Sunday, February 24, 2013

Gram Geeta - Adhyay 1

DEVADARSHANA (Manifestation Of God)

ॐ नमोजी विश्वचालका ! जगदवंद्या ब्रह्मांडनायका ! एकचि असोनि अनेकां । भासशी विश्वरूपी ॥१॥
O ! The Director of the universe in the form of AUM (ß) and its adorable Master! I prostrate before you. You are the Only one, but you appear as many in the form of the universe. ||1||

आपणचि झाला धराधर । उरला भरोनि महीवर । अणुरेणूंतूनी करशी संचार । विश्वनाटक नटावया ॥२॥
You are the sustainer of the world. You pervade it, and yet you are left beyond it. You fill in the every particle of the cosmos to enact its play. ||2||

आपणचि मंदिर , मूर्ति , पूजारी । आपणचि पुष्पें होऊनि पूजा करी । आपणचि देवरूपें अंतरी । पावे भक्तां ॥३॥
You are the temple, the idol in it, its worship and the worshiper and the flowers for worshiping too. You manifest as God in the hearts of the devotees. ||3|

गणेश , शारदा आणि सदगुरू । आपणचि भक्तकामकल्पतरू । देवदेवता नारद तुंबरू । आपणचि जाहला ॥४॥ You yourself have become Ganesh, Shaarada, Sadguru and the Gods and the Goddess; Who are like the wish - fulfilling tree, offering gladly and easily to the devotees, the fruit of their devotion. You have also become Naarad and Tumbaroo etc. ||4||

नाना चातुर्यकला - व्यापें । आपणचि गाये नाचे आलापे । प्रसन्न होऊनि आपणचि सोपें । भक्तिफळ दावी ॥५॥
Your devotees try to please you with their arts like music and dance, with their adroitness and enactments. But in fact, you have displayed yourself in the form of these devotees. ||5||

गुरूशिष्य एकाच स्थळीचे । भिन्न नाहीत पाहतां मुळींचे । सुखसंवाद चालती भिन्नतत्वाचे । रंग रंगणी आणावया ॥६॥
Though you yourself are Guru (Master) and the Shishya (disciple) in their origin, these two different forms appear separate only to enlarge the bliss in their conversation. ||6||

 हें जयाचिया अनुभवा आलें । त्याचे जन्ममरणदुःख संपले । आत्मस्वरूप मूळचें भलें । ओळखलें म्हणोनिया ॥७॥
When the self proved unity of the original self of these forms is understood and experienced by one, his sufferings of birth and death are ended forever. ||7||

त्यासि नाही उरला भ्रम । विश्व आपणासह झाले ब्रह्म । तो जे जे करील तें तें कर्म । पूजाच तुझी ईश्वरा ! ॥८॥
As all his delusions are entirely vanished, the whole universe alongwith himself appears to him as Brahma. So all his enactments become the form of worship to you. ||8||

तुझ्या शक्तीची ही पूर्णावलि । अजूनि नाही जीवाभावांत शिरली । म्हणोनीच अज्ञानदशा उरली । आम्हांपाशी ॥९॥
O God ! This power of your perfection has not yet penetrated and spread into us, So the ignorance still prevails. ||9||

जेव्हां तुझे दर्शन घडे । उघडतीं विशाल ज्ञानाची कवडें । मग मी - तूं - पणाचे पोवाडे । कोठचे तेथे ? ॥१०॥
At the moment of your Divine Manifestation, all the doors of knowledge get wide opened and the consciousness (of duality as) of ' I ' and ' You ' is completely vanished. ||10||

ज्यासि तुझें दर्शन घडलें । त्यास कैंचे परके राहिले ? । सर्व विश्वचि झालें आपुलें । दिव्यपणीं ॥११॥
And when one feels the divine consciousness of the whole universe as nothing but his own self, who can be a stranger and unknown for him? ||11||

परि आम्ही वंचित दर्शनासि । परसुखें आनंद कुठला आम्हांसि ? आपुल्या स्वार्थे अल्पसंतोषी । मानतो स्वर्ग ॥१२॥
But we have been deprived of your undivided manifestation. And so, we can't feel our happiness in the happiness of others. We find the heaven of pleasure only in our mean selfishness. ||12||

दुसर्‍याची उणीव पाहतां हसणें । दुसर्‍याची आपत्ति पाहून पळणें । दुसर्‍याचें वैभव देखोनि जळणें । होतें ऐसें ॥१३॥
When we find faults, sufferings and calamities of others, instead of trying to ward and remove them off, we make a fun of them, laugh at them and run away from them. We are jealous of the glory and prosperity of others ||13||

कष्टासाठी कोणी मरो । प्रतिष्ठेसाठी आम्हीच उरों । लोभासाठी कुणाहि स्मरों । होतें ऐसें ॥१४॥
We admire our own status at the cost of labour and toiling of others and we take pride upon it. We hold feet of even evils also through our avarice. We have such a meanness in us because of our own selfish beingness. ||14||

हें जेव्हां अनुभवा आलें । तेव्हाच ’ अल्पज्ञ आम्ही ’ कळलें । म्हणोनि तुझ्या नामी वेधलें । चित्त सर्वतोपरी ॥१५॥
When we vividly realised that we bear little knowledge instead of bearing pervasiveness, O God ! then our innerself has wholely turned to your divine ' NAAMA'. ||15||

दुजा कोणा शरण जावें । तरी सर्वांगीण शक्ति केंवि पावें ? एकेकाचे चरण धरावे । तरी वेळ जीवा फावेना ॥१६॥
O God ! You are the only centre of all the faculties of power. That divine power can't be achieved by surrendering ourselves to anybody. We have no enough time available to surrender to innumerable individuals to acquire all your faculties of powers. ||16||

उजेडाकरितां काजवे धरावे । भुललिया मार्गी परतों जावें । तेथे स्वसंवेद्य कैसे व्हावें । निर्भयपणे ? ॥१७॥ Besides; to return to our forgotten way, though we try to have the light of hundreds of fire- flies, how can your self-knowledgeable form be achieved so casually by us? ||17||

तारकेवरि दृष्टि धरली । तीचि स्वयें क्षणांत उडाली । तैसी गति होईल आमुची भली । विशाल मार्गी ॥१८॥
The support of others on this vast extensive way will prove as deceitful as the faintly sparkling light of a starlet diminishing in a moment. ||18||

तूंची खरा निश्चयी अविनाशी । कधीकाळांही न ढळशी । सर्व गुणज्ञान तुझेपाशी । हवे ते ते लाभती ॥१९॥
In fact, You are the one and only one, always existent, eternal, immovable and self illuminating sun, possessing all knowledge, qualities powers and accomplishments. ||19||

यासीच पाहिजे सूर्यकिरण । अनेक मार्ग दिसती दूरून । अनुभवया आपुलें चिंतन । ध्येय - प्राप्तिरूपाने ॥२०॥
In that your divine light, the seeker can see vividly so many ways for achieving his goal through self contemplation and that too near, close, or in front of him. ||20||

सुर्य जैसा नभी उगवला । अंधकाराचा नाश झाला । तैसा तूं हृदयीं प्रकटला । जीव झाला विश्वव्यापी ॥२१॥
As soon as the sun rises in the sky, all darkness in the world vanishes away. Similarly, as soon as you appear in the heart of the devotee, the ignorance of the being vanishes away and he becomes the occupant of the whole universe. ||21||

चंद्राचे किरण व्यापलें । चकोरचित्त प्रसन्न झालें । तैसे तू आपुलेंसें केलें । मग पळाले ताप सारे ॥२२॥
When the moon beams pervade the skies the 'Chakora' (a kind of bird) becomes blissful. Similarly, at the touch of your divine knowledge, all the three kinds of the troubles of the being get lost and he becomes happy. ||22||
(Note :- According to our Vedant philosophy, the being has to suffer three kinds of troubles. (i) Adhyatmik - i.e. all physical troubles such as all kinds of diseases, pains, gisorders, physical defects and deformities etc. (ii) Adhi bhoutik - i.e. troubles created by surrounding people, animals, punishments given by rulers etc. accidents, attacks and bites by beasts, animals and all likewise troubles. (iii) Adhidaivik :- Floods, epidemics, storms, calamities, impact of evil powers and evil spirits etc.)

जोंवरि पंचानन नाही दिसला । तोंवरि अतिगर्व जंबुकाला । तैसा तुझा प्रकाश नाही पडला । तोंवरि ग्रासती विकारशत्रु ॥२३॥
As long as the jackal does not come across the lion, it can carry the pretension as the bravest. Similarly, as long as your knowledge does not emerge in the mind, all those distorting and disturbing enemies ( passions and attachment ) devour the being. But when the being seeks your divine knowledge, all his disturbing enemies become powerless and harmless. ||23|| [Note : According to Bharatiya Philosophy the being's six enemies are (i) kaam- i.e. desire, (ii) krodha- i.e. anger, (iii) mada i.e. pride, (iv) matsara - i.e.- jealosy, (v) Dambha i.e. hypocrisy and (vi) moha i.e. infatuation, which cause the downfall of the man.]

सूर्ये जीवन देता आपुलें । कमल जैसें हसले फुललें । तैसें तुझ्या दर्शनानें झाले । कॄपापात्र जीवांचें ॥२४॥
Receiving the life-force from the sun-rays, the lotus flower fully opens and smiles, Similarly, the being gets blossomed at the touch of your divine knowledge. ||24||

राजहंसें चोंच पुरवितां । पाणीदुधाची होय भिन्नता । तैसें तुझें ज्ञान स्पर्शे चित्ता । दोष - निर्दोषता उमगे ॥२५॥
The bill of the swan separates milk away from water. Similarly, the touch of your divine knowledge makes the mind understand what is right and what is wrong. ||25||

अति काळोखीं वीज कडाडे । दुरावला गडी दृष्टीस पडे। तैसी तुझ्या दर्शनप्रतापें घडे । शांतिप्राप्ति ॥२६॥
The moment the lightning flashes, the missing friend again becomes parent. Similarly, the impact of your appearance brings divine supreme peace in the being. ||26||

अज्ञानामुळे विकार माजती । अज्ञानेंचि लाभते कुसंगति । अज्ञानानेच दुरावते प्राप्ति । सत्यस्वरूप देवाची ॥२७॥
Association with evil companions, through sheer ignorance leads one to his downfall. Passions grow forceful. So he can't seek the God in his truthful self-form. ||27||

तुझे दर्शन म्हणजे ज्ञान । अंतरंगात आनंदभान । वस्तु भरोनी पूर्णपण । तुझ्या ठायी ॥२८॥
So the knowledge is indispensable. Knowledge itself is your manifestation, due to which all pervasive and blissful form of God, experiential to the heart can be achieved. O God ! it is your form of perfection which has occupied entirely all the living and non-living things. ||28||

म्हणोनी हे ज्ञानसमुद्रा ! पूर्णकलात्मक आत्मचंद्रा ! सर्वांगविकासा स्वर्गमुनींद्रा ! कृपा करी आम्हांवरी ॥२९॥
Therefore, O the ocean of divine knowledge | O full phased moon of your self-form ! O the ideal of alround total expansion ! O our heavenly Sadguru ! kindly bless us. ||29||

जीवांचें दारिद्र्य द्याया निवारून । एक तूंचि आहेसि संपन्न । म्हणोनी आलों तुझ्या शरण । सर्वज्ञा आदिपुरूषा ॥३०॥ 
O, The original form ! Omniscient God! You are one and the only one true, glorious and magnificent force to ward off the destitution of the least knowing beings. So we have come in total surrender to you. ||30||

होतों तुझेचि परि दुरावलों । ठायींच असोनि भुललो । मृगजळास पाणी समजोनि धांवलों । हरिणापरी ॥३१॥
O God ! basically we belong to you only. But we have been departed from you. Though we are close to you, we have forgotten you. Like the deer, we have been rushing after the mirage with the hope of happiness. ||31||

सुकलिया नदीसि पाहूनि । त्रस्त होती पिपासू प्राणी । भरतें येतां जाती आनंदूनि । तैसेंचि करी आम्हांसि ॥३२॥ The thirsty soul suffers extreme agonies finding the river dry. But when it finds the river flooded, the agonised soul becomes blissful. Let our condition also be like that happy contented soul. ||32||

कोवळे अंकुर भूमीवरि फुटले । जेथे मंदशीतल वर्षा चाले । त्यापरीच समाधान झालें । आर्त जीवांचें तवकृपें ॥३३॥
Mild, cold light shower of rains creates pleasant impact upon the tender and just shot up sprouts, similarly the troubled beings get peace and happiness by the shower of your divine grace. ||33||

ऐसें व्हावयासि करतों प्रार्थना । तन्मय करोनी जीवप्राणा । भिन्न उरोंचि नये वाटे मना । व्हावें लवणा - समुद्रापरी ॥३४॥
Pining to become so, we are offering our heartful prayers, collecting all our soul and life. It is the goal of our life to become one with you like salt, which gets absorbed in the sea and becomes one with it. ||34||

यांत असती किती अडथळे । आकुंचित केलें अज्ञान - मळें । परि तुझ्या विशालतेचें चिंतन बळें । करील मोकळें आम्हांसि ॥३५॥
Due to the muck produced by ignorance, we have become narrow minded. Hence so many stumbling blocks and bars have come in our way to get ourselves absorbed and to become one with you. But we are sure, these ties, bonds and bars would be severed by the constant and concentrated meditation of your all pervasiveness. ||35||

आम्ही कितीहि दडलों पडलों तरी । तुझें लक्ष उडत्या घारीपरी । निवडोनि काढी अज्ञानाबाहेरी । सुख सर्वतोपरीं द्यावयासि ॥३६॥
The kite files at the high altitude in the sky but always keeps its off-spring in its cautious sight. O God ! in the same way do have for us, your same divine affection. We may have been hidden or fallen, you will surely draw us up from our downfall and make us fully satisfied & happy. ||36||

भुललिया वत्सा गाय हंबरे । पक्षिणी अंडांभवती फिरे । तान्हुल्या माय काम करितांहि सावरे । आपुलेंचि म्हणोनि ॥३७॥
The cow moos for its missing calf. The female bird whirls round its ignorant off springs. While attending to several household duties; mother rushes tends and cares for her child. ||37||

भिंगोटी अळीसि गोंजारी । निज्यध्यासें आपणासमान करी । तैसा देव भक्तालागी घरी । साधनजाळें पसरोनि ॥३८॥
The caterpillar carassess the grub, makes it to contemplate on its form constantly and turns it into a caterpillar like itself similarly; God also spreads a net of spiritual practices in the life of his devotees and tends them by himself thorough his affectionate attachment for them. ||38||

ऐसें हें प्रत्यक्षचि घडे । जीव आर्त होतां मार्ग सापडे । मार्गे चालतां साक्षात्कार जोडे । व्यापक देवदर्शनाचा ॥३९॥
One who extremely yearns to happen so for him, can have a direct route; and following it, he can have mainfestation of the universal form, in all humanity. And finally he can have that manifestation of all occupant God. ||39||

हें जाणोनि करितों प्रार्थना । पूर्ण व्हावया मानवांची आरधाना । विश्वरूप पहाया देवदर्शना । आलों चरणां निर्धारें ॥४०॥
In this way the devotion of the man should reach the perfection and he should seek the manifestation of the universal form, So we are offering our sincere prayers at your feet. ||40||

तूं व्यापक सर्वांतरात्मा । सत्यज्ञानानंद निष्कामा । तैसेंचि होणें ह्रदयें आम्हां । तरीच होय तुझी भक्ति ॥४१॥ You are in the all pervasive form of satya (truth) dnyaana (knowledge) and anand (bliss). You are the desireless and you are all occupant. When we try to become alike through our sincere heart and soul then it would be our true devotion for God. [ Because the true devotee (bhakta ) is undivided (avibhakta) from the form of God.] ||41||

म्हणोनि आमुची बुध्दि विशाल करी । कर्म करावया भूलोकावरि । आयुष्य दे शतक निर्धारीं । जीवों आम्ही विश्वसेवे ॥४२॥
So, O God ! make our intellect extensive and pervasive and allow us to live for hundred years to render our duties towards the service to the universe. ||42||

पुण्यक्षेत्र पंढरपुरी । बैसलों असतां चंद्रभागेतिरीं । स्फुरूं लागली ऐसी अंतरी । विश्वाकार वॄत्ति ॥४३॥
While I was sitting on the bank of the holy river the chandrabhaaga, which is the holy field of devotional inspiration to the saints, a strange indignation of my individual identity changed into the form of the whole universe and started to spring up spontaneously in my mind. ||43||

तेथे दृष्टांत होई अदभूत । कासया करावी विश्वाची मात ? प्रथम ग्रामगीताचि हातांत । घ्यावी म्हणे ॥४४॥
Then the divine assignation aroused in my mind and I began to think that instead of dreaming about upliftment of the world, it's better to consider about the upliftment of the village & to produce 'Graamgeeta' for it. ||44||

विश्व ओळखावें आपणावरून । आपणचि विश्वघटक जाण । व्यक्तिपासूनि कुटुंब निर्माण । कुटुंबापुढे समाज आपुला ॥४५॥
It is the basic principal 'PINDI TE BRAHMAANDI', which means, what exits in the being (Pindi) that all also exists in the entire universe (Brahmaandi). According to this principle, the original constituent of this universe is the ' man'. The family and the society take a form from the man in due course ||45||

समाजापुढे ग्राम आहे । ग्रामापुढे देश राहे । देश मिळोनि ब्रह्मांड होय । गतीगतीने जवळ तें ॥४६॥
When such the societies come together, a village comes into being ; such innmeral villages form a nation. And all such nations together have formed this world. ||46||

मानवमात्रांचे प्रथम माहेर । आपुलें गांव त्यांतील घर । यांतूनि प्रगति करीत सुंदर । पुढें जावे विश्वाच्या ॥४७॥
If we think with a broad and comprehensive view, we can understand that the village only is the home of man. This world can be reformed in improved state only by seeking the total development of the villages. ||47||

प्रथम पाया मानव - वर्तन । यास करावें उत्तम करावें जतन । गांव करावें सर्वांगपूर्ण । आदर्श चित्र विश्वाचें ॥४८॥
The ideal of the developed world can be brought in reality only through the all round development of the villages. But first of all, ( before this), It is necessary that the individual should become ideal by himself through his virtuous and noble behavior. ||48||

गांव हा विश्वाचा नकाशा । गांवावरून देशाची परीक्षा । गांवचि भंगतां अवदशा । येईल देशा ॥४९॥
The ideal of the progressive nation can appear through the ideals of the villages. The downfall and the deterioration of the village will prove the penury of the country and it will bring misery to the country. ||49||

आकारें पॄथ्वी असो विशाल । नद्यापर्वतांनी महाप्रबल । परि आमुचें गांवचि मूल । घटक विशाल पॄथ्वीचा ॥५०॥
The tremendous vastness of the earth appears far expansive due to the rivers and mountains on it. But a small village is the basic constituent of the earth. ||50||

गांवचि जरि उत्तम नसलें । तरि देशाचें भवितव्य ढासळलें । ऐसें मानावें जाणत्याने भलें । ह्रदयामाजीं ॥५१॥
The wise knowledgeable persons should always bear in their minds that if the village gets deteriorated, the future of the country will become miserable and fateful. ||51||

गांवाच्या प्रसन्नतेंत संत प्रसन्न । विश्व प्रसन्न , देव प्रसन्न । सर्वाआधी मन प्रसन्न । करावयाचे आपुलें ॥५२॥
If the people in the village are delighted with happiness and satisfaction, the saints, the country and the whole universe also will be blissful and pleasant. But first, all must seek the bliss and satisfaction of their own minds. ||52||

हें ओळखाया ज्ञान व्हावें । ज्ञान अनुभवासि आणावें । मगचि सुख संपादावें । विश्वरूप - दर्शनाचें ॥५३॥
To create this consciousness of blissful world, knowledge is very essential. That knowledge must come in the conduct of everybody. Then only we can achieve the divine pleasure of the manifestation of universal form of God. ||53||

जाणावें ग्राम हेंचि मंदिर । ग्रामांतील जन सर्वेश्वर । सेवा हेचि पूजा समग्र । हाचि विचार निवेदावा ॥५४॥
To execute this practice, the village is to be held as the temple, the villagers as the God and service rendered to them with devotion is the worshiping. This is real kind of devotion. All should understand it. ||54||

यासाठी करावा ग्रंथ प्रारंभ । आचरण - ज्ञान मूळारंभ । सक्रियतेचा मूळस्तंभ । उभारावा ॥५५॥
So, (I thought) it will be better to start writing such a scripture which will help in acquiring knowledge and by concrete continued practical activities, a sound, and firm foundation of this mission can be set up. ||55||

ऐसा ऐकिला मधुर आवाज । भीमेतरी असता सहज । तैसाचि वंदिला पंढरीराज । ध्यानरूपाने ॥५६॥
I heard this sweet sponteneous inner voice through my mind. Considering it to be the divine assignation, I bowed down to lord pandurnag in the universal form, and through my meditation I offered my humble salutations to him. ||56||

केलें साधुसंतांचें चिंतन । करावया ग्रामाचें पुनर्निर्माण । नवीन कांहीच न सांगेन । जुनेंचि देणें देवाचें ॥५७॥
I devotedly and humbly remembered the great selfless saints and sages for recreating the renovation and restructuring the village. I contemplated upon this because whatever I am going to convey through this scripture would be the divine gift of the blessing of God in the form of the noble thoughts and excellent volitions of those saints and sages. ||57||

संतमहंतांनी कथन केलें । परि तें पुढे विपर्यस्त झालें । मानवा - मानवांत खंड पाडले । पाखंडयांनी ॥५८॥
So far, since past, whatever noble thoughts and virtueous advices were conveyed by all the saints and sages for the welfare and betterment of the people have been destorted by drawing adverse conclusions and interpretation with selfish motivations by the truthless evil individuals. They had created rift and divisions in the village. ||58||

विशालता गेली मानवांची । रचना केली जातिपंथांची । कामाची होती ती कायमची । विभागणी माथीं बैसली ॥५९॥
The original broad mindedness in the mankind has been lost and different groups and divisions in the form of castes and sects have come into existence. The plan of distribution of labour which was established for the sound and systematic set up and administration of the village was then imposed upon the society permanently in the form of castes which was wrongly based upon the traditional lineage. ||59||

 सेवेसाठी पंथ - मंडळ । ते जनाशी वितंडायाचे झाले खेळ । असोनि एकचि गोपाळ । लढले जैसे यादवांपरी ॥६०॥
In the past, the Gopaalas (Cow-keepers), who had been living very happily and lovingly had got penetrated with the evil feelings of malice, hatered and jealousy among them. They got vanished by fighting intestine warfare with each other. The same intestestine warfare has again developed among the sects and groups which were formed for the better interest of the people. ||60||

 हें व्दैत जावें निघोन । म्हणूनि सेवा आरंभावी आपण । ऐसा संकल्प दृढ धरोन । ग्रंथ केला सदभावें ॥६१॥
To root out this discriminative attitude and tendency of duality and to bring a new spirit and new life in the village, I have started to write this scripture with the aim in sight to offer my humble service ( in the form of the book ) to the people. ||61||

 आपुल्यापरी काम घ्यावे । जैसें जयासि साधेल बरवें । उत्तमचि करित जावें । ईश्वरगुरूसि स्मरोनी ॥६२॥
Let us take in hands whatever enactments and activities we can perform in casual manner, but with idealistic view. Let us remember our well experienced and self - realised Guru and God and continue to extract our duties and activities with firm determination and to do our best. ||62||

 वाडःमयी सेवा सेवाचि जाण । जेणें मार्गी लागती जन । जन तितुका जनार्दन । जाणूनि कार्य करावें ॥६३॥
Accordingly, I have decided to compile such a practicable scripture by which, people will find a right and noble path to follow. I have held the common people (Janata) as the God (Janaardana) and decided to offer my services in the form of this scripture. ||63||

 जें जें आपणासि कळतें । तें तें सांगावे सकळातें । आपुलेचि म्हणोनि जन ते । मायबाप ॥६४॥
I have decided to narrate my thoughts about the upliftment and betterment of the village, which I have understood through my constant contemplation, and to put in the form of this scripture for the people in the rural areas. ||64||

 सांगणाराचि हुशार झाला । ऐकणारा वाया गेला । ऐसा समज ज्याने केला। बुडाला तो अहंकारें ॥६५॥
While narrating so, if through pride and ego, a discrimination is held in our mind that only the narrater is the wisest and the most erudite and all the listeners are ignorant simpletons, then it will result in the downfall of them. ||65||

 सर्वचि ऐकतील ऐसें नाही। यासि आहे मागील ग्वाही । म्हणोनि सेवा खंडों द्यावी । ऐसें नाही उचित ॥६६॥
It is not expected that all will listen to it and take it by heart. In the past innumerable saints and sages had constantly narrated such moral and generous advices for the betterment of the people, but how many people paid attention to it and brought it in their practical behavior ? The calamitous horrible condition of the society is the conspicuous evidence of it. But it would not be better to lose heart and give up the pure and virtuous service to impart right and indispensable knowledge to the people. ||66||

 आत्मसंतोषाकारणें । विश्वसेवेच्या प्रेरणेने । ग्रंथ रचिले सहृदयपणें । थोर जनांनी ॥६७॥
The great learned wise and erudite individuals in the past, have produced most magnificent books and volumes through their pure minds and souls. Their literary services in the form of their sacred scriptures were for their self-satisfaction on one hand and yearning for the upliftment and welfare of the mankind on the other hand. ||67||

कांही सांगती वेश्वाची कहाणी । कांही बोलती देश लक्षूनि । आपण सांगावी ग्रामावरूनि । ग्राम - गीता ॥६८॥
In their books and scriptures, some had narrated knowledge about the universe. Some had told about the country. But I have decided to speak upon the village through this Graama-geeta, as, the village is the foundation of the Universe. ||68||

कृष्णगीता रामगीता । हंसगीता हनुमंतगीता । शिवगीता अवधूतगीता । कथिल्या कोणीं ॥६९॥
गुरूगीता गणेशगीता । पांडवगीता भगवदगीता । देवगीता देवीगीता । सर्व झाल्या ॥ ७०॥
All these saints, sages and wise writers had produced their books and scriptures (adding the word ' Geeta' as the suffix to the adviser) such as Krishnageeta, Ramgeeta, Hansageeta, Hanumantgeeta, Shivageeta, Awadhootgeeta. ||69|| Gurugeeta, Ganeshgeeta, Pandavageeta, Bhagadwatgeeta, Devageeta, Devigeeta and so on. ||70||

 सर्वांचा एकचि सार । शुध्द करावे हॄदय - मंदिर । सुखी करावें चराचर । तरिच पावे सदगति ॥७१॥
The essence of all these geetas is ' One can attain the final goal of his life which is the supreme state of par excellence and salvation, by giving more and more happiness to all the living beings, and to make one's mind the purest temple. ||71||

 ’ विश्वब्रम्ह ’ बोलत गेला । सभोंवती समाज दुःखी बुडाला । ग्रामसेवाहि न कळे ज्याला । त्याचें ज्ञान व्यर्थचि ॥७२॥
When the whole society is being singed by sorrows, sufferings and indigence, if somebody goes on continuously repeating 'Sarvabrahma (All in the world is the Brahma) then his oral wordly knowledge of ' Brahma' is a meaningless and vain verbose ||72||

 वनीं तीर्थी फिरोनी आला । आपुला गांव नाही सुधारला । तो कैसा म्हणावा महाभला । एकटाचि ? ॥७३॥
Or if somebody connives at the deterioration of his village and has come visiting many holy places and through the woods for his own self-upliftment, how can he be considered as the wise? ||73||

 संतांचें ऐसेंचि वचन । आपण तरला तें नव्हे उध्दरण । लोकांस लावी सन्मार्ग पूर्ण । तोचि तरला पूर्णपणें ॥७४॥
In fact all the saints had unanimously stated ' One who leads and directs people on to the right and virtuous path can only gets his own upliftment and salvation' (Aapana tarala te navhe nawala, kula uddhareela sakalaanche - means, it is not surprising if somebody seeks his self-redemption. If he redempts the family of all, then it is a wonder) ||74||

 ठेवोनिया संतांवरि विश्वास । हाचि धरिला मनीं निजध्यास । आरंभ केला ग्रामगीतेस । आपुल्यापरी सेवाभावें ॥७५॥
Having full faith upon the holy words of the saints and with firm determination to serve, I have started to write this Graamageeta scripture with as much intelligence as I possess. ||75||

 माझी मला साक्ष आहे । मी ग्रंथकर्ता विध्दान नोहे । परि धान्यराशींत आपुले पोहे । टाकावे वाटती ॥७६॥
I am writing this book, so I am the producer of this scripture. But I do realise that I can't claim to be the wise, learned and talented as the writer. But it is my humble submission to drop some grains of my loving rice into the piles of the divine gift of the blessing of God. ||76||

 देव प्रेमाचा भुकेला । न पाही जातपात अथवा कला । साधाभोळाहि उध्दरिला । ऐसा लौकिक तयाचा ॥७७॥
I know this also, that the Great-God is hungry of love from his true devotees. He never looks to the caste and tribe, art and skills or beauty and ugliness of the devotee. It is his fame and glory that he uplifts even the most simple common man, who is desireless, and sincerely loving him. ||77||

 देव सौंदर्याचा भोक्ता असता । तरि कुब्जेवरि कां प्रसन्न होता ? देव जरि वैभवचि इच्छिता । तरि विदुराघरीं कां धावे ? ॥७८॥
Had the God been hungry of beauty, why would he have made a hunch backed ugly woman as his chief-queen? Had he been the lover of wealth and gloriousness, why would he have rushed to the poor vidoora in stead of enjoying the rich and luxurious arrangements which the wealthy kourawaas had kept ready to offer him? ||78||

 देवा कलाकौशल्याचि रूचे । तरि कां वेड पेंध्यावाकुडयाचें ? मीपण जिरवी ब्रम्हदेवाचें । तेथे पांडित्य काय करी ? ॥७९॥
Had God the liking for art and skills, how could he have gone mad ofter the ugly shapeless ' Pendyaa' and the cowboys like him? When God had subdued the pride of even Brahmadeva, how can he be attracted and enchanted by the pedantry and wisdom? ||79||

 ऐसे देवाचे गोडवे । सांगावे तें कमीच पडावें । म्हणोनि आपुल्यापरीं चिंतावे । कार्यं करावे भक्तीने ॥८०॥ 
In this manner, one may go on elaborating and describing the merits of God endlessly. It will always be insufficient. So one should try to contemplate upon God as much as be can and devotionaly keep attending to his duties. ||80|| 

आपुला विश्वास जैशापरी । तैसी करावी चाकरी । येथे बोलायची उरी । आहे सर्वांलागोनि ॥८१॥
Whatever work, which we believe in, should be rendered with due consideration that it is our humble and sincere service to God. Each one has a full scope here to think and to choose the work and the field, he is interested in. ||81||

 आपणासि देवापायी समर्पावें । विश्वी विश्वाकार व्हावें । पहावें तैसे बोधीत जावें । जीवांलागी ॥८२॥
Let us totally surrender to God and offer our own self to him. Let us become one with this universe. Let us seek the self experience and let us convey our divine experience imparting in the form of knowledge to other individuals. ||82|| 

ऐसे धरोनी मानसीं । आरंभ केला ग्रामगीतेसि । प्रार्थूनिया संतमहंतासि । आशीर्वाद घेतला ॥८३॥
Keeping this in mind, I have started writing this Graamageeta but before putting it into my words, I have offered my humble and sincere prayers to all saints and seers who are the divine form of God and I have begged for their divine blessing. ||83||

 संतमहात्मांचें हृदगत । देवाला शुभ सृष्टिसंकेत । विशद कराया सरळभाषेंत सुखसंवाद आरंभिला ॥८४॥
(Vandaniya maharaj says), In this Gramgeeta, I am starting to put in a very simple and very lucid version, in sweet conversational manner (i) the innermost consciousness of the saints and great spirits for the welfare of human beings and (ii) the satya sankalpa (true volition) of God for creating this natural phenomenon in the form of this live universe ||84|| NOTE : According to vedas and upanishadas, there was nothing except the conscious less, subtle, eternal Brahma. A spontaneous volition (Ekoham bahusyaama) ' I am the only one and now manifesting in innumerable multiform' - This satyasankalpa came into existence in the form of this universe and all living and nonliving beings in it.)

 येथे श्रोतीं विचारिलें । ग्रामगीतेप्रति लिहीणे झालें । त्यांत संतदेव कासया घातले । स्तुतिस्तोत्रें गौरवूनि ? ॥८५॥
The listeners, asked, "What was the propriety and reason to remember first the saints and God, to give them importance and to offer them the Graamgeeta? ||85||

 आपुले गांव उन्नत करावे । सकल लोक हांती घ्यावें । यासि देवाचे गोडवे । गावेत कासयासि ? ॥८६॥
When you can achieve the ideal reformation of the village by seeking the co-operation of all the village people, why should then you give undue importance to God (before writing the book)? ||86||

 काय देव न म्हणतां काम नोहे ? संता न भजतां वाया जाय ? आशीर्वाद न घेतां येतो क्षय । सत्कार्यासि ? ॥८७॥
Do you think that such noble and sublime work can't be done successfully unless God is remembered before starting it ? or do you think without offering prayers to the saints such work goes to dust ? It is true that without their blessings our noble mission gets destroyed? ||87||

 कासयासि मध्यस्थता ? उगीच देवधर्मांची कथा । करवी सर्व आपण गाथा । मारावी माथां देवाच्या ॥८८॥
When you yourself are writing the scripture, why should it be then imposed upon God's head ? why do you feel the necessity of God and Dharma as the intermediary for your literature? || 88 ||

 ऐसे देवावरि विश्वासूनि । लोक झालेत दुबळे मनीं । गांव भिके लागलें याच गुणीं । सोडा ’ देव देव ’ बोलणे ॥८९॥
People have become weak, dependent and drone, and have turned to beggary by such blind faith upon God and Dharma. So, atleast you, now must give up this rattling of ' Devadeva' (repeating the name of God) ||89|| 

तुमचें म्हणणे मीं ऐकलें । लोक पराधीन आळसी झाले । परि देवाने ऐसें सांगितले । कोठे आहे ? ॥९०॥
(Maharaja's reply) I have attentively listened to your doubts and views. It is true that people have become dependent upon others and drones. But tell me, where had God advised people to become so? ||90||

 अहो ! देवचि ऐसा नाही झाला । मग सांगेल कैसा इतरांला ? हा तों विपर्यास केला । भित्र्या आळसी लोकांनी ॥९१॥
Friends! God himself has never become and never used to be drone and dependent upon others. How would he then ask others to become so? It is those cowards and drones who had adversely twisted the matters and drawn adverse interpretations and conclusions. ||91||

 ज्यासि करणें नको कांही । त्याने द्यावे देवाची ग्वाही । आपुलीं पापें लपवावीं सर्वही । पाठीमागे ॥९२॥
Those, who don't want to put themselves to any such noble and good work, on the contrary, who want to screen all their misdeeds and evil acts, should produce or quote the witness of God. ||92||

 लोकांत वाढवावा भ्रम । आपुले चुकवावेत श्रम । देवाचिया नामें चालवावें कुकर्म । त्यांनीच समाज बुडविला ॥९३॥
These people allure and fascinate other people and shirk their duties. they do a lot of evil enactments and wrong deeds in the name of God. Such evil wrong doers have brought the society to the downfall & state of deterioration. ||93||

 म्हणोनि मी तैसे न सांगेन । येथे जें केलें देवस्मरण । तें भित्रे आळसी कराया जन ।नाही जाणा निर्धारें ॥९४॥
So I will never present such harmful and perilous ideas and thoughts before people. Kindly bear this into your minds firmly and with full faith, moreover very determinently. I have prior remembered God not at all to make people cowards and drones ||94||

 देव म्हणजे कर्तव्यशूर । न्यायनीतीचें माहेर । क्रांतीकार्याचे दिव्य निर्झर । अग्रसर जगामाजीं ॥९५॥
God is motherly home of the dutiful heroism and justice, and morality. God is hero in action. In accodance with the demands of time and circumstances, God becomes a live spring to bring the social revolution in the nature. ||95||

 देव म्हणजे अतिमानव । मानवाचा आदर्श गौरव । त्यांचे कार्य ध्यानीं राहो । फूर्ति यावया पुढिलांसि ॥९६॥
God is the most excellent form of super human. He is the most precious ideal of the mankind. I have remembered the name of God taking into consideration the sublime and divine performances and these performances were not enacted by him as God, but he did them in the form of the most excellent and magnificent human being. It will prove to be the motivation and inspiration to the futrue generations. ||96||

 येथे मुख्य देवाचें व्याख्यान । नाही केलें यथार्थ पूर्ण। देवासि पुरूषोत्तम समजून । वागा म्हणालों सर्वाना ॥९७॥
By this, I don't mean to describe God mainly and meaningfully as God. I have described him only to comprehend his sublime performance as the most excellent perfection of the human being (Purushottama), so that we all can try to follow him and bring his significant performance in our duties and activities also. ||97|| 

मुख्य देवाचें आरंभी स्मरण । त्यांतहि त्याचें एकेक लक्षण । तेंच साधकासि व्हावे साधन । म्हणोनिया आठविलें ॥९८॥
Thus, in the preamble of my scripture, a meaningful description of God and his remarkably enormous and magnificent performance has been widely elaborated with the sincere intention that the seeker should use each property of that divine power into his own duties and practices. ||98||

 चला विशालतेच्या मार्गी । जे गेले ते तरले जगीं । भरोनि दिली अंतरंगीं । हीच कीर्ती भाविकांच्या ॥९९॥
I have tried to fill in this greatness of God in the minds of the devotees as described in the quotation, "Proceed on the broad, vast and noble path." Those, who had gone on this path could seek their resource for their salvation. ||99||

 मित्रहो ! गांव व्हावें स्वयंपूर्ण । सर्व प्रकारें आदर्शवान । म्हणोनीच घेतलें आशीर्वचन । पूर्वजांचें ॥१००॥
Friends! I have sought the blessings of the saints and the great spirits with the intention and hope that the village can become self-sufficient in all respects and aspects in ideas and self - dependent ||100||

 आशीर्वाद म्हणजे त्यांचें वचन । ऐकोनि घ्यावें देऊनि श्रवण । त्या फळवावें कार्य करोन । यासि आशीर्वाद बोलती ॥१०१॥
Therefore, These blessings mean to understand the dictums of the great spirits whole heartdly and fulfilling those blessings with our enactments and duties. ||101||

 लोक थोर आशीर्वाद घेती । परि कार्य थोडेहि न करिती । तेणेंचि फजीत पावती । गुलाम दुर्बळ होऊनि ॥१०२॥
The drones and dependent on others seek divine blessing of the great saints and spirits but they fail in performing their duties. Hence, inspite of the blessings they had shought, they are left to suffer and become disgraceful in the end. ||102||

 आमुचें आशीर्वादाचें लक्षण । थोरांनी करावें मार्गदर्शन । बोधमार्ग उमगावा आपण । सफल करावा संकल्प ॥१०३॥
But I have expected the blessings with the only intention that the path of the divine knowledge could be well understood and well realised, by which, the excellent noble thoughts and the volitions for universal welfare of the great spirits should come into reality and in a concrete form ||103||

 एरव्ही थोंरानी म्हणावें ’ शतं जीव ’ । आम्हीं व्यसनें करावी मॄत्युठेव । अभ्यास न करितां ’ बुध्दिमान भव ’ । आशीर्वाद कैसे फळे ? ॥१०४॥
Otherwise it would happen that the great spirits and elders should bless us to live life of hundred years and we would go on inviting death by getting addict. They may give blessings to the pupil' Be intellictual' and the boy may not study at all. How absurd all these events would be! O learned friends! if we have such blessings, the same absurdity would happen in our mission also. ||104||

 अंध दुबळा भाविकपणा । तो कधीहि न रूचे माझ्या मना । संतदेवाची निष्क्रिय गर्जना । करील तो अस्तिक नव्हे ॥१०५॥
I have never liked the blind faith which weakens the work and our duties. I shall never consider him to be the deist who neglects his essential duties and goes on acclaiming saints and God. ||105||

 आम्ही मुख्यतः कार्यप्रेरक । चालती आम्हां ऐसे नास्तिक । ज्यांचा भाव आहे सम्यक । ’ सुखी व्हावे सर्व ’ म्हणूनि ॥१०६॥
Basically I am the motivator for performing enactments. So such at heist who bears faith in equality, who bears an intention for happiness to all but who does not believe in God, is also dearer to me ||106||

 भलेही तो देव न माने । परि सर्वां सुख देऊं जाणे । मानवासि मानवाने । पूरक व्हावें म्हणूनिया ॥१०७॥
He may not believe in the existence of God. But he holds the tendency and thoughts that everybody should be happy and all should extend mutual co- operation ||107||

 ग्रामांतील सर्वजन । होवोत सर्वसुख - संपन्न । घेऊं नये कुणाचा प्राण । समाजस्थिती टिकावी ॥१०८॥
All the villagers in the village should live happily. They should grow more and more prosperous. None should do injustice to others and everybody should do his duty to wards the society sincerely and honestly. ||108||

 आम्ही सर्वचि संतुष्ट राहूं । सर्व मिळोनि सर्व खांऊ । रांबू सर्व , सुखें सेवूं । जें जें असेल तें सगळें ॥१०९॥
All of us will be contented. Whatever may be available or we may possess; all of us would enjoy it with equal share for everybody. We all would toil hard, extract our duties very honestly and sincerely and enjoy happiness and pleasures collectively and equally. ||109||

 आमची संपत्ति नसे आमची । आमची संतती नसे आमची । कर्तव्यशक्तीहि नसे आमची । व्यक्तिशः उपभोगार्थ ॥११०॥
हें सारें गांवाचें धन । असो काया वाचा बुध्दि प्राण । ऐसें असे जयाचे धोरण । तो नास्तिकहि प्रिय आम्हां ॥१११॥
If an atheist holds a very broad and noble contention that our wealth is not our individual possession; our children are not belonging only to us, our energy to enact is not only for our own self ||110|| Our talent, our life, our bodies, our speech and all these are not at all for our individuals enjoyment. All these (our possessions) actually belong to the village, then such atheist is very dearer to me ||111||

 तो तत्त्वतः नास्तिकचि नोहे । जो सर्वांसि सुखविताहे । तो ’ देव देव ’ जरी न गाये । तरी देवसेवाचि त्या घडे ॥११२॥
He may not at all have faith in God. He may not perform any spiritual practices. But such atheist, who always puts himself to make others happy, is principally the true deist and indirectly his service to God is rendered by him ||112||

 आम्ही देवाचें नांव मध्ये घातलें । परि सर्वांच्या सुखार्थ कार्य केलें । कर्तव्यतत्परतेसीच वर्णिलें । जिकडे तिकडे ॥११३॥
I have remembered God in the preamble only with the intention for the success of our noble work to make all happy. He is described everywhere in this scripture to get our selves promptly ready to render our duties sincerely and honestly. ||113||

 लोकांपुढे विशाल ज्ञान । ठेवाया अत्युच्च आदर्श कोण । म्हणोनि देवाचें नामाभिधान । घेतलें विशाल भावाने ॥११४॥
I have held God in such a high esteem with intention to put an ideal example of the vast and most extensive knowledge before people. ||114||

 आम्ही आपुल्यासाठी मरतो । देव सकळांसाठी कार्य करतो । हाचि भाव त्याने स्फुरतो । म्हणोनि धरिला देव चित्तीं ॥११५॥
We all strive hard unto death only for our own self. But God constantly strives hard for the welfare and good of all in the universe. Such a respectful consciousness for God should emerge in our minds ||115||

 देव म्हणजे घेवचि नोहे । सर्व कांही देवचि आहे । ऐसा ज्याचा संप्रदाय । त्यासि भजूं जीवेंभावें ॥११६॥ 
Where 'Deva' (to give) exists, the selfish version of 'Gheva' (to receive) can't find place. There exists only true and sincere feeling to offer our entire possessions. Such individual, who holds this retention firmly, is adorable to me from my whole heart ||116||

 अंतिम ध्येय अखंड शांति । अनुभवा यावी जीवाप्रति । याचलागी केली स्तुति । साध्यसाधनाची ॥११७॥
Yaachalaagee keli stutee | saadhya saadhanaachi ||117|| So far, I have offered my respectful praise and admiration to all ways and means, aims and objects which will help us to seek our final goal of life-which exists in the perfection of our life. This perfection dwells in the everlasting divine peace which one will seek in the manifestation of God. ||117||

 जे शांती आणि सत्य । अंगी मुरवोनि झाले कृतकॄत्य । तेचि सेवामुर्ति संत स्तुत्य । आदर्शरूपे ॥११८॥
The saints, who had made their life blessed by experiencing immovable divine peace and the external truth in their self form, are truly adorable and deserve our humble salutations because of their ideal form of divine service. ||118||

 उदारचरित संतसज्जन । मनोभावे तयांसि वंदन । जे उपदेशिती ’ जनी जनार्दन ’ । गांव संपन्न करावया ॥११९॥
Therefore I hereby prostrate with all humility and love before all those saints and seers, who, with their generous and noble minds shape ideal character of human beings. They have always proclaimed 'Janata' (people) is the real ' Janaardana ' (God) and they have constantly advised us to achieve all sided development and prosperity of our village. ||119||

 साधुसंत देवधर्म । मानवोध्दारचि त्यांचें कर्म । तेंचि आठवूनि उध्दरूं ग्राम । तुकडया म्हणे ॥१२०॥
The saints are self- realised holy spirits, God is in the form of their vast and magnificent work. They perform their duties towards the humanity and its upliftment with firm retention of equality. In fact such holy saints have incarnated in the form of their noble work of this upliftment of the human beings. So, remembering them first with humility, let us now turn to the subject of village upliftment. ||120||

 इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र - स्वानुभव संमत । देवसंत वंदोनि कथिले ह्रदगत । प्रथम अध्याय संपूर्ण ॥१२१॥
(Sant Tukadoji Maharaj says) the graamageeta scripture is consented by shriguru, the shastraas and my self experiences . The frist chapter in which I have offered my humble salutations to the holy saints and God and conveyed the contents of mind, is hereby concluded. ||121|| 

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