जीवन-कला
LUSTRE AND BLOOM OF LIFE
ईश्वर-अंश सर्व जीव । यत्न तोचि जणावा देव । ऐसें वदती संतग्रंथ, मानव । सर्वचि नित्य ॥१॥
All beings are the part of God. To exert efforts is itself the most excellent supreme spirit (i.e. the PARAMAATMA). All the saints, all holy books and classic scriptures as well as all the wisemen and knowledgeable personages had advocated so. ||1||
परंतु पाहतां जगाकडे । दिसती प्रकृति-भेदाचे पोवाडे । व्यक्ति तितक्या प्रकृतींचे पाढे । ठायीं ठायीं ॥२॥
When we observe this world, we find that there are many varities and differences in the temperments from place to place. We remember and experience the axiom `vyakti titakyaa prakrutee' i.e. there are as many different temperaments of as many different individuals. ||2||
वाटे ही निसर्गाचीच रचना । तेथे ठाव नाही प्रयत्ना । ऐसी धारणा बसली मनां । श्रोतियांच्या ॥३॥
The listeners have firmly held the idea from this phenomenon that there must be the ordered structure created by nature. So human efforts have no place and scope in regard to this extreme variousness. ||3||
म्हणोनि करूं निरूपण । ऐका ऐका श्रोतेजन ! प्रकृति ठायीं ठायीं दिसे भिन्न । परि ती स्वतंत्र म्हणों नये ॥४॥
Therefore, O listeners! now listen to my explanation for this. Though different temperament (prakruti) is apparent in different individual, it can't be said that every different temperament is self-independent. ||4||
प्रकृति पुरुषाच्या आधीन । त्याच्या इशारें करी नर्तन । बहु होण्याचा संकल्प पूर्ण । तीच भिन्न प्रकृति ही ॥५॥
This `prakrutee' (maya or the illusion) is subjected to the `purusha' (Atma or spirit) and all these playful activities are due to the inspiration of that purusha to the prakruti. The ORIGINAL EPITHET OF GOD `TO TAKE MULLIFORMS' (Ekoham, bahusyaam Aham bahusyaam praja yeya) had itself come into reality in its multiplicity, and displayed in the form of this universe. We call it as `PRAKRUTI' ||5||
परम पुरुष जो परमात्मा । त्याच्या शक्तीसि नाही सीमा । मानव त्याचीच प्रतिमा । अंशरूप निश्चयें ॥६॥
The `PARAMPURUSH' (the most excellent and supreme spirit) is the `PARAMAATMAA' (The most excellent supreme and Absolute Divine spirit-The Brahma). He is omnipotent (possessing all powers). Man is the smallest image of that paramatma because man has come into existence from the particle of that paramatma ||6||
म्हणोनि जीवांत सामर्थ्य अनंत । अभ्यासाने प्रकटे निवांत । नलगे आत्मशक्तीचा अंत । कोणासहि ॥७॥
Therefore the being also possesses tremendous strength and power. This strength appears in the form of the continued practices and enactments performed by the being. who could have reached and found the ultimate limit of this tremendous power of its own-self? ||7||
सर्व होतें केलें असतां । सर्व मिळतें धरितां हातां । अभ्यासें तंव ब्रह्मसत्ता । पावती योगी ॥८॥
If one enacts, everything can be happened or created. When one takes some activity in his hands to perfrm, he can obtain all his desired results. What can be impossible when enacted with proper and continuous practice? The yogees obtain the power of the most excellent, supreme Truth (Brahmasattaa) by exerting yoga practices with continueous and streneous efforts. ||8||
आणि अभ्यासाच्याचि बळें । भिन्न मार्गीं वाढले जीव सगळे । जैसी श्रध्दा तैसीं फळें । श्रध्दामय पुरुष म्हणोनि ॥९॥
All innumerable species of the beings have come into existence only due the study and practices through the different ways and manners. The purusha (human) is devout devotedly. So each individual obtains fruits according to his devotion and the firm faith that he holds. ||9||
जैसी श्रध्दा जैसा संकल्प । जैसा यत्न पुण्यपापरूप । तैसाचि जीव होई आपोआप । अभ्यासाने तयार ॥१०॥
The divine meritorious or the evil demeritorious and sinful enactments are performed by the individual according to the kind of devotion and faith he holds. With the constant practice, the sponteneous volition and the nature (temperament) of the being take a definite form. ||10||
नैसर्गिक दिसे प्रकृति-भेद । तो पूर्व अभ्यासानेच सिध्द । मुळीं एक परि कलांनी विविध । जाहले जीव ॥११॥
The natural various differences that are apparent from one prakruti (temperament) to another (temperament) are because of the earlier practices enacted by the beings. All beings, in fact, are basically one (and not many) but due to the different attributes and phases, multiplicity has occured in them. ||11||
पूर्व जन्मींची अभ्यासकला । तैसा या जन्मींचा यत्न आपुला । यांनीच भिन्नत्व आणिलें जीवाला । नानापरी ॥१२॥
Variousness in many kinds which appears in the different beings' different temperaments is because of the practices of attributes in their earlier births as well as from the efforts being enacted by them in their present life. ||12||
आपुली आपणा कला फळली । म्हणोनि प्रकृति भिन्न झाली । येथे निसर्गावरि बोली । देवोंचि नये ॥१३॥
Every individual being has obtained the fruits of its own attributes and hence each one of those individuals possesses separate and different natural temperament from others. Therefore, there is no meaning in putting blame upon the nature for these variations. ||13||
देवाने निर्मिली ही क्षिती । जिच्या पोटीं अनंत जीव होती । न करवे तयांची गणती । गणित-मार्गाने ॥१४॥
God had created this earth. there are so infinite number of beings upon it that our traditional mathematics can't compute them. ||14||
निसर्गत: लाभलें सारखें जीवन । परि कलेने भरलें भिन्नपण । एक-एकशी मिळते गुण । क्वचितचि आढळती ॥१५॥
Naturally, all beings have been given the same, even and similar kind of life. But due to the attributes, which beings possess, we find the variety and differences in each and every individual. It is rarely found that any two individuals possess the mutually matching attributes. ||15||
एकचि वस्तु विश्वीं संचली । परि प्रकृतिगुणें भिन्न भासली । रचना बोली निराळी झाली । कला केली जीवांनी ॥१६॥
One and only one `(Atma) vastu' has generally pervaded the entire universe. But the same `Atmavastu' appears in different varities because of the attributes of the `prakrutee' (temperaments). Due to the attributes which the being possesses, the strcture of the temperaments, languages etc. apear in dfferent varieties. ||16||
प्रत्येक जीवचि अवतार पाही । परि कोठे कांही कोठे कांही । एक आहे एक नाही । ऐसें वैशिष्टय सर्वत्र ॥१७॥
In fact, every being (which has born) is really incarnation. But there is no identical alikeness in all beings. Some differences or other are clearly and obviously apparant in each & every one. This is the remarkable characterestic of the beings. ||17||
प्रत्येक जीव आपुल्यापरी । कलापूर्णतेने खेळे भूमीवरि । एक-एकाची स्वभाव-कुसरी । दुसरा पाहतां दिसेना ॥१८॥
Each individual being lives in this world with its own particular and distinctive attributes. The segacity of the temperament of each being is somewhat different from others. Nothing exactly identical is found in the other one. ||18||
सृष्टींत खेळती जे जीव । पहा तयांचें लीलालाघव । अंग-अंग अभिनव । नाना तर्‍हा तयांच्या ॥१९॥
When we observe the playful activites and behavior of the beings with marvel and admiration, we are surprised to find the various methods and manners that the dfferent beings have imbibed. ||19||
नाना कला नाना रंग । नाना स्वभाव नाना उद्योग । नाना वस्त्रें, भूषणें, उपभोग । भोगणारे निर्मिले ॥२०॥
All these beings possess several different attributes. They are of the different colours, they have different temperaments and they perform different activities and enactments. They put on dresses of different forms, fashions and manners. They have different adornments & ornaments. Thus, the things are various and different, and the users of them are also various and different. ||20||
निसर्ग नानापरी नटला । तो भिन्न जीवांच्या वाटयासि आला । प्रकृतीकडोनि साथ मिळाला। जीवाचिया कलेऐसा ॥२१॥
This nature, appearing in different decorative and adorned manners has come for the enjoyment of the beings in different mesures and proportion. The indivial gets the assistance of the nature according to their individual attributes. ||21||
जीवांत नखशिखान्त भरली कला । गुणावगुणांचा मेळा झाला । इंद्रियें भोगती वस्तूला । आपुलाल्या भिन्न भावें ॥२२॥
Attributes have pervaded throughout the body of the being. These are some good and some bad and evil attributes. The being endures the enjoyments of those possessions in accordance with the properties of their organs and senses. ||22||
जीव आपणचि संकल्प करी । कल्पोनि आरोप वस्तूवरि । मग तदाकार होवोनि व्यवहारीं । रागद्वेष पाहतसे ॥२३॥
The being itself makes some decision. Then it applies that decision upon the particular thing. Then it gets absolutely absorbed with that thing and holds anger or malice in his practical behaviour. ||23||
ईश्वरनिर्मित एकचि सृष्टि । परि पाहणाराची भिन्न दृष्टि । आपुल्या भावें सुखी-कष्टी । होय व्यष्टि-समष्टीने ॥२४॥
The creation of God is only one as a whole. But the vision of the looker (viewer) towards it is different. So those viewers looking at them with their own sense and feelings have to endure happiness or unhappiness individually or collectively. ||24||
ईश्वरनिर्मित स्त्रीरूप सत्ता । ती कुणाची माता कुणाची कांता । आपुल्या भावें सुखदु:खभिन्नता । भोगी जीव ॥२५॥
The woman has been produced through the divine power. But though she is one individual, the beings, with their own separate imaginations, have created different relations with her such as mother of some, wife of another etc. In this way the different beings form different relations with one woman and endure happiness or sorrows with their different senses. ||25||
एकाच निसर्गसृष्टीवरि । जीव आपली सृष्टि करी । तैसेंचि सुखदु:ख भिन्न अंतरीं । अनुभवा येई ॥२६॥
On the one and single creation of the nature, the being erects its own separate and different (imaginary) creations. From those different(imaginary) creations, the beings experience various kinds of sorrows and happiness. ||26||
रागद्वेषादि दृढ विकार । ऐकिलें भोगिलें त्यांचे संस्कार । हे घेवोनि जन्मती पुन्हा नर । आपापल्या कलेसह ॥२७॥
The human beings get birth again and again, carrying with their beingself, the deep and firmly fixed passions like greed, anger, revenge etc. and also the deeply rooted impressions of whatever they had heard and endured. they carry their own accomplishments and attributes also with them. ||27||
पूर्व अभ्यास, प्रयत्न, संकल्प । त्यापरी लाभे वेगळें रूप । जीवांच्या अनंत कलांचा गोफ । ती ही सृष्टि ॥२८॥
The being holds different and separate forms because of its (i) practices and enactments it had performed in its earlier births (ii) its efforts and activities which it enacts in its present life, (iii) the desires and resolutions it has cherished for its future. We can call this creation (of beings with so many differences) as a beautiful necklace which is braided with infinite beings. ||28||
’ बहु व्हावें ’ हा ईश्वरी संकल्प । जीवांद्वारें घेई रूप । म्हणोनि दुजियांची ओढ आपोआप । जीवाअंगीं ॥२९॥
The divine volition of the Absolute Supreme`Brahma' to become multiform (Ekoham Bahusyaama) - i.e. I, the alone single one, shall become multiform- has manifested into the form of infinite living beings and so it is but natural that there lies a sponteneous attraction in between the beings. ||29||
एका जीवाचा भिन्न संकल्प । दुसर्‍या जीवाचा निराळा व्याप । परि प्रबल शक्तीचा कार्यकलाप । ओढोनि नेतो दुसर्‍यासि ॥३०॥
One being holds a separate different desire and resolution while the other being has a sphere of different activities. But the being, that holds some more stronger abilities and efficiency for enacting, gets the other being attracted towards it. ||30||
एकाहूनि दुसरा कलाधिकारी । अधिक टाकी मोहनी समाजावरि । आपुले मंत्र साजवी मधुरी । वाणी-वीणा वाजवोनि ॥३१॥
The one, more superior to other in its accompliments and attributes, creates deeper impressions upon the society of human beings. with its sweet voice and art of singing and music, this being creates great impressions upon others and fascinates them as if by some powerful and magical incantation. ||31||
कोणी कल्पिली गायनकला । वाद्यकला चित्रकला तंतुकला । शब्दकला नृत्य शृंगारकला । मोहावया अन्य जीवांसि ॥३२॥
The beings desire to attract and enchant others with their different skills and attributes. Some individual acquires the art of sweet vocal music. Some other acquires the art of playing on musical instruments. Some opts for drawing and painting. Some masters upon art of strings. Some earns the art of oration. Some other acquires the art of dancing. Another one gets the skill in adorning and decorating. ||32||
राहणें कला पाहणें कला । बोलणें कला हसणें कला । सर्वांमाजीं सौंदर्य-कला । ओतप्रोत दर्शवी ॥३३॥
Infact every activity like living, looking, speaking, smiling, swimming etc. is an art in itself. All these activities of the beings are full of asthetic sense of arts and beauty. ||33||
कुणाचे मंजुळ बोल गोजिरवाणे । कुणाचें व्याघ्रापरी गर्जणें । रणकर्कशता जीवीं बाणे । कलंकशोभा कोणाची ॥३४॥
Some individual has a very sweet tongue while some other has a roaring voice like a tiger. Somebody possesses harsh fighting spirit and some other has a tarnish image. But it is also a kind of adornment of some attribute. ||34||
कुणास पाहोनि मोह वाटे । कुणास पाहतां येती कांटे । कुणाचे देखतां मुखवटे । छाती फाटे धीरांची ॥३५॥
Looking at somebody, people get attracted and feel pleasure at his appearance; while a glance at some other individual produces horripilations on our body. The look of some individual increases heartbeats of even courageous lookers. ||35||
कुणाची गंभीर मुद्रा सजली । वैराग्य येतें दृष्टीच पडली । कुणाकडे पाहतां वृत्ति गेली । विषय-वाटेने ॥३६॥
Somebody's appearance bears a deeply serious lustre which creates desirelessness and a sense of an ascetic feeling in the viewer. Looking at somebody, the viewer's inclination runs towards sensual passions. ||36||
कुणास पाहतां चीड दाटे । कुणाचा संग सोडतां न सुटे । जीवभाव ओवाळावा वाटे । चरणीं तयाच्या ॥३७॥
A look at somebody's appearance creates a feel of disgust while looking at some other individual develops such affection for him that the viewer feels that he should never leave his association. This feeling of the viewer becomes so stronger that he wishes to offer all his heart and soul at his feet. ||37||
हा सर्व निसर्गचमत्कार नोहे । प्रत्येक कलेचें सामर्थ्य आहे । प्रयत्नशील मानवचि राहे । परि देव म्हणती तयासि ॥३८॥
All this is not a miracle of the nature but it is the strength and forceful power of every art and attribute. When man exerts strenuous & hard efforts and becomes efficiently active, though he is a human like others, people begin to consider him to be God. ||38||
कृष्णाचाचि मामा कंस । परि एक देव एक राक्षस । मुळीं पाहतां एकचि वंश । परि भेद केला कलांनी ॥३९॥
Lord Krishna and his maternal uncle kamsa orignally belonged to the same clan. But one (Krishna) was adorably considered as God and the other(Kamsa) was held as a demon. their different attributes had created this difference in them. ||39||
कला मानवासि देव बनविते । परि अवकळा नसावी जरा तेथे । पूर्णताहि कलेनेच येते । रमतां अंगीं आत्मबोध ॥४०॥
Attribute or an accomplishment makes a man the most superior but there should never be the vices even at the least degree.When the art and skill of awareness of one's own-self gets imbibed and absorbed, man obtains his total perfectionthrough self - realisation. ||40||
अवकलेने छी:थू: होते । कला येतां देवत्व लाभतें । जैसा प्रयत्न करावा तयातें । फळ येतें याच देहीं ॥४१॥
The wretched and vile attribute leads to the down-fall and deterioration; while the virtueous, excellent attribute gives man divinity. The being seeks good or bad fruits according to their good or bad enactments in its present life span. ||41||
विश्वामित्रें केली कला । राजर्षीचा ब्रह्मर्षि झाला । ब्रह्मवंशीय रावण राक्षस ठरला । मेला आपुल्या कलेने ॥४२॥
His virtueous excellent attributes helped vishwaamitra to transfigure himself from his state of Rajarshi to the superior state of Brahmarshi. But Ravan, though belonged the clan and the family of Brahma, proved to be a cruel demon and finally died due to his vice and evil attributes. ||42||
रावणें कला संपादिली । देवदेवता प्रसन्न केली । आपुली शक्ति वाढवोनि घेतली । कलाकुसरीने ॥४३॥
Ravan first acquired the highly virtueous attributes and obtained favour of God and deities. Then with his further accomplishments and arts, he forcefully increased his power and might. ||43||
परि ती पचवितां नाही आली । उपभोगाची भावना झाली । म्हणोनि कला अवकळा पावली । अहंकारें ॥४४॥
But he could not digest that art and attribute, obtained through the favour of deities and God. Then his attachment and passion for enjoyment of pleasures became extremely forceful. His ego & pride resulted in turning his good attributes into vice and evil traits. ||44||
कुंभकर्णें सुखमार्ग धरिला । आहारनिद्रेची वाढविली कला । क्रूरपणाचा खेळचि झाला । नाश पावला सर्वासह ॥४५॥
Kumbhakarna obtained the attribute of enjoyment of victuals of food as well as the longer sound sleep. He considered them as the means of happiness for him. But in the end, all turned into the beastly game of cruelty and resulted into the destruction of kumbhakarna and his all other companions & relatives. ||45||
तोचि बिभीषण कला शिकला । रामनामीं रंगोनि गेला । राम धांवोनि घरीं आला । सौख्य दिलें अंतर्बाह्य ॥४६॥
On the contrary, Bibheeshana (Ravan's brother) earned virtueous attributes. He got himself fully absorbed in devotional repeatation of `Ramnaam'. As the result, Lord Ram himself went on the way to Bibheeshan's residence and bestowed divine pleasure inside and outside upon Bibheeshana. ||46||
दिलें लंकेचें राज्य हातीं । परि नाही उपभोगाची प्रीति । म्हणोनीच आजवरि कीर्ति । अमर तया सज्जनाची ॥४७॥
Though Bibheeshanaa got the kingdom of Lankaa he had never attached to the enjoyment of worldly pleasure. Hence that virtueous noble indivdual's glories and fame became immortal. ||47||
कलेचे ऐसे तीन प्रकार । राजस, तामस, सात्विक सुंदर । जो जयासि सजवी चतुर । तो ओळखावा त्या गुणाचा ॥४८॥
The attributes and accomplishments are divided in three beautiful kinds. They are `Raajas', `Taamas' and `Saatwik'. The individual, who seems to be ingeniously enactng with adroitness according to one of the three kinds of Gunas, should be considered as the individual that kind of attributes. ||48||
या सकळामाजीं जीवनकला । सात्विकतेचा प्रवाह भरला । मोहवूनि प्रेमाने सकलां । कीर्तिमार्ग दावी भूलोकीं ॥४९॥
`Jeevankala' (the lustre and the bloom of life) is the most superior to all these attributes. It is full of tiding stream of virtueousness, piousness, righteousness and morality (i.e. the saatwikataa). This stream of the `Jeevankala' attracts all with its love and affection, and guides the world on the way of fame and glory. ||49||
एरव्ही सर्वांतचि आहे कला । एक चातुर्ये खाय एकाला । मोठी खातो लहानाला । नियम ऐसा जीवनीं ॥५०॥
Almost all beings possess some attributes or other. It is the general rule of this world that the bigger one consumes the smaller & the weaker with its cleverness and ingenousness. (Jevo jeevasya jeevanam) ||50||
परि हा नियम मानवी नाही । पशुपक्ष्यांना शोभे सर्व कांही । अंडज जारज उदभिज स्वेदजहि । याच मार्गीं ॥५१॥
But this is not the rule for human beings. Such rule and the enactments according to it are befitting to the animal kingdom and the bird's kingdom. It is the way of behaviour for all the beings who come into existence out of the four mines (khaanee) or sources (yonee). These four sources or `yonees' are (i) `Andaja' (oviporous-i.e. born from eggs. The species of birds, reptiles, insects etc.) (ii) `Jaaraja' (viviporous- i.e. born from paramour. Human beings and the animal kingdom) (iii) `swedaja' (Engendered by sweat and steam. Microbes, germs etc.) and (iv) `udbhija' (vegetable kingdom-trees, plants, climbing plants, grass, shrubs etc.) ||51||
याच मार्गे मानव गेला । तेणें जगीं हाहा:कार झाला । ’ बळी तो काळ पिळी ’ या बोला । जीवनकला म्हणों नये ॥५२॥
Man also followed this way of living like other beings. Hence, struggles and quarrels had prevailed in this world. The tendency-as described by the idiom `Might is right' (Balee to kaan pilee-i.e. the powerful & stronger one behaves unrighteously and subdues the weak making excesses) must not be considered as the `Jeevan-kala' ||52||
सामुदायिक वृत्तीविण । जगीं टिकले प्राणी कोण ? जगावें जगवावे जीवजन । हीच खरी जीवनकला ॥५३॥
Who can survive without the tendency of collective, social and mutual behaviour? It is the true `Jeevan-kala' to live and let live with mutual co-opertion and to help others also to live happily. ||53||
हेंच वैशिष्ठय मानवाचें । जगीं सौख्य नांदवी साचें । त्याविण सार्‍या प्रगतीचें । मंदिर मिळे धुळीमाजीं ॥५४॥
The only real & remarkable characterestic, that differenciates man from other beings, is that he should try to establish happiness and satisfaction in this world. Without it, the whole temple of the prosperity and the progress of the humanity will go to dust. ||54||
म्हणोनि सर्व जीवांची कला वेगळी । जगावें दुसरे घेवोनि बळी । परि मानवांची कला निराळी । उन्नत करी दुर्बलांहि ॥५५॥
Therefore the art of living of beings-other than the human-is different. They live upon preying other beings. The art of living of the human beings is totally different from them. It makes the weak and the feeble more stronger and powerful and uplifts them. ||55||
पशुपक्ष्यांचें नर्तन गायन । मानव सर्वांतचि झाला निपुण । परि तयाचें मानवपण । असे भिन्न सर्वाहूनि ॥५६॥
Man has become expert in the arts of singing and dancing like the animals and birds. But his identical characterestic of humanness is totally different from all other beings. ||56||
तो कातिणीपरी काती-विणी । कोकिळेपरी गाई गाणीं । मत्स्यापरी तरे जीवनीं । उडे गगनीं पक्ष्यांपरी ॥५७॥
Man can spin and interweave like the spider. He can sing as sweetly as the cuckoo. He swims as skilfully as the fish and now he can fly as the birds whirr in the skies. ||57||
मधमाशीपरी संचय करी । मुंग्यासारिखे किल्ले उभारी । रंग बदली सरडयापरी । नृत्य करी मोराऐसें ॥५८॥
He accumulates things like the honey bee accmulates the juice from flowers. He erects forts like the ants erect the anthill. He changes his colours like the chameleon on every moment. He dances like a peacock. ||58||
फुलपाखरांचे धरी वेष । चिमण्यांपरी घरटयांची हौस । ऐशा सर्वचि कला साधती त्यास । परि त्याची कला निराळी ॥५९॥
He wears colourful dresses like colourful butterflies. He takes pleasure in building his house as the sparrows build their nests. In this way man can acquire and master all such arts and attributes that other beings possess. But as a humanbeing, his own art is identical and different from the above arts, skills & attributes. ||59||
तो राहतो नीटनेटका । वायां न धाडी आपुला पैका । सर्वां सांभाळितो सारखा । आपुल्यापरी ॥६०॥
Man lives neatly and trimly. He never wastes a single farthing. He takes care of others as he cares for himself. ||60||
मनुष्य स्वभावेंचि भिन्न पडतो । तो सर्वांसीच सांभाळितो । मर्यादेने वागत जातो । सदधर्माच्या ॥६१॥
Man is naturally different and separate from other beings. He looks after all others. He behaves in the limits as set by the Dharma, satya and morality. ||61||
विवेक-बुध्दीने चालतो । पडलेल्यासि उचलोनि घेतो । दुसर्‍याचिया हितास्तव जातो । बळी प्रसंगीं ॥६२॥
He behaves with the sense of discrimination and righteousness. He lifts up the fallen others. He exerts his hard efforts for the betterment and welfare of others. If time demands, he sacrifices readily his life for others. ||62||
देतो सर्वांसि आपुला हिस्सा । गांवीं न यावी म्हणोनि अवदशा । त्याचें कुटुंब गांवचि सहसा । वाटे तया ॥६३॥
He forgoes his share for use of others. He sincerely feels that his village should not suffer downfall and deterioration. So he sacrifices his share to avoid it. He treats the village as his own family. ||63||
आपण जें जें कांही करावें । त्याने इतरांसि दु:ख न व्हावें । अहर्निशीं ऐसेंचि वर्तावें । आवडे तया ॥६४॥
He always keeps his behaviour round the clock in such a manner and thought that nobody should be unhappy and be hurt by his any enactment. ||64||
दूरदृष्टीचा विचार धावे । कार्यकारण तयासि ठावें । व्यक्तिऐसें विश्व सुखी व्हावें । म्हणोनि करी कष्ट नाना ॥६५॥
With wide & long vision and consideration he recognises the purpose or the root of the work, whch he decides to do. As he wishes happiness for the individual, he wishes the whole world also should be happy. With this intention he puts himself to exert different kinds of efforts and hard work. ||65||
ऐसें करन्यासि जे जे चुकले । ते मानवचि नव्हती भले । मानवदेहीं जन्मासि आले । परि राहिले पशूचि ते ॥६६॥
Those, who do not enact in this excellent and sublime way, should not be considered as human. Though they are born physically as the human, they should be held as the beasts because of their behaviour and enactments. ||66||
जें जें असेल माझ्या घरीं । सगळया सुख लाभावें तयाचि परी । ऐसी चिंता नित्य करी । तोचि धन्य मानव ॥६७॥
That indiviual should be considered as the `blessed human' who always cares for others and thinks that all should possess everything which he possesses at his home. ||67||
तो आपुली कलाकुसरी । सर्वांचिया जीवनीं भरी । शोषण पतन कुणाचें न करी । आपुल्या कलेने ॥६८॥
He birngs his adroitness in attributes in the life of others also. He never misuses his attributes and adroitness for squeezing or for putting them into wretched miserable condition. ||68||
कलेकरितां कला न ठेवी । जीवनासि कला भूषवी । आपण सजवूनि दुसर्‍या दाखवी । मनुष्यपण गोड शब्दें ॥६९॥
His art is not only for the sake of art, but it is for adorning the humanlife. With his sweet tongue, he manifests his humanity by becoming himself as an ideal human. ||69||
लोभासाठी गोड बोलणें । ही जरी कला घेतली कोणें । तरि तें जाणावें दु:खदवाणें । प्रेमळपण दिसे जरी ॥७०॥
If somebody has acquired the attribute of sweet tongue with some selfish motives, be sure, the superficial manifestation of lovingness & affection will cause suffering and sorrows. ||70||
कोणी विषयासाठी नटला थटला । तोंडा रंग फासोनि फिरला । तरी अंतरींच्या काळिमेला । बघती जन तयाच्या ॥७१॥
If some individual displays pompus array with carnal sentiment and roams in the crowd of people putting on a heavy make up, people can easily understand the tarnish motives of his passions which are hidden under his disposition with splendour and pompousness. ||71||
कोणी शिकला चातुर्यकला । साहित्य अभिनय मोही जगाला । परि तेणें स्वार्थापायीं घातला । समाज पतनीं ॥७२॥
Some individual possesses and develops the art of adroitness, skills in literature. He tries to fascinate the world using his arts with his gesticulations. But such use of arts for selfish purposes harms the human society and leads it towards its downfall. ||72||
कोणी नृत्यगायन नटविलें । चित्रादि कलांना शृंगारिलें । म्हणती आम्ही मानवां केलें । उन्नत ऐशा कलांनी ॥७३॥
Some individuals floursh the attributes of dancing, singing, music etc. some others develop the art of drawing & painting. They all say that with their fine arts they have uplifted the human beings. ||73||
परि पाहतां अनुभव आला । मानव क्षुद्र वृत्तींनी घेरला । याचें कारण बाजार झाला । स्वार्थापायीं कलांचा ॥७४॥
But if we observe carefully at the developed attributes and their masters, we surely notice that man has been possessed by narrow and mean thoughts and motives. The reason for this is that all these performances of excellent fine arts have been made the sellable products by the performers only to fulfil their selfish motives. ||74||
प्रत्येक कलाकौशल्यामागे । सदगुणांचीं असती अंगें । परि तेवढेंच विसरती जन संयोगें । घेती त्यांतूनि वाईट ॥७५॥
Every art and attribute has an aspect of virtueousness behind it. But people neglect and give up this virtueous aspect and pick up the evil ways of using these arts to fulfil their selfish motives. ||75||
याचें कारण एक आहे । समजदार प्रलोभनीं दंग राहे । तेथे उपायचि होती अपाय । रंगविले किती तरी ॥७६॥
The reason for this is that the society of knowing wise persons have got involved in temptation when they display their attributes in the most excellent manner, so all those presentations prove harmful to the humanity. ||76||
परि ती कला नव्हे-करंटेपण । तो शृंगार नव्हें-तें मरण । मधुर बोलणेंहि जहरासमान । वाटे कळतां अंतरींचें ॥७७॥
Then be sure, that attribut becomes as the misfortune. It is not an adornment but it is the death. When tarnish & selfish motives become obvious, the sweet words (holding such hidden motives) also become poisonous. ||77||
अंतरींचें दिसती डोहाळे । क्षणोक्षणीं वरि उफाळे । काय होतें बोलोनि प्रेमळें । कलाकुसरीचें ? ॥७८॥
When mean and wretched passions, held in mind, emerge up and begin to manifest every now and then, there is no gain even from the art of sweet speech. ||78||
हा दंभ विसरायाची कला । जो कोणी साधकजन शिकला । त्यासीच लोक मानिती भला । सदभावाने ॥७९॥
When the seeker removes this pride and hypocrisy from his mind, people consider him to be a really virtueous and good, noble man. ||79||
त्याची प्रत्येक कला निर्मळ । अनुपानें विषहि दे अमृतफळ । मानवतेचें वाढवी बळ । तीच कला महाथोर ॥८०॥
Then every art and attribute of this virtueous good man holds purity and sacredness. The proper use of poison as the remedy upon some disease can produce good and favourable results and good effect. The poison becomes like ambrosia on that disease so the attribute, that grows the vigour and power of humanity is only the excellent and the most superior to all other attributes. ||80||
मुख्य कलेची सांगता । असावी लागते तारतम्यता । सदा सावध असावा माथा । उन्नतीसाठी सर्वांच्या ॥८१॥
The main attribute attains perfection with the consciousness of proper judgement, i.e. a sense of discrimination. The individual should be everready and coutious for upliftment and the prosperity of all. ||81||
मग कला मागे धावती । न कळत्या खुणा कळों येती । जीवनकला पाववी सुमति । सर्वांगीण उध्दाराची ॥८२॥
Then all other arts and attributes come running behind the man. The marks and signs gradually become (clean and easily understandable. Man acquires such attributes (i) for living happily in his life, (ii) to use for seeking the phase of lustre and bloom of life (The word jeevan-kalaa is used in both its meanings i.e. the art of life and the phase of lustre) which will create the better and righteous consciousness for the all-round development, upliftment and betterment of all. ||82||
कुणाचें बिघडलें सुधारावें । कुणाचें भांडण तोडोनि द्यावें । कुणासाठी योजनाबध्द व्हावें । मार्ग सांगावया ॥८३॥
(with this art) one should help and repair if something of somebody is impaired. He can try to meet out the struggle and quarrel between some other individuals. He can make a plan to show the right and straight way of good life. ||83||
हीच खरी कला शिकावी । यानेच जीव तरतील भवीं । मरणावरीहि कीर्ति रहावी । कलाकाराची ॥८४॥
This is the real art of life, the real lustre of life which one should learn and obtain. This will be the resource of remedy to survive; for the beings in their worldly life. Even after the death of such individual, who possesses such sublime art of life, his name and glory will remain immortal and alive. ||84||
एरव्ही चौदा विद्या चौसष्ट कला । काय करावें शिकोनि गलबला ? जो दुसर्‍याच्या कामीं न आला । व्यर्थ मेला अभिमानाने ॥८५॥
There are fourteen sciences and sixty four arts and attributes. If somebody masters all these sciences & attrbutes but fails to use then to help the other needy people, it will be no use of his learning those arts and sciences. They would create a confusion and commotion only, and that individual, possessing these arts & sciences, will die in false ego & pride in the end. ||85||
कमींत कमी गरजांत राहिला । अधिकांत अधिक उपकार केला । समाजाशीं समरस झाला । तोचि खरा कलावंत ॥८६॥
One, who lives sepending upon the least needs, becomes more and more beneficient to others and gets involved in the human society becoming one with all can be considered as the true artist or master of arts. ||86||
ही जीवनकला ज्यांना गवसली । त्यांची मानवता विकास पावली । ’ मानवी देव ’ पदवी लाभली । सात्विक कलावंतासि ॥८७॥
Those, who attain mastery upon this art of life (Jeevan-kalaa) can develop the attribute of humanity. Such `Satwika' (pious, virtueous & righteous) individual with such divine attribute and then obtain the title as `God in man'. He attains the state of divineness. ||87||
जो ही ऐसी कला चुकला । तो गांवीं जगण्यासचि मुकला । सर्व संसार फाटका झाला । सहकार्याविण बिचार्‍याचा ॥८८॥
The individual, who fails to achieve the art of life, gets deprived of his right to live in the village and worthiness for the treatment of humanity. Moreover, s he can't seek the co-operation of other villagers, his household life becomes shattered and miserable. ||88||
म्हणोनि बोललों मुख्य कला । मानवतेने सजविणें विश्वाला । सर्व मिळोनि संसार केला । पाहिजे हा स्वर्गापरी ॥८९॥
Therefore I had told have you earlier that it is the main attribute which adorns the world with humanity. All of us should try to make this world like heaven extending mutual co-operation to each other. ||89||
आपुलें आपुलें सर्व करा । सर्वांच्या सुखाचाहि मार्ग धरा । सर्वांत आपुल्याहि सुखाचा झरा । दिसों लागे ॥९०॥
Everybody should enact for his own life and it is natural. But while enacting for our own life, we should take that course also by whch all with us will find a stream of their happiness. ||90||
सर्व कलांहूनि श्रेष्ठ कला । सर्वांत समरसता लाभावी जीवाला । दृष्टीसि जो जैसा दिसला । आनंद वाटला पाहिजे मना ॥९१॥
It is the most superior to all other arts & attributes by which one can get fully absorbed with all and become one with them. This oneness should be so pleasant that the viewer should become happy at the sght of him in whatsoever appearance or form he may be. ||91||
मनचि न व्हावें वेगळें । जें दिसतें तें सुंदरचि सगळें । हें कळावया आत्मबळें । पाहिजे कला बोधाची ॥९२॥
The mind of the individual should never feel duality or a separate existence of him from others in the world. Whatever is appearing to the eyes is all very pleasant & beautiful. For finding beauty everywhere, one needs the attribute of knowledge (Dnyaan-kala). With the art of knowledge, one can develop the power of ones own- self to appreciate the beauty in everything. ||92||
आत्म्याची ओळखी ही कला । साधूनि विश्वाशीं समरस झाला । तोचि कसोटीला लागला । शेवटीं पूर्णत्वाच्या ॥९३॥
When the individual seeks the attribute of knowledge of his own self and gets fully absorbed with the universe, he proves himself to be successful to the test of perfection. ||93||
पूर्णत्वीं दु:खदोषादि कांही नाही । परि ही कला विरळाचि घेई । दु:खदोष निवारूनि जना पाही । तोहि थोर कलावंत ॥९४॥
In the state of perfection there is no scope for sorrows and disorders. But seeker of this most excellent attribute is very rare. The person who looks at the people as human beings, conniving at all their faults and flaws, he is considered as the most excellent and superior artist. ||94||
ज्यासि आहे जगाचें भान । त्यावरि जगाची जबाबदारी पूर्ण । त्याने केलेंचि पाहिजे दु:ख निवारण । समाजाचें स्वकलेने ॥९५॥
The individual, who holds a full consciousness for the world, has to accept the responsibility to ward off the sorrows of the human society with the help of his attributes. ||95||
म्हणोनि ऐका करा उल्हासें । मानवमात्र सुखी व्हावे ऐसें । उणीव दिसतां सहकार्य हर्षें । नेहमी करा सर्वांशीं ॥९६॥
Therefore listen carefully. Act accordingly so that the whole human beings will become happy. Enact with enthusiasm. When you notice anything short, try to fulfil and make good of it with pleasure and by extending your full co-operation to all. ||96||
सर्वांशी सर्वांचा सहकार । हाचि आहे मार्ग थोर । गांवीं ये स्वर्गीयता सुंदर । याच कलेने निश्चयेंसि ॥९७॥
The only most precious way is to extend fullest co-operation to each other and to all others with this excellent attribute of mutual co-operation of all, your village will definitely acquire the heavenly beauty for your village. ||97||
ही मानव्याची जीवनकला । गांवीं शिकवा सर्वांला । मग उणें न पडे कोणाला । कधी कांही ॥९८॥
Teach and train all villagers this attribute of the lustre of humanity (jeevan-kala). Then none in the village will feel and suffer shortages & wants of anything and at any time. ||98||
योगियांची जीवनकळा । सत्रावीचा अमृतसोहळा । तैसी सुखी अमर करील मानवकुळा । कला ही गांवीं ॥९९॥
The jeevan-kala (lustre & bloom of life) of a yogee provides him the nector of seventeenth phase (satraaveechi jeevana kalaa-or Amrit rasa). Similarly, this attribute of mutal co-operation will surely provide the immortal happiness to all the human clan in the village. ||99||
गांव होईल आरोग्यवंत । ज्ञानवंत सदभाग्यवंत । सहकार्यावरीच जग जिवंत । विचारें पाहतां ॥१००॥
Your whole village will obtain good health, wisdom and knowledge and finally a good fortune. If we think on this point, we will find that the whole world is alive only by the attribute of mutual co-operation. ||100||
हजार साधनांहूनि अमोल । एक सहकार्यवृत्ति निर्मल । ही गांवीं फोफावूं द्या अमरवेल । नाना प्रयत्नें ॥१०१॥
One pure and pious tendency of mutual co-opertion is more precious and more valuable than thousands of means. This attribute of co-operation is like the `Amara vel' (Amar-vel or amrut-vel is a poetic imagination of a crerping plant which is supposed to be immortal). Let this `amar vel' bloom and blossom with all your hard efforts, in every village. ||101||
याने मानवांअंगींची शक्ति । प्रकट होईल महादीप्ति । सेवा करील निसर्ग-प्रकृति । सर्व जीवांची ॥१०२॥
This will help the human beings to seek the manifestation of the divine power. It will develop such an impressive natural tendency in all the human beings and man will render his services to all the beings. ||102||
जीव ईश्वराचे अंश । त्यांचें गांवचि कां राक्षस ? जिकडे तिकडे सुखसंतोष । नांदेल या प्रयत्नांनी ॥१०३॥
All beings are the part and parcel of that supreme Absolute Truth i.e. the Brahma. Then why should their village become the settlement of demons? Therefore with all hard and strenuous efforts of you all, let the pious and pure (satwika) happiness dwell in your village and everywhere. ||103||
म्हणोनि शिका मानव्यकला । आत्मविकास साधा आपुला । आता पुरे हा गलबला । दैववादाचा ॥१०४॥
Therefore learn this art of humanity and seek self-development and self-upliftment. Put an end to all clamour of Fatalism once for all. ||104||
अनुभवें सांगतों तुम्हांप्रति । करूं म्हणाल तें साधेल निश्चिती । करा करा आत्मोन्नति । तुकडया म्हणे ॥१०५॥
(Sant Tukadoji Maharaj, yearning wity pity, adjures you all) I am telling you with my own self experiences that man can achieve every accomplishment definitely with his efforts. So, O listerers! seek your own upliftment and prosperity with your own self efforts first of all. ||105||
इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । जीवनकला कथिली उन्नत । छत्तिसावा अध्याय संपूर्ण ॥१०६॥
This Graamgeeta scripture has proved to the test of Guru shastras and self experiences. The Thirty sixth chapter, narrating extensively the `Jeevan-kalaa is hereby concluded. ||106||