Chapter- 36

LUSTRE AND BLOOM OF LIFE
(Jeevan-kalaa)
||Salutations to Shree Gurudeva||

WHAT IS THE ROOT CAUSE FOR THE VARIAATIONS IN THE PRAKRITI?
(i.e. dispositions or temperaments) NATURE? OR THE PRACTICES OF ATTRIBUTES?
Eeshwaraache ansha sarva jeeva | yatna tochi jaanaavaa deva |
vadatee sant, granth, maanava | sarvachee nitya ||1||

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||
Paahataa jagaakade | Disatee prakrutee-bhedaache powade |
vyakti titakyaa prakruteeche paadhe | thaayee thaayee ||2||

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||
hee nisargaacheech rachanaa | Tethe thaava naahee prayatnaa |
Aisee dhaaranaa basalee manaa | shrotiyaanchyaa ||3||

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||
Mhanoni karoo Nirupana | Aikaa aikaa shrotejana |
prakrutee thaayee thaayee dise bhinna | pari tee swatantra mhano naye ||4||

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||
prakrutee purushaachyaa aadheena | Tyaachyaa ishaare karee nartana |
Bahu honyaachaa sankalpa poorna | teecha bhinna prakrutee hee ||5||

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||
parampurusha jo paramaatmaa | Tyaachyaa shakteesi naahee seemaa |
maanava tyaacheecha pratimaa | Anshroop nishchayee ||6||

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||
Mhanoni jeewaat saamarthya ananta | Abhyaasaane prakate niwaanta
Na lage aatmashakteechaa anta | konaasahi ||7||

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||
Sarva hote kele asataa | sarva milate dharitaa haataa |
Abhyaase tawa brahmasattaa | paawatee yogee ||8||

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||
Aani abhyaasaachi baley | Bhinnaa maargee waadhale jeeva sagale |
jaisee shraddhaa taisee phale | shraddhaamaya purusha mhanoni ||9||

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||
Jaisee shraddhaa, jaisaa sankalpa | jaisaa yatna, punya, paaproopa |
Taisaachi jeeva hoyee aapaoaapa | Abhyaasaane tayaara ||10||

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||
Naisargik dise prakruti-bheda | To poorva ahyaasaanech siddha |
mulee ek pari kalaannee vividha | jaahale jeeva ||11||

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||
Poorva janmeechee abhyaaskalaa | Taisaa yaa janmeechaa yatna aapulaa |
yaanneech bhinnatwa aanile jeewaalaa | Naanaaparee ||12||

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||
Aapulee aapanaa kalaa phaalalee | Mhanoni prakruti bhinna zaalee
yethe nisargaavari boli | Dewochi naye ||13||

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||
Dewaahe nirmilee hee khshitee | jichyaa potee anant jeeva hotee |
Na karawe tayaanchi ganatee | ganit-maargaane ||14||

God had created this earth. there are so infinite number of beings upon it that our traditional mathematics can't compute them. ||14||
Nisargatah laabhale saarakhe jeevana | pari kalene bharale bhinnapana |
Ek ekaashi milate guna | kwachitachi aadhalatee ||15||

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||
Ekachi vastu vishwee sanchalee | pari prakrutigune bhinna bhaasalee |
rachana, boli niraalee zaalee | kalaa kelee jeevaannee ||16||

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||

(Note:- In the language of ved-vedaanta, the term `vastu' is used for the original, supreme and Absolute Truth, i.e. Brahma.)
Pratyek jeevachi awataara paahee | pari kothe kaahee, kothe kaahee |
Ek aahe ek naahee | Aise vaishitya sarvatra ||17||

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||
Pratyek jeeva aapulyaaparee | kala poornatene khele bhoomivaree |
Ek-ekaachi swabhaava-kusaree | dusaraa paahataa disenaa ||18||

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||
Srushteet khelatee je jeeva | Te tayaanche leelaa laaghava |
Anga-anga abhinava | Naanaa tarhaa tayaanchyaa ||19||

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||
Naanaa kalaa, naana rang | Naanaa swbhaava, naanaa udyoga |
Naanaa vastre, booshane, upabhoga | bhoganaare nirmile ||20||

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||
Nisarga naanaaparee natalaa | To bhinna jeevaanchyaa vaatyaasi aalaa |
prakrutee kadoni saath miaalaa | jeevaachiyaa kale aisaa ||21||

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||

THE ART OF THE VOLITIONS AND THE ART OF ENACTMENTS OF THE BEING
Jeevaata nakhashikhaant bharalee kalaa | Guna-ava gunaanchaa mela zaalaa |
Indriye bhogatee vastoolaa | Aapulaalyaa bhinna bhaave ||22||

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||
Jeeva aapanachi sanklpa karee | kalponi aaropa vastuwaree |
maga tadaakaar howoni vyawahaaree | Raag, dwesha paahatase ||23||

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||
Eeshwarnirmit ekachi srushti | pari paahanaaraachi bhinn drushti
Aapulyaa bhaave sukhi-kashti | Hoya vyashti-samashtine ||24||

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||
Eeshwrnirmita streeroop sattaa | Tee kunaachi maataa, kunaachi kaantaa |
Aapulyaa bhaave sukh-dukkha bhinnataa | bhogee jeeva ||25||

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||
Ekaach nisarga srushtiwari | jeeva aapaapalee srushti karee |
Taisechi sukha-dukkhs bhinna antaree | anubhawaa yeyee ||26||

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||
Raag dweshaadi drudha vikaar | aikile, bhogile tyaanche sanskaara
Hey ghewoni janmatee punhaa nara | aapaapalyaa kalesaha ||27||

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||
Poorva abhyaasa, prayatna, sankalpa | Tyaaparee laabhe wegale roopa |
jeevaanchyaa anant kalaanchaa gofa | tee hee srushti ||28||

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||
Bahu whaave haa eeshwaree sankalpa | Dusaryaa jeevaanchaa niralaa vyaapa |
mhanoni doojiyaanchi odha aapoaapa | jeevaa angee ||29||

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||
Ekaa jeevaachaa bhinna sankalpa | Dusaryaa jeevaacha niralaa vyaapa |
pari prabal shakteechaa kaaryakalaapa | odhonee neto dusaryaasee ||30||

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||
Ekaahooni dusaraa kalaadhikaree | Adhik taakee mohanee samaajaavaree |
Aapule mantra saajavee adhuree | waanee-veenaa waajawoni ||31||

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||
Konee kalpilee gaayan kalaa | vaadyakala, chitrakala, tantukala |
shabdakalaa, nrutya, Shrungaar kala | mohaavayaa annya jeewaansi||32||

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||
Raahane kala, pohanekala | bolane kala, hasane kala |
sarvaamaajee soundarya-kala | otprot darshavee ||33||

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||
Konaache manjul bol gojeerwaane | kunaache vyaaghraaparee garjane|
Raana karkashataa jeevee baane | kalank shobhaa konaachee ||34||

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||
kunaas paahonee moha watey | kunaas paahataa yetee kaate |
kunaache dekhataa mukhawate | chhatee phaate dheeraanchee ||35||

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||
kunaachi gambheer mudraa sajalee | vairaagya yete, drushteech padalee |
kunaakade paahataa vrutti gelee | vishaya waatene ||36||

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||
kunaas paahataa cheed waate | kunaacha sanga sodataa na sute |
jeevabhaava owaalaawa waate | charanee tayaachya ||37||

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||
Haa sarva nisarga chamatkaar nohe | pratyek kaleche saamarthya aahe |
prayatnasheel maanavachi raahe | pari deva mhanatee tayaasi ||38||

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||

Varieties of arts & attributes - The Beastly attributes and the attributes of human life
Krushnaachachi mamaa kamsa | pari ek deva, ek rakhshasa |
mulee paahataa ekachi wansha | paree bhed kelaa kalaannee ||39||

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||
kalaa maanawassi deva banawite | pari awakalaa nasaavee jaraa tethe |
poornataahi kalenech yete | ramataa angee aatmabodha ||40||

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||
Awakalene chhi thoo hote | kalaa yetaa devatwa laabhate |
jaisaa prayatna karaavaa tyaate | phala yete yaacha dehee ||41||

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||
Vishwaamitre kelee kalaa | Raajarshichaa brahmarshi zaalaa |
Brahmawansheeya Raavan Rakhshasa tharalaa | melaa aapulyaa kalene||42||

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||
Raavane kalaa sampaadilee | Deva-dewataa prasanna kelee |
Aapulee shakti waadhawoni ghetalee | kalaa kusareene ||44||

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||
pari tee pachavitaa naahee aalee | upabhogaachi bhawanaa zaalee |
mhanoni kalaa awakalaa paawalee | Ahamkaare ||44||

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||
Kumbhakarne sukhamaarga dharilaa | Aahaar-nidrechi waadhavilee kalaa |
kroorpanaachaa khelachi zaalaa | Naash paavalaa sarwaansaha ||45||

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||
Tochi Bibheeshan kalaa shikalaa | Ramnaamee rangoni gelaa |
Ram dhaawoni gharee aalaa | Soukhya dile antarbaahyaa ||46||

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||
Diley Lankeche raajya haatee | pari naahee upabhogaachee preeti |
mhanoneech aajawaree keerti | amara tayaa sajjanaachee ||47||

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||
kaleche aise teen prakaara | Raajasa, taamasa saatwik sundara |
Jo jayaasi sajawee chatura | to olakhaavaa tyaa gunaancha ||48||

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||
Yaa sakalaanmaajee jeevan-kala | saatwikatechaa prawaaha bharalaa
mohawooni premaane sakala | keerti maarga daavee bhoolokee ||49||

`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||
Erawhee sarvaatachi aahe kalaa | Ek chaaturye khaaya ekaalaa |
Mothaa khaato lahaanaala | Niyam aisaa jeevanee ||50||

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||
pari haa niyam maanavee naahee | pashu-pakhshyaannaa shobhe sarva kaahee |
Andaj, jaaraj, udbhija, swedajahi | yaach maargee ||51||

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||
Yaach maargey maanava gelaa | Tene jagee hahakaar zaalaa |
`Balee to kaan pilee' yaa bola | jeevan-kala mhano naye ||52||

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||
Saamudaayik vruttiweena | jagee tikale praanee kona?
Jagaave jagawaave jeevajana | heech kharee jeeva-kala ||53||

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||
Hecha vaishishtya maanawaache | jagee soukhya naandavee saache |
Tyaaveen saaryaa pragatiche | mandir miley dhulee maajee ||54||

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||
Mhanoni sarva jeevaanchi kalaa wegalee | jagaave dusare ghewoni balee |
pari maanawaanchi kalaa niraalee | unnat karee durbalaahi ||55||

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||
Pashu, pakhshyaanche nartana, gaayana | maanava sarvaatachi zaalaa nipuna |
pari tayaache maanavapana | ase bhinna sarvaahooni ||56||

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||
To kaatineeparee kaatee, vinee | kokileparee gaayee gaanee |
Matsyaaparee tarey jeevanee | ude gaganee pakhshyaaparee ||57||

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||
Madhamaashiparee sanchaya karee| Mungyaa saarikhe kille ubhaaree
Rang badalee saradyaaparee | Nrutya karee moraa aise ||58||

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||
Phool pakharaanche dharee wesh | chimanyaanparee gharatyaanchi housa |
Aisha sarvachi kalaa saadhitee tyaasa| pari tyaachi kalaa niraalee ||59||

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||
To raahato neet-netakaa | waayaa na dhaadee aapulaa paika |
sarvaa saambhaalito saarakhaa | Aapulyaaparee ||60||

Man lives neatly and trimly. He never wastes a single farthing. He takes care of others as he cares for himself. ||60||
Manushya swabhaavechi bhinna padato | To sarvaaseech saambhaalito |
maryaadene waagat jaato | saddharmaachyaa ||61||

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||
Vivekbuddhine chaalato | padalelyaasi uchaloni gheto |
Dusaryaachiyaa hitaastava jaato | balee prasangee ||62||

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||
Deto sarvaansi aapulaa hissaa | Gaavee na yaawee mhanoni awadasha |
Tyaache kutmba gaavachi sahasa | waate tayaa ||63||

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||
Aapana je je kaahee karaave | Tyaane itaraasi dukkha na whaave |
Aharnishi aisech wartaave | Aawade tayaa ||64||

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||
Doordrushteechaa vichaar dhaave | kaarya kaarana tayaasi thaave |
vyakti aise vishwa sukhee whaave | mhanoni kashta karee naanaa ||65||

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||
Aise karanyaasi je je chukale | Te maanavachi nawhatee bhale |
maanava dehee janmaasi aale | pari raahile pashuchi te ||66||

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||
Je je asel maazyaa gharee | sagalya sukha labhaave tayaachi pari
Aisee chintaa nityakaree | Tochi dhanya maanava ||67||

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||
Aapulee kalaa kusree | sarvaanchiyaa jeevanee bharee |
shoshana, patan kunaache na karee | Aapulyaa kalene ||68||

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||
Kale karitaa kalaa na thevee | jiwanaasi kalaa bhooshavee |
Aapana sajawooni, dusaryaa daakhavee | manushyapana goda shabde ||69||

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||

ART OF DECEITFUL PRACTICES, ART OF CO-OPERATIVE LIFE AND THE ART OF DIVINE INTELLIGENCE THAT CREATES `VISHWAATMABHAAVA - CHITKALAA
Lobhaasathee goda bolane | Hee jaree kalaa ghetalee kone |
Tari te jaanaave dukkhadwaane | premalapana disey jaree ||70||

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||
Konee vishayaasathee natalaa, thatalaa | Tonda rang phaasoni phiralaa |
Taree antarichyaa kaalimelaa | baghatee jana tayaachyaa ||71||

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||
Konee shikalaa chaaturyakalaa | sahitya, abhinaya mohee jagaalaa |
pari tene swaarthaa paayee ghatalaa | samaaj patanee ||72||

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||
Konee nrutya gaayana natawile | chitraadi kalaannaa shrungaarile|
mhanatee aamhee maanawaa kele | unnat aisha kalaannee ||73||

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||
Pari paahata anubhava aalaa | maanava khshoodra vruttinnee gheralaa |
yaache kaaran baajaara zaalaa | swaarthaapaayee kalaanchaa ||74||

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||
Pratyeka kalaa koushalyaa maage | sadgunaanchee asatee ange |
pari tewadhech visaratee jana sanyoge | ghetee tyaatooni waayeeta ||75||

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||
Yaache karan ek aahe | samaaj pralobhanee danga raahe |
Tethe upaayachi hotee apaaya | rangvile kitee taree ||76||

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||
Pari tee kalaa nawhe-karantepana | shrungaar nawhe-te marana |
madhur bolanehi jaharaa samaan | waate kalataa antareeche ||77||

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||
Antareeche disatee dohale | khshana khshanee wari uphaale |
kaaya hote bolonee premale | kalaa kusareeche ||78||

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||
Haa dambha visaraayaachee kalaa | jo konee saadhakjan shikalaa |
Tyaaseech lok maanitee bhalaa | sadbhaavaane ||79||

When the seeker removes this pride and hypocrisy from his mind, people consider him to be a really virtueous and good, noble man. ||79||
Tyaachee pratyek kalaa nirmala | Anupaane vishahi de amrutphala |
maanawateche waadhavee bala | Teech kalaa mahathora ||80||

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||
Mukhya kalechi saangataa | Asaavee laagate taaratammyataa |
sadaa saawadha asaavaa maathaa | unnatee saathee sarvaanchyaa ||81||

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||
Maga kalaa maage dhawatee | Na kalatyaa khunaa kalo yetee |
jeewan-kalaa paawavee sumati | sarvaangeen uddhaaraachee ||82||

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||
Kunaache bighadale sudhaaraave | kunaache bhaandan todoni dyaave
kunaasaathee yojanaa baddha whaave | maarga saangaavayaa ||83||

(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||

Heecha kharee kalaa shikaavee | yaanech taratila jeeva bhavee |
maranaawareehi keerti rahaavee | kalaakaaraachee ||84||

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||
Erawhee choudaa vidyaa, chousashta kalaa | kaaya karaave shikonee galabalaa |
jo dusaryaanchyaa kaamee na aalaa | vyartha melaa abhimaanaane ||85||

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||
Kamitkamee garajaat raahilaa | Adhikaat adhik upakaar kelaa |
samaajaasi samaras zaalaa | Tochi kharaa kalaavanta ||86||

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||
Hee jeewankalaa jyaannaa gavasalee | Tyaanchee maanavataa vikaas paavalee |
`Maanavee-deva' padavee laabhalee | saatwik kalaavantaasi ||87||

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||
Jo hee aisee kalaa chukalaa | To gaavee jaganyaasachi mukalaa |
sarva sansaar phaatakaa zaalaa | sahakaaryaavina bichaaryaachaa||88||

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||
Mhanoni bolalo mukhya kalaa | manvatene sajavine vishwaalaa |
sarva miloni sansaar kelaa | paahije haa swargaaparee ||89||

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||
Aapule aapule sarva karaa | sarvaanchyaa sukhaachaahi maarga dharaa |
sarvaat aapulyaahi sukhaachaa zaraa | diso laage ||90||

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||
Sarva kalaahooni shreshtha kalaa | sarvaat samarasataa laabhaavee jeewaalaa |
Drushteesee jo jaisaa disalaa | aanand waatalaa paahije manaa||91||

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||
Manachi na whaave wegale | je disate te sundarachi sagale |
Hey kalaavayaa aatmabale | paahije kalaa bodhaachi ||92||

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||
Atmyaachee olakhee hee kalaa | saadhooni vishwaashee samarasa zaalaa |
Tochi kasotilaa laagalaa | shewatee poornatwaachya ||93||

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||
Poornatwee dukkha-doshaadi kaahi naahee | pari hee kalaa viralaachi gheyee |
Dukkha-dosh niwaarooni janaa paahee | to hee thora kalaavanta||94||

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||
Jyaasi aahe jagaache bhaana | Tyaavari jagaachi jabaabdaaree poorna |
Tyaane kelechi paahje dukkha niwarana | samaajaache swakalene ||95||

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||
Mhanoni aikaa karaa ulhaase | maanavamaatra sukhee whaave aise |
uneeva disataa sahakaarya harshe | nehamee karaa sarvaasi ||96||

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||
Sarvaanshi sarvaanchaa sahakaar | haachi aahe maarga thora |
Gaavee ye swargeeyataa sundara | yaach kalene nishchayesi ||97||

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||
Hee maanavyaachee jewaan-kalaa | Gaavee shikawaa sarvaanlaa |
maga une na pade konaalaa | kadhee kaahee ||98||

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||
Yogiyaanchi jeevan-kalaa | satraaveechaa amrut sohalaa |
Taisee sukhee amar kareel maanavakulaa | kalaa hee gaavee ||99||

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||

(for the detailed explanation of `satraavichaa Amrut rasa' see a note at the end of this chapter.)
Gaava hoyeel arogyawanta Dnyaanwant, sadbhaagyawanta |
sahakaaryaavarchi jaga jivanta | vichaare paahataa ||100||

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||
Hajaar saadhanaanhooni amol | Ek sahakaaryavrutte nirmal |
Hee gaavogaavee phophaawoo dya amarvela | naana prayatne ||101||

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||
Yaane maanawaa angeechi shakti | prakat hoyeel mahaadeepti |
sevaa kareel nisarga-prakrutee | sarva jeewaanchee ||102||

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||
Jeeva eeshwaraache ansha | Tyaanche gaavachi kaa rakhshasa?
jikade tikade sukha santosha | Naandel yaa prayatnaannee ||103||

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||
Mhanoni shikaa maanavya-kalaa | Aatmavikaas saadhaa aapulaa |
Aataa purey haa galabalaa | daivawaadaachaa ||104||

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||
Anubhave saangato tumhaa prati | karoo mhanaal te saadhel nishchitee |
karaa karaa atmonnati | Tukadyaa mhane ||105||

(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||
Iti Shree Graamgeetaa grantha | Guru-shastra-swaanubhava sammata
Jeevankalaa kathilee unnata | Chhattisaavaa adhyaaya sampoorna ||106||

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||

||Sadgurunaath Maharaaj kee jai||

EXPLANATORY NOTE ON SATRAAVEECHEE JEEVAN-KALA AS REFERRED TO IN THE OVI 99

1. The moon has sixteen phases. In the darkhalf - the second fortnight - of every month (i.e. Krishna - Pakhsha) everyday one phase of the moon becomes feeble and on the last day of the month (i.e. on Amaavasyaa) the moon becomes brighter by increasing one phase more. On the full moon day (i.e. on Pournima) the moon shines with its all sixteen phases. We see the increasing and devreasing phases of the moon in the whole month. In fact the moon is always complete with its sixteen phases. But the increasing and decreasing of the phases porfection of the moon is called the seventeenth phase.

2. In the Science of Yoga Saadhana (i.e. a very hard and difficult spiritual practice of austerity performed by the yogee) there is a detailed process of Tapascharya (austerity) to be enacted. (In the sixth chapter of the Dnyaaneshwari, the great saint Dnyaaneshwar has allegorically decribed the whole process.) It is really impossible to describe the whole process in short. Here important in regard to Satraaveechi Jeevan Kala, only points in short are given.

When the Yogee enacts the Yoga-Sadhana, his Kundalini (The divine might of knowledge and enactments of God) gets awakened and active. It ascends upwards through the main artery of arterial system. It pierces and passes through six chakras in the body - 1. Moolaadhaar, 2. Swaadhishthan, 3. Manipur, 4. Anaahata, 5. Vishuddha and 6. Adnya chakra. It then reaches the Brahmarandhra. Here is the Lake of the moon. It is full of seventeenth phase of perfection (Salraaveechi Jeevan - Kala). This is also called as satraaveecha Rasa, Satraaveeche Amrit etc. The kunddini swallows this ambrosia of the seventeenth phase and veturns to the Anaahat chakra in the heart. Here the Kundalini becomes one with Paramaatma and the yogee attains the stage of total perfection.

3. In the Prashnopanishad while answering to the sixth question f sukesha (the son of Rishi Bhavadwaj) Maharshi Pippalaad says that from the Parameshwar, the Viraat body in the form of entive universe, along with the living and non living beings came into existence which holds 16 kalas (phases). The entireuniverse alongwith the living and non-living creation are the part and participle of that All occupant Paramatma. So the evitire creation have 16 kalas. The seventeenth kala (Satraaveechee Jeevan Kala) is the phase of total perfection which is The Sachchidanand Paramatmaa.

VOLITIONS

1 The appearances of the nature are noticed in different characterestics at different places. But it is subjected to the `PURUSHA' and it is not independent. Therefore we shall not subdue and get subjected to the PRIKRITI (nature) but we shall try to control it and hold it in our hands.

2 The powers of the God are inaccissible and tremendously vast to imagine. Therefore with constant practies we shall remove the emphatic sense of own soul or beingness. (JEEVABHAVA)

3 We shall tr to forget the diversities in the mankind and try to visualize the one and only one power of God everywhere. We shall also try to be with all.

4 It is the vice art of the other beings to live by victimizing others (JEEVO JEEVASYA JEEVANAM). But the living art of the human being is different from all other beings. We shall bring such attribution and skll in us by which we shall uplift the weak and feeble, we shall pick up the fallen one, we shall be ready to sacrifice our life for the welfare of others. We shall offer our share to prevent the impending state of misfortune upon the village. For the happiness of the village we shall offer a share from our earnings and treat the village as our own family.

5 The Saints and great excellent spirits always advocate that man can achieve whatever he desires to have, with his efforts. Fully celieving the quotations of those saints and sages, we shall first obtain our upliftment and prosperity.

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