Saturday 5 December 2015

प्रारब्धा हाती जन। सुख सीण पावतसे।।
करिता घायाळाचा संग। अंगे अंग माखावे।।
अविसा अंगी पीडा वसे। त्यागे असे बहु सुख।।

तुका म्हणे जीव भ्याला। अवघा आला बाहेरी।।

https://youtu.be/APzXHbPFGW0


Monday 20 April 2015

Macce gaya gala mukadi nai says Bulleh Shah

मक्के गयाँ , गल मुकदी नाईं।
पावें सौ सौ जुम्मे पढ आइये।।
गंगा गया, गल मुकदी नाईं।
पावें सौ सौ, गोते खाइये।।
गया गयाँ, गल मुकदी नाईं।
पावें सौ सौ, पंड पढाइये।।
बुल्ले शाह गल ताइयों मुकदी।

जदों मैं नु दिलों गँवाइये।।

going to mecca, your tale did not end
even after offering prayers a hundred-fold!
going to the ganges, your tale did not end
even after ablutions a hundred-fold!
going to gaya, your take did not end
even after offering prayers through a hundred priests!
bulleh shah, your tale is fulfilled
when the 'i' is abandoned by the self!

Tuesday 24 February 2015

Dekhane te chehare je pranjalache arase

देखणे ते चेहरे जे प्रांजळाचे आरसे ।गोरटे की सावळे या मोल नाही फारसे ॥
The faces, which are genuine, despite of their color, are the beautiful faces!

तेच डोळे देखणे जे कोंडीती सार्या नभा ।वोळिती दुःखे जनांच्या सांडिती नेत्रप्रभा ॥
The eyes, which are visionary and feel sorry by seeing others misery, are the beautiful eyes!

देखणे ते ओठ की जे ओविती मुक्ताफळॆ ।आणि ज्यांच्या लाघवाने सत्य होते कोवळे ॥
The lips, which speak well and by whose sweetness truth becomes tender, are the beautiful lips!

देखणे ते हात ज्यांना निर्मितीचे डोहळे ।मंगलाने गंधलेले सुंदराचे सोहळॆ ॥
The hands, which are creative and are engaged in activities exhibiting fragrance of purity, are the beautiful hands!

देखणी ती पाऊलेजी ध्यासपंथे चालती ।वाळवंटातूनसुद्धा स्वस्तिपद्मे रेखिती ॥
The footsteps, which are walking the path of mission and even if walking through desert, they leave good footprints, are the beautiful footsteps! 

देखणे ते स्कंध ज्या ये सूळ नेता स्वेच्छया ।लाभला आदेश प्राणां निश्चये पाळावया ॥ 
The arms, which carry the burden willingly and follow the order with conviction, are the beautiful arms!

देखणी ती जीवने जी तृप्तीची तीर्थोदके ।चांदणॆ ज्यातुन वाहे शुभ्र पार्यासारखे ॥
The lives, which are content and are full of light, are the beautiful lives!

देखणा देहान्त तो जो सागरी सुर्यास्तसा ।अग्निचा पेरुन जातो रात्रगर्भी वारसा ॥
The death, which is like a sunset and which leaves the light of motivation in the darkness, is the beautiful death!


-बा. भ. बोरकर.

http://youtu.be/ue0oRt8ILVA

Monday 23 February 2015

अाता अवधारा कथा गहन।

अाता अवधारा कथा गहन।  जे सकळा कौतुका जन्मस्थान।
की अभिनव उद्यान। विवेकतरूचे।।

Now listen to this story with deep meaning. Or is it the birthplace of all that is worth praising? It is a unique garden of thought, of discernment. 

ना तरी सर्व सुखांची आदि। जे प्रमेयमहानिधि। 
नाना नवरससुधाब्धि। परिपूर्ण हे।।

Or is it the beginning of all happiness, or the gathering together of all theories, or an ocean of all the Rasas.

कीं परमधाम प्रकट। सर्व विद्यांचे मूळ पीठ।
शास्त्रजातां वसिष्ठ। अशेषांचे।।

Or is it the manifestation of that ultimate abode of all beings or the source of all arts and sciences?

ना तरी सकळ धर्मांचें माहेर। सज्जनांचें जिव्हार। 
लावण्यरत्नाभांडार। शारदेचे।।

Or is it the mother of all Dharma, the love of all those who are good, or is it the treasure of Sharada’s beauty?


नाना कथारूपे भारती। प्रकटली असे त्रिजगती।
आविष्करोनी महामती। व्यासाचिये।।

Or the invention of the great mind of Vyasa manifested in the three worlds as a story?

म्हणोनि हा काव्या रावो। ग्रंथ गुरुवतीचा ठावो।
एथूनि रसां झाला आवो। रसाळपणाचा।।

Hence, this work is the king of poetry, the limit of all that is superior. It is here that all the essence of Rasa began.

तेवीचि आइका आणीक एक। एथूनि शब्दश्री सच्छास्रिक।
आणि महाबोधी कोंवळीक। दुणावली।।

Listen to one more of its attributes. It is here that the word got its disciplines and led to scientific knowledge.

एथ चातुर्य शहाणे झाले। प्रमेय रुचीस आले।
आणि सौभाग्य पोखले। सुखाचे एथ।।

It is here that astuteness became discrete. the theories came to become a beautiful experience, luxury of happiness came to rest here.

माधुर्यी माधुरता। शृंगारी सुरेखता।
रूढपण उचितां। दिसे भले।।

The sweetness in the sweet, the elegance in adornment, the relevant in tradition came about here.

एथ कळाविदपण कळा। पुण्यासि प्रतापु आगळा।
म्हणऊनि जन्मेजयाचे अवलीळा। दोष हरले।।
आणि पाहतां नावेक। रंगी सुरंगतेची आगळीक।
गुणां सगुणपणाचें बिक। बहुवस एथ।।

Here the arts got dexterity, the righteous became glorious, which is why when Janamejaya heard the story be became blameless and when one looks closely one finds that colors got their beauty here, the deed became the good deed here.

भानुचेनि तेजे धवळले। जैसे त्रैलोक्य दिसे उजळले।
तैसे व्यासमती कवळले। मिरवे विश्व।।

Just as the brightness of the Sun enlightens the three worlds, so does Vyasa’s mind brighten this world. 

कां सुक्षेत्री बीज घातले। ते आपुलियापरी विस्तारले।
तैसे भारती सुरवाडले। अर्थजात।।

Just as when good soil receives the seed and then the seed sprouts and grows on its own, so did Dharma, Artha, Kama and Moksha sprout and grow in the Bharata. 

ना तरी नगरांतरी वसिजे। तरी नागराचि होईजे।
तैसे व्यासोक्तितेजे। धवळित सकळ।।

Just as a person becomes a city dweller by living in the city, so does one becomes enlightened by listening to Vyasa.

की प्रथमवयसाकाळी। लावण्याची नव्हाळी। 
प्रगटे जैसी आगळी। अंगनाअंगी।।

Or the beauty of a woman manifests itself in her youth


ना तरी उद्यानी माधवी घडे। तेथ वनशोभेची खाणी उघडे।
अादिलापासोनि उपाडे। जियापरी।।

Or at the advent of spring the garden blossoms revealing its treasures of beauty

नाना घनीभूत सुवर्ण। जैसे न्याहाळितां साधारण।
मग अळंकारी बरवेपण। निवाडु दावी।।

Or a pile of gold appears ordinary till it is crafted into beautiful jewelry


तैसे व्यासोक्ती अळंकारिले। आवडे ते बरवेपण पातले। 
ते जाणोनि काय आश्रयिले। इतिहासी।।

In a similar vein the stories of yesteryears came to reside in the story of Vyasa

नाना पुरतिये प्रतिष्ठेलागी। सानीव धरूनि अांगी।
पुराणे आख्यानरूपे जगी। भारता आली।।

The Puranas too wanted to be recognized the world over and hence, leaving aside their pride, came to reside in the Bharata.

म्हणऊनि महाभारती जे नाही। ते नोहेचि लोकी तिही।
येणे कारणे म्हणिपे पाही। व्यासोच्छिष्ट जगत्रय।।


Hence, what is not in the Mahabharata is not in this world. Hence these three worlds are what Vyasa tasted and left for us

एेसी सुरस जगी कथा। जे जन्मभूमि परमार्था।
मुनि सांगे नृपनाथा। जन्मेजया।।
जे अद्वितीय उत्तम। पवित्रैक निरुपम।
परम मंगलधाम। अवधारिजो।।


Such a beautiful story, full of the knowledge of the Universe, was narrated by the Muni to the king Janamejaya. Hear, hear, this story is incomparable, the best, the purest , without an equal and sacred. 

http://youtu.be/tmMg1KxGvZ8

Saturday 7 February 2015

म्हणोनि जाणतेनो गुरु भजिजे।

म्हणोनि जाणतेनो गुरु भजिजे। तेणे कृतकार्या होईजे ।
जैसे मूळसिंचने सहजे। शाखापल्लव संतोषती।। 
कां तीर्थे जिये त्रिभुवनी। तिये घडती समुद्रावगाहनी। 
ना तरी अमृतरसास्वादनी। रस सकळ।।
तैसा पुढतपुढती तोचि। मियां अभिवंदिला श्रीगुरुचि।
जो अभिलषित मोनोरुचि। पुरविता तो।।

Just as when the roots of a tree are watered the branches and the leaves blossom or when one bathes in the sea it is like bathing in the waters of the universe or the tasting of nectar is the tasting of all that is to taste, so do our actions bear fruit when we worship the Guru.  

Hence I have worshipped and prayed to the Guru first because worshipping the Guru is worshipping everyone and all one’s desires are fulfilled then.

http://youtu.be/7MytU6ciBs4

Thursday 5 February 2015

Tuka says Devache Ghari Deve Keli Chori

देवाचें घरीं देवें केली चोरी। 
देवें देव नागवूनि केला भिकारी।।
धांवणियां धांवा धांवणिया धांवा।
मागचि नाहीं जावें कवणिया गांवा।।
सवेंचि होता चोर घरिचिया घरीं।
अवघे केले वाटोळें फांवलियावरी।
तुका म्हणे येथे कोणीच नाहीं।
नागवलें कोण गेलें कोणाचे काई।।


God stole from the home of God and God made a beggar out of God. Everybody is running to find where God is hidden but there is no clue and one does not know where to look. The thief was inside the house all the while and at the opportune moment stole everything. Says Tuka, there is nobody here so who made a beggar out of whom? 

http://youtu.be/KLm3FM96-6Q

Tuesday 3 February 2015

जैसे डोळ्यां अंजन भेटे।

जैसे डोळ्यां अंजन भेटे। ते वेळी दृष्टीस फांटा फुटे।
मग वास पाहिजे तेथ प्रगटे। महानिधी।।
कां चिंतामणि जालया हाती। सदा विजयवृत्ति मनोरथी।
तैसा मी पूर्णकाम निवृत्ती। ज्ञानदेवो म्हणे।।


Only when a specific balm is applied to the eyes does true sight occur and one can see the hidden treasures. Or when one has the Chintamani, the wish fulfilling stone, one feels as if one has conquered the world, I too have achieved completion through Nivritti, my Guru, says Dnyanadeva.

http://youtu.be/KRAuQn3kcsA

मज ह्रदयीं सद्गुरु।

मज ह्रदयीं सद्गुरु। जेणे तारिलो हा संसारपूरु।
म्हणऊनि विशेषे अत्यादरु। विवेकावरी।।


My Guru deserves special respect for giving me the gift of prudence, of discernment. He therefore resides in my heart because he saw me through the sea of life on earth. 

http://youtu.be/RVVIk-vVFHQ

Monday 2 February 2015

अाता अभिनव वाग्विलासिनी।

अाता अभिनव वाग्विलासिनी। जे चातुर्यार्थकलाकामिनी।
ते शारदा विश्वमोहिनी। नमस्कारिली मियां।।


Now (after having worshipped Ganesha) I bow to the unique Goddess that resides on my tongue. She is the Goddess of astuteness, of meaning residing in the word and of the arts. She is Sharada, the one who has hypnotized the entire universe. 

http://youtu.be/l-No9Z7YlRE

Saturday 31 January 2015

अकार चरणयुगुल।

अकार चरणयुगुल। उकार उदर विशाल। मकार महामंडल। मस्तकाकारे।।

The Akaar in the A -U - M are Ganesha’s two legs, the Ukaar is Ganesha’s large, rounded stomach and the Makaar is the shape of his large head. 

हे तिन्ही एकवटले। तेथे शब्दब्रह्म कवळले। ते मियां गुरुकृपा नमिलें। आदिबीज।।


Where the three elements of AUM gather together the entire universe of the word is embraced. With the permission of his teacher, the author pays obeisance to this deity that is the seed of all.

http://youtu.be/t9ChU9J1IPM

उपरि दशोपनिषदें।

उपरि दशोपनिषदें। जियें उदारें ज्ञानमकरंदें। तियें कुसुमें मुगुटीं सुगंधे। शोभती भलीं। 


The Upanishads are flowers that hold the nectar of knowledge inside them. These flowers adorn the forehead of Ganesha like a crown.

http://youtu.be/g1VRg4_Zubc

प्रमेयप्रवाल सुप्रभ।

प्रमेयप्रवाल सुप्रभ। द्वैताद्वैत तेचि निकुंभ। सरिसे एकवटत इभ - । मस्तकावरी।।


The principles laid down in the Shruti and the Smriti literature are the corals on Ganesha’s body and dualism and monism are his well balanced and well propotioned cheeks. 

http://youtu.be/jZPNPhumFrM

मज अवगमलिया दोनी।

मज अवगमलिया दोनी। मीमांसा श्रवणस्थानी। बोधमदामृत मुनी -। अली सेविती।।

The ears symbolise the Poorva Mimansa and Uttara Mimansa philosophy and understanding and knowledge is the mad or temporin secreted from Ganesha’s forehead that attracts the Munis like bees to honey.

http://youtu.be/R9vxqq3IwLA

तरी संवादु तोचि दशनु।

तरी संवादु तोचि दशनु। जो समताशुभ्रवर्णु। देवो उन्मेषसूक्ष्मेक्षणु। विघ्नराजु।।


The tooth symbolises communication and its white colour its unbiased and unprejudiced nature. The small eyes are the symbol of knowledge that is able to discern obstacles.

http://youtu.be/Klmi5RPycio

Friday 30 January 2015

देखा विवेकवंतु सुविमळु।

देखा विवेकवंतु सुविमळु। तोचि शुंडादुंड सरळु। जेथ परमानंदु केवळु। महासुखाचा।।

The straight long trunk symbolises the discerning ability to choose the best.  

http://youtu.be/FQar-abaN04

मग सहजें सत्कारवादु।

मग सहजें सत्कारवादु। तो पद्मकरु वरदु। धर्मप्रतिष्ठा तो सिद्धु। अभयहस्तु।।


After the rebuttal of the Buddhist idea of momentariness what follows naturally is the non theistic dualism of the Sankhyas symbolized by the hand of Ganesha holding the lotus. Jaimini’s philosophy of Mimansa that underlines the role of Dharma, of duties and responsibilities that lead to a satisfaction of our worldly desires is symbolized by the raised hand of Ganesha as if granting freedom from fear.

http://youtu.be/ueuqTPIFGkg

एके हातीं दंतु।

एके हातीं दंतु। जो स्वभावता खंडितु। तो बौद्धमतसंकेतु। वार्तिकांचा।।

In one hand he holds a broken tooth. It symbolizes the inherently discrete character of the Buddhism propounded by the Vartikas.

http://youtu.be/Oul9E_WrP_I

तरी तर्कु तोचि परशु।

तरी तर्कु तोचि परशु। नीतिभेदु अंकुशु। वेदान्तु तो महारसु। मोदकु मिरवे। 


The Parashu or battle axe is symbolic of deductive logic of the Sage Kanad. The Ankush or goad used to control elephants is symbolic of the logical reasoning of Gautam. The Modak or the sweet in his hand is symbolic of the essence of Vedanta of Vyasa.  

http://youtu.be/kKprZQfTvd4

देखा षड्दर्शने म्हणिपती।

देखा षड्दर्शने म्हणिपती। तेचि भुजांची आकृती। म्हणऊनि विसंवादे धरिती। आयुधे हाती।। 


The six philosophies (Nyaya by Sage Gautam, Vaishesika by Sage Kanad, Sankhya by Sage Kapil, Yoga by Sage Patanjali, Karma Mimamsa by Sage Jaimini and Vedanta by Vyasa) are the six arms of Ganesha and hence he holds in each different tools that demonstrate the discord, the disagreement among the philosophies. 

http://youtu.be/cZSgI6f9qZw

तेथ व्यासादिकांचिया मती।

तेथ व्यासादिकांचिया मती। तेचि मेखळा मिरवती। चोखाळपणे झळकती। पल्लवसडका।।

The waistband is showing off the intellect of people like Vyasa.

http://youtu.be/A241WqJzmHg





नाना प्रमेयांची परी।

नाना प्रमेयांची परी। निपुणपणे पाहतां कुसरी। दिसती उचित पदें माझारी। रत्ने भली।।


When one looks at these anklets carefully one finds carefully selected jewels of propositions and principles that are the essence of poetry and drama. 

http://youtu.be/3OXHUCYCJz8

Thursday 29 January 2015

देखा काव्यनाटका।

देखा काव्यनाटका। जें निर्धारितां सकौतुका। त्याचि रुणझुणती क्षुद्रघंटिका। अर्थध्वनि।।


The sound of the anklets that Ganesha wears are the meaning from poetry and drama 

http://youtu.be/7DLt9clHzsI

पदबंध नागर।

पदबंध नागर। तेंचि रंगाथिले अंबर। जेथ साहित्य वाणे सपूर। उजाळाचे।।


Excellently crafted sentences are Ganesha’s garments. The figures of speech in the sentences give these garments a bright texture. 

http://youtu.be/fRjd0e1zuaI

अष्टादश पुराणे।

अष्टादश पुराणे। तींचि मणिभूषणे। पदपद्धती खेवणे। प्रमेयरत्नांचीं।।


The eighteen Puranas (Brahma, Padma, Vishnu, Shiva, Vamana, Markandeya, Varaha,Agni, Kurma, Bhagavad, Linga, Narada, Skanda, Garuda, Matsya, Vayu, Bhavishya, Brahmanda) adorn Ganesha’s body. The principles, the propositions and the verse are the jewels.

http://youtu.be/UmeoOjwWNws

Tuesday 27 January 2015

स्मृति तेचि अवयव।

स्मृति तेचि अवयव। देखा अंगीकभाव। तेथ लावण्याची ठेव। अर्थशोभा। 


Ganesha’s physical elements, his being, are the mneme, the retentive basis or basic principle in a mind or organism accounting for memory. The Smriti literature along with the Shruti is well known in India. Smriti is about the memory and therefore tradition or culture. One hears (Shruti) and then one remembers what one hears (Smriti). Tradition is built upon these two and finally leads to what is understood as Dharma, one’s duties and responsibilities. The elements of Ganesha’s physical being are the expressions of memory that one can see. The beauty in this physical being comes from meaning. 

http://youtu.be/o96Ok7kO0SM

Monday 26 January 2015

हें शब्दब्रह्म अशेष।

हें शब्दब्रह्म अशेष। तेचि मूर्ति सुवेष। तेथ वर्णवपु निर्दोष। मिरवत असे।।३।।


Ganesha is getting more defined. He is that universe of words that leaves nothing unexpressed. These words decorate his being. His character is without blemish. 

http://youtu.be/ZZ2azLdfn2g

देवा तूंचि गणेशु

देवा तूंचि गणेशु। सकलमतिप्रकाशु। म्हणे निवृत्तिदासू। अवधारिजो जी।।२।।


Ganesha is provided with a definition here. He is God. He is one who enlightens everybody’s minds. The author now reveals himself. He is the disciple of Nivritti and hence calls himself Nivrittidas. The author asks the listeners to pay attention to him.

http://youtu.be/2yglJ9Vydjk

Saturday 24 January 2015

ॐ नमो श्री आद्या।

श्रीगणेशाय नम:। ॐ नमो श्री आद्या। वेदप्रतिपाद्या। जय जय स्वयंवेद्या। आत्मरूपा।।१।।

Ganesha is worshipped first. Usually this deity is seen as someone who can clear all obstacles. Hence, worship of the deity would presume obstacles. Here however, it appears that the deity gets a very different meaning and purpose. It is almost as if the author is foregrounding the nature of the work to follow. The author seems to say that what he is looking at would take the listener to a different perspective. There is already the promise of something new. Ganesha appears here more as the deity of the people, even masses. A ‘dear’ deity. The association with Aum - a symbol, an alphabet, a word and for some even an entire philosophy - is significant. Aum symbolizes all that is perfect, omnipresent, pure, true, good. Ganesha is that Aum. Ganesha is aboriginal, the original, the premier, the first, the initial. He is so important that the Vedas assert, enunciate, contemplate upon him. The author sings his glory because he is so profound that only he can know himself. He is the soul of all.

http://youtu.be/dvvgZN21gQE via @YouTube