Chapter- 37

SELF EXPERIENCE
(Atmanubhava)
||Salutations to Shree Gurudeva||

THE POWER OF THE SELF SPIRIT (Jeevatma) OF THE BEING (the eternal self of the living being) AND THE IMPOSTHUME OF THE MEANS OF SPIRITUAL PRACTICE

`Anubhava' aisaa shabda aikalaa | Tyaavari shrotyanni prashna pusalaa |
Aatmaanubhavachaa maarga sangitalaa | paahije aamhaa ||1||

(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||

kele prayatna tumhee kona? kaise gele tumache jeevana?
kharee aatmaanubhavaachee khoona | kaaya aahe? ||2||

"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||

Mitraanno! aikaa saavakaasha | pratyek jeeva devaachaa ansha |
Aapulyaa kartavye pada tyaasa | praapta hoya havey te ||3||

(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||

Karanee karitaa viveke poorna | Narachi hoya Naaraayana |
prarabdha aani paristhiti jaana | waat deyee tayaasi ||4||

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||

Jyaasi karoo aawade unnati | Nisarga hoyee grantha tyaa prati |
saadhana hoyee ekek vrutti | jaanatyaasi ||5||

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||

Aadhi paahije susanskaara | pudhe jaanyaachaa nirdhaara |
santa, grantha kaaya? awaghaachi sansaar | saahaayak hoya tayaasi ||6||

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||

Budate jag tyaasi Jaagavee | sankatey sphoorti detee navee |
Aaghaatooni hitachi bhaavee | saadhak to ||7||

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||

Manee aatmonnateechee talamala | Tyaasi waat detee sakala |
Aapule aapanaatachi bala | paahije aadhee ||8||

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||

Satya sankalpaachaa nishchaya | Laavee jeevanaasi soya |
waat chaalataa nirbhaya | mukkaam paave thaayeecha ||9||

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||

Aapalyaa angee prakaash bharalaa | to paashaanachi hiraa tharalaa
khaanitooni shodhooni aanatee tyaalaa | prayatne jana ||10||

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||

Mruga naabheechi kasturee | Tee sthaan paave raaj-shiree |
kamal chadhe dewaavaree | chikhalee janmooni swagunaannee ||11||

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||

Haachi anubhaava pramana | yatnaa angeech devapana |
Hey sant granthaanche satyachi kathana | jaanaave shrotee ||12||

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||

Tumhee vichaarale maaze jeevana | mhanoni kaarito thode kathana |
janaasaha aapana Janaardana | heecha khoona anubhavaachi ||13||

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||

Heecha anubhawaavayaa saathee | sarva karaavyaa aataa aatee |
Aisechi pratyayaa yeyee shewatee | saadhakaachyaa ||14||

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

Devatwaachee jyota deeptimaana | pari aawarana padale maleena |
Te saaph karaavayaaseech prayatna | mhanatee saadhan tyaa laagee ||15||

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||

Aisee saadhane nimittaamaatra | swaroop ekachi ase sarvatra |
Te anubhaa aani vrutti pavitra | hecha sootra unnateeche ||16||

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||

Yaa unnatimargee jo laagalaa | viveke antaree jaagalaa |
To swaye uddharoni gelaa | Taarak zaalaa janaansi ||17||

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||

Hey prayatnaanche shuddha mahimaan | aikonee mee hee kele saadhana |
Te kalaayaa karito warnana | Thodakepana aayushyaache ||18||

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||

My autobioraphy and the experiences I had sought

Lahaan aisha gaavaamaajee | Maagaasalelyaa jana samaajee |
upaasaacheech laabhe rojee | aishaa thaayee janmalo ||19||

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||

Gharee daaridryaache varadaana | pari bhaava bhakteechee nase vaana |
Aikat susanskaaraache gaana | sosheet kashta waadhalo ||20||

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||

Antaree jidnyaasaa ase khoopa | tee dharee hoodpanaache roopa |
Alladpane saahoni taapa | sarvaanmaajee waavaralo ||21||

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||

Aikile shrawanee thode keertana | Tyaavelee hote aartapana |
Dhruva, pralhaadaache aakhyaana | manaa vaate aikaave ||22||

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||

Kaahee aikilee santa charchaa | kaahee kathaa aikilyaa puraaneechya |
kaahee waadhavilyaa bhaavanaa manaachya | vairaagyayoge ||23||

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||

Zaalee paristhitee kaarana | Dharaavaya ekaantee mudraadhyaana |
Te sarva keliyaa kathana | vel purena varshaachaa ||24||

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||

Mahatwaache saangaave waatate | saadhakaalaa milel ayate |
Atmanaatma-vichaar yethe | shrote aikatee mhanonee ||25||

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||

Kaahee sangateeche phala | Ale aatma chintanaasi bala |
Deva darshanaachi khalabala | zaalee rhudayee drudh aisee ||26||

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||

Pudhe kalpanaa sarasaavalee | Dhruwaanech ka tapasya kelee?
Aapanaasahee kaa na ghadalee | paahije taisee? ||27||

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||

Kaaya karaave waate manee | kaise dhyaan karaave netra laavoni?
konaa vichaaraave, samaadhaanee | vrutti whaaya jeevaachee? ||28||

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||

Maga balechi raanee jaave | vrukhshaa khaalee dhyaan dharaave |
kadhee moorti poojanachi karaave | Mandiraamaajee ||29||

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||

Kadhee renukaanchi karaavee moorti | vana-pushpa-patre-poojaavee tee |
Bhajan karaave ahoraatee | Tanmaya chitta karoniyaa ||30||

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||

Aisaa waadhalaa prema nishchaya | maanasik sankalpaanchaa samuchchaya |
Dharilee dhyaan-mudrechee soya | ekaantaa maajee ||31||

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||

pari zaale naahee samaadhaana | chitta ude madhoon, madhoona |
Tashaatachi karraave keertana | Talamalonee ||32||

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||

Aapanachi manaa samjaawaave | Aapanachi samaadhaan maanaave |
Gaave, naachaave, bolat jaave | aapalyaa paashicha ekaantee ||33||

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||

pari prarabdhabhoga aadawaa pade | vishayaankade vrutti odhe |
kadhee dushparinaam ghade | deha-dhaaranene ||34||

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||

Mhanoni nighaalo ghar sodoona | Bawalat aisaa vesha ghewoona |
kadhee kadhee visaro dehabhaana | chintet deva darshanaachyaa ||35||

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||

Raahilo wanee, ghora raanee | Raanwata lokee, dhanikaa-bhuwanee |
Anek anubhava aale jeewanee | sphurale manee sadbhaava ||36||

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||

Kaahee yogaache saadhana | Thode adhyaatma-waachana |
vishesh vishwa nireekhshana | kele manana sarvakaala ||37||

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||

Bhajan, saptaaha, yadna yaaga | Mahotsava, vrate, mahaa prasanga
Naanaa kaarye, saadhana, prayoga | Asankhya kele ||38||

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||

Kele bahut paryatana | vanabhramana, teerthaatana |
paahile sarva praant phiroona | Aayushyaata ||39||

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||

Naanaa mandire, dewaalaye | sansthaa, aashram, vaachanaalaye |
daree, kandaree howoonee nirbhaya | paahilee sthaane ||40||

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||

Bhet ghetalee varishthaanchee | paahilee bhinnataa reeti riwajaanchee |
Ruchi ghetalee khaanyaa pinyaachee | deshi-bheshee ||41||

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||

Paahile aakhaade saadhujanaanche | Gosaavyaanche, sannyaasaanche
Bairaagyaanche, mahaanubhaavaanche | vaarkaryaasahita ||42||

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||

Prawaasa kelaa bailgaadeechaa | Ghode, taange, hattee-ambaareechaa |
cycle, motor, vimaanaanchaa | sarvakaahee ||43||

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||

Paahile saagar bhavya sthaane | saatpuda, sahyaadri, vindhyaandri, raane |
Himalayaasahit ati unchapane | Gaganbhedee ||44||

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||

Nisargaachi drushye apoorva | maanavakruta chamatkaar vaibhava |
sukha-saadhane, dnyaan-saadhane sarva | paahilee lokee ||45||

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||

Hey sarva kaahee paahooni poorna | Naaheecha zaale shaant mana |
shewatee ghyaavaa laagalaa anubhava jaana | Aapanaa maajee ||46||

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||

Extrovertness | The experience of pantheism |search for the `magnificently biggest' | 
the fatalism of the liberated soul dwelling in the mortal human body ||47||

Bahirmukh drushteene paahataa | samaadhaan na laage haataa |
Heech ase anaatmataa | dukkhadaayee sarvaansi ||47||

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||

Vishwa kona? mee kona? yaache mulaat ekapana |
Te jaanataa vichaare poorna | Antarmukh vrutti hoya ||48||

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||

Ekachi tatwa chaitanyaghana | saagaree burfa-tukadyaa samana |
Tyaavaree sajale vividha pana | heech khoon anubhavaachee ||49||

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||

Meech aahe sakalaas kaarana | maazyaach atmyaache hey vishaalpana
olakhee hotaa kalale poorna | Adwaitpana sarvaanche ||50||

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||

Mag muralee paahanyaachee housa | Niwaant zaalo saavakasha |
je je dise yaa drushteesa | Te te bhaase aapanachi ||51||

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||

Waate sarvachi yethe aamuche | Bhinna kona niwadaayaache |
Harsha na samaaye, manaache | mothepanee aatalaachi ||52||

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||

Mungee aani airaavata | anurenu aani meru parvata |
sarva mazechi sankalpa moorta | kalo aale ||53||

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||

Ajooni kiteetaree aatmaa thora | na chaale mojaap aniwaara |
Anant brahmaande vishwaakaara | sanchale asatee ||54||

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||

Maayaa, eeshwara, Brahma, srushti | sarva aatmaroopachiyaa potee |
Pota paathahi naahee shewatee | Techi Tatwa mee ||55||

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||

Brahma mhanatee sarvaat mothe | paree hee bhaasha parakee waate |
Anubhava geetaa wegale na bhete | Brahmapana aate aapanaat ||56||

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||

Pratham gaava-mandira mothe waatale | Maga teerthaatana mothe zaale |
Aani pudhe nisargaroop disoo laagale | mothe, mothe ||57||

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||

Paree tyaachyaa mulaachaa anubhava ghetaa |mothaa kalalaach naahee konataa |
Haa aatmyaachaa vilaasachi tatwataa | Anubhavaa aalaa ||58||

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||

Mothaa panchatatwaadi bhedoni | Lahaan tochi anurenoohoonee |
paahataa paahane duree saaroni | kalalaa ekapanee jawalachi to ||59||

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||

Tethechi zaale poorna saadhana | maga diso laagale ekachipana |
sukha-dukkha aani janma-marana | saarikhechi ||60||

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||

Bhikaaree aani dhanawaana | Hey to sankhuchit bhaave dona |
vikaas hotaang raahatee bhinaa | hotee samaan unnata ||61||

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||

Naahee jaatee panthaadi bheda | Aap-par bhava, harsha-kheda |
prakat hoyee sachchidaananda | sarva thaayee, samaroope ||62||

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||

Note :- (Sachchidanand- The trinity of (i) existence (ii) Consciosness and (iii) divine exultation. It is the description and the title of the original Absolute and supreme Truth-i.e. Brahma. This oridinal supreme truth is eternally existant, eternally delightful and unmoveable state of consciousness.)

Janmane, marane zaalaa khela | sukha-dukkha sarva zaale sheetala
sankate yetaa waate premala | prawaaha aalaa ||63||

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||

Aata vishaadachi naahee uralaa | vichaar vistaar-roope vyaapalaa |
Je je karane ase nisargaalaa | ruchi waate tayaachi ||64||

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||

Yaaseech kharaa bolatee praarabdhawaad | jyaatooni aasakteechaa uchchheda |
Ichchhe virahit aanand | sarvaathaayee nirvishaya ||65||

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||

Naahee shrungaar soundaryaachaa | Naahee paalhaal kaavya-kalaancha |
Je asel jaise, tayaachaa | Aanand waate chittaata ||66||

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||

THE ORDER OF THE PRACTICES FOR OBTAINING THE SELF-EXPERIENCE OF MY OWN SELF-FORM

Hey sarva kaasayaane zaale? yaasaathee kaaya saadhana kele? |
kaasayaane dwaitpana murale | Aapanaamaajee? ||67||

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||

Hey aathavataa bhaan yete | sakhshitwaroope paahataa kalate |
Antrangee vichaarilaa, walate |kaarya marma sarva kaahee ||68||

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||

Buddhisi swaatantrya dile | Jaise je disale, te vichaarile |
Tyaaparee kaarya sambandha jodale | Aatmatwa aale dehabhaavaa ||69||

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||

Aapana taise sakal jana | Maga kaasyaa maanaaw bhinnapana? |
Aise hotaa zaale saavadhaana | dnyaan - maarga sarvakaahee ||70||

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||

Aisaa jeevechi mantra dharilaa | na kale konee varadhasta thevilaa |
pari sadbhaave mee namaskaarilaa | Aadkojee Gurusthanee ||71||

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||

Bahirang bodh naahee kelaa | swayechi shraddhaa bhaave ghetalaa |
Ahankaar na ho mhanoni poojilaa | sadgururaajaa ||72||

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||

Pari antari kalale varma | Guru-shishyapana aahe bhrama |
Aahe ekachi vastu agamya | doghaa maajee ||73||

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||

Hey kalaavayaasi sangati laage | sangati yoge bhaavanaa jaage |
Bhawanaa jaagataa antarange | Dise muleech aatmaroopa ||74||

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||

Maage je je paahile | Tete sarva sahaj zaale |
swaabhawikpanachi angee aale | swaroopaanubhave ||75||

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||

Swaroop mhanaje akhand sthiti | jee adhyaatmaachi akhand gati |
naa krutee, naa vikrutee | swaroopaamaajee ||76||

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||

Akhanda prema agaadha dnyaana | Abaadhit satya, aanand poorna |
Hecha swaroopaache lakhshana | aweet, abhinna, akhshaya je ||77||

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||

Pari hey pratham kalale nawhate | Mhanoni dhundile sthaana-maanaate |
Nawal towaree waatale hotey | na lakhshitaa swaroopsthitee ||78||

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||

Jaisee jaisee janeeva waadhalee | Taisee shakti vyaapaka zaalee |
pudhe waadhalee parvataavalee | gowari jaisee ||79||

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||

Raajaahi waatalaa gharachaa gadee | suchawaayaachee zaalee tatadee |
sansaar zaalaa aapulaa sawangadee | yaachi gune ||80||

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||

Aapulaa aanand paisaavalaa | sukhawoo paahe dukkhitaalaa |
Nidreta konee osanalaa | taree ye dayaa tyaachee jaisee ||81||

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||

Parakepanaachee drushteech gelee | waasanaa bhaavanet viroo laagalee |
Dusaryaanchee sukha-dukkhe zaalee | Aapanaa aisee sahajachee ||82||

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||

Maga maagharalee poojaa mandire | Disoo laagalee jiwant shareere |
yoanecha dise sarvaanche bare | deva krupaa whaawayaasee ||83||

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||

Jikade jikade uneeva bhaase | Tikade tikade mana ulhaase |
Dhaawoni karee aapanaa aise | ekachi anga samajoni ||84||

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||

Supernatural and divine vision and its final result

Jawa antaree aatmaa kalalaa | Tawa aapalyaatachi vishwa paaho laagalaa |
Jaisaa divya drushteechaa prakaash disalaa | Arjunaa laagee ||85||

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||

Maga anant udare, anant hasta | Dishaa vyaapooniya samasta |
Dise viraat roop mahaa samartha | thaaichyaa thayee ||86||

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||

Hee drushti sarvaansachi aahe | pari vichaare ughadeel tochi paahe |
To anubhavamaarga saangatee lavalaahe | sant, sajjana ||87||

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||

Jaise aakaashaache tukade nohe | Te ghatopaadhee mulech bhasatee paahe |
Taisaa jeeva alpadnya, vegalaa na raahe | anubhava ghetaa ||88||

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||

Nurey jeevaache jeevapana | Daaridrya, dukkha, rankapana |
Anandaache shikhar poorna | praapta hoyee nishchaye ||89||

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||

Mag praarabdha tayaachaa khela | prayatna leelaa roop kewala |
Aatma roope vishwa sakala | Aubhawaa ye ekapane ||90||

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||

Jeeva aapulee vaaree vyathaa | Taisaachi sukhavee jagaa samastaa |
uralaa upakaaraapurata | sarvaanchiyaa aatmabhaave ||91||

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||

Tyaasee naahee uralee kaamanaa | Nishkaam karma Tyaachaa baana |
Maga baadhak hoyeel konaa? kaishaaparee sansaree? ||92||

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||

To je karee te eeshwara poojana | Bolel techi ved-vachana |
Tyaanchyaa shabde aandolana | karitee jana sadbhaave ||93||

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||

Satteveen tyaachee sattaa | kraantihooni sevechee mahattaa |
Ishaaraa hotaa maalamattaa | lok laavitee satkaaryee ||94||

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||

Tyaachyaa sandeshaache bala | gaavee karee premaachaa sukaala |
sukhee hotee lok sakala | Gaavogaaveeche ||95||

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||

Tyaachyaa dnyaane bhaarile adnyajana | Te dnyaaniyaasi detee shikawana |
zunjatee kaalaashee daroona | striyaa-mule hee ||96||

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||

Hey aatmavikaasaache bala | maanavee prayatnaachechi phala |
Deva howoni kareel sakala | Lokachi deva ||97||

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||

Mitraa! aisaa abhyaasa karee | Dharoni maarga-bodha antaree |
Maga disela yaacha shareeree | To shreehari vyaapalaa ||98||

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||

Laabhataa anubhavaachi khoona | janataa hoyeel janaardana |
Gaavee aisaa ekataahi jaana | unnat kareel gaava saare ||99||

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||

To pralobhanee kothe phasenaa | raag, dweshehi gondhalenaa |
Tyaachya sahawaasechi graam jeevana | Amruta laabhe ||100||

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||

Aisaa sevakachi paayaa jagaachaa | Gaavachaa ratna nidhich to saachaa |
Abhyaasa karaa sakriya adhyaaatmaachaa | yaachsaathee ||101||

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||

Prayatne maanava hoyee deva | prayatne swargatulya hoyee gaava |
santaanchyaa abhed bhaktiche vaibhava | graamsevaa prayatnee ||102||

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||

Aise loka nirmaan karaave | Tareech udayaa ye jag nave |
Naandel graam, vishwa, vaibhave | Sarva kaal Tukadyaa mhane ||103||

(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||

Iti Shreegraamgeetaa grantha | Guru-shastra-swaanubhava sammata |
swaanubhave kathilaa adhyaatma patha | Sadatisaavaa adhyaaya sampoorna ||104||

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.

||Sadgurunaath Maharaaj ki jay||

VOLITIONS

1 We shall have a determination of the epithet of deity (Satya-Sankalpa) and proceed on our way fearlessly. (It will create our self-power in our own-self.)

2 The flame of divinity is the most brilliant. But it is covered by the filthy impureness. To try to remove this filthy cover and clean it, is called the religious or spiritual practice. That divine flame spontaneously appears through the pure tendency. Therefore we shall make our own life pure and virtueous.

3 One can never attain true satsfaction if he holds an extrovert tendency. So, we shall make our own tendency an introvert one.

4 The tendency becomes introvert when one realises with deep meditation and reasoning that basically there is oneness in the universe and myself. One and one solid spirit has pervaded all and every where, and all the apparent diversity has been decorated on it. This is the sign of self-experience. To acquire this state, we shall develop the nobility and broadness of our mind.

5 When one becomes completely desireless, such self-experienced person can uplift all and help them to prosper with his characterestic of being desireless performer of activities. Whatever he speaks is as divine and pure as the quotation of the vedas what he enacts is his worship. The greatness of service to the humanity is more important than the revolution. So we shall seek our own self uplittment and produce such individuals in our village.