Monday, June 24, 2013

Gram Geeta Adhyay - 35


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||

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