Gram Geeta Adhyay - 37

आत्मानुभव

SELF EXPERIENCE

’ अनुभव ’ ऐसा शब्द ऐकला । त्यावरि श्रोत्यांनी प्रश्न पुसला । आत्मानुभवाचा मार्ग सांगितला । पाहिजे आम्हां ॥१॥

(From the mouth of Maharaj) Listening the words "I am telling you with my own self experiences" the listeners requested him, "Maharaaj, please tell us the way of seeking the self experience". ||1||

केले प्रयत्न तुम्हीं कोण ? कैसें गेलें तुमचें जीवन ? खरी आत्मानुभवाची खूण । काय आहे ? ॥२॥

"What efforts did you exert to seek the self expereience? which is the characterestic of the real self experience? How did you live the days of your life (for seeking it)? ||2||

मित्रांनो ! ऐका सावकाश । प्रत्येक जीव देवाचा अंश । आपुल्या कर्तव्यें पद त्यास । प्राप्त होय हवें तें ॥३॥

(Maharaj tells them)", Friends! now listen slowly and attentively. Every living being is the part and participle of God. Therefore by His assiduousness, man can acquire whatever he desires. ||3||

करणी करितां विवेकें पूर्ण । नरचि होय नारायण । प्रारब्ध आणि परिस्थिति जाण । वाट देई तयासि ॥४॥

When man enacts with his sense of judgement and discretion, he can seek even the state of `Narayana' (God). His destiny and circumstances make his way clear in seeking it. ||4||

ज्यासि करूं आवडे उन्नति । निसर्ग होई ग्रंथ त्याप्रति । साधन होई एकेक वृत्ति । जाणत्यासि ॥५॥

One, who wants to seek his own upliftment, can have the whole nature as a book to guide him by studying it. The wise can make the best use of each and every tendency as the means for his spiritual practice. ||5||

आधि पाहिजे सुंसंस्कार । पुढे जाण्याचा निर्धार । संत, ग्रंथ काय, अवघाचि संसार । सहायक होई तयासि ॥६॥

First, he needs good, virtueous and sublime impressions. Secondly he needs firm determination to proceed ahead. When he seeks these two basical things, not only the saints and holy scriptures, but the whole world also will come forward to help him. ||6||

बुडतें जग त्यासि जागवी । संकटें स्फूर्ति देती नवी । अघातांतूनि हितचि भावी । साधक तो ॥७॥

When the seeker, who gets awakened by the drowning world, gets new inspiration through the impending dangers and calamaties. From every blow, he acquires his betterment and welfare. He is then the real seeker. ||7||

मनीं आत्मोन्नतीची तळमळ । त्यासि वाट देती सकळ । आपुलें आपणांतचि बळ । पाहिजे आधी ॥८॥

When one has the sincere and extreme yearnng for his own upliftment, nobody can arrest him on his way towards it. But first he must acquire the strength to go by that way. ||8||

सत्य संकल्पाचा निश्चय । लावी जीवनासि सोय । वाट चालतां निर्भय । मुक्काम पावे ठायींच ॥९॥

If we resolutely make a volition to follow the way of the truth, our volition and firm determination for it leads us on the way towards our perfection. When we start going on this way fearlessly, though we remain static and unmoved at one place, we can reach our goal of that firm volition. ||9||

आपुल्या अंगीं प्रकाश भरला । तो पाषाणचि हिरा ठरला । खाणींत शोधूनि आणिती त्याला । प्रयत्नें जन ॥१०॥

When some stone appears radiant and bright on its own, it is considered as a diamond. People go from mines to mines in search of it and exert great & hard efforts to obtain it. ||10||

मृगनाभीची कस्तुरी । ती स्थान पावे राज-शिरीं । कमल चढे देवावरि । चिखलीं जन्मूनि स्वगुणांनी ॥११॥

The musk in the naval of the musk-deer adorns the forehead of the king. The lotus flower, born out of the mud, reaches the head of God by its attribute of beauty. ||11||

हाचि अनुभव प्रमाण । यत्नाअंगींच देवपण । हें संतग्रंथांचें सत्यचि कथन । जाणावें श्रोतीं ॥१२॥

The saints, the holy books and the scriptures had advocated that this experience of our atributes is the true measure and evidence and man can attain the highest state of God. You listeners must understand and hold it firmly in your hearts. ||12||

तुम्हीं विचारिलें माझें जीवन । म्हणोनि करितों थोडे कथन । जनासह आपण जनार्दन । हीच खूण अनुभवाची ॥१३॥

As you have asked me about my life & experiences, I'll tell you a little about it. All human beings including ourselves are the form of God. This knowledge is the true sign of our self-experience. ||13||

हीच अनुभवावयासाठी । सर्व कराव्या आटाआटी । ऐसेंचि प्रत्यया येई शेवटीं । साधकाच्या ॥१४॥

One has to take hard efforts to seek only this experience and the real seekers obtain this very expeience in the end. ||14||

देवत्वाची ज्योत दीप्तिमान । परि आवरण पडलें मलीन । तें साफ करावयासीच प्रयत्न । म्हणती साधन त्यालागी ॥१५॥

The holy flame of divinity glows brightly & brilliantly. But the smut of ignorance accumulates on it and makes it impure. To remove this cover of smut and make the holy flame of divinity glow as brilliantly as it is, whatever efforts you exert are called the means of spiritual practices. ||15||

ऐसीं साधनें निमित्तमात्र । स्वरूप एकचि असे सर्वत्र । तें अनुभवा आणी वृत्ति पवित्र । हेंच सूत्र उन्नतीचें ॥१६॥

These means of spiritual practices are only for the incidental cause. The self form of the being is one and all pervasive. When the tendecies of the mind become pure, pious and passionless one can have this experience. This is the key to obtain our self upliftment. ||16||

या उन्नतिमार्गी जो लागला । विवेकें अंतरीं जागला । तो स्वयें उध्दरोनि गेला । तारक झाला जनांसि ॥१७॥

The individual, who opts this way of self-upliftment and who has awakened with his discriminative consciousness in his innermind, can uplift not only himself but also the people. ||17||

हें प्रयत्नाचें शुध्द महिमान । ऐकोनि मींहि केलें साधन । तें कळाया करितों  वर्णन । थोडकेपण आयुष्याचे ॥१८॥

When I heard about the magnanimity of efforts and their pure and pious importance, I also exerted in enacting the spiritual practice according to the way I had heard of. I'll now describe my life a little, so that you can understand my efforts and practice of pure and hard efforts. ||18||

लहान ऐशा गांवामाजीं । मागासलेल्या जनसमाजीं । उपासाचीच लाभे रोजीं । ऐशा ठायीं जन्मलों ॥१९॥

I was born in the poor family of backward class in a small village. My family was so poor that we used to meet starvation everyday. ||19||

घरीं दारिद्रयाचें वरदान । परि भावभक्तीची नसे वाण । ऐकत सुसंस्कारांचें गान । सोशीत कष्ट वाढलों ॥२०॥

Though God had endowed my family with extreme poverty, there was no shortage of devotion for God in my family. I grew up with my poor family listening to the greatness and magnanimity of virtueous impressions and enduring the hardships of the poverty. ||20||

अंतरीं जिज्ञासा असे खूप । ती घरी हूडपणाचें रूप । अल्लडपणें साहोनि ताप । सर्वांमाजी वावरलों ॥२१॥

I formed a great eagerness and urge in my mind for meeting God. Many a times, this extreme eagerness and yearning for meeting God I used to take the form of strange mischieveousness. I gradually grew up enduring the troubles of my childishness and I spent my earlier days in the elders and youngers, enduring all sorts of troubles. ||21||

ऐकिलें श्रवणीं थोडें कीर्तन । त्यावेळीं होतें आर्तपण । धृवप्रल्हादाचें आख्यान । मना वाटे ऐकावें ॥२२॥

Sometimes I used to have a chance to attend the keertana. I had always a liking to listen the biographies and accounts of Dhruva and pralhad. At such moments, my eagerness used to emerge up sponteneously. ||22||

कांही ऐकिली संतचर्चा । कांही कथां  ऐंकिल्या पुरानीच्या । कांही वाढविल्या भावना मनाच्या । वैराग्ययोगें ॥२३॥

I listened to the discourses and discussions from the holy saints. I listened to the stories from the puraanas. Clinging to the sense of desirelessness, I developed some ascetic sentiments in my mind and fixed them firmly in my mind. ||23||

झाली परिस्थितीहि कारण । धरावया एकान्तीं मुद्राध्यान । तें सर्व केलिया कथन । वेळ पुरेना वर्षाचा ॥२४॥

In solitude, I started to practice meditation & contemplation with enacting the `Mudraas' (countenance). In fact, there were some circumstances responsible to make me stay in solitude, enacting such spiritual practices. I am sure, if I go in details and tell you all about them, a period of a year will also not be enough. ||24||

महत्त्वाचेम सांगावें वाटतें । साधकाला मिळेल आइते । आत्मानात्म-विचार येथे । श्रोते ऐकती म्हणोनि ॥२५॥

Now, here I find that all listeners have come to listen some thoughts and explanations regarding `Atmanaatma' (Atma-the spirit, soul; relation between the pure and divine essence within us. Anaatma material constituents of all non living things in the world as well as the material constituents of our compound person) There may be some spiritual seekers, present in the listeners. They all will be benefitted with my experiences for their personal spiritual practices. So I wish to tell you some important facts. ||25||

कांही संगतीचें लाभलें फळ । आलें आत्मचिंतनासि बळ । देवदर्शनाची खळबळ । झाली हृदयीं दृढ ऐसी ॥२६॥

Some association with holy saints bore good fruits and my self meditation and contemplation became more and more forceful. The yearning for the self relevation of God (Deva-darshana) also grew more and more. ||26||

पुढे कल्पना सरसावली । धृवानेच कां तपस्या केली ? आपणासहि कां न घडली । पाहिजे तैसी ? ॥२७॥

Further an idea struck in my mind. I asked myself, "could Dhruva only seek the practice of austerity of conscious force? If I try like him, why can't I also be able to seek the practice of austerity like Dhruva? ||27||

काय करावें वाटे मनीं । कैसें ध्यान करावें नेत्र लावोनि । कोणा विचारावें, समाधानी । वृत्ति व्हाया जीवाची ? ॥२८॥

Then I began thinking what I should do. shall I try to contemplate by shutting my eyes? Whom should I approach to ask the way and guidance to seek the spiritual and mental peace and satisfaction? ||25||

मग बळेंचि रानीं जावें । वृक्षाखाली ध्यान धरावें । कधी मूर्तिपूजनचि करावें । मंदिरामाजीं ॥२९॥

So I began to go into the forest deliberately. I used to sit under some tree to meditate and contemplate. Sometimes, I used to go into a temple and worship God. ||29||

कधी रेणुकांची करावी मूर्ति । वनपुष्पपत्रें पूजावी ती । भजन करावें अहोरातीं । तन्मय चित्त करोनिया ॥३०॥

Sometimes, I used to make an idol of God From sand. Gathering leaves, flowers from the trees in the forest, I used to worship that idol. Sometimes, I used to sing devotional songs & bhajans the whole day & night with fully absorbed my consciousness.||30||

ऐसा वाढला प्रेमनिश्चय । मानसिक संकल्पांचा समुच्चय । धरिली ध्यान-मुद्रेची सोय । एकांतामाजीं ॥३१॥

With these resolute practices, I developed the sense of devotion more and more. A store of many divine and sublime volitions accumulated in my mind. Sitting in solitude, I clinged to the practice and contemplated and performed different `Mudraas'. ||31||

परि झालें नाही समाधान । चित्त उडे मधून मधून । तशांतचि करावें कीर्तन । तळमळोनि ॥३२॥

Yet I could not seek the mental satisfaction. In between, at frequent intervals, my mind got diverted in different thoughts. Then I used to perform keertan with extreme yearning and pining consciousness. ||32||

आपणचि मना समजावावें । आपणचि समाधान मानावें । गावें नाचावें बोलत जावें । आपल्याशींच एकान्तीं ॥३३॥

Then I used to tell some convincing thoughts to my roaming mind and tried to satisfy myself by my own. Sometimes, I used to sing devotional songs with myself in solitude. I used to dance and to speak the secret matters with my mind. ||33||

परि प्रारब्धभोग आडवा पडे । विषयांकडे वृत्ति ओढे । कधी दुष्परिणाम घडे । देह-धारणेने ॥३४॥

But the endurances of my fate meddled in my way. Then my mind would turn towards carnal & sensual desires. As I had held the body, there were many occasions when I had to suffer some bad and impure physical effects. ||34||

म्हणोनि निघालों घर सोडून । बावळट ऐसा वेष घेऊन । कधी कधी विसरों देहभान । चिंतेंत देवदर्शनाच्या ॥३५॥

Therefore disguising myself into silly apparel, I left my house. I used to lose the sense and consciousness of my body while meditating to seek the relevation of God. ||35||

राहिलों वनीं, घोर रानीं । रानवट लोकीं, धनिकाभुवनीं । अनेक अनुभव आले जीवनीं । स्फुरले मनीं सदभाव ॥३६॥

Sometimes I lived in forests & deep jungles. Sometimes I stayed in the humble huts of the forest people as well as in the upper floor of the bunglows of rich people. Thus, I gathered various such experiences in those days. But good and noble sentiments emerged in my mind through all these different experiences. ||36||

कांही योगाचें साधन । थोडें अध्यात्म-वाचन । विशेष विश्वनिरीक्षण । केलें मनन सर्वकाळ ॥३७॥

I practiced yoga on some occasions. I read some holy books and scriptures upon spiritual knowledge. But in particular, I had a lot of through observation of this world. I used to meditate constantly upon what I had read, observed and practised. ||37||

भजन, सप्ताह, यज्ञयाग । महोत्सव, व्रतें, महाप्रसंग । नाना कार्यें, साधनप्रयोग । असंख्य केले ॥३८॥

I had then enacted various and numerous enactments as my spiritual services such as bhajan, sapaha (a religious programme for seven days), yadna-yaag (sacrifices and oblations to God) big religious programmes on a large scale, vrata (vowed rites), etc.||38||

केलें बहुत पर्यटन । वनभ्रमण तीर्थाटन । पाहिले सर्व प्रांत फिरून । आयुष्यांत ॥३९॥

I travelled a lot, visited several holy places, roamed in the forests & woods. In that span of life, I visited and observed almost all parts of Bharata. ||39||

नाना मंदिरें, देवालयें । संस्था, आश्रम, वाचनालयें । दरीं कंदरीं होऊनि निर्भय । पाहिलीं स्थानें ॥४०॥

I visited many temples, shrines, institutions, ashramas and libraries. Not only these, but I went into the deep, narrow valleys and visited so many spots dauntlessly. ||40||

भेट घेतली वरिष्ठांची । पाहिली भिन्नता रीतिरिवाजांची । रुचि घेतली खाण्यापिण्याची । देशीं-भेंषीं ॥४१॥

I met very big and important personages and renouned individuals. I observed different manners and usages of different people, their behaviour, customs, living styles etc. I moved in the people of the different countries and in the crowds of various kinds and styles of apparels and garments. I tasted different kinds of food dishes also. ||41||

पाहिले अखाडे साधुजनांचे । गोसाव्यांचे, संन्याशांचे । वैराग्यांचे, महानुभवांचें । वारकर्‍यांसहित ॥४२॥

I visited and observed the monasteries of the sages and ermites. I visited the hermitages of gosavis, Bairaagis, ermites and the lists of the mahanubhaava saints. I met the waarkarees also. (who perform pilgrmages twice a year of pandharpur and follow the Bhaagwat faith.) ||42||

प्रवास केला बैलगाडीचा । घोडे, टांगे, हत्ती-अंबारीचा । सायकल, मोटार, विमानाचा । सर्वकाही ॥४३॥

I had travelled in bullock-carts, by riding horse, by seating in the conapied seat on the elephant, by riding on a bicycle, by motor and by aeroplane also. ||43||

पाहिले सागर, भव्य स्थानें । सातपुडा सह्याद्रि विंध्याद्रि, रानें । हिमालयासहित अति उंचपणें । गगनभेदी ॥४४॥

In my wandering, I saw the seas and oceans, huge and magnificient spots & places. I roamed in the sahyadri, the saatpuda, in the vindhyaandri mountains and through the deep forests. I observed the high peaks of the Himalayas kissing the skies. ||44||

निसर्गाचीं दृश्यें अपूर्व । मानवकृत चमत्कार-वैभव । सुखसाधनें ज्ञानसाधनें सर्व । पाहिलीं लोकीं ॥४५॥

I visited and observed unsurpassing natural scenes and sights. I observed the miraculous creations created by man with his par excellence and highly mastered arts & attributes; which are glorious and majestical and magnfiiently built up spots & places. I observed the means of pleasures & comforts as well as the educational institutes and means to impart knowledge of different faculties. ||45||

हें सर्वकांही पाहूनि पूर्ण । नाहीच झालें  शांत मन । शेवटीं घ्यावा लागला अनुभव जाण । आपणामाजीं ॥४६॥

Wandering so extensively and observing so many matters, I could not seek the peace of mind and mental satisfaction. At last I had to try to seek my own spirtual experiences in my self. ||46||

बहिर्मुख दृष्टीने पाहतां । समाधान न लागे हातां । हीच असे अनात्मता । दु:खदायी सर्वांसि ॥४७॥

When we visualise extrovertly at the material world, we realise that we haven't sought the real mental satisfaction anywhere. This `Anaatmataa'(non-egoism) is the reson for all sorrows and sufferings to all. ||47||

विश्व कोण मी कोण ? यांचें मुळांत एकपण । तें जाणतां विचारें पूर्ण । अंतर्मुख वृत्ति होय ॥४८॥

When we contemplate upon `what is this universe?", `who am I?' we realise that basically `I' and the whole universe are one and single existant. Then all our inclinations become introvert, after complete contemplation. ||48||

एकचि तत्त्व चैतन्यघन । सागरीं बर्फ-तुकडयांसमान । त्यावरि सजलें विविधपण । हीच खूण अनुभवाची ॥४९॥

A huge portion of a huge and enormous iceberg always remains hidden under the sea waters. Similarly one and only one spirit has densely and compactly but invisibly occupied the whole universe. upon that all pervasive spirit, this universe has got equipped and it appears as in the entity of different forms and embodiments. Realisation of this secret is the token of our self-experience. ||49||

मीच आहे सकळांस कारण । माझ्याच आत्म्याचें हें विशालपण । ओळखी होतां कळलें पूर्ण । अद्वैतपण सर्वांचें ॥५०॥

When I fully realised all pervasiveness of own-self. I thoroughly understood that I myself is the cause of this visible and unvisible creation. I was fully convinced that there is undividedness and absolute unity in all and there is no dividedness. (duality) ||50||

मग मुरली पाहण्याची हौस । निवांत झालों सावकाश । जें जें दिसे या  दृष्टीस । तें तें भासे आपणचि ॥५१॥

Then the inordinate lust in me to observe the outer world subsided and gradually became quiet and still. I felt that whatever I observe is nothing different from my own-self. ||51||

वाटे सर्वचि येथे आमचे । भिन्न कोण निवडायाचे ? हर्ष न समाये, मनाचें । मोठेपणीं आतलाचि ॥५२॥

Then I began to feel strongly that all these people around me are my own belongings. How can then I sort out anybody as a stranger or as mine? When I found that my mind has spontaneously become so vast, extensive and broad that my inexplicable mirth knew no bounds to witness my internal magnanimity. ||52||

मुंगी आणि ऐरावत । अणुरेणु आणि मेरूपर्वत । सर्व माझेचि संकल्प मूर्त । कळों आलें ॥५३॥

I understood that the ant and the elephant, atoms & molecules and the `meru mountain' (This is a mythological mountain described in the puranas) and all things are easily accessible embodiments and forms of my own volitions and desired. ||53||

अजूनि कितीतरी आत्मा थोर । न चाले मोजमाप अनिवार । अनंत ब्रह्मांडें विश्वाकार । संचले असती ॥५४॥

The spirit is many more times bigger than all these forms of this world. There exists no scale or measures to calculate the stupendous vastness and magnanimty of the most enormous spirit. Innumerable universes have been thickly and profusely stuff in this spirit. ||54||

माया, ईश्वर, ब्रह्म, सृष्टि । सर्व आत्मरूपाचिया पोटीं । पोटपाठहि नाही शेवटीं । तेंचि तत्त्व मी ॥५५॥

Maaya(illusion), Eeshwara(purusha), Brahma's (The absolute truth) srushtee(thecreation), all these have been incorporated in the belly of this spirit. But how can it be called as the belly of the spirit? Nothing like belly and back exists in regard to this most enormous `Tatwa' i.e. the spirit, which is my own-self. ||55||

ब्रह्म म्हणती सर्वांत मोठें । परि ही भाषा परकी वाटे । अनुभव घेतां वेगळें न भेटे । ब्रह्मपण आटे आपणांत ॥५६॥

It is said that `Brahma' (The absolute supreme Truth) is the only greatest and vastest. But to describe Brahma in these words creates a feeling of estrangement about it. Because after seeking the experiences Bramha does not appear any where as a separate entity. I felt that Brahma has been incarporated in my own-self form. ||56||

प्रथम गांव-मंदिर मोठें वाटलें । मग तीर्थाटन मोठें झालें । आणि पुढे निसर्गरूप दिसूं लागलें । मोठें मोठें ॥५७॥

First I felt that the village is greater than I. Then I thought the temple is greater than the village. When I went on the pilgrimage, I felt that the holy places are greater than the temple. Further, I developed an idea that the nature is greater than the holy places and than all. ||57||

परि त्याच्या मुळाचा अनुभव घेतां । मोठा कळलाच नाही कोणता । हा आत्म्याचा विलासचि तत्त्वता । अनुभवा आला ॥५८॥

But when I profoundly meditated upon the basic truth and when I experienced it, I couldnot understand what really was greater among them. I experienced that whatever I observed was nothng other and separate from my ownself. Everything appeared to be my own form. ||58||

मोठा तो पंचतत्त्वादि भेदोनि । लहान तोचि अणुरेणूहूनि । पाहतां पाहणें दुरी सारोनि । कळला एकपणीं जवळचि तो ॥५९॥

He, who surpasses all by penetrating the five elements is the greater one. But strangely enough, even in the least & the smallest molecule, only he (the greater one) has pervaded in the subtle and smallest form. I then gave up visualising in the sense and thought of duality. I settled steadily in my static form. I experienced, that those five elements, that atom and that molecule and all are not separate from myself. The whole universe including all these and myself are ultimately one and pervaded in myself. ||59||

तेथेचि झालें पूर्ण साधन । मग दिसों लागलें एकचिपण । सुखदु:ख आणि जन्ममरण । सारिखेंचि ॥६०॥

And then my spiritual practice reached the perfection. Everything in the world including this whole universe evidently appeared to be one & only one. I felt that sorrows & happiness, birth & death are not different and separate. They are all alike. ||60||

भिकारी आणि धनवान । हे तों संकुचित भावें दोन । विकास होतां न राहती भिन्न । होती समान उन्नत ॥६१॥

Narrow mindedness makes us feel that the beggar and the wealthy individual are different and separate from eachother. But when the insignificant narrow mindedness gets lost and broad mindedness, wide vision helps the both to elevate to the same state, then they both will be equally at par. ||61||

नाही जातिपंथादि भेद । आपपरभाव हर्षखेद । प्रकट होई सच्चिदानंद । सर्व ठायीं समरूपें ॥६२॥

Then all the diversities and differences like castes & communities, religion & faith, `mine' and `thine' sense, delights & remorses will be completely lost and one and only one `sat-chit-aanand' will manifest in evenly, obviously similar appearance and everywhere. ||62||

जन्मणें मरणें झाला खेळ । सुखदु:ख सर्व झालें शीतळ । संकटें येतां वाटे प्रेमळ । प्रवाह आला ॥६३॥

I began to feel that the birth & death are mere playful activities. Sorrows and joys have subdued and have become cool & quiet. The impending perils & calamities are like the tiding floods of perpetual love and affection. ||63||

आता विषादचि नाही उरला । विचार विस्ताररूपें व्यापला । जें जें करणें असेल निसर्गाला । रुचि वाटे तयाची ॥६४॥

Then there was no feel of remorse or not even the name of it. My reasoning & thoughtfulness got extensively widened and became all occupant. I formed a liking for everything that occured casually and naturally. ||64||

यासीच खरा बोलती प्रारब्धवाद । ज्यांतूनि आसक्तीचा उच्छेद । इच्छेविरहीत आनंद । सर्वांसाठीं निर्विषय ॥६५॥

It can be called as the real Fatalism when the attachment (for anything) gets completely eradicated. I began to enjoy the objectless bliss for all without any desires or expectations from them. ||65||

नाही शृंगार सौंदयाचा । नाही पाल्हाळ काव्यकलांचा । जें असेल जैसें तयाचा । आनंद वाटे चित्तासि ॥६६॥

Liking for adorning & beautifying with the artificial toilets & make up completely faded away. The esteem of greatness of the poetry & other arts got diminished. I got delighted by everything that seemed to be existing in its natural form. ||66||

हें सर्व कासयाने झालें ? यासाठी काय साधन केलें ? कासयाने द्वैतपण मुरलें । आपणामाजीं ? ॥६७॥

How could all this happen? What spiritual practices did I enacted for all this? How could the sense of dividedness and duality subside in my mind? ||67||

हें आठवतां भान येतें । साक्षित्वरूपें पाहतां कळतें । अंतरंगीं विचारितां वळतें । कार्यमर्म सर्वकांही ॥६८॥

When I observed it as an witness, I could have a clear idea of all. When I observed it all through my introvert insight, I understood the secret of all enactments. ||68||

बुध्दीसि स्वातंत्र्य दिलें । जैसें जें दिसलें तें विचारिलें । त्यापरी कार्यसंबंध जोडले । आत्मत्व आलें देहभावा ॥६९॥

I gave full freedom to my faculty of reasoning. I started thinking and contemplating over whatever I could visualise. Then I tried to accumulate the relation between them & my enactments. Then the consciousness of my own-self appeared in place of my physical egoistness. ||69||

आपण तैसे सकळ जन । मग कासया मानावें भिन्नपण ? ऐसा होतां झालें सावधान । ज्ञानमार्ग सर्वकांही ॥७०॥

I strongly felt that all other individuals are just like myself. Then why should I hold the sense of difference between me and the others? As soon as this sense occured in my mind, all the ways towards the divine knowledge became clear and open to me spontaneously. ||70||

ऐसा जीवेंचि मंत्र धरिला । न कळे कोणीं वरदहस्त ठेविला । परि सदभावें मीं नमस्कारिला । आडकोजी गुरुस्थानीं ॥७१॥

I can't ell you who the sadguru (Divine master) was behind all this and whose divine benediction had become fruitful to me. But I bore in my mind that it was the holy saint Aadkojee Maharaaj and I held him in high devotional esteem as my sadguru with sincere faith, I offered my humble salutations to him. My self-being had been found out this way without the mediation of anybody except my ownself. ||71||

बहिरंग बोध नाही केला । स्वयेंचि श्रध्दाभावें घेतला । अहंकार न हो म्हणोनि पूजिला । सदगुरुराजा ॥७२॥

Nobody had initiated or ordained the spiritual precept by outwordly religious rites of vow. None prompted any incantation in my ears in secret & in solitude. My own full and devotional faith guided my being on this spiritual way. But I must not form a sense of ego and pride for this achievement. with this thought I worshipped my sadguru in my heart & soul with humble, sincere and total surrender to my sadguru. ||72||

परि अंतरीं कळलें मर्म । गुरुशिष्यपण आहे भ्रम । आहे एकचि वस्तु अगम्य । दोघांमाजीं ॥७३॥

Yet my mind and consciousness could fully understand the secret underlying it. The sense of duality as Guru and the disciple is an illusion through ignorance. In fact one & only one `vastu' (The Truth of own-self) has pervaded in their individual self and that `vastu' is beyond assimilation. ||73||

हें कळावयासि संगति लागे । संगतियोगें भावना जागे । भावना जागतां अंतरंगें । दिसे मुळींचें आत्मरूप ॥७४॥

To have the clear understanding of this, the association of the saintly virtueous holy spirits is essential. The spiritual consciousness of one's own-self gets evoked by the association of the pure and pious holy saints. When this auspicious sense of one's spiritual own-self evokes in him, he can understand the original form or the root of all these, spiritual waves which is the `Aatma-Tatwa i.e. one's own True self. ||74||

मग जें जें मागे पाहिलें । तें तें सर्व सहज झालें । स्वाभाविकपणचि अंगीं आलें । स्वरूपानुभवें ॥७५॥

Then I remembered whatever had occured in the past and found that all those occurances were very casual and natural. When I experienced my own self spiritual form, a very casual and natural state advented in my temperament.(disposition.) ||75||

स्वरूप म्हणजे अखंड स्थिति । जी आत्म्याची सहजगति । नाही कृति ना विकृति । स्वरूपामाजीं ॥७३॥

The `Swaroop' (one's own spiritual self-form) is permanantly sustaining state of one's own-self. It is a steady sense of the spirit. In this own spiritual form any action, performance disorder, change or interchange never occurs. ||76||

अखंड प्रेम अगाध ज्ञान । अबाधित सत्य आनंद पूर्ण । हेंच स्वरूपाचें लक्षण । अवीट अभिन्न अक्षय जें ॥७७॥

The remarkable characterestic of this state of one's own self spiritual form consists of (i) constantantly sustaining love (ii)perfect knowledge, (ii) eternal Truth (iv) Total and perfected delight. This charesterestic has eternal features such as (i) it never gets languished (ii) it is undivided (iii) It never decreases. ||77||

परि हें प्रथम कळलें नव्हतें । म्हणोनि धुंडिलें स्थानमानातें । नवल तोंवरि वाटलें होतें । न लक्षितां स्वरूपस्थिति ॥७८॥

I had never experienced this characterestic in the beginning of my spiritual practices. Therefore I roamed here and there in search of it in various places having holiness, worthiness etc. I was somewhat fascinated about it until I actually experienced my own spiritual form. ||78||

जैसी जैसी जाणीव वाढवी । तैसी शक्ति व्यापक झाली । पुढे वाटली पर्वतावलि । गोवरी जैसी ॥७९॥

As my consciousness of this self spiritual form increased more and more, I experience that my power also became more and more pervasive. Further I began to feel that the rows of high mountains were as small as the cow-dungcakes. ||79||

राजाहि वाटला घरचा गडी । सुचवावयाची झाली तातडी । संसार झाला आपुला सवंगडी । याचि गुणें ॥८०॥

Then I began to feel that even the king is like my domestic servant. The whole world and worldly life seemed to be as familiar as my playmate. I became over ardent to order and to make suggestions even to the King. ||80||

आपुला आनंद पैसावला । सुखवूं पाहे दु:खिताला । निद्रेत कोणी ओसणला । तरी ये दया त्याची जैसी ॥८१॥

My spiritual excultion became perfectly all occupant. I began to make the unhappy & sorrowful miserables happy by helpng them compassionately. It was like having compassion even for one who raved in his sound sleep. ||81||

परकेपणाची दृष्टीच गेली । वासना भावनेंत विरूं लागली । दुसर्‍यांचीं सुखदु:खें झालीं । आपणाऐसीं सहजचि ॥८२॥

The sense of strangeness and nonbelongingness for any body got totally lost from my vision. Passions and desires melted into my self and natural feeling. I began to feel that the sorrows and pleasures of others are my own sorrows & pleasures. ||82||

मग माघारलीं पूजामंदिरें । दिसूं लागलीं जिवंत शरीरें । यानेच दिसे सर्वांचें बरें । देवकृपा व्हावयासि ॥८३॥

Then all visual temples, temple gods, worship, spiritual services and practices fell behind and in place of those, I found walking and talking alive people. This vision of the world created a thought and consideration in me that the divine grace of God can be acquired only by enacting for the betterment and welfare of these alive people. ||83||

जिकडे जिकडे उणीव भासे । तिकडे तिकडे मन उल्हासें- । धाविनो करी आपणाऐसें । एकचि अंग समजोनि ॥८४॥

Wherever I found any shortage or discripancies, my mind would quickly rush towards it. Feeling that those shortages and discripancies are my own, my mind would start striving to remove and fulfill them. ||84||

जंव अंतरीं आत्मा कळला । तंव आपल्यांतचि विश्व पाहों लागला । जैसा दिव्यदृष्टीचा प्रकाश गवसला । अर्जुनालागी ॥८५॥

When I had recognised the sentient soul (Antaraatmaa) of myself, the entire universe became visible as pervaded in myself. It was the perception of the entire universal embodiment which I felt was similar to that brilliant preception of form of the supreme Eeshwara which Arjuna had experienced on the Kurukhshetra. ||85||

मग अनंत उदरें अनंत हस्त । दिशा व्यापूनिया समस्त । दिसे विराटरूप महासमर्थ । ठायींच्या ठायी ॥८६॥

I could then see in my ownself the stupendous, omnipotent immense, and immanent, all pervasive divine form with counless stomachs, arms and extensively spread in all direction. ||86||

ही दृष्टि सर्वांसचि आहे । परि विचारें उघडील तोचि पाहे । तो अनुभवमार्ग सांगती लवलाहें । संतसज्जन ॥८७॥

This divine vision exists in one and all But it can be experienced only when one can seek it with wide open inner eyes, with deep thinking and contemplation. the holy saints are ready to show the perfect way to seek that divine experience. ||87||

जैसे आकाशाचे तुकडे नोहे । ते घटोपाधीमुळेचि भासती पाहे । तैसा जीव अल्पज्ञ वेगळा न राहे । अनुभव घेतां ॥८८॥

The sky is not breakable into pieces. But when we think of it in regard to the pitcher, it seems that the space (sky) has been divided in two parts, a smaller one contained by the pitcher and the vast otuside it. (When the pitcher is broken up, there is then the same single sky.) In the same way as long as the being is ignorant or a little knowledgeable, it feels itself as the separate entity. But when it seeks the self-experience of undividedness, it knows & realises that it is not a sperate one from that divine spirit. ||88||

नुरे जीवाचें जीवपण । दारिद्यदु:ख रंकपण । आनंदाचें शिखर पूर्ण । प्राप्त होई निश्चयें ॥८९॥

Then beingness of the being does not exist, nor the poverty, sorrows, miseries etc. exist for the being. Its mind and soul become brimful with inexplicable great divine exhultance. ||89||

मग प्रारब्ध तयाचा खेळ । प्रयत्न लीलारूप केवळ । आत्मरूपें विश्व सकळ । अनुभवा ये एकपणें ॥९०॥

Then the fate becomes as pleasant as the game for him. His efforts become playful activites for him. With his divine sense of pantheism (nonduality) he experiences that the entire universe is his own spiritual embodiment. ||90||

जीव आपुली वारी व्यथा । तैसाचि सुखवी जगा समस्ता । उरला उपकारापुरता । सर्वांचिया आत्मभावें ॥९१॥

The being then strives as hard for making the whole world happy as he would try to avert his own sorrows. It now exists only to do good turns to others and to give itself to philonthropy. ||91||

त्यासि नाही उरली कामना । निष्काम कर्म त्याचा बाणा । मग बाधक होईल कोणा । कैशापरी संसारीं ? ॥९२॥

Now the being bears no desire, attachment and passion for any worldly thing. Desireless and selfless enactments become its secred vow. Then, who will have to suffer any troubles from him for anything in this world? ||92||

तो जें करी तें ईश्वरपूजन । बोलेल तेंचि वेदवचन । त्यांच्या शब्दें आंदोलन । करिती जन सदभावें ॥९३॥

Whatever it enacts, it is the worship to God. His ulterences are as sacred as the quotes from the vedas. People get promptly ready to perform any revolutionary enactment upon its single word. ||93||

सत्तेविण त्याची सत्ता । क्रांतीहूनि सेवेची महत्ता । इशारा होतां मालमत्ता । लोक लाविती सत्कार्यीं ॥९४॥

Having no power, authority or ruling power, the being becomes the lord of all powers. Through its auspicious, pure and clean service to humanity. It brings the greater revolution than the bloody and unrestful revolution which emerges from the agitational outburst of the public mind. At his slightest signal, people readily offer their wealth, properties and belongings fo the sublime work of welfare and betterment of humanity. ||94||

त्याच्या संदेशाचें बळ । गांवीं करी प्रेमाचा सुकाळ । सुखी होती लोक सकळ । गांवोगांवींचे ॥९५॥

The tiding flood of love and affection flows through the village by his powerful message. All the villagers in villages around become more and more happy. ||95||

त्याच्या ज्ञानें भारले अज्ञजन । ते ज्ञानियांसि देतील शिकवण । झुंजती काळाशीं दारूण । स्त्रिया मुलेंहि ॥९६॥

He charms & fascinates simple and innocent people by imparting divine knowledge. Such enlightened innocent individuals then can teach and impart the knowledge of vision of own self spirit even to the most erudite wise men. Women and children (inspired by him) can firmly and fearlessly stand against the most formidable `kaal' (in both the sense as death and time.) ||96||

हें आत्मविकासाचें बळ । मानवी प्रयत्नाचेंचि फळ । देव होवोनि करील सकळ । लोकचि देव ॥९७॥

This strength and divine power of the development of one's own-self is a precious fruit of honest & strenuous striving of the man. By such efforts he seeks divinity for himself and can bring it even in people also. ||97||

मित्रा ! ऐसा अभ्यास करि । धरोनि मार्ग-बोध अंतरीं । मग दिसेल याच शरीरीं । तो श्रीहरि व्यापला ॥९८॥

Therefore O my Friend! This is my guiding precept and advice. Get it firmly fixed in your mind. Practice to seek your self development and upliftment. Then with this mortal body also, you will be able to seek the evident self experience of that densely occupying sentiment of Lord Shrihari, who is none other but himself in your form and pervading the whole universe. ||98||

लाभतां अनुभवाची खूण । जनता होईल जनार्दन । गांवीं ऐसा एकटाहि जाण । उन्नत करी गांव सारें ॥९९॥

When you recognise this sign of spiritual self experience, you will find Lord Janaardana pervading all people. If even a single individual, enlightened with this divine spiritual experience exists in any village, he will certainly bring the upliftment and prosperity to the village. ||99||

तो प्रलोभनीं कोठे फसेना । रागद्वेषेंहि गोंधळेना । त्याच्या सहवासेंचि ग्रामजीवना । अमृत लाभे ॥१००॥

He will never fall prey to greed for anything. He will never get confounded by the anger or malice of others. The whole village will taste the sweetness of nector in his association. ||100||

ऐसा सेवकचि पाया जगाचा । गांवचा रत्ननिधिच तो साचा । अभ्यास करा सक्रिय अध्यात्माचा । याचसाठी ॥१०१॥

Such social worker and servant should be considred as the foundation of an ideal world. He should be cherished as the treasure or deposit of precious human-gem. And for this, all of you should study hard & practice for the spiritual knowledge of that Absolute suprem Truth, which manifests in your ownself. ||101||

प्रयत्नें मानव होई देव । प्रयत्नें स्वर्गतुल्य होई गांव । संतांच्याहि अभेदभक्तीचें वैभव । ग्रामसेवा-प्रयत्नीं ॥१०२॥

Striving strenuously, man can become God, Bring heavenly happiness to our village and experience the glory & splendour of the divine power of undividedness(nonduality) of the holy saints. ||102||

ऐसे लोक निर्माण करावे । तरीच उदया ये जग नवें । नांदेल ग्राम, विश्व, वैभवें । सर्वकाळ तुकडया म्हणे ॥१०३॥

(Tukadoji Maharaj promises), "When we can raise the rank and file of such self-experienced individuals, a new era of the truth will descend upon this earth. The ever existing empire of glory, prosperity will spread up all over from the village into the whole universe." ||103||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्रस्वानुभव संमत । स्वानुभवें कथिला अध्यात्मपथ । सदतिसावा अध्याय संपूर्ण ॥१०४॥

This scripture, Shree Graamgeeta has been consented by the Guru, shastras & the self-experience. The Thirty seventh Chapter, narrated as the guidance for the study of spirtual knowledge is hereby concluded. ||104||