Sunday, June 30, 2013

Gram Geeta Adhyay - 36

जीवन-कला
LUSTRE AND BLOOM OF LIFE

ईश्वर-अंश सर्व जीव । यत्न तोचि जणावा देव । ऐसें वदती संतग्रंथ, मानव । सर्वचि नित्य ॥१॥
All beings are the part of God. To exert efforts is itself the most excellent supreme spirit (i.e. the PARAMAATMA). All the saints, all holy books and classic scriptures as well as all the wisemen and knowledgeable personages had advocated so. ||1||

परंतु पाहतां जगाकडे । दिसती प्रकृति-भेदाचे पोवाडे । व्यक्ति तितक्या प्रकृतींचे पाढे । ठायीं ठायीं ॥२॥
When we observe this world, we find that there are many varities and differences in the temperments from place to place. We remember and experience the axiom `vyakti titakyaa prakrutee' i.e. there are as many different temperaments of as many different individuals. ||2||

वाटे ही निसर्गाचीच रचना । तेथे ठाव नाही प्रयत्ना । ऐसी धारणा बसली मनां । श्रोतियांच्या ॥३॥
The listeners have firmly held the idea from this phenomenon that there must be the ordered structure created by nature. So human efforts have no place and scope in regard to this extreme variousness. ||3||

म्हणोनि करूं निरूपण । ऐका ऐका श्रोतेजन ! प्रकृति ठायीं ठायीं दिसे भिन्न । परि ती स्वतंत्र म्हणों नये ॥४॥
Therefore, O listeners! now listen to my explanation for this. Though different temperament (prakruti) is apparent in different individual, it can't be said that every different temperament is self-independent. ||4||

प्रकृति पुरुषाच्या आधीन । त्याच्या इशारें करी नर्तन । बहु होण्याचा संकल्प पूर्ण । तीच भिन्न प्रकृति ही ॥५॥
This `prakrutee' (maya or the illusion) is subjected to the `purusha' (Atma or spirit) and all these playful activities are due to the inspiration of that purusha to the prakruti. The ORIGINAL EPITHET OF GOD `TO TAKE MULLIFORMS' (Ekoham, bahusyaam Aham bahusyaam praja yeya) had itself come into reality in its multiplicity, and displayed in the form of this universe. We call it as `PRAKRUTI' ||5||

परम पुरुष जो परमात्मा । त्याच्या शक्तीसि नाही सीमा । मानव त्याचीच प्रतिमा । अंशरूप निश्चयें ॥६॥
The `PARAMPURUSH' (the most excellent and supreme spirit) is the `PARAMAATMAA' (The most excellent supreme and Absolute Divine spirit-The Brahma). He is omnipotent (possessing all powers). Man is the smallest image of that paramatma because man has come into existence from the particle of that paramatma ||6||

म्हणोनि जीवांत सामर्थ्य अनंत । अभ्यासाने प्रकटे निवांत । नलगे आत्मशक्तीचा अंत । कोणासहि ॥७॥
Therefore the being also possesses tremendous strength and power. This strength appears in the form of the continued practices and enactments performed by the being. who could have reached and found the ultimate limit of this tremendous power of its own-self? ||7||

सर्व होतें केलें असतां । सर्व मिळतें धरितां हातां । अभ्यासें तंव ब्रह्मसत्ता । पावती योगी ॥८॥
If one enacts, everything can be happened or created. When one takes some activity in his hands to perfrm, he can obtain all his desired results. What can be impossible when enacted with proper and continuous practice? The yogees obtain the power of the most excellent, supreme Truth (Brahmasattaa) by exerting yoga practices with continueous and streneous efforts. ||8||

आणि अभ्यासाच्याचि बळें । भिन्न मार्गीं वाढले जीव सगळे । जैसी श्रध्दा तैसीं फळें । श्रध्दामय पुरुष म्हणोनि ॥९॥
All innumerable species of the beings have come into existence only due the study and practices through the different ways and manners. The purusha (human) is devout devotedly. So each individual obtains fruits according to his devotion and the firm faith that he holds. ||9||

जैसी श्रध्दा जैसा संकल्प । जैसा यत्न पुण्यपापरूप । तैसाचि जीव होई आपोआप । अभ्यासाने तयार ॥१०॥
The divine meritorious or the evil demeritorious and sinful enactments are performed by the individual according to the kind of devotion and faith he holds. With the constant practice, the sponteneous volition and the nature (temperament) of the being take a definite form. ||10||

नैसर्गिक दिसे प्रकृति-भेद । तो पूर्व अभ्यासानेच सिध्द । मुळीं एक परि कलांनी विविध । जाहले जीव ॥११॥
The natural various differences that are apparent from one prakruti (temperament) to another (temperament) are because of the earlier practices enacted by the beings. All beings, in fact, are basically one (and not many) but due to the different attributes and phases, multiplicity has occured in them. ||11||

पूर्व जन्मींची अभ्यासकला । तैसा या जन्मींचा यत्न आपुला । यांनीच भिन्नत्व आणिलें जीवाला । नानापरी ॥१२॥
Variousness in many kinds which appears in the different beings' different temperaments is because of the practices of attributes in their earlier births as well as from the efforts being enacted by them in their present life. ||12||

आपुली आपणा कला फळली । म्हणोनि प्रकृति भिन्न झाली । येथे निसर्गावरि बोली । देवोंचि नये ॥१३॥
Every individual being has obtained the fruits of its own attributes and hence each one of those individuals possesses separate and different natural temperament from others. Therefore, there is no meaning in putting blame upon the nature for these variations. ||13||

देवाने निर्मिली ही क्षिती । जिच्या पोटीं अनंत जीव होती । न करवे तयांची गणती । गणित-मार्गाने ॥१४॥
God had created this earth. there are so infinite number of beings upon it that our traditional mathematics can't compute them. ||14||

निसर्गत: लाभलें सारखें जीवन । परि कलेने भरलें भिन्नपण । एक-एकशी मिळते गुण । क्वचितचि आढळती ॥१५॥
Naturally, all beings have been given the same, even and similar kind of life. But due to the attributes, which beings possess, we find the variety and differences in each and every individual. It is rarely found that any two individuals possess the mutually matching attributes. ||15||

एकचि वस्तु विश्वीं संचली । परि प्रकृतिगुणें भिन्न भासली । रचना बोली निराळी झाली । कला केली जीवांनी ॥१६॥
One and only one `(Atma) vastu' has generally pervaded the entire universe. But the same `Atmavastu' appears in different varities because of the attributes of the `prakrutee' (temperaments). Due to the attributes which the being possesses, the strcture of the temperaments, languages etc. apear in dfferent varieties. ||16||

प्रत्येक जीवचि अवतार पाही । परि कोठे कांही कोठे कांही । एक आहे एक नाही । ऐसें वैशिष्टय सर्वत्र ॥१७॥  
In fact, every being (which has born) is really incarnation. But there is no identical alikeness in all beings. Some differences or other are clearly and obviously apparant in each & every one. This is the remarkable characterestic of the beings. ||17||

प्रत्येक जीव आपुल्यापरी । कलापूर्णतेने खेळे भूमीवरि । एक-एकाची स्वभाव-कुसरी । दुसरा पाहतां दिसेना ॥१८॥
Each individual being lives in this world with its own particular and distinctive attributes. The segacity of the temperament of each being is somewhat different from others. Nothing exactly identical is found in the other one. ||18||

सृष्टींत खेळती जे जीव । पहा तयांचें लीलालाघव । अंग-अंग अभिनव । नाना तर्‍हा तयांच्या ॥१९॥
When we observe the playful activites and behavior of the beings with marvel and admiration, we are surprised to find the various methods and manners that the dfferent beings have imbibed. ||19||

नाना कला नाना रंग । नाना स्वभाव नाना उद्योग । नाना वस्त्रें, भूषणें, उपभोग । भोगणारे निर्मिले ॥२०॥
All these beings possess several different attributes. They are of the different colours, they have different temperaments and they perform different activities and enactments. They put on dresses of different forms, fashions and manners. They have different adornments & ornaments. Thus, the things are various and different, and the users of them are also various and different. ||20||

निसर्ग नानापरी नटला । तो भिन्न जीवांच्या वाटयासि आला । प्रकृतीकडोनि साथ मिळाला। जीवाचिया कलेऐसा ॥२१॥
This nature, appearing in different decorative and adorned manners has come for the enjoyment of the beings in different mesures and proportion. The indivial gets the assistance of the nature according to their individual attributes. ||21||

जीवांत नखशिखान्त भरली कला । गुणावगुणांचा मेळा झाला । इंद्रियें भोगती वस्तूला । आपुलाल्या भिन्न भावें ॥२२॥
Attributes have pervaded throughout the body of the being. These are some good and some bad and evil attributes. The being endures the enjoyments of those possessions in accordance with the properties of their organs and senses. ||22||

जीव आपणचि संकल्प करी । कल्पोनि आरोप वस्तूवरि । मग तदाकार होवोनि व्यवहारीं । रागद्वेष पाहतसे ॥२३॥
The being itself makes some decision. Then it applies that decision upon the particular thing. Then it gets absolutely absorbed with that thing and holds anger or malice in his practical behaviour. ||23||

ईश्वरनिर्मित एकचि सृष्टि । परि पाहणाराची भिन्न दृष्टि । आपुल्या भावें सुखी-कष्टी । होय व्यष्टि-समष्टीने ॥२४॥
The creation of God is only one as a whole. But the vision of the looker (viewer) towards it is different. So those viewers looking at them with their own sense and feelings have to endure happiness or unhappiness individually or collectively. ||24||

ईश्वरनिर्मित स्त्रीरूप सत्ता । ती कुणाची माता कुणाची कांता । आपुल्या भावें सुखदु:खभिन्नता । भोगी जीव ॥२५॥
The woman has been produced through the divine power. But though she is one individual, the beings, with their own separate imaginations, have created different relations with her such as mother of some, wife of another etc. In this way the different beings form different relations with one woman and endure happiness or sorrows with their different senses. ||25||

एकाच निसर्गसृष्टीवरि । जीव आपली सृष्टि करी । तैसेंचि सुखदु:ख भिन्न अंतरीं । अनुभवा येई ॥२६॥
On the one and single creation of the nature, the being erects its own separate and different (imaginary) creations. From those different(imaginary) creations, the beings experience various kinds of sorrows and happiness. ||26||

रागद्वेषादि दृढ विकार । ऐकिलें भोगिलें त्यांचे संस्कार । हे घेवोनि जन्मती पुन्हा नर । आपापल्या कलेसह ॥२७॥
The human beings get birth again and again, carrying with their beingself, the deep and firmly fixed passions like greed, anger, revenge etc. and also the deeply rooted impressions of whatever they had heard and endured. they carry their own accomplishments and attributes also with them. ||27||

पूर्व अभ्यास, प्रयत्न, संकल्प । त्यापरी लाभे वेगळें रूप । जीवांच्या अनंत कलांचा गोफ । ती ही सृष्टि ॥२८॥
The being holds different and separate forms because of its (i) practices and enactments it had performed in its earlier births (ii) its efforts and activities which it enacts in its present life, (iii) the desires and resolutions it has cherished for its future. We can call this creation (of beings with so many differences) as a beautiful necklace which is braided with infinite beings. ||28||

’ बहु व्हावें ’ हा ईश्वरी संकल्प । जीवांद्वारें घेई रूप । म्हणोनि दुजियांची ओढ आपोआप । जीवाअंगीं ॥२९॥
The divine volition of the Absolute Supreme`Brahma' to become multiform (Ekoham Bahusyaama) - i.e. I, the alone single one, shall become multiform- has manifested into the form of infinite living beings and so it is but natural that there lies a sponteneous attraction in between the beings. ||29||

एका जीवाचा भिन्न संकल्प । दुसर्‍या जीवाचा निराळा व्याप । परि प्रबल शक्तीचा कार्यकलाप । ओढोनि नेतो दुसर्‍यासि ॥३०॥
One being holds a separate different desire and resolution while the other being has a sphere of different activities. But the being, that holds some more stronger abilities and efficiency for enacting, gets the other being attracted towards it. ||30||

एकाहूनि दुसरा कलाधिकारी । अधिक टाकी मोहनी समाजावरि । आपुले मंत्र साजवी मधुरी । वाणी-वीणा वाजवोनि ॥३१॥
The one, more superior to other in its accompliments and attributes, creates deeper impressions upon the society of human beings. with its sweet voice and art of singing and music, this being creates great impressions upon others and fascinates them as if by some powerful and magical incantation. ||31||

कोणी कल्पिली गायनकला । वाद्यकला चित्रकला तंतुकला । शब्दकला नृत्य शृंगारकला । मोहावया अन्य जीवांसि ॥३२॥
The beings desire to attract and enchant others with their different skills and attributes. Some individual acquires the art of sweet vocal music. Some other acquires the art of playing on musical instruments. Some opts for drawing and painting. Some masters upon art of strings. Some earns the art of oration. Some other acquires the art of dancing. Another one gets the skill in adorning and decorating. ||32||

राहणें कला पाहणें कला । बोलणें कला हसणें कला । सर्वांमाजीं सौंदर्य-कला । ओतप्रोत दर्शवी ॥३३॥
Infact every activity like living, looking, speaking, smiling, swimming etc. is an art in itself. All these activities of the beings are full of asthetic sense of arts and beauty. ||33||

कुणाचे मंजुळ बोल गोजिरवाणे । कुणाचें व्याघ्रापरी गर्जणें । रणकर्कशता जीवीं बाणे । कलंकशोभा कोणाची ॥३४॥
Some individual has a very sweet tongue while some other has a roaring voice like a tiger. Somebody possesses harsh fighting spirit and some other has a tarnish image. But it is also a kind of adornment of some attribute. ||34||

कुणास पाहोनि मोह वाटे । कुणास पाहतां येती कांटे । कुणाचे देखतां मुखवटे । छाती फाटे धीरांची ॥३५॥
Looking at somebody, people get attracted and feel pleasure at his appearance; while a glance at some other individual produces horripilations on our body. The look of some individual increases heartbeats of even courageous lookers. ||35||

कुणाची गंभीर मुद्रा सजली । वैराग्य येतें दृष्टीच पडली । कुणाकडे पाहतां वृत्ति गेली । विषय-वाटेने ॥३६॥
Somebody's appearance bears a deeply serious lustre which creates desirelessness and a sense of an ascetic feeling in the viewer. Looking at somebody, the viewer's inclination runs towards sensual passions. ||36||

कुणास पाहतां चीड दाटे । कुणाचा संग सोडतां न सुटे । जीवभाव ओवाळावा वाटे । चरणीं तयाच्या ॥३७॥
A look at somebody's appearance creates a feel of disgust while looking at some other individual develops such affection for him that the viewer feels that he should never leave his association. This feeling of the viewer becomes so stronger that he wishes to offer all his heart and soul at his feet. ||37||

हा सर्व निसर्गचमत्कार नोहे । प्रत्येक कलेचें सामर्थ्य आहे । प्रयत्नशील मानवचि राहे । परि देव म्हणती तयासि ॥३८॥
All this is not a miracle of the nature but it is the strength and forceful power of every art and attribute. When man exerts strenuous & hard efforts and becomes efficiently active, though he is a human like others, people begin to consider him to be God. ||38||

कृष्णाचाचि मामा कंस । परि एक देव एक राक्षस । मुळीं पाहतां एकचि वंश । परि भेद केला कलांनी ॥३९॥
Lord Krishna and his maternal uncle kamsa orignally belonged to the same clan. But one (Krishna) was adorably considered as God and the other(Kamsa) was held as a demon. their different attributes had created this difference in them. ||39||

कला मानवासि देव बनविते । परि अवकळा नसावी जरा तेथे । पूर्णताहि कलेनेच येते । रमतां अंगीं आत्मबोध ॥४०॥
Attribute or an accomplishment makes a man the most superior but there should never be the vices even at the least degree.When the art and skill of awareness of one's own-self gets imbibed and absorbed, man obtains his total perfectionthrough self - realisation. ||40||

अवकलेने छी:थू: होते । कला येतां देवत्व लाभतें । जैसा प्रयत्न करावा तयातें । फळ येतें याच देहीं ॥४१॥
The wretched and vile attribute leads to the down-fall and deterioration; while the virtueous, excellent attribute gives man divinity. The being seeks good or bad fruits according to their good or bad enactments in its present life span. ||41||

विश्वामित्रें केली कला । राजर्षीचा ब्रह्मर्षि झाला । ब्रह्मवंशीय रावण राक्षस ठरला । मेला आपुल्या कलेने ॥४२॥
His virtueous excellent attributes helped vishwaamitra to transfigure himself from his state of Rajarshi to the superior state of Brahmarshi. But Ravan, though belonged the clan and the family of Brahma, proved to be a cruel demon and finally died due to his vice and evil attributes. ||42||

रावणें कला संपादिली । देवदेवता प्रसन्न केली । आपुली शक्ति वाढवोनि घेतली । कलाकुसरीने ॥४३॥
Ravan first acquired the highly virtueous attributes and obtained favour of God and deities. Then with his further accomplishments and arts, he forcefully increased his power and might. ||43||

परि ती पचवितां नाही आली । उपभोगाची भावना झाली । म्हणोनि कला अवकळा पावली । अहंकारें ॥४४॥
But he could not digest that art and attribute, obtained through the favour of deities and God. Then his attachment and passion for enjoyment of pleasures became extremely forceful. His ego & pride resulted in turning his good attributes into vice and evil traits. ||44||

कुंभकर्णें सुखमार्ग धरिला । आहारनिद्रेची वाढविली कला । क्रूरपणाचा खेळचि झाला । नाश पावला सर्वासह ॥४५॥
Kumbhakarna obtained the attribute of enjoyment of victuals of food as well as the longer sound sleep. He considered them as the means of happiness for him. But in the end, all turned into the beastly game of cruelty and resulted into the destruction of kumbhakarna and his all other companions & relatives. ||45||

तोचि बिभीषण कला शिकला । रामनामीं रंगोनि गेला । राम धांवोनि घरीं आला । सौख्य दिलें अंतर्बाह्य ॥४६॥
On the contrary, Bibheeshana (Ravan's brother) earned virtueous attributes. He got himself fully absorbed in devotional repeatation of `Ramnaam'. As the result, Lord Ram himself went on the way to Bibheeshan's residence and bestowed divine pleasure inside and outside upon Bibheeshana. ||46||

दिलें लंकेचें राज्य हातीं । परि नाही उपभोगाची प्रीति । म्हणोनीच आजवरि कीर्ति । अमर तया सज्जनाची ॥४७॥
Though Bibheeshanaa got the kingdom of Lankaa he had never attached to the enjoyment of worldly pleasure. Hence that virtueous noble indivdual's glories and fame became immortal. ||47||

कलेचे ऐसे तीन प्रकार । राजस, तामस, सात्विक सुंदर । जो जयासि सजवी चतुर । तो ओळखावा त्या गुणाचा ॥४८॥
The attributes and accomplishments are divided in three beautiful kinds. They are `Raajas', `Taamas' and `Saatwik'. The individual, who seems to be ingeniously enactng with adroitness according to one of the three kinds of Gunas, should be considered as the individual that kind of attributes. ||48||

या सकळामाजीं जीवनकला । सात्विकतेचा प्रवाह भरला । मोहवूनि प्रेमाने सकलां । कीर्तिमार्ग दावी भूलोकीं ॥४९॥
`Jeevankala' (the lustre and the bloom of life) is the most superior to all these attributes. It is full of tiding stream of virtueousness, piousness, righteousness and morality (i.e. the saatwikataa). This stream of the `Jeevankala' attracts all with its love and affection, and guides the world on the way of fame and glory. ||49||

एरव्ही सर्वांतचि आहे कला । एक चातुर्ये खाय एकाला । मोठी खातो लहानाला । नियम ऐसा जीवनीं ॥५०॥
Almost all beings possess some attributes or other. It is the general rule of this world that the bigger one consumes the smaller & the weaker with its cleverness and ingenousness. (Jevo jeevasya jeevanam) ||50||

परि हा नियम मानवी नाही । पशुपक्ष्यांना शोभे सर्व कांही । अंडज जारज उदभिज स्वेदजहि । याच मार्गीं ॥५१॥
But this is not the rule for human beings. Such rule and the enactments according to it are befitting to the animal kingdom and the bird's kingdom. It is the way of behaviour for all the beings who come into existence out of the four mines (khaanee) or sources (yonee). These four sources or `yonees' are (i) `Andaja' (oviporous-i.e. born from eggs. The species of birds, reptiles, insects etc.) (ii) `Jaaraja' (viviporous- i.e. born from paramour. Human beings and the animal kingdom) (iii) `swedaja' (Engendered by sweat and steam. Microbes, germs etc.) and (iv) `udbhija' (vegetable kingdom-trees, plants, climbing plants, grass, shrubs etc.) ||51||

याच मार्गे मानव गेला । तेणें जगीं हाहा:कार झाला । ’ बळी तो काळ पिळी ’ या बोला । जीवनकला म्हणों नये ॥५२॥
Man also followed this way of living like other beings. Hence, struggles and quarrels had prevailed in this world. The tendency-as described by the idiom `Might is right' (Balee to kaan pilee-i.e. the powerful & stronger one behaves unrighteously and subdues the weak making excesses) must not be considered as the `Jeevan-kala' ||52||

सामुदायिक वृत्तीविण । जगीं टिकले प्राणी कोण ? जगावें जगवावे जीवजन । हीच खरी जीवनकला ॥५३॥
Who can survive without the tendency of collective, social and mutual behaviour? It is the true `Jeevan-kala' to live and let live with mutual co-opertion and to help others also to live happily. ||53||

हेंच वैशिष्ठय मानवाचें । जगीं सौख्य नांदवी साचें । त्याविण सार्‍या प्रगतीचें । मंदिर मिळे धुळीमाजीं ॥५४॥
The only real & remarkable characterestic, that differenciates man from other beings, is that he should try to establish happiness and satisfaction in this world. Without it, the whole temple of the prosperity and the progress of the humanity will go to dust. ||54||

म्हणोनि सर्व जीवांची कला वेगळी । जगावें दुसरे घेवोनि बळी । परि मानवांची कला निराळी । उन्नत करी दुर्बलांहि ॥५५॥
Therefore the art of living of beings-other than the human-is different. They live upon preying other beings. The art of living of the human beings is totally different from them. It makes the weak and the feeble more stronger and powerful and uplifts them. ||55||

पशुपक्ष्यांचें नर्तन गायन । मानव सर्वांतचि झाला निपुण । परि तयाचें मानवपण । असे भिन्न सर्वाहूनि ॥५६॥
Man has become expert in the arts of singing and dancing like the animals and birds. But his identical characterestic of humanness is totally different from all other beings. ||56||

तो कातिणीपरी काती-विणी । कोकिळेपरी गाई गाणीं । मत्स्यापरी तरे जीवनीं  । उडे गगनीं पक्ष्यांपरी ॥५७॥
Man can spin and interweave like the spider. He can sing as sweetly as the cuckoo. He swims as skilfully as the fish and now he can fly as the birds whirr in the skies. ||57||

मधमाशीपरी संचय करी । मुंग्यासारिखे किल्ले उभारी । रंग बदली सरडयापरी । नृत्य करी मोराऐसें ॥५८॥
He accumulates things like the honey bee accmulates the juice from flowers. He erects forts like the ants erect the anthill. He changes his colours like the chameleon on every moment. He dances like a peacock. ||58||

फुलपाखरांचे धरी वेष । चिमण्यांपरी घरटयांची हौस । ऐशा सर्वचि कला साधती त्यास । परि त्याची कला निराळी ॥५९॥
He wears colourful dresses like colourful butterflies. He takes pleasure in building his house as the sparrows build their nests. In this way man can acquire and master all such arts and attributes that other beings possess. But as a humanbeing, his own art is identical and different from the above arts, skills & attributes. ||59||

तो राहतो नीटनेटका । वायां न धाडी आपुला पैका । सर्वां सांभाळितो सारखा । आपुल्यापरी ॥६०॥
Man lives neatly and trimly. He never wastes a single farthing. He takes care of others as he cares for himself. ||60||

मनुष्य स्वभावेंचि भिन्न पडतो । तो सर्वांसीच सांभाळितो । मर्यादेने वागत जातो । सदधर्माच्या ॥६१॥
Man is naturally different and separate from other beings. He looks after all others. He behaves in the limits as set by the Dharma, satya and morality. ||61||

विवेक-बुध्दीने चालतो । पडलेल्यासि उचलोनि घेतो । दुसर्‍याचिया हितास्तव जातो । बळी प्रसंगीं ॥६२॥
He behaves with the sense of discrimination and righteousness. He lifts up the fallen others. He exerts his hard efforts for the betterment and welfare of others. If time demands, he sacrifices readily his life for others. ||62||

देतो सर्वांसि आपुला हिस्सा । गांवीं न यावी म्हणोनि अवदशा । त्याचें कुटुंब गांवचि सहसा । वाटे तया ॥६३॥
He forgoes his share for use of others. He sincerely feels that his village should not suffer downfall and deterioration. So he sacrifices his share to avoid it. He treats the village as his own family. ||63||

आपण जें जें कांही करावें । त्याने इतरांसि दु:ख न व्हावें । अहर्निशीं ऐसेंचि वर्तावें । आवडे तया ॥६४॥
He always keeps his behaviour round the clock in such a manner and thought that nobody should be unhappy and be hurt by his any enactment. ||64||

दूरदृष्टीचा विचार धावे । कार्यकारण तयासि ठावें । व्यक्तिऐसें विश्व सुखी व्हावें । म्हणोनि करी कष्ट नाना ॥६५॥
With wide & long vision and consideration he recognises the purpose or the root of the work, whch he decides to do. As he wishes happiness for the individual, he wishes the whole world also should be happy. With this intention he puts himself to exert different kinds of efforts and hard work. ||65||

ऐसें करन्यासि जे जे चुकले । ते मानवचि नव्हती भले । मानवदेहीं जन्मासि आले । परि राहिले पशूचि ते ॥६६॥
Those, who do not enact in this excellent and sublime way, should not be considered as human. Though they are born physically as the human, they should be held as the beasts because of their behaviour and enactments. ||66||

जें जें असेल माझ्या घरीं । सगळया सुख लाभावें तयाचि परी । ऐसी चिंता नित्य करी । तोचि धन्य मानव ॥६७॥
That indiviual should be considered as the `blessed human' who always cares for others and thinks that all should possess everything which he possesses at his home. ||67||

तो आपुली कलाकुसरी । सर्वांचिया जीवनीं भरी । शोषण पतन कुणाचें न करी । आपुल्या कलेने ॥६८॥
He birngs his adroitness in attributes in the life of others also. He never misuses his attributes and adroitness for squeezing or for putting them into wretched miserable condition. ||68||

कलेकरितां कला न ठेवी । जीवनासि कला भूषवी । आपण सजवूनि दुसर्‍या दाखवी । मनुष्यपण गोड शब्दें ॥६९॥
His art is not only for the sake of art, but it is for adorning the humanlife. With his sweet tongue, he manifests his humanity by becoming himself as an ideal human. ||69||

लोभासाठी गोड बोलणें । ही जरी कला घेतली कोणें । तरि तें जाणावें दु:खदवाणें । प्रेमळपण दिसे जरी ॥७०॥
If somebody has acquired the attribute of sweet tongue with some selfish motives, be sure, the superficial manifestation of lovingness & affection will cause suffering and sorrows. ||70||

कोणी विषयासाठी नटला थटला । तोंडा रंग फासोनि फिरला । तरी अंतरींच्या काळिमेला । बघती जन तयाच्या ॥७१॥
If some individual displays pompus array with carnal sentiment and roams in the crowd of people putting on a heavy make up, people can easily understand the tarnish motives of his passions which are hidden under his disposition with splendour and pompousness. ||71||

कोणी शिकला चातुर्यकला । साहित्य अभिनय मोही जगाला । परि तेणें स्वार्थापायीं घातला । समाज पतनीं ॥७२॥
Some individual possesses and develops the art of adroitness, skills in literature. He tries to fascinate the world using his arts with his gesticulations. But such use of arts for selfish purposes harms the human society and leads it towards its downfall. ||72||

कोणी नृत्यगायन नटविलें । चित्रादि कलांना शृंगारिलें । म्हणती आम्ही मानवां केलें । उन्नत ऐशा कलांनी ॥७३॥
Some individuals floursh the attributes of dancing, singing, music etc. some others develop the art of drawing & painting. They all say that with their fine arts they have uplifted the human beings. ||73||

परि पाहतां अनुभव आला । मानव क्षुद्र वृत्तींनी घेरला । याचें कारण बाजार झाला । स्वार्थापायीं कलांचा ॥७४॥
But if we observe carefully at the developed attributes and their masters, we surely notice that man has been possessed by narrow and mean thoughts and motives. The reason for this is that all these performances of excellent fine arts have been made the sellable products by the performers only to fulfil their selfish motives. ||74||

प्रत्येक कलाकौशल्यामागे । सदगुणांचीं असती अंगें । परि तेवढेंच विसरती जन संयोगें । घेती त्यांतूनि वाईट ॥७५॥
Every art and attribute has an aspect of virtueousness behind it. But people neglect and give up this virtueous aspect and pick up the evil ways of using these arts to fulfil their selfish motives. ||75||

याचें कारण एक आहे । समजदार प्रलोभनीं दंग राहे । तेथे उपायचि होती अपाय । रंगविले किती तरी ॥७६॥
The reason for this is that the society of knowing wise persons have got involved in temptation when they display their attributes in the most excellent manner, so all those presentations prove harmful to the humanity. ||76||

परि ती कला नव्हे-करंटेपण । तो शृंगार नव्हें-तें मरण । मधुर बोलणेंहि जहरासमान । वाटे कळतां अंतरींचें ॥७७॥
Then be sure, that attribut becomes as the misfortune. It is not an adornment but it is the death. When tarnish & selfish motives become obvious, the sweet words (holding such hidden motives) also become poisonous. ||77||

अंतरींचें दिसती डोहाळे । क्षणोक्षणीं वरि उफाळे । काय होतें बोलोनि प्रेमळें । कलाकुसरीचें ? ॥७८॥
When mean and wretched passions, held in mind, emerge up and begin to manifest every now and then, there is no gain even from the art of sweet speech. ||78||

हा दंभ विसरायाची कला । जो कोणी साधकजन शिकला । त्यासीच लोक मानिती भला । सदभावाने ॥७९॥
When the seeker removes this pride and hypocrisy from his mind, people consider him to be a really virtueous and good, noble man. ||79||

त्याची प्रत्येक कला निर्मळ । अनुपानें विषहि दे अमृतफळ । मानवतेचें वाढवी बळ । तीच कला महाथोर ॥८०॥
Then every art and attribute of this virtueous good man holds purity and sacredness. The proper use of poison as the remedy upon some disease can produce good and favourable results and good effect. The poison becomes like ambrosia on that disease so the attribute, that grows the vigour and power of humanity is only the excellent and the most superior to all other attributes. ||80||

मुख्य कलेची सांगता । असावी लागते तारतम्यता । सदा सावध असावा माथा । उन्नतीसाठी सर्वांच्या ॥८१॥
The main attribute attains perfection with the consciousness of proper judgement, i.e. a sense of discrimination. The individual should be everready and coutious for upliftment and the prosperity of all. ||81||

मग कला मागे धावती । न कळत्या खुणा कळों येती । जीवनकला पाववी सुमति । सर्वांगीण उध्दाराची ॥८२॥
Then all other arts and attributes come running behind the man. The marks and signs gradually become (clean and easily understandable. Man acquires such attributes (i) for living happily in his life, (ii) to use for seeking the phase of lustre and bloom of life (The word jeevan-kalaa is used in both its meanings i.e. the art of life and the phase of lustre) which will create the better and righteous consciousness for the all-round development, upliftment and betterment of all. ||82||

कुणाचें बिघडलें सुधारावें । कुणाचें भांडण तोडोनि द्यावें । कुणासाठी योजनाबध्द व्हावें । मार्ग सांगावया ॥८३॥
(with this art) one should help and repair if something of somebody is impaired. He can try to meet out the struggle and quarrel between some other individuals. He can make a plan to show the right and straight way of good life. ||83||

हीच खरी कला शिकावी । यानेच जीव तरतील भवीं । मरणावरीहि कीर्ति रहावी । कलाकाराची ॥८४॥
This is the real art of life, the real lustre of life which one should learn and obtain. This will be the resource of remedy to survive; for the beings in their worldly life. Even after the death of such individual, who possesses such sublime art of life, his name and glory will remain immortal and alive. ||84||

एरव्ही चौदा विद्या चौसष्ट कला । काय करावें शिकोनि गलबला ? जो दुसर्‍याच्या कामीं न आला । व्यर्थ मेला अभिमानाने ॥८५॥
There are fourteen sciences and sixty four arts and attributes. If somebody masters all these sciences & attrbutes but fails to use then to help the other needy people, it will be no use of his learning those arts and sciences. They would create a confusion and commotion only, and that individual, possessing these arts & sciences, will die in false ego & pride in the end. ||85||

कमींत कमी गरजांत राहिला । अधिकांत अधिक उपकार केला । समाजाशीं समरस झाला । तोचि खरा कलावंत ॥८६॥
One, who lives sepending upon the least needs, becomes more and more beneficient to others and gets involved in the human society becoming one with all can be considered as the true artist or master of arts. ||86||

ही जीवनकला ज्यांना गवसली । त्यांची मानवता विकास पावली । ’ मानवी देव ’ पदवी लाभली । सात्विक कलावंतासि ॥८७॥
Those, who attain mastery upon this art of life (Jeevan-kalaa) can develop the attribute of humanity. Such `Satwika' (pious, virtueous & righteous) individual with such divine attribute and then obtain the title as `God in man'. He attains the state of divineness. ||87||

जो ही ऐसी कला चुकला । तो गांवीं जगण्यासचि मुकला । सर्व संसार फाटका झाला । सहकार्याविण बिचार्‍याचा ॥८८॥
The individual, who fails to achieve the art of life, gets deprived of his right to live in the village and worthiness for the treatment of humanity. Moreover, s he can't seek the co-operation of other villagers, his household life becomes shattered and miserable. ||88||

म्हणोनि बोललों मुख्य कला । मानवतेने सजविणें विश्वाला । सर्व मिळोनि संसार केला । पाहिजे हा स्वर्गापरी ॥८९॥
Therefore I had told have you earlier that it is the main attribute which adorns the world with humanity. All of us should try to make this world like heaven extending mutual co-operation to each other. ||89||

आपुलें आपुलें सर्व करा । सर्वांच्या सुखाचाहि मार्ग धरा । सर्वांत आपुल्याहि सुखाचा झरा । दिसों लागे ॥९०॥
Everybody should enact for his own life and it is natural. But while enacting for our own life, we should take that course also by whch all with us will find a stream of their happiness. ||90||

सर्व कलांहूनि श्रेष्ठ कला । सर्वांत समरसता लाभावी जीवाला । दृष्टीसि जो जैसा दिसला । आनंद वाटला पाहिजे मना ॥९१॥
It is the most superior to all other arts & attributes by which one can get fully absorbed with all and become one with them. This oneness should be so pleasant that the viewer should become happy at the sght of him in whatsoever appearance or form he may be. ||91||

मनचि न व्हावें वेगळें । जें दिसतें तें सुंदरचि सगळें । हें कळावया आत्मबळें । पाहिजे कला बोधाची ॥९२॥
The mind of the individual should never feel duality or a separate existence of him from others in the world. Whatever is appearing to the eyes is all very pleasant & beautiful. For finding beauty everywhere, one needs the attribute of knowledge (Dnyaan-kala). With the art of knowledge, one can develop the power of ones own- self to appreciate the beauty in everything. ||92||

आत्म्याची ओळखी ही कला । साधूनि विश्वाशीं समरस झाला । तोचि कसोटीला लागला । शेवटीं पूर्णत्वाच्या ॥९३॥
When the individual seeks the attribute of knowledge of his own self and gets fully absorbed with the universe, he proves himself to be successful to the test of perfection. ||93||

पूर्णत्वीं दु:खदोषादि कांही नाही । परि ही कला विरळाचि घेई । दु:खदोष निवारूनि जना पाही । तोहि थोर कलावंत ॥९४॥
In the state of perfection there is no scope for sorrows and disorders. But seeker of this most excellent attribute is very rare. The person who looks at the people as human beings, conniving at all their faults and flaws, he is considered as the most excellent and superior artist. ||94||

ज्यासि आहे जगाचें भान । त्यावरि जगाची जबाबदारी पूर्ण । त्याने केलेंचि पाहिजे दु:ख निवारण । समाजाचें स्वकलेने ॥९५॥
The individual, who holds a full consciousness for the world, has to accept the responsibility to ward off the sorrows of the human society with the help of his attributes. ||95||

म्हणोनि ऐका करा उल्हासें । मानवमात्र सुखी व्हावे ऐसें । उणीव दिसतां सहकार्य हर्षें । नेहमी करा सर्वांशीं ॥९६॥
Therefore listen carefully. Act accordingly so that the whole human beings will become happy. Enact with enthusiasm. When you notice anything short, try to fulfil and make good of it with pleasure and by extending your full co-operation to all. ||96||

सर्वांशी सर्वांचा सहकार । हाचि आहे मार्ग थोर । गांवीं ये स्वर्गीयता सुंदर । याच कलेने निश्चयेंसि ॥९७॥
The only most precious way is to extend fullest co-operation to each other and to all others with this excellent attribute of mutual co-operation of all, your village will definitely acquire the heavenly beauty for your village. ||97||

ही मानव्याची जीवनकला । गांवीं शिकवा सर्वांला । मग उणें न पडे कोणाला । कधी कांही ॥९८॥
Teach and train all villagers this attribute of the lustre of humanity (jeevan-kala). Then none in the village will feel and suffer shortages & wants of anything and at any time. ||98||

योगियांची जीवनकळा । सत्रावीचा अमृतसोहळा । तैसी सुखी अमर करील मानवकुळा । कला ही गांवीं ॥९९॥
The jeevan-kala (lustre & bloom of life) of a yogee provides him the nector of seventeenth phase (satraaveechi jeevana kalaa-or Amrit rasa). Similarly, this attribute of mutal co-operation will surely provide the immortal happiness to all the human clan in the village. ||99||

गांव होईल आरोग्यवंत । ज्ञानवंत सदभाग्यवंत । सहकार्यावरीच जग जिवंत । विचारें पाहतां ॥१००॥
Your whole village will obtain good health, wisdom and knowledge and finally a good fortune. If we think on this point, we will find that the whole world is alive only by the attribute of mutual co-operation. ||100||

हजार साधनांहूनि अमोल । एक सहकार्यवृत्ति निर्मल । ही गांवीं फोफावूं द्या अमरवेल । नाना प्रयत्नें ॥१०१॥
One pure and pious tendency of mutual co-opertion is more precious and more valuable than thousands of means. This attribute of co-operation is like the `Amara vel' (Amar-vel or amrut-vel is a poetic imagination of a crerping plant which is supposed to be immortal). Let this `amar vel' bloom and blossom with all your hard efforts, in every village. ||101||

याने मानवांअंगींची शक्ति । प्रकट होईल महादीप्ति । सेवा करील निसर्ग-प्रकृति । सर्व जीवांची ॥१०२॥
This will help the human beings to seek the manifestation of the divine power. It will develop such an impressive natural tendency in all the human beings and man will render his services to all the beings. ||102||

जीव ईश्वराचे अंश । त्यांचें गांवचि कां राक्षस ? जिकडे तिकडे सुखसंतोष । नांदेल या प्रयत्नांनी ॥१०३॥
All beings are the part and parcel of that supreme Absolute Truth i.e. the Brahma. Then why should their village become the settlement of demons? Therefore with all hard and strenuous efforts of you all, let the pious and pure (satwika) happiness dwell in your village and everywhere. ||103||

म्हणोनि शिका मानव्यकला । आत्मविकास साधा आपुला । आता पुरे हा गलबला । दैववादाचा ॥१०४॥
Therefore learn this art of humanity and seek self-development and self-upliftment. Put an end to all clamour of Fatalism once for all. ||104||

अनुभवें सांगतों तुम्हांप्रति । करूं म्हणाल तें साधेल निश्चिती । करा करा आत्मोन्नति । तुकडया म्हणे ॥१०५॥
(Sant Tukadoji Maharaj, yearning wity pity, adjures you all) I am telling you with my own self experiences that man can achieve every accomplishment definitely with his efforts. So, O listerers! seek your own upliftment and prosperity with your own self efforts first of all. ||105||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । जीवनकला कथिली उन्नत । छत्तिसावा अध्याय संपूर्ण ॥१०६॥
This Graamgeeta scripture has proved to the test of Guru shastras and self experiences. The Thirty sixth chapter, narrating extensively the `Jeevan-kalaa is hereby concluded. ||106||

Monday, June 24, 2013

Gram Geeta Adhyay - 35


प्रयत्न-प्रभाव
THE IMPACT OF EFFORTS

मागील अध्यायीं निरुपण । इच्छा-प्रयत्नें गुंफलें जीवन । हानि लाभ जन्ममरण । त्यावाचून नसे कांही ॥१॥
In the last Chapter, it is narrated that the human life is interwoven with desires and efforts. In this span of human life nothing is produced except losses, gains, birth and death. ||1||

आजची असो वा पूर्वीची । आपुलीच इच्छा बर्‍यावाईटाची । आपणा सुख दे अथवा जाची । हें निर्विवाद ॥२॥
This desire may be of the earlier birth or the present desire. That good or bad desire becomes the cause for our happiness or sorrows. There is not a least doubt about it. ||2||

जें झालें तें होऊनि गेलें । आता पुढे पाहिजे सूधारलें । इच्छा-कर्तव्यें लाभती फलें । सर्व कांही ॥३॥
We can't change now what we have enacted earlier. But now we can surely make reformations. Our desired fruit depends upon these two factors, our will and our enactments. ||3||

यावरि श्रोत्याने प्रश्न केला । आपण इच्छा-कर्तव्याला मान दिला । परि अचानक मृत्यु घडतो त्याला । कोणती इच्छा सांगाना ? ॥४॥
A listener asked upon this," you sing in great admiration and praise about the magnanimity of desire and enactments. But now please tell us, what desire or what enactment causes the untimely sudden death of some individual? ||4||

कोणी अकस्मातचि मेले । थोडेहि बिमार नाही पडले । छातीमाजीं कळ आली वाटलें । तैसेचि गेले मृत्युमुखीं ॥५॥
Certain individual has never known even a small common illness. But suddenly an acute pain develops in his heart and the next moment that individual passes away. ||5||

कोणीं एकाएकी विहिरींत पडला । अथवा रानीं व्याघ्राने भक्षिला । तो काय त्या प्रसंगाला । इच्छीत होता त्या पूर्वी ? ॥६॥
Somebody unexpectedly falls into the well and dies. some other individual falls prey to the tiger in the forest and meets his death. Do you think that they had earlier desired to have such sudden and untimely death for them? ||6||

कोणास मार्गात मारोनि टाकिती । कोणी ठोकर लागतां मरती । त्यांची काय ती इच्छा होती ? अथवा कर्तव्य ? ॥७॥
Somebody gets murdered while going along his way. some body gets jolted unexpectedly and dies. Do they die because of their desire or their enactments? ||7||

अहो ! हो देवा-दैवाची लीला । ठावी असोनि आपणाला । आम्हांसि लावाया कार्याला । सांगतां भलतें ॥८॥
O Sir! All this is the playful acts of either God or the fate. We think, you also know this very well. But you want us to yoke to hard work. So you are insisting upon advising us. ||8||

मित्रा ! ऐसा न धरी भ्रम । सत्यचि आहे कथिलें तें वर्म । इच्छा-प्रयत्नेंचि देव-काल-कर्म । देती फळें ॥९॥
(Maharaj says)," Friend! Don't get so confounded. Whatever secret I had narrated to you is hundred percent true. God, time and our deeds produce the results for us according to our desire and enactments. ||9||

मीं तर आधीच सांगितलें । अचानक कर्तृत्व नाही दिसलें । परि पूर्वी तेंचि कार्य असेल घडलें । आघाताचें ॥१०॥
I have already told you earlier (in the last chapter) that we had enacted some deed sometime in the past, say unexpedtedly. We have totally forgotten it at that time. But be sure, we had definitely enacted in the past, such deed for a blow. ||10||

करतेवेळीं कळलें नाही । प्रसंग येतां वाटलें कांही । परि दैवावरि भार देवोनि राही । मोकळा बिचारा ॥११॥
man never thinks when he enacts some deed; and when something happens, he feels strange and confounded. Then that poor fellow puts blame upon the fate and sets it aside. ||11||

जैसें, धन संग्रहीं न करता । तरि चोर कासयासि मारता ? पाहोनिया वाट चालता । तरि ठोकर कैसी लागती ? ॥१२॥
If somebody had not carried with him the store of money, why would some theif or a robber have robbed and killed him? If the person had walked on the road carefully, how could he have got jolted and died? ||12||

देह, स्थान, संग निवडोनि । आधीच घेता उत्तमपणीं । आहारविहार करिता समजोनि । तरि दु:खी होता कैसा तो ? ॥१३॥
If the person had taken precautions about his body, place and his association, if he had taken a good care of dining & drinking habits and about his behaviour, using his consciousness & discretion, there could have been no reason for such sorrows & mishaps. ||13||

अविवेक, क्रूरता, गर्व, बेहोशी । लागलीं मृत्यूच्या मार्गासि । निमित्त केलें व्याघ्रादिकांसि । परि तो प्रयत्न आपुलाचि ॥१४॥
Indiscretion, cruelty, ego and pride, impudent adventure, all these are responsible to push the man into the mouth of the death. The tiger, well etc. are the immidiate cause for the event that had occured. Otherwise, death is the fruit of one's earlier efforts. ||14||

आणि अचानक दिसे घडलें । तें तरी देहावरीच पडलें । जन्मचि न घेतां कोठलें । संकट त्यासि ? ॥१५॥
Whatever had happened, it had happened to the body. If that person had not born, the accident would not have occured. ||15||

जन्म हाचि इच्छेचा खेळ । जगीं अनेक इच्छांचा मेळ । तेथे संघर्ष असे अटळ । सुखदु:खफळ कर्माचें ॥१६॥
The desire is at the root of man's birth. In the span of life, man makes a very big collection of the different kinds of desires which creates unavoidable struggle in his life and as the consequences of that struggle, he has to sufer sorrows and happiness. ||16||

येथे दैव मारतें, देव मारितो । काय म्हणून आम्हीं म्हणतों ? आम्हीं काय कुणाचें खातों ? सांगा मज ॥१७॥
If we don't impair the belongings of others, why should they impair our belongings? I don't understand why we people unnecessarily put blame upon the fate or God. ||17||

देवदैव आपुल्याने करी । तरि दोष लागेल देवावरि । तैसी नाहीच देवाची कामगिरी । दु:ख देणें मानवासि ॥१८॥
If you are sure that God or the fate enact something harmful to you, then your blaming them will be reasonable. But it is not in the nature of God or fate to create sorrows and agonies to the human-beings. ||18||

आपणचि मार्ग चुकतों । इच्छेने संगतीने वाया जातों । मग ’ कैसें झालें ’ म्हणतों । एकाएकी फळ येतां ॥१९॥
We go along a wrong way. we distort our inclinations and tendencies by the desires & associastion of when all of a sudden we meet the results, we say, "How could this have happened?" ||19||

तेथे जबाबदार धरतों दैव । अथवा म्हणतों देवाची माव । नाहीतरि ग्रहगोलांचा प्रभाव । समजतों शुभाशुभ ॥२०॥
Then we hold the fate responsible for the happenings. Or we call it as the playful illusion of God; or sometimes, we blame the imaginary dominance of the stars and planets in the cosmos. We think they are responsible to the auspicious or ominous; favourable or adverse happenings in our life ||20||

कोणी करिती ग्रहशांति । वाचती पोथी गिर्‍हे बांधती । परंतु दुराग्रह बसला चित्तीं । तो न काढिती भ्रांतीचा ॥२१॥
Then somebody performs rites of propitiation of the adverse planets. Some start reading the religious scriputres and classics. Some try to confine the water demon(Girhe). But, none of them tries to remove the confusing illsion and insistance, which have very deeply and firmly rooted in our minds. ||21||

नक्षत्रांचा सृष्टीवरि प्रभाव । परि ते निमित्तमात्रचि सर्व । आपुल्याचि शुभाशुभ कर्मांची ठेव । फळा येई त्या त्या वेळीं ॥२२॥
The stars and planets may have their imact upon the creation & nature, but they are simply the immediate cause for the events. The fruits of our accmulation of good and evil deeds appear at that particular time under that particular stars & planet. ||22||

आपण बरें-वाईट बीं पेरलें । तें त्या त्या ऋतूंत उदया आलें । येथे कालाने काय केलें ? साह्य दिलें उदय होण्या ॥२३॥
We ourselves had sown the seeds of our good and evil deeds. They grew and ripened in the particular seasons. The time played its role only in helping those seeds to grow into sprouts and up to bearing fruits. It had done nothing more than this. ||23||

परि नारळीस न येती रुई-फळें । पेरिलें तेंचि उगवतें बळें । त्यासि फक्त साह्यचि दिलें जळें । तैसा देव साह्यकारी ॥२४॥
A coconut tree does not produce the poisonous fruits of rui. The seed you sow, the same kind of plant grows out of it. In the same way, God becomes only the helper, as water helps the plant to grow, and gives you the fruits of your earlier enactments. ||24||

तो स्वत: कांही न करी । ज्याचें त्यास देई निर्धारी । ’ प्राप्त काळघडी ’ सारी । निमित्तमात्र करोनि ॥२५॥
God does nothing on his own. He gives the proper fruits to everybody's enactments without fail. Then the particular moment becomes the immediate cause of the happening. ||25||

काळ चाले आपुल्या गतीं । ईश्वर व्यापक सम स्थितीं । कर्मे आपचि फळा येती । सृष्टिनियमें आपुलीं ॥२६॥
Time always passes on and on. We count it in the scale of day, month and year etc. God has pervaded evenly everywhere. The deeds bear fruits according to the rules of the nature. ||26||

कर्म करायाची स्वतंत्रता । ही जीवाहातीं महान सत्ता । आपुल्या दैवाचा विधाता । आपणचि आहे ॥२७॥
God has given the man. The tremendous power in the form of freedom to act according to his will. The being itself is the maker of its own fortune. ||27||

ग्रहगोलांचा अनिष्ट प्रभाव । न पडावा म्हणोनि शोधिले उपाव । यांतहि कर्तबगार मानव । सिध्दिचि असे ॥२८॥
In our earlier sciences, remedies are suggested to avoid the adverse effects of the stars and planets; such as, the rites for propitiatory of the cruel and adverse planets etc. It shows, that much scope is given to the man to enact wisely and skillfully. ||28||

उपासनेद्वारें मानसिक शक्ति । वाढतां दु:खींहि सुखाची प्राप्ति । ही ईश्वरी कृपाहि असे हातीं । जीवाच्याचि ॥२९॥
Spiritual practices increase the power of mind and one can seek peace and a sublime satisfaction in his sorrows also. This is the kind & merciful favour of God bestowed upon the man to help him to fulfil his duties with his all abilites. ||29||

मित्रा ! हें विसरूं नको आता । आपणचि सर्व कर्ताहर्ता । यांत देव-दैवाची वार्ता । आपणचि केली ॥३०॥
Friend! don't forget that we are the makers or destroyers of our fortune and we ourselves have formed the idea of God and the fortune and the idea of God and the destiny as responsible for the happenings in our life. ||30||

ऐसें धरूनि राहा जीवीं । शुध्द कर्मे करीत जावीं । तरीच गति पावे बरवी । पुढे पुढे ॥३१॥
Always keep this order of reasonng firmly in your mind and go on performing good, pure and righteous enactments. It will help you to prosper gradually. ||31||

असो निसर्ग वा योगायोग । असो प्रारब्धाचाहि भोग । उत्तम प्रयत्नें त्यांचाहि ओघ । वळवितां येई ॥३२॥
You may suffer due to the natural events, or by co-incidences, or some destined adversities. You can give them a turn towards your betterment with hard efforts. ||32||

तैसी नसती जरि शक्यता । जीव सर्वस्वीं पराधीन असता । तरि शास्त्र कोण देते हातां । नाना उपाय सांगोनि ? ॥३३॥
If such a possibility has not been existing, the beings would have become totally dependent. Then, why had different remedies and means upon the adversities been suggested to the man in the different shaastras (sciences) by our wise ancesters? ||33||

’ धर्मे वाग, सत्य वद ’ । ऐसा कां सांगता वेद ? । सारेचि होतील विधिनिषेध । अनाठायीं मग ॥३४॥
Why would have then the vedas ordered the man "Behave dutifully; speak the truth"? In our earlier sciences, some prohibitions upon many matters concerning the behaviour of human have been very forcefully advocated. They all would also have become in vain and useless. ||34||

पडोनि दैवादिकांच्या प्रवाहीं । जीव अधिकचि बुडेल डोहीं । निघायासि मार्गचि नाही । उरला मग, ऐसें होतां ॥३५॥
If man gets trapped in the rotating wheel of God and desiny, he would be constantly sunk deep down in the whirpool of the torments and suffereings of his mundane. Then there would have been no escapement available for him to survive. ||35||

परंतु मिथ्या हा विचार । जीवास असे कर्मस्वातंत्र्य । प्रयत्न करतां होतो उध्दार । आपुला शत्रुमित्र आपणचि ॥३६॥
But this thought of god, destiny, fate etc. is itself untrue. Man (being) has been given complete freedom to enact. so by our own enactments we can become friend or a foe of ourselves. ||36||

वाईट चिंतितां वाईट होतें । जें जें साधूं तें साधतें । मग कां न घ्यावें थोरपण येथे । सदगुण सारे शिकोनि ? ॥३७॥
When we meditate upon something evil, the evil will happen. Whatsoever we wish to achive and put our efforts for it, we can surely achieve it. Then, why should we not try to achieve greatness and magnanimity by learning and practising the divine virtues? ||37||

यावरि श्रोता म्हणे ऐका । माझी अजूनि आहे शंका । जगीं धडपडती सर्वचि सर्वचि सुखा । परि एक एका न मिळे ॥३८॥
One of the listeners then presented his one more doubt upon this that all fanatic struggles of the human beings are for obtaining the desired happiness in their life. Yet there are several miserables who can't find even a single ray of happiness. ||38||

बरें करतांहि ब्रह्महत्त्या । लागे कित्येकांच्या माथां । कित्येकां जन्मभरि टाळ कुटतां । ताल तोहि न साधे ॥३९॥
Many a times a person goes on enacting something better. But some evil result comes out of it. Then entire blame is put upon him. There are so many individuals, who go on playing on the cymbals (taala) the whole life but they can't do it in proper and proportionate rhythm. ||39||

याचें काय आहे कारण ? काय नाही केला प्रयत्न ? उलट सुखी असती पापें करून । कित्येक लोक ॥४०॥
What could be the reason for this? Do you think that the individual did not exert his good efforts? On the contrary, there are so many people who have never done any efforts, who go on committing sins after sins, but they very comfortably & happily roll up in the heaps & piles of happiness. ||40||

याचें ऐका समाधान । लोक दिसती भिन्न भिन्न । परि त्यासि कारण त्यांचेच प्रयत्न । वेगळाले ॥४१॥
(Maharaj gives explanation on this doubt),"Listen the explanation upon your doubt. We find varieties and differences in people because their efforts are also various and different. ||41||

भिन्न संस्कारें भरले लोक । म्हणोनि न मिळती एकासि एक । कोणी जन्मतांचि गुणी सुरेख । ताल न जन्मीं साधे कोणा ॥४२॥
Different impressions have been infatuated upon different individuals. So there can't be alikeness in them. Some are born talented and some others can't hold a proper rhythm irrespective of their hard efforts throughout their life. ||42||

संस्कारचि हे नान तर्‍हांचे । कांही गायनाचे कांही विद्वत्तेचे । कांही चित्रकलेचे, धाडसाचे । चातुर्याचे कित्येक ॥४३॥
Some impressions are of adventures, some are of cleverness, some are of music, painting & drawing arts and some are of excellent intelligence. ||43||

कांही धनाचे कांही मानाचे । कांही अध्यात्म आणि भक्तीचे । कांही असती कार्यशक्तीचे । संस्कार नाना ॥४४॥
Some are the impressions of wealth, some of honours. some are of devotion and some are spiritual mpressions. Some impressions are of great and skilful creativeness. In this way there are various impressions. ||44||

ज्या प्राण्याने जो यत्न केला । तो संस्कार त्याच्या वाटयासि आला । म्हणोनि सर्वचि सर्वाला । येतां दिसेना ॥४५॥
When a particular being does particular efforts, those efforts stamp firmly upon him and his mind. Then they appear in the form of the impressions upon his enactments & behaviour. so we find that all can't do so many different skilful enactments. ||45||

एकास मिळे संपत्ति । परि अक्कल नाही त्यासि पुरती । एकास विद्वत्ता पिसे अति । परि खाया पुरेना ॥४६॥
Somebody possesses a great wealth but he doesn't possess enough wisdom to maintain it. Some other individual is highly intelligent and possesses a great pedantry. But he doesn't have enough food for him & his family. ||46||

एक अतीच धाडसी दिसतो । परि बुध्दीने शून्यचि भासतो । म्हणोनि जीवनांत तो ठरतो । वेडा अथवा गुंड जैसा ॥४७॥
Certain individual appears to be the most adventureous. But he lacks in avarage intellingence. He is considered either as insane or as a village bully. ||47||

एक शब्दसृष्टि उभी करितो । एक गायनें जग डोलवितो । एक अदभुत वाद्यें वाजवितो । लहानपणीं ॥४८॥
Some individual creates a parallel creation with words only. Some other sings so sweetly that he makes the listeners to sing in delight with his excellent music. Then certain individual is so talented since his childhood that he handles & plays on very difficult musical instruments very easily as the expert master in his childhood. ||48||

एक ध्यान करण्यांत प्रवीण । एका भक्तीचेंचि अवधान । एकास विश्वज्ञान आत्मज्ञान । लहानपणीं ॥४९॥
Somebody is very expert in meditation & contemplation. Some other concentrates all his attention in devotional services. Some other individual has been gifted with spiritual knowledge of own-self and the divine knowledge of universal pervasive supreme Absolute Truth in his very early childhood. ||49||

याचें एकचि कारण । ज्याने जें कर्तव्य केलें समजोन । तेचि त्याचे संस्कार पूर्ण । पावले तया पूर्वीचे ॥५०॥
There is only one reason for such an odd condition. We see, one who had enacted some deed with full understanding and perfect knowledge of it in his earlier past, he carries on deep impressions of that deed even at present. ||50||

इच्छा-संस्कार कर्तव्य-संस्कार । यांचेंच हें रूपान्तर । ज्याने केला जो व्यवहार । तोच फळला यत्नें त्यासि ॥५१॥
We see in every individual the transfiguration of impression of his earlier desires and enactments. The practices, which one had performed with his all, strenuous efforts, become fruitful to him. ||51||

प्रयत्नशील त्यासीच म्हणावें । इच्छेंत तेंच चिंतनीं असावें । हातांनी कार्य तेंचि घडावें । सर्वकाळ ॥५२॥
We can call that individual as an `exertionist', who continueously meditates upon his desire with fully concentrated heart and soul and who goes on performing the same ennctments with his hands. ||52||

मनीं वसे तें ध्यानीं दिसे । ध्यानीं ठसे तेंचि स्थानी भासे । तैसेंचि कर्तव्य इच्छाउल्हासें । उमटों लागे जीवनीं ॥५३॥
We find that, what one holds in his mind firmly, it enters into his meditation. What has entered in his meditation, gets absorbed in his inclinations and then he performs the same enactments throughout his life with great enthusiasm. ||53||

या सर्वांचा मेळ झाला । तरीच यश प्रयत्नाला । नाहीतरि अवघा गलबला । एक मिळेना एकाशीं ॥५४॥
When all these factors harmoniously come together, his efforts he exerted for, become fruitful. Otherwise, it all becomes a mess like none finds his right shoe-i.e. all goes to waste inla great confusion. ||54||

याचा अनुक्रम ऐसा आहे । प्रथम मनीं संकल्प राहे । संकल्प दृढ होतां निश्चय । सत्कार्याचें रूप घेई ॥५५॥
There is an exact & proper order for this. First, mind makes a volition. Then this volition becomes stronger and firm. Then the intellect makes a decision and this decision further transfigures into practical enactment for sublime good deeds. ||55||

कुणाचे संकल्प अवधी न लाविती । त्यांची तैसीच असते प्रकृति । कांही संस्कार मागील असती । कांही लाभती मातापित्याचे ॥५६॥
The volitions of somebody take no longer time for becoming fruitful; because his same earlier impressions have constituted his nature and temperament accordingly. Out of such impressions, some are carried over from earlier life, some are transferred from his parents in heredity. ||56||

ऐसे संग्रहित होत जाती । त्यांची पुढे पुढे होई प्रगति । तैसी तैसी लाभे गति । बर्‍यावाईट फळांची ॥५७॥
In this way, various impressions get accumulated together and gradually develop. Further, the results of good or evil deeds, enacted by the individual, accordng to his accumulated impressions, become gradually apparant. ||57||

पूर्वी केले उत्तम यत्न । म्हणोनि हातीं आलें रत्न । वाईट वर्तनाने पुढे पतन । फळा येईल आपैसें ॥५८॥
If one had exerted good efforts in his past, he can obtain a gem of success. Similarly the consequences of earlier bad and evil behaviour have to be suffered in future. ||58||

पूर्वीची कमाई भोगली । पुढे सुकृत-जोड नाही केली । त्यासि भोगावी लागली । राज्याअंतीं नर्कगति ॥५९॥
So far, the individual has enjoyed the better fruits of his earlier earnings of virtueous, noble and sublime deeds. But he now does not add more divine merit by exerting good and virtueous efforts & enactments. Then after enjoying the royal happiness, he has to go to hell after his death. ||59||

पूर्वी कांही पुण्य घडलें । म्हणोनि सुख वाटयासि आलें । परि पाप करतां येतील घाले । निश्चयाने या पुढती ॥६०॥
One is enjoying happiness today on the strength of his earlier divine merits which he had earned in his earlier life or in earlier births. But if he commits sins and wrong, evil deeds now, the impending calamities as the consequences of them are surely unavoidable. I want you to remind this. ||60||

पुण्यवंता आज कष्ट । याचें कारण आहे स्पष्ट । एका संस्कारें तो पुण्यनिष्ठ । परि दुसरा फळला दु:खरूपें ॥६१॥
Sometimes we find that one who is enacting divine meritiorious deeds, at present is suffering acute hardships and sorrows. The reason for this is very clear and obvious. One of his accumulated impressions makes him act divine meritoriously but the another impression has become fruitful to him in the form of sorrows and hardships. ||61||

प्रयत्न सर्वांगीण आदर्श । सर्वचि संस्कारांचा उत्कर्ष । ऐसें न होय म्हणोनि पुरुष । विचित्र फळें भोगिती ॥६२॥
When one exerts all sided and ideal good efforts, all his impressions get developed and prospered and he receives good results from them. But man fails to do so. Hence, we find him enduring the strange fruits in life. ||62||

तुकाराम आणि एकनाथ । दोघें सारखेचि अधिकारी संत । परि एका त्रास एक धनवंत । फळें हीं भिन्न संस्कारें ॥६३॥
Both, Tukaram and Eknaath were worthy of the same status of the holy saint. But so far as the physical joys and sorrows are concerned, shree Tukaaraam had to suffer great sorrows, and tormentations while Eknaath lived a very happy and glorious life. These were the results of their different impressions of their earlier birth. ||63||

सकाळीं उठण्याचें फळ निराळें । अभ्यासाचें फळचि वेगळें । उत्तम राहणीचें फळ आगळें । झाकवितां झाकेना ॥६४॥
You know, the fruits of getting up early in the morning are different. The result of study and practice is different. The outcome of good conduct and better way of living is different. One can't hide them. ||64||

चित्तशुध्दीचें वेगळें फळ । दानादिकांचें भिन्न सकळ । ज्ञान-साधनाचें फळ प्रांजळ । नाही मेळ एक-एका ॥६५॥
The fruit of purity of heart and soul is different. The fruits of endowments and sacrifices are different. And the most excellent fruit of practicing for knowledge is different. None of these are matching each other at all. ||65||

उत्तम कार्या फळ उत्तम । परि दुसरें एक वाईट कर्म । म्हणोनि फळ लाभे अधम । मागे-पुढे याचें त्याचें ॥६६॥
The excellent enactment bears excellent fruit and the evil deed bears evil and sorrowful fruit. According to the order of one's performing of excellent or evil enactments, he receives good or bad fruits in the same order. ||66||

कल्याणकर्म केलें जेवढें । तें कधीतरी फळेल मागेपुढे । हा सिध्दान्त व्यर्थ न घडे । कदाकाळीं ॥६७॥
Whatever excellent efforts one has exerted to achieve upliftment will certainly become fruitful sometime or other. This proposition will never become null and void. ||67||

म्हणोनि उपकार नाही फळले । पुण्य करितां अपकार झाले । हें म्हणणेंचि नाही शोभलें । शहाण्या जना ॥६८॥
It is not befitting to the knowledgeable wise individual to say that he did not get better fruit for the obligations and good turns he had done to others. On the contrary, he enacted virtueous and divine meritorious obligations but gained damages and ungrateful results from them. ||68||

फळ वेगळेंचि आज दिसतें । परि आलें कैसें धुंडितां तें । सहज कळेल, प्रयत्नचि होते । मागे केले ॥६९॥
Today we find the unexpected strane outcome. But If we reasonably think overit, we will easily understand that the strangeout come has our earlier exerted efforts at the root of it. ||69||

उपकरपुण्य संग्रहीं पडलें । अपकाररूपें पूर्वपाप फळलें । ऐसा मिश्र व्यवहार चाले । ओळखूं येना ॥७०॥
The divine merit of whatever obligations you have done today has been credited to your accumulated store. But today you are suffering the damages because of your earlier sinful wrong demerits. Such are the mingled practices of the outcomes and they are difficult to understand. ||70||

कोणत्या कर्माचें कोणतें फळ । हें जाणतां येना तत्काळ । तेणें चित्तीं होय गोंधळ । वाढूं लागे कुशंका ॥७१॥
It can't be recognised immediately as which is the exact result of what particular enactment or effort. So there our mind gets confused and that confusion of our minds produce so many doubts. ||71||

प्रत्येक कर्माचें वेगळें फळ । परि जाणताचि लावी मोल सकळ । प्रयत्न-फळांची गुंतवळ । उकलेना सहजपणें ॥७२॥
Every effort bears its own different result. only wise and knowledgeable persons can recognise them. The tangle of dfferent fruits of the different efforts and enactments is hard to undo and understand and difficult to recognise. ||72||

उत्तमगाण्याचें फळ खाद्य नोहे । परि त्याहूनि त्यांत सुख आहे । हें कैसें कळेल ? जोंवरि रुचि नये । गायनाची ॥७३॥
The fruit of the excellent singing is certainly not in the form of food. But it bears more sweetness than food has. But how can one have the pleasure of that excellent singing & music unless he has the ability of appreciation for it? ||73||

उपकार-सेवेंत आत्मसमाधान । हें फळचि असे महान । तेथे कां इच्छावें बक्षीस अन्य । सज्जनांनी ? ॥७४॥
The most excellent and the most superior fruit of service for good turns to others is great self-satisfaction. Then why should the virtueous and wisemen expect some other kind of reward as the return of their virtueous deeds? ||74||

आपुले प्रयत्नचि सरस करावे । केले तरी करीतचि राहावें । थोडें उणें होऊं न द्यावें । प्रयत्नामध्ये ॥७५॥
We must do the best in exerting hard efforts and we must do them constantly again and again. We must never allow languidness or idleness in our exertion of efforts. ||75||

क्षण एक चुकीं न द्यावें । प्रयत्नासि दूरदृष्टीने जपावें । प्रयत्नहि सर्वांगीण व्हावे । सर्व सुखें भोगावया ॥७६॥
Never allow even a single moment without exerting our efforts with the wide vision and foresight, thinking far and long, we should plan our efforts with such planned way. We can become developed in all aspects and can enjoy all kinds of pleasures & happiness. ||76||

एरव्ही प्रयत्नाशिवाय कोणीच नाही । प्रयत्न होती सर्वदाहि । परि दु:खचि देती प्रयत्न कांही । जीवजना ॥७७॥
Otherwise, efforts of all are continueously being exerted by all. None can live without efforts. These efforts are going on without break. But some of them produce sorrows to the people. ||77||

कांही प्रयत्न नांवलौकिका नेती । कांही प्रयत्नें होय फजीती । कांही प्रयत्न प्राणचि घेती । आपुले आणि परक्यांचे ॥७८॥
Some efforts bring glories to man. Some other put him to shame and disgrace then there are some efforts which cause deathof man himself and of others too ||78||

म्हणोनि प्रयत्न करावे चांगले । कर्त्या सज्जना पाहिजे पुसलें । लोभप्रतिष्ठेसि जे नाही भाळले । तेचि खरे प्रयत्नशील ॥७९॥
Therefore one should always make good and noble efforts. Man should have good advice from the efficiently exerting wise person. But only those should be considered as true and sincere exerting individuals who make hard efforts but never fall prey to greed and honourable status. ||79||

कांही प्रयत्न उलटे घडती । त्यांचीं फळें मरणतुल्य येती । कांही प्रयत्न प्रांजळ होती । तेणें पावती उत्तम जन्म ॥८०॥
Some efforts are exerted by adverse manner. They produce death like agonizing fruits. Some efforts are exerted in clean, honest and noble ways. They result in giving you the excellent next birth. ||80||

मरणासीहि प्रयत्नचि कारण । जन्मण्यासहि प्रयत्नचि प्रमाण । भोग-सुख-दु:खांचें निधान । प्रयत्नचि ॥८१॥
The efforts are responsible for man's death and birth. The enjoyments of pleasures and happiness as well as the endurances of sorrows and agonies are the outcome of man's efforts. ||81||

कांही प्रयत्न योजनारूप होती । त्यांनी कीर्तिपळें लाभती । कांही प्रयत्नीं शिकस्त करिती । मुक्ति पावती साक्षात्कारें ॥८२॥
Some efforts exerted to render services to people. They produce the fruits of glories. Some individuals put such extreme hard efforts that they seek the percetion of Gd in their vision with their mortal physique and eyes. Then they seek emancipation. ||82||

कांही प्रयत्न संचितीं पडती। प्रारब्ध भोगतां  जे जे घडती । नाही मुळीच उपभोगाची वृत्ति । त्यांचे प्रयत्न कळसाचे ॥८३॥
Some of the efforts are credited to the earlier accumulation of merits and demerits. Further they appear in the form of endurances of their fate. The efforts of those are the most excellent and most superior whose tendencies never incline towards merely the enjoyments of worldly pleasures. ||83||

त्यांचे प्रयत्न शुभप्रारब्ध झाले । दोन्ही मिळोनि देवपणासि आले । आपण आपणांत मिळाले । साक्षात्कारें आत्मत्वें ॥८४॥
Their excellent efforts transfigure into auspicious and meritorious fate. This divine meritorious and auspicios fate and their current excellent efforts together result in divinity i.e. godliness. It is the immersion of the soul into the most excellent & Absolute Truth. ||84||

मित्रा ! म्हणोनि प्रयत्नशील व्हावें । प्रारब्धाचें थोरपण न मानावें । कर्तव्याने चमकून उठावें । भूमंडळीं उत्साहें ॥८५॥
Friend! therefore one must become excellent exertionst. Never think of fate or destiny as the most prevailing and great. Enact your duties sincerely and become yourself a radient sprit on this earth. ||85||

अमका प्रारब्धें श्रीमंत झाला । अमका पुण्य करितां दैवें गिळिला । अमका ’ देव देव ’ म्हणतां तरला । प्रयत्नाविण ॥८६॥
Certain individual became rich because of his good fortune. Some other individual went on enacting meritorious divine efforts but fell prey to God whom he was worshipping. the third one only practised constantaly the reiteration of the name of God and sought salvation. ||86||

हें तों म्हणणें अज्ञानाचें । पुन्हा करूं नको उच्चार वाचें । सुप्रयत्नासि फळ सौख्याचें । निश्चयें आहे ॥८७॥
Never utter such words again. They are the sign of live ignorance. Excellent enactments & efforts surely bear good fruits of happiness. There is no doubt about it. ||87||

दुसर्‍याचें फळ पाहोनि झुरावें । आपण कांहीच न करावें । हें तों लक्षण आहे बरवें । अधोगतीचें आपुल्या ॥८८॥
If you see the good fruits of efforts of others with malice and pine yourself for such fruits; If you don't put yourself to hard efforts to achieve such excellent fruits then it 's clear sign of your downfall. ||88||

आमुचें पूर्वसुकृत नाही बळी । म्हणोनि हात ठेवावा कपाळीं । हें तों आमुच्याने कधीकाळीं । घडोंचि नये ॥८९॥
You should never say that it is not in your fortune. Never sit putting hands upon your head in disappointment and blaming your fortune. This should never be done by us. ||89||

नाही तेंचि आता कमावूं । आहे तें तें अधिक वाढवूं । इच्छा फलद्रूप करोनि घेऊं । हाचि करावा निर्धार ॥९०॥
Now make a firm decision that whatever we don't possess, we shall try to earn them with our own efforts. Whatever we possess, we shall increase it and we shall definitely make our desires fruitful. ||90||

याच निर्धारें वाल्या कोळी । पुण्यश्लोक झाला भूमंडळीं । संत योगी वीर बळी । गाजले मानव-इतिहासीं ॥९१॥
With such firm decision`vaalyaa kolee' became popularly known as the divine meritorious upon this earth. Not only he but there had been so many saints, yogees and brave heroes who had been also popularly resounded in the history of human beings. ||91||

वेश्यागामी बिल्वमंगल । यत्नें झाला सूरदास निर्मल । आपणासह महीमंडल । केलें पावन भजनाने ॥९२॥
`Bilwamangal' who had been under the hum and buzz of a prostitute, through great attraction & attachment for her; further became the pure and pious `Sooradaasa' through his excellent virtueous enactments. He made the whole world pure and auspicious alongwith himself through his divine efforts. ||92||

हेंचि शिकावें सत्संगतीने । यानेचि मानव होती शहाणे । भाग्य उजळेल सूर्याप्रमाणें । उद्योगशील झालिया ॥९३॥
This is what one must learn from the association of the noble and virtueous saints. It will bring wisdom in man. If we become so deligent, our fortune will brighten our life like the Sun. ||93||

प्रत्येक उद्योगा फळ पावे । शेतकर्‍यासि हितगुज पुसावें । प्रयत्नें एक बीज लावावें । फळ पावावें कणसापरी ॥९४॥
Every activity of man certainly bears a fruit. It is a decided fact. Ask the secret of this fact to some farmer. He exerts efforts and sows a seed, he then achieves a big jack as a fruit for his efforts. ||94||

प्रयत्नविण स्वयंपाक झाला । प्रयत्नाविण घास मुखीं गेला । प्रारब्धानेच व्यवहार चालला । ऐसें कोण सांगो शके ? ॥९५॥
Can anybody say that food was cooked without doing any efforts of cooking? Can he say that a morsel of food reached the mouth without any enactment? Can he say that all these activities have been performed by the fortune? ||95||

पटवावया प्रारब्धवाद । त्यासहि लागे प्रयत्न सिध्द । विमान, दूरध्वनि आदि शोध । लाविले काय प्रारब्धें ? ॥९६॥
Even to convince the Fatalism's greatness, efforts are necessary. Had the fate invented the aeroplanes and telephone etc by itself? ||96||

उघड आहे प्रयत्नाची थोरी । प्रयत्नापुढे प्रारब्ध ताण करी । हें म्हणणेंचि अपुरें सर्वतोपरीं । दूरदृष्टीने पाहतां ॥९७॥
Therefore the greatness of the efforts is clear and obvious. There is no need to convince it. It is not true that the efforts have to bow down before the fate. You will surely agree to it if you reasonably think with abroad and long vision. ||97||

मुख्य असे प्रयत्नचि केवळ । प्रारब्ध हेंहि प्रयत्नाचें फळ । वृक्षावांचोनि  झालें फळमूळ । कोण म्हणे ? ॥९८॥
Effort is the main factor. The fate is also the result of the earlier efforts. Can you say that flowers & fruits are produced without growing a tree? ||98||

प्रयत्न सोडोनि प्रारब्ध धरलें । तरि ते प्राणी दोघांतूनि गेले । नाही प्रयत्नहि पूर्ण केले । प्रारब्ध पळालें दूरदेशीं ॥९९॥
The being, who depends upon the fate without exertion of efforts, loses both. he had not enacted total efforts on one hand and his fortune ran away from him on the other hand. ||99||

कोणी एक झाड लावलें । दिवसेंदिवस सुकतचि गेलें । त्याचेकडे दुर्लक्ष केलें । कोणी एकीं ॥१००॥
Somebody plants a tree but then totally connives at it. He never waters the plant nor provides manure to it. Needless to say that the plant dries away and becomes a broom. ||100||

लोक म्हणती आयुष्य सरलें । कोणी म्हणती किडयांनी ग्रासलें । कोणी म्हणती त्याचें प्रारब्ध आलें । मरणस्थानीं ॥१०१॥
Somebody says that the plant's life is over. Some other says that it got worms at its roots. One individual says that it had met its misfortune and so it had died. ||101||

कोणी म्हणती येथे झाड जगेना । कोणी म्हणती चुकूं द्या यातना । कोणी म्हणती काय आपणा- । हातीं आहे ? ॥१०२॥
Some people say that no plant can survive and grow on this spot. Some say, let it be relieved from its agonies. then some others say "what do we have in our hands? Everything is dependent upon the fortune. ||102||

अरे ! हें सर्वचि आहे खरें । परि प्रयत्न करोनि पहा बरें । झाड जगतें की ऐसेंचि मरे । प्रयत्न केलिया ? ॥१०३॥
(Maharaj says) "O brothers! what you say is true. But extract some efforts and see whether it lives or dies after your efforts. ||103||

म्हणोनि त्यास खत घातलें । तारतम्य ठेवोनि सांभाळिलें । पाणी देवोनि वाचविलें । मूळडाळ सर्वचि ॥१०४॥
Then manure was provided to it. A good care was taken of it with thoughtfulness. It was watered regularly. Then the plant survived and developed in roots, branches and leaves. ||104||

पुढे पुढे झाड फुललें । पुष्पींफळीं बहरोनि आलें । प्रयत्न केल्यानेचि झालें । आहेना हें प्रत्यक्ष ? ॥१०५॥
Further the tree blossomed with buds and flowers. You exerted and now you see the result of your efforts with your own eyes. ||105||

कलमें करोनि नानापरीं । फुलें आणिलीं  बहुप्रकारीं । हात ठेवितां कपाळावरि । ऐसें कधी होईल का ? ॥१०६॥
When grafts of different trees are ingrafted to a plant, it produces different kinds of colourfuly flowers. can this happen only by resting hand on your forehead? ||106||

तैसेंचि मानवाचें जीवन । उन्नत व्हावया हवा प्रयत्न । अपमृत्यु आदि धोके दारूण । टळती संशोधन केलिया ॥१०७॥
In the same way, strenuous efforts are necessary to uplift the human life with the help of researches. we can avoid the dangers and also ultmately the accidental deaths. ||107||

मानव सृष्टीहूनि थोर । तो ईश्वराचा अंशावतार । अचूक प्रयत्न दैवी हत्यार । निर्मू शके प्रतिसृष्टि ॥१०८॥
Man is greater than the nature. He has born (incarnated) from the particle of God. So, if he exerts unmistakable efforts, he can produce a prallel creation. ||108||

म्हणोनि सांगतों प्रयत्न करा । विचारशक्ति प्रयत्नांत भरा । शिका शिकवा, प्रयत्न सारा । व्यापूं द्या गांवोगांवीं ॥१०९॥
(Maharaaj sys) Friends! therefore exert your hard efforts. Make full use of your talent. Learn through efforts and experieces. Teach others also to do so. Raise a tremendous tide of efforts in each big and small village. ||109||

ज्या ज्या राष्ट्रांनी ऐसें केलें । त्यांचें वैभव शिगेस गेलें । जीवनमान आदि वाढलें । इच्छेसारिखें तयांचें ॥११०॥
The countries, which exerted such strenuous efforts could attain the highest peak of prosperities and glories. Their living standard could be mde better according to their desires. ||110||

प्रारब्धवादी शिथील झाला । प्रयत्नवादी चेतना पावला । शोध करीत पुढे गेला । दिगंतरीं ॥१११॥
Those who believe and depend upon fate and fortune remain backward and undeveloped. Those who believe and depend upon their own efforts become more and more powerful. With his discoveries and inventions man can try to cover the vast skies also. ||111||

केलें मंगळावरि उड्डाण । चढला हिमगिरिशिखरीं पूर्ण । शोधिलें अग्निअस्त्र अणुअस्त्र महान । हैड्रोजनादि ॥११२॥
Man has hurled upon the planet mars on the strength of his efforts and researches. He has scaled and stepped upon the highest peak of the Himalayas; The Everest. He had invented the most dangerous weapons like fire arms, nuclear bomb, hydrogen bomb etc. ||112||

ऐकती करोडो मैलांवरून । परस्परांचें गायन-भाषण । विश्व हें आटोक्यांत आणून । घर केलें राहण्याचें ॥११३॥
Persons, a crore of miles away from each other, can cirectly speak and listen to each other. They can deliver speeches and listen to songs & music. Man has made this vast world compact like a neat house with the help of researches and inventions. ||113||

प्रयत्नाची शिकस्त झाली । अजूनिहि जागा आहे उरली । धाव कधीच नाहीं संपलीं । प्रयत्नशीलांची ॥११४॥
Though, in this way, man has tried his best in exerting extremely strenuous efforts, there is yet a great scope to exert and achieve more. The race and competition of those who believe in exerting efforts, has not yet been finished. ||114||

प्रयत्नें देवपण पावला भक्त । प्रयत्नें योगी झाला जीवन्मुक्त । प्रयत्नें बध्द झाला निरासक्त । विषयामाजीं ॥११५॥
The devoitee could achieve divinity with his virtueous and pious efforts. The yogee could become living liberated with his efforts. Man could escape from the bondage of his sensual objects and become detached and desireless ascetic through his hard efforts. ||115||

प्रयत्नें गांव झाला आदर्श । प्रयत्नें सुखी होय स्वदेश । प्रयत्नें विश्वशांतीचे सायास । सफल होती ॥११६॥
A Village can become ideal with efforts. Our motherland can become happy with our efforts. The efforts of all to establish peace in the universe can also be excellently fruitful. ||116||

यासाठी प्रयत्न करावे आपण । मिरवावें देवाचें थोरपण । अंगां येईल अहंकार म्हणोन । देव मध्यस्थीं घालावा ॥११७॥
Therefore, all of us should put our strenuous hard and excellent efforts bringing God in mediation. we should give God the credit and the greatness whch he deserves. We must not be striken by our ego when we offer the greatness of your services & efforts to God. ||117||

प्रयत्नें राज्य समृध्द करावें । प्रयत्नें भूमंडल डोलवावें । प्रयत्नेंचि दासपण शोभवावें । कार्यप्रभावें ॥११८॥
We should exert all our efforts and bring up our state and country with great prosperity. We should obtain great admiration through our accomplishments by our efforts. Putting our hard efforts and resounding our excellent enactments, we should adorn our servicemanship with our vow to serve the mankind. ||118||

प्रयत्नें मानव होई उन्नत । गांवचि नव्हे, हालवी दिक्प्रांत । ही अनुभवाची मात । विसरूं नका तुकडया म्हणे ॥११९॥
Man can achieve personal and collective upliftment and prosperity with his honest & excellent efforts. His village can achieve upliftment & prsosperity. But moreover, man can create a great impact and dominance upon all the ten directions. these are words, which have come out of my experiences, so don't forget them. (so says shree sant Tukadojee maharaj) ||119||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । कथिला प्रयत्नवाद समर्थ । पस्तिसावा अध्याय संपूर्ण ॥१२०॥
This Graamgeeta scripture has been consented by the Guru, shastras and self-experiences. The 35th Chapter narrating the doctrine of exerting efforts is hereby concluded. ||120||

Friday, June 21, 2013

Gram Geeta Adhyay - 34


प्रारब्धवाद
FATALISM - (The doctrine of Destiny)

जीव ईश्वराचा अंश । तो जितुका करी आपुला विकास । तितुका उच्च अवतारपदास । याच लोकीं जातसे ॥१॥
The being is the part and participle of the supreme, Absolute and all pervasive Truth (God). The more the being achieves its all round development, the more higher state of spiritual upliftment i.e. the title of incarnation it gains in its existing life on this world. ||1||

करितां सेवाप्रयत्न थोर । जीव होई देवावतार । आपण आपुला करी उध्दार । शांति देई जगासहि ॥२॥
The being can achieve the state and the title of the incarnation by putting itself into strenuous hard efforts in rendering its dutiful and honest service. By this way it can seek its own spiritual upliftent and can provide divine serenity to the world. ||2||

सोडूनि दुबळा निराशावाद । साधावा सत्य अवतार-बोध । म्हणोनि केलें असे विशद । अवतारतत्त्व हें सारें ॥३॥
Therefore, in my earlier narration (in the previous chapter) I had tried to explain the philosophical truths and propositions about the incarnations in details. I have done it because I want you all to give up the thought of disappointment which makes you weak and feeble minded. You should try to bring and imbibe the true practical behaviour of the principles of incarnation. ||3||

लोक करूं लागतील सत्कार्य । तरि गांवीं नांदेल सर्व ऐश्वर्य । त्यासाठी वाढविलें पाहिजे मनोधैर्य । सर्व लोकीं ॥४॥
when the village people begin to enact good and noble deeds, wealth, prosperity and glory dwell in the village. So All should grow and develop courageous minds to achieve this glory. ||4||

परि श्रोते बोलती त्यावरि वाचें । अहो ! भाग्यचि हीन आमुचें । म्हणोनि आमुच्याने कोणचें । सत्कार्य नोहे ॥५॥
But upon this, the listeners said, "O Sir! We people are ill fated; unfortunate and miserable. So no good and noble deed can be enacted by us". ||5||

मनांत असतें कांही करावें । परि वेळचि जरा ना फावे । सांगा यास काय करावें । आम्हीं तरी ? ॥६॥
"We do have a strong desire to enact some good and noble deeds. But unfortunately, we find no spare time, not even a moment to do it. What can we do for it then?" ||6||

मित्रहो ! ज्याची जयासि आवड । त्यासाठी त्या मिळे सवड । कोणी नये इच्छेआड । प्रयत्न करितां ॥७॥
(Maharaj replies), "Friends! When one forms a liking for something which he is fond of nothing and none comes to block his way to do it. He can surely find some spare time to do it" ||7||

गरजेपोटीं जन्मे युक्ति । प्रसंग आणितां वाढे शक्ति । प्रयत्न पेरतां फळें येती । आवडी ऐसीं ॥८॥
When need arises, the surest way appears before him very easily. When one has to face any occasion, he grows energy spontaneously in himself to overcome it. When he puts himself into hard efforts, he surely acquires good results from them." ||8||

श्रोते म्हणती कितीहि प्रयत्न केले । तरि काय सर्वचि राजे झाले ? यास पाहिजे भाग्य उघडलें । आम्हां वाटे ॥९॥
On this, the listeners argued, "How can all become kings though they all put up hard and strenuous efforts? We think luck factor playes a major and important role in becoming the kind." ||9||

इच्छेंत जरी राज्य जडलें । तरी रोजचेंचि कार्य नडलें । तेथे उदंड मनांत आलें । तरी काय होतें ? ॥१०॥
One may hold and cherish a strong desire for becoming a king of some kingdom. But he can't fulfil even his daily needs. Then what is the gain from holding a strong desire and yearning in our minds? ||10||

इच्छेप्रमाणें सर्वांस घडतें । तरि काय भिकारी बनावें वाटतें ? इच्छा करणारे कितीतरी येथे । फिरती बेकार सडकेने ॥११॥
If you say that everything can happen by strong will, then though none desires to become a beggar yet we find a lot of beggers wandering along the streets for begging. Do you think that they don't have strong desires for their betterment? ||11||

कोणास सहजमार्गी चालतां । धनाचा हांडा सापडे आइता । त्यांना बघा इच्छा न करितां । मिळालें धन ॥१२॥
It also happens sometimes that having no desire, somebody finds a big pot containing preciously lot of money while he is casually roaming on the road. ||12||

कोणी दरिद्रयाच्या घरीं जन्मले । मेंढयाबकर्‍या चारूं लागले । अचानकचि भाग्य उघडलें । गेले दत्तक राजवाडीं ॥१३॥
Somebody is born in a very poor family and goes on grazing the sheep and goats in his early childhood. But suddenly his great good fortune brightens up. He is adopted by a royal family (and further becomes a king.) ||13||

ऐसें कोण्या उपायें होतें । हेंचि विचारावें वाटे आपणातें । प्रयत्न केल्यानेच फळ येतें । हें तों येथे शोभेना ॥१४॥
Therefore, we want to ask you, how such strange turns suddenly come into somebody's life. We don't therefore agree to your orguement that everything can be achieved through efforts. ||14||

गांवीं आमुच्या एक सज्जन । अति कुशल प्रयत्नवान । नाना कलांनी निपुण । परि पोटाचेंहि भागेना ॥१५॥
(We give you one example) There is one noble individual in our village. He is the most accomplished and expert in so many arts and skills. But this great artist and masterman can't earn his livelihood to maintain him and his family. ||15||

सांगा याहूनि काय करावें ? इच्छेने फल कैसें पावे ? कोण्या परीने योजावें । कार्य आम्हीं आपुलें ? ॥१६॥
What should we then conclude from this example? Please tell us what we have to do to fulfil whatever desires we have for us. ||16||

मित्रहो ! तुमचें सर्व म्हणणें । ऐकलें मीं जीवेंप्राणें । म्हणोनीच आपल्या परीने । देतों उत्तर तुम्हांसि ॥१७॥
Friends! I have listened to all what you have said, very attentively and with my heart and soul. Therefore, I am now trying to convince you with as much ability as I have. ||17||

भाग्याचा हा प्रारब्धवाद । उन्नतीचा करी विरोध । गांवोगांवच्या जीवनासि बाध । आणला याने ॥१८॥
To live depending upon the faith of destiny or fate is called the `Falalism' or the philosophy of the fortune. But nobody can attain his prosperity merely by believing in good or bad fortune. This concept has brought a great disappointment in the life of every village. ||18||

ही दुबळी निराशा घालवून । केलाच पाहिजे प्रयत्न । तरीच भाग्य येईल जाण । उदया आपुलें ॥१९॥
If you totally discard this weakening disappointment and go on with forceful and strenuous efforts, your good fortune will rise up and become bright. ||19||

एरव्ही हें भाग्य कोणी देईना । प्रयत्नाशिवाय भोग येईना । त्यासि प्रयत्नचि प्रधान जाणा । लागे केव्हाचा तरी ॥२०॥
Otherwise none is waiting for you to handover you a readymade good fortune you can never reap the fruit unless you sow with your own hard efforts. Mainly, your efforts are very essential at some time or other. ||20||

कांही संस्कार असती पूर्वीचे । कांही प्रयत्न या जन्मींचे । मिळोनि येई फळ भाग्याचें । उदया लोकीं ॥२१॥
Fortune favours when accumulated impressions of previous births and strenuous efforts of the present birth come collectively together. ||21||

संत गुलाबराव बालान्ध । त्यांच्या जिव्हाग्रीं शास्त्रवेद । हें पूर्व जन्मींचें संचितचि सिध्द । नव्हे प्रारब्ध फुकाचें ॥२२॥
Saint Gulaabrava Mahaaraj was blind since his early childhood. But he had learnt by heart the vedas and sciences. This proves the impact of the accumulated impressions of previous births. Do you think that the destiny is freely and easily available? ||22||

कांही पूर्वसंस्कारगति । कांही करणी कांही संगति । कांही संकल्प इच्छाशक्ति । योग्य काळीं येती भाग्यफळें ॥२३॥
The individual gets precious fruit at the right time in the form of his good fortune. This good fortune brightens up due to the stream of his impressions of earlier births, due to his efforts, due to the attributes he has achieved by association in present birth; by some volitions and due to his strong will power. ||23||

पाहणार्‍यास अचानक दिसती । याचें भाग्य उघडलें म्हणती । धनवैभव लाभतां ठरविती । भाग्यवंत लोकीं ॥२४॥
But people see it suddenly happening and so they say that the good fortune of that individual has come open and favoured him. They treat him to be fortunate as he had suddenly received the wealth and splendour. ||24||

येथे एक प्रश्न उठतो । भाग्यवंत कोण असतो ? ऐका त्याचेंहि सांगतों । उत्तर आता ॥२५॥
Now we have a question before us, who is to be called as the fortunate. Now listen to my reply to this question. ||25||

असेल कोणी धनवंत । परि तो नव्हे भाग्यवंत । भाग्य असे सुखसंतोषांत । अवडंबरांत तें नाही ॥२६॥
A certain person is very rich and possesses a great wealth. But only for his richness, he can't be determined as the most fortunate. The good fortune, which really lies in the contentment of the innermost soul, can't be found in the superficial display of one's wealth and splendour. ||26||

भाग्यवंत त्यासचि म्हणावें । ज्याने ईश्वरास समर्पण व्हावें । अनन्यगतीने राहावें । शरण देवासि ॥२७॥
One, who offers himself to God in total surrender with the honest and sincere sense and sacrifices all his sentiments to God, can only be considered as the most fortunate. ||27||

आणि सत्कार्यी असावें तत्पर । सर्व सोडोनि दुर्व्यवहार । सहजकर्म मिळे पोटभाकर । त्यांतचि सुखें नांदावें ॥२८॥
He is really a good fortunate one, who gives up all bad habits and evil practices, who toils hard and enacts good deeds, who honestly lives happily upon whatever livelihood he has earned by working hard. ||28||

आपणासीच सुख व्हावें । आणि दुसरे ते ओसरून जावे । ऐसें कधी न मानी जीवें । तोचि भाग्यवंत म्हणावा ॥२९॥
He can be considered as the real fortunate one who dislikes to be happy only by himself without thinking of the happiness of others. ||29||

कांही चोरी करोनि भाग्यवंत होती । सर्व लोक तुच्छ भावें हसती । म्हणती भाग्यवंताची गति । त्वरित पडेल दृष्टीला ॥३०॥
Somebody attempts thefts and becomes fortunate (by having a great wealth) But people contemptfully and jeeringly laugh at him and say that sooner or later, all will come to know what state, this fortunate one has reachedin. ||30||

मग पाप आणोनि पाडी संकटा । धनभाग्य जातें भलतिया वाटां । पुन्हा राहतो करंटा । कैसा भाग्यवान म्हणावा ? ॥३१॥
The sinful acts invite so many dangers and calamities. All the earned wealth goes away alongwith his fortune and in very bad and sorrowful ways. He again becomes poor and miserable. How can then he be considered as the fortunate one? ||31||

कुणाचें भाग्य रात्रींतून येतें । जुगारीं कधी द्रव्य लाभतें । दुसर्‍या दिनीं पुन्हा धांव घेतें । दरिद्रपण त्याच वाटें ॥३२॥
Some gambler plays on bets the wholenight and collects a huge amount, He becomes fortunate. But on the next night he loses all his earned wealth in the same way by gambling and becomes totally broken and bankrupt. ||32||

हा आहे पापाचा आविष्कार । नव्हे नव्हे हे भाग्य थोर । भाग्य तेंचि निरंतर । लोक कीर्ति गाती मागेहि ॥३३॥
These are the fateful consequences of the sins. therefore he can't be considered as the fortunate one. The real fortunen is it when people sing songs of praise and glories of the person behind him. ||33||

भाग्यवंत धनाने नव्हे । भाग्य सत्तेसीहि न म्हणावें । भाग्य सत्कार्यानेच पावे । जीवालागी ॥३४॥
The being can't be fortunate only because of its wealth or by the powers it has acquired. the being achieves good fortune only by enacting virtueous and noble deeds. ||34||

भाग्यवंत श्रीमंत न होय । ऐसे माझें म्हणणें नोहे । परि उत्तम व्यवहारी धनिक राहे । तोचि खरा भाग्यवंत ॥३५॥
I don't mean that the rich are not fortunate. The rich individual can be said as the real fortunate one if he behaves in good, pious and virtueous way of life. ||35||

एकाची श्रीमंती दुसर्‍या भूषवी । एकाची श्रीमंती रक्तचि शोषवी । त्यास कैसी द्यावी पदवी । भाग्यवंताची ? ॥३६॥
The richness of some individuals adorns all others. But if the richness is earned through squeezing blood of others, how can such rich individual be titled as the fortunate one? ||36||

माती धरितां सोनें होतें । चालत्या काळीं भाग्यचि तें । परि अहंकारें व्यसनें मुकले सेवेतें । झाली शेवटीं दुर्दशा ॥३७॥
When you toil hard, the soil in your hands will turn into gold. There lies the real fortune. Those who lose the chance of serving the people because of their ego and addictions, are finally put to shame and great disgrace. ||37||

म्हणोनि म्हणतों प्रयत्न करा । आपापलें जीवन सुधारा । भाग्यहीन म्हणण्याचा प्रसंग सारा । टाळा मागे ॥३८॥
Therefore, I am insistantly telling you again and again to work hard and brighten your own life. Never allow any evil thing which will compel you to call yourself as the illfated. ||38||

भाग्यकरितां संकल्प करावे । दृढनिश्चया वाढवीत जावें । तैसेचि प्रयत्न करीत राहावें । आळस सांडोनि ॥३९॥
If you really want to make a good fortune, hold always firmly the excellent volitions, grow them with firm mind and determination and without idling or delaying, put all your hard efforts, with all your energy and abilities to fulfil them. ||39||

जेवढा करावा उच्च विचार । तेवढाचि उच्च ठेवावा व्यवहार । त्यानेंच पावतें भाग्य थोर । सकळ योजना साधतां ॥४०॥
When you place a firm and sublime thought or a volition before you, your behaviour and enactments, practices should be in consistant of that excellent level then you may take in hands any enactment, you will find your good fortune rising up through it. ||40||

केल्यानेच भाग्य फळतें । केल्यानेच स्वर्गसुख मिळतें । केल्यानेच सर्वकांही होतें । मानवाचें ॥४१॥
The good fortune becomes fruitful only in imparting our dutiful enactments. By it only, the heavenly happiness can also be sought. If a man becomes most active and capable of enacting his duties, everything can happen through it. ||41||

माणूस बसतां भाग्य झोपतें । चालतां पुढेचि घेई झेप तें । प्रयत्नांचेंचि रूपांतर होतें । भाग्यामाजीं निश्चयाने ॥४२॥
When a man sits idle (giving up his legitimate duties) his fortune goes in a sound sleep. But when he gets up and starts doing his duties sincerely, his fortune hurls ahead of him towards his bright future. It is certainly decided that hard efforts always turn into fruitful good fortune. ||42||

ऐसें बोलले ऋषिजन । संत कवीश्वर अवतार महान । धर्मग्रंथ हेंचि प्रमाण । बोलले लोकीं ॥४३॥
The sages & seers had always stressed upon this truth. All great poets, saints, excellent incarnations and all religious classics & scriptures have also consented it as the test and evidence to this truth. ||43||

ज्याचें अचानक भाग्य उघडले । त्याचें सुकृत साचत आलें । म्हणोनीच एकाएकी लाभलें । भूषण तया ॥४४॥
When there is a sudden rise of one's good fortune, always think that it is because of his accumulated divine merits which he had earned through his earlier divine, virtueous and noble enactments. That divine merit has now become fruitful fortune. When such good fortune rises up for anybody, it is an adornment for him. ||44||

जरि त्याने केलेंचि नसतें । तरि तें आज कैसें लाभतें ? देवाने द्वैतभाव केला येथे । ऐसें म्हणणें शोभेना ॥४५॥
How could he have achieved such a good fortune so suddenly unless he had performed virtueous, righteous and noble enactments in the past? We can't blame God or fortune saying that he or it had acted in a partial and discriminating way in his cse. ||45||

एकाएकीच भाग्य लाभतें । म्हणोनि धुंडाळाल कोठे कोणतें । तरि आहे हेंहि जातें । मनुष्यपण हातचें ॥४६॥
Finding a sudden springing up of somebody's good fortune, if you try to search for such a good fortune for yourself, where will you go & findit? How will you recognise what kind of fortune is it? If you follow this, you will lose your attributes of humanity. ||46||

तुम्ही म्हणाल मग काय करावें ? आपणहि आता प्रयत्नशील व्हावें । प्रबल इच्छेसि वाढवावें । सदभाग्याच्या ॥४७॥
If you now ask me what to do to achieve the good fortune, listen. always try to become efficiently hard working and grow your will power forcefully. ||47||

काळ असेल प्रतिकूल । तरि हळू पडेल पाऊल । परि सत्कार्य वाया न जाईल । केलें तें तें ॥४८॥
If the time is adverse for you, your progress will grow slowly. but remember, whatever righteous noble & excellent service you will enact, it will never go in vain. ||48||

तीव्र इच्छेने कार्य केलें । तें आज जरी नाही फळलें । तरी अचानकचि भाग्य उघडलें । वाटेल ऐसें फळ येतां ॥४९॥
Though you have enacted excellent deeds with strong desires and sublime volitions, you don't find it becoming fruitful at present. But don't lose heart. Don't get disappointed. When you will reap the excellent fruits sometime in future you will think that your good fortune has suddenly jumped up before you. ||49||

श्रोते साशंक झाले हृदयीं । प्रयत्न इच्छिलें फळ देई । ऐसें कथिलें जें जें कांही । म्हणती अजुनीहि पटेना ॥५०॥
The listeners express dobut about whatever so far was narrated to them. They asked, "We can't agree with your explanation that one can achieve fruits for the hard efforts he has endeavoured with his strong will." ||50||

प्रयत्नें साधती सर्व उपाय । ऐसा केला जरी निश्चय । तरी कां उपाय करितां अपाय । अनुभवा येती ? ॥५१॥
"If according to your narration we accept all the ways & remedies become fruitful through honest hard attempts; then, tell us, why do we experience adverse and harmful consequences of the excellent remedies and ways we have attempted in extracting our honest efforts." ||51||

सर्वचि जगण्याचे करिती प्रयत्न । कोणास वाटे घडावें मरण । येथे पूर्वी तरी केलें साधन । मरणाचें कोणी ? ॥५२॥
"All living beings try hard to survive; and have a desire to live None in the past had attempted to invite his death." ||52||

लोक जगण्याचाचि प्रयत्न करिती । वैद्य डॉक्टर बोलाविती । तरी कय होते त्यांची स्थिति ? प्राण जाती कितीकांचे ॥५३॥
"People try to survive and live. they call the doctors and physicians to treat them. Yet several patients pass away." ||53||

कोणी बिमार राहे वर्षोगणती । काय बिचार्‍याची फजीती । नाही करणाराची संगति । अंतकाळीं हाल त्याचे ॥५४॥
"Then there are several miserable people who remain confined to bed years after years. They don't have any care taker to look after them. So they have to spend their last days in a very disgraceful state lying in the bed helplessly. They suffer acute agonies and pains until death visits them." ||54||

त्याने काय बिमार पडावें इच्छिलें । म्हणोनि देवाने तसें केलें ? यांत काय प्रयत्न नाही झाले । त्याच्या हातें स्वहिताचे ? ॥५५॥
"Had he desired to be sick? Had the God imposed such severe and long long illness to fulfil his desire to be sick? OR had he not made any attempts to recover from illness and to survive?" ||55||

तैसेचि कोणी मरण इच्छिती । परि मृत्यु नये वर्षोगणती । सांगा यांत मानवी इच्छेला किती । मान्यता आहे ? ॥५६॥
"Then there are several others who eagerly wait for their death. But years after years may pass and they don't meet their death. Now, tell us, what importance does the man's will carry here?" ||56||

आम्ही म्हणतों सूत्रधार हरि । त्याच्या हातीं दैवाची दोरी । मानव बाहुलीं कळसूत्री । इच्छाप्रयत्न फोल त्यांचे ॥५७॥
"We think that it is only the God who holds the reins and displays all acts and events at his mind & pleasure. Man is only a puppet in the hands of God. Therefore man's desires and efforts are in vain & fruitless." ||57||

मित्रांनो ! सुंदर तुमचे प्रश्न । यांत मज न वाटे विचित्रपण । हें तों आहे सहज अज्ञान  । रुजलें लोकीं ॥५८॥
(Vandaniya Maharaj says)", Friends! How beautiful and pointed questions you have raisd here! I feel nothing strange in those doubts & questions. Because, such an ignorance and illusive ideas have deeply rooted in the minds of all common people. ||58||

सुखासाठी करिती धडपड । दु:खीं देव घालिती आड । मूळ न शोधितां बोलती बोजड । सिध्दान्तवाक्यें ॥५९॥
Everybody struggles hard for becoming happy. But when they get sufferings, pains & sorrows, they bring God in the middle to put blame upon Him. They don't try to search for the real cause and root for it but produce the philosophical quotations and propositions. ||59||

आम्ही पाषाण फेकला वरि । तो चुकोनि पडला मस्तकावरि । येथे गुरुत्वाकर्षण काय करी । आपुल्याकडोनि ? ॥६०॥
If we toss a stone up in the air and it falls on our own head, what wrong has the gravitation force done so that we should put blame upon it?" ||60||

वाफ्यांत मिरची-ऊस लाविले । तिखट-गोड फळ नशिबीं आलें । येथे पाण्याने काय केलें ? दिलें फळ जैसें तैसें ॥६१॥
If, in the farm bed, chilly and sugar-cane are sown close together, you will ripe the sweet & pungent fruit. What is the fault of water here? You will reap as you have sown. ||61||

देवभक्ति ऐसी सर्वत्र । परि ती स्वयें न चालवी सूत्र । कर्में फळती पवित्रापवित्र । आपुलींच आपणा ॥६२॥
Similarly, the divine power has spread & pervaded every where evenly and equally. This is true. But this divine power does not hold & direct reins of anybody's actions and enactments. We ourselves are reponsible for enduring good or bad consequences of whatever good and evil enactments that we had done earlier in the past. ||62||

देवाचेंच हें असतें करणें । तरि लोक कां निर्मिता केविलवाणे ? कशासि लाविता अल्पकाळीं मरणें । जीवप्राण्यासि ? ॥६३॥
If God is supposed to be the doer or performer of sorrows and happiness, why would have he produced so many people in this world so miserable & unhappy? If all happenings have been concentrated in the hands of God, why should some beings die with untimely death at their early age? ||63||

हें तों आहे आपुल्याच आधीन । जन्मा येणें आणि मरण । यांत शंका घेण्याचें कारण । मुळीच नाही ॥६४॥
There is no reason to hold a doubt that to get born and to die are entirely in our hands. ||64||

आपणचि इच्छा करितों । म्हणोनिया जन्माला येतों । यांत कोणी कशाला पाठवितो । दुनियेवरी ? ॥६५॥
We come into being due to our own desire. Why should anybody send us upon the earth by taking a birth? ||65||

तैसेंचि आहे मरणाचें । आम्हीं कारण व्हावें बिघडविण्याचें । जेव्हा असह्य होय भोगणें साचें । तेव्हा म्हणावे ’ वाचवा ’ ॥६६॥
Similar is about death. We enact evil enactments then we have to bear the consequences of our own evil deeds. when we can't endure the sorrows & agonies from our own evil enactments, we give out a cry to save us. ||66||

चोर चोरीसाठी गेला । आधी विचार नाही केला । संकटीं सापडतां म्हणे ’ बोला । कैसें केलें देवाने ? ’ ॥६७॥
A thief goes out to attempt theft without thinking of the consequences. But when he is trapped in danger, he says, "How God has done this to me?" ||67||

कितीकांचें दुखवावें मन । हिरावूनिया आणावें धन । मग भोग येतां दैवावरून । बोल द्यावा देवासि ॥६८॥
Somebody hurts minds of several people. He grabs other people's possessions & wealth. But when he is destined to suffer the consequences of his sinful & wrong deeds, he goes on blaming God. ||68||

माणसाला मरावें ऐसें न वाटे । परि मरणाऐसें केलें ओखटें । पुढे आसक्तीने म्हणे ’ मोठें । देवा ! संकट ओढवलें ’ ॥६९॥
Nobody desires and likes to die. But somebody enacts in such a way which results in his death. Further, due to his strong attachment for life he says to God, "O God! a great calamity has impended upon me" ||69||

मरणाऐसें करावें आचरण । सोडोनिया तारतम्यज्ञान । मग भोग येतां म्हणावें  ’ नको मरण ’ । कैसें कोण मानील ? ॥७०॥
He behaves as if he is inviting his death and while enacting so, he gives up his sense & knowledge of discrimination. But when he faces the sufferings, he says, "I don't want to die". Now who will agree to his words? ||70||

हें म्हणणें कांही इच्छा नोहे । इच्छेसाठी मार्ग आहे । तो वेळेवरीच करतां नये । त्यासि पाहिजे अभ्यास ॥७१॥
uttering something does not mean `a will'. The will has some definite ways and it needs a practice of earlier good enactments. Such practice of good and noble deeds can't be performed at the eleventh hour. ||71||

जन्मणेंहि इच्छेने होतें । परि त्यासि गर्भधारणा लागते । अंतरीचें प्रगट करावया तेथे । वेळ लागे तैसाच ॥७२॥
Even a birth can also be obtained through the will power. But it needs pregnancy. That much period is to be given for it. Similarly some period is necessary for exposing what is borne in mind. ||72||

अग्नि देवोनि लोखंड तापवावें । आणि लगेच म्हणे थंड व्हावें । ऐसें कैसें घडेल स्वभावें । एकाएकी ? ॥७३॥
After heating iron in fire, if you wish to cool it suddenly, how can it be cooled down all of a sudden? ||73||

जीव कर्म करितां स्वतंत्र । त्याचा भोग  भोगतां परतंत्र । केलें त्याचें फळ येणार । इच्छेचाचि परिपाक तो ॥७४॥
The being has full freedom to enact at its will and pleasure. But in enduring the consequences of its enactments, it is totally slave and controlled by some other factor. The impact of its desire is to endure the fruits of earlier enactments. ||74||

सर्वासचि वाटे कधी न मरावें । सर्वांसचि वाटे राजे व्हावे । परि इच्छा क्रियामार्गे न धावे । अचूकतेने तीव्रपणें ॥७५॥
Everybody wants that his death should never visit him. Everybody wants to have a kingdom and to become the king. But they do not understand what exactly they should do to get their desires fulfilled speedily and so they fail to enact what they should exactly do. ||75||

तेणें भोगावा लागे नको तो भोग । जो पूर्वी घडला कार्य भाग । इच्छेनि व्यसनी होतां झाला क्षयरोग । जगणें मग साधेना ॥७६॥
Therefore man has to endure the consequences of the enactments he had performed earlier. If he wishes to become an addict and then suffers from T.B. , how is it possible for him to live long? ||76||

म्हणोनि सांगतों जें जें होतें । तें इच्छाबळेंच प्रत्यया  येतें । यासि कर्महि पाहिजे इच्छेपुरतें । तरीच साधतें कार्य पुढे ॥७७॥
Therefore I am telling you that whatever happens, it hppens due to your power of desires. In fact, if your enactments are performed according to your desires, your purpose will be fulfilled. ||77||

एक इच्छा असते चंचल । तींत होतो नेहमी बदल । एक इच्छा असे निश्चल । जी कर्म करोनीच प्रकट होय ॥७८॥
Desires are also of various kinds. Some desire is capricious. It goes changing very often. Some other desire is a steady and motionless one. Such firm desire can be recognised by the enactments that are performed. ||78||

कधी इच्छा इच्छेने प्रकट नोहे । ती कर्मानेच दिसों पाहे । नाही म्हणोनिया काय होय ? प्रत्यक्ष दिसे कार्यावरि ॥७९॥
Some times, the desire in mind does not appear outwardsly It appears in the enactments done by the man. (If he enacts in some way) how can we say that there was no desire behind the enactments of that man? ||79||

बादशहा ’ मी गरीब ’ बोलला । तरी ओळखती लोकचि त्याला । तो लपल्याने न जाय लपाला । ढगाआड सूर्य जैसा ॥८०॥
Though the king says, "I am a poor man", his subjects recognise him. He can't hide himself and his kingship by merely saying so. If the Sun goes behind a cloud, can we say that the Sun does not exist there? ||80||

तैसी इच्छा परिपाकासि आली । आतां वृत्ति फळासि भ्याली । मग ऐनवेळीं दुजी इच्छा केली । न टळे फळ मृत्यूचें ॥८१॥
When the desire bears some adverse fruit according to the enactments performed due to it, man gets scared to see the consequences. Then on the very nick of the time though he holds some other desire, he can't escape from death which stands before him as the fruit of his earlier desire and his enactments done according to it. ||81||

कित्येकांची प्रमाणें दिसती । मृत्यु आपणचि प्रकट करिती । दिवस क्षण वेळा सांगती । येणार्‍या फळाची ॥८२॥
Many individuals foretell about their death and tell the day, the exact time and even the moment of that endurance of their death. ||82||

त्यांची आसक्ति देहांतूनि सुटली । म्हणोनि स्थिति प्रकट झाली । कित्येकांनी दुसर्‍यांचींहि कथिलीं । परिपक्व फळें ॥८३॥
Such individuals have completely lost their attachement to their body and life. So their original state of `own self' has become apparent. Then there are several other individuals who can foretell the unavoidable endurances of others very distinctly. ||83||

विचारी पुरुष जे जाणते । फळ भोगाया होती सज्ज ते । आधीच वृत्ति अविचारपंथें । जाऊं न देती ॥८४॥
The thoughtful individuals understand all this. so they get themselves always prepared to endure the forthcoming fruits. In fact, such individuals never allow their inclinations to stray away towards the wrong way through indiscretion. ||84||

अविचारी ते कुमार्गे जाती । फळ भोगतां तळमळती । अति होतां भलतीच घेती । विकृति मनीं वेडयाऐसी ॥८५॥
The indiscreted thoughtless individuals go by some evil way. When they endure the consequences of their sins and wrong doings, they grow wild and upset. When their endurences go beyond their forbearance, they get confounded and further develop some psychological disorders. ||85||

आसक्तिकांची विकृति वाढली । देहबध्द वृत्ति भांबावली । दु:ख न सोसूनि धांव घाली । इच्छा त्याची मृत्यूकडे ॥८६॥
The individual, who has a strong attachment for his body and life, grows mental disorders and distortions more and more and their soul in the bondage becomes more confounded. He can't bear such evergrowing agonies and sufferings. Then his desire runs towards death. ||86||

मागील कुकर्म असह्य झालें । म्हणोनि जीव द्याया धावले । आतां मृत्यु येईल तरीच भलें । वाटे तयांसि ॥८७॥
When the agonizing consequences of the sins and evil deeds, which had been enacted earlier; become unbearable, the individuals turn to commit suicide. They feel that the death is better than their sufferings. ||87||

खरोखर मरणें एक स्वप्न । शरीरपरिवर्तनाचें विरामस्थान । परि केलेल्या पापपुण्याचें निवारण । तेणें नव्हे ॥८८॥
In fact, death is just like a dream. It is a place of divine serenity for changing the body. But there is no ceasing from the endurences of the divine merits or demerits of sins, in one's death. ||88||

जैसा कपडा अंगींचा बदलावा । नवीन अंगावरि ओढोनि घ्यावा । तैसाचि जीव मरणीं समजावा । शरीर बदली इच्छेने ॥८९॥
The being gives up its old body by death and acquires a new body through desire by birth; this is just like taking off the old apparel from cur body and putting on new clothes. ||89||

कधी ती इच्छा प्रकट ना कळे । प्रकट इच्छा त्वरित ना फळे । येथेचि विचारीहि गोंधळे । निवाडा करितां ॥९०॥
Sometimes, this desire to change the existing body cannot be apparently understood. sometimes such desire becomes apparent but does not become fruitful immediately. So even the great thoughtful and contemplenting wisemen also get confused at this stage and can't make a proper judgement. ||90||

इच्छेने घेतलें तलम वस्त्र । मग तें टिको म्हणे वर्ष सहस्त्र । ऐशा इच्छा होवोत मिश्र । परि भोगणें लागे आधीचें ॥९१॥
Someone wishes to have a very superfine clothes and expects that they should last for a thousand long years. These are the complex & mingled desires; yet whatever had been enacted earlier is surely to be endured in some consequences or other. ||91||

एकदा इच्छेने बसल्या घोडयावरि । चाबुक मारतां हौस पुरी । मग घाबरोनि म्हणे ’ देवा ! आवरी । सत्वरि आता ’ ॥९२॥
Somebody has a desire to ride on a horse and fulfil his pleasure by lashing the horse. But when he does so, the horse becomes uncontrollable. Then he gets terribly frightened and prays God, O God! Please control this horse immediately". ||92||

एकदा हातूनि गेला बाण । मग इच्छेऐसा नये परतून । पहिलें इच्छाकर्म गतिमान । भोगावेंचि लागे ॥९३॥
OR, When an arrow leaves the bow with a great speed, it is no use to wish that the arrow should return to you. In the same way, when the earlier enactment gets in motion, the consequences of it are on their way and they are unavoidable. One has to endure them. ||93||

नुसती इच्छा उपयोगी नाही । ती संस्कार बनूनि कर्मपण घेई । नवी इच्छाहि याच क्रमें येई । फळासि पुढे ॥९४॥
It is not enough only to have a certain desire. This desire should be processed properly and should appear clearly in the enactment. thus each and every new desire comes into reality in the same order and produces its fruits. ||94||

मन बुध्दि चित्त अहंकार । पांचवें अंत:करण आधार । यांत दृढ होय इच्छासंस्कार । चाले व्यवहार त्यायोगें ॥९५॥
`Antakkarana' (the inner soul) is the support to the mind, intellect, consciousness (chitta) and ego (Ahamkaar). All these are the inclinations (vrutti) of the Ahamkaara. The desires and the impressions, which become firm and steady in it, they control all enactments & the behaviour patterns are performed by the body according to them & in consistant to them. ||95||

यांचे पालटतील संस्कार । तरीच सुखाचा होय व्यापार । एरव्ही इच्छा क्षणभंगुर । उपयोगी नये तत्काळ ॥९६॥
If the impressions upon the `antakkarana' are favourably changed, all practices and enactments will become happily fruitful. Otherise, the momentary desires come & go, they never get fulfilled immediately. ||96||

इच्छासंस्कार कर्तव्यसंस्कार । यांचा संग्रह पूर्वापार । तेंचि संचित असे थोर । पापपुण्यरूप ॥९७॥
The store of earlier impressions of desires and the impressions of the enactments is called the `sanchita' (Accumulation of good and evil deeds in the present and receeding states). This `sanchit' consists of the divine merits and sinful demerits of he individual. ||97||

त्यांतून जें भोगायासि आलें । तेंचि प्रारब्ध बोललें । तें भोगणें प्राप्तचि झालें  । न चुके सहजीं ॥९८॥
That, what comes forth in the form of the endurences from the store of `sanchit', is called the `prarabdha' (destiny). It is a must that one has to face & endure it. None can escape from it. ||98||

तें भोगतां केली नवी धडपड । इच्छा आणि यत्न प्रचंड । तें क्रियमाण देई संचिता जोड । लाभेल पुढे फळ त्याचें ॥९९॥
While enduring the consequences of the `sanchita', the being again performs some new enactments and activities (karma). Such enactments, performed through plenty of desires and efforts are added to the previous store (sanchita) and they are called the `kriyamaana' (that is under execution). This `kriyamaan' is then credited to the earlier `sanchita' and further, the whole accumlation of these comes forward to make the man to endure their consequences in future. ||99||

ऐसें चाललें रहाटचक्र । या नांव जीवनाचा व्यापार । जन्ममरण, सुखदु:ख, व्यवहार । खेळ इच्छा-प्रयत्नाचा ॥१००॥
Like a rotating water wheel, this whole cycle is rotating on and on. This rotation is called the life of human beings. This is the game of birth, death, sorrows & happiness and the desires and attempts for them. ||100||

हें जाणोनि प्रयत्नासि लागा । याविण भाग्याचा भ्रम वाउगा । संत उपदेश देती जगा । क्रियमाण सुधारा म्हणोनि ॥१०१॥
Think over this. Start attempting efforts. Without efforts,the discussion on fortune and fate etc. is only an empty and false illusion. All the saints had always advised to enact duties and activities in excellent & noble way. ||101||

क्रियेवीण मार्गचि नाही । कर्तव्य नरा देवपद देई । तुकडया म्हणे बना निश्चयी । प्रयत्नवादी ॥१०२॥
Vandaniya Maharaj says, "There is none other remedy except to enact dutifully. Man can become God by his accomplishments. So be the trusted follower of the doctrine of exertion (prayatnawad) resolutely. ||102||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । प्रारब्ध-विचार कथिला येथ । चौतिसावा अध्याय संपूर्ण ॥१०३॥
This Graamgeeta scripture has proved to the test of the Guru, the shastraas and the self-experiences. This Thirtyfourth Chapter, dealing with Fatalism is hereby concluded. ||103||