Chapter- 34 FATALISM - (The doctrine of Destiny) (Prarabdha - Waad)
Chapter- 34
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FATALISM - (The doctrine of Destiny)
(Prarabdha - Waad) ||Salutations to Shree Gurudeva|| |
| Disappointment and the Fatalism (bhagya-waad) are in vain |
Jeeva Eeshwaraacha ansha | To jitukaa karee aapulaa vikaasa |
The being is the part and participle of the supreme, Absolute and all pervasive Truth (God). The more the being achieves its all round development, the more higher state of spiritual upliftment i.e. the title of incarnation it gains in its existing life on this world. ||1|| |
Karitaa seva prayatna thora | Jeeva hoyee dewa awataara |
The being can achieve the state and the title of the incarnation by putting itself into strenuous hard efforts in rendering its dutiful and honest service. By this way it can seek its own spiritual upliftent and can provide divine serenity to the world. ||2|| |
Sodooni dubalaa niraashaa - waad | saadhaava satya awataar bodha |
Therefore, in my earlier narration (in the previous chapter) I had tried to explain the philosophical truths and propositions about the incarnations in details. I have done it because I want you all to give up the thought of disappointment which makes you weak and feeble minded. You should try to bring and imbibe the true practical behaviour of the principles of incarnation. ||3|| |
Lok karoo laagateel satkaarya | Tari gaavee naandel sarva aishwarya |
when the village people begin to enact good and noble deeds, wealth, prosperity and glory dwell in the village. So All should grow and develop courageous minds to achieve this glory. ||4|| |
Pari shrotey bolatee tyaavari waache | Aho! bhaagyachi heena aamuche |
But upon this, the listeners said, "O Sir! We people are ill fated; unfortunate and miserable. So no good and noble deed can be enacted by us". ||5|| |
Manaat asate kaahee karaave | pari welachi jaraa na phaave |
"We do have a strong desire to enact some good and noble deeds. But unfortunately, we find no spare time, not even a moment to do it. What can we do for it then?" ||6|| |
Mitraho! jyaachee jayaasi aawada | Tyaasaathee tyaamiley sawad |
(Maharaj replies), "Friends! When one forms a liking for something which he is fond of nothing and none comes to block his way to do it. He can surely find some spare time to do it" ||7|| |
Garaje potee janmey yukti | prasanga aanitaa waadhe shakti |
When need arises, the surest way appears before him very easily. When one has to face any occasion, he grows energy spontaneously in himself to overcome it. When he puts himself into hard efforts, he surely acquires good results from them." ||8|| |
Shrotey mhanatee, kiteehi prayatna kele | Tari kaaya sarvachi raaje zaale? |
On this, the listeners argued, "How can all become kings though they all put up hard and strenuous efforts? We think luck factor playes a major and important role in becoming the kind." ||9|| |
Ichchhet jaree raajya jadale | Tari rojachechi kaarya nadale |
One may hold and cherish a strong desire for becoming a king of some kingdom. But he can't fulfil even his daily needs. Then what is the gain from holding a strong desire and yearning in our minds? ||10|| |
Ichchhe pramaane sarvaasa ghadate | Tari kaaya bhikaaree banaave waatate? |
If you say that everything can happen by strong will, then though none desires to become a beggar yet we find a lot of beggers wandering along the streets for begging. Do you think that they don't have strong desires for their betterment? ||11|| |
Konaas sahaj maargee chaalataa | dhanaachaa haandaa saapade aaitaa |
It also happens sometimes that having no desire, somebody finds a big pot containing preciously lot of money while he is casually roaming on the road. ||12|| |
Konee daridryachyaa gharee janmale | mendhyaa bakaryaa chaaru laagale |
Somebody is born in a very poor family and goes on grazing the sheep and goats in his early childhood. But suddenly his great good fortune brightens up. He is adopted by a royal family (and further becomes a king.) ||13|| |
Aise konya upaaye hote | heychi wichaaraave wate aapanaate |
Therefore, we want to ask you, how such strange turns suddenly come into somebody's life. We don't therefore agree to your orguement that everything can be achieved through efforts. ||14|| |
Gaavee aamuchyaa ek sajjana | ati kushal, pryatnawaana |
(We give you one example) There is one noble individual in our village. He is the most accomplished and expert in so many arts and skills. But this great artist and masterman can't earn his livelihood to maintain him and his family. ||15|| |
saangaa yaahooni kaaya karaave? ichchhene phala kaise paave?
What should we then conclude from this example? Please tell us what we have to do to fulfil whatever desires we have for us. ||16|| |
Mitraho! tumache sarva mhanane | aikile mee jeeve praane |
Friends! I have listened to all what you have said, very attentively and with my heart and soul. Therefore, I am now trying to convince you with as much ability as I have. ||17|| |
Bhaagyaachaa haa prarabdhawaad | unnatichaa karee virodha |
To live depending upon the faith of destiny or fate is called the `Falalism' or the philosophy of the fortune. But nobody can attain his prosperity merely by believing in good or bad fortune. This concept has brought a great disappointment in the life of every village. ||18|| |
Hee dubalee niraashaa ghaalawoona | kelaach paahije pryatna |
If you totally discard this weakening disappointment and go on with forceful and strenuous efforts, your good fortune will rise up and become bright. ||19|| |
Eravhee hey bhaagya konee deyeenaa | prayatnaa shiwaaya bhog yeyeena |
Otherwise none is waiting for you to handover you a readymade good fortune you can never reap the fruit unless you sow with your own hard efforts. Mainly, your efforts are very essential at some time or other. ||20|| |
Kaahee samskaara asatee poorviche | kaahee prayatna yaa janmeeche |
Fortune favours when accumulated impressions of previous births and strenuous efforts of the present birth come collectively together. ||21|| |
Sant Gulaabrava baalaandha | Tyaanchyaa jiwhaagree shaastra veda |
Saint Gulaabrava Mahaaraj was blind since his early childhood. But he had learnt by heart the vedas and sciences. This proves the impact of the accumulated impressions of previous births. Do you think that the destiny is freely and easily available? ||22|| |
Kaahee poorna smskaar gati | kaahee karanee, kaahee sangati |
The individual gets precious fruit at the right time in the form of his good fortune. This good fortune brightens up due to the stream of his impressions of earlier births, due to his efforts, due to the attributes he has achieved by association in present birth; by some volitions and due to his strong will power. ||23|| |
Paahanaaryaasi achaanak disatee | yache bhaagya ughadale mhanatee |
But people see it suddenly happening and so they say that the good fortune of that individual has come open and favoured him. They treat him to be fortunate as he had suddenly received the wealth and splendour. ||24|| |
Who can be called the Fortunate and why?
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Yethe ek prashna uthato | Bhaagyawant kona asato?
Now we have a question before us, who is to be called as the fortunate. Now listen to my reply to this question. ||25||Aikaa tyaachehi saangato | uttara aataa ||25|| |
Asela konee dhanawant | pari to nawhe bhaagyawant |
A certain person is very rich and possesses a great wealth. But only for his richness, he can't be determined as the most fortunate. The good fortune, which really lies in the contentment of the innermost soul, can't be found in the superficial display of one's wealth and splendour. ||26|| |
Bhaagyawant tyaasachi mhanaave | Jyaane eeshwaraasi samarpan whaave |
One, who offers himself to God in total surrender with the honest and sincere sense and sacrifices all his sentiments to God, can only be considered as the most fortunate. ||27|| |
Aani satkaaryee asaave tatpara | sarva saandoni durvyawahaara |
He is really a good fortunate one, who gives up all bad habits and evil practices, who toils hard and enacts good deeds, who honestly lives happily upon whatever livelihood he has earned by working hard. ||28|| |
Aapanaaseecha sukha whaave | Aani dusare to osarooni jaave |
He can be considered as the real fortunate one who dislikes to be happy only by himself without thinking of the happiness of others. ||29|| |
Kahee choree karoni bhaagyawant hotee |sarva lok tuchchha bhaave hasatee |
Somebody attempts thefts and becomes fortunate (by having a great wealth) But people contemptfully and jeeringly laugh at him and say that sooner or later, all will come to know what state, this fortunate one has reachedin. ||30|| |
Maga paap aanoni paadee sankataa | Dhana, bhaagya jaate bhalatiyaa waataa |
The sinful acts invite so many dangers and calamities. All the earned wealth goes away alongwith his fortune and in very bad and sorrowful ways. He again becomes poor and miserable. How can then he be considered as the fortunate one? ||31|| |
Kunaache bhaagya raatritoon yete | Jugaaree dravya kadhi laabhate |
Some gambler plays on bets the wholenight and collects a huge amount, He becomes fortunate. But on the next night he loses all his earned wealth in the same way by gambling and becomes totally broken and bankrupt. ||32|| |
Haa aahe paapaanchaa avishkaara | Nawhe, nawhe hey bhaagya thora |
These are the fateful consequences of the sins. therefore he can't be considered as the fortunate one. The real fortunen is it when people sing songs of praise and glories of the person behind him. ||33|| |
Bhaagyawant dhanaane nawhe | Bhaagya sattesihee na mhanaave |
The being can't be fortunate only because of its wealth or by the powers it has acquired. the being achieves good fortune only by enacting virtueous and noble deeds. ||34|| |
Bhaagyawant shreemant na hoya | aise maaze mhanane nohe |
I don't mean that the rich are not fortunate. The rich individual can be said as the real fortunate one if he behaves in good, pious and virtueous way of life. ||35|| |
Ekaachi shreemantee dusaryaa bhooshavee | ekaachi shrimantee raktachi shoshavee |
The richness of some individuals adorns all others. But if the richness is earned through squeezing blood of others, how can such rich individual be titled as the fortunate one? ||36|| |
Maatee dharitaa sone hotey | chaalatyaa kaalee bhaagyachi te |
When you toil hard, the soil in your hands will turn into gold. There lies the real fortune. Those who lose the chance of serving the people because of their ego and addictions, are finally put to shame and great disgrace. ||37|| |
Mhanoni mhanato prayatna karaa | aapaapale jeevan sudhaara |
Therefore, I am insistantly telling you again and again to work hard and brighten your own life. Never allow any evil thing which will compel you to call yourself as the illfated. ||38|| |
Bhaagya karitaa sankalpa karaave | Drudha nishchayaa waadhaweet jaave |
If you really want to make a good fortune, hold always firmly the excellent volitions, grow them with firm mind and determination and without idling or delaying, put all your hard efforts, with all your energy and abilities to fulfil them. ||39|| |
Jewadhaa karaavaa uchcha vichaara | Tewadhaachi uchcha thewaawaa vyawahaara |
When you place a firm and sublime thought or a volition before you, your behaviour and enactments, practices should be in consistant of that excellent level then you may take in hands any enactment, you will find your good fortune rising up through it. ||40|| |
Kelyaanech bhaagya phalate | kelyaanech swarga sukha milate |
The good fortune becomes fruitful only in imparting our dutiful enactments. By it only, the heavenly happiness can also be sought. If a man becomes most active and capable of enacting his duties, everything can happen through it. ||41|| |
Maanoosa basata, bhaagya zopate | chaalataa, pudhechi gheyee zep te |
When a man sits idle (giving up his legitimate duties) his fortune goes in a sound sleep. But when he gets up and starts doing his duties sincerely, his fortune hurls ahead of him towards his bright future. It is certainly decided that hard efforts always turn into fruitful good fortune. ||42|| |
Aise bolile rushijana | sant, kavishwara, awataar mahaana |
The sages & seers had always stressed upon this truth. All great poets, saints, excellent incarnations and all religious classics & scriptures have also consented it as the test and evidence to this truth. ||43|| |
Jyaache achaanaka bhaagya ughadale | Tyaache sukrut saachat aale |
When there is a sudden rise of one's good fortune, always think that it is because of his accumulated divine merits which he had earned through his earlier divine, virtueous and noble enactments. That divine merit has now become fruitful fortune. When such good fortune rises up for anybody, it is an adornment for him. ||44|| |
jari tyaane kelechi nasate | Tari te aaj kaise laabhate |
How could he have achieved such a good fortune so suddenly unless he had performed virtueous, righteous and noble enactments in the past? We can't blame God or fortune saying that he or it had acted in a partial and discriminating way in his cse. ||45|| |
Ekaa ekeech bhaagya laabhate | Mhanoni dhundaalaal kothe, konate |
Finding a sudden springing up of somebody's good fortune, if you try to search for such a good fortune for yourself, where will you go & findit? How will you recognise what kind of fortune is it? If you follow this, you will lose your attributes of humanity. ||46|| |
Tumhee mhanaal `maga kaaya karaave?' Aapanachi aata prayatnasheel whaave |
If you now ask me what to do to achieve the good fortune, listen. always try to become efficiently hard working and grow your will power forcefully. ||47|| |
kaal asel pratikool | Tari haloo padel paawoola |
If the time is adverse for you, your progress will grow slowly. but remember, whatever righteous noble & excellent service you will enact, it will never go in vain. ||48|| |
Teevra ichchhene kaarya kele | Te aaj jaree nahi phalale |
Though you have enacted excellent deeds with strong desires and sublime volitions, you don't find it becoming fruitful at present. But don't lose heart. Don't get disappointed. When you will reap the excellent fruits sometime in future you will think that your good fortune has suddenly jumped up before you. ||49|| |
| IS IT THE GOD'S WILL THAT MAN GETS ADVERSE AND BITTER FRUITS OF HIS HARD EFFORTS THROUGH STRONG DESIRE? |
Shrote sashank zaale rhudayee | prayatna ichchhile phala deyee |
The listeners express dobut about whatever so far was narrated to them. They asked, "We can't agree with your explanation that one can achieve fruits for the hard efforts he has endeavoured with his strong will." ||50|| |
Prayatne saadhatee sarva upaaya | aisaa kelaa jari nishchaya |
"If according to your narration we accept all the ways & remedies become fruitful through honest hard attempts; then, tell us, why do we experience adverse and harmful consequences of the excellent remedies and ways we have attempted in extracting our honest efforts." ||51|| |
Sarvachi jaganyaache karitee prayatna | konaas waate ghadaave marana? |
"All living beings try hard to survive; and have a desire to live None in the past had attempted to invite his death." ||52|| |
Lok jaganyaachaachi prayatna karitee | vaidya, doctor bolaavitee |
"People try to survive and live. they call the doctors and physicians to treat them. Yet several patients pass away." ||53|| |
Konee beemaar raahe varsho ganatee | kaaya bichaaryaachi phajeetee |
"Then there are several miserable people who remain confined to bed years after years. They don't have any care taker to look after them. So they have to spend their last days in a very disgraceful state lying in the bed helplessly. They suffer acute agonies and pains until death visits them." ||54|| |
Tyaane kaaya beemaar padaave ichchhile? mhanoni dewaane tase kele?
"Had he desired to be sick? Had the God imposed such severe and long long illness to fulfil his desire to be sick? OR had he not made any attempts to recover from illness and to survive?" ||55|| |
Taisechi konee maran ichchhitee | paree mrutyu na ye varsho ganatee |
"Then there are several others who eagerly wait for their death. But years after years may pass and they don't meet their death. Now, tell us, what importance does the man's will carry here?" ||56|| |
Aamhee mhanato sootradhaara Hari | Tyaachyaa haatee daiwaachi doree |
"We think that it is only the God who holds the reins and displays all acts and events at his mind & pleasure. Man is only a puppet in the hands of God. Therefore man's desires and efforts are in vain & fruitless." ||57|| |
Mitraanno! Sundara tumache prashna | yaat maja na waate vichitrapana |
(Vandaniya Maharaj says)", Friends! How beautiful and pointed questions you have raisd here! I feel nothing strange in those doubts & questions. Because, such an ignorance and illusive ideas have deeply rooted in the minds of all common people. ||58|| |
Sukhaa sathee karitee dhad pada | Dukkhee deva ghaalatee aada |
Everybody struggles hard for becoming happy. But when they get sufferings, pains & sorrows, they bring God in the middle to put blame upon Him. They don't try to search for the real cause and root for it but produce the philosophical quotations and propositions. ||59|| |
Aamhee paashaana phekilaa varee | To chukoni padalaa mastakaavaree |
If we toss a stone up in the air and it falls on our own head, what wrong has the gravitation force done so that we should put blame upon it?" ||60|| |
Waaphyaat mirachi oosa laavile | Tikhat goda phala nashibee aale |
If, in the farm bed, chilly and sugar-cane are sown close together, you will ripe the sweet & pungent fruit. What is the fault of water here? You will reap as you have sown. ||61|| |
Deva - shakti aisee sarvatra | paree tee swaye na chaalavee sootra |
Similarly, the divine power has spread & pervaded every where evenly and equally. This is true. But this divine power does not hold & direct reins of anybody's actions and enactments. We ourselves are reponsible for enduring good or bad consequences of whatever good and evil enactments that we had done earlier in the past. ||62|| |
Dewaachech hey asate karane | Tari lok kaa nirmitaa kewilwaane?
If God is supposed to be the doer or performer of sorrows and happiness, why would have he produced so many people in this world so miserable & unhappy? If all happenings have been concentrated in the hands of God, why should some beings die with untimely death at their early age? ||63|| |
Hey to aahe aapulyaach aadheena |Janmaa yene aani marana |
There is no reason to hold a doubt that to get born and to die are entirely in our hands. ||64|| |
Aapanachi ichchhaa karito | Mhanoniyaa janmaalaa yeto |
We come into being due to our own desire. Why should anybody send us upon the earth by taking a birth? ||65|| |
Taisechi aahe maranaache | Aamhee kaarana whaave bighadavinyaache |
Similar is about death. We enact evil enactments then we have to bear the consequences of our own evil deeds. when we can't endure the sorrows & agonies from our own evil enactments, we give out a cry to save us. ||66|| |
Chora chorisaathee gelaa | aadhee vichaar naahee kelaa |
A thief goes out to attempt theft without thinking of the consequences. But when he is trapped in danger, he says, "How God has done this to me?" ||67|| |
Kiteekaanche dukhawaave mana | Hiraawooniyaa aanaave dhana |
Somebody hurts minds of several people. He grabs other people's possessions & wealth. But when he is destined to suffer the consequences of his sinful & wrong deeds, he goes on blaming God. ||68|| |
Maanasaalaa maraave aise na waate | pari maranaa aise kele okhate |
Nobody desires and likes to die. But somebody enacts in such a way which results in his death. Further, due to his strong attachment for life he says to God, "O God! a great calamity has impended upon me" ||69|| |
Maranaa aise karaave aacharana | sodoniyaa taaratammya dnyaana |
He behaves as if he is inviting his death and while enacting so, he gives up his sense & knowledge of discrimination. But when he faces the sufferings, he says, "I don't want to die". Now who will agree to his words? ||70|| |
| DESIRE-WILL POWER; SUFFERINGS THE FRUITS OF ENACTMENTS AND `KRIYAMAANA' (ENACTMENTS UNDER EXECUTION) |
Hey mhanane kaahee ichchhaa nohe | Ichchhe saathee maarga aahe |
uttering something does not mean `a will'. The will has some definite ways and it needs a practice of earlier good enactments. Such practice of good and noble deeds can't be performed at the eleventh hour. ||71|| |
Janmanehe ichchhene hote | pari tyaasi garbhadhaaranaa laagate |
Even a birth can also be obtained through the will power. But it needs pregnancy. That much period is to be given for it. Similarly some period is necessary for exposing what is borne in mind. ||72|| |
Agni dewoni lokhanda taapawaave | aani lagech mhane thanda whaave |
After heating iron in fire, if you wish to cool it suddenly, how can it be cooled down all of a sudden? ||73|| |
Jeeva karma karitaa swatantra | Tyaachaa bhog bhogata paratantra |
The being has full freedom to enact at its will and pleasure. But in enduring the consequences of its enactments, it is totally slave and controlled by some other factor. The impact of its desire is to endure the fruits of earlier enactments. ||74|| |
Sarwaasachi wate kadhee na maraave | sarvaaseech waate raaje whaave |
Everybody wants that his death should never visit him. Everybody wants to have a kingdom and to become the king. But they do not understand what exactly they should do to get their desires fulfilled speedily and so they fail to enact what they should exactly do. ||75|| |
Tene bhogaavaa laage nako to bhoga | Jo poorvee ghadalaa kaaryabhaag |
Therefore man has to endure the consequences of the enactments he had performed earlier. If he wishes to become an addict and then suffers from T.B. , how is it possible for him to live long? ||76|| |
Mhanoni saangato je je hote | Te ichchhabalecha pratyayaa yete |
Therefore I am telling you that whatever happens, it hppens due to your power of desires. In fact, if your enactments are performed according to your desires, your purpose will be fulfilled. ||77|| |
Ek ichchhaa asate chanchal | teeta hoto nehameecha badala |
Desires are also of various kinds. Some desire is capricious. It goes changing very often. Some other desire is a steady and motionless one. Such firm desire can be recognised by the enactments that are performed. ||78|| |
Kadhee ichchha, ichchhene prakat nohe | tee karmaanech diso paahe |
Some times, the desire in mind does not appear outwardsly It appears in the enactments done by the man. (If he enacts in some way) how can we say that there was no desire behind the enactments of that man? ||79|| |
Badashahaa `mee gareeb' bolalaa | Taree olakhatee lokachi tyaalaa |
Though the king says, "I am a poor man", his subjects recognise him. He can't hide himself and his kingship by merely saying so. If the Sun goes behind a cloud, can we say that the Sun does not exist there? ||80|| |
Taisee ichchhaa paripaakaasi aalee | aataa vrutti phalaasi bhyaalee |
When the desire bears some adverse fruit according to the enactments performed due to it, man gets scared to see the consequences. Then on the very nick of the time though he holds some other desire, he can't escape from death which stands before him as the fruit of his earlier desire and his enactments done according to it. ||81|| |
Kityekaanchee pramaane disatee | Mrutyu aapanachi prakat karitee |
Many individuals foretell about their death and tell the day, the exact time and even the moment of that endurance of their death. ||82|| |
Tyaanchi aasaktee dehaatooni sutalee |Mhanoni sthiti prakat zaalee |
Such individuals have completely lost their attachement to their body and life. So their original state of `own self' has become apparent. Then there are several other individuals who can foretell the unavoidable endurances of others very distinctly. ||83|| |
Vichaaree purush je jaanate | phala bhogaayaa hotee sajja te |
The thoughtful individuals understand all this. so they get themselves always prepared to endure the forthcoming fruits. In fact, such individuals never allow their inclinations to stray away towards the wrong way through indiscretion. ||84|| |
Awichaaree te kumaargee jaatee | phala bhogitaa talamalatee |
The indiscreted thoughtless individuals go by some evil way. When they endure the consequences of their sins and wrong doings, they grow wild and upset. When their endurences go beyond their forbearance, they get confounded and further develop some psychological disorders. ||85|| |
Aasakteekaanchee vikrutee waadhalee |Dehabaddha vrutti bhaambaawalee |
The individual, who has a strong attachment for his body and life, grows mental disorders and distortions more and more and their soul in the bondage becomes more confounded. He can't bear such evergrowing agonies and sufferings. Then his desire runs towards death. ||86|| |
Maageel kukarma asahya zaale | Mhanoni jeeva dyaayaa dhaawale |
When the agonizing consequences of the sins and evil deeds, which had been enacted earlier; become unbearable, the individuals turn to commit suicide. They feel that the death is better than their sufferings. ||87|| |
Kharokhar marana ek swapna | shareer pariwartanaache viraam sthaana |
In fact, death is just like a dream. It is a place of divine serenity for changing the body. But there is no ceasing from the endurences of the divine merits or demerits of sins, in one's death. ||88|| |
Jaisaa kapadaa angeechaa badalaawaa | naveen angaavari odhoni ghyaavaa |
The being gives up its old body by death and acquires a new body through desire by birth; this is just like taking off the old apparel from cur body and putting on new clothes. ||89|| |
Kadhee tee ichchhaa prakat naa kale |prakat ichchha twarit naa phale |
Sometimes, this desire to change the existing body cannot be apparently understood. sometimes such desire becomes apparent but does not become fruitful immediately. So even the great thoughtful and contemplenting wisemen also get confused at this stage and can't make a proper judgement. ||90|| |
Ichchhene ghetale talama vastra | Maga te tiko mhane varsha sahastra |
Someone wishes to have a very superfine clothes and expects that they should last for a thousand long years. These are the complex & mingled desires; yet whatever had been enacted earlier is surely to be endured in some consequences or other. ||91|| |
Ekadaa ichchhene basalaa ghodyaawaree |chaabuk maarataa housa puree |
Somebody has a desire to ride on a horse and fulfil his pleasure by lashing the horse. But when he does so, the horse becomes uncontrollable. Then he gets terribly frightened and prays God, O God! Please control this horse immediately". ||92|| |
Ekadaa hatooni gelaa baan | Maga ichchhe aisaa na ye paraton |
OR, When an arrow leaves the bow with a great speed, it is no use to wish that the arrow should return to you. In the same way, when the earlier enactment gets in motion, the consequences of it are on their way and they are unavoidable. One has to endure them. ||93|| |
Nusatee ichchha upayogee naahee | Tee sanskaar banooni karmapana gheyee |
It is not enough only to have a certain desire. This desire should be processed properly and should appear clearly in the enactment. thus each and every new desire comes into reality in the same order and produces its fruits. ||94|| |
Mana, buddhi, chitta, ahamkaar | paachawe antakkarana aadhaara |
`Antakkarana' (the inner soul) is the support to the mind, intellect, consciousness (chitta) and ego (Ahamkaar). All these are the inclinations (vrutti) of the Ahamkaara. The desires and the impressions, which become firm and steady in it, they control all enactments & the behaviour patterns are performed by the body according to them & in consistant to them. ||95|| |
Yaanche paalatateela sanskaara | Tareecha sukhaachaa hoya vyaapaara |
If the impressions upon the `antakkarana' are favourably changed, all practices and enactments will become happily fruitful. Otherise, the momentary desires come & go, they never get fulfilled immediately. ||96|| |
Ichchhaa sanakaar, kartawya sanakaara | yaanchaa sangraha poorvaapaara |
The store of earlier impressions of desires and the impressions of the enactments is called the `sanchita' (Accumulation of good and evil deeds in the present and receeding states). This `sanchit' consists of the divine merits and sinful demerits of he individual. ||97|| |
Tyaatoona je bhogaayaasi aale | Techi prarabdha bolale |
That, what comes forth in the form of the endurences from the store of `sanchit', is called the `prarabdha' (destiny). It is a must that one has to face & endure it. None can escape from it. ||98|| |
Te bhogataa kelee navee dhadapada | ichchhaa aani yatna prachanda |
While enduring the consequences of the `sanchita', the being again performs some new enactments and activities (karma). Such enactments, performed through plenty of desires and efforts are added to the previous store (sanchita) and they are called the `kriyamaana' (that is under execution). This `kriyamaan' is then credited to the earlier `sanchita' and further, the whole accumlation of these comes forward to make the man to endure their consequences in future. ||99|| |
Aise chaalale rahaat chakra | yaa naava jeewanaachaa vyaapaara |
Like a rotating water wheel, this whole cycle is rotating on and on. This rotation is called the life of human beings. This is the game of birth, death, sorrows & happiness and the desires and attempts for them. ||100|| |
Hey jaanoni prayatnaasi laagaa | yaavina bhaagyaachaa bhrama waavugaa |
Think over this. Start attempting efforts. Without efforts,the discussion on fortune and fate etc. is only an empty and false illusion. All the saints had always advised to enact duties and activities in excellent & noble way. ||101|| |
Kriyewina maargachi naahee | kartavya naraa devapad deyee |
Vandaniya Maharaj says, "There is none other remedy except to enact dutifully. Man can become God by his accomplishments. So be the trusted follower of the doctrine of exertion (prayatnawad) resolutely. ||102|| |
Iti Shreegraam geetaa grantha | Guru-shastra-swaanubhava sammata |
This Graamgeeta scripture has proved to the test of the Guru, the shastraas and the self-experiences. This Thirtyfourth Chapter, dealing with Fatalism is hereby concluded. ||103|| |
||Sadgurunaath Maharaj kee jai||
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| VOLITIONS |
| 1 We all beings are given good or bad fruits of whatever we have done in our chain of births. We get these fruit through our destiny or co-incidences or by God. But they are the result of our previous deeds. Therefore we should be prepared to endure the effects without putting blame on others. We shall gladly prepare ourselves to endure them and shall never blame anybody for them. 2 Man can progress with earnest desires and enacts achieving them. We shall also do the same which we say or promise. 3 We shall never depend upon the fate and fortune or destiny for our progress and welfare. With our hard efforts we shall seek our progress and prosperity. 4 Good fortune does not mean great wealth, powers or wisdom. Good fortune lies in real happiness and satisfaction. We shall perform such deeds and acts by which we shall always be fully satisfied and contented. 5 True fortunate is he who offers his almost all (body-soul and every thing) to the supreme and the Absolute God. Therefore we shall also offer our all worldly and spiritual possessions to that almighty supreme God. |
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