Tuesday, June 18, 2013

Gram Geeta Adhyay - 33


श्रोतियांनी केला प्रश्न । संतसंगें मिळे संतपण । ऐसें झालें निरूपण । हें तों जीवा पटेना ॥१॥
Upon the discussion (in the previous chapter) the listeners asked, "It is hard to agree and accept that by the association of the saints and by the intimate contact with them, we can also become saints." ||1||

संत देवाचे अवतार । आम्ही गांवचे गवार । कैसें त्यांच्या बरोबर । व्हावें आम्ही ? अशक्य हें ! ॥२॥
"Because, the saints are the incarnations of God and we common people are boorish and ignorant. How can then we be at par and equal to them?" ||2||

याचें ऐका समाधान । जग झालें ईश्वरापासोन । नर तोचि नारायण । दाविली खूण संतांनी ॥३॥
Here is my reply to your doubts. The entire universe has come into existence from God. So all saints tell us that every human being himself is the form of God. ||3||

जन्मासि आला तोचि अवतार । अवतार सर्वचि प्राणिमात्र । त्या अवताराचे अनंत प्रकार । प्रकट होती सत्कर्मे ॥४॥
Every being which is born (i.e. incarnated) can be determined as the incarnation. But according to various virtueous enactments performed by the beings, the incarnations of those beings can be sorted out in so many kinds. ||4||

कोणी आपुलें पोटचि भरी । कोणी कुटुंबाचें पोषण करी । कोणी गांवाची काळजी निवारी । आपुल्यापरीने ॥५॥
For example, some one lives a virtuous life living alone. Some other individual maintains his family and lives a family life. Somebody tries to make his village happy by trying his level best. ||5||

कोणी होती प्रांतव्यापी । प्रांताकरितां कष्टी-तपी । जनाकरितां वाट सोपी । करोनि द्याया हौसेने ॥६॥
Then there are some individuals who enact austerity in the form of hard and strenuous enactments for the betterment and welfare of the people of their state (or province) and ardently try to make an easy way for the people. ||6||

हे अवतार साधारण । यापुढे विशेष अवताराचें लक्षण । जो मिरवी देशाचें भूषण । शरीरीं स्वयें ॥७॥
These are the incarnations which are serially superior to one from another. But these incarnations are mediocre and ordinary kinds of incarnation. But to bring godliness (divineness) in one's own - self is a very remarkable characterestic of more superior and more ideal incarnation. They possess the abilities of the adornment of their nation by their excellent personality. ||7||

" माझा देशचि माझें घर । देश दु:खी जणुं माझेंचि शरीर । त्यासाठी मी निरतर । कष्टी होईन सांभाळाया " ॥८॥
They always firmly hold in their mind a strong sense that their country is their home. Moreover, they consider their country as their own body and so they must remove the sorrows and the sufferings of the country and work harder and harder to maintain the honour of their country. ||8|| (—contd)

ऐसें ज्याने मनीं धरिलें । किंबहुना कार्यें अनुभवा आलें । अनेक आपत्तींनी उजळलें । सत्कार्य ज्याचें ॥९॥
(contd—) They always firmly and resolutely hold in their minds such a vow. They actually put hard efforts and enact for the welfare of their country. they endure all difficulties, dangers and extreme calamaties and brighten their virtueous and noble deeds. This is the most remarkable form of incarnation. ||9||

त्यासि म्हणावा अवतार । जो करी सज्जन-चिंता निरंतर । दुष्ट बुध्दीचा तरस्कार । सदा जयासि सक्रिय ॥१०॥
He always takes a great care of the good, pious and noble individuals and boldly stands against the vices and evil tendencies by actually taking bold actions. He should be called the true incarnation. ||10||

जगाचें उद्दिष्ट आहे सत्य । तिकडे जग करावें प्रवृत्त । ऐसें ज्याचें ज्याचें कृत्य । तोचि अवतार निश्चयें ॥११॥
The ultimate objective of the world is `The Truth'. One, who enacts to inspire and encourage all human beings to sincerely follow the truth in their life then he is definitely worthy of calling as the incarnation. ||11||

षडगुण ऐश्वर्याच्या प्रमाणांत । अंश, पूर्ण आदि प्रकार त्यांत । ज्ञानी कर्तबगार निरासक्त । उदार श्री-यशसंपन्न ॥१२॥
When the incarnation possesses all the six attributes- i.e. (i) knowledge (ii) desirelessness (iii) generocity (iv) excellent enactments (V) Majesty and (vi) glory - it is called as `Poornaavataar' (The perfect incarnation.) The incarnation, which does not possess all these attributes and possesses some few attributes it is called `Anshaavataar' (i.e. partial incarnation). These are also kinds of incarnations. ||12||

या अवताराचे पंथ दोन । एक हृदयपरिवर्तन दुसरा दमन । एका क्रांति करी सशस्त्र पूर्ण । दुसरा भावभक्तीने वळवी ॥१३॥
The mode of enactment of this incarnation is of two kinds. The first is to change minds and tendencies of individuals through pure and devotional reasoning. The second is to subjugate the power of weapons and bring revolution. ||13||

धर्मनीति सेवामार्गे गवसिली । त्यासि संत-अवतार संज्ञा लाभली । सामदामदंडभेदाने क्रांति केली । त्यासि म्हणती देवावतार ॥१४॥
When the incarnation establishes the dutifulness and morality by way of rendering true, sincere service to the humanity, then it is recognised as the saintly incarnation. The incarnation which brings revolution using the strength & powers of (i) saam- by conversing in mutual and conciliation way; (ii) daam, by giving hush money & bribes (iii) dand- by punishment and (iv) bhed-by dividing and splitting the opponents; this incarnation is called as the incarnation of God. ||14||

देव-अवतार नित्य नसती । ते महाप्रसंगीं पुढे येती । संत-अवतार नेहमी चालती । लोकीं सुनीति वाढवाया ॥१५॥
The incarnation of God does not exist constantly. On some extra ordinary events God appears in the incarnation. But the saintly incarnations constantly exist and perform their pious and noble enactments to grow the dutiful morality in the human beings. ||15||

कांही अवतारांची महिमा । विश्वव्यापक त्यांचा आत्मा । प्रकट करण्या मानवतेची सीमा । प्रचार त्यांचा ॥१६॥
The spiritual vision of some individuals develops and becomes the occupant of the entire universe. So they proclaim into the extreme and the supreme limit of the humanity. This is the glory and magnitude of this incarnation. ||16||

ज्यांचा जैसा अधिकार । त्यांचा चाले तैसा व्यवहार । मार्ग एकचि परि मागे-समोर । पाय अनुभवें पडताति ॥१७॥
Their routine practical behaviour goes on according to their worthiness and abilities. Basically all these incarnations follow one and the same way but according to their own self experiences, some seem to be going a step ahead and some others appear a step behind. ||17||

कोणी भक्ति शिकवोनि सुधारी । मंत्र शिकवोनि जनता तारी । कोणी ज्ञानमार्ग सांगोनि समर्थ करी । मानवता लोकीं ॥१८॥
Some of them teach and guide people on the way of honest and sincere devotion. Some initiate people with some mantra-incantation-; some impart spiritual knowledge to the people and improve them. In doing so, they all provide energy and strength to the humanity in the people. ||18||

अखेर मानवांची उन्नति करणें । तयां राष्ट्रधर्म निजधर्म शिकविणें । हेंचि संतांचें असतें लेणें । सर्वतोपरी ॥१९॥
Finally, the real adornment of the saints is that they teach people their duty towards the country and the spiritual knowledge of their own - self. ||19||

वाउगा संकल्पचि नाही उठला । स्फुरला तो अनुभवचि ठरला । त्या दिव्यदृष्टीच्या पुरुषाला । संत-अवतार म्हणों आम्हीं ॥२०॥
We shall call such individual as a santly incarnation whose every volition, that shoots up in his mind, never goes in vain but actually appears into concrete reality and is experienced by all. The individual possessing such a divine vision is to be called a saintly incarnation. ||20||

कोणी कुटुंबासि त्रस्त करी । कोणी गांवाचे होती वैरी । कोणी देशांत उपद्रव करी । पाखांडपंथीं ॥२१॥
But in the masses of common people, there exist some trouble shooters who create troubles to their familes. Some enact troublesome deeds harmful to their villages and to their countries. They create nuisance and troubles to others. They dishonour and humiliate the truth. ||21||

जो देशद्रोही धर्मद्रोही ठरला । प्रेमाने सांगतां न समजला । सर्व प्राण्यांना त्रास झाला । ज्याच्या योगें ॥२२॥
They never listen to the loving advices and commit treacherous acts with their countries, religion and living beings. Due to their atheism, all beings around them get daunted and discouraged. ||22||

कांही केल्या न सुधारें । शिरलें क्रूरवृत्तींचें वारें । सज्जनांचें मनहि थरारे । ज्याच्या धाकें ॥२३॥
As their cruelty grows more and more, these evil elements in the society go beyond cure and can't be reformed by any ways. They threaten even the simple pious, righteous and noble individuals also. ||23||

त्याची झाली परिसीमा । तेव्हा देवावतार येतो कामा । पाठवावयासि विरामा । देहा त्याच्या निरुपायें ॥२४॥
When these excesses go beyond limit and all ways and means fail to control and overpower them, God has to incarnate himself to end the physical existence of those evil and cruel individuals. ||24||

ते दुर्जन राक्षस-अवतार । जे जनतेसि दु:ख देती फार । त्यांना दंड द्याया देव-अवतार । प्रकट होती ॥२५॥
Those, who torture and create agonies to the people are the evil incarnations of demons and those who destroy these demons are the godly incarnations. ||25||

ऐसें हें नेहमीच चालतें । जैसें जन्ममरण-रहाट फिरतें । तैसेचि संत-देव येताति ते । भूमीवरि ॥२६॥
The water wheel-or a cycle-of the incarnations of Gods and the demons goes on rotating constantly just like the wheel of metempsychosis (i.e. births and deaths) and both of them incarnate upon this earth. ||26||

राक्षसी आणि देववृत्ति । रूपांतरें खेळते जगतीं । संतदेव स्थापूं पाहती । शांति प्रेमशक्तीने ॥२७॥
The demonish tendencies and the divine (godly) tendencies go on playing in this world constntly in their different forms. the saints and god go on estblishing peace in the world with their love and powers. ||27||

येथे श्रोत्यांनी प्रश्न केला । जरि दुष्ट तोचि राक्षस ठरला । तरि त्याने वरदहस्त कैसा मिळविला । दैवतांचा ? ॥२८॥
upon this, the listeners asked, "If the evil and wicked tendencies are called the demons, how could the cruel and wicked individual seek boons from gods?" ||28||

काय ठावे नव्हते त्याचे गुण ? कां दिले शक्तीचें वरदान ? आम्हां न कळे हें पुराण । कैसें आहे सांगा की ॥२९॥
"Didn't the Gods know and understand the vices of those evil and wicked individuals? Why did then Gods bestow the boons of extensive powers upon those individuals? Please tell us the secret meaning of the stories in this regard from the puraanas." ||29||

याचें ऐकावें उत्तर । हा राक्षसहि आधी भक्त फार । त्याच्या तपानेचि देवता निरंतर । प्रसन्न त्यासि ॥३०॥
The reply to your doubt is as this. In the beginning, all these demons had been great and sincere devotees and ascetics. So Gods got contented with their devotion and penance and bestowed the boons upon them which they prayed for. ||30||

त्याचिया गुणकर्मे मिळालें वरदान । तें सहन न झालें मागाहून । त्याचा दुरुपयोग दारुण । केला त्याने मनमाने ॥३१॥
When those individuals sought boons from Gods through their attributes and enactments of austerity, they could not digest them in proper and righteous way. Soon they started to misuse the superior powers of the boons and to behave cruelly, wilfully and to they pleasures. ||31||

प्रथम हाती आली सत्ता । मग भुलला तो भगवंता । लागला उपभोगाच्या पंथा । नीतिप्रवृत्ति सोडोनि ॥३२॥
When they became extremely powerful due to the boons, they forgot even Gods who had favoured them by giving boons. They strayed away from the ethical and moral ways and proceeded on the way of worldly enjoyments and pleasures. ||32||

त्याची राखती संत मर्जी । तंव तो अधिकचि चढे समाजीं । जनतेमनीं वाढतांहि नाराजी । पर्वा न करी अहंकारें ॥३३॥
The kind and merciful saints first tried to coax and fondle them with love and affection. But they took disadvantage of the kindness of the saints and grew more and more insolent. They became terribly egoist and did not care for growing more and more displeasure and hatred for them in the common people. ||33||

भरावया पापांचा रांजण । त्यासि देती प्रोत्साहन । जेणें त्वरित होय निकाल पूर्ण । पंख फुतलिया उधळीपरी ॥३४॥
Then the saints gave them more and more encouragement to enact devilish and sinful deeds so that their pot of sins would become brimfull and their ego and insolent pride would be soon destroyed just like the quick destruction of the white ants when they produce wings. ||34||

कितीहि साधुसंत समजाविती । परि न वळे त्याची मति । म्हणोनि देवावताराहातीं । कार्य आलें तयाचें ॥३५॥
The saints, sages and seers try to convince them beyond their limits but their devilish tendencies and cruel minds never turn to good and noble path. This is the ripeg time for Gods to appear into incarnations to decide their fate. ||35||

देव-अवतार समजाविती । नाना योजना करूनि पाहती । शेवटीं शस्त्र धारण करिती । दुष्टासाठी ॥३६॥
The incarnations of God first try to convince them in many ways. They prepare plans to reform those devilish individuals. But when all their efforts prove fruitless, the incarnations of God then take up arms to destroy those evil demons. ||36||

त्याच्या मोक्षाने सुटती जन । मुक्त होती दु:खापासून । म्हणोनि करावा लागे प्रयत्न । अवतारासि निर्वाणींचा ॥३७॥
When these demans are destroyed, they get rid off their demonish state. The human beings also get rid of the sufferings and tortures they had to face from them. With this purpose, the incarnation of God had to enact his last and surest attempt. ||37||

ऐसें ज्याने ज्याने केलें । दु:ख जगाचें निवारिलें । ते सर्व अवतारचि ठरले । पुराणें झालीं तयांचीं ॥३८॥
All those, who had enacted to remove the sufferings and torture of the world, had been considered as the incarnations of god and to glorify them and their heroic deeds, several puraanas had been written. ||38||

तैसें कोणी करी अजून । त्यांचीं गुणकर्मे पाहून । पूर्वीच्या थोरांचे अवतार जन । मानिती तयां ॥३९॥
Even at present, when some virtueous individuals enact and attempt to remove sorrows and sufferings of the human beings, they are considered as the incarnations of earlier godly personages by observing the remarkable attributes and enactments of those great souls. People compare them to the earlier, ancient incarnations. ||39||

तुलसीदास आधी आसक्त । ते वैराग्यें झाले महाभक्त । रामकथा गावोनि तारिलें जगत । म्हणोनि वाल्मीकि-अवतार ॥४०॥
In this early age, Goswaami Tulsidas had an extreme attachment for his wife. But sooner he became desireless and turned into the most excellent devotee. He sang the `Raamkatha' (Life history of Lord Ram- (famous as `Ramcharitmanas' or `Tulsi-Ramayana) and uplifted the common people. So people began to consider him as the incarnation of the first poet Valmiki (who first composed Ramayana). ||40||

कोणी भिन्न देवां अवतार मानिती । हेहि आहे आपुलीच भक्ति । पुढे पुढे कळेल तयांप्रति । पायर्‍या अवतार-कार्याच्या ॥४१॥
People think of the different incarnations of different Gods and deities. But they will further understand the stages of the enactments of the incarnations. ||41||

कोणा म्हसोबा खंडोबा मान्य । कोणी शक्तिअवताराचें करी पूजन । कोणी अवतार राम-कृष्ण । म्हणती महाविष्णूचे ॥४२॥
Somebody worships Mhasoba, some other worships Khandoba. Then there are many people who worship shakti devee (The Goddess of powers) and consider them as the incarnations. There are a great many people who believe that Lord Ram and Lord Krishna were the incarnations of Mahavishnu. ||42||

कोणी दश अवतार मानिती । कोणी गुरुनानक-परंपरा वानिती । कोणी तीर्थकरचि अवतार म्हणती । कोणी गणती चोवीस ॥४३॥
Some devotees fully believe in the ten incarnations of Lord Mahavishnu such as Matsya (the fish incarnation), Katsya (the tortoise incarnation) etc. Some believe that there had been twenty four incarnations of Lord Mahavishnu. Some hold with high esteem and glory the ten incarnations in succession of Guru Naanakjee. Then there are the trusted followers of a faith who consider only the twenty four `Teerthankara' (The great virtueous seers in the Jain Faith) as the incarnations. ||43|| (contd—)

कोणी बुध्द-अवतार पूजती । कोणी दत-अवतारा भजती । कोणी येशु ईशपुत्रावतार समजती । जगतीं झाला ॥४४॥
(—contd) Some devotees hold Buddha as the incarnation and there are a large number of people who believe that Lord Dattatraya is the incarnation and worship him and sing his bhajans. Some say that The Son of God had incarnated in the form of Jesus Christ. ||44|| (contd—)

कोणी म्हणे महंमद प्रेषित-अवतार । कोणी म्हणे संत अंशावतार । लोक मानिती अनंत प्रकर । किती सांगों ? ॥४५॥
(—contd) Then there are some who have a deep faith that Mohammed Paigambar was the only real missionary incarnation of the Allah. Many others think that the holy saints are the partial incarnations of God. In this way, people, different groups, sects, cults, faiths hold different considerations about incarnations as of different kinds. ||45||

याचें एकचि कारण । जो जो उन्नतीसि लागला न्यूनपूर्ण । तोचि अवतार मानिला वेगळा समजोन । सज्जनांनी ॥४६॥
The only reason for this is, that the good virtueous noble wisemen had distinctly separated the great personages as the incarnations, who had acquired their self upliftment and spiritual, virtueous prosperity in more or less measures. ||46||

कोणी ब्राह्मा-विष्णु-हर । यांसि मानिती खरे अवतार । कोणी म्हणती देवचि भूमीवर । कधी नाही प्रकट झाला ॥४७॥
Some people believe that Lord Brahma, Lord Vishnu and Lord Shiva are the only real incarnations. But there are a large number of people who very firmly state that under no circumstances, God would step down in the form of incarnation in this world. so it is absolutely impossible. ||47||

देव आहे आत्मशक्ति । तो देह धारण न करी कल्पान्तीं । त्यासि जाणणें यांतचि उन्नति । मानवाची ॥४८॥
(They insist that) God (Brahma) Who is in his real original form of self-spiritual power, will never come into being by taking the form of mortal body. So, man can seek his own upliftment and spiritual prosperity only by trying to realise the supreme absolute Truth. ||48||

ऐसीं भिन्न लोकांचीं भिन्न मतें । सत्य सर्वांतचि उणेंपुरें तें । परि संगति कैसी लावावी यातें । विसरोनि गेले ॥४९॥
In this way, so far as the incarnations of God are concerned, there are prevailing different views and consideration of different people. However every view, consideration, belief surely holds reality in more or less degree. But people have forgotten to reconciliate the truth that lies in various forms and shades. ||49||

जे जे पुरुष थोर झाले । त्यांसि अवतारचि संबोधिलें । ज्यांचें ज्यांना चारित्र्य पटलें । त्यांनी मानलें त्यांलागी ॥५०॥
The reconciliation of the truth, that lies in different shades, forms and measure in the different considerations of the people, means that all those by gone great spirits had been considered and held as the incarnations. It was, because their character, enactments, attributes had been so powerfully impressive and dominant as to be held them incarnations. ||50||

जुने ते सोनें विशेष ठरले । येथे कोणाचेंचि नाही चुकलें । परि ज्यांनी सत्य अनुभवलें । तेचि पावले देव-पदा ॥५१॥
According to the doctrine `Old is Gold', those, who had existed in the olden times were given much importance, There is nothing wrong in it. But we must not forget that those, who had experienced the most excellent `TRUTH' could only seek the state of God. ||51||

कोणी म्हणती देवता अयोनिसंभव । अवतार करी चमत्कारचि सर्व । हें  म्हणणें आहे अर्थगौरव । भाविकपणाचा ॥५२॥
Many people believe that the incarnated individual had not been produced in ordinary way of generation, i.e. he was not born from the womb, of mother as usual. All his enactments were full of astonishing miracles. But this contention is an adoration through the sense of devotion. ||52||

गर्भ, नर्क, वैकुंठपुरी । यांचें महत्त्व काय देवाअंतरीं ? हें पाहोनि भांति-मोह धरी । तरि तो देव कैसेनि ? ॥५३॥
In fact, what importance does God have for taking birth in embryo, for the heaven for hell? If he holds such delusions, fascinations and illusive ideas, how can he be considered as God? ||53||

देवास वैकुंठ गर्भ सारिखे । येणें-जाणें स्वाभाविकें । सुखदु:खें एकाचि कौतुकें । राहती तयापुढे ॥५४॥
For God, Vaikuntha and mother's womb are even and equal. (As he is omnipresent). To come into the existence in the world and to disapper are the playful activities of God. What values and importance do the sorrows & joys have in regard to God? ||54||

योनीद्वारें जरी प्रकटला । तरी दु:ख न वाटे त्याच्या हृदयाला । म्हणोनीच तो अयोनिसंभव मानिला । ज्ञानियांनी ॥५५॥
God certainly can't be unhappy if he is born from mother's womb. So the wise call God as `Ayonisambhava'. ||55||

एरव्ही जन्ममरण सकला सारिखें । सहनशक्ति अधिकारभेद राखे । जैसें जयाचें स्थानमान देखे । तैसें निकें नाम तया ॥५६॥
Otherwise death and birth are common and alike for all. The difference lies in the limits of tolerance and so they are differently titled according to the state and worthiness they deserve. ||56||

सर्व अवतार मानवीच असती । परि अधिकाराऐसें कार्य करिती । त्यांची धारणा जीवन्मुक्ति । तैसीच असते सर्वदा ॥५७॥
Infact all incarnations are human. They perform their enactments according to their abilities which they hold and are worthy of. But the retention of life and liberation from the cycle of birth and death in one and the same for all. ||57||

अनेक जन्मांची संस्कार-संगति । घेवोनि येताति सांगातीं । उध्दराया जड जीवांप्रति । मार्ग दाविती अवतार ॥५८॥
These incarnations come into the world, carrying with them all the impressions which they had stored in their several earlier births. Their objective in coming into existence in the world as the incarnations is to show and lead the ignorant beings on the divine spiritual way for their upliftment and salvation. ||58||

परि मानवीच कार्य करणें । मानवी मार्गानेचि येणें-जाणें । मानवांच्या भूषणापरी मिरविणें । अवताराचें ॥५९॥
Their coming into being and departing from this world, as well as all their enactments and activities in their life span upon the earth are as usual and alike as they happen to be in the life of any comman man. But they become the most precious ornaments of all the human beings and the humanity. ||59||

मानवें सर्व प्राणिमात्रा सुखवावें । सर्व कार्य सुरळीत चालवावें । एक असोनि अनंत व्हावें । उल्हास हाचि अंतरीं ॥६०॥
They have an ardent pleasure with a thought in their heart and soul that every human being should continue enacting his duties and deeds neatly and sincerely to provide happiness to all beings and become one by absorbing their entities into the society as a whole. ||60||

हें समजोनि जो वर्तला । तोचि अवतार शेवटीं ठरला । ज्याने पृथ्वीचा संबंध जोडला । एकसूत्रीं प्रयत्नें ॥६१॥
He, who behaves holding such intentions and enacts with hard streneous efforts, who interweaves the whole world in one string of the sense of humanity, is finally held in highest esteem as the incarnation. ||61||

ज्यांनी सर्व विश्व सूत्रांत गोविलें । सन्मार्ग मानवमात्रा शिकविले । तेचि थोर अवतार झाले । पुढेहि होतील निश्चयें ॥६२॥
All those, who had interwoven the whole world into one string and who had directed and guided all human beings towards the noble, righteous and excellent way, are really the great and magnificent incarnations. They had existed in the past, they are existing at present and very certainly, they would exist in this world in the whole future also. ||62||

म्हणोनि अवतार हा उन्नतिवाद । अधिकार तैसा प्रकटे विशद । विश्वात्मभावें स्वयंपूर्ण सिध्द । अवतार आम्ही मानतों ॥६३॥
Therefore I consider that the characterestic of the incarnation means the dogma of the excellent and glorious prosperity and the highest upliftment of the human beings. This charecterestic of the incarnation appears in the individual when he seeks the strong sense of "I myself have pervaded into the whole universe."And it is proved to the test of his self experiences. He deserves then the worthiness of being the incarnation. ||63||

तोचि सर्वांसि एक करी । एक करोनि अनेकत्वीं वावरी । त्यासीच पावली पूर्णता खरी । विश्वात्म्याची ॥६४॥
That individual can only unite all human beings into one as a whole entity and becomes monoistic but manages to move around in the forms of the many individuals. Only he can seek then the perfection of the unity and oneness with the universe. ||64||

एवढी विशाल ज्याची धारणा । एवढा कार्याचा व्याप जाणा । विश्वाचिया मतभेदांना । मिटवूं शके जो ॥६५॥
He holds such a great and forceful retention that he can meet out all the difference of opinions and dogmaticsin the world. the scope and the range of his enactments and activities is very vast and widespread. ||65||

तोचि शेवटचा अवतार । महामानव विकासकेंद्र । आपण तयाचे अंश अंकुर । मानवधर्मी ॥६६॥
That superhuman is the last and final and the most excellent incarnation. He is the centre of the all round development of all the human beings. And we, all other human beings and workers bearing the properties of the human are the part and parcel or the delicate, tender sprouts of that superhuman. ||66||

निश्चय व्हावा श्रोतियाजना । अवतार म्हणजे अतिमानव जाणा । मानवाची पूर्णता म्हणा । अवतारकार्य ॥६७॥
O Listeners! have a firm understanding that the incarnation is the superhuman in the human beings. All his enactments and activities mean the total perfection of the human beings. ||67||

देवताची करावी उपासना । उपासकासीच ये अवतारपणा । ऐसाचि आहे अवताराचा बाणा । आजवरीचा ॥६८॥
Therefore, we should offer our devotion to the gods and the deities with the object and purpose of attaining the state of incarnation. Remember, the sincere and devoted devotee only can be considered as the incarnation. ||68||

यांत एकचि तारतम्य पहावें । मानवा कोणाचेनि सुख पावे । कोण समाजकार्य करी बरवें । जनमानस रंगवोनि ॥६९॥
In this regard, one point needs to be carefully seen that because of whom people become happy and who attracts people and enacts for the welfare of the mankind. ||69||

तोचि समजावा महाभला । जो जनहितार्थी लागला । दैवी शक्तीचा सागर भरला । अंगीं ज्याच्या ॥७०॥
He is the great and excellent personage who is full of the ocean of the divine powers and who performs all enactments for the welfare of the humanity. ||70||

अवतारासि सामर्थ्य पाहिजे । आत्मबल प्रखर तयासि साजे । बोलिजे तैसेंचि कार्य कीजे । अवतार तो या जनीं ॥७१॥
The incarnation needs a great power and a very forceful strength of spirit. One who acts as he speaks is considered as the incarnation. ||71||

ऐशा शांति-अवतारांची कीर्ति । मानवांसि संत सांगती । देव-अवतार प्रकट होती । क्रांति कराया देशामाजीं ॥७२॥
The saints present the glorious examples of the incarnations of peace before people. The incarnations of Gods are the revolutionary. They appear in this world to bring the revolution and to set up a neat fold of the disturbed world again. ||72||

शांति-अवतार क्रांति-अवतार । या दोघांचें कार्य भिन्न सर्वत्र । एक करी सदबोध मात्र । एक करी निर्णय ॥७३॥
The duties of these two kinds of incarnations i.e. the incarnation of peace and the incarnation of the revolution are totally different. The incarnation of peace gives right and moral precept to the human beings while the incarnation of the revolution brings total revolution in the disturbed set up of the humanity, and finish the problem completely. ||73||

दोघांचीहि असे जरूरी । म्हणोनि ही योजना मानिली चतुरीं । आपणहि व्हावें अवतारी । त्यांचिया ऐसें निर्धारें ॥७४॥
However, both the kinds of incarnations are very essential and so the clever and the wise uphold this arrangement with respect. We should also determinently try to become the incarnations like them. ||74||

नाहीतरि अरत्र ना परत्र । हेंहि म्हणतां ये अवतार-वैचित्र्य । परंतु अवतार तो अवतारकार्य । करावयासि ॥७५॥
Otherwise your condition will be like neither here, nor there'. can we call it as the variety of the incarnation? In fact, one who enacts the duties of the incarnation is a true incarnation. ||75||

मानवधर्मासि उजळोन । दुष्कृतिनाशा सज्जनरक्षण । करणें हेंचि अवतारलक्षण । सर्वमान्य सेवात्मक ॥७६॥
The characterestic of incarnation which is accepted on all hands is that it brightens up the duty of the humanity, destroys the evil and sinful conduct and protects the virtueous, pious noble people. And the core or the heart of all this is the sincere and dutiful service to the mankind. ||76||

ज्यांनी जगाची सेवा केली । त्यांसीच अवतार पदवी लाभली । त्यावांचूनि अवतार बोली । ही तों आपुल्या भावनेची ॥७७॥
Those who dutifully served this world were only held as the incarnations. If we call the otherwise (i.le. those who are different from such individuals & who don't render service to the humanity) as the incarnations, it will be merely a funny game of our feelings and imaginations. ||77||

सेवेएवढें महत्त्व नाही । ज्ञान ध्यान वैराग्यासहि । ह्या सर्व साधनीं सफलता ही । सेवेनेचि होतसे ॥७८॥
Even the knowledge, meditation and desirelessness also do not have as much importance as the service does, (though they are excellent aspects.) Moreover, whatever success is gained through knowledge, meditation and desirelessness is nothing else but the fruit of service. ||78||

देव-देवता जगीं आली । जपतपें करूं लागली । परि पूर्णता नाही झाली । सेवा नाही तोंवरि ॥७९॥
Gods, goddesses and deities came into this world and performed the spiritual practices like japa (reiterating God's name) Tapa(penance) etc. But all their spiritual services were incomplete until they put themselves to the service of the humanity. ||79||

जेव्हा सेवाकार्य प्रकट केलें । अनंत जीव संतुष्ट झाले । तेव्हाचि अवतार तयां मानिलें । भूलोकीं या ॥८०॥
When all those great spirits displayed their honest and dutiful services to the humanity and made innumerable people happy and contented, then only they were regarded as the incarnations. ||80||

रामचंद्रें राज्य त्यागिलें । रावणा संहारूनि सज्जन रक्षिले । म्हणोनीच अवतार ठरले । सर्वतोमुखीं ॥८१॥
For the sake of the principle, Lord Ram sacrificed his kingdom. He destroyed Ravana and his whole demonic empire. He protected the noble, pious and virtueous people. Therefore he was considered as the incarnation by all. ||81||

श्रीकृष्णें कंस मर्दिला । दुर्योधनाचा नाश घडविला । सुख देवोनि गोरगरीबांला । मगचि ठरला अवतार तो ॥८२॥
Lord Krishna destroyed kamsa. He got the evil wrongdoers like Dooryodhan completely destroyed. He made the poor and helpless people happy. So Lord Krishna had been held in high esteem as the incarnation. ||82||

ऐसें सेवाकार्य केलें ज्याने । त्यासीच जन अवतार म्हणे । त्या कार्यलीला आठवती जीवेंप्राणें । सर्वतोपरी ॥८३॥
People hold those as the incarnations who render their sincere and dutiful services to the humanity. They devotedly remember their divine and excellent enactments from their hearts & souls. ||83||

आठवती तेहि अवतार होती । तैसी करितां सेवाकृति । परि कोरडी सहानुभूति । ही तों नव्हें उध्दारक ॥८४॥
Those, who always remember such divine excellent enactments of the great personages (who are believed to be incarnations) and imitate similar enactments and render their dutiful services to the human beings can also attain the state of incarnations. But if you make only dry and shallow show of sympathy, nobody can attain upliftment. ||84||

ज्यांनी सेवाकार्यासि जीवन दिलें । स्वानंदीं बुडोनि जगा तारिलें । तेचि संत आणि अवतार झाले । कर्तव्यशील मानव ॥८५॥
Such great individuals, who sacrificed their whole life in extending their services to the human beings and looted freely their self spiritual exhultance to all, those dutiful and active personages who worked for the prosperity and upliftment of mankind, were held as incarnations. ||85||

साधुसंतें सेवा केली । अनंत हृदयें संतोषविलीं । व्यवहार-उपासनेने दाविली । सिडी मोक्षमार्गाची ॥८६॥
The saints and sages extended their dutiful services to the humanity and made innumerable people happy. They led and guided people towards emancepation through spiritual services and practical virtueous behaviour. ||86||

साधुसंतें सेवा केली । जीवासि ब्रह्मप्राप्तीची ओळख दिली । तैसी सेवा पाहिजे घडली । आपणांसीहि ॥८७॥
Those saints and sages served the mankind and imparted the divine spiritual knowledge to the common beings to secure the transcendantly supreme state of `Brahma' (Absolute Truth). We should also attempt to render such services to the mankind. ||87||

एक संत जन्मास आला । त्याने प्रांताचा प्रांत कीर्तीने व्यापला । परि काम जनसुधारणेला । अपुरा पडला व्याप त्याचा ? ॥८८॥
A certain saint was born. He obtained glory and fame all over the state. But he fell short in his sphere of rendering his service to bring reformations and welfare for people. Why did it happen in his case? ||88||

याचें कारण आम्ही लोक । संदेश ऐकतांना डोळेझांक । नमस्कार करायाचें कौतुक । आमुच्यापाशी ॥८९॥
We ourselves are reason for this situation. We take pleasure and pride in offering our empty salutations to the saints but connive at the precious precept and advice of such saints and sages. ||89||

लोक करिती त्यांचा उत्सव । गाती मनोभावें गौरव । परन्तु तैसा सेवाभाव । अंगीं न आणिती आपुल्या ॥९०॥
People arrange great celebrations and festivals in the names of the great holy saints and holy spirits with great faith and devotion. They sing their glory and characterestics in their praise with devotion. But they never try to imbibe those attributes and sense of dutiful service to the mankind. ||90||

देव घेतील अवतार । म्हणोनि वाट पाहती उतराया भार । हा दुबळेपणाचा विचार । शिरला थोर या लोकीं ॥९१॥
Common people always hold this belief in their feeble minds that some time or other, God will incarnate to reduce the growing burden of the sins and evil tendencies upon the earth. ||91||

अरे ! हें सर्व आता विसरावें । संतीं सांगितलें तेंचि करावें । मानवाने मानवां सुधारावें । याहूनि पुण्य कोणतें ? ॥९२॥
Friends! Forget all such false conceptions and illusions. Follow the precious precept and advice of the saints and sages. No divine merit can be as great as can be sought through rendering service by the individual to the mankind. ||92||

हें पवित्र अवतारकार्य । आपणचि होऊनिया निर्भय । कां न करावें टाकोनि पाय ? लाभेल जय निश्चयाने ॥९३॥
Why should not we fearlessly proceed a step forward and enact what we expect to be enacted by the incarnations? This firm resolution will surely bring victory to us. ||93||

कोणी रोगराईने मरे । त्यास कोण पुसतो सांगा बरें ? परि सेवा करितां प्राण अंतरे । लोक श्रध्दाभरें कीर्ति गाती ॥९४॥
If anybody dies of some disease, who goes to inqure about him? But if somebody offers his life in rendering his services to the human beings, people sing their glories with great faith and devotion. ||94||

म्हणोनि बोललों सेवक बना । ओळखा मानव म्हणोनि आपणा । घेवोनि अवतार-तत्त्वाचय खुणा । उजळा भुवना कीर्तीने ॥९५॥
Therefore I have told you to become the dutiful servants of the mankind. Imbibe the attributes and the characterestics of the truth behind the incarnation and brighten the world with your own honest & sincere efforts and enactments. Always recognise your duty towards the humanity. ||95||

नका अज्ञानामाजी दडूं । नका बायकापोरांसाठी रडूं । नका स्वार्थासाठी अडूं । निघा मानवसेवा साधाया ॥९६॥
Don't hide yourself in the darkness of ignorance. Give up your crying and ailing for your wife and children only. Give up becoming rigid and stubborn to seek your selfish desires and come out in the open to offer yourself for the cause of humanity and service to it. ||96||

जो आपुल्या स्वार्थासि मुकला । विश्वस्वार्थ मानितो आपुला । तोचि अवतारकार्यी लागला । मानतों आम्ही ॥९७॥
We hold him as the incarnation, who gives up his selfishness, hurls himself to perform the enactments of the incarnations and thinks that his own upliftment lies in the upliftment of the world. ||97||

यासाठी करा आपुली उन्नति । सेवा देवोनि गांवाप्रति । गांवापासोनि विश्वाप्रति । पोहचोनि जावें ॥९८॥
Therefore serve the village & the villagers. seek your own as well as people's upliftment and proceed a step from your village to reach the edge of the universe. ||98||

आपली समज वाढवावी । पैस तेवढीं कामें करावीं । म्हणजे लाभेल अवतारपदवी । क्रमाने आपणा ॥९९॥
Extend and grow your power of reasoning. Heighten the standard of your enactments to the last extent of your abilities. Then only you can seek the title of the incarnation. ||99||

सेवेंतचि आहे देवभक्ति । कार्य करण्यांतचि राष्ट्रशक्ति । यानेच मिळे शेवटीं मुक्ति । अवतारदीप्ति अंगीं येई ॥१००॥
The devotion of God lies in service to the humanity. The strength of the country lies in the enactments. The final goal of attaining salvation can be sought only by enactment for the service to the humanity, and it brings in you the brilliance of the incarnated personages. ||100||

कोणालाहि न वाटावें अवघड । कैसें अवतारकार्य प्रचंड । पावतां नये ऐसें उदंड । नाहीच कांही ग्रामजनहो ! ॥१०१॥
Therefore, O Villager brothers! none of you should fear that the duty and enactments of the incarnation are the most difficult Nothing exists in this world which can't be achieved. Remove illusive fears from your minds. ||101||

तैसें भयचि वगळावें । म्हणोनि बोलिलों साध्या भावें । तुकडया म्हणे समजोनि घ्यावें । तारतम्याने मर्म याचें ॥१०२॥
(Vandaniya maharaj says) Therefore, I have placed this view and thought in a very simple and easy words. With discretional reasoning and sense of judgement, try to understand the secret of this. ||102||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । कथिला अवतारकार्याचा पथ । तेहतिसावा अध्याय संपूर्ण ॥१०३॥
This Graamgeeta scripture is fully consented by the Guru, shastraas and self-experiences. The Thirty third Chapter, describing the way to the enactments of incarnations, is hereby concluded. ||103||