Friday, June 21, 2013

Gram Geeta Adhyay - 34

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||