rites with resolute vows. Then he, asks the performers to celebrate the concluding ritual ceremonies and to offer some gold to the priests & brahmins. Thus a lot of innocent and ignorant females get illusioned and enact such vrata (vowed rites) at home and then get robbed & deceived by cunning advisers. ||45||

व्रतांची वाचती कहाणी-पोथी । दान-उद्यापन करा म्हणती । नाहीतरि होईल अधोगति । धाक देती जनतेसि ॥४६॥
Some priests or worshippers arrange perusals or readings of some scriptures of vrata and stories about them in some temples. Then they advise the listeners & particularly the female listeners to perform the `udyaapana' (the concluding rite) of that `vrata'. for such udyaapana, they advise the listeners to donate liberally. They threaten the listeners saying that if they don't offer such liberal donations, they will suffer the torments in hell. ||46||

कांही उदरनिमित्तासाठी । पोथ्या वाचती उठाउठी । सोन्याचे करोनि ग्रंथ शेवटीं । अर्पा म्हणती देवासि ॥४७॥
Some are the belly-God priests. They hastily read out some scriptures and holy books and in the end, ask the listeners to make a replica of that scripture in gold and offer it to God. (By this, they can have precious gold for their own selfish gains.) ||47||

लोकहि असती आसक्त बावरे । कांहीहि सांगोत सांगणारे । धावोनिया करिती बिचारे । व्रतसाधनें वेडयापरी ॥४८॥
The innocent people also become insane through intense attachments and desires. They do not think of the propriety of the demands of those priests and those poor fellows make an ardent haste to fulfil the concluding rites of such perusals as advised by the priests. ||48||

फळ न लाभतां मग चिडती । म्हणती काय चाटावें ग्रंथाप्रति । रोज वाचावे ग्रंथ किती । तरीहि पुत्र होईना ॥४९॥
But when these innocent listeners and performers find that after performing all the vowed rites strictly as advised by the priests and expounders of the perusals, they didn't gain the desired fruits. They get vexed and say, "What is the use of licking those manuscripts? Everyday, I read out so many books and perform perusals, but so far, I have not been blessed by God with the son, I want to born for me." ||49||

पतिपत्नी आरोग्याने वागेना । नवस करिती दगडोबासि नाना । काय होईल बापहो ! सांगाना । ऐशा रीतीं ? ॥५०॥
On one hand, the husband and the wife do not live a controlled healthy & hygienic life in their routine practical behaviour and on the other hand, they vow some sacrifices and offerings for having a child. O Folks! tell me, what good fruit can they achieve from it?" ||50||

घाला उंबरीस प्रदक्षिणा । परि सुधारूं नका आचरणा । भोजना करा जडान्न पुन्हा । रोगी व्हाया वेळ कैचा ? ॥५१॥
These innocent & ignorant persons do not improve their behaviour, habits and practices. They go on enacting circumambulations around the alamerous fig tree. They consume food which is hard to digest. Then what otherwise can happen except suffering from different diseases? ||51||

कलकत्त्याच्या गाडींत बसावें । आणि म्हणे ’ देवा ! पंढरीसि न्यावें ’ । ऐशा प्रार्थनेसि फळ यावें । कोण्या प्रकारें ? ॥५२॥
If you entrain into the train going towards calcutta and pray God to take you to Pandharapur, how can God fulfil such an insane prayer?" ||52||

एकाने चोरी केली ग्रामाप्रति । म्हणती त्यास आली साडेसाती । ती जावया वाची शनीची पोथी । चोरी कांही सोडीना ॥५३॥
Some fellow attempted a theft in the village and was caught red-handed. He then began to justify that he is undergoing the plight of the planet saturn for the period of seven & a half years-(it is called the `saadesaatee of the saturn). He then starts reading the holy manuscript describing the magnanimity of God planet `shanee' (The saturn). But he does not give up stealing and plundering. ||53||

शेवटीं पोलिसाहातीं सापडला । गुन्हा त्याचा साक्षींत आला । तो पुसतो आपुल्या गुरुला । ’ साधन सांगा सुटण्याचें ’ ॥५४॥
Finally, when he was caught by the policemen and witnesses, confirming his thefts were presented at the hearing, the fellow went to his Guru and requested him to suggest a way to escape from the clamity of sentence. ||54||

गुरुहि होता लाचलुचपती । म्हणे वाच शनीदेवाची पोथी । शिवलीलामृताचा अध्याय चित्तीं । सदभावने आठवी ॥५५॥
Alike him, his Guru too was a greedy man and after taking bribes, he advised the thief to read regularly the manuscript of `Shanee-Mahaatmya' (a manuscript describing the greatness and blessing favours of planet God shanee.) He suggested to read the eleventh chapter from `Shiva - leelaamruta' (A scripture describing the divine plays of Lord Shiva) regularly with full faith. ||55||

लावी देवीचें पुराण । करी नेटाने सत्यनारायण । आम्हांसि देई सुवर्णदान । मुक्त होशील लवकरचि तूं ॥५६॥
He further advised the thief, "start the perusal of the `Devee-puraana' and perform regular worship of God Satya-narayana. After enacting these services, offer me `Suvarnadaan' (Gold, as offering). I bless you. You will be releaved from the impending punishment.' ||56||

त्याने तैसेंचि सर्व केलें । ग्रंथ साधन करोनि वाचले । बुवाब्राह्मणा धन उधळलें । दंड कांही चुकेना ॥५७॥
The thief enacted strictly according to the advice of his Guru. He read the manuscripts and squandered a lot of huge money in offering donations to the brahmins, gosaavees & Buwaas. But finally, he could not escape from punishment. ||57||

शेवटीं पडला कैदेमाजीं । म्हणे दाखवा तो गुरु पाजी । त्याने केली फजीती माझी । धन तेंहि गमावलें ॥५८॥
He was sent to jail. He got very much angry and said roaringly, "show me that rascal Guru. He has robbed me and at last, he had not saved me from such a disgrace. ||58||

वाचली नेमधर्माने पोथी । परि जेल न चुके मजप्रति । काय करावी देवपूजा ती ? ग्रंथ जाळावे अग्नीवरि ? ॥५९॥
He further said, "Why should one perform the rites? why should he worship God? Take all those manuscripts, scriptures & books and set fire to them all in furnace. I had read out all those with strict regularity, with firm faith and devotion, yet I could not escape from the imprisonment." ||59||

बिचारा चोरी करणें सोडीना । पण गुरुसि मागे साधना । काय करिती गुरु, ग्रंथ नाना ?  वाचणारा लबाड हा ॥६०॥
This individual does not give up thefts and asks his Guru the remedies and ways to escape from the bitter consequences. If the reader is so fraudulent, what else can the holy books and the Guru do for him? ||60||

ऐसें जन्मभरि साधन केलें । तरी मूर्ख ते मूर्खचि राहिले । याने सांगणारांचेंहि पतन झालें । फिकें पडलें साधन त्यांचें ॥६१॥
Such idiots and born fools practise rites & services throughout their lives but finally remain foolish for ever. The Gurus, who advise them the rites & means of practices also become contaminated. All their good advice and guidance also get spoiled. ||61||

ऐसें कासयासि करावें । सत्य तेंचि शोधूनि आचरावें । आपण बुडावें दुसर्‍या नर्कीं न्यावें । ऐसें न करावें स्वार्थभरें ॥६२॥
Why should one do so? He should find out the true and fair path and behave according to it. He should not go to hell through his selfish motives and pull others also into the hell alongwith him. ||62||

सांगणाराने तर्कशुध्द सांगावें । करणाराने सत्यचि करावें । तेव्हाचि फळ अनुभवास यावें । होतें ऐसें ॥६३॥
The narrator or the adviser should tell others what his good and righteous intellect agrees to.The listener should also enact with discretion of fair and unfair. Then only one can seek the good results of the practices, he has desired for. ||63||

हीच मुख्य घेवोनि धारणा । झाली ग्रामगीतेची रचना । हा ग्रंथ पुरवी सर्व कामना । कैसा तें ऐका ॥६४॥
with such stream of reasoning & retention, this Graamgeeta scripture has been planned and produced. Now Listen how it will fulfil the desires of all. ||64||

हा आहे प्रखर शब्दबाण । जाय वाचकाचें हृदय भेदून । जैसी मूर्ति घडे टाकी लागून । तैसें वाचनबोधें होतसे ॥६५॥
Each and every `OVI' (stanza) of this scripture is such a sharp pointed arrow that it will never miss its aim and will straightway penetrate the heart of the reader. The sculptor carves out an idol by chipping a stone with careful & artistic hand and strokes of chisel. Similarly, the reading of this book will create deep impressions upon the minds of the readers. ||65||

ग्रामगीता नव्हे पारयणासि । वाचतां वाट दावी जनासि । समूळ बदली जीवनासि । मनीं घेतां अर्थ तिचा ॥६६॥
This Graamgeeta is not a scripture written for the perusal. It shows the fair & dutiful way of betterment & upliftment of the reader while he goes on reading it frequesntly, it surely changes the whole life, it is read meaningfully. ||66||

ही नव्हे फुलें टाकण्यासाठी । ही ग्रामाची उध्दारदृष्टि । आजच्या युगाची संजीवनी बुटी । मानतों आम्ही ग्रामगीता ॥६७॥
This Graamgeetaa is not a book only to be worshipped by floral offerings. It creates a new, clear & broad vision for the upliftment, betterment & prosperity of the villages. Therefore, I consider, this Graamgeeta is a creeping plant of ambrosia of the running age(era) ||67||

कोणी दु:खाने होरपळला । कोणी संसारतापें तापला । कोणी असहाय्यपणें संकटीं पडला । त्यासि धीरे दे ग्रामगीता ॥६८॥
If somebody has been extremely troubled with the acute sorrows and sufferings; if somebody has become extremely frustrated and disappointed due to the dangers & calamities in his household life; if some miserable individual has been helplessly surrounded by a lot of hardships, dangers & difficulties, this Graamageeta will surely & compassionately console, reassure and give courage to him. ||68||

कोणी अन्यायें लोकां त्रासावी । त्यासि ग्रामगीता मार्गीं लावी । देवत्व सर्वांचें जागवी । दिव्य व्हाया जग सारें ॥६९॥
If some insolent individual torments and tortures the feeble people unrighteously, this Graamgeetaa will lead him on to the just & fair path. It awakens the divine power in the minds of all and inspires to make this world divinely brilliant. ||69||

याने संस्कार बनतील उत्तम । मनुष्य होई चारित्र्यक्षम । सुखशांति लाभेल करितां उद्यम । सांगितले जे या ग्रंथीं ॥७०॥
The most excellent impressions will be reflected upon the mind of the reader and he will become worthy of rich excellent virtues. If the readers of this book will follow honestly & sincerely the ways, means & remedies as advocated in it, in all their aspects, they will achieve peace & real happiness in their house life. ||70||

अल्पबुध्दि जाईल विलया । वाचतां ज्ञान होईल तया । खरा धर्म अंगीं ये सखया ! जीवन उज्ज्वल होतांचि ॥७१॥
My Friend, reading this book, the reader's short intelligence will change and he will achieve a precept with which his whole life will become radiant & brilliant. He will fully understand that duty is the true religion of human and he will try to imbibe it. ||71||

प्रेम आजवरि होतें एकटें । ग्रंथ-चिंतनें वाढेल चोखटें । सर्वांभूतीं दयाभाव प्रकटे । ऐसी फलश्रृति ग्रंथाची ॥७२॥
So far, his love and affection, which was self centred, will become comprehensive and spread freely for all with the profound meditation upon this book. The feeling of compassionate pity for all will grow in his mind and he will acquire a good fruit from the reding of this book. ||72||

द्वेषबुध्दीचें अज्ञान । ग्रंथ वाचतां जाईल पळोन । सत्कार्य कराया धावे मन । करितां अनुष्ठान सक्रिय ॥७३॥
The feelings of malice and prejudices which had occupied his mind will get lost by reading and by bringing the contents of this book in his active & practical behaviour. He will form liking & eagerness to eanct virtueous, good turns and good deeds. ||73||

ग्रामगीता वाचूनि करी चिंतन । त्यास होईल आत्मज्ञान । दिव्यदृष्टीची संत-खूण । कळे त्यासि आचरतां ॥७४॥
While reading this Graamageeta when one meditates upon it, he will be blessed with the divine knowledge. If he practices the contents accordingly, he will achieve self insight as described by the holy saints & sages. ||74||

ग्रामगीता ग्रंथ वाचला । तैसाचि गांवीं वर्तूं लागला । त्यासि शत्रुचि नाही उरला । ग्राममाजीं कोणीहि ॥७५॥
If the reader of this Graamageeta behaves according to the precept contained in it, he will have no enemies against him in his village. ||75||

सामुदायिक वाढली वृत्ति । सारें गांव त्याची संपत्ति । ग्रामगीता घडवी मूर्ति । ऐशा आदर्श मानवाची ॥७६॥
This Graamageetaa will carve out such an image of the ideal human whose tendency will consist of the collective harmonious reasoning. The whole village will become the most precious deposit of his life. ||76||

ग्रामगीतेंतील उद्योगचिंतन । जो कोनी करील मन लावून । त्याचे घरीं धनधान्य । भरपूर येईल समजावें ॥७७॥
Reading this Graamgeetaa, if the individual enacts in his professional sphere out put his whole mind and soul dutifully in to it, then take it for granted, that he will become enriched with plentiful wealth, foodgrains and all that he needs for happy life. ||77||

आरोग्याचा वाचील धडा । आणि घेईल हातीं फडा । रोगराईचा होईल निवाडा । तत्क्षणीं त्याच्या ॥७८॥
If he reads the thoughts expressed in this book over the purity, cleanliness, and, health & hygiene; he will pick up a broom and start sweeping & cleaning his village. Then there will remain not even the name of any disease or an epidemic. ||78||

कार्यास लागतां तत्क्षणीं । फलश्रुतीसि आरंभ होय झणीं । चरित्र सुधरे ग्रंथ ऐकोनि । लक्षांत घेतां अर्थ त्याचा ॥७९॥
If the reader or the listener assimilates the meaning of the precept contained in this book and digests it thoroughly, his character will become clean & pure. His tendencies will rush to perform some noble and virtueous activities. simultaneously all his such noble activities and good deeds will start giving him the good fruits of his reading of this book. ||79||

एकांतीं बैसोनि वाचली गीता । अर्थ समजोनि मनन करितां । जीवनीं उतरे आदर्शता । घरादारांसहितहि ॥८०॥
If some reader reads this book in solitude at his home (with his family listeners), goes enacting deep contemplation on it, an ideal perfection will percolate in the life of the whole family making it an ideal one. ||80||

ऐसें घर आदर्श झालें । कीर्ति-स्फूर्तीने गांवीं चमकलें । मग लोक सारे तैसेचि वर्तले । दिसती जनीं ॥८१॥
When one family in the village becomes so ideal, its glory and fame will spread up rapidly. All other villagers will be inspired from this ideal & model example of that family. Gradually the whole village will imitate their ideal behaviour and the whole village will become the most ideal village. ||81||

हा केवढा लाभ झाला ! सर्व लोकांना स्वर्ग जणू लाभला ! आपुला गांव आदर्श केला । ग्रामगीता वाचूनिया ॥८२॥
Now, you can see yourself the excellent result of reading of this Graamageetaa by one single individual in the village. It has turned the whole village into the most excellent & ideal one. The villagers, living in it, are enjoying heavenly pleasures and happiness. What a big gain is this! ||82||

ग्रामगीतेचें फळ नव्हे एकटयासि । एकासहित आहे ग्रामासि । उध्दरतील गांववासी । वाचूनि वर्ततां ग्रामगीता ॥८३॥
Remember, the reader of this Graamageetaa is not only the sole benefitiary but the entire village also shares the great benefits alongwith him. By reading this book and by sincerely following the precept contained in it, all villagers will achieve their upliftment and salvation. ||83||

एक एक साधन वाचतां । आणि मग तैसेंचि वर्ततां । केवढे लाभ येतील हातां । सांगतां नये ॥८४॥
Neither you can imagine nor can I tell you what great & best benefits can be achieved by reading meaningfully each & every means advised in this book and by honestly following the precept. ||84||

ग्रामगीतेंतील संस्कार-रचना । उपासनेची तत्त्वयोजना । ग्राम-रक्षण ग्राम-सुधारणा । ग्राम-रचना आदर्श ॥८५॥
In this book, I have narrated about every aspect, such as (i) the plan for initiating good impressions (ii) recognition and realisation of the truth behind the spiritual practices & services (iii) the protection of the village (iv) the structure of an ideal village and (v) the reformations to be implemented in the villages. ||85||

नाना कलांची उन्नति । शेती-सुधारणा श्रम-संपत्ति । समजूनि येतां विद्या-महती । विकास होई जीवनाचा ॥८६॥
Through the studious reading of this book, the readers will understand how to develop the various arts and attributes; and the importance of acquiring the knowledge of different fields and faculties of knowledge and his life will be improved and developed. ||86||

सामुदायिक प्रार्थनेची प्रथा । रामधून, संत-उत्सव व्यवस्था । साधनसंपदा ऐकतां वर्ततां । शांति लाभे सर्वांसि ॥८७॥
If the villagers read and listen it carefully; know about the correct procedure of the common collective prayer, the `Ram-dhoona, the festivals and ceremonies of the holysaints and their proper arrangements and if they utilize this great wealth in the form of understanding and following the practices in their practical routine behaviour, all of them will achieve unbreakable heavenly peace. ||87||

गायीगुरांची वाचतां सेवा । करितां तैसेंचि आपुल्या गांवा । दहीदुधाचा दुष्काळ पहावा । न लागे कधी ॥८८॥
If they read and follow the advice about how to serve and maintain the cows and other cattle, the villagers will never have to face the dearth and shortage of milk, curd and other milk products. ||88||

विवाहादि सर्व संस्कार । समाजीं होतील सुखकर । मागासल्यांची सुधारणा उध्दार । करील राष्ट्राचा ॥८९॥
Then the customs and rituals of marriages etc, prevailing in the society will become pleasant and joyful. The backward and down-trodden section of the society will get improved and lifted up. Our nation will become prosperous and achieve its upliftment. ||89||

स्त्रिया-मुलें होतील आदर्श पूर्ण । हा ग्रंथ घरीं होतां पठन । ग्राम होईल वैकुंठभुवन । वाचतां वर्ततां ग्रामगीता ॥९०॥
If this graamgeeta is regularly read and listened by the feamale and children, the families will become ideal example for all. Their well disciplined behaviour will turn the village into the Royal dwelling of lord Vishnu-`the Vaikunthapuree'. (The most holy town Pandharpur is considered as the holy place of Royal residence of Lord Vishnu-i.e. Vitthala and it is also described by all the saints and the devotees as `the Vaikuntha'). ||90||

भिकारी बेकारी गांवीं राहीना । सत्तेचीं बंधनें नुरतील कोणा । सर्वचि शिकतील शहाणपणा । ग्रामगीता वाचूनिया ॥९१॥
When all villagers will read this Graamgeeta, they will become wiser and wiser. then there will exist neither any beggars nor an unemployed in the villages. There will not exist any scaring threatening and harassing ruling powers and bindings upon anybody. Nor the villagers will enact unlawfully. ||91||

आरोग्यसंपन्न होतील जन । नाही गांवीं तंटाभांडण । अन्याय, व्यसनें, कारस्थान । जातील लया द्वेषादि ॥९२॥
All villagers will become healthy. There will be no scope for quarrels, struggles, injustice, crafty and cunning conspiracies through jealosy and malice for each other. ||92||

गांवीं वाढेल संघटना । बळ लाभेल सकळांच्या मना । नांदेल विश्वकुटुंबाची रचना । आपुल्या गांवीं ॥९३॥
The regular reading and listening of this Graam-geeta will help unifying all the villagers and a harmonious organisation will come up from them. It will help to build up strong minds and souls of the individuals. a structure of the universal family-`VISHWA- kutumba' will come into existence and will get established in the village itself. ||93||

ग्राम नांदेल स्वर्गापरी । सुखी होतील नरनारी । परमार्थाच्या खुलतील घरोघरीं । आनंद-लहरा ॥९४॥
All villagers will enjoy a very happy life. Males & females both will live comfortably and happily like the life in the pleasant heaven. Then excellently blissful divine thoughts will stream through each and every house. ||94||

जी जी इच्छा कराल मनीं । ती ग्रामदेवता देईल पुरवूनि । यांत संदेहचि नाही माझिया मनीं । उरला श्रोतेवक्तेहो ! ॥९५॥
(Maharaj says), O Listeners & speakers! I am fully confident and doubtless. You all will achieve whatever desires and hopes you have, by the grace and blessings of the village deities. ||95||

येथे नाही अंधश्रध्दा । प्रत्यक्ष अनुभव मिळे सर्वदा । जे जे शब्द निघती ते गोविंदा । प्रिय समजावे निश्चयेंसि ॥९६॥
Here, in this Graamageetaa, you will not find the verbosity of advocating the superstitions. You can have an evident and actual experience that any words, uttered by you will difinitely be liked by Govinda (the God.) ||96||

मी पंडित नोहे आपुल्या ठायीं । सांगावया पंडिताई । ईश्वराचीच प्रेरणा ही । प्रकट झाली ग्रंथाद्वारें ॥९७॥
I admit, I am not the most learned pedant and I have not produced this graamageeta for making the exhibition of my wisdom and knowledge. It is the Divine manifestation of the spiritual inspiration by God. ||97||

माझिया बालरूप वृत्तींतूनि । स्फुरला तो गुरुदेव चक्रपाणी । चंद्रभागेतिरीं उमटली वाणी । केली ऐकोनि लिपिबध्द ॥९८॥
Chakrapaani (The Lord Vishnu holding the sudarshana chakra), who is in the form of my divine Guru, has manifested through my childlike tendencies. He inspired me and, while I had been sitting on the bank of the Chandrabhaga, the divine speech of God spontaneously emerged up in my mind and soul. I had written down all those excellent thoughts and had produced them in the form of this scripture-THE GRAM-GEETAA. ||98||

जैसे जडजीवाने वेद बोलावे । पंगूने हिमगिरीस ओलांडावें । तैसेंचि दासाकडोनि घ्यावें । गीताकथन मानतों मी ॥९९॥
I consider this literatary work (done by me), has been produced by the feeble and little knowing man like me. It is like the unbelievable task which can be compared to be as impossible as the uttering of the vedas by some inert being; or as the climbing feat on the Himalayas by some crippled individual. ||99||

म्हणोनि पुन:पुन्हा प्रार्थितो । माझा आवाज नव्हे सत्य तो । या शरीराचा शंख वाजवितो । ध्वनि काढतो भगवंत ॥१००॥
So, again and again I humbly state insistantly that this Graamgeetaa is not my own voice. The Great God has blown up the conch in the form of my body and produced the divine voice of this scripture through it. ||100||

भगवदगीतेचें हें सक्रिय रूप । प्रकट झालें आपोआप । अर्जुनासम व्हावे महाप्रताप । सर्व ग्रामीन म्हणोनि ॥१०१॥
This Graamageeta is the creative and practical form of the Bhagawadgeetaa. Its object is to build up all the villagers as powerful as Arjunaa through the impressions of the precept contained in this book and they should become strong enough (to make this world as happy as the heaven). This is the spirit of this Graamgeetaa. ||101||

गीता बोधिली अर्जुनाला । ग्रामगीता ही सर्व ग्रामाला । राहूं नये कोणी मागासला । म्हणोनि बोलला देव माझा ॥१०२॥
(In the Mahaabhaarata) Lord Krishna narrated Bhagwadgeetaa to Arjuna givng the most divine precept to make him active by removing his ignorance. Simlarly, the same lord of mine had enthroned upon my heart and had narrated this Graamgeeta to all the villagers so that none of them remain backward and ignorant. ||102||

मी तों केवळ बालकापरी । संतांचे आशीर्वाद घेतले शिरीं । म्हणोनिच प्रकटली धीट वैखरी । देहबासरीमधूनिया ॥१०३॥
I am simply as innocent as an infant. The holy saints endowed me and bestowed upon me their divine merciful blessings and hence, I feel, that my bold speech had sounded out through the flute of my body and tuned in the form of this Graama-geetaa. ||103||

श्री ज्ञानराज गुरुमाउली । त्यांच्या कृपादृष्टीची साउली । परंपरेने फळासि आली । ग्रामगीतास्वरूपाने ॥१०४॥
The Divine grace of Shree guru Dnyaneshwar-the merciful mother had reached and pervaded me through the uninterrupted and unbroken succession of the holy divine saints. So I am fully confident that this Graamageetaa is the fruit of that divine mercy of the succession of the saints. ||104||

ग्रामगीतेंत ज्यांचीं नांवें, चित्रण । त्या सर्व संतांचेंचि सहवरदान । ऐसें मी मानतों विश्वासें पूर्ण । फळेल निधान ग्रामगीता ॥१०५॥
I hold in my mind with full faith that this Graamageetaa is the divine & graceful blessing of all those holy saints, whose names and portraits are gievn in the book. Therefore, I am sure that this Graamageeta - the most precious treasure-will become fruitful to all. ||105||

ग्रामगीता माझें हृदय । त्यांत बसले सदगुरुराय । बोध त्यांचा प्रकाशमय । दिपवोनि सोडील ग्रामासि ॥१०६॥
This Graamgeeta is my heart. My most reverend Shree gurudeva has been enthroning on it. His most excellent and divine precept and advice will never fail in lifting up the villages and it will heighten the glories of the villages to the heavenly happiness and prosperity. ||106||

शब्दरचना गावंढळ । हें मी समजतों मनीं प्रांजळ । दोष तो तो माझा सकळ । गुण तो तो थोरांचा ॥१०७॥
I openly admit and accept that the lanuage of Graamageeta is slang and boorish vernacular of the common villagers. Whatever faults and flaws, you may find in it, consider them to be mine and whatever virtues and excellent thoughts you will find, consider them as the precious fruit of the divine precept and teachings of all those great holy saints and personages. ||107||

वालुकापात्रीं गंगाजळ । तें पापनाशक मधुर निर्मळ । तैसें वाचक श्रोते केवळ । शुध्द घेवोत समजोनि ॥१०८॥
The holy water of the Ganga flows through the sand of the river bed. Yet it is always clean, pure, sweet and holy. It eradicates all kinds of sins of people and liberates them from suffering from these. Similarly, I request all the readers and the listeners that they should accept the holy water in this Graamgeeta with full faith that it is also pure, sacred sweet and clean a like the water of the Ganga. ||108||

आमचें गांवचि मागासलें । तेथे जाड शब्द जरि योजिले । ग्रामीण म्हणतील नाही कळलें । सांगा अर्थ पंडितहो ! ॥१०९॥
Our village is the most backward. If in the spiritual precepts and books, bombastic and highly polished pedantry language is used, people will have to go to the wisemen and the learned pedants and will have to request them to explain the contents in a plain, simple and lucid language through their discourses. ||109||

घरोघरीं पंडित कुठले ? आहेत तेहि विकृत झाले । पोटापाण्यासि लागले । नोकरी धरिली धनिकांची ॥११०॥
How can such erudite wise pedants be available in each house in the village? Moreover, where a few learned wise pedants are available, they are tarnished with so many vices. They have opened selling shops of their wisdom and knowledge to earn their livelihood. Many of them have become the dependants of the rich & wealthy individuals. ||110||

जे जे कोणी उरले उत्तम । त्यांनाहि कांही रूढिभ्रम । ते म्हणतील हा उपक्रम । वेदबाह्य अधार्मिक ॥१११॥
Now eliminating such learned wise men & pedants, those who have remained for our consideration, have themselves fallen in the grip of so many blind faiths and traditions. so they have been deprived of the true knowledge. They may say, "This scripture Graamageeta is contrary to the vedas and anomalous to our religion and faiths. ||111||

क्वचित असती विद्वदरत्न । सर्वचि याती-यातींमधून । त्यांना आहे हा ग्रंथ प्रमाण । मानतों मी अंत:करणें ॥११२॥
But, I feel, there are a few, really thoughtful and considerate erudite, learned wisemen, existing in all high and low, big and small castes, sub-castes and communities who certainly will agree with the contents of this scripture. ||112||

ऐसियांसीच पंडित मानावें । जे असतील सात्विक संत स्वभावें । त्यांचे पिसाट शब्दचि ऐकावे । सुधारिती जे ग्रामासि ॥११३॥
These individuals, who are virtueous and have saintly temperament, should be considered as the wise and learned pedants. They may narrate the precept and advice in their slang and boorish speech. But as their intentions are pure and helpful for the reformation of the villages, you should pay heed to them. I am sure, they will surely bring betterment to the villages. ||113||

धुंडाळूं नयेत पंडित कोणी । वाचक निवडावा गांवांतूनि । आचारशील सात्विक इमानी । सुबुध्द प्रेमळ कार्यकर्ता ॥११४॥
In my true opinion, you should not go after the vain search of any pedant and learned, erudite wise man as the expounder for the perusal. You should find out some pious, virtueous, honest wise and loving social worker from among the villagers, as the reader of this Graamageeta. ||114||

जो ग्रंथहि प्रेमें वाचतो । नांगर धराया शेतींतहि जातो । वेळ पडल्या सेवा करितो । गांवलोकांची पाहिजे ती ॥११५॥
The reader of this book should be such an individual from among the villagers, who will read this book to you all with sincere love & affection, who will go to plough the field, who is ever ready to run to render his services to his village folks as and when anybody of them needs his help. ||115||

ऐसा असेल कोण्याहि जातीचा । अथवा धर्म, पंथ, देश-विदेशींचा । तरी तो चालेल, ग्रामोन्नतीचा । जिव्हाळा जया ॥११६॥
We shall readily accept such an individual as the reader of this scripture who has a true, honest and sincere concern and yearning for the upliftment and betterment of the village. Then he may belong to any religion or any faith. He may be our country- man or even a foreigner also. ||116||

पंडितांनी वाचूं नये । ऐसें माझें म्हणणें नोहे । परि काम न अडावें त्याशिवाय । नको निष्क्रिय वाद कोणी ॥११७॥
By this, I don't to mean that the erudite wise pedant should not read this Graam-geetaa. What I want to insist upon is, that the need of the learned person must not become a stumbling block in the welfare and the upliftment of our village. Similarly there should be no room or chance to arouse controversial debates and arguementa upon it, from which nothing concrete and good can come out. ||117||

पंडित पुराणिक विद्वान । यांनीहि अवश्य करावें वाचन । समाजाचे जबाबदार म्हणोन । यथार्थ ज्ञान द्यावें सर्वां ॥११८॥
On the contrary, I cordially invite the pedants, the learned wise men and good expounders to willingly come forward and read this book to the villagers. They are also accountable for the development and upliftment of the village as the constituents of the society. so they should impart true knowledge to all. ||118||

ग्रामीं विचारी शिक्षकजन । त्यांनी वाचावी ग्रामगीता पूर्ण । सकळांस द्यावी समजावोन । लहान-थोरां जमवोनि ॥११९॥  
There may be some thoughtful teachers living in the village. They should carefully read the whole Graamageeta and then they should bring all the young and the old people together and explain them the contents of this scripture. ||119||

जमवोनि श्रोते वृध्द-तरुण-बाल । मुली-तरुणी-माता सकल । मागासल्यांसहि लावावी चाल । उन्नतीची हळूहळू ॥१२०॥
They should bring all listeners like the old folk, the young, the children, girls, young & old females and explain them the Graamageeta. Gradually and steadily, they should direct and lead the backwords towards the way of their betterment and prosperity. ||120||

जे जे नारीनर साक्षर असती । त्यांना माझी नम्र विनंति । वाचा ग्रामगीता, अर्थसंगति । समजावोनि द्या निरक्षरां ॥१२१॥
I here by earnestly request all those male and female individuals who are literate and can read, that, they should read and explain the real meaning of this scripture to those, who can't read & who are illeterate. ||121||

जो समजोनि हा ग्रंथ न वाचे । ग्राम मागासावें असें मत ज्याचें । तो मार्ग धरील अधोगतीचे । पाप न चुके तयालागी ॥१२२॥
It is my humble but firm opinion that if anybody does not read this book carefully to assimilate its contents and who wants to let the village remain in its backward and undeveloped condition, will go towards his own down-fall and will be sinful. ||122||

पाप म्हणजे बिघाड करणें । पाप म्हणजे कुमार्ग धरणें । पाप म्हणजे बळीच राहणें । गरीब प्राण्यां पिळोनि ॥१२३॥
Here, by the word `sin', I mean that it is a sin to damage the neat fold of the society. It is a sin to follow the evil and wicked way. It is a sin to torment and agonize poor beings and to squeeze and to exploit them. ||123||

ऐसें नसावें वाचकाचें । जें ज्ञान मिळेल ग्रामगीतेचें । तैसेंचि वर्ततां वर्तवितां पुढचे । दोष जळती बाधक जे ॥१२४॥
The reader of this Graamageeta should not enact such sinful activities. After reading this book, whatever knowledge and precept he acquires from it, he should bring it in his practical behaviour and should guide others to behave in accordance with it. By doing so, all wrong enactments, which may be performed by him in future (knowingly or unknowingly) will go to ashes and will not become harmful to him. ||124||

ग्रामगीता ग्रंथ वाचोन । कोणी घेऊं नयेत पैसे आपण । ग्रामासीच लाभाया महत्त्व पूर्ण । धन वेचावें वक्त्याने ॥१२५॥
Further, I request all the readers of this Graamageetaa that the reader should not demand or accept any `Dakhshana'(fees for reading) from the listeners. If, out of faith and devotion, somebody offers such dakhshana to this scripture, all the amount should be spent on some concrete work which is useful to the society and the village. ||125||

ग्रामगीता ग्रंथ सुंदर । निर्मावया गांवाचें चारित्र्य । प्रचार करावा सर्वत्र । होऊनि पवित्र आपणहि ॥१२६॥
This Graamageetaa is the most beautiful book to make the villagers virtueous. It will help them to practice moral and noble enactments of good behaviour. Therefore the reader should follow the precept & noble thoughts contained in it. He should attain his own purity and then should go on propagating it in the villagers. ||126||

जे कोणी माझे स्नेही प्रेमळ । त्यांनी करावा ग्रंथाचा सुकाळ । घरोघरीं चालवावा प्रचार । निर्मळ । ग्रामगीता-वाचनाचा ॥१२७॥
I hereby request all my friends and loving well wishers, my honest admirers, that they should propagate and spread it on a large and plentiful scale in every nook and corner of towns, cities and villages and put their hard efforts with a pure sense of canvassing it by visiting each and every house so that there will be a regular routine practice of reading this book in each house. ||127||

ग्रामांत खेळावी ग्रामगीता । सर्वांस पाठ असावीं सूत्रें तत्त्वता । प्रमाण द्यावें कोणाचें चुकतां । सर्व आपुले म्हणोनिया ॥१२८॥
This Graamageeta scripture should frolic freely every where in the villages. All villagers should learn by heart some important and preceptive `ovis' (stanzaas) from it. If somebody is found enacting something wrong, then and there everybody should come forward to right the wrong or to prevent such wrong & evil enactments by producing the proper quotations from this book as the justifying proposition. ||128||

ज्याचे हातीं हा ग्रंथ पडला । अचानक मधूनि उघडला । वाचतांचि समजावा उपदेश केला । ग्रामदेवतेने मजलागी ॥१२९॥
If anybody happens to find this book anywhere, he should open it at random and read the stanzaas on those pages. he should firmly hold in his mind that through those `ovis' (stanzaas) the village deity has given him some divine precept. ||129||

मग तयाचा न घडो अपमान । विचार करावा तारतम्य जाणून । कळत नसतां घ्यावी पटवोन । ओवी जाणत्यापासूनि ॥१३०॥
Then the reader of those pages should not dishonour the divine precept contained in those stanzas. He should think over them and discretely contemplate upon them. If he finds any stanza somewhat difficult to assicmilate its proper meaning, he should go to some wise learned individual and get it fully explained by him. ||130||

उत्तम उपदेश हातीं लाभला । समजावा शुभदिन आज उदेला । तैसेंचि वर्तावें समजोनि बोला । ग्रामगीतेचिया ॥१३१॥
While casually reading any part or pages of this Graamageeta, if the reader gets convinced fully about the excellent precept contained in them, he should faithfully consider that it is the most auspicious and favourble day of excellent fortune for him. Then he should start promptly to behave according to the divine precept and advice he has acquired from his reading. ||131||

प्रथम ऐकावें हें गीतावचन । आचरणासि दृढ करावें मन । मग संकल्पावें कार्याचें साधन । ग्राम स्वर्ग करावया ॥१३२॥
First the listener should listen to the precept very attentively and get it rightly understood and assimilated. Then, contemplating thoroughly upon it, he should resolve to bring that precept into his practical behaviour. Then he should vow to enact some good deed. (If everyone follows this) It will turn the village into the excellent heaven. ||132||

प्रथम श्रध्देने वाचन करावें । अर्थ सर्व लक्षांत घ्यावे । उठतां बसतां कार्यास लागावें । ग्रामाच्या आपुल्या ॥१३३॥
The reader or the listener of this book must have sincere, honest and full faith while reading or listening to it. He should try to understand the meaning and the precept of each and every stanza fully & properly. Then (in his routine life) he may perform any activity, casually or purposefully, such as standing, sitting, walking, talking etc; he should always have a thought of some work or other in his hands for the upliftment and the prosperity of the village. ||133||

यांतचि माझें समाधान । सुधारेल । ग्रामाचें जीवन । पाखंड जाईल वितळोन । मतलबियांचें ॥१३४॥
Here, in this act only, lies my entire satisfaction that the life of the village and inhabitants of it will be improved and become prosperous. The false accusations and heterodoxy of the selfish and cunning people will be completely wiped away. ||134||

संपोनि जातील भेदवाद । नांदेल गांवीं प्रेम शुध्द । लाभेल आनंदी आनंद । सर्व जना सर्वभावें ॥१३५॥
No difference of opinion will then exist in the village. Pure and sincere love and affection will prevail in the village and all villagers will enjoy freely the delightful and happy life. ||135||

मानवांतील असुरत्व, पशुत्व । संपोनि उजळेल देवत्व । जीवनीं संचरेल शुध्द तत्त्व । निरूढ ऐसें सर्वांच्या ॥१३६॥
The devilish and beastly instincts, hidden in the human beings, will all completely get lost for ever. The divinity and godliness will prevail and manifest in all and every where. The pure truth, free from the bond of any customs and traditions will constantly pervade in the life of all. ||136||

निसर्ग साह्य दे वेळच्या वेळीं । वृक्षवेली बहरती फुलींफळीं । जलपूर्ण होतील नद्यातळीं । आपुली मर्यादा न सोडतां ॥१३७॥
The nature will also provide the timely, seasonal and proper help. All trees and creeping plants will be bloomed with full form of blossoms of fruits & flowers. The rivers and the lakes will become brimful with water but the disastrous floods will never visit and damage the village & village life. ||137||

आरोग्य होईल सर्वांचें भूषण । लोपेल दारिद्रय, उणीव, अज्ञान । कोणीच न राहतील हीनदीन । खळदुर्जन कोठेहि ॥१३८॥
Good health and hygiene will become ornaments of all villagers. poverty; shortages and dearth; and ignorance will be vanished away from the village life. No body will remain poor, miserable and downtrodden. Nor any wicked and evil element will exist in the village. ||138||

समानतेची समाजरचना । शांति देईल जीवजना । प्रगतीची नवी नवी प्रेरणा । करील भुवना उन्नत ॥१३९॥
The new excellent structure of the society, based upon the principles of equality (according to the divine precept and the advice of all holy saints & seers) will provide true peace to all the beings in the village. New plans and schemes will be designed to achieve the betterment and the prosperity of the society and the villages. ||139||

शोषण अथवा शासन । यांचें गळोनि पडेल बंधन । नाही शत्रूंचें आक्रमण । स्वयंपूर्ण गांव होता ॥१४०॥
Once the village has become completely self-reliant, nobody will forcefully and unjustly squeeze and exploit others. Nobody will try to misuse the ruling powers and there will be no threatening scare of invasion from any enimy. ||140||

दास होतील त्रिविध ताप । नुरेल वैताग वैर पाप । गांव झालिया स्वर्गरूप । शांति लाभेल विश्वासि ॥१४१॥
All the trifold troubles and sorrows (natural, physical and material, destined) will be vanished away. All ailments and troubles (mental, physical and of speech) will run far away. Even the name of enmity, vexation and sins will not remain in the village in future again. when the village becomes so heavenly happy & peaceful, the divine serenity will be established in the entire universe eternally and for ever. ||141||

स्वर्गींचे अमर हेंचि इच्छिती । हेंचि संतऋषींच्या चित्तीं । ऐसिया गांवीं लाभतां वस्ती । कासया जाती वनांतरां ? ॥१४२॥
All the immortal spirits in the heaven cherish the earnest yerning to happen and appear so in reality. This is the compassionate and graceful affection which the saints & sages have always desired for. If such happy & peaceful villages are available to reside, who will then run to the woods and forests in search of spiritual satisfaction? ||142||

सांडोनिया आत्मस्थितिभाव । संतसज्जनांचे समुदाव । ऐसिया गांवा देतील वैभव । आपुल्या जीवन्मुक्तीचें ॥१४३॥
On the contrary, the crowds of the divine holy saints & sages, the mobs of noble, virtueous individuals will give up (the lonely life) their `Aatmasthitibhaava' (remaining always in the state of one's own self possession) and reside in the village and with the villagers. By their divine & holy association, they will generously offer the glories of the `jeevanmuktee' (the most superior and excellent state of liberation from the chain of births & deaths, through the divine knowledge of the most excellent Truth that is all occupant of the universe) ||143||

त्यांच्या बोधें धर्मनीति । त्यांच्या सहवासें सेवाभक्ति । त्यांच्या प्रभावें शांति, शक्ति । राहील जागती सर्वकाळ ॥१४४॥
Their divine precept & advice will create & retain the sense of duty and morality alive in the village. Their divine and holy association will create and maintain the resolute inclination for rendering services to the humanity and sense of devotion. Their deep impact of mental powers will constantly evoke peace and strength in human beings. ||144||

ऐसी ग्रामगीतेची फलश्रुति । ज्यांत संतविभूतींची संकल्पपूर्ति । देवचि गेला बोलूनि चित्तीं । वरदवाणी सज्जन हो ! ॥१४५॥
O, the wise and noble folks! This is the `phalashruti' (the fruitful outcome) of this Graama geeta. This phalashruti will fulfil the divine volitions of the great holymen, saints and sages. The Great God has personally manifested in my mind and has spoken out through my spontaneous words. It is the most auspicious and divine belessing of God showered upon the human beings. ||145||

उभा विश्वाचिया विटेवर । सदगुरु विठ्ठल सर्वेश्वर । त्याच्या कृपेचाचि विस्तार । तुकडया म्हणे ग्रामगीता ॥१४६॥
(Vandaniya Tukadoji maharaj here by assures) This entire universe is a brick. My Sadguru, standing on this brick of the universe, is really the Lord Vitthala who is the `sarveshwara' (The God of all universe). This Graamageetaa is the over extensive and all pervaded form of the divine grace of that God. ||146||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । लाभ घेवोत नित्य ग्रामस्थ । म्हणोनि अर्पिला विश्वरूपा ॥१४७॥
This scripture, the Graamageeta has been well consented by the Guru, all shastraas and the self-experiences. I hereby humbly offer it to "The universal form of God" (My Gurudeva) with my earnest pledge to all the villagers that they should take the best advantage of the divine precept & advice contained in it. ||147||