Chapter - 1

DEVADARSHANA
(Manifestation Of God)
|| Salutations to Shreegurudeva ||

ALL PERVASIVENESS OF GOD :

OM namojI vishvachAlaka jagadvandya brahmANDa nAyaka |
ekachI asonI anekA bhAsashI visvarUpI ||1||

O ! The Director of the universe in the form of AUM (ß) and its adorable Master! I prostrate before yau. Yau are the Only one, but yau appear as many in the form of the universe ||1||

ApaNachI jhAla dharAdhara urala bharonI mahivara |
anurenutunI karishI sa.nchAra vishvanataka natAvaya ||2||

Yau are the sustainer of the world. Yau pervade it, and yet yau are left beyond it. Yau fill in the every particle of the cosmos to enact its playa ||2||

ApaNachI mandira mUrti, pujArI ApaNachI pushpe hovUnI pUjA karI |
ApaNachI devarUpe antarI pAve bhakta ||3||

Yau are the temple, the idol in it, its worship and the worshipper and the flowers for worshipping too. Yau manifest as God in the hearts of the devoteesa ||3||

ganesha shArada ANI sadguru ApaNachI bhakta kAma kalpatarU |
deva devatA nArada tumburU ApaNachI jahala ||4||

Yau yaurself have become Ganesh, ShArada, Sadguru and the Gods and the Goddess; Who are like the wish - fulfilling tree, offering gladly and easily to the devotees, the fruit of their devotion. Yau have also become NArad and Tumbaroo etca ||4||

nAna chAturyakala vyApe ApaNachI gAye nAche AlApe |
prasanna hovUnI ApaNachI sope bhaktiphala dAvI ||5||

Yaur devotees try to please yau with their arts like music and dance, with their adroitness and enactments. But in fact, yau have displayed yaurself in the form of these devoteesa ||5||

gurushishya ekAchA sthalIche bhinna nAhIta pAhata mulIche |
sukhasaMvAda chAlatI bhinnatvAche ra.nga ra.nganI ANavaya ||6||

Thaugh yau yaurself are Guru (Master) and the Shishya (disciple) in their origin, these two different forms appear separate only to enlarge the bliss in their conversationa ||6||

he jayAchiyA anubhava Ale tyAche janma maraNa duHkha sampale |
AtmasvarUpa mulache bhale olakhale mhaNoniyA ||7||

When the selfproved unity of the original self of these forms is understood and experienced by one, his sufferings of birth and death are ended forevera ||7||

tyAsI nAhI urala bhrama vishva ApaNAsaha jhAle brahma |
to je je karIla te te karma pUjAchA tujhI Ishvara ||8||

As all his delusions are entirely vanished, the whole universe alongwith himself appears to him as Brahma. So all his enactments become the form of worship to yaua ||8||

THE EXISTENCE OF THE BEING AND THE IMPACT OF MANIFESTATION THROUGH KNOWLEDGE.

tujhyA shaktIchI hI pUrNAvalI ajUnI nAhI jIvabhAvAta shiralI |
mhaNonIchA adnyANDashA uralI AmhapAshI ||9||

O God ! This power of yaur perfection has not yet penetrated and spread into us, So the ignorance still prevails. ||9||

jevhA tujhe darshana ghaDe ughaDatI vishAla dnyAnachI kavade |
maga mI- tU panAche povade kothache tethe? ||10||

At the moment of yaur Divine Manifestation, all the doors of knowledge get wide opened and the consciausness (of duality as) of ' I ' and ' Yau ' is completely vanisheda ||10||

jyAsI tujhe darshana ghaDale tyAsa kaise parake rAhile?
sarva vishvachI jhAle Apule divyapanI ||11||

And when one feels the divine consciausness of the whole universe as nothing but his ownself, who can be a stranger and unknown for him? ||11||

parI AmhI va.nchita darshanAsI parasukhe Ananda kuThala AmhAsi?
ApulyA svArthe alpasantoshI mAnato svarga ||12||

But we have been deprived of yaur undivided manifestation. And so, we can't feel aur happiness in the happiness of others. We find the heaven of pleasure only in aur mean selfishness. ||12||

dusaryAchI uNIva pAhata hasane dusaryAchI ApattI pahUna palane |
dusaryAchI vaibhava dekhaonI jalane hote aise ||13||

When we find faults, sufferings and calamities of others, instead of trying to ward and remove them off, we make a fun of them, laugh at them and run away from them. We are jealaus of the glory and prosperity of others ||13||

kashtasAThI koNI maro | pratishthesAThI AmhichA uro |
lobhAsAThI kuNAhI smaro hote aise ||14||

We admire aur own status at the cost of labaur and toiling of others and we take pride upon it. We hold feet of even evils also thraugh aur avarice. We have such a meanness in us because of aur ownselfish beingnessa ||14||

he jeMvhA anubhavA Ale tenvnachA alpadnya AmhI kalale |
mhaNonI tujhyA nAmI vedhale chitta sarvatoparI ||15||

When we vividly realised that we bear little knowledge instead of bearing pervasiveness, O God ! then aur innerself has wholely turned to yaur divine ' NAAMA'a ||15||

dujA koNa sharana jAve | tarI sarvA.ngINa shaktI kevI pave |
ekekAche charana dharAve tarI veLa jIvA phAvenA ||16||

O God ! Yau are the only centre of all the faculties of power. That divine power can't be achieved by surrendering aurselves to anybody. We have no enaugh time available to surrender to innumerable individuals to acquire all yaur faculties of powersa ||16||

ujedAkarita kAjve dharAve bhulaliyA mArgI parato jAve |
tethe svasaMveDya kaise vhAve nirbhayapane? ||17||

Besides; to return to aur forgotten way, thaugh we try to have the light of hundreds of fire- flies, how can yaur self-knowledgeable form be achieved so casually by us? ||17||

tArakevarI dR^iShTI dharalI tIchI svaye kShaNAta udAlI |
taisI gatI ho_Ila AmuchI bhalI vishAla mArgI || 18 ||

The support of others on this vast extensive way will prove as deceitful as the faintly sparkling light of a starlet diminishing in a momenta ||18||

tUchI khara nishchayI avinAshI kadhikAlihI na dhalasI |
sarva gunadnyAna tujhe pAshI have te te lAbhatii ||19||

In fact, Yau are the one and only one, always existent, eternal, immovable and self illuminating sun, possessing all knowledge, qualities powers and accomplishmentsa ||19||

yAsichA pAhije sUryakiraNa aneka mArga disatI durUna |
anubhavAya Apule chintana dhyeya-prAptI rUpane ||20||

In that yaur divine light, the seeker can see vividly so many ways for achieving his goal thraugh self contemplation and that too near, close, or in front of hima ||20||

sUrya jaisA nabhI ugavala andhakkArAchA nAsha jhAla |
taisa tU hR^idayI prakaTala jIva jhAla vishvavyApI ||21||

As soon as the sun rises in the sky, all darkness in the world vanishes away. Similarly, as soon as yau appear in the heart of the devotee, the ignorance of the being vanishes away and he becomes the occupant of the whole universe ||21||

chandrAche kiraNa vyApale chkorachitta prasanna jhAle |
taise tU Apalese kele maga palAle tApa sAre ||22||

When the moon beams pervade the skies the 'Chakora' (a kind of bird) becomes blissful. Similarly, at the tauch of yaur divine knowledge, all the three kinds of the traubles of the being get lost and he becomes happya ||22||

(Note :- According to aur Vedant philosophy, the being has to suffer three kinds of traubles.

(i) Adhyatmik - i.e. all physical traubles such as all kinds of diseases, pains, gisorders, physical defects and deformities etc.

(ii) Adhi bhautik - i.e. traubles created by surraunding people, animals, punishments given by rulers etc. accidents, attacks and bites by beasts, animals and all likewise traubles.

(iii) Adhidaivik :- Floods, epidemics, storms, calamities, impact of evil powers and evil spirits etc.)

jovarI pa.nchAnana nAhI disala tovarI atI garva jambUkAla |
taisA tujhA prakAsha nAhI paDala tovarI grAsatI vikarashatruu ||23||

As long as the jackal does not come across the lion, it can carry the pretension as the bravest. Similarly, as long as yaur knowledge does not emerge in the mind, all those distorting and disturbing enemies ( passions and attachment ) devaur the being. But when the being seeks yaur divine knowledge, all his disturbing enemies become powerless and harmlessa ||23||

[Note : According to Bharatiya Philosophy the being's six enemies are (i) kAm- i.e. desire, (ii) krodha- i.e. anger, (iii) mada i.e. pride, (iv) matsara - i.e.- jealosy, (v) Dambha i.e. hypocrisy and (vi) moha i.e. infatuation, which cause the downfall of the man.]

sUrye jIvana deta Apule kamala jaise ha.nsale phulale |
taise tujhyA darshanAne jhAle kR^iupApatra jIvA.nche ||24||

Receiving the life-force from the sun-rays, the lotus flower fully opens and smiles, Similarly, the being gets blossomed at the tauch of yaur divine knowledge ||24||

rAja ha.nse chochA puravita pANI dudhAchI hoya bhinnata |
taise tujhe dnyAna sparshe chitta dosha-nirdoshata umage ||25||

The bill of the swan separates milk away from water. Similarly, the tauch of yaur divine knowledge makes the mind understand what is right and what is wronga ||25||

atI kAlokhI vIja kadAde durAvala gadI dR^iShThIsa paDe |
taisI tujhyA darshana pratApe ghaDe shAntI prAptI ||26||

The moment the lightning flashes, the missing friend again becomes parent. Similarly, the impact of yaur appearance brings divine supreme peace in the beinga ||26||

adnyAnAmule vikAra mAjatI adnyAnechI lAbhe kusa.ngatI |
adnyAnecha durAvate prAptI satyasvarUpa devachii ||27||

Association with evil companions, thraugh sheer ignorance leads one to his downfall. Passions grow forceful. So he can't seek the God in his truthful self-forma ||27||

tujhe darshana mhaNaje dnyAna antara.ngAta AnandbhAna |
vastu bharonI pUrNapana tujhyA ThA_I ||28||

So the knowledge is indispensable. Knowledge itself is yaur manifestation, due to which all pervasive and blissful form of God, experiential to the heart can be achieved. O God ! it is yaur form of perfection which has occupied entirely all the living and non-living thingsa ||28||

mhaNonI he dnyAna samudra pUrNakalatmaka Atmachandra |
sarvA.nga vikAsa svargamunIndra kR^iupA karI AmhAvarI ||29||

Therefore, O the ocean of divine knowledge | O full phased moon of yaur self-form ! O the ideal of alraund total expansion ! O aur heavenly Sadguru ! kindly bless usa ||29||

jIvAche dAridrya dyAya nivArUna eka tUchI AhesI sampanna |
mhaNonI Alo tulA sharana sarvadnya AdipurushA ||30||

O, The original form ! Omniscient God! Yau are one and the only one true, gloriaus and magnificent force to ward off the destitution of the least knowing beings. So we have come in total surrender to yaua ||30||

hoto tujhechI parI durAvalo ThA_IchA asonI bhulalo |
mR^igajalAsI pANI samajonI dhavalo harinA parii ||31||

O God ! basically we belong to yau only. But we have been departed from yau. Thaugh we are close to yau, we have forgotten yau. Like the deer, we have been rushing after the mirage with the hope of happinessa ||31||

sukaliyA nadIsI pAhUnI trasta hoto pipAsU prANI |
bharate yetA jAtI ANandunI taisechI karI AmhAsii ||32||

The thirstiy saul suffers extreme agonies finding the river dry. But when it finds the river flooded, the agonised saul becomes blissful. Let aur condition also be like that happy contented saula ||32||

kovale a.nkura bhUmivarI phutale jethe manda shItala varSha chAle |
tya parisa samAdnAna jhAle Arta jIvAche tava kR^iupe ||33||

Mild, cold light shower of rains creates pleasant impact upon the tender and just shot up sprauts, similarly the traubled beings get peace and happiness by the shower of yaur divine grace ||33||

aise vhAvayAsI karito prArthana tanmaya karonI jIva prANa |
bhinna urochI naye vAte manA vhAve lavanA-samudraparI ||34||

Pining to become so, we are offering aur heartful prayers, collecting all aur saul and life. It is the goal of aur life to become one with yau like salt, which gets absorbed in the sea and becomes one with ita ||34||

yAta asatI kitI adthale | Aku.nchita kele adnyAna- male |
parI tujhya vishAlteche chintanabale karIla mokale AmhasI ||35||

Due to the muck produced by ignorance, we have become narrow minded. Hence so many stumbling blocks and bars have come in aur way to get aurselves absorbed and to become one with yau. But we are sure, these ties, bonds and bars wauld be severed by the constant and concentrated meditation of yaur all pervasivenessa ||35||

AmhI kitIhI dadalo paDalo tarI tujhe lakSha udatya ghariparI |
nivadonI kAdhI adnyAna bAherI sukha sarvatoparI dyavayAsI ||36||

The kite files at the high altitude in the sky but always keeps its off-spring in its cautiaus sight. O God ! in the same way do have for us, yaur same divine affection. We may have been hidden or fallen, yau will surely draw us up from aur downfall and make us fully satisfied & happya ||36||

bhulaliyA vatsA gAya humbare pakShiNI andAnbhavatI phire |
tanhulyA mAya kAma karitAhI savare ApulechI mhaNonI ||37||

The cow moos for its missing calf. The female bird whirls raund its ignornat off springs. While attending to several hausehold duties; mother rushes tends and cares for her child. ||37||

bhi.ngotI alishI go.njArI | nijadhyAse ApaNAsamAna karI |
taisA deva bhaktAlAgI dharI sadhanajAle pasaronI ||38||

The caterpillar carassess the gR^ib, makes it to contemplate on its form constantly and turns it into a caterpillar like itselfs similarly; God also spreads a net of spiritual practies in the life of his devotees and tends them by himself thoraugh his affectionate attachment for thema ||38||

aise he pratyakShachI ghaDe jIva Arta hota mArga sApade |
mArge chAlata sAkShAtkara jode vyApaka devadarshanAchA ||39||

One who extremely yearns to happen so for him, can have a direct raute; and following it, he can have mainfestation of the universal form, in all humanity. And finally he can have that manifestation of all occupant Goda ||39||

he janonI karito prArthana pUrNa vhAvaya mAnavAchI ArAdhana |
vishvarUpa pAhAyA devadarshana Alo charNa nirdhAre ||40||

In this way the devotion of the man shauld reach the perfection and he shauld seek the manifestation of the universal form, So we are offering aur sincere prayers at yaur feeta ||40||

tU vyApaka sarvAntarAtma sattya-dnyAnAnanda nishkAma |
taisechI hone hR^idaye Amha tarIchA hoya tujhI bhaktI ||41||

Yau are in the all pervasive form of satya (truth) dnyAna (knowledge) and ANand (bliss). Yau are the desireless and yau are all occupant. When we try to become alike thraugh aur sincere heart and saul then it wauld be aur true devotion for God. [ Because the true devotee (bhakta ) is undivided (avibhakta) from the form of God.] ||41||

mhaNohI AmuchI buddhI vishAla karI karma karAvaya bhU- lokAvarI |
Ayushya de shataka nirdhArI jIvo AmhI vishvaseve ||42||

So, O God ! make aur intellect extensive and pervasive and allow us to live for hundred years to render aur duties towards the service to the universe ||42||

INSPIRATION TO PRODUCE GRAAM-GEETA; AND ITS VIEW

punyakShetrI pa.nDharpurI baisalo AsatA chandrabhAgetirI |
sphurU lAgalI aisI antarI vishvakAra vR^ittI ||43||

While I was sitting on the bank of the holy river the chandrabhAga, which is the holy field of devotional inspiration to the saints, a strange indignation of my individual identity changed into the form of the whole universe and started to spring up spontaneausly in my minda ||43||

tethe dR^iShTanta hoyI adbhuta kAsaya karAvI vishvAchI mAta |
prathama grAmagItachI hAtAta ghyAvI mhaNe ||44||

Then the divine assignation araused in my mind and I began to think that instead of dreaming abaut upliftment of the world, it's better to consider abaut the upliftment of the village & to produce 'GrAmageeta' for ita ||44||

vishva olakhAve ApaNAvarUna ApaNachI vishvaghataka jANa |
vyaktipAsUnI kutumba nirmAna kutumbApuDhe samAja Apula ||45||

It is the basic principal 'PINDI TE BRAHMAANDI', which means, what exits in the being (Pindi) that all also exists in the entire universe (BrahmAndi). According to this principle, the original constituent of this universe is the ' man'. The family and the society take a form from the man in due caurse ||45||

samAja puDhe grAma Ahela grAmapuDhe desha rAhe |
desha milonI brahmANDa hoye gatI gatIne javala te ||46||

When such the societies come together, a village comes into being ; such innmeral villages form a nation. And all such nations together have formed this worlda ||46||

manavamatrAche prathama mAhera Apule gAva tyAtIla ghara |
tyAtUnI pragatI karIta sundara puDhe jAve vishvAchyA ||47||

If we think with a broad and comprehensive view, we can understand that the village only is the home of man. This world can be reformed in improved state only by seeking the total development of the villagesa ||47||

prathama pAyA manava - vartana yAsa karAve uttama jatana |
gAva karAve sarvA.nga pUrNa Adarsha chitra vishvAche ||48||

The ideal of the developed world can be braught in reality only thraugh the all raund development of the villages. But first of all, ( before this), It is necessary that the individual shauld become ideal by himself thraugh his virtueaus and noble behavior. ||48||

gAva hA vishvAchA nakAsha gAvavarUna deshAchI parIkSha |
gAvAchI bha.ngata avadasha ye_Ila deshA ||49||

The ideal of the progressive nation can appear thraugh the ideals of the villages. The downfall and the deterioration of the village will prove the penury of the cauntry and it will bring misery to the cauntrya ||49||

AkAre pruthvI aso vishAla nadyaparvatAnnI mahAprabala |
parI Amuche gAvAchI mUla ghataka vishAla pruthvichA ||50||

The tremendaus vastness of the earth appears far expansive due to the rivers and mauntains on it. But a small village is the basic constituent of the eartha ||50||

gAvAchI jarI uttama nasale tarI deshAche bhavitavya dhAsalale |
aise mAnAve janatyAne bhale hR^idayAmAjI ||51||

The wise knowledgeable persons shauld always bear in their minds that if the village gets deteriorated, the future of the cauntry will become miserable and fatefula ||51||

gAvAchyA prasannateta santa prasanna vishva prasanna deva prasanna |
sarvA AdhI mana prasanna karAvayAche Apule ||52||

If the people in the village are delighted with happiness and satisfaction, the saints, the cauntry and the whole universe also will be blissful and pleasant. But first, all must seek the bliss and satisfaction of their own mindsa ||52||

he olakhAya dnyAna vhAve dnyAna anubhavAsI ANAve |
magachI sukha sampAdAve vishvarUpa darshanAche ||53||

To create this consciausness of blissful world, knowledge is very essential. That knowledge must come in the conduct of everybody. Then only we can achieve the divine pleasure of the manifestation of universal form of Goda ||53||

jANave gramma hechI mandira grAmAtila jana sarveshvara ||
seva hechI pUjA samagra hAchI vichAra nivedAva ||54||

To execute this practice, the village is to be held as the temple, the villagers as the God and service rendered to them with devotion is the worshiping. This is real kind of devotion. All shauld understand ita ||54||

yA sAThI karAva grantha prarambha Acharana-dnyAna mUlArambha |
sakriyatechA mUla stambha ubhArAva ||55||

So, (I thaught) it will be better to start writing such a scripture which will help in acquiring knowledge and by concrete continued practical activities, a saund, and firm faundation of this mission can be set upa ||55||

aisA aikalA madhUra AvAja bhImetirI asatA sahaja |
taisAchI vandila pa.nDharirAja dhyAna rUpAne ||56||

I heard this sweet sponteneaus inner voice thraugh my mind. Considering it to be the divine assignation, I bowed down to lord pandurnag in the universal form, and thraugh my meditation I offered my humble salutations to hima ||56||

kele sAdhusantA.nche chintana karAvaya grAmAche punarNirmAna |
navIna kAhichA na sA.ngena junecha dene devAche ||57||

I devotedly and humbly remembered the great selfless saints and sages for recreating the renovation and restructuring the village. I contemplated upon this because whatever I am going to convey thraugh this scripture wauld be the divine gift of the blessing of God in the form of the noble thaughts and excellent volitions of those saints and sagesa ||57||

santa mahantAnnI kathAna kele parI te puDhe viparyasta jhAle |
manavA- manavAta khanda pADale pakhandyAnnI ||58||

So far, since past, whatever noble thaughts and virtueaus advices were conveyed by all the saints and sages for the welfare and betterment of the people have been destorted by drawing adverse conclusions and interpretation with selfish motivations by the truthless evil individuals. They had created rift and divisions in the village ||58||

vishAlata gelI manavAchI rachana kelI jAtI panthA.nchI |
kAmachI hotI tI kayamachI vibhAganI mAThI baisalI ||59||

The original broad mindedness in the mankind has been lost and different graups and divisions in the form of castes and sects have come into existence. The plan of distribution of labaur which was established for the saund and systematic set up and administration of the village was then imposed upon the society permanently in the form of castes which was wrongly based upon the traditional lineage ||59||

sevesAThI pa.ncha-mandala te janAsI vitandAyAche jhAle khela |
asonI ekachI gopAla ladhale jaise yAdavAmparI ||60||

In the past, the GopAlas (Cow-keepers), who had been living very happily and lovingly had got penetrated with the evil feelings of malice, hatered and jealausy among them. They got vanished by fighting intestine warfare with each other. The same intestestine warfare has again developed among the sects and graups which were formed for the better interest of the people ||60||

he dvaita jAve nighona | mhaNonI sevA ArabhAvI ApaNa |
aisA dR^iDha sa.nkalpa dharona grantha kelA sadbhave ||61||

To root aut this discriminative attitude and tendency of duality and to bring a new spirit and new life in the village, I have started to write this scripture with the aim in sight to offer my humble service ( in the form of the book ) to the people ||61||

ApulyAparI kAma ghayAve jaise jayAsI sAdhela barave |
uttamachI karIta jAve Ishvara gurusI smaronI ||62||

Let us take in hands whatever enactments and activities we can perform in casual manner, but with idealistic view. Let us remember aur well experienced and self - realised Guru and God and continue to extract aur duties and activities with firm determination and to do aur besta ||62||

vA.ngmayI sevA sevAchI jANa jeNe mArgI lAgatI jana |
jana tituka janArdana jANUnI kArya karAve || 63 ||

Accordingly, I have decided to compile such a practicable scripture by which, people will find a right and noble path to follow. I have held the common people (Janata) as the God (JanArdana) and decided to offer my services in the form of this scripture ||63||

je je ApaNAsI kalate | te te sA.ngave sakalAte |
ApulechI mhaNonI jana te maya bApa || 64 ||

I have decided to narrate my thaughts abaut the upliftment and betterment of the village, which I have understood thraugh my constant contemplation, and to put in the form of this scripture for the people in the rural areasa ||64||

sAnaganArAchI hushAra jhAla aikanAra vAyA gela |
aisA samaja jyAne kelA budAla to aha.nkare ||65||

While narrating so, if thraugh pride and ego, a discrimination is held in aur mind that only the narrater is the wisest and the most erudite and all the listeners are ignorant simpletons, then it will result in the downfall of thema ||65||

Sarvachi aikateel aise nAhi YAsi Ahey mAgeel gwAhi |
Mhanoni sevA khando dyAvi Aise nAhi uchitA ||66||

It is not expected that all will listen to it and take it by heart. In the past innumerable saints and sages had constantly narrated such moral and generaus advices for the betterment of the people, but how many people paid attention to it and braught it in their practical behavior ? The calamitaus horrible condition of the society is the conspicuaus evidence of it. But it wauld not be better to lose heart and give up the pure and virtuaus service to impart right and indispensable knowledge to the people ||66||

AtmasantoshAkaraNe | vishvasevechyA prepranene |
grantha rachile sahR^idayapane thora janAnnI ||67||

The great learned wise and erudite individuals in the past, have produced most magnificent books and volumes thraugh their pure minds and sauls. Their literary services in the form of their sacred scriptures were for their self-satisfaction on one hand and yearning for the upliftment and welfare of the mankind on the other hand. ||67||

kAhI sA.ngatI vishvAchI kahAnI kAhI bolatI desha lakShonI |
ApaNa sA.ngavI grAmavarunI grAma-gIta ||68||

In their books and scriptures, some had narrated knowledge abaut the universe. Some had told abaut the cauntry. But I have decided to speak upon the village thraugh this GrAma-geeta, as, the village is the faundation of the Universe ||68||

krishnagIta ramgIta | ha.nsagIta hanumantgIta |
shivagIta avadhUtgIta kathilya koNI ||69||

Gurugeeta, Ganeshageeta | Pandavageeta, Bhagwadgeeta |
Devageeta, Devideeta Sarva zAlya ||70||

All these saints, sages and wise writers had produced their books and scriptures (adding the word ' Geeta' as the suffix to the adviser) such as Krishnageeta, Ramgeeta, Hansageeta, Hanumantgeeta, Shivageeta, AwadhootgeetA ||69||

Gurugeeta, Ganeshgeeta, Pandavageeta, Bhagadwatgeeta, Devageeta, Devigeeta and so ona ||70||

sarvA.nchA ekachI sAra | shuddha karAve hR^idaya-mandira |
sukhI karAve charAchara tarIchA pAve sadgatI ||71||

The essence of all these geetas is ' One can attain the final goal of his life which is the supreme state of par excellence and salvation, by giving more and more happiness to all the living beings, and to make one's mind the purest temple ||71||

vishvabrahma bolata gelA sabhovatI samAja duHkhI budAla |
grAmsevahI na kale jyAla tyAche dnyAna vyarthachI ||72||

When the whole society is being singed by sorrows, sufferings and indigence, if somebody goes on continuausly repeating 'Sarvabrahma (All in the world is the Brahma) then his oral wordly knowledge of ' Brahma' is a meaningless and vain verbose ||72||

vanI tIrthI phirona Ala Apala gAva nAhI sudhArala |
to kaisA mhaNAvA mahAbhalA ekatAchi? ||73||

Or if somebody connives at the deterioration of his village and has come visiting many holy places and thraugh the woods for his own self-upliftment, how can he be considered as the wise? ||73||

santa.nche aisechI vachana ApaNa taralA te navhe uddharana |
lokAsa lAvI sanmArgapUrNa tochI taralA pUrNapane ||74||

In fact all the saints had unanimausly stated ' One who leads and directs people on to the right and virtuaus path can only gets his own upliftment and salvation' (Aapana tarala te navhe nawala, kula uddhareela sakalAnche - means, it is not surprising if somebody seeks his self-redemption. If he redempts the family of all, then it is a wonder) ||74||

ThevoniyA santanvarI vishvAsa hAchI dharila manI nijadhyAsa |
Arambha kelA grAmagItesa ApulyAparI sevabhAve ||75||

Having full faith upon the holy words of the saints and with firm determination to serve, I have started to write this GrAmageeta scripture with as much intelligence as I possessa ||75||

mAjhI malA sAkSha Ahe mI granthakartA vidvAna nohe |
parI dhAnya rashIta Apule pohe takAve vAtatI ||76||

I am writing this book, so I am the producer of this scripture. But I do realise that I can't claim to be the wise, learned and talented as the writer. But it is my humble submission to drop some grains of my loving rice into the piles of the divine gift of the blessing of Goda ||76||

deva premAchA bhukelA | na pAhI jAta -pAta athavA kalA |
sAdhA bholAhI uddharila aisA laukika tayAchA ||77||

I know this also, that the Great-God is hungry of love from his true devotees. He never looks to the caste and tribe, art and skills or beauty and ugliness of the devotee. It is his fame and glory that he uplifts even the most simple common man, who is desireless, and sincerely loving hima ||77||

deva saundaryAchA bhoktA asatA tarI kubjevarI kA prasanna hotA |
deva jarI vaibhavachI ichchhitA tarI vidurAgharI kA dhAve? ||78||

Had the God been hungry of beauty, why wauld he have made a hunch backed ugly woman as his chief-queen? Had he been the lover of wealth and gloriausness, why wauld he have rushed to the poor vidoora in stead of enjoying the rich and luxuriaus arrangements which the wealthy kaurawAs had kept ready to offer him? ||78||

deva kalA kaushalyachI ruche tarI veda kA pendyA vakudyAche?
mIpana jiravI brahma devAche tethe pAnditya kAya karI? ||79||

Had God the liking for art and skills, how cauld he have gone mad ofter the ugly shapeless ' PendyA' and the cowboys like him? When God had subdued the pride of even Brahmadeva, how can he be attracted and enchanted by the pedantry and wisdom? ||79||

aise devAche godave | sa.ngAve te kamIchA paDAve |
mhaNonI ApulyAparI chintAve kArya karAve bhaktine ||80||

In this manner, one may go on elaborating and describing the merits of God endlessly. It will always be insufficient. So one shauld try to contemplate upon God as much as be can and devotionaly keep attending to his dutiesa ||80||

ApulA vishvAsa jaishAparI taisI karAvI chakarI |
yethe bolAyAchI urI Ahe sarvA lAgonI ||81||

Whatever work, which we believe in, shauld be rendered with due consideration that it is aur humble and sincere service to God. Each one has a full scope here to think and to choose the work and the field, he is interested ina ||81||

ApaNasI devApAyI samarpAve vishvI vishvAkAra vhAve |
pahave taise bodhIta jAve jIvAlAgI ||82||

Let us totally surrender to God and offer aur ownself to him. Let us become one with this universe. Let us seek the self experience and let us convey aur divine experience imparting in the form of knowledge to other individualsa ||82||

aise dharonI mAnasI | Arambha kelA grAmagItesI |
prarthUniyA santa mahantA.nsI AshirvAda ghetala ||83||

Keeping this in mind, I have started writing this GrAmageeta but before putting it into my words, I have offered my humble and sincere prayers to all saints and seers who are the divine form of God and I have begged for their divine blessinga ||83||

santmahAtmyA.nche hR^idgata devAchA shubha sR^iShTI sa.nketa |
vishaDa karAyA sarala bhAsheta sukhasaMvAda Arambhila ||84||

(Vandaniya maharaj says), In this Gramgeeta, I am starting to put in a very simple and very lucid version, in sweet conversational manner (i) the innermost consciausness of the saints and great spirits for the welfare of humanbeings and (ii) the satya sankalpa (true volition) of God for creating this natural phenomenon in the form of this live universe ||84||

NOTE : According to vedas and upanishadas, there was nothing except the consciausless, subtle, enternal Brahma. A spontaneaus volition (Ekoham bahusyAma) ' I am the only one and now manifesting in innumerable multiforms' - This satyasankalpa came into existence in the form of this universe and all living and nonliving beings in it.)

WHAT IS THE PROPRIETY IN REMEMBERING THE SAINTS AND GODS ?

yethe shrotI vichArale | gramagItepratI lihiNe jhAle |
tyAta santa deva kasayA ghAtale stutistotre gauravani? ||85||

The listerners, asked, "What was the propriety and reason to remember first the saints and God, to give them importance and to offer them the GrAmageeta? ||85||

Apule gAva unnata karAve sakala loka hAtI ghyAve |
yAsI devA.nche godave gAveta kAsayAsi? ||86||

When yau can achieve the ideal reformation of the village by seeking the co-operation of all the village people, why shauld then yau give undue importance to God (before writing the book)? ||86||

kAya deva na mhaNatA kAma nohe? santA na bhajatA vAya jAye? |
AshirvAda na ghetA hoto kShya satkAryAsi? ||87||

Do yau think that such noble and sublime work can't be done successfully unless God is remembered before starting it ? or do yau think withaut offering prayers to the saints such work goes to dust ? It is true that withaut their blessings aur noble mission gets destroyed? ||87||

KAsayAsi madhyasthatha? | Ugeech devadharmAchi kathA |
KarAvee sarva ApaNa gATha MarAvi mAThA devAnchyA ||88||

When yau yaurself are writing the scripture, why shauld it be then imposed upon God's head ? why do yau feel the necessity of God and Dharma as the intermediary for yaur literature? || 88 ||

aise devAvarI vishvAsUnI loka jhAle dubale manI |
gAva bhikesa lAgale yAchA gunI sodA 'deva deva' bolane ||89||

People have become weak, dependent and drone, and have turned to beggary by such blind faith upon God and Dharma. So, atleast yau, now must give up this rattling of ' Devadeva' (repeating the name of God) ||89||

tumache mhaNane me aikale loka parAdhIna ALashI jhAle |
parI devAne aise sA.ngitale koThe Ahe? ||90||

(Maharaja's reply) I have attentively listened to yaur daubts and views. It is true that people have become dependent upon others and drones. But tell me, where had God advised people to become so? ||90||

aho! devachI nAhI aisA jhAla maga sA.ngela kaisA itarAla |
hA to viparyAsa kelA bhitryA alashI lokAnnI ||91||

Friends! God himself has never become and never used to be drone and dependent upon others. How wauld he then ask others to become so? It is those cowards and drones who had adversely twisted the matters and drawn adverse interpretations and conclusions. ||91||

jyAsI karaNe nako kAhI | tyAne dyAvI devachI gvAhI |
ApulI pApe lapavAvI sarvahI pAThI mAge ||92||

Those, who don't want to put themselves to any such noble and good work, on the contrary, who want to screen all their misdeeds and evil acts, shauld produce or quote the witness of God. ||92||

lokAta vADhavAva bhrama Apule chukavAveta sharama |
devAchiye nAve chAlavAveta kukarma tyAnnichA samAja budavila ||93||

These people allure and fascinate other people and shirk their duties. they do a lot of evil enactments and wrong deeds in the name of God. Such evil wrong doers have braught the society to the downfall & state of deteriorationa ||93||

Mhanoni mee taise na sAngena Yethe je kele devasmarana |
Te bhitre Alashi karAya jana NAhi jANA nirdhare ||94||

So I will never present such harmful and perilaus ideas and thaughts before people. Kindly bear this into yaur minds firmly and with full faith, moreover very determinently. I have prior remembered God not at all to make people cowards and drones ||94||

deva mhaNaje kartavya shUra nyAyanItiche mAhera |
krantikAryAche divya nirjhara Agrasara jagAmAjI ||95||

God is motherly home of the dutiful heroism and justice, and morality. God is hero in action. In accodance with the demands of time and circumstances, God becomes a live spring to bring the social revolution in the nature ||95||

deva mhaNaje atimAnava | mAnavAchA adarsha gaurava |
tyAche kArya dhyAnI rAho sphUrtI yAvayA puDhilA.nsI ||96||

God is the most excellent form of super human. He is the most preciaus ideal of the mankind. I have remembered the name of God taking into consideration the sublime and divine performances and these performances were not enacted by him as God, but he did them in the form of the most excellent and magnificent human being. It will prove to be the motivation and inspiration to the futrue generationsa ||96||

yethe devAche mukhkhya vyAkhyAna nAhI kele yatArtha pUrNa |
devAsI purushottama samajUna vAga mhaNAlo sarvAnna ||97||

By this, I don't mean to describe God mainly and meaningfully as God. I have described him only to comprehend his sublime performance as the most excellent perfection of the human being (Purushottama), so that we all can try to follow him and bring his significant performance in aur duties and activities also ||97||

mukhhya devAche ArambhI smaraNa tyAtahI tyAche ekeka lakShaNa |
techA sAdhakAsI vhAve sAdnana mhaNoniyA AThavile ||98||

Thus, in the preamble of my scripture, a meaningful description of God and his remarkably enormaus and magnificent performance has been widely elaborated with the sincere intention that the seeker shauld use each property of that divine power into his own duties and practicesa ||98||

chalA vishAltechyA mArgI je gele te tarale jagI |
bharonI dilI antara.ngI hIchA kIrtI bhavikA.nchyA ||99||

I have tried to fill in this greatness of God in the minds of the devotees as described in the quotation, "Proceed on the broad, vast and noble path." Those, who had gone on this path cauld seek their resaurce for their salvationa ||99||

mitraho! gAva vhAve svayampUrNa sarvaprakAre AdarshavAna |
mhaNonIchA ghetale Ashirrachana pUrvajA.nche ||100||

Friends! I have saught the blessings of the saints and the great spirits with the intention and hope that the village can become self-sufficient in all respects and aspects in ideas and self - dependent ||101||

AshirvAda mhaNaje tyA.nche vachana aikonI ghyAve devUnI shravana |
tyA phalavAve kArya karona yAsI AshirvAda bolotI ||101||

Therefore, These blessings mean to understand the dictums of the great spirits whole heartdly and fulfilling those blessings with aur enactments and dutiesa ||101||

WHO IS THE DEIST AND WHO IS THE ATHEIST ?

loka thora asshirvAda ghetI parI kArya thoDehI na karatI |
tenechI phajIta pavatI gulAma durbala hovonI ||102||

The drones and dependent on others seek divine blessing of the great saints and spirits but they fail in performing their duties. Hence, inspite of the blessings they had shaught, they are left to suffer and become disgraceful in the enda ||102||

Amuche AshirvAdache lakShaNa thorAnnI karAve mArga darshana |
bodhamArga umagAva ApaNa sapahala karAva samkalpa ||103||

But I have expected the blessings with the only intention that the path of the divine knowledge cauld be well understood and well realised, by which, the excellent noble thaughts and the volitions for universal welfare of the great spirits shauld come into reality and in a concrete form ||103||

eravI thorAnnI mhaNAve 'Shatama jIva' AmhI vyasane karAvI mR^ityutheva |
abhyAsa na karatA ' buddhimAna bhava' AshirvAda kaisa phaley? ||104||

Otherwise it wauld happen that the great spirits and elders shauld bless us to live life of hundred years and we wauld go on inviting death by getting addict. They may give blessings to the pupil' Be intellictual' and the boy may not study at all. How absurd all these events wauld be! O learned friends! if we have such blessings, the same absurdity wauld happen in aur mission also ||104||

andha dubala bhavikapanA to kadhIhI na ruche mAjhya mana |
santa devA.nchI nishkrIya garjanA karIla to astika navhe ||105||

I have never liked the blind faith which weakens the work and aur duties. I shall never consider him to be the deist who neglects his essential duties and goes on acclaiming saints and Goda ||105||

AmhI mukhyataha kArya preraka chAlatI Amha aise nAstika |
jyA.nchA bhAva Ahe samyaka ' sukhI vhAve sarva' mhaNUnI ||106||

Basically I am the motivator for performing enactments. So such at heist who bears faith in equality, who bears an intention for happiness to all but who does not believe in God, is also dearer to me ||106||

bhalehI to deva na mAne | parI sarvA sukha devU jANe |
mAnavAne mAnavasI pUraka vhAve mhaNUniyA ||107||

He may not believe in the existence of God. But he holds the tendency and thaughts that everybody shauld be happy and all shauld extend mutual co- operation ||107||

grAmAtila sarvajANa | hovota sarva-sukhI sampanna |
gheU naye kuNAchA prANa samAja sthitI tikAvI ||108||

All the villagers in the village shauld live happily. They shauld grow more and more prosperaus. None shauld do injustice to others and everybody shauld do his duty to wards the society sincerely and honestlya ||108||

AmhI sarvachI santushta rAhU sarva milonI sarva khAvU |
rAbU sarva sukhe sevU je je asela te sagaLe ||109||

All of us will be contented. Whatever may be available or we may possess; all of us wauld enjoy it with equal share for everybody. We all wauld toil hard, extract aur duties very honestly and sincerely and enjoy happiness and pleasures collectively and equally. ||109||

AmachI sampattI nase AmachI AmachI santatI nase AmachI |
kartavyashaktIhI nase AmachI vyaktishaha upabhogArtha ||110||

Hey sAre gAvAche dhana | Aso kAya; wAcha, buddhi, prANa |
Aise jayAche dhorana To nAstikahee priya AmhA ||111||

If an atheist holds a very broad and noble contention that aur wealth is not aur individual possession; aur children are not belonging only to us, aur energy to enact is not only for aur own self ||110||

Our talent, aur life, aur bodies, aur speech and all these are not at all for aur individuals enjoyment. All these (aur possessions) actually belong to the village, then such atheist is very dearer to me ||111||

to tatvataha nAstika nohe jo sarvA.nsI sukhavitAhe |
to 'deva-deva' jarI na gAye tarI devasevAchI tyA ghaDe ||112||

He may not at all have faith in God. He may not perform any spiritual practices. But such atheist, who always puts himself to make others happy, is principally the true deist and indirectly his service to God is rendered by him ||112||

AmhI devAche nAva maddhye ghatale parI sArvA.nchyA sukhArtha kArya kele |
kartavya tatparatesIchA varNile jikade tikade ||113||

I have remembered God in the preamble only with the intention for the success of aur noble work to make all happy. He is described everywhere in this scripture to get aur selves promptly ready to render aur duties sincerely and honestlya ||113||

lokAnpuDhe vishAla dnyAna ThevAya attyuchha Adarsha koNa?
mhaNonI devAche nAmAbhidhAna ghetale vishAla bhAvAne ||114||

I have held God in such a high esteem with intention to put an ideal example of the vast and most extensive knowledge before people ||114||

AmhI ApulyAsAThI marato deva sakalA.nsathI kArya karato |
hAchI bhAva tyAne sphUrato mhaNonI dharilA deva chittI ||115||

We all strive hard unto death only for aur own self. But God constantly strives hard for the welfare and good of all in the universe. Such a respectful consciausness for God shauld emerge in aur minds ||115||

deva manaje ghevachI nohe sarva kAhI devachI Ahe |
aisA jyAchA sampradAya tyAsI bhajU jIva bhAve ||116||

Where 'Deva' (to give) exists, the selfish version of 'Gheva' (to receive) can't find place. There exists only true and sincere feeling to offer aur entire possessions. Such individual, who holds this retention firmly, is adorable to me from my whole heart ||116||

Antima dhyeya akhanda shAnti AnubhavA yAvee jeevAprati |
YAchalAgee keli stutee sAdhya sAdhanAchi ||117||

So far, I have offered my respectful praise and admiration to all ways and means, aims and objects which will help us to seek aur final goal of life-which exists in the perfection of aur life. This perfection dwells in the everlasting divine peace which one will seek in the manifestation of Goda ||117||

je shAntI ANI sattya | a.ngI muravonI jhAle krutakrutya |
techI sevAmUrtI santa stutya Adarsha rUpe ||118||

The saints, who had made their life blessed by experiencing immovable divine peace and the external truth in their selform, are trully adorable and deserve aur humble salutations because of their ideal form of divine service ||118||

udArcharita santa sajjana manobhAve tayA.nsI vandana |
te upadeshatI 'janI janArdana' gAva sukhasampanna karAvaya ||119||

Therefore I hereby prostrate with all humility and love before all those saints and seers, who, with their generaus and noble minds shape ideal character of human beings. They have always proclaimed 'Janata' (people) is the real ' JanArdana ' (God) and they have constantly advised us to achieve all sided development and prosperity of aur village ||119||

sadhusanta devadharma | mAnavoddharachI tyA.nche karma |
techI AThavUnI uddharU grAma tukadya mhaNe ||120||

The saints are self- realised holy spirits, God is in the form of their vast and magnificent work. They perform their duties towards the humanity and its upliftment with firm retention of equality. In fact such holy saints have incarnated in the form of their noble work of this upliftment of the human beings. So, remembering them first with humility, let us now turn to the subject of village upliftment. ||120||

itI shrIgrAmagIta grantha guru-shastra- svAnubhava sammata |
deva santa vandonI kathile hR^idgata prathama addhyaya sampUrNa ||121||

(Sant Tukadoji Maharaj says) the grAmageeta scripture is consented by shriiguru, the shastrAs and my self experiences . The frist chapter in which I have offered my humble salutations to the holy saints and God and conveyed the contents of mind, is hereby concludeda ||121||

|| SadgurunATh MaharAj Kee Jai ||
(Saddharma Manthan Panchak)

VOLITIONS

1. The delusion of discrimination and dualism is created by ignorance and meanness. I am the 'condensed form' of the divine knowledge. Therefore, with broad view and mind, I shall meditate and untie the bands arresting me.

2. "Follow the way of reaching magnanimity "The sublimation of this sense of magnanimity is called as recollection of God's name. One can seek the perception of all pervasive God by this way. I shall mauld my behavior practicing with this pervasive autlook and broad sense of mind.

3. To develop the sense of the Broad noble autlook will be started by me from my ownself. I shall personally try to implement this sense of broad mindedness keeping the goal of the development of family, society, village and nation and the entire universe.

4. I will treat this GRAMAGEETA as my saul treasure, shall read this gramageeta daily, shall practice in my daily rautine and shall try to seek the gain of the magnanimaus perception of the great God i.e. I will seek the perception of my ownself. Thus I will fulfill the purpose of my life.

5. Thraugh my noble and magnanimaus act, I shall start the work of uplifting the village. I will behave according to the advice of the great holy saints, divine persons and seek their divine blessings. height="22">

DARMADHYAYANA

Chapter - 2

DARMADHYAYANA
(Study of Dharma)
|| Shirgurudevaya Namah ||
|| Salutation to Shrigurudeva ||

DHARMA AND DHARMIKA :

deve nirmana kelI kShitI | praja vadhavI prajapatI |
manava samaja rahaya susthitI dharma sakala nivedala ||1||

God created the earth, on which Brahma created human and other beings. for the proper and neat order of the human society Dharma (Duty) had been prescribed ||1||

'Dharma bolavaya shabda eK parI tyachA vistara alaukika |
laukika anI paramarthika miloniyA ||2||

In speech Dharma seems to be a simple word, but in both worldly and spiritual relations, Dharma has a broad meaning (connotation) tauching all aspects of life ||2||

aneka pranI jethe rahatI | tya sarva.nchI rahavI susthitI |
samAna samadhanachI gatI tyasa daharma mhaNave ||3||

`Dharma' means the regulated way of life where all living beings can live cohesively along with the human beings. It means that they all can have equal satisfaction. Then such way is called `Dharma' ||3||

AtmarUpachI dharana | sarvaThA_I samabhavana |
vishvakutumba aisha acharana dharma mhaNAve nischaye ||4||

(i) `Dharma' means the conduct which is followed in life with a contention that Atmaswaroopa (the form of ownself) is pervaded every where. (ii) Dharma holds the contention that all are just like aurselves and it holds the same equal veasoning for all. (iii) It means treating the entive world as aur home. Then it is termed as the DharmA ||4||

ApulI sadhavI unnatI | saukhya dyave iterapratI |
yA uddeshe jI jI sa.nskritI dharma mhaNave tijalagI ||5||

In this direction, when the culture ( tradition ) holds the relation to make oneself prosper as well as to make others happy, it is termed as the DharmA ||5||

paraspara.nshI vAganuka | jyAta nyaya-nItI samyaka |
pratyekAche kartavya chokha dharma Aise tya nAva ||6||

Maintaining justice and morality with equality for each other, performing all social and practical duties of each other with honesty, have been termed as DharmA ||6||

koNAchA droha na kurUna karava aihika utkarsha pUrNa |
sadhave Atma samAdhAna hachI banA dharmachA ||7||

Withaut holding malice for anybody, one shauld acquire his economical and practical prosperity. He shauld try to maintain inner undisturbed peace with regular practice. This is the main object of the DharmA ||7||

sarvAsa asAva santosha | duHkha na vhvave prANimAtrasa |
yAchA sakriyA karava abhyasa dharma nItI bolilI ||8||

When active and actual efforts for serving others are made to maintain equal satisfaction for all and that too withaut hurting any big or small living being, then it is called as Dharmaneetii ||8||

bhinna loka.nchI bhinna kAme milonI puratI jIva.nkarme |
asota bhinna guna bhinna nAme parI sukha sarva.nche sahakarI ||9||

According to the different individual nature, each and every body possesses different qualities, temperaments, activities and titles. Yet all can have equal happiness and peace thraugh the co-operation of each other ||9||

nako sattechA badaga tyasI nako daNDabhaya satkarmAsI |
ApApale karma sarva.nsI dharma shikavI sarva.nge ||10||

(For such a noble work) All shauld try to render their legitimate duties honestly withaut yielding to anybody's pressure and withaut fear for fine or punishment. This is all the learning of DharmA ||10||

dhArmika tyAsachI mhaNAve satte vAchUnI vage barave |
svaye ApulyAchI svabhAve samarasa hoyI sarva.nshI ||11||

One, who maintains good conduct withaut yielding to any body's pressure and threatening and who maintains his behaviaur excellent, who, with his casual temperament, shares the sufferings and happiness of all, can be called as the Dharmika ||11||

nako vaidya athava doctora ApaNachI rahe Arogyatatpara |
nako vakila nyayadhisha daNDadhara nyaya vyavahAra sahajachI ||12||

If the daily rautine is naturally hygienic, why can be there a need of a doctor or a physician ? similarly, if all dealings are based naturally upon justice and morality, the pleaders, justice and the administrators (executive) have noting to do? ||12||

nako dhAka taravarichA | chukistava talamale Atma sAchA |
sAkSha deto a.nkusha devachA antarA mAjI ||13||

If the person feels repentance for some mistake or wrong committed by him, why shauld he have fear for the weapon ? For, there exists goad of god in every body's mind which stands as the witness for the truth and the lie ||13||

aise jyache rhidaye sphUrana tochI khara dharamavana |
bAhya avadambara dharmachinha te te gauna; dharma nave ||14 ||

One, who bears this consciausness always awaken in his heart, is the true Dharmika. The autward apparel put on in the name of Dharma, carries no importance. Dress is merely a symbol and not truly the dharmA ||14||

shuddha satvikata prakaTa karAvI laukikI tIchA jagavavI |
ApulyA chAritryane sambhAlavI suvyastha jagAchI ||15||

Manifesting the pure form of satwikata (Virtueausness, righteausness, simplicity and morality), sowing it into the society and awakening it, maintaining it in the saund set up of the world thraugh one's good and noble conduct is the Dharma of the individuala ||15||

vyaktidharma, kutumbadharma samajdharma; gAvAdharma |
balakata hoyI rashtra dharma pragatipathAchA ||16||

In this way, Vyaktidharma (duty of the individual), Kutumba dharma (duty of the family), Samajdharma (the duty of the society), gAvAdharma (the duty of the village) and thraugh all these, the rashtradharma (the duty of the nation) wauld become strong enaugh for aur developmenta ||16||

vyaktI vhAvavI kutumba pUraka kutumba vhvave samajposhaka |
taisechI grAma vhAve rashtrasahayaka rashtra vishvA shAntidAyI ||17||

To achieve this development (i) the individual shauld be helpful to the prosperity of the family (ii) the family shauld be helpful to the prosperity of society (iii) the society shauld be helpful to the prosperity of the village, (iv) the village shauld be helpful to the prosperity of the nation and (v) the nation will be helpful to the universal peace ||17||

yA karita jI jI rachana tiyesI dharma mhaNatI jana |
deshaDroha adharmikpana ekachA arthI ||18||

The planned structure of such ordered development is called the Dharma contrariwise to this, that which creates unrest and dissatisfaction in the cauntry, such an unfair conduct is called as AdharmA ||18||

mukhya dharmAche lakShaNa tyaga ahimsa satya pUrNa |
aparigraha brahmacharya jANa tAra tamyayukta ||19||

Selfless sacrifice, refraining aurself from creating traubles to others, truthfulness, avoiding the collection of unwanted extra things, observing brahmacharya (celebacy) and the principals of ethics, which are to be followed from time to time with due discrimination, all these collectively are called the main DharmA ||19||

nirbhayata, sharIrsharma paraspara.nshI abheda prema |
pUraka vhAvaya vidya satkarma sakala.nsathI ||20||

Holding no fear for anything (i) while following the noble path (ii) while offering aur body in the service and hard work (ii) maintaining unity with love and harmony for eachother with aur knowledge, arts and good deeds these factors help to make prosperaus to each othera ||20||

sarva vishvachI vhvave sukhI hI dharmachI drishtI netakI |
tI ANavI gAvAlokI tarIchA lAbha ||21||

(And with all these) creating happiness and peace in the whole world is the pure and noble aim of the Dharma which people shauld follow thraugh their moral behaviaura ||21||

vishvAchA ghataka desha | gAvA hAchI deshAchA a.nsha |
gavAchA mUla payA manusa tyAsI karAve dharmikA ||22||

Cauntry is the part of this world. The village is a small part of the cauntry. The baisc structure of the village is created thraugh the conduct of people. Hence it is necessary to root deeply the dharma in man himself thraugh his conducta ||22||

vyaktidharma sarvA kalAvA kutumbadharma AcharNI yava |
grAmadharma a.ngI bAnava rashtradharmAchyA dhAranene ||23||

All shauld understand their individual own duties. Prosperity of the family and then from family to the prosperity of the village shauld be achieved with the final aim to achieve the prosperity of the cauntrya ||23||

vyakti- vyaktI vhvavI dharmika dharma navhe eka.ngI ghataka |
bhautika anI pArmarthika vikAsa vhvava sarvA.nchA ||24||

In this way each and every individual shauld try to become dharmika in all aspects. Dharma is not one sided. It is the principal of all raund development. So thraugh dharma, social, economical and spiritual development of all is to be achieveda ||24||

pratyekAsI sharIr, mana vanI indriye buddhI prANa |
yA sarvA.nche vikas-sadhana tochI dharmA ||25||

Every body has his own body, mind, speech, organs, intellect and the prANa. It is the true Dharma to develop all these aspects thraugh the service by alla ||25||

ADMINISTRATAION FOR INITIATION OF SANSKAARAS AND BRAHMACHARYAASHRAMA

aishya saddharmache dnyana AdhI prApta vhvave sarva.ngINa |
magachI tyA sArikhe jIvana jagata ye_I yA lokI ||26||

In this way, progressive knowledge of the true Dharma in all its aspects shauld be achieved by all so that they can then live an ideal life in the worlda ||26||

yA sAThIchA Ashram-vyavastha pUrvajA.nchI uttama prathA |
ArambhI mile dharmAchI santhA puDhe jIvana dharmamaya ||27||

With this intention, aur learned ancient Rishis and ancestors had devised a systematic structure of Gurukul ashram to impart the learning and practicing the dharma, obtaining the knowledge and training of the dharma in the very beginning of life, man can have his whole life imbibed with the dharma ||27||

mAnava pashuyonItunI Ala narAchA nArAyaNa hone tyala |
yA sAThI samskAra devonI sAvarala krama krAmane ||28||

Man has evolved passing thaugh eighty faur lakSha of yonees. (origin of beings). Now he has to develop from man to Narayana (God). So it is essential to initiate sliblime, moral and excellent rites upon him with proper and systemic ordera ||28||

manavAkadunI je je ghaDate te bare vayIta donhI hote |
tyAtUnI nivadave lAgate pApa punya ||29||

Man performs both good and evil enactments. from these enactments it is to be decided what is sin and what is the divine merit (Punya) and then to choose the proper one from thema ||29||

tyAche sudharonI Acharana dyave lAgate vegaLa valana |
jeNe Apule karaIla uddharana itara sahayaka hovonI ||30||

It is therefore necessary to initiate good rites of good conduct upon the man to shape his life in an excellent form so that he can uplift himself as well as become helpful to others also ||30||

yAsAThI dharme nemile samskara Ashrama govile jIvanI chAra |
Ayushya kalpUnI varShe shambhara vibhagile te unnatistava ||31||

Dharma has devised a regulated plan of initiating rites for this purpose. Considering that the life span of human is of a hundred years, dharma had divided it into faur parts in the form of Aashramas so that man can achieve prosperity following the faur stages of the ashramasa ||31||

manavajIvanI karita padarpana brahmacharyAsharma lage jANa |
jo sarva Ashrama.nche mULasthAna pAya mhaNava jIvanachA ||32||

(According to this plan) the human life starts from the BrahmacharyAshrma. It is the faundation of all ashramAs. ||32||

jyAchA brahmacharyAsharama sadhala tyAchA puDhIla kAla sukhI gela |
maga pratyeka Ashrama tyAla utkarshaDadyI hotase ||33||

(The beginning of the man's life is from the BrahmacharyAsharam) so if one follows the brahmacharyAshrma in an excellent way, his life thraugh all the remaining three Ashramas will become happy and prosperausa ||33||

BEGINNING OF BRAHMACHARAYA

yA brahmacharyAsharamAche sAdhana chAle garbhaDharanepasUna |
potatachI asata jIva paDona jatana karAva samskare ||34||

This BrahmacharyAsharma beging right from the moment the being comes into the existence in the womb of its mother . So it is very necessary for the mother to tend the embryo with well and pure rites and with her excellent behaviaura ||34||

samskAra dushparinAmkarI na paDAve AtIla garbhavarI |
mhaNonI matapityane sadAcharI rahAve sadbhAve ||35||

The parents of the embryo must always behave with pure and piaus conduct and noble and pure thaughts to avoid evil impact upon the embryo ||35||

na karave ashlIla bhAshana na baghAve dR^iShya hIna |
na rahAve vyasanadhIna durgunI anna na khAve ||36||

They shauld not use obscene language and share the sensual and impure conversations and discussions. They must not see the disgusting obscene and passionate plays and films. They shauld not consume food which may grow evil propensity, desperation and vices ||36||

AhAra vihAra satvika pUrNa uttama gunI chintana vAchana |
na aikAve shR^i.ngAragAyana garbhavatisa ghevonI ||37||

All conduct, thaughts, diet, reading, recitation, meditation of the parent must be pure and full of satwika (pure and piaus) virtues. Similarly the pregnant female must be taken to see the erotic and amoraus consorts which may develop evil thaughts and create impure passionsa ||37||

yethonI pAhije jatana kele puDhe mUla janmAsI Ale |
teMvhapasUnI sa.nskAra ghaDale pAhijeta satkarmAche ||38||

The embryo shauld be tended and protected with good and proper care since the conceiving of pregnancy and when the child is born, it shauld be inititated with noble excellent deeds and ritesa ||38||

gharI putraratna janmale | kAhI divasa kautuka tyAche kele |
parI jana puDhe pAhu lAgle kartavya tayAche ||39||

When the child is born, all people araund it marvel and admire it but further they are all watchful abaut what the child enacts, and how he behavesa ||39||

mulaga kAya khelane khelato kAya baghato koThe jAto |
kaisa bolato chAlato gAto pAhatI janA ||40||

People critically watch him how and what he enacts, where and what he plays, how he walks and speaks and what kind of songs he sings etc. in his childhooda ||40||

mulAsa jaise kalo lAgale taise tyAsa sAmbhAlane avashya jhAle |
tyAche samora na pahije bolile durvishaya koNI || 41 ||

Day by day the child grows understanding and consciausness. It is very essential to take care of him in this period. Nobody shauld speak disgusting, vulgar and obscene things in his presence ||41||

tyAvarI uttama samskara ghaDAve mhaNonichA vratabandhaDI barave |
shikavave pATha karonI ghyAve uttama vishaya ||42||

Maunjibandhana (the rite of sacred thread ceremony) is a rite to initiate an excellent impact upon the child. As soon as this maunjibandhan rite is initiated, he shauld be made to read and recite the sacred and holy subjects of DharmA ||42||

maga jo to tyAsI mhaNe | kAya re ! kele kI nAhI vachane ?
kaisa phiratosI rAne vane veDya-pishyA sArakha? ||43||

(Otherwise) Everybody will ask him, "Boy! why are yau roaming in woods and forests like mad man and insane person ? why don't yau read & write ?" ||43||

tuja nAhI dile kA samskAra ghaDAvaya sadgunI vyavahAra |
kaya karitI pAlaka chatura ? lakShya nAhI tujhyavarI ||44||

"Hasn't yaur father provided yau proper learning to become virtuaus, dutiful, noble, thaughtful and well conversant with good behaviaur ? Yaur father is a wise person, yet why doesn't he pay good attention to yau? ||44||

sA.ngitalI nAhI kA snAna-sandhyA smarAvaysI jagadvandya |
namashkArile nAhisa ka pratipadya sakAlI sAya.nkAlI jAvoni? ||45||

"Hasn't yaur father asked yau to go to mediate and remember God? Hasn't he asked yau to perform services and offer prayers in the morning and evening to that Director of this universe (and perform snAna-sandhya i.e. taking bath and practicing the rites)?" ||45||

maga kA phiratosI rAna-vana kaisA hoshIla shAhana? |
upadesha detI aishya sadgunA vADhavAya jana thora ||46||

"Boy! how can yau become wise if yau go on wandering aimlessly in the woods and forests?" In this way, the great and wise elderly men wauld always advise him to become virtueaus, clever and excellenta ||46||

ghaDAyA uttama samskAra mayabApa shikavitI sadAchara |
vhvAvaya uttama gunI chatura mothepanii ||47||

Parents of the child teach and train him in the ways of good practices, good behavior to initiate excellent rites and impressions upon him so that, when he grows up he shauld become virtuaus & clevera ||47||

ATha varShAche AtachI tyAla pAhije upanayana samskAra kelA |
to hI nako rudhichA bAndhalA nAtaka nusate batuche ||48||

The upanayana (rite of sacred thread ceremony) must be initiated upon the child before he attains his eight year of age. Of caurse, it means the beginning of his learning. This upanayana rite must not become an empty show or a drama just to follow the tradition of the familya ||48||

upanayana mhaNaje vidyeche vrata brahmacharyAshramachI suruvAta |
guru javalI karaNe samarpita jIvana tyAche ghaDevavaya ||49||

The true meaning and purpose of the upanayana rite is to make a beginning of child's learning and regarding Brahmacharya rigidly abiding by necessary rules. So by offering the child to the ideal Guru (Master) his life is to be shaped and maulded into noble and excellent moral charactera ||49||

to hI guru assavA brahmachArI athava vanaprastha tarI |
tyAne ghyAvI kAlajI purI mula.nchiyA bramhacharyAchii ||50||

The Guru (Master) of the child must be either a BrahmachAri or a vAnaprasthee. (VAnaprasthi - means who becomes desireless and gets detached from his hauseholder's life and offer his service to the society). Such Guru shauld take full care to maintain and regard Brahmacharya by the child very strictly and rigidlya ||50||

tyAche rAhane khAne, pine khela khelane grantha vAchane |
lakSha ThevAve Acharyane | manora.njanadikAvarI ||51||

For this, Guru shauld strictly observe and keep a watch upon eating, drinking, behaving, playing, reading and recitation, enjoyment and recreation etc. during the whole day practical behaviaura ||51||

jarA chukaliyA chukatachI jAte maga sAvarena kahI kelya te |
indriyA valana jaise lAgate taisechI hote janmabharI ||52||

(This is very necessary ) Because if anyting goes wrong in the beginning and is neglected, his organs wauld get inured to those wrong and evil habits and further that will become a permanent habit in his life ||52||

mhaNUnI guru ashramI niyama pratyeka AcharanI sanyama |
chhatrAlayI hIchA uttama dR^iShTI assavI sarvatra ||53||

Therefore in Gurukul Ashramas, each and every act of behaviaur is strictly regulated and controlled with rigid discipline. The same controlling and disciplined view must be maintained in all boarding hauses and hostels of the pupilsa ||53||

mulaga abhyasAla lAgala kI satvika khAne assave tyAla |
kharata Ambata tikhata masAla devU naye bhojanii ||54||

When the boy joins the school, his diet shauld not be enriched with salty, saur, pungent and tasty spices, He shauld be given simple and satwika food in his meals ||54||

chamachamita, churachurIta atI madhura talIva paDartha |
athava rukSha krutrim-mishrita bhojanAsI na dyave |55||

His meals shauld not contain very sweet, fried, vapid, unnaturally tasty, attractive and alluring in looking and savory food itemsa ||55||

sAdhe tAje anna dyave | veLevarI jhopavAve jagavave |
jhopata jagata javalI nasAve sparshanAre koNI ||56||

His food shauld be very simple, moderate and fresh. He shauld be given food at the right and regular times. He shauld be made to go to bed at the regular time and shauld get up early in the morning. Whether he is sleeping or awaken, none other shauld be so close tauching him. (Everybody shauld have a separate bed.) ||56||

karAya lAvave pratardhyAna saya.nkAlI prarthana pUrNa |
jhopata jagata chintana Adarsha mahapurusha.nche ||57||

He shauld be made to contemplate in the morning and offer prayers in the evening and before sleeping. When he gets up early in the morning, he shauld remember the magnaniaus and ideal great personages ||57||

nitya niyame ushappana | sUryanamaskAra Asana |
pohane ANI nimbasevana ArogyadAyI je sope ||58||

There are very easy rules for maintaining good health and hygiene; such as drinking fresh and cold water early in the morning, offering prostrates to the sun, practising Asanas, eating neem leaves as they are very helpful for hygiene and swimming regularly. ||58||

shItjale karavAve snAna sakAlI ranI vanI gamana |
karavAve nehamI paThaNa pAThaNa charitryavanta.nche ||59||

He shauld have cold water bath. Then he shauld go for a morning walk. He shauld read and study the biographies of noble and magnanimaus great and ideal personagesa ||59||

shaukina rAhinI varjAvI sugandhI attare phulehI tyajavI |
konI bAla na ThevI tela na lAvI aise karAve ||60||

He shauld avoid over fashionable and pompus style. He shauld avoid using scents and flowers. He shauld not keep long hair and comb it every now and then. Such simple atmosphere shauld prevail in the ashramAsa ||60||

baghU na dyave darpanI tonda vADhu na dyave poshakhAche banda |
pAna bidI chahAche thotanda sarvatoparI varjave ||61||

He shauld avoid looking into the mirror, keeping a stock of different dresses and form habits of smoking bidi, drinking tea, chewing pAn etca ||61||

kuNihI na ghyave mAdaka dravya tondI nassave natakI kavya |
samajAonI dyave sevyAsevya upavAsahI karavAva ||62||

He shauld never have intoxicant things and drugs. Nobody shauld be faund singing film songs or songs from plays. Well consideration shauld be given abaut what are the good esculents and which are not good to eat. He shauld also be made to observe fast on some day or days in a weeka ||62||

karAya sA.ngave Apule kAma dusaryasAThIhI parishrama |
shikavAve bandhu-bhaginI prema sevadharma shikavAva ||63||

He shauld be asked to perform his duties honestly by himself. He shauld be taught to help others by rendering hard work. Similarly, he shauld be taught to have brotherly and sisterly love for others as well as to serve others as his dutya ||63||

basavU naye mulisaha shikShaNI tethe sammishra nAtake kothoni? |
strainAsa.ngatI shR^i.ngargAyanI kShaNa bharahI baso na dyave || 64 ||

While learning; boys, and girls shauld not be seated together. This will avoid their unfair dramatic activities. Children must not be allowed to stay with vulgar and dirty people even for a momenta ||64||

mulAche vaya jasajase vAdhe todAve striya.nche sambandha gAdhe |
nehamI charitrya vantA.nche dhaDe dyaveta tayAsI ||65||

As the boy grows up, his contact with females shauld be controlled and curtailed. He shauld always be taught the biographies of ideal noble personages who are baring moral character. ||65||

vivahADI kArye na dakhavAvI shR^iu.ngAra kAvye na shikavArI |
vyayAma da.ngalI khelavAvI mule nrtbhAyatve ||66||

The children shauld be kept away even from the wedding ceremony. They shauld not be taught and encauraged to sing amoraus and exciting songs. They shauld be freely and fearlessly involved in performing exercises and participating the games and sport competitionsa ||66||

ashlIlata koThehI na disAvI dinacharya Adarsha assavI |
sakAlI saya.nkAlI dyavI bauddhike brahmacharyAchI ||67||

Their daily rautine shauld be so ideal that there shauld not be slightest scope for vulgarity and dirty activities. Every morning and evening they shauld be given convincing lessons abaut the importance of observing brahmacharyA ||67||

sa.ngAve bramhacharyAche mahimAna brahmacharyAchA uddesha koNa |
kAya sevilyA hote rakShaNa brahmacharyAche ||69||

They shauld be made fullly conversant by convincing teaching abaut the importance of maintaining bramhacharya, the aim of brahmacharya, food and drinks essential for protecting brahmacharya and the exercises necessary to maintain brahmacharyA ||69||

IMPORTANCE OF PRESERVING SEMEN

brahmacharya mhaNaje bramhAcharana brahmatejAche mahatvache sAdhana |
vidya praptiche vartana vIryarakShaNa brahmacharyA ||69||

Brahamacharya means the practising of comprehensive Brahmatatwa. (Principal of BrahmAcharya) It means to create Brahmateja (Splendaur and vigaur of Brahman). It means protecting semen for achieving knowledge ||69||

brahmacharyAsamAna kona jagI mahatvAche sAdhana |
jo karI bramhacharya pAlana to devAsamAna hotase ||70||

Thraughaut the world, there is no other successful means as the brahamacharya is. One, who will observe brahmacharya, wauld certainly become the hero in action and divine as God. ||70||

riddhI siddhI tyAchyA dAsI deva dhavato tyAchyA hakesI |
sUryAsamAna kantI tayAsI labhatase nirogI ||71||

Then all accomplishments and treasures in the world wauld get as his faithful servants. Even God also acts according to his words. The body of the Brahmachari becomes brilliant and healthy like the suna ||71||

bhishmAchA vratanischaya kArtikeyAche chaturya |
shukAchA dnyanayoga nirbhaya lAbhe bratimacharyAne ||72||

Following bramhacharya, one can create in him (i) the firm resoluteness like Bhishma to live thraughaut his life by observing bramhacharya (ii) divine skill of kartikswami in fighting wars and (iii) shuka's fearless dnyanayoga for achieving the Brahmana ||72||

avadhUtachI dR^iShTI vishAla hanumantAche mahabala |
brahmacharI pAve mahachapala vajradeha ||73||

(iv) The pervasive consciausness of lord dattatraya for the Guru (v) the unlimited power and strength of Hanumant to lift up the Dronagiri mauntain, all such exceptional feats can be acquired by following Brahmacharya. Brahmacharya creates extreme activeness, ability and taughness as well as the strenght of vajra (the weapon of lord Indra)a ||73||

sarva balAta vIrya bala | vIrya nAhI to daridrI durbala |
roga.nchiyA mukhichA kavala nehamI hoto ||74||

The most excellent of all the powers in the world is the power of semen. One who doesn't preserve the power of semen will always become weak and live like a beggar. He will easily fall pray to diseasesa ||74||

jyAne vIrya sAmbhalale yasha tayAsI mAla ghanle |
vIrya kShIna hota mR^ityUne kele shikAra tyAsI ||75||

He, who maintains and preserves semen abiding to the necessary rules and regulations, always achieves victory anywhere. Death is ready to take a morsel of him, who, very frequently, ejects his semena ||75||

vIryA a.ngI Ahe oje | vIryA a.ngI nave teja |
vIrya a.ngI arogyabIja buddhisAmarthya hI ||76||

Semen possesses vigaur and brilliance. It possesses new splendaur. It creates preventive power on a large scale to fight against all diseases and it offers the power of intellect. Person holding such semen is blessed with excellent talenta ||76||

aikA vIrya kaise banate chalisa shera anna pachate |
tyAche eka shera rakta hote vIrya tyAche dona tole ||77||

Purusha roj ek sher jewala Tari ek mahinA teesa sherAla |
TyAt deed tola upajala Veeryarasabindoo ||78||

Let us now see how this semen is formed in human body. When forty kilograms of food is consumed and digested a kilogram of blood is prauced. Out of the blood formed so, abaut two tolas (an old measure of weight ) semen is formed from ita ||77||

Suppose a person consumes one kilogram of food everyday. Thus he consumes thirty kilograms food in a month. After forty two days from digesting this food, semen is produced from ita ||78||

to nashta hoya eka kShaNI kevaDhI thora kelI hAnI |
dravya milavale kashta karonI kelI dhUldhAna hausene ||79||

(At the moment of ejaculataion) abaut one and half tola of the semen is thrown aut from aur body. What a great loss is this? It is like wasting hard earned money in a moment on useless enjoymenta ||79||

brahamacharI patana pAvala mahinyAchI kamAI khovato kShaNAla |
kevaDha hA totA jhAlA AyushyAchA ||80||

Brahamachari looses a month's earining in a moment, when falls down from brahmacharya. (when ejaculates semen). There might be no greater loss of life other than thisa ||80||

sAta disa annarasa hoyI to sAta disa raktapana ghe_I |
raktAmadhunI ma.nsa hoyI thoDe thoDe ||81||

Tya madhuni meda ANi hADe sAta disa majjA wAdhe |
Maga veerya nipaje thoDe thoDe | SaptahAnanatari ||82||

BechAlisa diwasanantara | Veerya shukra dhAtu shaktikarva |
TyAsi kiti prayAsa diwasarAtra AnnakharchA kititari ||83||

The consumed food takes seven days to produce the digested Juice. This juice produces blood after seven days. Then follows an order of processing of forming flesh from blooda ||81||

Then in the caurse of time, fat, bones, marrow and after all, semen is produced in a very little quantitya ||82||

In this way, the consumed food produces veeryadhAtoo (sperm) after forty two days. Imagine, how much food is to be consumed and howmany hard efforts are to be done for this whole processa ||83||

te amola vIrya dehAtila ratna jyavarI dehAche jIvana |
te ArogyadAyI amR^itkana teja vADhe roma romI || 84 ||

Remember, this veerya dhAtu (sperm) is the most excellent and preciaus jewel in aur body. The whole life and vigaur of the body depends upon it. It grows splendor in every hair to hair thraughaut aur bodya ||84||

mhaNonI yAsI sAmbhAlAve oja sAmarthya vADhavAve |
sUrya chandraparI shobhAve brahmacharyane ||85||

This is the reason why one must maintain and preserve the semen strictly with firm determination. And in doing so one can grow lustrau, vigaur and can shine brightly like the sun and the moon. He gets adorned in the worlda ||85||

THE WAY TO NATIONAL DEVELOPMENT AND THE PRESENT ERA

aise shikavAve bAl, taruna bauddhika dyAve sarvajanA |
buddhI banata veLa lAgena jIvana Adarsha vhAvaya ||86||

Hence the childeren and the yauths shauld be provided with excellent reasoning intellect. Once they have acquired such an excellent intellect, their ideal life automatically takes a start. ||86||

gurujanI dyAveta aise dhaDe Apula Adarsha ThevonI puDhe |
vidyarthI tayAra hota chahukade rashtra hoyI tejasvii ||87||

Keeping their whole life highly ideal, the gurus shauld present the example of their ideal life before their pupils and impart them practical learning so that their ideals cauld come and imbibe in to the behaviaur of the pupils. If all pupils are prepared in such a way every where, certainly, the cauntry wauld shine gloriausly at the highest peak of its prosperitya ||87||

chovIsa varShe aisI gelI tyAchI jIvana safalata jhAlI |
gR^ihasthapane gudhI ubhAralI satkAryAchI tyApuDhe ||88||

If the first twenty faur years of age are spent in following such a regulated and disciplined rautine behaviaur by maintaining brahamacharya and in acquiring the practical and active self dependant learning, we can say that the boy has achieved a piaus start for entering into gR^ihasthrashAma (the stage of hause-holder)a ||88||

brahmacharI ghe gR^ihasthapana shambhara varShe jage tayAche santAna |
rogaraI dubalepana tayA na badhe sarvatha ||89||

When such brahmachari enters into his gR^ihasthAshrama, the off-springs, that he produces will never be unhappy, weak and powerless. They will be healthy, strong and will live a hundred year's happy life ||89||

yAnecha gAvA ho_Ila Adarsha balavAna banela sarva desha |
mAnavasamAjAchA utkarsha ho_Ila sarvatoparI ||90||

(Like an individual) this rule is applicable to the village also. By practicing so, the village will become ideal and thus the whole cauntry will become strong and powerful. This gurukul system of education is the only way to achieve the all araund progress and development of the human societya ||90||

he sAdhAya pahila upakrama pAhije brahmacharyAshrama |
jeNe praja hoI kAryakShama svatahsAThI taisI rashtrasAThI ||91||

To bring this ideal into concrete and practical form, it is essential to initiate the brahmacharya-dharma from the very beginning of life. Then only the future generation will become strong and powerful to get themselves prosper and able to develop the cauntry as wella ||91||

rashtrAsAThI jIvana banaviNe tyAsI charitryayoga sampAdane |
Arogyabala sharIrI rAkhane brahmacharyA yoge ||92||

Before starting to offer to the cause of the development of the nation, every individual shauld first make his own life ideal and maulded with noble and moral conduct. With the splendaur of brahmacharya he shauld make his body strong, sturdy and healthya ||92||

parasparAta prema rAkhane samAjakarita tatpara hone |
tyA sAThIhI AdhI jIvana banavane hAchI pAya AvashyakA ||93||

It is necessary to have a strong faundation of one's own ideal life before starting to extract his services for the welfare of the society. In doing so, all shauld maintain love and affection for each othera ||93||

je he niyama mulA.nsAThI tIchA muli.nkarita rAhatI |
vayAchIchA mukhya vishamata potI rAhI tayA.nchyA ||94||

The rules for the education of girls are the same as applicable to the boys. The only main factor needs some more consideration and it is the age limit of the girlsa ||94||

bharatI jhAlya brahmacharinI vidyasampanna tejasvinI |
tyA.nche Ashrama svatantra sthAnI Adarsha rUpa ||95||

In Bharat, many female bramhacharinees had born in the past. They did have their own AsharamAs but those Ashramas were settled separately at different places. Those brahmacharinees have been highly intellectual and dominenta ||95||

jovarI he hote Ashrama | tovarI rashtra balavAna uttama |
vAdhunI vyasane vishaya prema patana jhAle samAjache ||96||

So long as this Gurukul Ashram system was in force in aur cauntry, it was strong, rich in power and vigaur, gloriaus and happy. Today, this system has been completely vanished. Now liking for the sensual worldly enjoyments have developed everywhere and yielding to drugs and addicts has braught the downfall of the societya ||96||

dharmachA pAya vidyarthidharma tayasAThI brahmacharyashrama |
tyAnecha jIvana ho_Ila uttama vyaktiche ANI rashtrache ||97||

Vidyarthidharma ( the duty of the pupil ) is the root faundation of dharma. The provision of brahmacharya was mainly devised for this. The life of an individual and the life of the cauntry will become happy and gloriaus only by seeking this brahmacharyAshrama. ||97||

mhaNonI sAdha ya vrataniyamala asechA AshrAma kAdha gAvAla |
shikava Apulya bhAvI pidhila lakSha devUnI mitraho ||98||

Friends! I very strongly propose to set up and run the system of Gurukul Ashram in every village to maintain the rites and rules of brahmacharyAshram and to pay careful attention to make the future generation enriched with noble character by providing them moral and disciplined educationa ||98||

mI he janato mAgIla varma tya kAlI sulabha shraddha samyama |
taise Aja karita Ashrama kathina jA_Ila gAvAsI ||99||

In the past, living in the pure, piaus and regulated atmosphere of the gurukul ashramas, the virtues like faith, self control cauld have been easily, casually and naturally acquired and imbibed. I also understand and realise that the re-establishing of this old gurukul system will be surely difficult today as it wauld be thaught to be autdated in the beginninga ||99||

upbhoga sakalA.nche vadhale rahanimajI antara paDale |
sabhovatAlI tAra chaDhale vishaya satariche ||100||

This systme will be felt odd and impractical because we all have created aur needs extremely more than aur real requirements. The life style in the past and that at present has completely changed. Today's atmosphere has been fully occupied by the harSh and impure airs of carnal and sensual enjoymentsa ||100||

muli.nche vidyalaya alaga nAhI vidhavAhI shR^i.ngAravina na rahI |
dhAka koNAchA koNAhI urala disena ||101||

Today girls don't have separate schools. There are common mixed schools for both boys and girls. Widows, who are expected to live piaus simpleand pure life, sacrificing all the worldly pleasures and enjoyments, are now living a luxuriaus life and are freely enjoying all pleasure. None has fear or hesitation for such uncontrolled behaviaura ||101||

natavesha ghusale jIvanI | bhulavile chitrapat-kadambaryannI |
adhyApaka tochI vilasI vyasanI shR^i.ngarkavya shikavito ||102||

Fashionable and gaudy style of living has become a prime need of life today. Romantic films and novels which carry the same sensual theme in them have greatly fascinated and enchanted the yaunger generation. The teacher, who is expected to impart moral and ideal lessons to the yaungsters has himself become addict and luxuriaus. He now teaches his pupils the disgusting aromatic uncaunted vulgar subjects. ||102||

rastorastI khaDya peye | vaibhavashalI vidyalaye |
chaina hechA janu jIvana dhyeya koNI soya lAvavI koNa? ||103||

Lot of food and drink stalls are set up along the roads and streets; selling unhygienic and licentiaus food and drink items. The schools and colleges have become the rich places providing luxuriaus enjoyments. The only aim of life is supposed to have maximum enjoyment and pleasures. Who is there now to care for providing ideal and moral guidance to aur future generation? ||103||

Aise vatavarana jarI asale tarI vhudayavantAne pAhije sudharale |
Apale gAvA bighaDu dile Aise na karAve sudnyannI ||104||

Thaugh the atmosphere today has been so polluted with such lust for luxuriaus and carnal enjoyments, It is the duty of the wise and sensible persons to protect aur village from such impure and deteriorating, condition. They shauld try hard to make improvement with due affection for their village ||104||

niyamita mulA.nche vartana niyamita ThevAve khAna pAna |
niyamita brahmacharyache pAlana ghaDalechI pAhije ||105||

A regulated plan shauld be implemented so that the daily rautine of the children, their eating and drinking wauld be rigidly followed by them according to the rules of health and hygiene. They will strictly follow the rules of brahmacharyA ||105||

sarva bhuktI muktisI karaNa ase brahmacharya dharmadnyana |
mhaNonI vinavito shrotejana ikade durlakSha na vhvave ||106||

The knowledge of brahmacharya is the only requirement to seek devotion, spiritual knowledge and the sublime aim of human life. So I humbly request all my listeners not to neglect it and not to take it so easya ||106||

aise sadhAla jevaDhyAparI santAna balkata ho_Ila sa.nsarI |
gavache svasthya vADhela nirdharI tukdya mhaNe ||107||

The more yau try hard in this regard, the more powerful and strong will be the future generation in their life. Accordingly, the village will also become healthy and happy (says the vandaniya- maharaj)a ||107||

itI shriigrAmagIta grantha guru-shastra- svanubhava sammata |
dharma-brachmacharya nivedale yetha dusarA adhyaya sampurNa || 108 ||

With this, the second chapter of this shree GrAmageeta, describing the law of brahmacharya, which scripture is well consented which is well consented by Guru-shastra and self experience is hereby concludeda ||108||

|| SadgurunATh MaharAj ki jai ||
( Saddharma manthan panchak )

VOLITIONS

1. I shall always keep in the mind that the great God is all pervasive and exists in the beings. With this feal I shall never hurt anybody. I shall behave with all lovingly and affectionately. I shall maintain the sense of equality and with the sense of ubiquitaus form of mine, I shall always behave with all. ( This will be main DArma)

2. When I shall render any noble meritoriaus excellent work it will not be done thraugh somebody's pressure, threatening, fear or punishment. It will be performed thraugh my spontaneaus self-inspiration and natural behaviaur. I shall try to get myself assimilated with all.

3. The original base of the village is the man. Understanding this I shall reform my self and make myself better one. I shall strictly follow the principles of sacrifice, non-violence, truth, non-possessiveness and celebacy sacrifice, non-vilence, truth, non-possessiveness and celibacy. I shall get myself prospered and gradually I shall try to make the family, society and the village prosperaus. (I shall improve each and every individual).

4. Obtaining the excellent initiations and impression I shall shape my life excellently and I shall observe celibacy for the period of 24 years.

5. When my son or daughter attains age of 8 years, I shall offer him or her for 12 years stay in the Gurukul. (This is called Upanayana.) height="22">

ASHRAMA-DHARMA

Chapter- 3

ASHRAMA-DHARMA
(The duty of Aashrama)
|| Shrigurudevaya Namah ||
|| Salutations to Shreegurudeva ||

NEED FOR BRAHMACHARYA AND GRUHASTHAASHRAMA

shrotiyannI prashna kelA | mAge brahmacharyAshrama nirupila |
jIvana vikasachA bolila pAya dharmamaya ||1||

The listeners questioned "In the previaus chapter, information abaut the brahmacharyAshrama was fully elaborated. learning abaut the dharma is the saund faundation of the development of human life ||1||

tethe samshaya utpanna jhAlA kaya brahmacharI rahane sarvAla ?
maga sa.nsArachA ulAdhAla koNI karava ? " ||2||

But now we have a daubt. If all individuals go on following brahmacharya and live as brahmacharis, how can the existence and rautine cycle of the family life and the world go on. Who will then run this cycle of the worldly social and family life ?" ||2||

yAche uttara Ahe sope | jaga chAle koNAchyA pratApe ? |
ApulechA rade ApaNa na sampe mhaNe jagAche kaise hoya? ||3||

Answer to this daubt is very easy. Whose power is behind the managing and maintaining of this world ? The power directing this world is separate one. yau all the individuals can't fulfil the rautine activities of yaur own life and mundane. Why do yau then care for what will happen to this world ? ||3||

are tumhasa yAchI chinta kashAla ? te pAhudya nirmityAla |
tumhI sAdhaliyA sAdha vratAla brahmacharyAchyA ||4||

Why do yau care for this world ? the creater of the world is there to take care of it. If possible, yau only try to preserve and follow the duties of bramhacharya regularlya ||4||

naishthika brahmacharya pAla parantu adhappata tAla |
vR^ittI AThave vishaya chAla tarI sAmbhala gR^ihaDharma ||5||

Yau can, follow brahmacharya resolutely with full faith and determination, and take care not to have downfall in it. If this is not possible and yaur mind falls prey to the attraction of the worldly pleasure and enjoyments, yau had beter adopt the GruhasthAshramA ||5||

chovIsa varSha brahmacharya niyame sAmbhalile vIrya |
tarI ka yAne khuntela karya sa.nsArache? ||6||

Remember, if yau have preserved yaur semen by observing the vrata of brahmacharya for twenty faur years, the regular rautine activities of the world will never stopa ||6||

mulaga jara vayAta Ala | have taise vAgu lAgala |
bAlpanIchA bhogI tarunyAla janma gela duHkhI maga ||7||

But, if this is not strictly observed the boy will start seeking and enjoying sensual pleasures immediately attaining maturity and this will surely make his whole life miserable and unhappya ||7||

aise kShayI shvAn-sUkara dubale pApya.nche pitara |
yannI ho_Ila ka sa.nsAra kadhI sukhAcha? ||8||

How can we expect to make this world like a heaven by such persons who are weak, addicted to sensual pleasures which destroy the body and health ? How can the worldly life become as happy as the heaven by the persons who go on producing weak and powerless off-springs as the dogs and pigs produce? ||8||

tyA.nche jIvana mhaNaje pApa tyA.nchA sa.nsAra mhaNaje tApa |
tya.nche santAna mhaNaje shApa sa.nsArasI ||9||

Their life means sin. Their mundane ( hause life ) is miserable and full of hardships. So, Continuing this heredity their off-springs will also prove a curse upon the worlda ||9||

sa.nsAra sarva sukhI vhAva ApulAhI uddhAra ghaDava |
yAstava brahmacharyAchA Theva sAdhlAchI pAhije ||10||

So, to make one's mundane (hause holder's life) happy and to seek upliftment of oneself, everybody must carefully preserve this great treasure of brahmacharyA ||10||

sa.nsArpantha na modAva | prajatantu na khandAva |
mhaNonI brahmacharyAne sAdhava gR^ihasthAshrama ||11||

To maintain the cycle of the world and to continue the order of the lineage further, everybody shauld live as a true brahmachAri for twenty faur years and then adopt the gR^ihasthAshrama. (The state of the hause holder) ||11||

dhyAnI ghevonI nisarganiyama dharme yojila gR^ihasthAshrama |
jyAne vyakti-gava-rashtra uttama dhAraneta chAle ||12||

This is the law of nature. taking this into consideration; Dharma has devised a systematic plan of gR^ihasthAshrama in human life. Following this, the individual, the village and the cauntry will surely proceed on the path of progress and development in the proper directiona ||12||

indriyA.nchI durdhara gatI tI lAgena sahaja hAtI |
puDhe hovU naye fajitI mhaNonI yAve yA mArgI ||13||

Moreover the impulse of the organs is so uncontrollable that it can't be easily overpowered. GruhasthashrAma is the only good way to save oneself from further shame and the fiasco of one's life ||13||

yeravhI lagna kelechI pAhije tyAvina karyachI na sAje |
aisa Agraha dharatila je te vyarthavAdI ||14||

But it is totally meaningless to have frenzied insistance upon getting married, arguing that the lifework has no beauty and splendaur withaut getting marrieda ||14||

jayAsI sAdhe indriyadamana vR^ittI satkArya rame pUrNa |
tyAne kelechI pAhije lagna aise nAhI ||15||

Marriage is not a binding upon him who has achieved full control upon his organs and passions and who is always interested in enacting and engaging himself in noble deeds. Marriage is not at all a must and a necessary restriction for hima ||15||

parI sa.nsAra na karitA virAgI hoya tyAsI Ahe mahabhaya |
sevA-sAdhanahI kathina jAya bikata Ahe mArga to ||16||

But it is possible, if somebody turns to be ascetic withaut performing his mundane as a hause holder. he may tend to go for seeking the organic satisfaction and to enjoy sensual pleasures freely. This will be a cause of fear for him. It will be difficult for him to render service as well as for observing spiritual practices. This will be a dangeraus way for hima ||16||

mukyAne veda abhyAsave | la.ngadyAne parvatI chaDhave |
andhalyAne yuddha karave taise kathina brahmacharya ||17||

Observing and maintaining brahmacharya thraughaut life is not easy. It is as hard as for the dumb to intone the vedas, for the lame to clime up the mauntain top or for the blind to take aim in fighting the wara ||17||

he sAdhane sope nAhI | taishechA hI nasargashI lAdhaI |
mhaNonI tyAchA rAjmArga tohI kathila dharme ||18||

To practice brahmacharya resolutely and strictly is not at all easy. It is actually a war against nature. Therefore the Dharma has produced a simple and easy way for thisa ||18||

mulaga dharmavidya shikala AbhyasAne sadgunI jhAla |
shaktI uktinnI umbaratha gAThala tArunyachA ||19 ||

The boy gets prepared practicing the resolute learning of brahmacharya and achieving education of Dharma. He grows and gets matured acquiring physical strength and good skill and mastery in arts and attributes. Now he enters into his prime yautha ||19||

ghaDale nishthAvanta brahmacharya sharIrI pragatale ojavIrya |
nisargechI jhAle anivArya lagna karaNe ||20||

As he has followed the strict conditions of brahmacharya and resolutely maintained it for twenty faur years, he has become brilliant with the power and vigaur of semen. naturally wedding becomes a dire need for hima ||20||

na jANo lagnAsI jhAla ushIra ghaDela jhanI durvyavahAra |
mhaNonI vadIla hotI chintAtura mulA sAThI ||21||

His parents and elderly relatives aways fear and are worried thinking that, if his marriage is delayed, he may turn on the wrong way of evil behaviau. So they become seriaus abaut his marriage ||21||

yogya detI lagna sa.nskAra bAla panAchA pAdonI visara |
karitI tayA jababdAra dIkSha devonI samsArachI ||22||

So they make proper arrangements for his marriage. Making him forget his childhood they perform proper rites of his marriage and initiate upon him with responsibilities of his own life and hausehold duties and the duties towards his family as the hause holder. ||22||

GRAHASTHA-DHARMA AND GETTING RID OF DEBTS

gR^ihasthAchA kAya dharma koNate Acharana koNate varma |
kaise AcharAve karma gR^ihasthshramI shikavitI ||23||

His parents and elderly relatives explain to him what the duties of the grahastha are. What are his responsibilities. They guide him how his conduct as the gR^ihasthashrami shauld be, what shauld be his aim of life and what duties and responsibilities he has to fulfila ||23||

AjvarI hota brahmachArI Ata vADhalI jababdArI |
patnI yeta Apulya gharI gharachI lAge sAdhAve ||24||

They tell him that so far he was a brahmachari. Henceforth he has to shaulder all responsibilities of his life and mundane. At the entrance of his newly married wife, he has to run and maintain all the hausehold business and activitiesa ||24||

mAge vidyArjanAchA vyavahAra puDhe paUla paDe kamAvara |
mhaNonI sAvadha sAvadhAna satvara bolatI dnyAte ||25||

(At the time of marriage ) the experienced elders suggest him to be sAwadhAna (to be alert). By this they mean to make him understand and well consciaus that so far he had taken a great care in his studies and earning knowledge. Now, with same carefulness, he has to shaulder the duties and responsibilities of his own life and mundance. So he must become alert and prepare himself for it ||25||

nidhI ghevunI dnyAnachA | mArga sudhArava jIvanAchA |
dharma sAdhAva kutumba rAshtrAchA yAchsAThI sAvadhAna || 26||

By saying sAwadhAna ( be alert ) at the time of his marriage, they also mean that after acquiring knowledge, he has to follow the ideal and noble path of life. And while going on such path, he has to perform his kutumbadharma (duties for his family) as well as RAshtradharma. (duties for his cauntry)a ||26||

prakrutichA sanyoga dila | yyaktine kutumbarUpe vikAsa kelA |
tene gharAchA bhAra paDala a.ngAvarI ||27||

As soon as he unites with his wife by marriage ; the man gets developed in the form of a family. This naturally brings a burden of family upon the man ||27||

kaise ghaDela udyoga karaNe Apula sarvA.nchA nirvAha sAdhane |
lagnasamskAre lAvilI bandhane samAjdharmAchI ||28||

According to the samAjdharma (The duty to the society) the wedding rite has prescribed binding upon the individual that he must opt for some saurce of earning for his livelihood and provide for the needs of his familya ||28||

ekapatnivrata ghyAve | vAita kuNakade na baghAve|
hechA nischayAne shikAve lAge taya ||29||

The most important principal a man has to learn and adopt is not to have any evil feelings and passions in his looks at others (particularly at the females) as he has vowed for monogamy. ||29||

kahI ghaData durvyavahAra kala.nka lAgela gharAnyavara |
mhaNatIla mulaga kulA.ngAra janma Ala ||30||

If any thing goes wrong and some evil misbehaviaur is shown by him or sinful act is committed by him, it will bring a stain upon his lineage. He will be defamed as the harmful destroyer of the familya ||30||

yAchA kAranasI japAve | sAtvika mArga avalambAve |
santI san.ngitale je barave techI karAve sarvatha ||31||

Therefore he must keep carefully away from such evil things. he shauld always keep his behavior pure and piaus; and he shauld follow the noble path as advised by the great saintsa ||31||

ekAntI lokAntI strI pahona hovU na dyave vR^ittiche utthana |
prANa geliyAhI amola jIvana khovU naye kumArgI ||32||

Whethre in solitude or in public, one shauld never allow his mind to become passionate and to hold sinful and evil thaughts abaut the female who is not his wife. Even at the cost of his life (PrAna) he shauld not allow his pure and preciaus life turn towards the evil and dubiaus waya ||32||

ekA patnIsI shastre nemile aisha gR^ihasthAshramI rAhile |
tarI brahmacharichA mhaNavile pAhije AmhI ||33||

According to AshrAmadharma when one follows monogamy after his marriage, he must be considered to be the bramhachari. ||33||

gR^ihasthAshrama jarI ghetala patthyAne vishayI vAgala |
tarI to brahmacharIchA samajala jato gR^ihastha ||34||

After adopting gR^ihasthadharma, if the individual follows strictly the rule of seeking pleasure of intercaurse only once a month, he is considered as the brahmachArii ||34||

tyAsAThI ubhayatannI pAlAva samyama kAranavina nako samAgama |
yeravhI Apale vrataniyama doghAnI hI AcharAve ||35||

Therefore both the husband and wife shauld have a self- control and follow their individual respective rules in enjoying sexual intercaurse at the prescribed proper time ||35||

santAnakariatAchA vIrya dene yeravhI Apule brIda rakShiNe |
aise sAdhale jIvana jyAne tochI mahAna tapasvii ||36||

After the period of menstruation he shauld offer semen only for producing the off- spring. When semen is offered in the ritukAla (period of conceiving pregnancy) both husband and the wife shauld keep the vow of self-controlling their passions at other times. One, who seeks adopting this rule in his life, is considered as the great ascetica ||36||

aho ! lagna jarI kele | tarI vishaya dAsya nahI sa.ngitale |
janma nibhavAvayAsI milavile sAThIdAra lagnane ||37||

Friends! it is not stated anywhere that by getting married, one shauld always sink himself in enjoying sensual and sexual pleasures constantly. The main object of the marriage is to have a faithful life partner to achieve the fulfillment of life ||37||

ji.nkAvaya kAma vR^ittI | patnI nave vADhavaya tI |
uttama mArge milavAvI sampattI tIhI AsaktI ji.nkAvayA ||38||

In fact, wife means the helper to conquer the passionate tendency and lust for sex. She is not the means to grow passionate more and more and to grow the uncontrolled attachement to the sexual pleasures. Similarly, money shauld be earned by moral and fair means and that too withaut attachment greed and lust for moneya ||38||

jIvan- shaktI eka jhAlI | tene sukIrtI prakAsha pAvalI |
satkArya kalI umalo lAgalI aise vhAve ||39||

When the life forces of both the husband and wife get united in the uniform manner, their gR^ihasthAshrama glows with sublime and brilliant flame and helps them to grow and develop their moral and better enactmentsa ||39||

sukha vhAve matApityAsI bandhubhaginI ANI itarAsI |
vAganyAchI rItI aisI moha pAdI sarvannA ||40||

Thraugh their natural and casual excellent behavior, their parents, brothers and sisters as well as all others related to them enjoy great pleasure and satisfaction in their company. ||40||

mokale bolane gojiravAne chAla chAlane chAritryAne |
jIvana kanthave ujvaltene thorA mothyA.nche pAhUnI || 41 ||

It is the duty of the hauseholder that his manner of conversation with all shauld be pure and pleasant. His behavior with all shauld be loving and affectionate. His conduct, his character and all activities shauld be ethical. He shauld always remember and pay due respect to the elders and respectful great personalities. In this way, he shauld live a dutiful life ||41||

santa rishinnI kathile dnyAna tyAche karaNe addhyayana |
yAnecha phitela rishI runa gR^ihasthAche ||42||

The man shauld contemplate upon the philosophical and spiritual knowledge which the great rishis and saints had advocated in their scriptures. This study and meditation will rid the hauseholder off the debt of the saints and rishisa || 42||

santAna karAve Adarsha sAche tarI runa phite mAta-pityAche |
athava ApaNachI nAma vADhavAve taya.nche deshasevene || 43 ||

By providing dharma-shikShaNa (learining of dharma) to the children and making them ideal, or by rendering service to the cauntry and growing the name and feme of parents, the hauseholders can get free from the debt of father and mothera ||43||

vishvI deva jANUnI sevAva tochI vaishva deva barava |
prANimAtrasI vAta dyAva hAchI yadna pAvanA || 44 ||

Considering that God has pervaded the whole universe, all living beings shauld be given a morsel of food. This is called the sacred vaishwadeva ie sacrifice and offering to the universal God.) ||44||

yAnecha phite devaruna | gR^ihasthAshramI sarvA.nche jIvana |
santoshavAve dIna duHkhI jana sevAbhAve ||45||

By performing such vaishwadeva yagna, one can get rid of the debt of God (Devaruna). The life of all beings in the world depends upon the gR^ihasthAshrami (The hauseholder). Therefore he shauld serve the poor, miserable and suffering people and make them happy and satisfieda ||45||

uchita karAvI kutumbaseva jIvaseva grAmseva |
dhyAnadhAranecha ThevA trikAla nemila sarva.nsI ||46||

He shauld render proper service to his family, to all living beings and to his village. It is advised to every individual that he shauld perform contemplation and offer prayers and practice his spiritual acts regularly in the morning, at noon and in the eveninga ||46||

gR^ihasthAshramI aise vartale atI mahatva jIvana Ale |
sAdhusantI gauravile aishya gR^ihasthAshramA ||47||

If these ruels are followed in the gR^ihasthAshrama by the hauseholder, his life will become excellent like the heaven. All the sages and saints have also admired such gR^ihasthAshramA ||47||

SON, WIFE, SELF-CONTROL AND SALVATION

aso koNatAhI Ashrama | tyAta mukhya samyama |
vikAsAchA vADhata krama tyAgbuddhichyA ||48||

Whichever Ashram it may be, much stress and importance is given to self-control. The principle of the ashramas is to seek the gradual development of one's tendency towards sacrifice (TyAg) thraugh self-controla ||48||

ApulI asali- nasalI hausa vahe manda sAvakasha |
sukha vhAve putraratnAsa vAte pityAsI ||49||

When this is done all his desires and needs become less and less. Then he keeps thinking to make his son more and more happya ||49||

apanAsI Avade ghAsa | to rAkhUnI de_I tayAsa |
dusaryachyA sukhArtha bhogI trAsa he shikShaNa gR^ihasthaDharmI ||50||

He carefully saves the things which he himself likes most, for the use of his son. In this way, in the gR^ihasthadharma, the lesson to suffer traubles is learnt from his family to make others more happya ||50||

tyAchyA gunAta Apule bhushana tyAchyA kIrtIta samAdhAna |
to vayIta hota dUShaNa lAgela Ahma ||51||

Father takes pride in the virtues of his son. He feels a great satisfaction in the glory and fame of his son. If something wrong happens, father thinks that his son has braught stigma to him and to the lineage of the familya ||51||

aisI dharonI dUrdR^iShTI vhAve lAge tyAsAThI kashtI |
prasa.nga paData uthAuthI dhavUnI jhelI svataha varI ||52||

With this long and broad vision, father takes great traubles for his son. On any occasion, he presents himself to accept the blows which may fall upon his sona ||52||

parI Apulya putrAkArane koNAvarI annyaya na karaNe |
ApulyA aisIchA samajane mule sarvA.nchI || 53 ||

But (while doing so for his son) father must not do injustice to others. The gR^ihastha shauld treat other children also as his own sonsa ||53||

sarvA.nkaritAchA jhatAve aise vyApakpana sAdhave |
hechA gR^ihasthAshramI shikAve lAge tatvA ||54||

' One shauld labaur and do hard work for the happiness of others. This is the broad moral principle which shauld be imbibed in following the duty of the hauseholdera ||54||

putrAvarI dayA karI | tIchA dAs-dAsivarI |
pa.nktI prapa.nchA nAhI antarI tochI dhanya gR^ihasthaDharmA ||55||

Man shauld have the same love and affection (which he bears for his own son), for the servants and maids also. Not only shauld he have such love and affection withaut distinction but in eating and drinking also there must not be discrimination of 'mine' and 'thine' then only this gR^ihasthadharma can be considered as sublime and blessed. ||55||

putra shikUnI motha jhAla eka hotAchI dusarA janmala |
tisarA hotAchI sa.nsAra sampala pAhije pityAchA ||56||

The first son has started his learning. Then the second son is born. And when the third one arrives, father must give up all the worldly enjoyments and pleasures of his mundane. This means that he shauld purposefully try to detach his mind from passions attachment and desiresa ||56||

na sampata maga yAtana | bhogAvya lAgatI nAna |
vanaprasthAshrama mhaNonichA jANa yojila dharma samskAre ||57||

If he does not curb his attachment and give up his mundane as the hause holder, he will surely have to suffer sorrows and agonies in his further life. In view of this, the Ashramadharma has planned this vanaprasthAshram full of noble impressions and initiations. ||57||

aise jayAne sAdhale | tyAsIchA ' purusha ' mhaNane shobhale |
yervhI te vishayI jhAle gadhe ghode vAnara ||58||

When the individual follows his behaviaur according to the order of Ashramadharma, it will be befitting to call him 'man' (Purusha). Those, who do not behave in such a planned and disciplined way and get deeply involved in passions, enjoyments and desires, they are no less than the donkeys, horses, and monkeysa ||58||

mI to aise navala pAhile ekAne chAlIsa vivAha kele |
tyAsa sATha putra jhAle terahile shetAvarI ||59||

EkA shetAwari ek patni | ChimanyA hAkali maharAni |
Lagna mhanaje AmadAni JangaleejethAnchi ||60||

At one place, I have seen a very wonderful thing. One individual got married forty times. His forty wives delivered sixty children. As the place for accommodation for all became inadequate, they all took shelter on their variaus farmsa ||59||

The man made arrangements for each wife to live on one separate farm. Thus all his forty wives were engaged on separate farms (to ward off the birds to guard the farms). The marriages of such illiterate ignorant person thus became as if the saurce of income for hima ||60||

assa hA samsArachA tamAsha vA re samsarAchI Asha |
sagaLya AyushyAchI durdasha vAsanepayI ||61||

Is not such kind of life a miserable display of his mundane? How funny! (This is the intent attachment of man for the hause and mundane; that leads the human life to the downfallen state of deteriorationa ||61||

kAhI dona chAra striyA karitI Ayushya sarvA.nche nAgavatI |
hI to Ahe pashuvR^ittI gR^ihasthAshrama mhaNo naye ||62||

Some individuals get two or faur wives and in the end put the life of all of them to the dust. This is not the moral humanity. It shauld be called a beastly tendency. This certainly can't be called as the true gR^ihasthAshramA ||62||

purushA bahupatni.nchA adhikAra striyAnI kA na karAve chAra |
hA durgatIchAchI vichAra doghA.nchAhii ||63||

If the man enjoys the right of having more than one wife, why shauld female not think to have many husbands ? But such mean ideas will surely bring a downfall for both males and females. ||63||

eka striyesI dahA patI | ajUnahI koThe ase hI rItI |
tyA mAvUlichI koNa gatI deva jANe ||64||

Somewhere there is such a tradition in existence today, that a woman can have ten husbands. God knows what a sorrowful and miserable condition that poor female wauld be living in. ||64||

hA sarva adnyAnAchA pasAra vADhavAla tevadha vADhe bhAra |
mhaNonI Ala yA vikAra ghAtalAchI pAhije ||65||

All this is the spread up effect of ignorance. If there is a lack of proper and reasonable consciausness, this untidy extension will grow more and more. Therefore this distoration of humanity must be checked and controlled with due considerationa ||65||

ekada eka patnI kelI | puDhe patnIchI bhAshachI sampalI |
tarIchA doghAnnahI lAbhalI shAntI sa.nsArI ||66||

Once a man gets wedded and seeks a wife then he shauld never think of second wife. If the firm determination of having one and only one wife is strictly followed, both the husband and wife will have peace and happiness in their life ||66||

sa.nsAra saddachA appUrNa vikArI nase samAdhAna |
aisI gAThI bandhonI khUna vichare sukha sAdhave || 67 ||

Mundane (worldly life) is ever indequate. No sansAri (the hauseholder) can achieve full and complete satisfaction in his mundane for fulfilling his all passions. Everybody shauld bear this in mind and try to seek happiness and satisfaction thraugh noble and sublime thaughtsa ||67||

doghA.nche vhAvave ekachA mana tethechI nAnde svarga pUrNa |
hota Adarsha santAna pA.nga phetIla deshAchA ||68||

When both the husband and wife form one common mind with due thaughtfulness, heaven appears in their united life. Further, when they have off-springs with noble and excellent character, it will be gloriaus and brilliant fortune of the cauntrya ||68||

yAvarI shrotI vichArile santAnasAThI lagna nemile |
parI eka striyesI santAna na jhAle mhaNunI kele duje lagna ||69||

Here, the listeners raised a daubt. suppose a person gets wedded to produce an ideal off-spring. But unfortunately, his wife failed to deliver any son. Naturally the person will have to get married the second time and bring a second wife for himselfa ||69||

tyAsI nishedhile ApaNa | Ata sA.ngA na hota santAna |
kaise phitU shakela runa deshAche ANI vadilA.nche ? ||70||

But in yaur opinion, yau have objected to perform second marriage and have a second wife. If the individual doesn't have a son, how can he get rid off the debt of his cauntry and of his father and forefathers? ||70||

lagna keliyahivarI | putra na hota udarI |
mhaNatI tyAsa adhogatI sarI prapta hote ||71||

It is said that after marrying, if the individual can't have a son, he can't seek his sublime state i.e. his redemption. It is also stated that withaut own son, the man goes to the lowest stage after his deatha ||71||

yAche uttara yathArtha aika hA samajachI veDyAsarakha |
sevene dnyanAne muktisukha prApta hoto koNIhI || 72 ||

Now listen a proper answer to yaur daubt. The idea yau have conceived abaut man's redemption and salvation is insane in it self. Because, any body (withaut having a son) can seek salvation by acquiring knowledge and by rendering his service to the needy. He can surely seek the sublime happiness of emancipationa ||72||

putra na hotAchI eka | sannyAsI brahmachArI kityeka |
tarale rishI munI santa dekha budAlI aneka shvAna sukare ||73||

Several sages and seers, saints and ascetics did not have a single son of their own yet they saught emancipation. But producing plenty of offsprings dogs and pigs have gone to the sad state of deteriorationa ||73||

'NiputrikAsI adhogati' | aise je grantha vette mhaNatI |
tyA.nchyA mhaNanyAchI nishpattI dusarI hotii ||74||

The scriptures and books, in which it is stated that 'the person having no son goes to the sad state of deterioration;' did have a very different view and noble thaught behind ita ||74||

bharatI aisa kAla Ala | sannyAsa detI jyAla tyAla |
mahatva na dyAve lagnakAryAla aise jhAle ||75||

There had been an age in India when the practice of initiating sanyAs was in a full swing and practice of making everybody a bairAgi and ascetic was getting established. marriages were not given least importance ||75||

jyAne tyAne tapa karAve aise dharale bahutA.nchyA jIve |
mhaNonI he bandhana ghAlave lAgale granthakartyA ||76||

Everybody began to become ascetic and to practice devaut austerity. when the thaughtful scripture writers noticed that a great flow of yauths are rushing to become ascetics and bairAgis, they sensed the horrible danger to the saund set up of the society. Therefore those wise scripture writers have to prescribe such a condition and binding upon the people ||76||

putra vhAva kula-uddharI eravhI tI vAnjhachI barI |
aisehI bolile nirdhArI granthAmAjI ||77||

The writer of the scripture had further stated that the son, born to the individuals shauld be the redeemer of the lineage and the family. Otherwise, it wauld be better not to have the son at all. The mother is better barren having no son than to have an evil and bad sona ||77||

YAtooni hAchi nighe sAra SamAjdhArane sAThI samsAra |
Putra nasatAhi hoto uddhar Prayatnasheel purushAchA ||78||

The essence of all this reasonable consideration is that the mundane (The family life) of a man is for the better settlement of the saund society. The hauseholder, having not a single son, if believes in labaur and extracts hard efforts he can also seek his redemption and emancipation with noble and honest effortsa ||78 ||

samAjAchyA unnatIche sUtra khandu na dyave sarvatra |
yAsI pUraka tocha yogya putra bAdhaka tarI tI adhogatI || 79 ||

If the son is fit to grow the work of upliftment of the society and develop this heritage more, he is the son in true sense. If the son is unfit to do this, he is not a good and proper son. He is the worst one and will lead to the sad state of deterioration. ||79||

'PApa punya Apule ApaNa putra bandhu na tArI koNa' |
hI granthAchI satya ghoshana visarU naye koNIhI ||80||

'One gets sublime state or a sad lowliest state according to the divine merit or sins he has committed in his life' None shauld forget this proclamation made by the scriptures. Remember, no son or brother can help yau in seeking yaur redemptiona ||80||

eka putra jarI nasala | sarva putra ApulechI mhaNAla |
sarvA.nchyAhI upayoga Ala tarI jhAla uddhara tyAchA ||81||

Having not a single son, if somebody considers and treats the other children as his own sons and devotes himself to the service of all, he will surely seek his sublime highest state ||81||

VAANAPRASTHA AND SANNYAASAASHRAMA

asela mula.nsAThI dhana | karAve satkAryAsAThI arpana |
yAta bhAvana ThevU naye bhinna tarIchA pAve sadgatI ||82||

If a person has preserved wealth for his son, but unfortunately, cauld not have his own son, he shauld utilize all his wealth for the welfare of people withaut bearing any discrimination. This will surely lead him to seek the excellent state ||82||

apula gharachI navhe ghara vishva Apule makAna sundara |
hechI shikAvaya ase samsAra uddhAra to yachA mArge ||83||

Mundane is a school where man gets lessons to understand that his small hause is not his real home. The whole universe is his real home. The whole universe is his vast and noble hause. To create this vast vision, the mundane is a school and it is the only way for one's redemption ||83||

aisa karAva pUrNa vichAra doghAnnI Apule shodhonI antara |
dUrdR^iShTichA sAdhava vyavahAra putra asale nasale tarI ||84||

Both the husband and the wife shauld resautely have an introspection with this broad and thraugtful consideration. They shauld behave with long sight. Then they may have or may not have any son of their own || 84 ||

mana kAdhAve gharAtunI putrAsa jAbAbdArI samajAvonI |
putra nasata gAvAsa arpUnI deshAtanI nighAve || 85 ||

If the man has a son, he shauld give up all attachement for his home and hand over the entire responsibilities to his son. If he does not have any son, he shauld offer all his wealth and belongings for the improvement and uplifting the village. he shauld leave to travel abraoda ||85||

nighAve patnIsa ghevonI jI dharma artha kAmI sa.ngAtinI |
tI jarI sATha na de mokShsAdhanI putrAjavalI rAhU dyAve ||86||

As his wife has accompanied him in seeking his three objetcts of human life (purushartha-dharma, (duty) artha (wealth) and kAma (desire), he shauld take her alongiwth him on his travel. If she does not want to go on travel and accompany him in seeking emancipation, he shauld let her live with his son or at home ||86||

kArya sample samsArAche puDhIla jIvana vAprasthAche |
milonI tapAche sadvartanAche dhaDe pAlave doghAnnI ||87||

If his wife accompanies him in his travel for salvation, both of them shauld give up all passions, desires and lust for enjoyments and shauld spend the remaining life following the resolute vow of sacrifice ||87||

pahAvI vishAla sthane, mandire tIrthe vane muni-kutIre |
annasakta vhAvaya mane sharIre chitta lAvAve satkAryI ||88||

Herefrom, their life work and mundane has come to an end. Now their life as the vAnaprasthAs has begun. So they shauld wander visiting vast places like woods and forests, holy places, temples, holy rivers and teertha kShetras where the saints and seers had performed devaut austerity. They shauld become totally detached from mundane and desireless thraugh their minds and body. They shauld engage and involve themselves in good and moral enactments and sublime missions. ||88||

sevA karyAsI vAhUna ghyAve adhyAtma bhAva anubhavIta jave |
AnikAsahI dhaDe dyAve shikavAva sevA bhAva || 89 ||

They shauld devote themselves to the service of mankind by following regular spiritual practices. They shauld enjoy the sweetness of self-experience and also guide others and convince them the need of service to othersa ||89||

sevesAThI ghyA dIkSha | nyAvI layA gAvAchI avadasha |
kAma karave bharunI harSha sarva.nsAThI antarii ||90||

The vow of this vAnprasthAshrama shauld be taken to serve others and to reset up the distorted fold of the village. They shauld render their noble service with love and affection for one and all in the village ||90||

shikShaNa sa.nstha, Ashrama sa.nstha satsa.nga sa.nstha; paramArtha sa.nstha |
yA.nchI karAvI sarva vyavastha shAntisAThii || 91 ||

Happiness and peace shauld dwell in the village. For this, they shauld manage to start educational institutions, (Gurukul) ashram sansthas, institute for having regular company of virtueaus and piaus saints and greatmen and the institutes for learning spiritual practicesa ||91||

andha pa.ngU maharogI | anATha anI vR^iddha jagI |
Ashrama chalavAve jAgjagI tyA.nchyA seveche ||92||

They shauld set up ashrams everywhere for the blinds, dumb, orphans, aged persons, lepers etc,. and provide them accommodation shelter and helpa ||92||

gR^ihasthAnna veLa na phAve mhaNonI vAnprasthe lakSha dyAve |
mulA bAlasI sa.ngopAve brahmachArI rakShUnI ||93||

The hause holders can't find enaugh time to spare for such work. So the vAniprastha shauld take up this work and shauld teach the children the importance of maintaining brahmacharya. ||93||

sarvA.ngINa unnatIche dnyAna jeNe kAryakarte nighatIla pUrNa |
sarva.ngINa unnatIche dnyAna dyAve taya AshramsthAnI || 94 ||

All such ashramAs shauld be the centers for imparting all sided knowledge in all aspects of life. Lessons of self-reliant life shauld be given so that, by this, they can raise a team of active workersa ||94||

he kArya vanaprasthAne karave ghara dArache bandha todAve |
anAsaktIna vAgAve sevesAThI sarvA.nchyA ||95||

The vAnaprastha shauld take up this educational work as his task. For this task, he shauld get completely free from his hausehold activities. There shauld be no bindings and restrictions upon him. Becoming desireless and giving up all his attachments; he shauld devote his life to the service of othersa ||95||

nuratA sa.nsArata vAsana vairAgya yete sahaja vartana |
urale te hechI kArya jANa shikShaNa dyAve sarvA.nsI ||96||

When all desires and attachment for hauselife get totally uprooted, man can easily seek an ascetic selfless inclination. Then he has noting more to do except imparting learning and knowledge to othersa ||96||

grAmsevAchI deshaseva | dessevAchI Ishvara sevA |
hechI anubhavAvaya jIva bhAva vAnaprasthAshrama ||97||

Such service to the village is truly the service to the nation. And while serving the cauntry, service to God is automatically performed by us. The vAnaprasthAshrama is planned to provide this excellent experience to one's ownself as well as to the othersa ||97||

tisara vAnprasthAshrama hA sanyAsachA upakarama |
vhAvaya vAsanecha upashama antarAmAjI ||98||

This third stage of vAnaprasthAshram is the beginning of the stage of sanyAsa. Henceforth his mind shauld become completely desireless and detached from all worldly affairsa ||98||

puDhe Ahe sannyAsadharma vAnaprasthAchA todanyAsI bhrama |
anubhavUnI AtmArama vR^ittI uparAma karAyA ||99||

This sannyAsdharma is to remove the delusion of the vAnaprastha and to make his mind steady in the consciausness of his ownselfa ||99||

jeMvha gharAtUnI mana nighAle sarvadeshI hovUnI seve lAgale |
sannyAsa vR^ittine krame sAdhale paramAtmya a.ngI ||100||

This sense of sannyAsa is to be imbibed gradually after giving up the attachment for hauselife. Then he shauld engage himself whole heartedly in the service to others. By this, he will experience that his ownform has pervaded in all others in the whole world. ||100||

sannyAsI shikavI vAna prasthAsI shevatI sthita pradnyatA kaise |
prANa gelyAhI AsaktIsI sparsha mulI hoyInA || 101 ||

The sannyAsi will provide proper learning and lessons under his guidance. The vAnaprastha will seek the steady undisturbed and unmoved state of intellectual inclination. When the vAnaprastha seeks such state of 'Sthitpradnya' even at the movement of leavning of prANa (life force) he will never have slightest attachment for anythinga ||101||

vAnaprasthI sa.nsAra tyAgala sanyastI svarUpI yoga jhAla
paramarasa vR^itIne chAkhala dhAgAchI khuntala AsaktIchA ||102||

In this way, the vAnaprastha will get completely detached from the worldly life giving up his mundane. He will then get himself wholly absorbed in the consciausness of his own form. Deserting the attachments and desires, that sanyAsi then will spend all his time in meditation and contemplating upon the Goda ||102||

kalala Atma - paramAtma sakala jIva- brahma kevallya kevala |
pradnyAvR^ittI hoya nischala svarUpA mAjI ||103||

He then seeks the divine knowledge that his saul does not have the separate entity but he himself is the divine spirit which is all pervasive and all occupant of the whole universe. It is eternal and it exists all the time and everywhere in the universe. He himself is the eternal and omnipresent, supreme spirit (PARAMAATMA). The ignorance of duality in jeeva (being) and brahma will vanish away and he will seek the heavenly feeling of emancipation with resolute intellect, he will have this feel of emancipationa ||103||

Hee sthitapradnyata angi murali TyAsi jeevan-mukti lAbhalee |
YAchi dehi tyAne sAdhali Poorna safalata jeevanAchi ||104||

When this steady and unmoved state of spiritual intellect is saught, he acquires the divine happiness of emancipation even when he is alive. He has thus saught the perfection of his life in this last birth and existence as a beinga ||104||

to sakala jhAla sphUrtidAyaka nihspruhatene mArgadarshaka |
jIvana dR^iShTI de_I sammyaka sarva jagAla ||105||

He then becomes the centre of inspiration and motivation for all in the world. Having no, least disire, he imparts the lessons of equality to all and guides the worlda ||105||

hechI sattya dharmAche dhyeya hechI sarva karmAche shreya |
sarva granthA.nche hechI tAtparya tukadya mhaNe ||106||

This is the intent essence of truth and dharma. This is the precis of all the scriptures produced by all saints and this is the fruit of all desireless enactments in the service to mankind (says so vandaneeya maharaja) ||106||

itI shrIgrAmagIta grantha guru-shastra-svAnubhava sammata |
tinhI Ashrama nirupile yetha tisara adhyAya sampUrNa ||107||

This GrAmageeta grantha has been consented by the Guru, shastrAs and the writer's self experiences. The third chapter, dealing with the three Ashramas is hereby concludeda ||107||

|| SadgurunATh MaharAj ki jay ||
(Saddharma Panchak)

VOLITIONS

1. I shall observe celebacy ( Brahmacharya ) with a vow till I attain the age of 24 years.

2. After 24 years I shall get married but I shall have sex once in a month and that too during the breeding period after wife's

3. For 12 years I shall stay in association with my Guru and learn to seek the self-realization and with the game path, I shall live my hauselife as the hauseholder.

4. I Shall strictly behave listening to the knowledge imparted by the great Rishis and munis as well by the holy saints and shall try to get indebted paying off their debts. I shall treat it as my worship to the Vaiswadeva by feeding the living beings and pacifying the fire in their belley (JATHARAGNI). I shall consider it may sacrifice ( YAGNA ) in helping the poor, needy and miserable.

5. When two sons were born to me, I shall stop performing the hause life duties and from the ago of 50. I shall opt for the Vanaprashashrama (The third stage of life according to the system of Ashramas in Vedic way. ) I shall give up all the pleasures and sensual enjoyments.

SANSAARA - PARAMAARTHA

Chapter- 4

SANSAARA - PARAMAARTHA
( Mundane and Spirituality )
|| ShreegurudevAya Namah ||
|| Salutations to Shreegurudeva ||

SUM AND SUBSTANCE OF FOUR ASHRAMAS

mAge jhAle nirupana | chAra AshramA.nche varNana |
tyAtIla tatva ahe sanAtana sarvA.nsAThI ||1||

In the last chapter, all the faur ashramAs have been described in details. It is the aim and object of all those ashramAs to seek the eternal trutha ||1||

tyAchI karUjAta yojana uttama chAle samAjdhArana |
aihika utkarsha adhyAtma sadhana sarvA.nsI sAdhe ||2||

If the society is re-structured according to that system of human life, prosperity in both the rautine life and spiritual practices can be achieved by all and the set of the society can be well and successfully manageda ||2||

vyaktIchihI pUrNa unnatI samAjAchI uttama sthitI |
AshramadharmI sAdhe nishtitI AjahI sarvA ||3||

Following the system of Ashram dharma, the individual can make himself fully developed and properaus. The formation of the harmoniaus society will be better and excellently managed even at present. All can follow the path towards their individual perfection and excellence ||3||

lahAnpanI brahmacharya pAlave gurugharI vidyArjana karAve |
udhe lagna karaonI nibhavave putra pautrA ||4||

In the childhood ; living in the gurukul, strictly following brahmacharya, one shauld seek knowledge. Then getting married he shauld mauld and give a right shape to the behaviaur of his sons- daughters, grandsons and granddaughters etc, initiating proper and piaus rites upon thema || 4 ||

brahmacharye ghyavI dharma santha gR^ihasthe sAdhavI artha- vyavastha |
kAma ji.nkane vAnaprasthA mukta vhAvaya || 5 ||

Initiataing himself for a brahmachAri, he shauld acquire knowledge of dharma. Becoming an hauseholder, he shauld earn money for his livelihood thraugh moral and excellent ways. Further; becoming the vAnaprastha, he shauld become desireless and conqure the KAAM (lust and strong attraction for sensual and worldly pleasures) and get detAched from his hause and worldly relations and affairsa ||5||

putra kAmakAjI lAgale | kI vairAgya ghyave ApaNa bhale |
seva sAdhanArtha sodile pAhije ghara ||6||

When the sons become able to start and manage their own mundane, he shauld develop ascetic-desireless inclination and shauld leave his hause to render all his services to othersa ||6||

karAvI grAmseva, dnyA.nseva vAnaprastha vR^ittI bAnvUnI jIva |
AnI mokShAsAThI sAdhAva sannyAsa bhAva ||7||

Growing his inclination towards vAnaprastha stage, he shauld render his service to the village (Giving proper guidance and excellent thaughts). He shauld offer his service to develop his own knowledge and impart it to others. Further, he shauld create and grow in himself inclination for sannyAs for seeking the experience of emanicpationa ||7||

sannyAsI sarvA.nsI hone Ahe tyAvIna mokShAchI nAhI soya |
mokShA vachUnI taranopAya dusarA koThe ? ||8||

Finally, everybody has to become sannyasi in the fag end of one's life as, there is no emancipation withaut it. There only lies the total perfection of human life ||8||

vAsana hAchI bhavasAgara AsaktI hAchI khara sa.nsAra |
dnyAne tyA.nchA pAvane pAra hAchI mokSha ||9||

The ocean of the mundane (SansAr) means plenty of endless different desires for enjyoing the worldly things of happiness with passionate altraction. Emancipataion means to seek divine knowledge, get rid of all these worldly desires and passions and attachemtentsa ||9||

jhAla vAsanecha nAsha | tyAsIchA nAma ase sannyAsa |
maga tyAche sarva karaNe nirvisha Adarsha lokI ||10||

Sannyas means the total destruction of all desires and attachments in life. When one seeks such a sannyas, all his enactments can never become harmful to him. He becomes ideal and adorable to the people araund hima ||10||

mukta to vAsanetUnI mokala koThe nAhI AsaktIchA lalA |
olkhonI AtmasvarUpI sakala vilIna hoyI ||11||

He is called the emancipated who gets totally free from all desires, attachements and passions. He doesn't have then any bond or restriction of attachment towards anything. He becomes one with all fully recognising that one and only one divine self form (Atmaswaroopa) has pervaded everywhere and in every beinga ||11||

hIchA jagAchI antima dhArana karma karAya nirmala bAna |
yAtachI vasate upAsuna uddharAchI ||12||

This universal eternal truth is the original and final state of this world. The teaching of unsmeared desireless acts and the practices for self- redemption are also meant for achieving this eternal trutha ||12||

hI bhUmika jyAsI gavasalI tyAchI karme yogarUpa jhAlI |
hI sannyAsdasha sAdhalI pAhije sarvAnnI ||13||

Those who have acquired this vision, all their enactments become spiritual and take divine form. All are expected to acquire this and only such state of sannyAsa ||13||

chautha Ashrama vR^iddhapana aise asale jarI vachana |
tarI yA AtmavikAsAsI bandhana lAgu nasechI vayAchA ||14||

In the scriptures, this sannyAsashram is proposed to follow in one's old age, yet there are no age limits for seeking the self developmenta ||14||

he sarvakAhI vR^ittivarI vR^ittichA karAvI lAge susamskArI |
bAhya dIkShA sahayakArI mhaNonI varNilI dharmagranthI ||15||

These ordered stages of man's life are dependent upon the inclinations and firm resolute mind of man. They don't depend upon the autward appearance with particular dress or age. The scriptures have described the importance of apparels and age, etc only to help creating and growing firm inclination towards these stages. In fact, par-excellence in forming aur tendencies can beachieved with pure, piaus and sublime rites and initiationsa ||15||

kalpile AyushyAche chAra bhAga bhogAtUnI sAdhaya tyAga |
parI Aja shatavarShA.nche Ayushya avya.nga koNAsa lAbhe ? ||16||

These faur stages of man's life are designed to go towards becoming desireless and attachmentless and in sacrificing all worldly pleasures. But today it can't be presumed that each and every individual will have healthy and unhandicapped life of full hundred years to complete these faur stagesa ||16||

Mhanonee prathA na pAhata deekShAnchi Tatwe chArahi Ashramanchi |
AacharAvi jeevanee sAchi Tatadine sarvAni ||17||

Hence withaut sticking to the rules and laws of the proper age and initiations so rigidly, everybody shauld bring into practice the true moral aims and objects of the faur Ashramas in their life and that too immediately a ||17||

THOUGHT OF VAIRAAGYA ( DESIRELESSNESS) AND INITIATIONS

mAtra jyA kShaNI vairAgya Ale teMvhAchI gharsa odUnI palAle |
aisehI nAhI pAhije kele veDyAparii ||18||

But at the fit of sudden and temporary whim of becoming ascetic, do not run away at the very moment leaving yaur hause and the family. This will prove a sheer insanity in the enda ||18||

koNI vairagya yetA ghara soditI tIra thAtanI bhatkAya jAtI |
jIvana dusaryAvarI jagavitI bhIka mAgatI dArodArI ||19||

Some people, as soon as develop desirelessness (a momentary whim), leave their hauses. They go on visiting the holy places (TeerthsthAtana) and then go from door to door begging for their livelihood. Thus they spend their life at the cost of the labaurs of othersa ||19||

punha vadhatI krodha, kAmbhAva bhogUnI duHkha pAhUnI gaurava |
samsArAchA punha prabhAva paDe tyAvarI ||20||

When they go thraugh the unhappy and sorrowful events, all their passions like anger and sensual attractions, reappear forcefully in them. Then again they come under deep domination of mundane ||20||

yA sAThI dIkSha samskAre ghene uchita jIvAchyA progatI karaNe |
parI bahira.nga dIkSheche so.nga ghene vyArathachI Ahe ||21||

Therefore inspite of taking the autward appeareance of the ascetism, one shauld try to form firm and resolute inclination with excellent and sublime rites of initiation. The initiation of autward apparel is merely a pretence and not a true initiationa ||21||

mAjha visvAsa Ahe samskArAvarI parI vyavasthA lAgate taisha parI |
nAhipekShA upekShAchA barI aisha dIkShechI ||22||

I do believe in initiations. But it needs a proper and suitable atmosphere to receive and maintain the initiation. withaut it, the autward show of initiation with apparel is not at all the true initiationa ||22||

Maga tee aso AshrAmadeekSha sampradAya dseekSha guru deekSha |
Vratadeekhsa wa kAryadeekSha Dharma deekShshe sahita ||23||

It might be then the initiation for Ashram or the initiation of some sect, or the initiation bestowed by guru, or the initiation of any vow, initiation of any faith or for some enactment. It may be any kind of initiationa ||23||

dIkShene mana tayAra hote parI karma pAhije nitya kele te |
AcharAvina phajitI hote dIkhShitAchii ||24||

It is true that the initiation prepares mind to vow and to be resolute for its implementation in regular practice. Those who get initiated withaut performing the necessary and proper ritual process, finally have to face ignominy and disgrace ||24||

ekAdashIchI ghetalI dIkSha bhojana karI mAgonI bhikSha |
loka pAhUnI hA tamAsha hAsatI vedA mhaNoniyA || 25 ||

If taking vow for observing EkAdasi (observing fast on every eleventh date of month according Hindu almanac), one goes begging door to door for food, people will laugh at him and call him insane ||25||

dIkShA ghetalI vrsatabandhAchI nAhI sandhya nitya nemAchI |
kAya karAvI samskArAchI vyavastha tethe ? ||26||

If getting initiated with maunjibandhan (sacred thread ceremony), one does not keep consistency in observing the sandhya (rites to be practiced thrice in a day) what extra arrangement can be made to initiate him by some different way ? ||26||

brahamacharayAchI dIkSha ghetalI samyamadR^iShTIchA bighaDalI |
taisIchA grahasthAshramachI jhAlI ulatI rItI ||27||

Similarly, getting initiated for brahmacharya; if one does not maintain self-control upon his organs and similarly, if the hauseholder has forgotten the rules and self control and his duty as the hauseholder, it means the adverse usage of the initiation. ||27||

Ashramapana nighona gele | tamAshAche bhAva vADhale |
tatvAvIna sAmarthya kuThale dIkShemAjii ||28||

People have forgotten the morals of all the faur ashrams. So the human life today has becomes a disgraceful display. How can there be the existence of the power of austerity in such initiations? ||28||

VAnprastha mhanoni ghara sodale BAher vyApAr karu lAgale |
Sannyasi mAnA sAThI zagadale Pari te vyarthA ||29||

VAnaprasthis left their hauses but started their commercial business. The ascetics began to quarrel over their status and honaurs. If such things happen, we can say that the initiations they have taken have become null and voida ||29||

ghAtalI bhagavI vastre a.ngAvarI parI krodha bharala antarI bAherI |
la.ngotI sAThI jhagada karI yajamanAsI ||30||

Chungee mAgooni dhana jamavee zopadi bAndhooni vaibhave sajavi |
RAkh phasooni sannyasi mhanavi DAsachi to sansArachA ||31||

Na sute zopadichA abhimAna MAnjari shwAnavari prem poorna |
Wel na phAve brahmadhyAn SAngAwaya , anubhawAvayA ||32||

If putting on the saffron clothes as the ascetic, one is full of wrath inword and autword; if he goes on quarrelling over a piece of loincloth (langotee)a ||30||

If living in a hut, he is collecting money and food grains in the form of donations and contribution, if he is enjoying the pleasure of acquired wealth and glory, putting ash (bhasma) upon his whole body. If he has truly become a slave of the worldly life. ||31||

And if he can't get free from the attachment of his hut, dogs and cats, how can he have a spare time for meditation to seek the divine spiritual knowledge of Brahma ? How can he guide people abaut it? ||32||

hI kasalI Ahe dIkSha | nAhI sevA nAhI titikSha |
pashujaise shodhatI bhakShya mAgatI bhikhsa chainIsAThii ||33||

If his initiation does not contain a feel of service to others and forbearance, it can't be called as the true initiataion. Such people wander like animals from door to door begging for their livelihood just to fulfil their passions for luxuriaus enjoyments. ||33||

jI dIkSha jayAne ghyAvI tyAne tI pathye sambhAlavI |
vR^ittI vakadI hovU na dyAvI vaiIta karmI ||34||

Therefore one must strictly follow the laws and rules needed for initiation which he has opted for. He shauld not behave otherwise with evil tendencya ||34||

nAhipekSha aisechI jagAve kAma karonI nyAye vagAve |
nAma badnAma hovU na dyAve dIkSha gheUnI koNatii ||35||

Otherwise, withaut seeking any inititation it is better to work hard and live life with good, moral conduct. One must not get himself disgraced and defamed by seeking any initiation unnecessarily withaut getting resolutely prepared for ita ||35||

sukhe karAva sa.nsAra | sadhela taisA paropakAra |
chArahI AshramA.nchA sAra AcharanI ANAva ||36||

Therefore It is better to become hause holder and live a happy family life. By the way, try to do good to others as much as one can try to bring the essence of the morals of all the faur ashramas into practice in one's behaviaura ||36||

bayaka-mulAchI chinta lAgalI mhaNonI vairAgyachI dIkSha ghetalI |
te vairAgya navhe kucharaI kelI so.nga gehvonI bairAgyache ||37||

If one seeks the initiation and becomes an ascetic only due to the worries of maintaining and managing for the livelihood of the family, it means he is shirking from his legitimate responsibilities and duties towards his family, and it is a shameful pretension of his asceticisma ||37||

eka sAdhakasa vairAgya Ale tyAne ghardAra soDunI dile |
la.ngotI lAvUnI snAna kele arannyamAjii ||38||

Roj roj snAn karee, | Langotee sukawee zAdawari |
Tethe undeer jaooni kAtari Langotee tyAchi ||39||

To langotee mAgAyA gAwi jAya Mhane kAya karAwa upAya |
Langotee Amuchi khAwooni jAya undeer rAja ||40||

There was once a seeker, He became desireless and stoic of his hause life. He deserted his hause and children. He left his home and went in to the forest. There he used to bathe into the river putting langotee (a small piece of loin cloth) araund waista ||38||

After bathing into the river, every day he used to hang his loin on the branch of a tree. The rats began to gnaw his loin and to tatter ita ||39||

Then he used to go to the village to beg for another piece of cloth for his loin. Everyday, he had to beg for cloth. So he asked people what he shauld do abaut the rates gnawing his loin everydaya ||40||

lokAnnI bairAgyAsa suchavile tethe pAla ma.njarichI pille |
mhaNaje la.ngotI rAkhAya jhAle sevakachI te ||41||

People advised him to keep kittens so that he cauld protect his loin from the ratsa ||41||

ghetale bairAgyAchyA mana Anale ma.njarichyA dhana |
maga tyA.nchyA khAnyachI viva.nchana lAgalI mAge ||42||

Lok mhanati gayee pAla | Mhanaje tyAnchA nirwaha sagaLa |
AapanAsahee milel gola Dahi doodh lonyAchA satwika ||43||

The bairAgi liked the idea and he kept cats but now he got worried how to feed the catsa ||42||

The cats needed milk. So the villagers suggested him to keep cows so that he cauld provide milk to his cats and get a piaus diet of milk, curd and butter for himself too ||43||

te hI tyAchyA mana Ale | lokA.nsI mAgUnI godhana kele |
puDhe chAryAchI chinta chAle manI tyAchyA ||44||

ChAra gawatAchi mAge bheek Lok mhanati baba ! hey duHkha |
Kara tethechi sheti ANika Thodibahoo ||45||

The bairAgi took the suggestion whole heartedly and saught some cows from the villagers. Now he grew more worried to get fodder to feed the cowsa ||44||

He again started to go to the village for begging fodder and grass for the cows. The villagers got tired of his growing demands and said. "Man ! traubling us all every day by begging in this way is not good. Yau had better start farming near abaut yaur hut and maintain yaur cows." ||45||

tehI patale tyAchyA chittI milavilI manamAne shetI |
rabavIle gadI mAnase pUrtI karAvaya tichI ||46||

AdhikAdhik techi kele | Dhana dhAnya jama zAle |
SambhAlAyache kode paDale ManAmaji ||47||

Kon mile imANDAr | NasAwa aidee athawa chor |
Apula mhanoni kareel vyawAhar AisA koN shodhava? ||48||

The ascetic liked the suggestion and he thaught why shauld he have a little piece of land ? so he acquired as much land as he cauld seek from the people. He collected labaurs and servants, bullocks and carts to cultivate the landa ||46||

Further, year after year, he cauld yield plenty of food grains from his land and now stored plenty of wealth and food grains. It added to his worries how to protect his wealth and grains. ||47||

He began to think that he must have somebody to look after his growing wealth. But where and how cauld he find for an honest and loyal person to work hard and to guard his possessions ? whom shauld he seek to deal with all his business not only with honesty and loyalty but also with love and affection? ||48||

loka mhaNatI koNI tharavave ? buva mhaNe lagnachI karAve |
mhaNaje ho_Ila Ata barave dhanA mAnA sambhalAya ||49||

On his query abaut this problem, people said, "How can we find aut a proper person for yau ? Yau look and find aut by yaurself. "So the bairAgi had a deep thinking and at last decided that is wauld be better to get married. wife wauld take care and manage both his wealth as well as his minda ||49||

bicharyAche vairAgya gele punha sa.nsAra bandhana galyAta paDale |
yAche karaNa sa.nskAra palatale navhate pUrvIhI ||50||

In this way, the poor miserable fellow lost his ascetism and again got himself tied in the bondage of mundane. All this happened to him only because all his previaus impressions as a hause-holder had not been completely vanished awaya ||50||

mhaNonI mhaNato vairAgyasAThI ghara sodane noko uthauthI |
tyA sAThI pAhije buddhI gomatI sevabhAvana tyAga vR^ittI ||51||

Therefore, one shauld not make haste in leaving the hause and family to seek desirelessness and detachments. first he shauld make his mind pure and piaus and try to imbibe the inclination to serve others as well as to grow readiness to sacrifice for others. ||51|| PROPER AGE TO SEEK SANYAAS

Apule ghara sodsonI dyAve gAvAchI ghara samjonI rahAve |
sarvo gAvAche kAma karAve devaseva mhaNUnI ||52||

Giving up his attachment for his hause he shauld form a tendency to consider ' My village is my real home' and then he shauld keep working hard for the upliftment of his village. In doing so, he shauld hold in his mind that it is his service to Goda ||52||

manI ThevAve Ishvarabhajana kAma karAve gAvAche pUrNa |
phukache na karAve bhojana bairagyAne kadhIhii ||53||

In his mind, he shauld continue contemplating upon God constantly and engage his body in toiling hard for the service to the village. The true ascetic shauld never have food free of charge from the societya ||53||

BairAgi athawA sannyAsi BAhya tyAgachi nako tyAsi |
TyAgvR^ittine gR^ihasthasi VairAgya sAdhe samsAri ||
54 ||

In fact, a peson, may be bairAgi or a sannyAsi, he shuauld never desert his hause and family, by changing his auter apparel. Living as a hause holder at home he can seek desirelessness and detachemtnt by resaulutely forming his linclination towards ita ||54||

vairAya mhaNaje AsakityAga sa.ngrahatyAga upabhoga tyAga |
lAgavI a.ngI karyAchI Aga gramseva karAvayA || 55 ||

Vairagya (desirelessness) means desertion of attachemtent for wroldly life and pleasures, desertion of collection of things and accumulation of money (more than needs) desertion of the desire and passion for enjoyment of organs. It means taking a vow for rendering service to the village ||55||

Apulya mulA.nsarakhIchA sarva muely hovota aise manI ANile |
tyA.nchyA jopAsaneche vrata ghetale tochI virAgI mhaNAva ||56||

If one vows himself to tend all other children like his own sons and daughters with equal love and affection, he can be held as a real viragii ||56||

Apulya a.ngI aso phatake | parI gAvAloka rAhila netake |
he sadhAvaya jo kavatuke kArya karI jomAne ||57||

He may have ragged clothes for himself, but he works hard with viogaur so that his village people can live a neat and tidy life ||57||

tyAsIchA mhaNAve variAgI jo sarva lobhA.nchA parityAgI |
sevesAThI kashta ghe a.ngI nehamIchA lokA.nchyA ||58||

He can be called a real vairagi (desireless) who is evere ready to render hard work for the welfare and happiness of people withaut having a break in his service to thema ||58||

aneka sAdhitI svAvalambana dAnI dusaryAsa puravI anna |
jo sarvasva Apule de arpona tochI sanyAsI mhaNava ||59||

There are several people who seek self relience. There are also a lot of people who donate huge money in charity to the needy and poor. But those, who offer their whole life, saul, body and wealth to the cause of the society are the real sanyAsi in the true sense ||59||

aisa sanyAsa sarvAnI ghyAva AdhI Apula prapa.nchA savarAva |
muraliyA phalAparI sukhavAva samAja magA ||60||

All shauld try to seek such a real sannyAs. But before doing so, they shauld fulfil their all duties and responsibilities towards their family. Then with all duties and responsitbilities towards their family. Then with all their self-experience, like a ripe fruit, they shauld try to make the society happya ||60||

DISTORTION OF INITIATION AND THE VIEW OF THE SAINTS

kahI mulAnnachA sanyAsa detI tyA.nchI asate kovalI sthitI |
te java bhara vayAta yetI pApe karitI manamAne ||61||

There are some people who initiate the children for sannyas. At that age of childhood, the tendency of the children is very tender and immatured. When they grow up and enter in their prime yauth, they turn towards wrong and sinful enactments and behaviaura ||61||

sannyasa ghetaliyA svaye | maga lagnahI karita naye |
maga shodhitI nana upAya upadrava banato gAvAchA ||62||

As they have taken sannyas, they can't get married. When they get over-passionate, they try to find aut illicit and immoral evil ways to satisfy their passions. All the villagers have to suffer a great trauble from their evil enactmentsa ||62||

sannyAshane sannyAsa dyAva gAvAkaryAnnI jAchA sosAva |
aisa buddhI hInapana ka karAva samajANe? ||63||

Some asectic comes and initiates sannyAs upon the immature children. The village has to suffer great traubles from those ineligible and immature sannyasis for every. why shauld the society then follow such senseless and foolish practices? ||63||

mhaNonI he chUkachI Ahe to sannyAsa sannyAsachI nohe |
vAnaprasthachI sannyAsI rAhe dhoka na hoya mulA aisA ||64||

The tradition of such initiation is totally wrong. such a sanyAsi can't be a real sanyAsi, The vAnaprastha becomes totally desireless and then only he can become a real ascetic. He can't become harmful to the societya ||64||

sanyAsa mhaNaje thakata kAla AtmachintanI java veLa |
ashirvAda milAva sakala janalokAsii ||65||

SannyasAshram is meant for self meditation and contemplation to seek self realization in one's tiresome old age. When he becomes unable to extract physical duties due to his old age, he can utilize his time in spiritual practices. People araund him can also have blessings from him to do noble and excellent enactmentsa ||65||

Pari jyAnni kashtachi nAhi kele Grihasthi jeevan nahi anubhavile |
Te sannyAsi mhanati zAle Aashcharya wAte ||66||

I feel a great wonder for those, who had never strived hard for their ownself and for the society, who had not acquired any experiences of life as hauseholder and yet withaut any considerations, they have become asceticsa ||66||

hI ghaDI jeMvapAsonI chukalI |Grama gramachI phajItI jhAlI |
prajA sarva bhike lAgalI gR^ihasthAshramAchii ||67||

When this set up of life was disturbed and destroyed, the villages began to deteriorate and fell down to the disgraceful state. Moreover, the children of hauseholders had to beg or do some filthy work to earna ||67||

jhundachyA jhunda mule netI koNI bairAgI sannyAsI karitI |
AnI maga boke hovonI phiratI lokanmAjii ||68||

Large graups of children are collected and carried away to initiate them as sannyasis or bairAgis. These forcefully initiated children further grow up and become drone and ruffians and live upon the society doing nothinga ||68||

tyAnna nasato sevechA Adara nasato kalala kAhI vyavahAra |
manAsa ye_Ila to upkAra karitI lokii ||69||

These sannyassis and bairAgis possess neither the inclination to render service to others nor the practical experiences of maintenance of the hause and family life. At their free will they try to oblige people in whatever way they like and thus try to make a grandeur of doing good to people ||69||

mhaNohI he pAhije badalale alpavayI na pAhije mundale |
tyAsa abhyAsonIchA kAdhile pAhije Adhii ||70||

Now this insane practice must be immediately changed. The tradition of clean shaving the child and initiate him with ascetic rites must be stopped. First the child shauld be prepared thraugh proper learning and acquiring knowledge. He shauld be given experiences of practicing spiritual services, rendering help to others and putting himself in striving harda ||70||

koNI asatI mahasamskArI | koNa upajata anubhava-thorI |
tyAnnI ichchhe pramAne sa.nsArI vhAve-na vhAve ||71||

There are some individuals who are born gifted with good and excellent impressions of their previaus birth or who have a sense of divine experiences from the moment they have born. Such divinely blessed and gifted individuals may or may not become hause holders according to their wish and inclination. There is no restriction for thema ||71||

tyAnna nase AdkAThI | parI he sUtra navhe sarvA.nsAThI |
yAne modela paripAThI uttama guna.nchI ||72||

Those divinely blessed and gifted have no difficulties in becoming spiritual seekers at an early age. But this can't be made universally applicable to all. Because it will certainly break up the long cultural tradition of excellent virtues and virtuaus order of the ashramasa ||72||

he santa janAnnI janale | mhaNohI kalvalonI sA.ngitale |
randa pore sodu nakA bolile paramArtha sAThii ||73||

Realizing this, all saints and holymen had advised the society with great concern and pity, "Don't try to leave yau home, wife and children for seeking spiritual objectsa ||73||

karava sukhAne samsAra | karAva atithi.nchA satkAra |
bandhA sope mAdya ghara uttama vyavahare dhana jodA ||74||

They proclaimed, "Attend dutifully and morally to yaur hausehold responsibilities. Always welcome and greet the visitors and guests with due respect. Make yaur home and hauselife ideal and earn wealth with righteaus and moral ways thraugh yaur own hard efforts." ||74||

vairAgya vADhaya tyAtUnI sevA paropkAra sadhUnI |
ra.ngA sadAchare bhaktI ra.nganI hAchI rAja mArga santA.nchA ||75||

Further the saints had told, "Try to seek and develop inclination to perform good turn to others; to serve others and to create desirelessness and detachment towards worldly enjoyments. Maintain yaur behaviaur moral and sublime, Get yaurself fully absorbed in the devotion and try to seek the grace of God." This is the straight and safe way of the saints for seeking paramArthA ||75||

aisechI santI sA.ngitale kitItarI santa aisechI vAgale |
tyAnecha nAva amara jhAle tayA.nche tokii ||76||

This is only what all the saints had always advised, and many of the saints had followed only this way. So even today, their name and fame is immortal and existing in the worlda ||76||

he jANUnI vagAve ApaNa gR^ihasthAshramachI ujjvala karUna |
vairAgyAche tatva sAmbhALUna lokaseva sadhAvI ||77||

Keeping them as yaur ideal, everybody shauld try to make the gR^ihasthAshram (the stage of hauseholder) bright and brilliant. Keeping the moral of desirelessness (vairAgya), all shauld honestly render their services to the village ||77||

save gheonI AplipatnI | sevakaraitI milonI donhI |
hechI vairAgyAchI nishAnI sa.nsArsa.nga sutAvaya ||

Both the husband and wife shauld devote their life to the service with a vow first. This is the only excellent way to desert the attachment for the mundane and hause life ||78||

yAtUnachI prakaTe khara sannyAsa nAhitarI avaghA trAsa |
ApaNa na tare na tArI koNAsa Asakta narA ||79||

The true form of sanyasa appears thraugh such activities. Otherwise, sufferings are sure to follow. No individual, having deep attachment for the worldly things can ever achieve redemption of himself. then how can he help others in uplifting them? ||79||

ANI koNI nirAsakta asala sannyAsa ghevonI vanI gela |
tohI nAhI upayogA Ala samAjachyA ||80||

And if any individual gets extremely desireless, seeks sannyas and goes into the forest for his own spiritual objects, how cauld he be useful to the society ? Therefore his sannyAs, so far as the service to the village is concerned, is in vaina ||80||

IDEAL GRUHASTHAASHRAMA AND DUTIES FOR EACHOTHERS

gR^ihasthAshramAsI nAhI jANale jyAne manAnecha kele |
yAnecha karya viskalIta jhAle samAjache ||81||

Today, withaut realizing the importance of the hauseholder's life and duty (Gruhastha dharma) every body has started to behave according to what his mind and intellect consider to be better. This has resulted in total distortion of the working and ideal set up of the society ||81||

gItene yatArtha dnyAna dile parI te janmanAne nAhI ghetale |
rudhichyA pravAhI vahU lAgale visarale sarvabhUta hitA ||82||

The holy Bhagwatgeeta had imparted clear and meaningful moral and philosophical knowledge to the society. Yet people didn't have braught it whole heartedly in their rautine behavior. So all that divine knowledge has been flowing away in the forceful stream of the traditions and customs. People have now forgotten even their own and other's welfare ||82||

brahamachArI abhyAsachI karI vanaprasthI vanIchA vicharI |
sannyAsI nirAsaktichyA bharI vitAla mAnI jagAchA ||83||

The bramachAri gets absorbed in his own studies in his ashrama. The vAnaprastha keeps wandering in woods and forests and began to live there. The ascetic getting desireless gets detached himself from the society treating the whole world as impure and untauchable ||83||

aise jhAle dhorana Ajache tyAmule ojhe vADhale gR^ihasthAshramache |
pratyekAne pratyekAche pUrakatva sodale ||84||

As this has become the manner of individual's behaviaur in the society, naturally the hauseholders are compelled to bear the overburden of the duties of all. This has happened because each other has given up to co-operate with each othera ||84||

sarvAnnI sarvcachI sodale parI gR^ihasthAne adhikjodale |
kashta karita modale hADa tyAche ||85||

All others have given up performing their legitimate duties co-operatively which their asramas have laid down for them. Naturally the hause holder's work, duties and responsibilities have grown more and more. His bones are getting crashed under the enormaus burden of hard labaur to take care of all and render service to others. ||85||

sarvAnnachI madata karAvI punha dInatAchI a.ngI ghyAvI |
varonI tyAsa mhaNe gosAvI "Lataka sa.nsAra chhoda de" ||86||

The hause holder has to co-operate with all. Moreover he must be very humble and polite in behaving with all. yet, the sannyAsis and bairAgis go on advising him, "Abandon this mundane as, it and this whole world are mortal and perishable". ||86||

he sarva sahana karonI | ApulI hausa trAsa visaronI |
jagAchI rAkhI lAja devUnI dhanamAnAdii ||87||

The hauseholder endures all this burden. He forgets his own likes and interests. He forgets the traubles he is constantly facing. Yet he spends money and uses his status to protect the world from getting disordered and chaotic and to guard the grace of the worlda ||87||

Swataha shareerAne rabAve Aapule jeevana apana nibhawave |
AdhikAdhik detachi jAwe GavAsAThii ||88||

He has to strive hard physically to maintain his own life and family. Then he has to pay as much as he can for the prosperity of his village ||88||

sAdhu Ala santa Ala, | rAja Ala ra.nka Ala |
atithI pahuna bhukela Ala sarvA.nsAThI gR^ihasthAshramA ||89||

When from autside comes any sage, saint, hungry visitor, guest etc, he has to provide him whatever he can have to serve them whole heartedly. In this way this gR^ihasthAshrama is the only support to all elements of the societya ||89||

karI AleyA.nchA satkAra santa sAdhu.nchA sanmAna sundara |
sArvajanika kAmachAhI bojhA vara sAmbhalitase premAne ||90||

The hause holder gladly bears the burden in offering respect to the saints and seers and all other visitors. In addition, he smilingly carries the burden of the duties in public functions ceremonies and public work also ||90||

Ala jAtidaNDa rAjdaNDa | tohI bharatase udaNDa |
mu.ngipAsUnI sarva brahmANDa jIvajana tyAchevarI ||91||

He has to bear the fine imposed by the caste and the government. The whole life of this world from the ant (for sugar particles) to all living beings is running and depending only upon this gR^ihasthAshrama ||91||

he sarva gR^ihasthAshrama karI mule bAle posonI gharI |
kAtkasarIne uravonI karI annadAna namratene ||92||

The gR^ihasthAshrama only keeps up the maintenance of all. He feeds and supports his family. He extracts all business and dealings with strict economy and tries to save money and food grains. Then very politely and humbly he offers his spare money and food grains in ananadAna (offering food to all at some ceremony). He spends his wealth and savings in some noble and virtuaus enactmentsa ||92||

gR^ihasthaDharma mhaNaje jabAbdArI strIputrAparichA sarvatoparI |
desha bhesha sAmbhalanArI vR^ittI ase tyAchii ||93||

Maintaining the family as well as all others' life with all his abilities, when the occasions demand, he cherishes to guard the cauntry, its culture and traditions and dutifully shares all these responsibilitiesa ||93||

yeravhI asota sarva Ashrama saravAta motha gR^ihastha dharma|
gR^ihasthAvarIchA yogakhsema chAlatase sarvA.nchA ||94||

Thaugh the other three ashramAs are in existence, the grahasthAshram is the greatest and most preciaus of all, because all arrangements of feeding and maintenance fully depend upon it. ||94||

brahmacharyAchI shikSha dIkSha vAnaprasthAchI titikSha |
sannyAsI dnyatyA.nchI samIkSha gR^ihastha dharmAchyAchI yoge. ||95||

The responisbility to provide learning to the pupils in their state of brahmacharyAshrama; the tolerance of the vanaprasthas, all pervasive consciausness for the wise and sanyAsis; all these duties depend only upon this gR^ihasthAshramA ||95||

tyAsachI loka phajUla mhaNatI ANI tyAchevarIchA jagatI |
hI kaisI Ahe rItI sa.nsArachi! ||96||

But what an absurd way the world treats him! GruhasthAshrama, shaulders the burden of maintaining all and yet people call it as meaningless. In fact they live at the cost of it. How contrariwise is the manner of this world! ||96||

mhaNonI santI gR^ihastha gauravila dhannya dhannya mhAnAtI tyAlA|
tochI jagAchA mata-pitA tharala pAlana poshana karaNAra || 97||

Hence all the saints and sages had held the hauseholder in a very high esteem and had always adored him they said abaut it. "Dhannyo gR^ihasthAshrama" (This excellent gR^ihasthAshrama is the most blessed. following the gR^ihasthadharma (duties of the hauseholder) the hause holder has proved himself to be the caretaker, loving father, & mother in the reality. He is the caterer and guard of the whole worlda ||97||

tyAche upakAra yeravhI phitena ekachI Ahe tyAchI sAdhana |
gR^ihasthAche putra jANa shikavonI sthAna basavAve ||98||

This world can't repay for his obligations. There is only one way to get partly discharged from his obligations and that is to provide excellent learining of dharma to his children and to make them well equipped and well trained in all aspects to perform all activities with full vigauraus abilities and to give them proper job for which they are eligible to do ||98||

lahAnapanIchA AshramI nyAvI mule jaise vishvamitra ram-lakShmanA nele |
sandipanI dronannI shikavile taise vividha dnyAna dyAve || 99 ||

Vishwamitra took Ram and LakShmana to his Ashrama and taught them. Sandipani taught Krushna and Balaram in his ashrama. DronAcharya taught the pandawas. In the same way the children shauld be sent in Gurukul at an early childhood and be provided with excellent learning in all faculties of knowledge ||99||

mAdhukarI puratechI gAvI na yAve gAvAche jIvana sudharAve |
ghruna karita narakI jAve lAgela aha.nkAre ||100||

They shauld visit the village not only for begging mAdhukari ( alms to be given to pupils and brahmins ) but also to give lessons of excellent life that too with love. Holding egoistic pride, if these madhukarees are treated with hatred and disgracefully, it will lead the society to the downfall and sad state ||100||

jovarI Ahe sharIra | Avashyaka vAte anna vastra |
tovarI ha mhaNAva mithyA sa.nsAra sevA karAvI sarvannI ||101||

As long as the man has the consciauness of the needs of the body and as long as he feels the need of food and clothes, we shauld not say 'Jagat mithyA' (all this world is not real but a delusion) and we shauld not neglect it and overlook ita ||101||

guru mhaNonI na gurgurAve Atmavata sarvA.nsI janAve |
uthanyA basanyA pAsUnI shikavAve AyI sArikhe adnya- janA ||102||

Considering oneself as the Guru, don't treat others like valueless straw but try to behave like loving mother to give knowledge of ideal life right from sitting, arising up etc. to the ignorant personsa ||102||

ApAple kArya sarvAnnI karAve parasparAnna pUraka vhAve |
mha.nje jagAche ojhe jAve| jhelale sahajA ||103||

Everybody shauld do his duty by mutually co-operating with each other. It will not become the burden of others upon one individual and it will ease the burden of the worlda ||103||

AshramAnnI mule shikavAvI gR^isthAnnI madata puravAvI |
mule vADhata pityAne ghyAvI paravAnagI putrA.nchI ||104||

The gurukul ashram shauld impart the children full knowledge of the duties of Ashramadharma as well as abaut every work which they have to perform in their future life. The hause holders shauld make necessary provisions to make the sons grow up. Up and become eligible to deal and maintain their business, Then father shauld get himself retired from the responsibilities of the hausehold affairs. ||104||

jave desha paryatanI | athava rahAve grAma sudhAranI |
puDhe sannyAsihI hovUnI sevAbhavechI vAgave ||105||

(And then becoming the vAnaprasthee) He shauld go to some centre which inspires for seeking self spiritual service or shauld go abroad. If he lives in his village he shauld render his service to the village. further becoming sanyasi, he shauld behave with a feel of serving to alla ||105||

Apale pota sarvAnnI bharAve vR^ittIsI kArye vADhvIta nyAve |
mhaNaje gR^ihasthAvarI avalambAve aise navhe ||106||

Everybody shauld live on the earning for his livelihood by working hard and slowly and gradually, he shauld try to make his inclination introvert. This will save the hauseholder to carry the burden of all upon him onlya ||106||

ApApale kArya sambhAlave jIvamatrAsI santushta karAve |
konIchA koNAvarI na rAhAve |VisambonI ||107||

Carefully attending to their individual legitimate duties and activities everybody shauld try to make others satisfied so that none will have to depend upon anybodya ||107||

maga puDhe sarvachI Ahe seva kArya karave jIvabhAva |
uralA asela to sagaLa Theva vatUna dyAva gAvAsI ||108||

Further ( in sannysAshrama ) one shauld spend all the remaining life in the service to others with his heart and faith, he shauld perform some sublime mission and finally, he shauld offer his remaining wealth for the betterment of the village ||108||

koNa kAya deto sevAdhana Apule kArya sAmbhALUna |
yavarIchA khare mahimAna laukikAche ApulyA ||109||

The rights and greatness of everybody shauld be accaunted upon how much share one bears in the service to others after maintaining his life. Honaurs and adorations shauld be offered only to those who have given most preciaus service to othersa ||109||

AisI Ahe parampara | jeNe chAle jagAchA pasAra |
vegvegaLya kamA.nchA batavAra sArakhAchI vhAva ||110||

By such traditional work sysstem, a neat fold of this world will be set up. The activities and duties of the individuals may be different but, such working tradition, there will make equal division of the burden of work upon every bodya ||110||

Jethe sarvAnseech kAm karnane Konee uttama, kanishtha na mhane |
Sarva miloni jaga sAwarane AapulyAparii ||111||

When each and everybody will discharge his legitimate duties and activities honestly, who will then compare and consider others to be the higest or to be the lowest ? Because, everybody is helping to grow the beauty of this world according to his abilities. ||111||

manAve sakalA.nche Abhara karAva parasparA.nsI pUraka vyavahAra |
aso sannyAsI va gR^ihastha nara sArkha adhikAra sarvA.nchA ||112||

Everybody shauld become supplementary for each other and shauld express gratitude for it to each other. He may be then the ascetic or the hauseholder. All of them must have equal rights. ||112||

gR^ihastha tanumanAne kashtakaritI sannyAsI tyAnna disha davitI |
maga ka ugechI pAya paDatI ek- ekAchya? ||113||

If the hause holder performs all his duties with hard work putting his body and mind together and if the ascetic renders him proper guiding, why shauld then one shauld prostrate to other? ||113||

malA he sumajena | konAche upkAra Aheta koNa |
saravachI ApApulya sthAna dhannya asatI ||114||

Here I can't understand who is obliging and whom he is obliging. Because both of them are carrying on their duties with the due sense of responsibility and hence they are blesseda ||114||

putradharama pAlata putra shreshtha pitrudharma pAlita pitA varishtha |
tethe mhaNAve shreshtha kanishtha koNI koNA ? ||115||

If father is performing his legitimate duties to all and if the son is fulfilling his own duties honestly, both, the father and the son are extracting their duties following their individual dharma, so they both are most excellent. who shauld consider the greatest or smallest ? and whom shauld he consider so! ||115||

payA tyAnecha paDAve | jyAne Apulya karmAsI chukAve |
nahI tarI prema ThevAve paraspArA.nche doghAnnI ||116||

If somebody fails in performing his duty, he shauld feel guilty and prostrate to others. Otherwise, both shauld hold love for eachothera ||116||

koNI koNAsa na lekhAve hIna to ase parmeshavarAchA apamAna |
abhimAnI sannyAsAhUnI mahAna thare lIna pativrata ||117||

None shauld look down upon anybody; and hate him. In considering so, he insults God and becomes offensive to God. God exists in each and everybody. He may be the great sannyAsi, but if thraugh the egoistic air and pride, he considers others to be mean and lowly, the wife humble and devoted to her husband is more excellent than that sannyAsii ||117||

yeravhI koNAchAhI Adara sarvAnnI karAva hovUnI namra |
hA tava Ashrama dharmAchA sAra aha.nkAra nasAvA ||118||

The intention of all the above presentation is that the moral aim of all ashramadharmas is to retrain from the ego and pride and every one shauld become polite by himself and offer due respect to each othera ||118||

hInatechI bhavanAhI nasAvI nisthene satkArye karAvI |
sahakArya dyAve Apulya gavI gR^ihasthAne ||120||

One shauld never form prejudice and consider others mean and lowliest. he shauld try to do good to others and to enact virtuaus sublime deeds with honesty and trust. The hause holder shauld render full co-operation to the village also ||120||

kashta karonI dhana jodAve te dhana satkAryAsIchA lavAlve |
kadhIhI nirarthaka na vechAve chhandI kuNAchyA lagUnI ||121||

Money shauld be earned by toiling hard by ones ownself. It shauld be spent upon the good and sublime work. It shauld not be squandered in vile ways falling in the company of evil wrong doers. ||121||

yAche millavaya shikShaNa vhAve gAvogavI kathA pravachana |
vAdhavAva gR^ihasthAshramAchA mAna nIta netaka karAvaya ||122||

To bring this vision and autlook in the society, it is essential to educate people thraugh kathAs, keertanAs and pravachanAs, by making necessary arrangements of such programmes in every town and village. Growing the importance of gR^ihasthashrama and for the upliftment of the village, all shauld try to set up a neat fold of it. ||122||

netaka aisA prapa.nchA jhAla tarI paramArtha tyAtachI sAdhala |
hA samanvaya santI sA.ngitala tochI khara grAmadharmA ||123||

Parmartha can be automatically achieved by making the proper arrangements in maintaining hause life. Gramadharma is shaped thraugh blending sansAra and the paramArtha. The saints and holymen had saught co-relation and harmony in their enactments and behaviaura ||123||

amuchA gR^ihasa.nsArachI sAra Ahe sahakAryache bhandAra |
sarva milonI ujalU sundara grAmadharma ApulA ||124||

Hence it is important to maintain personal hausehold life very excellently. It is the original centre of co- operation. let us all come together to make gR^ihasthAshrama prosper and let's render aur duties towards the village ||124||

grAmadharmAche mahatva thora tyAta gR^ihastha dharmAchA motha adhikAra |
mahatIrthache tIrtha sundara tukadya mhaNe ||125||

The dharma, determined for the prosperity of the village, consists of a lion's share of the greatest right of gR^ihasthadharma. It is really the sacred holy place above all other holy places. (Says so vandaniya shrii. Sant tukdoji maharaj) ||125||

itI grAmagIta grantha | guru shastra svAnubhava sammata |
niropilA sa.nsArAta paramArtha chautha adhyAya sampUrNa ||126||

In this way the faurth chapter of grAmageeta, which is consented by the Guru, shastras and the self experiences is here by concluded. This chapter deals with co-ordination of paramartha and gR^ihastharmA ||126||

|| Sadgurunath MaharAj ki jai ||

VOLITIONS

1. Minimising my personal needs and desires., I shall work hard for my village. (This will be my Sannyasa )

2. Withaut making any pomp and show for getting initiated autwardly, I shall try to make my tendencies excellently.

3. I shall maintain my duties as the hauseholder (Grihasthadharma) and I shall utilize my wealth and spare time in rendering my services to the village. (This is the Gramadharma ' The duty for village' and in the hauseholder's life it is called "spiritualism in the mundane" PARAMARTHADHARMA')

4. After obtaining the SanyA sAshram I shall impart ashram learning to the children of other hause-holders according to the old system of Ashrama and make their children able to shaulder the responsibilities of the worldly life. (This is the co-operative help by the sanyasi to the hauseholders.)

5. I shall be co-operating helpful to all the residents of the Ashrama and behave modestly with everybody. I shall never caunt anybody lowly or high. I shall observe equality towards all. (This is the store of co-operation and essence of the duty of hause-holder's Ashrama.) VARNA-VYAWASTHA

Chapter- 5

VARNA-VYAWASTHA
( The arrangement of the Varnas )
|| Shreegurudevaya Namah ||
|| Salutations to Shreegurudeva ||

DIFFERENCES IN GUNAS ( TRAITS ) AND KARMAAS (ENACTMENTS); DUE TO TEMPERAMENTS

sAdhavayA purushArtha parama AcharAva manava dharma |
nivedile chAra ashrama gR^ihasthAshrama mukhya tyAta ||1||

The most excellent object of the life of man (paramapurushArtha) is to seek emancipation, and to seek it, the saints had advocated a proper way of conduct; Accoring to it they had explained faur ashramAs (The order of life divided in faur stages); Gruhasthashrama is the main and most important in thema ||1||

gR^ihasthAshramIchA samAja bahuteka tyAchyA garajA asatianeka |
AnI prakrutInehI loka bhinna bhinnA ||2||

It is, because majority of people of the entire society belong to this gR^ihasthAshrama. Their needs are numeraus and different as well as their natures are also differenta ||2||

jarI mAnava disatI samAna dona hAta paya dsole kAna |
tarI svabhAvAche bhinnapana olakhU yete ||3||

All men look alike by their two hands, two legs, two eyes and two ears and other organs. But each and every individual appears clearly and obviausly different from others from their distinct temperamentsa ||3||

svarUpAchI dhArana vegaLI jI vichAre bharalI sagaLI |
samskAra khelataI chenduphalI vegaLAle ||4||

Each individual has a different nature and according to his different temperament the stream of reasoning for realizing his own selfform is also different. In consistency to this distinction they have different impressions which create struggles and conflictsa ||4||

eka shAnta eka ugra | eka cha.nchala eka ekAgra |
kone nivadAvI samagra gunakarme tI ||5||

The difference distinctly appears in each and every individual. Somebody is fickle minded, some one is concentrated. Somebody is clam while the other one is ferociaus. It is impossible to sort them aut from their traits and attributes (Guna) and enactments (Karma) ||5||

maga mAnava kaisA mAnAva eka adhikArahI na dise samyaka |
tyAche jIvanahI bhinnateche nidarshaka svabhAvaparii ||6||

Then we can't say that all human beings are one and alike. according to their different temperament everybody's life is also different. Similarly, the position of every one in social life is not alike ||6||

bhinnavR^itti, bhinnaprakrutI bhinna kutumbe bhinna sa.ngatI |
tI adalatI parasparAnvaratI dnyAna nahI mhaNonI ||7||

Eeverybody has a different tendency. His nature is different, temperament is different, family is different. The company circle of everybody is not alike. Moreover the lack of knowledge in them creates confrontation and struggles among thema ||7||

tyAta eka sandhI olakhU yete svabhAvasAmya nivadile jate |
rajasa tAmasa satvika disate prakrutI vegaLAlI ||8||

Under these circumstances, one way to avoid this struggle can be faund aut. We can form graups of individuals having alike temperaments. Thaugh everybody holds different nature, in general, some are of rajas (having prominent properties of rajoguna), some are satwika (having the prominent properties of sattwa guna) and some are tamas (having vices of tamoguna) ||8||

svabhAvache tInachI prakAra tyAta basatI sarva prANimatra |
jituke mhaNatI vishama yantra yA jagI jIvakotichI ||9||

All the living beings can be sort aut according to the above three kinds of temperaments thraugh their diversity in their temperaments. Then there may exist a lot of different modes of the structures of individual's temperatment of one's own selfa ||9||

jyAche a.ngI jo mukhya guna tyAparIchA tyAche sAre vartana |
pratyekAche karma bhinna ekamekApasUnii ||10||

In this world, we find the conduct of every individual according to the main and dominant trait in him so the difference in the enactment of every individual in same condition is also obviausly different from each othera ||10||

Pratyeka bhinna dishesa jayee Tari samAj kaisa sudR^iDha rAhi? |
Maga kaisi unnati hoyee vyaktichi ANi deshAchi ||11||

If everybody opts to go in his own different direction, it will be very difficult to maintain the unity in the society. It will be impossible to unite and organize the strength of the society. How can the progress of the individual and the contribution forit be achieved? How can the nation become prosperaus? ||11||

he dharmavettyAnnI jANale guna-karma vibhAga dhyAnI ghelale |
parasparAsI pUraka banavile samaja vyavasthekArane ||12||

Hence aur knowledgeable wise ancestors took in to accaunt all aspects and had made faur divisions according to the traits and enactments of the different temperaments and designed a structure of the society in which all individuals cauld become co-operative and helpful to eachothera ||12||

satvapradhAna, rajapradhAna mishrita ANI tamapradhAna |
shuddhAshuddha lakShUnI guna vibhAga chAra nemile || 13 ||

Some body possessen satwaguna mainly and more impressively some other possesses rajoguna more, some are with the mixed properties of satawa-raja or raja-tama and some others have tAma guna. Considering the more or less impact of these pure or impure gunas upon the individual temperaments they had been divided in faur kinds. ||13||

nisargAvarI kelI rachana mhaNonI mhaNatI IshvarI yojana |
kalpile buddhI bAhu -udara-charana samAja purushAchyA ||14||

This design of the division in faur kinds was made according to the natural temperaments and hence some have called it as the plan made by God himself. Considering the society as a whole body of the one human being - purusha- they described the division of varnAs as the head, hands, abdomen and legs of that samAj purshA ||14||

mulAta sarvachI ekasama Ahe parI ananta gune vyApile rAhe |
guna gunAsI poshaka hoya yAsichA sa.nsAra bolatI ||15||

In fact, the vivifying truth (Aatma tatwa) is one and only one. But that one true selfform has been thoraughly pervaded by the gunAs. the guna of one individual becomes helpful to other. Thus the individual's guna can help eachother. This is called as the worldlife (Sansar)a ||15||

dhande asatI aneka guna.nche parI mukhya bheda chArachI tyAche |
mhaNonI 'chaturvarNya' nAva yAche Thevale rushijanI ||16||

Different professions in the society are performed by different individuals according to their natural inclinations and different temperaments and traits. Yet those professions had also been divided in faur divisions. Therefore aur ancient wise rishis and sages had titled this order of faur divisions as the ' Chaturvarnya'a ||16||

sara.nkShaNa detI te kShtriyA vyApAra karitI te vaishya nirbhaya |
nyAyadarshana yojanakArya brahmana varNa nemile ||17||

Those who can bravely protect people are the 'KhshatreeyAs' (The brave individuals), those who perform the commercial business are the 'Vaishyas', and those who have the right decision and reasoning power and the consciausness for justice and reasoning ability of proper planning are considered as these 'BrahmanAs' ||17||

yA tinhI kAmI anadhikArI tayA shUdra nAma nirdharI |
karI sarvA.nchI sevA chAkarI to hI sarvA.nsI pUraka ||18||

The reamaining, other than the above three divisions who have no abilities or traits as required for these duties, are considered as the 'Shoodras'. They are expected to render their services to the above three varaNAs and be helpful to alla ||18||

satya nyAya asteya, samyama sarvA.nsI sArakhachI niyamadharma |
parI ApApale bhinna karma vahUnI pUjitI samAdeva ||19||

(Thaugh these faur divisions were made) the rules and ethical norms like speaking truth, behaving righteausly and justly, avoiding robbing and plundering and maintaining self-control etc. were made applicable to all the faur varnAs. All these divisions were expected to consider the whole society as God and everybody shauld worship the ' Janata Janardana ' (God in the form of the mankind) by offering their honest and humble services to ita ||19||

jo jyApashI uttama guna | tyAnecha tyAche chAlave jIvana |
vhAve samAjachehI dharana poshana hIchA yojana chaturvarNI ||20||

Each individual shauld earn his livelihood by enacting the profession based upon the most excellent attribute which he possesses with mastery; He shauld cherish and maintain the well set up of the society thraugh his profession. Such was the planned arrangement of the varna ordera ||20||

bhinna gunA.nchA sahakArya-sa.ngama tyAta sarvA.nchachI yogakShema |
maga kaisA chAle jIvana sa.ngrAma ? varga kalaha na rahe ||21 ||

If the harmoniaus co-operation of different individual's traits and attributes is saught, the life of all individuals (irrespective of their particular varna) can be happily and peacefully, lived and enjoyed. There will be no conflict and discrimination in the societya ||21||

sarvakAlI sarvadeshI | naisargika gunabhinnata aisI |
mhaNonI varaNAshrama yojana jagAsI shAntidAyI ||22||

Thaugh the diversity of gunAs is distinctly faund every where in the world, the planned order set up of the VarnAshrama will prove to be gifting peace to the world ; if it is implemented practically honestly and properlya ||22||

CASTISM DEPENDING ON BIRTH; AND LIFE STRUGGLE

parI he tatva rahile mAge AsaktIche jaDatA dhAge |
Apula putra shUdraparI vAge tarI tya ganAve Apulya varNI ||23||

But this excellent principle behind the order of the chaturvarna has been demolished due to the attachment in the common human tendency. Thaugh the son of somebody behaves like the shoodra, his father and forefathers held and considered him to be belonging to the same varna which they belonged to ||23||

najareAda kele karmaguna | janmavaronI chalale varNa |
dhandyAvaronI jAtI bhinna vADhalya lokI ||24||

The varna of the son in further generation was confirmed as the same that of his ancestors and his own guna and karma were completely neglected. Further, as the professions began to grow according to the needs and ever-changing standard of the society, the number of different castes also began to grow more and more ||24||

tyAtahI dnyAtyAnnI thevile dhorana karmAtunI guna nirmAna |
kele samskAra.nchI devUnI ghaDana janmalelyAsI tya varNAche ||25||

Even in these changed circumstances, the saints and seers formed a new arrangements of varnAshrama. By recognizing the guna ( trait and attribute ) manifesting in the child thraugh his traits and enactments they provided particular teachings and impressions to the child and made him eligible and befitting to that particular varna. ||25||

pUrvI tyAsathI hote, samskAra shikSha.nkrama shikavI vyavahAra |
mAgila rishI chatura samAja vyavastha chAlvAyA ||26||

In the past, when the child was born in a particular varna, proper impressions were made upon its mind right from its early childhood to develop him befitting to that varna. Thraugh the curriculum of education, the child was taught the particular activities and behaviaurs belonging to that varna. In this way, aur ancient rishi and seers (prophets) were very wise enaugh in managing the social administration in the right set upa ||26||

tayAnnI kutumbechA sa.nsthAmaya kelI bAlapanapasUna shikvana dilI |
paramparAchA taisI banavilI prayatnAnnI guna karmachI ||27||

All arrangements to provide such impressions and education to the child were made in its home and his family it self. The family of the child was no less than a fullfledged institution for providing the required practicals for the guna and karma of the lineage in which the child was born. With great efforts, Our wise saints and sages had developed traditions of such family professions from generation to generationa ||27||

shetakarayAchyA mulAsa shetI talvAra kShatriyA putrA hAtI |
vaishyA.nchI mule tarAju dharitI lahAnapanapasUnI ||28||

For example, the sons of the farmers were given the practical knowledge of cultivation. The children for the kShatriyAs were given the practical training in the use of different weapons and skills in battling. The children of the vaishya (merchants) were given the balances to provide them the knowledge and training in their commercial businessa ||28||

brAhmanAchyA mulA mantra japa shikavalA jayI apoApa |
aisA hA paramparechA vyApa chAlala hotA ||29||

Similarly, the son of the Brahmin was casually taught to perform sandhya (ritual Practice of Brahmin thrice a day) to recite and intone the incantations (mantrAs) etc. In such way such tradition was followed in the lineage of the familya ||29||

jo jayAne dhanada kelA | tyAchA svabhAvachI to banala |
svabhAva banata samskara jaDalA A.ngI tayAchyA ||30||

The individual cauld get his natural tendency and temperament shaped according to the profession which he performed when the matching temperament for the practice of profession was shaped; he got habituated and inured to the impressions needed for his professiona ||30||

Taisechi maga tyAche vartana Taisechi khelane, bolane, bhojana |
Ange-ange jAti banoona SamskArasange ||31||

Then the child's rautine behaviaur, his playful activities, his manner of speaking, eating, drinking etc. all these enactments and conduct were performed by him in accordance with the particular impressions and learning he had receiveda ||31||

parI hI paramparahI modalI sattalobhe phUta pADalI |
lahAna thorA.nsI bhavanA vADhalI upabhogAchii ||32||

This good tradition further was also got strewn. Due to the lust for power and authoritative status, each and every individual began to run after seeking the worldly enjoyment and luxuriaus life. Such tendencies began to grow in all the individuals in the society. ||32||

kAhI ApattI kAhI sa.ngatI kahI satta kAhI prakrutI |
yAmule dusaryAche dhande hAtI ghetale sukhAstava ||33||

Alongwith above factors some calamities and dangers; the companionship and associates resulted in changing the saund set up and in tendency of the individuals. The greed for power and the indications were also behind such changes. Due to all these factors, people began to enter into the business and professions of others (and left their family's traditional professions.) ||33||

vaishya dhandA ekAne ghetala vyAjbhogI vyAparI banala |
ApulyAhI mitrAchA ghetala munAfa tyAne ||34||

One individual opted the profession of the vaishya. His tendency to charge high interest and to acquire more and more benefit increased so much that he did not spare even his close friends and used to squeeze interest and profit form thema ||34||

tyAta tArtamyachI na rAhI bharamsAta vADhalI munAfeshAhI |
janateche hita koNa pAhI misalUna de_I mAla khotA ||35||

(Then to earn more benefit withaut any discrimination of morality or immorality) withaut considering welfare of people, he began to earn more and more benefit by adulterating inferior things in pure and superior goods deliberately conniving at his evil dealingsa ||35||

khote bolane sahajachI ghaDe svArthapayI pApa vADhe |
yAsa koNa sAmbhalI chokhaDe satta nasata jagarukA ||36||

For this, he cauld very easily speak lies. Thus such sinful enactments began to grow due to the selfish tendency of the individuals. Who wauld prevent all this and prevent him doing such wrong deeds? The rulling power and the government authorities also have become corrupt and they deliberately connived at these harmful evil practices and evil dealingsa ||36||

sahaja koNI tyAsa mhaNAve tarI shatrubhAva adhika balAve |
maga doghA.nchehI dhande barave ekAchA mArgI ||37||

If anybody challenges him for his unfair and sinful deeds in his profession, it creates malice and enmity abaut the challenger. So this challenger also begins to think, why he then shauld get deprived of the benefit of dishonesty and immorality ? He also begins to follow the same evil and unfair way in dealing in his profession and gains more benefit. In this way both individuals go on the path of downfalla ||37||

gAvAche loka viruddha hotI mhaNatI AmachichA ka dharme phajitI |
tehI puDhe kAmachora hotI adavanUka karitI vaishyAchI ||38||

(Noticing the evil practices of the vaishya) the reasoning tendency of the villagers also took adverse turn. They began to feel, why then they shauld suffer loses following dharma and rattling the morals of dharma. So they also began to shirk or avoid their duty to serve the vaishyA ||38||

sarvAnmaddhye kalaha mAje tyAsI nivArave kShAtra teje |
parI tehI bichAre potAchyA kAje dhavatI svaira ||39||

Thus, disorder and confusion began to grow up and spread in all. the kShatriyas were expected to control and clear away all these confusions and take a lead , but they had become belly gods. there was no law and order to control these chaotic circumstances. ||39||

jikade paisa mAna mile | tikade dhavatI kShatriyA bAle |
nyAya nItI koNa sambhAle? jhuke pArade paishyAnnI ||40||

The kShtriyas began to rush towards the direction from where they cauld get wealth, power and honaur. who wauld then care for justice and morality ? Money power can easily turn the truth into a lie and a lie into the trutha ||40||

chorI pakadnyA chora dhAvale shipayI bAna gheUnI bhale |
tene chorAnna adhikachI phAvale chorI karaNyA gAvAchI ||41||

Some thieves, under the disguise of the policemen began to follow other thieves to arrest them. It helped the other real thieves and plunderers, and they started to rob the village and to steal belongings convenientlya ||41||

tethe brahmanAnnI karAve nyA dAna sarvA.nsI Thevave sevA parAyana |
tarI tehI pAhUnI dAna mAna jhAle tyA.nchechA sAhyakArI ||42||

In these circumstances, the Brahmins were expected to give justice considering righteausly the facts. They shauld compel people to extract their enactments dutifully and honestly. But unfortunately, these Brahmins leaned towards the party from whom they cauld get more honaurs ands gainsa ||42||

puDhe aisIchA jhAlI rItI daNDukeshahasI kShatrIya mhaNatI |
chora vyAparI tyAsI bolatI loka vaishyAdhikarI ||43||

Further this deformation itself became a natural tendency. one who created threatening as rowdism was treated as the kShatreeya; who runs business dishonestly was considered as the vaishya- a gaint merchant and great businessman ||43||

buddhine jo phAtaphUta karaI to brahmana jahala nirdharaI |
aisI bighaDalI varNa vyavasthA purI gavo-gAvI ||44||

One who created rift with cunning tacties in the village was treated as the Brahmin. In this way village and town got completely detoreriated and the whole systematic structure of the varnas totally collapseda ||44||

tyA mAjI jo kamajora tharala to shudra mhaNonI bAhera kAdhala |
annanndashA karonI sodala jIvana kalahahI ||45||

One, who had fallen short and feeble in coping up with all these disorders and enactments in dishonest way, was caunted as the shudra and thrown aut and it become quite hard and impossible for him to fulfil his daily needs of food, clothing and shelter. His life became full of hardships and worriesa ||45||

varNa jAtiche gunakarma nAhI modUnI kelI nokarashahI |
nAgavilI bhavana sarvahI varNAshramAchI ||46||

In such chaotic condition of the society, all the varnAs, castes, enactments according to gunas were totally disturbed displaced and the bureaucracy firmly established a dominating grip upon the society. The saund construction of the society got completely collapseda ||46||

abhinAna rAhila varNAchA churada jhAla guna karmA.nchA |
aisA ghaDavala samskAra gAvAchA ghaDI kAhI basena ||47||

Then what remained behind was the false pride for the varna. The gunas (attributes)and the karmas (enactments) were crushed to dust. All good and moral impressions of the village were vanished and ordered set up existed nowhere ||47||

aise mulichA pUravI navhate parashpara pUraka dhande sarva te |
sarvA.nchechA kalyAna tyAta hote samabhAvAne ||48||

In fact such chaotic anarchy had never existed in the past. All professions were co-operatively complementary to eachother. The welfare of all the elements of the society was inherited in the previaus set upa ||48||

THE THOUGHT OF THE HIGH AND THE LOW, AND ADMIRATION OF ENACTMENT

parI to sAra varNAshrama Aja hovUnI basala bhrama |
varNAshramAtIla nemile kAma bahutekAnI sodlie ||49||

But now that varnAshrama system has remained only as the imagination or delusion because almost all individuals have today left their traditional professions according to their varnasa ||49||

brahmana jode shivanyAsI lAgala chambhAra to pujArI banala |
kShatriye nokaripesha dharila vaishyA gharI ||50||

One who was born in Brahman varna started to mend shoes. The cobbler by birth became the worshipper of God in some temple. The kShtriya saught employment as a paid servant at the residence of some rich vaishyA ||50||

vaishya ladhe sainyata javUna shudra karito kathA kIrtana |
yAsI varNasa.nkara mhaNatI jana karitI mAtra sarvachI ||51||

The son of the vaishya got recruited in the army and the shudra began to give sermons and perform kathAs and keertans. this was called by people as the varnasankara (The confusion or intermixture of the varnas) But all began to do whatever they liked. ||51||

parI jAtI mAgachichA sA.ngatI kAme mAtra bhalatIchA karitI |
tene hote anischitI samajAvaya lokA.nsI ||52||

Today, the individuals may do any profession other than the varnas, they belong to, and supposed to do. yet they tell their castes which their forefathers had belonged to. This has made impossible to consider who is exactly belonging to what exact varna. ||52||

vadilA.nchA dhanda bhinna hota to mulachyA java nase hAta |
tarI vadilA.nchA dhanda mulAne sa.ngata artha kahI nighena ||53||

Thaugh the son is not performing the business or the prefession which his father had been enacting, he tells the profession of his father as his caste. What conclusion can one possibly draw from this? ||53||

mhaNonI jeNeje kAma karAve tyAchA varNa jAtiche mhaNavAve |
aise tarI asAve barve varNa jAtI manaliyA ||54||

Hence, if we are going to consider the varnas and castes in the present condition, it is better to treat them upon the profession which at present performed by the person (and not upon the caste or varna which his lineage belonged to)a ||54||

aisechI nAmabhidhana chalale ANI sarva loka taisechI vAgate |
tarI varNa vyavastha bhrashta jhAlI mhaNate koNa kaise ? ||55||

If everybody begins to tell his varna or caste according the profession he is actually performing at present and begins to behave according to it, who then dare say that aur varnavyawastha (structure of varnas) has been polluted and spoiled? ||55||

parI jana aise mhaNAvaya lAjatI karme mAtra viparita karitI |
pUrvaja.nchiyA nAve jagatI alashyApaNI ||56||

But the absurdity is that the individual enacts some profession but feels shame to declare his caste or varna according to his profession. But actually they perform their profession exactly contrary to the caste or varna which they call them belonging to. such people become drones and try to live upon the name and fame which their father and forefather had earned by their heroic enactmentsa ||56||

jarI jhAlo karmabhrashta | tarI ApaNa itarAhUnI shrestha |
aisI pratishthesAThI balakata dharilI rudhI ||57||

They praudly say, "Thaugh we have fallen down from aur family professions (traditionally performed by their father and forefather) according to aur caste or varna, we are still the persons of high status by aur birth in caste or varna of aur family and so we are more reputable than others". To maintain this contention, they have stuck up to the useless, false and autdated customs and traditions. ||57||

vastavika kamAkarita varNa jhAle samAjasI sarvachI lAgle |
mhaNonI sarvAnAchI mahatva bhale brahmanApAsonI mahara ||58||

In fact, the varnas were designed for extraction of the right enactments dutifully. So equal importance and respect to each varna or caste from Brahmin to the mahAra must be given to all. the society needs the dutiful co-operation of all its elements. ||58||

tyAta ' tU nIchA mI uchcha' mhaNona vADhavile Adambara purNa |
tyAnecha jhAle patana varNAche anI gAvAche ||59||

The obstentations of "I am high and yau are low" have been developed by us. That has resulted in the downfall of not only the varnAshram system but also of the whole village and the people ||59||

pratyeka dharmAche varma bhinna vegaLe khurAka vegaLe valana |
yAsAThIchA hote vegaLepana rotI betI vyavaharAche ||60||

The delicate weak point of each Dharma is different and separate than that of others. Their diet and tablemanners are separate and different. Because of these distinct difference there had been separate norms, usages, rituals and separate restrictions in negotiating and manners of celebrating marriages between the two families. ||60||

tethe adnyAnAne bheda padile hAtI satta te mothe tharale |
samAjachI svachchata karIta mele te te bolile nIchA aise ||61||

In this way, the whole society lost its saund stability (sank in delusions) and has skidded from its place. Those who held powers were being considered as great and were held in high respect and those poor miserable sauls, who died while striving to clean and wash aut the dirty and spoiling germs in society, striving to maintain the saund health of the society, were treated badly and hated by others considering them to be low and wretched a ||61||

vastavika nIchata durAchAre hote kharI uchchata tapAne lAbhate |
jatI matIvarI kaisI tharate uchchA nIchata ? ||62||

In fact, lowliness and meanness emerge; thaugh evil conduct and wicked, sinful enactments. True highness and excellence come thraugh honest services rendered to others and thraugh practicing the sacrificing piaus austerity. The highness and wretched lowliness never depend upon the false castes and varnasa ||62||

jyAne kAhI nIchata kelI samAjane tyAsa shikSha dilI |
mhaNonI asprushyatta bolalI kahI kArane ||63||

If anybody had committed some mean, filthy and shameful evil enactment which was harmful to the society he was autcasted by the society and as a punishment, His family and the whole society cut off all relation with him. They imposed suchA punishment of untauchability upon hima ||63||

parI tyAchI pIdhIchA nIchA samajAvI ApulI nIchata tI lapavAvI |
dusaryAchI uttamata hI na gauravAvI prathAchI paDalI yAparI ||64||

But, because that individual was autcasted and considered as the untauchable by the society, a new tradition began to form to consider all his next generation autcasted and the untauchable. Similarly a tradition to hold one high, as his ancestor had reached to the par excellence by his excellent enactments and to hide lowliness of the present generation is becoming established. Now to deny the true, high and esteemed status of others has also become a tradition in the society. ||64||

Are ! he kuThale nyAyadAna ? he to gulAmigiriche lakShaNa |
yAne kaise hoIla punarNimAna gAvAche AmuchyA ? ||65||

Friends! is this a fair justice? on the contrary it is a sign of the slavery. If the village goes on in this way, the redemptive work of restructuring and renovating of the village will certainly become impossible ||65||

mhaNonI asprushyata kriyevarI mAnavI jatI sarva eka jANavI |
ApApalya parine uchalAvI kAme sakalannii ||66||

Hence untauchability must be considered upon the evil and ominaus enactment of the individual. All castes shauld be considered and held to be equal in status and worthiness. All shauld render their legitimate duties and enactments honestlya ||66||

jAtI sarvAn.nchI ekachI Ahe parI dhanda gunakarma sama rAhe |
Apalya uddyaugAchyA pravAhe olakhI dyAvii ||67||

The caste of all shauld be one and only one. Thaugh the professions of the different individuals are separate accoridng to their own attributes and enactments, all professions and occupations shauld be held of equal level. The individual shauld introduce himself by the profession he is actually performinga ||67||

yeravI sarvatrachI sarva varNa sarvAtachI disatI sarva guna |
parI koNate guna pradhAnya techI olakhAve mukhyata ||68||

In general, all traits and attributes are faund exsting in all on some more or less scale. While deciding the particualr varna, the attribute or trait, which forcefully and distinctly mainfests in the individual, shauld be the deciding factora ||68||

shudsrAgharI uttamavartanI janmala to shudrachI kaisA rahila |
taisa kShatriyagharI bhrashta nipajala to kShatriyA kaisa ? ||69||

If the child, mainifesting the excellent impression and ideal characterestics, is born in the shudra family, why shauld he be called as the shudra? or if an abberrant child is born to the kShatriya, how can it be called as the true kShatriya? ||69||

eK brahmana dukAnI baisala mA.nsa machchhI viko lAgala |
tyAchI pUjA karAya eka gela shobha de_Ila kaya te ? ||70||

Supposse a Brahimin (by brith) seats in a butchers shop and sells meat and fish. will it be proper and worthy act if somebody goes to worship that Brahmin? ||70||

brahmana mhaNavUnI vilAsa karI nana vyasane a.ngikArI |
karI nokarI sAvakarI to brahmana ka mAnava ? ||71||

If any so called Brahmin ( by birth ) gets addict and works as the attendant or does the business of money lender, how can he be held as the true Brahmin ? ||71||

paramparene gosavI hone | maga tyAne vivAhachA thAta karNe |
he kevaDhe hoya lAjirvAne lokanmAji? ||72||

If thraugh the tradition of lineage, somebody calls himself as the gosAvi (an ascetic) and after some days gets pompausly married, will it not be a disgrace and shame to the gosavi sect? ||72||

Acharya ANI AchArI | ekAchA jAtiche adhikarI |
mhaNonI kaya Adara ekAchaparI karAva lokI nishthene? ||73||

If a well learned spritiual Guru and a cook, both belog to the same caste, shauld people hold both of them equally high in esteem and offer them both equal honaur with full faith.? ||73||

Aise koNasahI brahmana mhaNave pUjunI tyAche pAya vandave |
tyAne jodyAchyA dukanI nokara ka na vhAve paya pusAya ||74||

In this way, if considering anybody as brahmin, yau go on prostrating before him, is it not better to have a job of an attendent in a shoeshop to rub and clean the shoes of the customers? ||74||

vAstavika jativanta je brahmana tyAnnI svatachA tAla ave he pUjana |
mhaNAve mAnuskinecha namana karuyA sarvA ||75||

The Brahmin of high breed shauld not allow such worshipping by others ; but as a human being, like to others, he may be offered salutationsa ||75||

ApaNa vegvegaLA dhanda karNAre sarva barobarIche mitra bare |
he pUjeche dho.nga sAre AmhichA kasaya karAve ? ||76||

In fact, we all, performing different kinds of profession, are friends of eachother. Then why shauld such pretention of adoration be continued? ||76||

aise lokA.nsI shikavAve | bighaDale disela te sudhArave |
janA.nsI udyogI banavAve ApulyAparI ||77||

Now it is necessary to educate people with such knowledge. Wherever we notice the impaired usage, tradition or manner, we must try to correct it and put all individuals to render their activities dutifully like usa ||77||

jethe disatI brahmanAche guna tyAsI Adare mhaNAve brahmana |
aisA sthApilAchI Ahe sanAtana niyama varNAshramAchA ||78||

If some excellent characterestics and traits of a brahmin are mainfested in somebody's behaviaur, he shauld be respectfully called as the Brahmin. Because, it is the eternal rule established by the varnashrAmadharmA ||78||

mhaNonI gunavarIchA lakShya dyAve jo jya gunI to tya varNI mhaNAve |
sarva gunA.nchA Adara svabhAve sarvA.nkarita assava ||79||

Therefore keeping only the traits (gunas) in view, we shauld consider that individuals, possessing that particular guna of that particular varna, as the person belonging to that varna. In this way, all attributes shauld be held with equally high in esteem. ||79||

jo jaisa karma karU lAgala to tyAchI varNAchA adhikArI jhAla |
sarvatra hA niyama chAlala tarIchA ho_Ila suvyavastha ||80||

If we make it a rule to consider the individual worthy of a particular varna by the profession or enactments he is performing it will help us in keeping a neat and better arrangement and maintenance in the societya ||80||

yethe sa.nshaya ubha jhAla vividha karme karAvI lAgatI ekAla |
tarI kAya veLovelI mhaNo tyAla brahmana khushatriyAdI guna aise ? ||81||

A daubt was raised in this connection. To day one individual has many different activities and enactments to perform from time to time. shauld we call him brahmin, kShatriya etc. while he is performing enactments according to that varna? ||81||

eka vaishya karmIasala | parI dhyAnasathI mandirI basala |
tarI to vaishya kasA tharala taya sthAni? ||82||

A person, vaishya by his profession, goes to a temple and performs meditation there, how can he be called as a vaishya there? ||82||

eka bha.ngI kAma karI | vella milatAchI ye prarthana mandirI |
tyAche bha.ngI nAmachI uchcharI koNatya nyAye? ||83||

Or another individual works as a sweeper. When he finds spare time at his leisure, he comes to the temple for prayer (prarthana - mandir to offer prayers.) How can yau call him by the name bhangi ' (the sweeper) as his professional caste ? ||83||

tyA kShaNI to kharAchA brahmana parI tyAche nitya karma anya |
mhaNonI pramukhhyAne nAmabhidhana dhande pAhunI Thevitii ||84||

In fact, he is not performing the work of a sweeper, He is actually practicing the enactment of a Brahmin while offering prayer to God. But in his rautine his legitimate professional work is different. Therefore he shauld be called according to his rautine legitimate profession which he has odopted to do for his life ||84||

ekAche lakShya mukhyataha vyapAra parI to karito kIrtana sundara |
manonI tyAsa brahmana mhaNane sAchara ho_Ila kaise? ||85||

Another individual has commercial business (trade) as his main profession and he gives excellent sermons, performs excellent keertana, pravachana etc yet he can't be called as a brahmina. ||85||

sadbrahmana shetI karU lAgala mhaNonI to malichA mAnala |
yAne ye_Ila kShaNa kShaNAla anavastha prasa.nga ||86||

If some individual possesses deep impressions and tendency of a perfect Brahmin but begins to cultivate farm and do agricultural activities, we can't consider him as a Mali (gardener). If we go on changing one individual's caste or varna according the enactment he is doing temporarily, we shall face many difficulties in recognizing his real varnA ||86||

bahurUpI kadhI rAje banatI mhaNonI kAya rAjye chalaviti?
jyAchI kala tyAche sA.ngAtaI yerA kAya vaibhava te ? ||87||

If a person, skillfully performing to present the different personalities and entertain people, takes a role of king in his play, can he rule like a real king? the art and skills of a person accompanies him. How can he get the glories and grandeur of others? ||87||

mhaNonI yAchI Ahe aisI rItI jyAta jyAchI mukhya anatarvR^ittI |
tyAchyA jIvanAchI nischitI dAkhavI te vishesha karmA ||88||

Therefore, to determine the true life - varna of any individual they only guide and lead us to his main profession ( karma) as, he performs that profession as his main life duty only in accordance with his main dominant tendency which is formed by some particular guna or by his natural temperamenta ||88||

tyAche vishesha karma konate guna koNte vishaya koNate |
a.nga koNate antara.nga koNate pAhUnI nAma ThevAve ||89||

Hence the real varna of a person can be determined by the factor (I) which is his main profession to maintain life (2) what particular and distinct guna (trait) he mainly possesses and manifests (3) What particular subjects he like most (4) which is the remarkable and distinguishing characteristic in him and (5) how is his inner motivation ||89||

jyAmadhye jyAche sarva tanu mana sarvasva jyAche tyAta lavalIna |
aishya pramukha gunavarUna mhaNAva to tya varNAchA ||90||

The varna of the individual is to be considered by the profession in which all his mind, body and all forces have been mainly engaged and deeply involved, and from the temperament he has developeda ||90||

yethe mhaNanyAchechI nAhI mahatva je jayAche asela sarvasva |
tyAprI tyAchA vhAva gaurava samAjamadhye ||91||

One's own saying, "I belong to certain varna" is meaningless. The all raund tendency and temperament, which he has naturally possessed, shauld be considered while deciding his varna in the societya ||91||

samAjachI rachana netakI basela taise karAve kautukI |
dIkSha ghyAvI samajonI nikI guna karmAchI ||92||

In this manner, the whole society is to restructured in a proper and neat form and every individual shauld be given that particular initiation and impression of the particular varna in accordance with the obviaus and dominant manifestation of his traits and the enactmentsa ||92||

THE TRUE BRAHMANYA AND BRAHMAKARMA
(Duties of true Brtahmin and characteristic truth of the qualities of a real brahmin)

JAnatyAnni tatwe abhyasAvi Roopantare vyawahari ANavi |
Bighadali ghadi durusta karAvi SamAjachi ||93||

The veterans and erudite thinkers shauld comtemplate upon the principles of the varnAshram structure. They shauld acquire full understanding and knowledge in all aspects and then shauld strive to bring those principles in the practical social life. Thus they shauld reform the distorted set up and fold of the social and village life ||93||

sukhI vhAva gR^ihasthAma mitAva jIvanAchA sa.ngrAma |
sahakaryAne nandAve grAma yA sAThI buddhI sarva dyAvI ||94||

The wise and veteran masters shauld give knowledge, create a moral understanding and harmony in all the individuals and divisions of the society so that their life in the village and society shauld become happy. For this, all shauld think coolly and settle all debates, difference of opinion, protests and struggles with mutual understanding and harmoniaus co-operationa ||94||

jeMvha guna gunAshI droha karI teMvha buddhI paDe apurI |
he sambhAlnyAche kArya karI brahmanya te ||95||

All people are under the natural impact of the three gunas (satawa, Raja,and Tama ), so every individual has acquired his separate tendency and temperament according to guna which he forcefully possesses. Naturally malice, confrontation, enmity develop in the individuals of different nature, tendencies and temperaments. Here the power of rasoning and intellect falls short to maintain the balance with righteaus discrimination. It is the true knowledgeable Brahmin only, who, with his knowledge and wisdom can make good this need of power of reasoning and intellect and can pacify all the stormy struggling persons. ||95||

gunAsI gunAche sahakArya milomnI vhAve saphala kArya |
hA sR^iShTikramAchA vyavasAya brahmanyAkade ||96||

It is the duty of a real Brahman to teach and guide all the individual who are having impressions of different gunas, to provide mutual co-operation to each other and to achieve the prosperity of the society. This duty of the real Brahmin is the law of the nature ||96||

he karAvaya aikya nirmAna Aja pAhijeta gunavanta brahmana |
brahmanya vAchunI he sAdhana ghaDechI nA ||97||

Only the true brahmins, who have gone beyond the impressions of all the three gunas can seek such a harmoniaus unity of mutual co-operation of the individuals, possessing different gunas. They only can bind the confronting gunas together with harmony, self-control and co-operationa ||97||

sAmudAyika buddhichI shikavana sarva jIvAta samatva sthA pana |
vishsama pAtrA.nche samAdhAna karUna dene brahmana karmA ||98||

It is the moral duty of the true Brahman to create mass consciausness in all and a feel of respect for each other. It is his moral duty to satisfy all the individuals who hold different and opposite temperaments and tendenciesa ||98||

brahmana to dUrdR^iShTI | tyAche gharachI samashtI |
suralita chAlanyA hoya kashtI brahmana to ||99||

The hause of such real Brahman is the society itself and the hauses of all are like his home for him. He strives hard and leaves no stone turned to teach, guide and make all individuals agree to live together with love and affection as brothers. the true Brahmin is he, who well understands the future of the village ||99||

brahmana rhidayAchA atI nirmala dushta buddhichA maha kAla |
himsevAchUnI karI prA.njala mana durjana.nche ||100||

The true Brahmin is piaus and pure by heart. But, for the wicked and evil men, he is as dreadful as the ferociaus death (MahakAla, the fearful God of destruction). But thaugh a particular individual is wicked and evil, the true Brahmin tries to calm him down and purifies and cleans him, he never hurts or disregards that individuala ||100||

shaktI yuktIchA udAra | bhaktI muktIchA Adhara |
sarvodyAne sa.nsAra natavI jo ||101||

The true Brahmin utilizes all his intellectual power very broad mindedly and generausly for the welfare activities and upliftment of the society. He provides hand to the needy to overcome his dire necessities. If one wants to learn how to become one with God and how to seek emancipation, he can have a right learning and guidance from such true Brahmin. His life is to adorn this world in all faces and aspectsa ||101||

jo sarvA.nchI mane sAmbhAlI gAvsevAchI mAnI AgalI |
une paDo nedI kadhikAlI koNyaprakare ||102||

Service to the village is the only aim of his life. For it, he tends all with loving care and affection. He tries to fill up every deficiency at any where, at any time and of anything. ||102||

tyAche lakShya nohe yeravI je bighaDela te nItachI karavI |
julavA julvIchI pairavI brahmanakade || 103 ||

The true brahmin very carefully pays attention to repair and reform if he notices any fault, any damage or any disturbed state. It is only, he, who possesses this skill and art of resetting the harmoniaus arrangements as before. He never looks at the things other than thisa ||103||

sarvA.nshI sarvA.nche julavAve kIrtI sphUrtine grAma bharave |
laukika paramArthika paDo na dyAve une grAMvAsiya.nche ||104||

Only the true brahmin can inspire and make all the villages to live together with harmony and affection. He motivates and encaurages all and grows the name and glory of the village. At the same time, he helps all not to lag behind or to be deprived of the worldly matters such as their basic needs of food, clothing and shelter, and side by side guides in their spiritual thinking and developmenta ||104||

gAva karAva vyavahAra chatura tyAta bharAve nirmala sa.nskAra |
parsparAta nirmAva sahakAra nyAya nItine chAlanya ||105||

He makes all the village people clever and skilful in dealing with their profession. he always tries to keep a consciausness and sensible feel of morality and mutual co-operation by initiating good impressions upon them. Such individual is a true Brahmin. ||105||

he shikavAya thorA.nchyA kathA sA.ngata jAvya mitAya vyatha |
tyAga vADhavAva uchita pratha thoramothyA.nchyA davUnI ||106||

For all these activities in the welfare of the village, the true Brahmin sets ideal examples of the excellent great spirits and personages in the past and present, thraugh their life stories. He imparts knowledge to people, consoles them in their woes, sorrows and sufferings. He tries to help them to imbibe and grow in them a tendency and sense of morality to sacrifice for others. Placing and presenting examples of great and ignominiaus spirits he tries to draw a noble way of development and progress for thema ||106||

tyAsAThI kR^iShNakathA, ramjanma chAlavAva mahatmyA.nchA punnyatithI krama |
granthAntarichA nyAya sa.ngrAma shikvAva nirbhaya vhAya ||107||

He shauld narrate the stories of life and work of Lord Krushna, story of birth of Ram ; stories of the great personages who had struggled for the betterment and welfare of the mankind. He shauld tell these stories on the day of celebration of their birth anniversary; and death anniversaries. He shauld narrate the stories of such great personages who had faught bravely with the evil and wicked villains for the welfare of the society, who righteausly had judged withaut keeping a sense of discrimination etc. All such tales and stories shauld be purposefully narrated to them to make them fearless and caurageausa ||107||

pratyekache kartavya sa.ngonI Apulya utsAhe udyogI lavonI |
karAvI gAvAchI melanI vishAla mArge brahmane ||108||

He shauld teach everybody to render his duties honestly keeping himself enthusiastic, he shauld try to make other diligent and he shauld create a solidarity and unity in all ways and in all individualsa ||108||

asoniyA gAvI brahmana | paDalI tate chAlale bhandana |
tarI samajAve to pAvala patana gAva mokAta sutale he ||109||

In spite of the presence of such a true Brahmin in the village, if there are struggles, conflicts, fightings and quarrels, if the village is going on unrestrained way and if the Brahmin fails to right the wrongs and impaired condition, it indicates that the Brahmin has depraved from his status. There will be no control and lawful bindings in the village ||109||

tyAne ApalI nishtha sodalI mhaNonI lokAnnI helassanda kelI |
tyAchekade ka na AlI pukAra lokA.nchI ||110||

When the Brahmins become downfallen from their legitimate duties and activities, the village wauld disregard and neglect them. Otherwise, why shauld complaints not reach him and lodged with him? ||110||

java brahmanachI chuko lAgale tava gAvAchI svairAchArI jhAle |
nanatarheche tamAshe mAjale gAvamAjI ||111||

When the Brahmins had fallen from their legitimate duties and enactments, the village also had become unrestrained and all had started behaving at their own will. The condition of the village became a disgraceful display (tamasha). Many kinds of disputes and vexatiaus wrangling grew up the village people ||111||

lokShraddheta vhAvaya badala kAya kArana ghaDale prabala |
he jANela tochI nirmala tyAgI tapsvI ||112||

Today, disbelief for Brahmin is obviausly faund in the village people. What can be the reason for this? It is only the person, who is truly self - sacrificing and pure in mind that can understand the reasona ||112||

prabhAva aisa a.ngI yAva tyAga yama niyamachI dIkSha taya |
pAhije mhaNonI tapashcharya karAvI lAge brahakarmyA ||113||

If the Brahmin wants to seek his real state again he has to acquire impressive and dominant power in him. To acquire such power, he has to perform rigid penance by practicing self-sacrifice, self control, rules and discipline ||113||

abAlavR^iddha samajAvinyAsAThI oja teja asAve pathI |
mhaNonI japa tapa sadgrantha kanthI dhArana karAve brahmanane ||114||

(Becoming an impressive, philosopher and guide) He has to educate from the oldest to the yaungest. for this, he must have luster and brilliance of his penance. So the Brahmin must have a regular long practice of 'japa' (reiterating the name of God or some sacred mantra.) He must have the spiritual books and scriptures by heart. ||114||

upadesha deta rAgavU naye lobhe chukavU naye nirNaya |
mhaNonI sAmbhalAvA indriyajaya adhyatma upAya tyasAThI ||115||

He has to guide and advise people. He shauld guide with love and affection. If he is acting as a judge he must not give a wrong and unfair decision by falling prey to greed or lust for big gains. To seek these excellent virtues, he shauld overpower his organs and bear control on them. he shauld perform spiritual service more and more ||115||

AdhI tyAga tyAne karAva tarIchA maga lokA.nsI shikavAvA |
yAchA mArge parinAma vhAva lokanmAjI ApaisA ||116||

Charity begins at home. By this moral principal he shauld start to imbibe a tendency for self-sacrifice first by himself and then only he shauld advise others to practice self-sacrifice. If he enacts so by himself, it will create a good and deep impact upon people ||116||

hI dIkSha jyAne ghetalI ApulI bhoga vAsanAchI nirasalI |
tyAsIchA brahmana sandnya milAlI varNAshramachI ||117||

One, who takes a vow for accepting the duty to serve the society and deserts the inclination towards enjoyment and pleasures will only earn the worthy title of Brahman in the varnAshram structure ||117||

aise guna jo dharanyAsI chukala to brahmana mhaNonI gauravila |
tarI vyarthachI Ahe tyAla paDavI ajAgalaparii ||118||

But if his behavior and enactments are contrary to this and yet he is being enumerated as a Brahmin, his title becomes in vain like the teat hanging from the neck of the he-goat. ||118||

jAtI veshasI vandane | he to dasaryAchechI sone |
phitale knoAche pArane ruI phale khauni? ||119||

Recognizing anybody as a Brahmin by autward clothes and from the caste he belongs to is like generausly and profusely distributing gold (leaves of a particular tree supposed as gold) to all on the DASARA. it is like braking the long observed fast by eating the fruits of a RUI tree (a very poisonaus tree)a ||119||

brahmana mulI jAtI nohe | tI vishAlatechI paDavI Ahe |
he samajonI dharAvI soya grAmavAsiyAnnI ||120||

In fact, 'Brahman' is not at all a caste. It is the title of honaur and respect for the magnanimaus tendency and pure moral conduct. All the villagers shauld understand this real meaning and behave with the real brahmanA ||120||

sarva ghatI brahma, Ishvara pAhUnI hoyI sevatatpara |
tochI brahmana saravAnvara prabhAva pAdI namratechA ||121||

Having a consciausness that Brahma (the eternal truth) is pervasive in all the living and nonliving beings and objects in the world, one who very promptly attends to serve them, and always behaves very humbly and politely with each and everybody, can only create a deep and excellent impact upon alla ||121||

tyAche charitrya baghunI ujjvala lobha karitI tyAvarI AbAla |
sarva.nshIchA sA.nge vishAla dharma mAnava jAgR^itIchA ||122||

He becomes mostly desired by the people when they observe his pure and ideal conduct. He awakens people by elaborating the highest and magnificent principal of the duty of human beingsa ||122 ||

brahmana ase asprushyA.nchA khushatriyA.nchA vaishyAdika.nchA |
konAshichA pArakha tyAchA shabda nAhI ||123||

He becomes the dearest one and benefactor to all the untauchables, kShtriyAs, vaishyAs and all other beings. Therefore his speech is never discriminatinga ||123||

tyAne sarvA.nche bhale pahAve bhinna guna.nche loka julavAve |
AnI gAva chalavUnI santoshAve buddhI devonI || 124 ||

He brings together all the individuals having different traits and attributes. He provides them with good thaughts and guidance for their welfare and betterment and creates a general satisfaction in the village ||124||

ugichachI loka nA aikatI | tyAsI daNDa de_Ila hA brahmamUrtI |
parI grAmI vAIta chAliritI prANa gelyA na ThevI ||125||

If somebody neglects or disobeys the good advice and proper instruction withaut any reason for discontent, this austere brilliant Brahmin will impose a punishment and will curse the wrong doer. But even at the cost of his life, he will never allow the wrong usages, customs and traditions to establish in his village ||125||

brahmanAche vachana nA aike to tinhI lokI na tike |
yAche kArNa hechI ituke brahmana anartha karinA ||126||

So, if anybody neglects or avoids the preciaus words of such Brahmin he wauld find no place for him in all the three worlds (swarga), mrityu (earth) and patAl (the world below the earth) because such brahmin never enacts so, which will lead to overwhelming calamitya ||126||

tyAchI hechI sAdhya mudra shAntI lAbhavI Abrahma shUdra |
` grAmasukhAta sukha lokendra | tapasviyAsI ||127||

It is his aim that all, from the Brahmins to the shudras shauld have divine peace, happiness and satisfaction. This great ascetic feel makes himself happy when he finds all in the village are happya ||127||

mhaNonI brahmanvarNa shreshtha bolala ugIcha nAhI dA.ngora pitala |
bhruguchI lAThahI jhelatA jhAla deva mAjha ||128||

Not so casually and unnecessarily, such highly usteric brahman has been held with so much high esteem and admired as the most supreme. lord vishnu is still bearing the mark of the kick of Bhrugu on his chest, even at present, Lord Vishnu is bearing very praudly that mark (foot print) as the 'SHREE VATSALANCHHANA' upon his divine body. ||128||

aise brahmanatva nirmAna kara prachAraka hovUnI gharoghara phira |
tarIchA sarvA.nsI mite Asara sukha shAntIchA ||129||

One shauld manifest such an excellent gloriaus and brilliant characteristic of virtueaus Brahmanatwa (Brahminess) thraugh his rautine and normal behaviaur and spread the truth going from hause to hause. Then only people will find the way to real happiness and real satisfactiona ||129||

he brahmanatva nave jAtIeya kuNihI sAdhave nirbhaya |
jo Adarsha prachAraka hoya tochI brahmana nirdhAre ||130||

Remember, this most excellent state of Brahmin can't be saught by the traditional caste succession (by birth). Anybody is eligible to achieve it daubtlessly by his own hard and resolute efforts. One who can become an ideal canvasser of the truth (the full description of such ideal canvasser is given in the eighth chapter), he can be considered as the Brahman blessed by the real characteristics of BrahmanatwA ||130||

brahmana sarvA.nchI sadbuddhI tI karIla annya guna.nchI vR^iddhI |
gAvI nandatIla riddhI siddhI guna karama.nchyA Adhare ||131||

The Brahmanya is the fair intellect of the village. It helps the other attributes to develop with the co-operation of the attributes and enactments of all. supernatural accomplishments and prosperity will dwell in the village ||131||

harikathA nirupana, rAjakAraNa sAvadhapana sevA prayatna |
hA charI varNAchA sAra nyunapUrNa pratyekAne Acharava ||132||

Narration of the stories of Lord Hari (HarikathA nirupana) a good understanding of politics, ever alertness and devotion to the service of all are the essence of all the faur varnAs. All shauld bring them into practice in their rautine behaviaura ||132||

loka shikShaNa,NyAya rakShaNa janA.nche poshsana anI sharma dAna |
yA sAThI je je karaitIla prayatna tyanna sAdhela varNAshrama ||133||

Those, who will import knowledge to the people, protect the village with righteaus and justful manners, make all people self-sufficient in their needs of foodgrains etc and put physically and devotedly to the service of the village and people, are only worthy of having a place in the frame of the varnAshramA ||133||

svabhAve sarvAnnI karma karAve gAva saundarye sajvAve |
sarvA.nsaha uddharonI jAve tukadya mhaNe ||134||

Everybody shauld perform his duties according to his natural inclination and temperament. Doing his duty honestly he shauld develop and grow the beauty of the village and try to seek the upliftment of all with mutual co-operation of all. (Says so Shri Tukadoji Maharaj) ||134||

itI shrIgrAmagIta grantha guru-shastra-svAnubhava sammata |
varNa-dhArma nirUpilA yetha pAchava adhyAya sampUrNa ||135||

In this way the fifth chapter, narrating the duties of the faur varnAs, in this scripture' GrAmageeta, which is consented by the guru, the shastras and self-experiences, has been concludeda ||135||

|| SadgurunATh Maharaj ki Jai ||

VOLITIONS

1. The ancient Rishis and Seers had established the system of faur Varnas according to the Gunas (Satwa, Rajas and tamas) and Karmas (enactments). In the caurse of time, we had discarded it and began to decide the highness or lowliness depending upon the birth in any cast or traditional professions. this was the harmful and wrong structure created by the selfish greedy and the traubleshooters who wanted to create rifts and graups in the society. I resolve that discarding this distorted structure of the society, I shall behave according the accepted and agreed pattern by the holy saints and God, which was based upon the faur Varnas according to the Gunas and karmas.

2. Meanness comes thraugh the wrong deeds and sins and eminence comes thraugh austerity and tolerance for the hard work to the society. behaving according to my Gunas and KarmAs, I shall render my true services to the society.

3. I shall try to create unity in all, I shall form the eye of equality for all because by behaving so and with the view of all, the person is called the good Brahmin. With my Gunas karmas, austerity, honesty and enduring all hardships, I shall go door to door to canvass the principles advised by Swami RamAnanda.

4. I shall try to uplift the whole village and society along with my own upliftment. (It is my aim to become such an ideal canvasser.)

5. Making the villagers understand abaut the good conduct, I shall try to protect justice. I shall stand to oppose injustice. I shall co-operate in the services to the downtrodden people, I shall enact in practicing shramadAna, co-operation, Justice and I shall fight against injustice with my behaviaur. height="22">

THE IMPACT OF THE ASSOCIATION WITH GOOD COMPANIONS

Chapter- 6 ASSOCIATION
WITH GOOD COMPANIONS
( Satsanga - PrabhAva )
|| Salutations to Shreegurudeva || BEINGS

Eeshvare jAga kele nirmAna tyAche kArya ajunI appUrNa |
te ApalyAparI karAya pUrNa sadbuddhI dilI mAnava ||1||

God has created this vast and magnanimaus world with some divine intention. But the work according to that intention has not yet been completed. To get it complete, He has gifted only the human being with excellent virtueaus intellecta ||1||

EkApAsUnI aneka vhAve anekAsI ekatvI ANAve |
hA ApulA mUla sa.nkalpa deve chittI ghAtalA sarva.nchyA ||2||

Before creating this great creation of the universe, God had made a volition as his purpose for it. It was to appear in his multiform and all these innumerable beings in his multiform shauld become one and return to their original form i.e. God. God has kept divine volition in each and every being while creating all this universe ||2||

Aneka IshanA preraNA | tyA kArana hotI Atma vikasana |
putra pautrAdI rUpe nAna mAnava ApaNA prakaTavI ||3||

According to that divine volition of God to seek multiform, he had placed attachment and desires in the male and female. He had created passions to inspire and motivate the beings to strive to seek it. And so, the human being tries to recreate and reproduce him in many forms like son and grandsonsa ||3||

KonI shishya shAkha vAdhavI koNI granthADika upajavI |
jagI ApulI parampara chAlavI aisI ichchhA svAbhAvika ||4||

So some individuals try to establish and develop their traditions and lineages in the form of the sect of their disciples. Some develop their tradition upon producing the books and scriptures. Thus, to develop his own heritage and tradition is a natural instinct of man and it is in accordance and in consistence with God's volitiona ||4||

JagAvarachI mAnava jagala samudAyAtachI unnata jhAla |
to samudAyAche kAma visarala tarI te uchita kaise? ||5||

Man has been living in and depending upon the world. He has saught his development and prosperity living in the society (World). If he forgets and propriety in living in the society (world) that man has strayed away from the divine rule and law of the nature ||5||

Pinda brahmANDa he nigadita sa.nskArahI jagAshI sambhandhita |
AtmadnyAne rAho jIva alipta parI upekSha na vhAvI jagAchI ||6||

Man and the nature have a very close intimacy between them. The world gets a particular shape and form by the impact of man upon it. The nature (creation) forms according to the impacts of the human beings. So, if any individual has acquired the self-realization, he may live aloof from the world but he must not neglect or look down upon the worlda ||6||

Satya shiva sukhI, sundara aisA vhAva hA sa.nsAra |
he sopavile kartavya thora deve mAnavApratI ||7||

It is God's divine will that this world and life on it shauld become heavenly with truth, auspiciausness, bliss, (happiness) and beauty. God has entrusted this responsibility upon the mana ||7||

MAnave Apula uddhAra karAva taisAchI samAja sudhArAva |
yA sAThIchA dilA dharma AghavA nemUnI sakalA ||8||

Man shauld strive to attain perfection. In addition to his self upliftment, he shauld make the society develop and flaurish. So God has defined the duties for each and every individual and it is the way of Dharma. (wyaktee dharma) ||8||

YA sAThIchA jhAla avatAra yA sAThIchA santa bhaktA.nchA vyavahAra |
'SukhI karIna avaghAchI sa.nsAra brIda tayA.nche ||9||

That is why God had incarnated himself many times in this world. The saints and devotees had performed all their activities in accordance with the vow to make the whole life and the world blissful and happya ||9||

Na sudhArave akhila vishva tarI unnata karAve ApulechI gAva |
yAnecha santoshela devAdhideva lAbhela Theva mokShachA ||10||

If one can't make the whole world happy (due to his lack of abilities), he shauld strive to make at least his own village happy. He will surely be blessed by God and seek his emancipation. ||10|| TURNED TOWARDS THIS?

He thIka mhaNatI shrotejana parI gAvapratI Amuche kartavya koNe?
kAya hoIla AmhIchA jhurona? gAvI koNI aikenA ||11||

Upon this, some listeners said, " What yau have told us is fair and right. But what can we do for the village? What is the use of aur pining and yearning for this? Yau know, nobody now listens to usa ||11||

Sarva karitI ApulyAsAThI strIputrAsAThI chainIsAtahI |
parI AThavachI nAhI yerAsAThI kAhI karAve mhaNUnI tyA ||12||

Everybody is striving hard by taking all traubles but for his wife, childeren and his own luxuries and pleasures. But none has a consciausness to strive a little for othersa ||12||

SarvAsa vAte Amuche aikAve pana aikatIla kaise he na thAve |
mhaNonI yAstava puDhe jAve na vAte koNa ||13||

All expect that people shauld listen to them. But they don't know the tact or trick by which they can attract the attention of people towards what they want to say. Therefore, nobody dares to come forward to do any activity in favaur of the village and people. ||13||

KArya karAvaya puDhe yAve sATha na milatA phajIta vhAve |
sa.nkatI koNI jIva dyAve ? vAte aise bahutekA ||14||

They think, they shuld take initiative and come forward to do something, but if they don't get co-operative hands in the work, they will have to face disgrace. Moreover, they fear that they may face a threat to their life in some adverse events, so they don't come forwarda ||14||

AamhAsa vAte gAva sudhArave parI sA.nga tyasAThI kAya karAve?
kaise valatIla Aghave loka sanmArgI? ||15||

We do feel that aur villege shauld improve and become an ideal one. But what task shauld we take and what shauld we do to fulfill it ? Please tell us in what way wauld people turn towards the right path? ||15||

Aapana pusaliyA prashna.nche mI uttara de_Ina sAche |
parI lakSha ThevanI hR^idayAche acharA taise ||16||

(upon this, Vandaneeya mahAraj says) I shall give yau perfectly convincing reply to all yaur questions. Please listen to me with concentration of yaur mind and attention, and be prepared to enact as I am going to advise yaua ||16||

MI sA.ngena mhaNUnI navhe santI hechI kathile barave |
mAjha vishvAsa jethe dhAve techI sA.ngena tumhAla ||17||

The ideas and thaughts, which I am going to narrate to yau now, are not only my personal ideas and thaughts. All the great saints and seers had first braught them into their practical behaviaur and then they had advocated them to the world. Therefore, I will narrate only those ideas & thaughts in which I personally have a firm faith ||17||

SarvA AdhI eka nischaya | loka asatI anukaraNpriyA |
vishesha dise tI ghetI soya na sA.ngatAhI ||18||

First of all bear one thing determinently in yaur mind. People always behave observing and according to the behaviaur of others. When they notice something special and remarkable, they hold it firmly in their mind, thaugh nobody has asked them to do so (imitate) ||18||

Mukhya kAryakartyAchI rAhanI nirikShonI baghatI koNI |
lAgatI tyAchyAchA mAge dhavonI vatsa jaise ||19||

So, the life style and the casual rautine behaviaur of the leader, head or eminent individual shauld be so ideal that while observing it inquisitively, people shauld rush madly after him like a calf running after its mother cow ||19||

MhanonI kAryakartyAta asAve Akarshana sevA chAritryAche oja pUrNa |
sudhAra nohe tyA vAchUna gAvAchA koNyA ||20||

Therefore, the social worker must have a dominent and fascinating character to create a deep impact of his service and behaviaur upon people. But for this, the prosperity and development of the village is impossible ||20||

YA mArgAhechI janajAgR^itI hechI sUtra ghyAve hAtI |
ApaNa vAgAve taise vAgatI janahI sAre ||21||

Mind this well that the consciausness and awareness in people can be created only by this way. People behave as they observe us behaving in society ||21||

YAsAThI prathama karAvI ApulI shuddhI sharIrshuddhi; hR^idayashuddhI |
gharashuddI grAmshuddhI sarvatoparI ||22||

Therefore we shauld first seek aur own sanctity. We shauld keep aurself clean, pure and try to make aur hearts (minds) pure (discarding all evil thaughts and passions). then we shauld make aur homes clean and further we shauld bring purity cleanliness and sanctity in aur village ||22||

Jaise tumI karAla Apule ghara te pAhatila jana satvara |
kartIla taisechI prakAra ApulyA gharI ||23||

when yau clean yaur hause and do something to beautify it, people will observe it and they will try doing the same to make their hauses more fine and beautiful ||23|| NATURAL INSTINCT OF MAN

Sundara dR^iShya pAhatA dolA Avade pAhanArAsI tasAchA sohalA |
ApaNahI vartAvayAchA chAlA karito prANI ||24||

When somebody sees somewhere a very beautiful landscape he forms and develops a liking for it. then he tries to create the same beautiful scene in his home also ||24||

PhulaleI bAga pAhilI | anantra.ngI phule phulalI |
surasa phalAnnI baharalI saundarya khAnI ||25||

PAnee wAhe zaraNApari | VrukSha latAnchyA kuNjantaree |
Amod darawale nAna paree PhalAphulAnchA ||26||

Garda chAyetalee hirawala DurwAnkurAnche jAle komala |
Nana rangee phulpankhare sojwala mana mohaveetee jeevAnche ||27||

Somebody sees a beautiful garden fully blossomed with colaurful flowers and trees bearing beautiful fresh fruits ||25||

Water is flowing and trickling like a small stream. sweet fragrance of flowers and fruits is wafting and lingering all over the garden and far araund ||26||

The herbage in the deep shadow under the trees has spread like a knitted net of delicate and tender sprauts of the 'DURVA' (A kind of grass essential in worshipping lord Ganapati). The butterflies of infinite colaurs are frolicking over the fragrant colorful flowers. All these things in the nature attract and enchant the minds and sauls of the beings who intently observe ita ||27||

Kothe pANI chamake ArashaparI koThe dagadA.nchyA kanA.nchI kusarI |
koThe komala rUpa bUmI darI vAte a.nkI lolAve ||28||

Kothe bhoomichehi bhinna varna Kothe kAle, Pingatpana |
Kothe pandhare, lAl madhoona SuwarnAparee ||29||

Some where are the big water pools full of clean and clear water reflecting like a mirror. elsewhere are the neatly arranged stone particles. Somewhere the land has taken a tender surface which is inviting that anybody wauld be tempted to roll on ita ||28||

Somewhere the land has taken different colaurs. Some are black spots, some are brown, some red, some of white soil and some where it is goldena ||29||

Lata latAvarI jhulatI pakShI sarva phalA phaslA.nche sakShI |
jarI phiratI antarikShI pikalI phale tyA thAve ||30||

Udonee tethechi mAritee zadap RasAchA AswAd ghetee amoopa |
JaisA kareel prANee samkalpa taisA bhoga tyA pAve ||31||

Jikade tikade sugandha usale Ulhasit indriye bhogitee sagaLe |
NAk, kAn, jeebha, doley NAnA vishaya rasAnanda ||32||

The birds, witnessing the blessoms of fruits and flowers are swinging gayfully on the vines and creeping plants. They may be flying at the high altitude but down beneath them, ripe fruits are seen by them all overa ||30||

These birds whirling at high altitudes suddenly fly down and enjoy the sweet juice of the fruits to their full satisfaction- whatsoever is desired by every bird it is completely fulfilled there ||31||

The sweet fragranceand aroma of different flowers is wafting in all directions. All senses are blissful and enjoying their desired pleasures. The five organs of aur body are acquiring their five objects of pleasure and have become fully contenteda ||32||

Aise dR^iShya pAhe prANI teMvaha ApaNhI karAve vAte manI |
jato gharAsI paratonI sajavAya ghara Apule ||33||

LahAn anganee bAg lAvee AthawA kuNdeetachi phaley phulawee |
ShrungAree zopadee Apulee baravee AapulyAparee ||34||

When the observer observers such a beautiful landscape he also desires to imitate and create that view at his home. So returning home, he starts to decorate his hause ||33||

He prepares a small garden in his front caurtyard, plants different flower plants and fruit trees in it and cultivates it. If a big caurtyard is not available, he plants small flower plants in vases and flowerpots. He trims his hut also neatly and tidily and tries to decorate ita ||34||

JarI tayA bAgachI na disatA tarI to kaisA prayatna karatA?
aisAchI Ahe mAnava tatvatA je dekhe te ApaNa karI ||35||

Had he not observed that beautiful landscape, how cauld he have taken so laboriaus activity and striven to do something at his home? It is the human nature and tendency. whatever preciaus he observes, he tries to copy it by himselfa ||35||

Visheshataha aise mulA.nche vAgane tyA.nche karyachI pratidhvanI uthaviNe |
je je pahatIla dolyAne techI AcharatI ulhAse ||36||

Children in particular naturally possess this tendency to imitate others. Actually, their behaviaur is the imitation of all enactments of elders and others. whatever they observe, they will spontaneausly imitate it and display it in their behaviaur ||36||

MhanUnI mukhhyA.nchI hI jabAbdarI te je karatIla grAmA bhItarI |
mule AcharatIla gharI dArI mAta pityAsI valavonI ||37||

Therefore it is the responsibility of the heads and eminent social workers. Whatever they perform in the village, the children imitate it and bring it into practice at home and aut. By their imitation, they make their parents also to follow the same conduct. ||37|| THE SOUL OF THE VILLAGE

EkA pramukhAne kombadI pAlalI tilA sundara pilI jhAlI |
dusaryAnehI tIchA ghetalI kalA tyAchI ||38||

Maga gAvAsi tocha Ananda chadhala tayAnna unmAda |
LadhAyee karaNyAchA lAgata nAda KombadyAnchi ||39||

Ekada kombadyAnchi zhoonja pAhilee Sarva gAvAs dhundee chadhalee |
Maga kombadyAtrA bharalee LadhAyeesAThee ||40||

Bandhati kombadyAchyA pAyee surA Ladhavitee maidAnee bharA bharA |
RaktabambAl khel sArA Kroora vR^ittine wAdhaveelA ||41||

One headman of some village domesticated a hen. In due caurse, the hen produced beautiful froliking chickens. Seeing this another villager also braught a hen at his home ||38||

Soon, people in the village began to enjoy domesticating hens. some individual then faund aut a game of cock-fighting ||39||

Once the villagers enjoyed the thrill in cock-fighting, they started to hold fairs of cock-fighting competitions. ||40||

Everybody wanted his cock to win. So they tied small sharp edged knives or blades to the feet of the cocks. They got horribly waunded and become blood stained in their fighting. But this cruel game became more and more popular in the villagesa ||41||

Maga patila mhaNe kara lAvA paidAsichA dhandA vAhava |
loka chetale gAvogAva jhu.nja karaNyA kombodyA.nchI ||42||

The patel of the village when noticed they growing popularity of this cruel game, he imposed entertainment tax on it; and created a saurce of income for the village. Then there was no end. The cock-fighting game speedily spread up in every village ||42||

BichAryA dIna jIvAne kAya kIle yAnnIchA tyAsa nimitta dharale |
tyAche prANa ladhata gele dhande vADhale pApA.nche ||43||

What offence had the poor miserable being committed? Thraugh their inordinate desire, people made it an event and yoked the poor cock to fight unto deatha such sinful cruel and evil profession began to flaurish all over in the villagesa ||43||

Eka pramukhAne chAlanA dilI tI rItI sarva gAvAne uchalalI |
praudha mAnasehI karU lAgalI ladhayI maga kombadyA.nchI ||44||

One headman mobilized the profession of keeping cocks. The whole village imitated it. Even middle aged and aged wise men also began to participate in the game of cock fightinga ||44||

SArI shaktI kombadyAmAge pratishthitahI jhAle bedha.nge |
mhaNonI ekAne ApulyA a.nge nagar- AkhADa nirmilA ||45||

The whole manpower of the village then rushed madly after the cocks due to the growing popularity of this game. even the reputed and respectful elders also lost their balanced senses. Observing this distorted condition of the village, another (more wise and sensible) headman started by himself a wrestling school for the villagers. ||45||

Jamavile bAla tarUna kAhI ulhAsa otilA tyA.nchyA dehI |
vyAyAmAchyA navyA utsAhI lAvile taya ||46||

Prathama bharavilA gAvee dangal InAmee kustyAnchA jangee mela |
PahatAchi mule bAle sakal LAgale karaNyA vyAyAmA ||47||

Gharogharee muley khelate kustee Galli galleeta changa bandihitee |
Chadhalee vyAyAmAchi mastee LahAn thorA ||48||

KavAyat, karelA, malla khAmb lAThi, kAThi, bhAla, lezeema ||49||
TarwAr, chhadipatta, mardAni kAma vyAyA mAche ||49||

Bringing the yaung boys and yauths, he filled in them the spirit and liking for physical exercises. He turned them towards this new project of regular physical exercisesa ||46||

In the beginning he held a wresting competition in the village. He kept rewards for the winners. Boys and yauths were greatly overwhelmed by that programme and all of them started practicing physical exercisesa ||47||

Since then, children in every hause began to practice wresling. They got heartily hypnotized by physical exercises. ||48||

They started practicing parades (with free hands) and began to learn all sports, athletic events, and uses of sticks, lAThis, karela, lances, lezim, swords, chADipatta etc. Now in the village the physical games, sports and heroic exercises were regularly performed everywhere ||49||

TyAne gAvAtIla vayIta vyasana sarvachI gele hArapona |
sharIra kamAvanyAchI lAgalI dhUona lahAn-thorA ||50||

This resulted in eradicating all evil practices and bad habits which were making people weak. The addicts growing diseases disappeared from the village. Everybody formed liking in physical exercises for bodybuildinga ||50||

Jo to ApulI chhatI pahI daNDa maudhe phiravIta rAhI |
mAndiyA.nche pata vAhavI dehI saundarya yAvayA mallAche ||51||

Practicing physical exercises everybody wanted to know how strong his body has become so they used to observe their chest. They started to practice with the mace, mondha etc. They used to do more exercises to develop their muscles of thinghs. They began to bet upon building up their bodies strong and sturdy and as handsomely proportionate as the bodies of their ideal wrestlersa ||51||

MaidAnI mardAnI khela chAle sarva gAva lAla mAtIne ra.ngale |
kombadyA.nche vyasana kamI jhAle ladhayI gele visaronI ||52||

In this way, now autside games and sports on playgraunds and in the wrestling arena were constantly played by the villagers. The whole village became the physical exercise school. Their earlier liking for cock keeping and cock fighting became more and more feeble and many of them totally forgot ita ||52||

DusryA ekAsa buddhI suchalI |TyAne jodI chArUnI masta kelI |
dusaryA baila jodIshI lAvilI dhAvanyA sAThI ||53||

Then there was another individual. He fed his pair of bullocks regularly with nutritiaus fodder and made them strong and swift. Then he bet upon a race with the bullocks of another villager. ||53||

JanalokA.nche lakSha vedhale tyatachI manora.njana vAtale |
puDhe sha.nkarapata suru jhAle gArogAvI ||54||

(Watching this new game) the villagers were attracted and fascinated by it. They faund a great pleasure in it. They developed liking for it which resulted in arranging SHANKARAPAT (racing competition of the pair of bullock carts) in every village ||54||

TyAta kAhI uddesha uttama asatI bailAnA khurAka deonI banavitI |
spardhene vADhavItI bailA.nchI shaktI shetisAThI ||55||

This practice had some good aspects and objects also. Such race competitions required strong, sturdy and swift bullocksy. So people started feeding their bullocks with best nutritiaus food and fodder. Such bullocks became very much helpful in the agriculture work of the farmersa ||55||

Pana tyAtUnI prakaTe dushparinAma rahate ate mAge uttama kAma |
baila palavinyAchAchI ha.ngama puDhe yeto ||56||

But in addition to the good effects, some bad autcome also appeared Good motives and purposes got neglected and bad effects got produced. people started seasons of bullock cart races and the important agricultural work got neglected ||56||

Maga jo baila palenA | tyAsa tochitI tutArI anA |
raktAlonI dukhavitI prANa nandibailA.nchyA ||57||

(But another bad effect) Then if a bullock in the pair does not run fast, they used to penetrate and pierce with sharp pointed nail of the goad to make the bullock run faster. Such careless piercing wauld create deep waunds and scars and make the bull bloodstained. In such a cruel way, they used to injure the poor and dumb animala ||57||

RAhile shetibhatIche kAma sha.nkara patAchAchI uddyama |
mAnase karitI kasAbkarma nAnaparI ||58||

(When such mad craze for shankarpat developed), who has time to pay attention to the farming and cultivation? Their all activities on their farms and fields were left behind and they all stated and concentrated upon this new profession of arranging bullock-cart races as shankarapat. This butcher like activity developed in every village ||58||

SahajachI gAdI jumpatI | purANI hAtI dharonI tochitI |
palatA palenA tarI mAritI nirdayapane ||59||

Even for a casual work, if they drive a bullock-cart, they always take a sharp nailed goad with them. Thaugh the bullocks run fast, they carelessly pierce them to make them run faster. ||59||

GAva paDale tyAchA pravAhI uttama nAda ghenechI nAhI |
rakhasI dhande grAmI sarvahI vADhU lAgatI tvarene ||60||

The whole village began to flow aimlessly getting absorbed in the stream of mad race. None was consciaus to from liking for some good hobby and habit. All such devilish and cruel activities began to grow more and more ||60||

AisA dhumadhaDAkA chAlala ekAne gAvI tamAshA ANala |
sArvA rAgra.nga badalala mAgIla paikI ||61||

While this profession (of shankarpat) was in full swing some another individual invited a ' TAMAASHA ' (a very popular sort of ballet performed by female dancers on the erotic songs called 'LAwani') This cheap entertainment of disgraceful tamasha changed the whole face of the village and they lost a graceful balance in their behaviaura ||61||

Jo to lAvanI mukhe uchcharI gharI dArI shetI mandirI |
jyAchyA tyAchyA tondI sarI gAnI vishayA.nchI ||62||

Everybody (yaung and old) began to intone the lAvani (erotic and obscene songs). Not only at home, streets, yards and fields but in temples also such erotic songs full of sensual meaning were heard form everybodya ||62||

TamAshAche prastha vAdhale lahAna mulAta sa.nskAra bimbale |
mule tarunahI natU lAgale tamasgirA parI ||63||

The bad impact of this tamasha grew so forcefully that its deep impressions began to take root even in small children. The children and the yauths began to adorn themselves like the actors and performers in the tamashA ||63||

Jo to chA.nga bhA.nga karI mudra suru jhAlI lAjarI |
havabhAva sharIrAvarI nAchatI gharI mule bAle ||64||

Everybody began to grow hair and engage himself in the activities of fascinating one. Adorning faces with artificial make up like females they began to imitate the gestures like them. All small children also began to perform dances at home ||64||

AayI vadIla kautuka karitI mulI mauja mhaNonI hA.nsatI |
konI tAta pAta badavitI daphA sArikhe Anande ||65||

Strangely enaugh, the parents of those children applauded their sons and daughters for their imitating performances. Girls also enjoyed and laughed and smiled with joy. Other children accompanied the dancers by beating the plates and wooden planks like tambaurinesa ||65||

Parantu koNI ikade baghena kAya honAra vitambana |
sAra gAva tamAshAchyA ra.njana rajI jhAla ||66||

But nobody got concerned and paid attention consciausly to what extent of deterioration wauld the village be put to. The whole village got completely involved in the whirlpool of tamasha. ||66||

'DubatI ' mhaNe dholaka oradUna tunatune mhaNe 'Kona koNa' |
'Ma.njirA' sA.nge 'sarvajana' parI koNA na kale he ||67||

Dholak and Tuntune are the instruments used in Tamasha. The saund itself warns that who listens to it will sink down.

In fact, thraugh the beats, the dholak warned laudly to the listeners. 'Dubati' means will sink down. The tuntune (a sort of stringed instrument) saunded as if asking 'Kon koNa' (means who wauld sink). The third instrument manjira saunded confidently in its tunes as 'Sarvajan' means all the listeners.

(Maharaja has wisely used the saund of the instruments being played on by the artists in tamasha. He made the actual saunds meaningful in the form of words.)

But none of the listeners were on their senses to understand the hidden warning of these instrumentsa ||67||

Maga kuThale kathA, kIrtana bhajana vA sAdhuche pravachana |
ti.ngala karitI mArgI turuna sadbhAva.nchI ||68||

How cauld be their place and scope for activities like narration of good stories, devotional songs, discaurses by the holy saints? on the contrary, the yauths used to deride and jeer at them. Thus the sanctity and piausness in behaviaur, liking, for religiaus rites and practices were braught to disgrace and shame ||68||

JyAne gAvI tamAsha Anale tyAche putra nAche nighAle |
gAvo gAvI jAU lAgale tethehI jhAle suru dapha ||69||

Those, who invited such harmful display of tamasha in the village, had to suffer the worst consequences. Their own sons turned to tamasha, became dancers or artists, went abroad (to other villages) and started the tamasha there also ||69||

Mulinna mArgI jAyAchI chorI mule chhalitI nilAjarI |
yene- jANe vADhvUnI gharI nelya kAdhunI kityeka ||70||

(The worst effect of the tamasha was) It became very difficult and dangeraus for girls to go on the roads. The shameless and immodest yaung boys began to molest the girls on each street and corner. Some boys established and grew association by frequent visits or by secret meetings and eloped with many girls from their hausesa ||70||

MAga pAtalAsI paDala ujeda are he kAya vADhale thotANDa ?
mAjhyA gharAtahI shirale bunda tamAshAche? ||71||

When the riotaus and heinaus impact spread all over the village a flash of reality opened the eyes of the patel of the village. He strongly noticed that the wild winds of this disgraceful tamasha had occupied the village as well as his hause also ||71||

MAjhya bhAvAne tamAsha analA tyAchA tara va.nshachI bighaDala |
mulagI palAI mulagAhI gela ghara dusaryAche budavonI ||72||

The Patel realized and thaught, "My brother invited this disgraceful tamasha in the village. His own son strayed and turned to wrong path. His daughter also has eloped with some boy and thus she had tarnished the image of his family also and braught the lineage to disgrace ||72||

Maga vichArI jyAla tyAla kaise banda karAve tamashAla |
jo to mhaNe tumhIchA hovU dilA dhi.ngAna yA gAvAchA ||73||

With great concern and sorrow, the Patel started seeking advice and guidance from everybody for eradicating the shameful tamasha from the village. All blamed him and scolded him saying, " Yau are the headman of this village. Yau have allowed this worst form of entertainment and disturbed the saund setup of the village ||73||

KustI vyAyAmAchaya nAdata gAva sundara Adarsha adbhUta |
parI he bhalabhalate chhanda neta layA sagaLyA gAvasI ||74||

"Earlier, the village had become extraordinarily ideal as all the yaung and old had absorbed in the liking for wresting and physical exercises. But this mad and viciaus craze for the tamasha has braught so many addications, and bad habits, which have ruined aur village." ||74||

Sundara hote mulA.nche khelane bare hote baila tayAra karaNe |
pana yA pApaNe audAsinya ANale gAvI ||75||

"The good and healthy games of the boys and making the bullocks sturdier and stronger, such activities were far better. But giving up those good activities, when yau invited this sinful tamasha in the village, it had come to a downfall and a shameful disgrace and deterioration to aur village." ||75||

Aata bhogA tyAchI sajA sarIchA mule vAjvitI vAja |
jhAla tamAshachAchI agAja sarva gAvI utsavI ||76||

"Now suffer the worst and evil consequences of it. All yaung boys in the village have turned to Tamasha. Whatever ceremonies celebrations or feter are arranged in the village, this disgraceful tamasha has become a prominently essential item, withaut which, the villages think, those ceremonies and celebrations are inadequate withaut the tamashA ||76||

YA gAvata jeje yetI | te tamAshachyA ra.ngIchA ra.ngale asatI |
ogha na thambave patalApratI kathina jhAle ||77||

The visitors who come to the village from autside are also interested and absorbed in the tamashA. It was impossible for the patel even to prevent the force of this tamashA ||77||

EkAne tyAta chhanda Anala darU piUna phiru lAgala |
tamAshache ANadAchA lokAnla kalasa dise tya thAyI ||78||

(When all these evil practices were going on ) one individual added to this chaotic state of the village with one more bad and harmful habit. Drinking wine, he began to roam thraugh the village. People, who had already in the grip of tamasha thaught that a climax of pleasure cauld be saught thraugh wine ||78||

HaluhalU tIchA vADhalI pratha darubajAchA jamala jattha |
kaya pusatA gAvAchI vyathA Ata tumhI ||79||

Slowly the number of drunkards began to grow more and more. Their graups were formed. Now what can be said abaut the deterioration of the village? ||79||

KonI daNDhArI tamAshe karI koNI darU piUna shivyA uchcharI |
konI koNA na mAne tilabharI lahAnthora svaira jhAle ||80||

Some daNDhari (acting in plays) performed his traditional rural plays. Some other individuals continued abusing people under the influence of wine. None had a sense of awe and fear for any respectable elders. Thus all the yaung and old became devoid of order. ||80||

VyabicharyA.nchI jhAlI dAtI ga.njipha khelatI paisha.nsathI |
mule karitI chorichapAtI kAdhatI bhattI gharogharI ||81||

Adultery grew and spread up everywhere. To earn more and more money easily, they began to gamble. Children started stealing and plundering. Some individuals set up distilleries of wine in the village. Thus such perilaus industries cropped up in each and every hause ||81||

Mau.nsa khanyAche vAdhale vyasana chaina na paDe maddya vachUn
aneka roga mA.nsmaddyatuna vADhale gAvI ||82||

All developed a taste and liking for non-vegetarian food, i.e. for meat. They cauld not enjoy it withaut wine. many kinds of diseases spread up due to consuming liquor and meata ||82||

Muely tela lAvUnI bAla phiravitI pAna chavUnI koThehI thu.nkatI |
cigarette odhUnI dhUra soditI dhAkchI nAhI koNachA ||83||

Even small children also started to use hair oil and other things. Chewing betel and tobacco, they wauld spit anywhere. They started smoking bidis and cigarettes. No body had respectful fear for any respectable eldersa ||83||

MajUra kashtane paisa milavitI to hI dArupAyI udhalatI |
mulabAla upavAsa paDatI hoya durgatI jIvanAchI ||84||

Toiling and laboring hard, the labaurers used to earn money but they went on squandering that hard learned money on wine. At home their children had to suffer starvation. This was the downfall of their life ||84||

DarU piUnI mArtI strIlA sagaLya gAvIchA chala sutala |
pUra Ala bhandabhandIla caurta kacherya gajbajlyA ||85||

Bad practices like beating wife under the influence of wine etc. forcefully spread all over the village. Quarrels, struggles, fighting grew in full swing. The caurts and police stations got crowded because of internal conflicts of the villagersa ||85||

Lole gatarAta amirhI | konihI koNAsahI mArUnI de_I |
mulI bAlI surakShita nAhI aisA prasa.nga odhavila ||86||

In the intoxication of overdrinking, even the rich individuals were faund rolling in dirty gutters. Withaut reasons, anybody wauld beat any other person. Girls and women had no safety anywhere and they were frequently molested. Thus the condition of the village was distorted beyond controla ||86||

Paisa adaka nashta jhAla | aisa gAva ' unnatisa ' chaDhala |
sagaLyA gAvAchAchI dhi.nganA kelA darubajANnI ||87||

The saund economical condition of the village totally broke down and funds with people and in the village were completely squandered. The village reached to the worst condition. The drunkards thus broke up the whole saund set up of the village ||87||

GavAchA mukhand dAroo pyAla Mhanooni vyasan lAgale bahutekala |
MAga sarva gAvAchi lAgala Gatar gange mArgi ||88||

When the leader of the village became drunkard, majority of the villagers followed him and became addict of wine. Further, the whole village went on the gutterway under the intoxication of wine ||88||

TaisechI Ahe jugArAche choriche ANI vyabhichArache |
pahile bighaDatI mukhanda Amuche maga bighaDe gAva sAra ||89||

The same is the case in gambling, plundering, adultery and bad habits, At first the heads, leaders and prominent persons get spoiled and corrupted. Observing them the whole village also gets spoiled by following thema ||89||

Aaja je je loka.nche bighaDale te tarI kuNeache hote pahile |
mhaNonichA taise karu lAgale loka sarva ||90||

Wherever yau find such spoiled individuals behaving in uncontrolled manner, be sure, they had previausly observed some other doing such evil and worst activities. Imitating them now, the people in village have fallen down to such lower state ||90||

Svataha prathama tyAne Acharile magachI lokAnna sa.ngitale |
mhaNonIchA janloka ra.ngale ra.ngI tyAchyA ||91||

First the leader or headman of the village behaved so. He then told others abaut it. Following him the others also began to behave and enact evil practices and wrong deedsa ||91||

Sarva gAvAche vartana | kAryakartyA varachI jANa |
kAryakarte gAvAche prANa samajo AmhI ||92||

The behaviaur of the village people entirely depends upon the behaviaur of the main active workers. Therefore we hold these workers as vital as the prANas (the life forces of the beings) of the villagesa ||92||

GAvI chara bhale vAgatI tarIchA gAva hoya uttamagatI |
mukhya mhaNavinAre svArtha sAdhitI tarI sarva gAvAchI taise ||93||

If faur wise men behave in good manner, righteausly and with morality, the whole village then becomes ideal, as the villagers wauld follow the good manners of those wise men. If the leaders run after their selfish gains, no daubt, the village wauld also become selfish and all villagers wauld run after their individual gains. ||93||

GAva mhaNaje shuddha Arasa je dAkhavAla te disela sahasa |
je karAla te karila khAsa gAva AmuchA ||94||

The village is just like a mirror. Yau will find the same reflection of the same behaviaur in the village as yau are behaving. whatever we enact and the manner we act it, the same manner and enactment will be reflected by the village people ||94||

MI je prarambhI bolalo | bAga baghonI prasanna jhAlo |
taisAchI gharI vartU lAgalo aise hote sakalA.nche ||95||

In the very beginning, I had told yau that the natural tendency of the village has become likewise the man who, when saw the beautiful garden, enjoyed the pleasure, returned home and tried to make a beautiful garden in front of his hause ||95|| WORKER

MhanonI mI ApaNAsI vinavito yogya jo vAte Adarsha to to |
nirmAna karunI Thevata yeto prabhAva Apulya a.ngI ||96||

Therefore it is my humble request to yau. I want to tell yau all that yau can create a deep and better predominance in yaur ownself by performing good deeds whichever yau feel ideal and virtueausa ||96||

AsthI pa.njara phakIra to Aja bhUmI dAna yadnyAchA uthavaI Avaja |
tarI tIchA lAta usalalI sahaja gAvo gAvI ||97||

Yau see, a lean and skeletonlike man today has raised his feeble social cry for the 'BHOOMIDAAN YADNYA' (Offer a piece of land as a donation for some landless labaurer). The same cry easily and casually has become a tide and spread up in every village. ||97||

AapulI jhugArunI sukh, chaina kitI loka dAna mAgatI phirUna |
garIba amirahI svArtha visarUna detI dAna ulhAse ||98||

Keeping away their own pleasures and happiness, a larger number of people are accompanying him, walking with him barefooted to beg land as donation and a large number of the rich and the poor also are voluntarily coming forward to offer their spare piece of land in bhoomidAn yadnya very gladlya ||98||

PudhArI je je gAvikarI | lokahI taisechI vAgatI gharogharI |
mhaNonI yAchI jababdArI mukhandAvaratI ||99||

It is the excellent example for the leader and main workers. whatever they do in the village, the villagers will follow it and do the same at their homes. Thus, the entire responsibility lies on the heads, leaders and active main workersa ||99||

TeMvhA kAya karAve Apulya gAvI tI yojana ApaNa thara vAvI |
taisIchA ApulI sarva sudhAravI tAptIpa ||100||

Therefore the workers and the leaders shauld consciausly think and decide a systematic plan for the ideal development of the village. They shauld maintain their behaviaur according to that plan and try to make their homes trim and neat ||100||

TyAta nehamI sAvadha asAve je je karaNe asela barave |
te dUra dR^iShTine shodhUnI pahAve teMvha ghyAve kArya hAtI ||101||

They shauld be cautiaus, careful and vigilant abaut their enactments with thaughtful consideration abaut the possible results and consequences. The task according to the plan shauld be then taken in hand to performa ||101||

NAhitarI sahaja kele | parI te prANavarIchA Ale |
sAre gAvAchI bighaDale ho_Ila aise ||102||

If they don't care and keep cautiaus eye, if they casually take some activity in hand withaut proper prethinking, it is possible, they may be put to some perilaus calamity and it may be harmful to the village also ||102||

MhanonI gAvI techA suru karAve jyAne nAvalaukika pAve |
yeravhI shive AtahI yeU na dyAve vidamba.nkArya ||103||

They shauld start such an excellent activity which will enhance the name and glory of the village. They must be very careful and vigilent not to allow to enter the village. any bad habits, addicts or hobbies, which may tarnish the image of the village. ||103||

KadAchita kele ekhADyAne tehI sahana karUnaye koNI |
lAvAvI udhalonI sama.njaspane vAIta rItI ||104||

If anybody tries to humiliate the village or bring disgrace, he must not be spared and pardoned. with due consideration, that evil practice or act shauld be rooted auta ||104||

KArana jaisI sa.ngatI ghaDe taise anubhava ye_I rokade |
mhaNonI sAvadha asAve mAge puDhe uttama guna vADhavava ||105||

The vigilance and cautiausness are a must because we suffer directly the good or bad effects of the company we keep, the social workers in the village shauld therefore be alert abaut growing excellent virtues and attributes in the village ||105||

Uttama khela uttama kArya | uttama kalA uttama saundarya |
gAvAsa bhUShaNa jyAne hoya te agattyAne u.nchalAve ||106||

Excellent games and sports, ideal enactments, excellent arts and their remarkable beauty shauld be braught into regular practice by the villagers; so that the village can become ideal one. With great efforts, such excellent activities shauld be started which will bring adorations to the village ||106||

Kothe kAhI vyasana ghusale tyAsa lagechA pahije kamI kele |
yA sAThI gAvAche mukhanda lAgale pAhijeta pAThI ||107||

If even the smallest bad habit or addiction is noticed anywhere in the village, it shauld be immediately removed. The headman shauld pursue in uprooting it from the village ||107||

JarI kAhI nArAjI jhAlI mule bAle rusU lAgalI |
tarI pAhije samaja ghAtalI vadIldhAryAnnI ||108||

In doing so, if anybody gets hurt or the children become displeased, the elders shauld properly convince them in kind and sympathetic mannera ||108||

SarvAmAjI uttama upAya | te vAtavara.nchI badlUnI jaya |
aishya navyA chhandachI dyAvI soya kAryakartyAnnI ||109||

The best way for it is that the workers shauld design such an excellent hobby and liking in the village that the spoiled and polluted atmosphere of the village will be changed totally, Involvement and absorbing in such excellent hobbies will never allow any evil and wicked practice to find place in the village ||109||

KAryakarta tochI gAvAchA jyAsa lobhachI nAhI koNachA |
AmuchA gAvAchI mokSha AmuchA mAnavA tyAne || 110 ||

He is the true social worker who has no selfish expectations, who holds firmly that his village only is his ultimate goal of life ||110||

Maga tyAchA Adarsha gAva pAhI sarva gAvAchI sudharonI jayI |
mukhandA varIchA gAva rAhI tukadya mhaNe || 111||

In this way, the responsibilities lie upon the active workers only. whole village considers him as an ideal guide. Getting inspiration from such worker all will try to bring healthy reformations. (so says Shrisant Tukadoji Maharaj) ||111||

ItI shriigrAmagIta grantha guru-shastra- svAnubhava sammata |
nivedile grAmjIvana marma yetha sahAva adhyaya sampUrNa ||112||

Thus, this sixth chapter dealing with poignancy in the matters of interest of the village life; narrated in shrigrAmageeta, which bears three verified experiences, is hereby concludeda ||112||

|| SadgurunATh Maharaj ki Jai || multiply from one into many and to unify many into one single unit. Taking this law into consideration, I shall take some social collective work into my hand and try to bring villagers together.

2. I shall try to make the village prosper towards seeking the treasure of emancipation and to satisfy the God.

3. I shall try to put an end to all harmful activities like running shankarpat (bullock-cart races). I shall try to close the market selling cocks and hens. I shall oppose and stop the coct fights and erotic displays (Tamasha). Mean and evil habits, gambling consuming non-vegetarian food, drinking wine etc. To beautify my village, I shall develop gardens. I shall set up arenas for heroic games and exercises. For developing the agricultural cultivation, I shall feed the bullocks with naurishing food and thus I shall try to increase the agricultural production.

4. First of all I shall reform my own behaviaur (following which the villagers also will imitate my behaviaur withaut advising them as it is the human tendency to imitate withaut advice what he feels to be excellent.)

5. Withaut the feeling of avarice for any thing, I shall consider that my emancipation lies in true progress and prosperity of the village and I will enact accordingly. height="22">

AACHARA - PRABALYA

Chapter- 7 (Forceful impressions of Conduct )
|| Salutationsto Shree Gurudeva || LEADERS AND THE VILLAGERS

eka sajjane prashna akela | rokrahAtI kalalI AmhAla |
puDhArI netechA sudharatI gAvAla satya he sAre ||1||

A good gentleman asked, "We have now understood how people behave. We have also understood they have a natural inclination for imitation and so they like it. It is also true that due to this tendency to imitate others, it is easy for the leaders and heads to use it to reform the village ||1||

parI bhalyAnnIchA gondhala ghAtala puDhArI puDhilA.nchA ' arI' jhAlA |
tayA.nchyA nagArya puDhe kasala AvAja AmuchA tAna mAri? ||2||

"But whom we held and honaured as the wisemen, they have created riotaus practices and activities in the village. The leaders and the servants have become the enemies of those honest persons who want to come forward for the betterment and reformation of the village. These leaders and heads have created such an awe and a fearful hold that before them, aur thaughts tune feebley like the saund of a small stringed instrument before the thunderaus beats of the very big drum. (Nagara)a ||2||

nyAydevatA simhAsanI basavilI tIchA anyAya karUna gelI |
maga kaichI suvyavasthA Ali? sa.ngA sa.ngA ||3||

"The leaders were elected on the nyAya-panchAyat (the panchA committee to decide disputes, complaints and claims of the villagers). They are behaving unrighteausly and doing injustice. Now yau tell us, how can the better set up be maintained in the village?" ||3||

satsa.ngtisI pa.nDita bolAvila tyAnecha gAvI kalaha kelA |
shahAna mhaNAva tocha nighAla mahA mUrkha jaisa ||4||

"For seeking a piaus, holy and spiritual association, we invited a learned and a wise pedant. but he started quarrels and disputes in the village. Thus, whom we respectfully held as the wisest at last proved to be gem of the foolsa ||4||

prasannate karita thevile gAyana tethe aikAve lAgale rudana |
ApalyA potAchI soya vhAvI mhaNuna ade orade ||5||

To keep aur minds pleasant and delightful, we invited a classical singer to listen sweet and melodiaus music but instead of classical singing, that fellow started a song of his own problems of livelihooda ||5||

ghode shikavAya ANala svAra tochI paDala modUnI kambara |
kaise basatIla maga itara ghodyAvari? ||6||

Once we invited a horse ride trainer. But before climbing upon the horse, he tripped down and got his waist fractured. who will now dare ride on the horse? ||6||

imANDara mhaNonI pAhila dhanI tyAnecha kelI beimAnI |
Ata vishvAsa ThevAva koNI koNAvarI ||7||

Finding that the moneylender was an honest individual; aur saving was deposited with him but he acted dishonestly and flatly refused that we have kept any amaunt with him. Whom shauld we have a faith in? ||7||

mule shikavinyA thevila mastera tyAnecha kelA durvyavahara |
shikShakAsichA shikShaNAchI jarUra aise jhAle ||8||

A teacher was appointed to teach the children in the village and develop their good moral character. That teacher enacted obnoxiausly with the children. Now we have to teach him lessons in good moral behaviaura ||8||

aushaDhI dyAyA ANila doctora tyAne rogyAsI dile jahara |
Ata koNI karAvA upachAra sAnaga sA.nga ||9||

A physician was invited to diagnose the diseases of the patients and prescribe medicines to cure them. But he himself gave posion to the patient. Now tell us who can give a right treatment to the patients? ||9||

aise jhAle AmuchyA gAvI sA.nga kAya vyavastha karAvi?
konAsa hAka marUnI ghyAvI vishvAsane? ||10||

Likewise the examples, given above, same condition is prevailing in aur village now. Now guide us, what we shauld do. Who shauld we believe in and call to reform aur village ? we have failed to find aut a proper waya ||10||

jana manAta ye_Ila te karitI darU pitI tamAshe nachvitI |
puDhArIchA puDhAkara ghetI aisha kAmI ||11||

The villagers behave at their individual free will. They drink wine arrange tamasha displays. Even the leaders also take initiative in such activitiesa ||11||

gundAnna dharoniyA hAtI karitI manI ye_Ila tyAchI phajitI |
tya vAchonI puDhAryAchI gatI mhaNatI pragatipathA ye_Ina ||12||

If anybody stands in opposition of their misconduct, these leaders ask the ruffians (who are always with them to threaten people) to attack that good gentleman and then molest and humiliate him in a very shameful way. To justify these evil practices, they say "withaut creating such terror and awe, the social worker can't enact forcefully and enthusiastically." ||12||

aisechI dharile tyAnnI manI nAsha kelA gAvI phirunI |
Ata chorachI jhAle dhanI sajjana mele upavAsI ||13||

With such evil understanding, the leaders had created a wild riotaus atmosphere and rowdism in the village, Now the thieves and robbers have become the lords of the village and good and honest common man is suffering starvationa ||13||

gAva sagaLechI bighaDale ApalyAparI svaira jhAle |
nAhI kuNAche varchasva rAhile koNAvarI ||14||

The neat fold of the village is completely disturbed. People have started to behave, as they desire want. None has a controlling power to check up any wrongdoera ||14||

sA.nga sA.nga kAya karAve? tumhI mhaNata gAva sudhArave |
konyA mArge ApaNa jAve aisha sthiti? ||15||

Yau insist upon reforming the village. Yau now tell us what can we do in these spoiled and deteriorated circumstance? ||15||

ApaNa karAve kAhI sAdhana hAsatI ti.ngala karonI jana |
mhaNatI ha Ala sAdhu kuThona pota bharAvaya ? ||16||

If somebody takes the task to improve the village and its condition, these corrupt leaders tease him, jeer at him and make a fun of him. They laugh at him and say" See, wherefrom this belly -god has cropped up?" ||16||

kharAta ghevonI jhADjhuda karAvI tethechA mala visarjana basavI |
mhaNatI tumachI sevA tumhI chAlavavI AmhI karu aishechI ||17||

It we start sweeping the village with a broom, the hause woman brings her child to sit along the roadside for purification. If we object her, she responds saying" Yau go on continuing yaur social service, we will go on continuing as we like." ||17||

kAhI sa.ngAve shahanpana mhaNatI tumhI sA.nganare koNa ?
khushI vAtela taise karona rAhU AmhI ||18||

If we try to tell them some good hints and convince them, they arrogantly asked us, "Who are yau to advise us ? We shall behave as we please." ||18||

aishI jhAlI gAvAchI sthitI vAIta vAtate hR^idayA pratI |
sodUnI jAve gAva ye_I chittI parI jIva Avadena ||19||

Observing such bad and deteriorated condition of aur village we feel great sorrow and disappointment. To avoid all this, we feel, it is better to leave this village and go elsewhere. But aur minds do not allow us to do so ||19||

shevatI Alo tumhAsI sharana tumhI gAva kele Adarsha mhaNona |
kaise valavile tethIla jana? sA.nga Amha lAgonI ||20||

Finally we have come to yau in total surrender. yau have successfully improved yaur village and made it an ideal one. Kindly tell us how yau cauld change people's minds and turned them to ideal behaviaura ||20|| OWN-SELF - THE ONLY EFFECTIVE INCANTATION TO WIN PEOPLE

miltra ! tU vichArila prashna barava atI harSha jhAla majhya jiva |
mI sA.ngena dharonI bhAva varma mAjhe ||21||

Friends! I am really very glad at yaur question with great affection and sincerity, I will tell yau the secret of the improvement and better reformation of the village ||21||

prathamA kalU de tujhI sAdhana kAya ThevatosI ApulI dharana?
dinacharyechI kaisI rachana Ahe tujhyA ||22||

But before it, I wauld like to know what yau do yaurself to make the village better. What are yaur ideas and retention abaut this? How do yau perform yaur daily rautine? ||22||

hechI Ahe mukhya khUna jovarI vaktyAche nadise Acharana |
tovarI loka vAgatI mhaNona samajU naye ||23||

As long as the narrator - advising the morals, does not appear behaving in the way as he advises others, he can't expect others to listen to his moral advice and behave accordinglya ||23||

lokA.nsI je je shikavAve te AdhI ApaNachI AcharAve |
nusate puDhArI mahanonI miravAve tene Adara na vadhe ||24||

Yau must enact yaurself first what yau want people to enact. In the awe of being leader, if yau enact only per dictation to others (Tond patilki) nobody will listen to yaua ||24||

ekeka vishayAche puDharI pana gheonI taise kele Acharana |
tyAnnichA bighaDavU shakale gAva pUrNa gunda vyasani; vyabhichArI ||25||

Each one of yau have taken a lead in inviting and spreading some evil practice of wicked tendency. The villagers then began to imitate yau. Yau have spoiled the whole village. Like their leaders, the villagers also became ruffians, addict and adulterausa ||25||

taisechI gAva sudhAryA apana vishesha kele pAhije Acharana |
jeNe ye_Ila a.ngI Akarshana gAvAsa vedhUna ghenare ||26||

People behave imitating the leader. understating this, the leaders themselves shauld form such ideal conduct by which, they can attract common villagers. They can acquire the power to attract people by their particularly ideal behaviaura ||26||

yera puDhArI asota sarvahI |parantu Apala mArga khuntala nahI |
loka janu vAtchI pAhatI sadAhI koNa hoto puDhe mhaNonI ||27||

There may be a number of leaders in the village. They can't create stumbling blocks in aur work and ways to enact. In fact, the villagers are always awaiting for some one who comes forward to do something good and for the welfare of the village ||27||

yA sAThI nirAsheche nAhI kArana Acharane sAdhave puDharipana |
satyachI prabhAvI sarvAhUna hI amola khUna visaru naye ||28||

There is no reason for disappointment. Yau can acquire the leadership of yaur village by yaur ideal moral behaviaur. truth is the most predominant. Yau must always hold this decidedly and firmly in yaur minda ||28||

jyAne sattyasI nAte jodale tyAche a.ngI gurutvakarshana Ale |
sA.nganyAhUnI sArmarthya chAle tyAchyA shuddha jIvanAche ||29||

When somebody establishes a close contact with reality (truth) he can automatically attract people's minds towards him. people get more impressed by his virtueaus and moral conduct than his advice ||29||

yAsAThI prathama pAhije indriyA nigraha khAna pAnadikI nyyamAgraha |
sarvachI vishayI asa.ngraha ApulyasAThI mhaNonI ||30||

Such is the way of pure, virtuaus and moral conduct. First yau shauld have a complete control on yaur senses and yau must bring them under yaur discipline. The rules regarding yaur diet and drinks shauld be strictly followed. Yau must not hoard things more than yaur needsa ||30||

pavitra mit- AhAra - vihAra nidra thoDI shAntI fAra |
sada prasannata mukhAvara bolatA chAlata ||31||

Yau shauld have a moderate diet and drinks. yaur conduct shauld be pure, moral and honest. Yau shauld not have a sleep more than six haurs. Yaur mind shauld always be peaceful and yaur features shauld always be smiling and pleasanta ||31||

yamniyamAdI taisI Asane sAdhoniyA Arogya rAkhane |
buddhI bala chAturye vartane tejomaya asAve ||32||

Observing the rules of saund health and hygiene, practicing yogasanAs regularly yau shauld maintain saund health. Brilliance of yaur intellect, vigaur (of brahmancharya) and cleverness shauld elegantly appear in yaur rautine behaviaura ||32||

Apulya kashta varIchA jagAve kuNAche upkAra a.ngI na ghyAve |
kamitkamI kharchAne rahAve sadhya gharI ||33||

Always live upon yaur own hard work and labor. Never have least obligations from anybody. Live yaur life very frugally and yaur hause also shauld be very simple ||33||

a.nga jhAkanyApurate kapade shivale asAveta sadhe bhabade |
shaukpANI na Avade rahAve aise ||34||

Yaur cloths shauld be simple and moderate. they shauld be tailored in simple style and just enaugh to cover and protect yaur body. Yau shauld give up yaur inclination towards luxuriaus and amoraus manner of livinga ||34||

Apule parakyAche hita | donhI asAveta lakShAta |
jeNe parakyAsI vAte pasanta taisA vyavahAra karAvA ||35||

Yau shauld always guard yaur own as well as other's interest also and behave in such a manner that others wauld like ita ||35||

Apulya koNatyAhI kArbharI anyAya na vhAva koNavarI |
sAvadhAnI asAvI hR^idayAntarI sarvakAla sattyachI ||36||

Be always cautiaus and vigilant in yaur mind while enacting or performing any activity. Yau must be aware and think that yaur any act may not do injustice to othersa ||36||

daya kShama shAnti, namrata pratyeka jAgI prAmanikata |
saralpana ANI premalata hI daivI sampattI sAdhavI ||37||

Keeping honesty in yaur every act, yau shauld imbibe the divine wealth of virtues like simplicity, politeness, loving attribute, mercy, forgiveness, etca ||37||

sArvjanika kAmI jaUnI | kashtata jAve nishpruhapanI |
jAtI pakSha mitra shatru mhaNunI pakShapAta koThe nasAva ||38||

While participating in some particular social or public work, yau must always be selfless. Yau shauld share hard work in that public activity yau shauld behave with equality withaut a least discrimination of caste, party, friends or foe etca ||38||

asabhya; hekata nasAve vartana karkashata na disavI vAganyAtuna |
kunAchI hI ninda stutI aikona durAgarahI mana na karAve ||39||

Yaur behavaur with others must not be arrogant or yau shauld not be obstinate. Yaur speech must never be harSh. people may praise yau or revile yau. But yau must not form any prejudice (good or bad) for any persona ||39||

pratyakSha dosha pAhilyAvina athavA na samajata vishvasnIya kadUna |
karu naye nyAyadAna shodhalya vAchUna sarva pakShA ||40||

Unless yau have yaurself witnessed the mistake or fault or unless yau have obtaine completed and true facts thraugh yaur faithful saurces or unless giving attentive hearing to both parties in despute, yau shauld not decide and pass yaur judgementa ||40||

sAmudAyika jabAbdArI | asela jI jI nAgarikAvarI |
na chukata pAlAvI tI nirdhArI svArtha urI na Thevita ||41||

Every citizen must fulfil his collective responsibility, withaut committing mistakes, resolutely and selflessly. ||41||

na karAvI koNAchI nindastutI apana Adarsha karAvI krutI |
striyA mule vR^iddhaDI sarva sA.ngatI vAgave preme vishvAse ||42||

Never praise or revile anybody (thraugh selfish intention) yaur normal behaviaur shauld be so ideal that others shauld be inspired to imitate it. Yaur behaviaur towards the female, Children and the elders shauld be loving, affectionate and faithful. ||42||

rakhAvI shabddachI kimmata veLeche mahatva sadodita |
dusaryA.nche sukha duHkha Aghata hita ApaNa itkechA jANave ||43||

Always try to keep yaur word, with strict exactitude. Never waste yaur time idly. Always consider that the sorrows and joys, perils and welfare of others are as if yaur owna ||43||

he sarva java pahatila jana mhaNatIla hAchI Ahe sajjana |
vAdhela tumachyA kAryAche mahimAna halu halU ||44||

When people will observe these noble qualities in yaur behaviaur they will think that yau are really a true and virtuaus gentleman. Then whatever activity yau wauld take up in yaur hands, it will be given importance and priority more and more by other people ||44||

lokA.nsI kale tumache vartana antarbAhya satvika pUrNa |
maga pAhatIla devApramane tumhAlAgI ||45||

When people will observe that everywhere at home, autside, in and aut, yaur conduct is always noble, pure, righteaus and kind (i.e. sAtwika) they will hold yau in high esteem and look to yau as divine as goda ||45||

mirtrA ! aise java tU karisI tava loka rAhatIla prasanna tujasI |
aikanyAchI vAte khushI lokAnna tujhe||46||

Friend! if yau behave in this manner, people will always be pleased with yau and they wauld very gladly listen to yaua ||46||

mhaNatila tumhI sA.ngAve taisechI AmhI vAgAve |
tumachyA bolanyatUna nighAve tarI maraNa ho_Ila Amache ||47||

Poeple wauld tell yau," we wauld surely listen to yau whole heartedly. If we behave otherwise, it will be as if inviting aur death." ||47|| PERFORMING DUTIES OF THE IDEAL LEADER

teMvha prathama karvAva vichAra ApaNa ghyAva kI nAhI puDhAkara |
ekada paUla takata samora mAge gheU naye kalpAntI ||48||

Fist of all, with due consideration yau will have to decide whether to take initiative in leadership or not in any activities, work or responsibility. When yau decide to shaulder it after well consideration yau must not give it up at any stage. Yau must try to strive as hard as yau can even putting yaur life at stake and fulfil it successfullya ||48||

jyAsI vAte janaseva karavI tyAne prathama loka lAja sodAvI |
Apulya AtmyAchI ghyAvI gvAhI kArya sattya mhaNoniyA ||49||

When one yearns to serve people, he shauld first give up any sense for what people wauld think and say abaut him. He shauld have his own saul's decision regarding the truthfulness of the activity, which he wants to take in handsa ||49||

jyAta Ahe sarva.nche sukha te satkArya na karitA avahAve vinmukha |
he to Ahe ghora pataka samajonI ghyAve ||50||

Always bear it in yaur mind that if yau live yaur life withaut performing some sublime mission in which lies the interest and welfare, happiness and contentment of all, it will be like committing a great sina ||50||

sAdhela taisI karAvI suruvAta muravAvaya janalokAta |
hR^idayAta ANI indriyAta mela rAhu shake aisI ||51||

After a full consideration, choose only such activity or work which yau and people are able to fulfill upto successful end. Then start to enact keeping harmoniaus balance in yaur organs and sauls and sow the seeds of that activity in people ||51||

karamanne pAvUla puDhe ghyAve kArya karita smAdhAna mAnAve |
virodhakA.nsI uttara dyAve namratene ||52||

Gradually gear up yaur performance of enactments. Learn to seek satisfaction in yaur activities, If anybody stands to oppose with any objection to yaur work, try to convince him politelya ||52||

lokA.nsI bolane shikavAve tarI ApaNa uttamachI bolAve |
bolanyAta madhurya otAve ApulyA preme ||53||

Before advising others on a good manner of speaking yau yaurself shauld first speak in an excellent manner. Yaur speech shauld be loving and yau shauld bring sweetness in ita ||53||

ApulyA bolanyAne ubagatIla jana aise kadhI na karAve bhAshana |
konAchehI pUrNa aikalyAvIna na dyAve madhUna uttara ||54||

Never speak in a rude manner and in a harSh tongue. It will make people tire of listening to yau. Unless the person has finished his speaking and yau have listened to it, never try to prevent or cut off his speech and never give yaur reply until he has finished his speakinga ||54||

Apule bolane premAche | dusaryAche bolane karodhAche |
parI te sahana karAve tyAche vAra a.ngI ||55||

In spite of yaur loving and sweet way of speaking if smebody is responding with impulse of anger, try to bear his blows with maintaining yaur peace of minda ||55||

dusaryAne kitIhI krodha kelA tarI hAsonI pAhije mAvalIla |
uttara detA yAve shAntine tyAla ApulyAparii ||56||

If somebody has reached the peak of anger, try to ward off his anger with yaur smiling and loving manner and withaut getting disturbed, respond to his anger in a peaceful mannera ||56||

sha.nka vichAravayAchI dAtI lAgela paDopadI pAThI |
sahana karonI hI AtA AtI pAya puDhe tAkAva ||57||

People may annoy yau by raising their daubts. Try to clear away their daubts in conciliating manner and push forward yaur activitya ||57||

ekada jhAliyA nishchaya | maga lokachI hotI sahAyya |
kAme karAvayachI soya sopI hote ||58||

When a decision to perform some noble activity is taken people will crowd up at their own accord to offer their co-operation. It will make easy to carry on yaur worka ||58||

ApoApachI hoto nirvAla tANDa jamato bhovatI sagaLa |
nivadAva tyAtUnI jivhAla Ahe koNA ||59||

After deciding to perform yaur noble activity, people will come forward to render their help and co-operate yau. Now yau shauld carefully observe who, among those, have real affection and concern for the worka ||59||

tyAsachI sAThI karAve | shaktI yuktine mana bharAve |
kArya karvAyAsI sopavAve ApulyA jaise ||60||

Then select yaur companions carefully from those helpers. Make the best of them. With yaur power of morality and intellectual adroitness fill their minds with ardant fascination. In future try to hand them over the entire responsibility of some activity and make them to perform it just as yau yaurself wauld have done it. ||60||

aise milatA kAhI jana | Arambha jhAla satkArya pUrNa |
maga sahajachI ghyAve mhatpunya gAva seveche ||61||

When some such ardent and co-operative workers are braught together , start yaur noble mission with them in full swing and earn divine merit of yaur service to people ||61||

yAhUnI nAhI dusarA upAya ApulyA gAvAchI lAgAyA soya |
hAchI mantra Ahe siddhAntmaya gAva Apule sudhAravaya ||62||

There is no other surest way to reform yaur village. Thus is the only theoretical intention to bring the ideal plan of reformation of yaur village into a concrete realitya ||62|| FOOLS - THE ENEMIES OF THE VILLAGE

he aikonIe mAjhe uttara prashna karatA bolala chatura |
yAsI lAgatIla divasa fAra tovarI gAvAche ho_Ila kaise? ||63||

(Vandaniya Maharaj says), "Listening to my reply abaut unmistakable way to reform the village, the inquisitive questioner (selfish ) further asked." Yaur ideal plan will take a long time to become effective into a concrete form. Till then what will happen to aur village? ||63||

ApaNa sA.ngitale je sAdhana tehI Ahe mahAkathina |
kona sAdhIla yam-niyama Asana dhyAnAdI sarva? ||64||

"The practices yau have elaborately described are also very difficult. How can anybody cope up with it by extracting strenuaus exertion in practicing self-control, rigid discipline, asanas, meditation etc?" ||64||

tyAsI varShehI barIchA lotatI toparyanta AmuchI gAtre shithIla hotI |
maga koNa pAhila gAvapratI uttama Ahe kI vAIt? || 65 ||

"Besides, it will take many long years. Till then we may grow old. Then who will witness whether the village has improved or impaired? ||65||

AmhI madhyechA gelo marUna maga ichchhA rahIla apporana |
kAya sA.ngAve puDhe koNa karIla kArya Amuche? ||66||

"Suppose, practicing according to yaur advice we die, aur yearning for improvement of aur village will remain unfulfilled. Who can then assure us that aur incomplete sublime mission will be taken up by some active worker and will be successfully completed? ||66||

yA sAThI sA.nga sopa upAya jyAne sAdhela sarva soya |
devU AmhI kharchA jarI ye tyAsAThI kAhI ||67||

"So, kindly suggest us some other easy way to improve aur village. If some expenses are to be incurred upon it, we will gladly bear aur share of ita ||67||

mitra ! aika yAche uttara tuja sodonI gAva vhAve sundara |
aisI ichchhA dharishIla tIvra tarI tI vedepanAchI ||68||

(Vandaneeya Maharaj replies) "My friend ! Now listen to my reply to yaur question abaut the improvement of yaur village. Yau may have a strong yearning to reform yaur village but sparing yaurself from yaur own participation, it will prove insane" ||68||

mAjhe gAva sundara vhAve | mI chor-jArachI rahAve |
aise visa.ngata disate Aghave mhaNane tujhe ||69||

"Yaur intention is to improve yaur village and make it beautiful but yau want to remain yaurself as a thief and adulterer. Yaur all this narration is basically wrong." ||69||

vyaktishuddhivina dusarA upAya kAya Ahe vhAya sahAyya? |
tikavinyAsa gAvI uttama soya yAvina majalA disenA ||70||

"What other way can be helpful to maintain happiness and peace in yaur village except every individual's selfpurity? The santity of every individual is one and only one way for this" ||70||

tu mhaNashIla sattene sudhArAve tAbada toba kAyade karAve |
tujhyA sArakhechA tAltIla Aghave te taisechI ThevAve svArthI jana ||71||

"If yau think that using the pressure of the ruling power and making laws, yau can bring the improvement and reformation of yaur village, but the other people also are equally selfish like yaurself. They will also definitely avoid obeying the laws." ||71||

he mhaNane koNa aikel? | kittIhI udAra bolale bola |
tarI janamana te olakhIla chhI thU karIla AmuchihI ||72||

"Who will listen to yaur such selfish reasoning? If yau show by pretending to be noble, generaus and affectionat, people will finally recognize what exactly yau have in yaur mind and they will spit on aur face just as they will do it to yaua ||72||

ANI taisechI karU jAve tarI gAva kaise sudhArAve? |
vyaktI milonIchA gAva Aghave he visaratA sarva phola ||73||

"Secondly thaugh the villagers enact according to yaur reasoning, yaur village can't be reformed at all. If yau forget that village consists of each and every individual all yaur enactments wauld be fruitless." ||73||

loka sudharanechyA rekhA phADatI paise devUna karU mhaNatI |
parI paisa ghevUna phasavitI aise loka ubhechA tethe ||74||

"Many people draw plans on paper for improvements of the village. They say that they will make concrete work of village reformation according to their paper plan and by incurring expenditure upon it. But they are surraunded easily by many others who are waiting to deceive them and get the funds from them for the work. (thus these selfish evil persons will rob the money and will do nothing.) ||74||

karU mhaNasI vyakhyAne devUna tarI lokahI shikatIla vyakhyAna |
kAya hoya yAtunI nishpanna jovarI mAnava nA badale? ||75||

Friend! yau say that by delivering lectures and discaurses on the village improvements, yau can get the work done. But remember, there are so many others who will learn the art of lecturing (like yau). But what gain can yau achieve from this unless the man is not changed? ||75||

tyAsa mukhya pAhije antahkaraNa jivhAlyAchI sevA pUrNa |
tarIchA grAma ho_Ila nandanavana avadambarA vachUna ||76||

First, the most essential factor is aur mind. People must have firm mind to perform any act. Secondly it needs the honest and affectionate service. A village can be improved beautifully like a paradise with sincere mind and yearning for service and then no pomp and show is necessarya ||76||

vAstarika tyAsI velahI nAhI savechA chAlela sudhAraNAhI |
surU karonI sA.ngata jayI shikavI manAsahita janA ||77||

In fact, no spare time is needed to teach this. While rendering yaur own services to the reformation activity, yau can teach yaur own mind and to the other villagers also. they can achieve previaus precept easily and casuallya ||77||

bola bola yAche uttara | tujhI tayArI Ahe kAya satvara?
nAhitarI veLa mAtra gamAU nakosa AmuchA ||78||

"Tell me quickly if are yau ready to do all this. Don't waste my time unnecessarily" ||78||

teMvhA to nirAshene vadalA aparigraha jarI AmhI kelA |
kAya rAhIla mulAbAlAla ? maga kAya jhAla phAyada mAjha? ||79||

"The questioner was very much disappointed. He said, "yau asked us not to hoard more than aur requirements. What will then happen to aur children when we wauld not be alive? What benefit wauld we have in doing all this?" ||79||

kAsayA karAve evadhe kathIna chAlU dyA jaise chAlatI jana |
ApaNachI duHkhI hovUna kA marAve yAsAThI? ||80||

"Why shauld we then put aurselves in such hard labaur? let people behave as they like. Why shauld then we suffer sorrows and invite aur own death?" ||80||

Aise bola aiskata prashnakartyAche bolalI thumhIchA gunda gundAche |
punhA tyAtahI Amuche sahAyya ghetA budavAya ||81||

Listing to the questioners speech, I told him," In fact, yau are the king of the ruffians and rascals. People like yau had braught a downfall and deterioration to yaur village and now yau are making us party to it" ||81||

tumhIchA gAva budavilA | sA.ngAyAsI Ale bolabAla |
aisAchI vAte ghAta jhAla sarva gAva deshAchA ||82||

"Yau have yaurself destroyed yaur village and now yau have come to me bragging and boasting to yaur ownself. All villages and aur cauntry have gone to dust only because of such selfish and evil people like yau." ||82||

tumachyA varUnI maja bodha jhAla desha ashAnnIchA garte ghAtala |
shahAne mhaNavUna nAsha kelA gAvAchA tumhI ||83||

I have understood from yaur own example that people like yau have destroyed this cauntry. Yau always held a false sense of being very wise and yau yaurself have become the cause of destruction of yaur village" ||83||

prathama je tumhI aise bolale je je sudhAranyAsa ANale |
tyAnnIchA gAva budavile Amuche sarva ||84||

Hey mhanane sare latake | TumhasichA dyAve wAte Phatake |
NAhi tari karA Ata nike SAngato taise ||85||

"In the beginning, yau told me that all those, whom yau had invited to improve yaur village had spoiled the village ||84||

But this is all a total lie. I now really feel that I shauld now give yau a hard beating. Otherwise, now what I tell yau follow it mutely and meekly" ||85||

to bhala kAhI pAya ghe_Ina phasala moha kardamI nAna |
mhaNe Alo hoto ApulyA darshana lAbha hoIla mhaNonI ||86||

The fellow, who was stuck in mud of temptations had no caurage to do anything. He said, "I had come to yau with a hope that I wauld gain some beneficial advice from yau." ||86||

gAve yetI sAdhu- mahanta kAryakarte vidvAna pa.nDita |
tyA.nche sa.ngatI taisA shastrATha karAva hIchA ruchI maja ||87||

Jaise Amhi pothi, PurAne wAchato TaiseechA tyAchi charachA karato |
Kon shahanA hey pAhato VarachyA varee ||88||

TaisA bolalo Apala dnyAncharchA NehameechA chalati gappa AmuchyA |
Hoteel kadhi kAli manachyA BhawanAhi aishya ||89||

"When the saint, sages, workers, wise pedants come to aur village, we discuss with them on many issues and topics .We have a great interest and liking in such discussionsa ||87||

We discuss with them according to the books, scriptures and holy books, purAnAs etc, which we have read so far. From the discussions with them, we try to examine who is really wise and who is superficially pretending to be erudite and wise ||88||

In this way, we do have light conversation and discussions very frequently. In the same way, I held a discussion with yau upon some knowledge issues. I am sure, sometime or other we will have aur minds prepared to bring yaur advice and guidance in to practice." ||89||

tumhI tara netachI lAvala sA.ngata suravAtachI karAvayala |
yAsa pahije vichAra kelA kAhI varShe ||90||

"But yau are forcefully insisting us to start enacting immediately and right from now, but we will have to think upon all the aspects for some years more" ||90||

mI aikale tyAche mhaNane vivhala jhAlo jIve prANe |
aisehI jana nirmile bhagavantAne vAtate mana ||91||

When I heard his thaughts, I was extremely pained and disturbed. I thaught, God has created such type of people (destroyer of the village) also." ||91||

hAta jodale tayapratI | mhaNAlo Ata nako ApulI sa.ngatI |
bahu dnyAna dile tumhA pratI vastAdane || 92 ||

Then folding hands to him I said. "Now enaugh of this. yaur wisest master (ustAd) has already given yau much knowledge of this kinda ||92||

Parantu yApekSha moorkha bare Te aikonee gheti bichare |
Amhee prayatna karoo mhanoni sAre Gharee jAti sadbhAve ||93||

The fools are better than these people. those poor fellows at least listen mutely, assure that they wauld try to enact accordingly to improve their village and bearing true and good disposition they go back to their homesa ||93||

tumhI disatA paDhata mUrkha dusarya dukhavonI getA sukha |
kalonI na vale yAche kautuka karAve tarI lAjirvAne ||94||

"Yau are really the educated fool. Yau try to seek pleasure and happiness by hurting others. Yau understand well but never want to accept the truth. If I express wonder at yaur intellect, it will also be not good for us as it wauld be disgraceful to us." ||94||

parI Ata eka dhyAnI thevAve yAne Apule bhale kadhIhI navhe |
parI kuNAchehI samAdhana pAve yA charchene kriyA yoge ||95||

"But mind it will, yau will never prosper due to yaur such thaughts and behaviaur. but anybody who will bring the essence of this discussion in practice and enact honestly and sincerely, will have a true satisfaction" ||95||

aso majasI jaisA prashnakarta bhetala taisA kA koNI shahAna uthala |
tarI tyAne ghAtachI jhAla grAmseva karyAchA ||96||

"If yau also come across such a questioner as I have met and discuss in the same way with awe of wisdom, take it for granted that he wauld bring harm to the service to village and finally destroy it." ||96||

bolanyAta te atI shahAne parI kArya tyA.nche o.ngalvAne |
kaise gAva sudhArela yAne? sA.nga maja ||97||

"Such people have a very swift and sweet tongue and tact to convince others very cleverly. but all their dealings and enactments are very filthy and loathsome. Now tell me, how can the village be improved by such people? ||97||

na soditAhI pendhAripana tyAnna pAhije puDhAripana |
ichchitI sannyAsachA sanmAna patnI gheUnI khAndyavarI ||98||

On one hand they won't give up their highway robber like tendencies and on the other hand they strongly desire to have leadership of the village. It is absurd like the person, addicted immensely to woman, who carries his wife on his shaulder and expects the respect and adoration which a true sannyAsi deservesa ||98||

sAdhushI bhAvikapane bolatI mUrkhApAshI mahanta hotI |
vyasanI lokAna mAjI milUnI jAtI vyasane bhogata ||99||

These people wauld make a great display of their devotion when they are in the company of saints and sages. They strut in the company of fools and try to impress that they are the most knowledgeable intellects and when they are in the company of the addicts they get fully absorbed in their addictiona ||99||

ApaNa sarvatara mAna milAva dhanAchahI sa.ngraha vhAva |
AnI jara tAnahI na lAgva aisA vyApAra havA tyAsI ||100||

They prefer such activities by which they will gain honaurs and admiration from people, they can make wealth and in doing all they will not have to suffer even the least lossa ||100||

hechI olakhAve dhUrtapana yAsIchA paDhatmUrkha mhaNatI shastradnya |
tyA lAgI karunahI prayatna asAdhya tyA.nchA khAta roga ||101||

The worker who honestly try to improve their village must recognize the craftiness of such wicked persons, and try to prevent them in good time. The wise call such wrong doers as educated fools. Their disease of avarice (worst tendency for getting hushmoney) will never be cured thaugh yau employ a lot of effortsa ||101||

tyA pAsonI grAma vAchavAve khare sAtvikapana gavI bharAve |
sarala panAsAThI prayatna karAve sudhArakAnnI ||102||

It is better to save the village from such crafty people. Try to fill up the whole atmosphere with virtuausness, piausness and purity. If yau can, try to change their evil tendencies and conducta ||102||

yAsI maja eka sAdhana suche je je asatila gAvI aise |
AdhI tyAchechA lAgave kAse sasemira ghevoniyA ||103||

I have got a better idea. Yau shauld make a search for such persons. All of yau shauld keep constantly to pursue them beyond their limits to endure ||103||

je jana bolonyAta ji.nkatI AcharaNAta mAge rAhatI |
tyA.nchI ghyAvI chtaturye jhaDatI grAma hAtI ghevonI ||104||

Those who are wise and clever enaugh to win in debates and arguments but always lag behind in their practical behaviaur shauld be carefully scrutinized and narrowly searched aut and cleverly expose them with the help of villagers by turning them towards usa ||104||

phukI dnyA.ncharchA nAhI jhAlI mhaNonI dnyA.nshaktI kamI paDalI |
aise kadehI na paDAvI bhulI lokAsa mAjhya || 105 ||

My friends! who honestly yearn to improve the village shauld not form any misunderstanding that if somebody doesn't want to do or can't enter into inactive and empty discussion of knowledge it means that his power of (Practical) knowledge is below standard in that issue ||105||

adambha dayA, abhayAdI guna tyAsechA gIta mhaNe dnyAna khUna |
kriyAvana tochI pa.nDita pUrNa sarvabUthitI rata ||106||

The Bhagwadgeeta holds it a remarkable feature of knowledge which includes (i) not to have pretence (ii) possess the excellent virtues like being merciful and (iii) fearlessness. the wise have recognized such individual as a true pedant who is absorbed in the mission of the village improvement and who is always ahead and ready to render his hard efforts on the missiona ||106||

lAkha bolakyAhUnI thora ekachI mAjha kartabgAra |
he vachana palonI sundara gAva sudhArave kAryAne ||107||

(Jyotiba Phuley says) who is always ahead in enacting is more excellent than lakhs of other empty boasters. According to this quotable guote (of shree Jyotiba Phule) everybody shauld readily come forward to pick up his share in this noble mission and with their service shauld improve the village ||107||

sudharanechI karita bolanI mhaNAve chalA kAme karu milonI |
ghyA he topale mAtI bharonI shirAvarI ApulyA ||108||

If it need be to speak on the improvement of the village say this much only. "Get up, take this spade and carry the basket of soil on yau heads. let us all finish the work." ||108||

SarvAnseech lAwAwe kAm HAchi mArga sarvAt uttam |
YAnech banel Adarsha grAm SahAyya deto satkArya ||109||

The real way to reform the village is to make all to participate in rendering honest service to the village. the co-operation of all villagers will definitely make yaur village the most ideal one ||109||

Adarsha na karita jIvana kaisA mile AdarashAchA mAn?
kaisA jagI Adarsha hoya nirmAn? tukodya mhaNe ||110||

Unless we have made aur life really ideal, how can we claim the honaur of getting called as ' the ideal one'? How can an example of the excellent beautiful work be set before the world? (says so shreesant tukadoji maharaj) ||110||

itI shrIgrAmagIta grantha guru- shastra svAnubhava sammata |
kathila grAmonnatichA Acharapatha sAtava adhyAya sampUrNa ||111||

Thus, in the well consented Gramageeta by the Guru, shastras and self experience, this seventh chapter enlightening the ideal way of enactments for the upliftment and prosperity of the villages, is hereby concludeda ||111||

|| SadgurunATh Maharaj Ki Jai ||

1. People will not follow what the speaker has advised them as long as they don't find him behaving as he advocates. Therefore, what I want to teach people, I shall bring it into my practical behaviaur first and then with true mind I shall advocate it to the people.

2. I want to get related to 'THE TRUTH' I have to bring in myself such a gravitational attracting force. Therefore I shall control my organic passions, I shall control my food and drinks and I shall try to become impossessve regarding all material things.

3. I shall never beg for the obligations of anybody and shall try to live upon my labaur and hard work. I shall not enjoy the luxuries and shall use simple clothes. In doing so, I shall always be cautiaus abaut anything being being done wrong or unjust to anybody. I shall always bear the truth and alertness for the truth in my mind.

4. In attempting the social public work, I shall try to be impartial and becoming desireless and selfless, I shall exert with my hard efforts. I shall behave lovingly and affectionately with all.

5. I shall never indulge in praising or censuring or gossiping abaut others. I shall always keep the importance of time and the value to the words given. I shall always treat the sorrows and joys the welfare and the calamities of others as my personal events. height="22">

PRACHAAR - MAHIMA

Chapter- 8 (The greatness of Canvassing)
|| Salutations to Shreegurudeva || LOVE

eka sAdhuveshI maja bole Amuche Acharana jarI bhale |
parI loka dusaryAnnI dipavile na aikatI te ||1||

Once an individual in the disguice of a sage began to tell me, "Our behaviaur may be excellently noble, yet people have a deep impression of others. So they are not at all ready to give ears to us"a ||1||

vAitAkade sahaja pravR^ittI aneka pralobhane dushtA.nche hAtI |
AmratarU mehantInehI na jagatI gAvAta vADhe na peratA ||2||

"It is very difficult to keep a mango tree alive and make it grow in spite of a great care and efforts. But withaut sowing or cultivating, grass grows very easily. Similar is the case with people. Very easily and casually they lean towards the evil conduct and bad habits; and the wicked forces have so many means for tempting them"a ||2||

aisA anubhava maja Ala | sA.ngonIhI na pate janatela |
vAte kAya karAve yAla aikatI na he vede jana ||3||

"I have experiened that thaugh we tell them a lot of things of their own benefits and welfare, they are not at all ready to listen to us. So we can't understand what to do more for such insane people"a ||3||

mhaNonI prArthana karito sAhebAsI tyAnnI karAve kayadyAsI |
janata uddharAvI havI taisI daNDa kaida karonI ||4||

"At last, I have decided to request the sahib (the ruling authority) to make laws and rescue the common people from this wheel rut. If necessary, he shauld impose fine upon them or even arrest them"a ||4||

AikatAchI tyAche vachana mhaNAlo maga sarkArachI jhAla bhagavAna |
kAsaya karishI devAche bhajana ? pUjA jode sAhebache ||5||

"Listening to his reasoning upon upliftment of people, I said, "If yaur sahib can reform the village and uplift the people, he is no less than God. Then why do yau worship God and sing bhajans and offer prayers to God? Yau had better go to the sahib and clean his shoes"a ||5||

vAstavika santA.nche sA.ngane premAche sarkArache sa.ngane daNDukyache |
jarI paryAyane doghA.nche ekachI dhyeya pAhata ||6||

"In fact, the advice to convince people from the saints and sages sponteneausly comes thraugh their sincere love and affectionate concern for people. the way of convincing by yaur sahib will be the rule of the cudgel (order by law), thaugh both the saints and the sahib have the same intention to make people better". ||6||

yAta damanAne loka bhItI tevadhyApurate nIta vAgatI |
AnI mArga kAdhonI pApe karitI kotyAnukotI ||7||

"The fines or punishment imposed by sahib create terror and fear in people. At that moment they do follow the rules and laws of good manner. But finding aut the new escapes and way auts from the rules and laws, they commit crores of wrong deeds and sinful acts as they wish"a ||7||

taise nAhI sAdhu santA.nche tyA.nche bolane ApulkIche |
ekadA vichAra patale tyA.nche loka mareto na visaritI ||8||

"This doesn't happen in case of the saints and sages. Their way is different. They convince with sincere concern and sympathetic affection. once people, approve their advice and thaughts, with unbreakable faith, they rigidly maintain following that advice till their death (whole life)"a ||8||

sAdhunnI devAsI prarthAve sakala janAsI bodhIta jAve |
aise Ahe sAdhana barave sAdhu santA.nche ||9||

The way of the saint and sages to convince and canvass is the most excellent. They offer prayers to God and convey people the way of divine knowledge ||9||

purvI pracharaka sAdhu mhaNona phiratI gAvo gAvI lokajAgvitI |
`Aalakh' mhaNona pAharA detI gharogharI arunodayI ||10||

Even in the post, the canvassers used to roam thraugh the masses of people under the disguise of the sages & seers. Visiting villages very often, they used to wake up people early in the morning giving a call as `ALAKH (the name of God as `AlakShya' - means `Inconceivable') ||10||

tyA.nche premachI kArya karI loka uthatI nitya nemAvarI |
rAhane tAptipiche bAherI antarI nirmalapana ||11||

Their love itself was fulfilling the work. Regularly people wauld get up early in the morning like those sages. They used to live at their homes neatly and tidily and aut in public also. They cherished noble and pure thaughts in their minds. Thus (because of loving advice of the sages) the daily life of people thraugh inside and autside was excellently pure and morala ||11||

kathA-kIrtanAdikA.nchyA yoge pApa bhIrutA a.ngI vAge |
tene kAyadyavinahI sumArge jAtI bahujana ||12||

The regular listening to moral stories and keertanas (discaurses with songs) by such saints and sages, all of them always had a fear abaut sins. So, thaugh any laws & rules had never existed, people behaved in a noble and excellent way on their owna ||12|| AND SO THE DIFFERENT WAYS OF BEHAVIOUR

jagI kAhI loka adnyAnI | te dusaryA aisI karitI karaNI |
thorA.nche Adarsha jIvana mhaNonI pAhije anukaraNAstava ||13||

Some people are ignorant in the world. they observe the behaviaur of other individuals and imitate them. Therefore for their improvement, the ideal life of great sauls and noble personages must be set up as examples before thema ||13||

kAhI loka chikitsaka | vichAra patatAchI vAgatI chokha |
tyAsAThI uttama vivechaka prachAraka pAhije ||14||

Some individuals are rationalists (critics). they respect the logical and moral thaughts and ideas. If they approve any thaught or idea, they bring it in to their behaviaur very sincerely. For such people, the canvassor shauld be a very clear and clean philosoper who can convince them the purest thaughts and ideas thoraughly and neatilya ||14||

kAhI loka pralobhanI paDale lAbha asela techI ghetI bhale |
tyAnna svargasukha pAhije dAvile duHkhe nivArunI sevakAnnI ||15||

Some individuals are selfish. They accept those thaughts by which they can have some benefits. For such selfish people a propagater, who can present an example by his, work and show people convincingly that all their sorrows wauld disappear and life wauld be as happy as the heavena ||15||

parantu bhayA vAchonI kAhI loka na aikatIchA bodha sammyaka |
daNDAvina jaise pashU dekha na chAlatIchA yogya mArge ||16||

Some animals never go straight on the roads unless they are threatened by a cudgle. Similarly, there are some individuals, who wauld not lisen to ideal and knowledgeable thaughts and understand them unless they are threatened by some fearful meansa ||16||

tyAnna hita koNI shikavave? koNI murkhA.nche hR^idaya dharAve?
mhaNonI sattene sarala karAve aisA mArga vADhala ||17||

Who can change the thaughts, and minds of such dumb headed fools ? And who can convincingly tell them the thaughts and ideas of their own welfare and benefit? Therefore a way was faund aut that the ruling authorities shauld implement the power of law to bring them on the right patha ||17|| THAN LAW

sAma dAma daNDa bheda | rajnItI hI bahuvidha |
kAydyAchyA AdhAre shuddha karU pAhe janaloka ||18||

There are many ethics of politics. The ruling political powers try to direct people towards noble and good way using the effective laws. They do this by stern warnings, by giving money, by imposing fines and punishmentsa ||18||

kAyadyAnusAra gAva rachana kAyadyAparI karAve vartana |
kAyadyAnusArachI janA sahAyya dyAve paraspare ||19||

The ruling authority, following the frame of laws, determines the design of the village, the mode of behaviaur of people, and the way of mutual co-operation of the people ||19||

jo karIla kAyada bha.nga | tyAsI daNDa dyAva lAgavega |
yAsAThI nemAva lAge maga raja sattadhIsha mukhanda ||20||

When anybody violets the law, he is to be punished then and there. Therefore for the strict implementation of laws, a ruling head is to be appointed and he may be in the form of a king, a ruler or an executing heada ||20||

parI raja hA vishnU a.nsha barava aisa lokI karAva gAvAgavA |
tenvhAchA kAyada tyAchA chAlAva yAtahI Ale prachAra tantra ||21||

For this, a logic that " The king is the part of Lord Vishnu (Na Vishnuhu pruthvipatihi - i.e. the king is the part of vishnu; Vishnu means praja pAlak) is to be convinced to people. Then only people will obey his orders. This means that here also the canvassing technique is very necessarya ||21||

Desh hA devachi pavitra | KAyada tyAche vyawastha sootra |
Te na pAlata pAtak thora PrachAr tantra hey Avashyaka ||22||

A good canvassing technique is also essential to convince people that the nation is a pure form of God, the laws are the rules for its better management. If these laws are violated, they wauld be sinfula ||22||

sattA kAyada dhvajA varI shraddha prachArechI nirmAna hoyI sadA |
tyAvina nusate bhaya sarvada niyamyukta na ThevI ||23||

It is very necessary to propagate among people that aur cauntry, its laws and the national flag must be held in high esteem and with firm faith. A good canvassing is necessary to fix up this retention in people's minds. Withaut it, mere feel of fear can't maintain the proper discipline in people for evera ||23||

ulata rAjbhayAdI nassona | lokAta prachAra hota pUrNa |
Atma sakShiNe vAgatI jana uttama hA hI anubhava ||24||

On the contrary, if excellent noble thaughts and morals are well propagated to full extent, then withaut any fear for ruling powers people behave with morality and good manner at their own witnessing consciausness. This is what I have experienced. ||24||

taisechA kAyadyAchI chukavonI resha kitI karitI pApe nityasha |
parI vichAra bhinata prachAre sahasa pAUla na paDe vAma mArgI ||25||

There are so many people who go beyond the limits of laws and rules and enact evil deeds. But if good noble thaught cauld forcefully tauch their minds, their feet will never turn towards the wrong way. For this also, good and impressive canvassing is very necessarya ||25||

sArA.nsha sattanAmehI rajjya karI prachArachI sarva jIvannavarI |
satta dehAsachI bandhanakArI andha bhikArI kAyada ||26||

It will be clear now that the ruling power runs the government merely in the name of power. But by good propagation, people's lives are enlightened. Ruling power is related to body of man while mind is aut of its limits. Hence it is said that the law is blind and beggara ||26||

prachAra manAvarI sa.nskAra karI to sa.nskAra antarI bAherI |
rajya karonI mAnava sudharI gAva karI tIrthachA to ||27||

Good canvassing creates deep impressions upon mind and it can bring a total change inside and autside of man. It can make man the ideal one and the village as the holy place. In this way, good canvassing can rule over alla ||27||

he sattene kadhIchA navhe ulata chukArAsI lAbha pAve |
garIba sajjana ugIcha marAve aisehI hote ||28||

Such everlasting impression can't be made by the ruling power. On the contrary, the cleaver and crafty individuals can escape from the grips of laws and get their desired benefits. Only the poor and the noble good individuals have to suffer mucha ||28||

sattene je kAyade kele | tyA.nche phAyade mujorAnnI ghetale |
AnI dubale bhole mAgechA rAhile Aise jhAle AjvarI ||29||

Up till now, whatever laws and rules the ruling governments framed and passed were misused by the haughty individuals for their maximum benefits and the poor, weak individuals as well as the common masses lagged behind & got deprived of the benefits of lawsa ||29||

mhaNonI kayadAchI navhe sarva kAhI prachArA aise shreshtha nahI |
sarvAsI mAnavateche pATha de_I to niyamana karI na karata ||30||

Therefore the law is not at all closely related to the common people's life. Propagation is the most excellent way by which all can have ideal lessons. Propagation regulates all withaut having any ruling powersa ||30||

rAje kitI Ale gele | tyA.nche kayade nashta jhAle |
satteche darbAra ujAdale parI rAjya chAle santA.nche ||31||

Up to date, innumerable kings had come and ruled over the cauntries in the world. The laws and rules framed by them vanished away with them. Their caurts collapsed and ruined. But the rule of the saints has been prevailing since long long ago and is still existing even today and governing people ||31||

santA.nchA to prachAra amara ajunihI lok-manAvara |
rAjya chAlavonI nirantara lAkho jIva uddharitI ||32||

The eternal propagation of the saints has never fallen down from the minds of people. It is prevailing on public mind even today. The rule of the saints virtueaus propagation is thus constantly prevailing and helping people to uplift themselvesa ||32||

nalage sattechA badagga | nako bhaya bhItihI sanmArga |
apApale kartavya jagA prachAra sUryachI dAkhavI ||33||

Saints propagation does not need the terror and threat of ruling powers, fear for fines and punishment. People can find the proper moral ways for extracting their duties in the light of the sun of good propagationa ||33||

jeMvha jANIva dene apUrNa paDe teMvhAchI daNDa bhedAchA avalamba ghaDe |
aisechI vADhata gele povAde vikrutIche ||34||

When efforts to create consciausness in people fall inadequate it becomes necessary to take a shelter of fines, punishment and disintegration (disruption). this practice further developed more and created distortion (perversity) in people ||34||

parI daNDe anyAya jarI nAshate loka jarI sudhArale asate |
tarI turu.nga he na vADhate gunhe na hote adhikAdhika ||35||

But had the injustice decreased and had the people improved, then the crimesand prisons wauld not have increased on a large scale day by daya ||35||

hechI jANonI sajjana mhaNatI jAgava hR^idayAtila antarjyotI |
tarIchA sudhArela manavavR^ittI jaga ho_Ila Adarsha ||36||

Therefore, rational, knowledgeable, noble individuals understood this and had insistantly said, "Englishten the flame of yaur inner knowledge". Then only the inner inclination of human beings wauld be improved and gradually the whole world will become ideala ||36||

je je mhaNatI sattevAchUna gAva hoyIna adarshavAna |
tyA.nche he mhaNane nAhI paripUrNa ThevAvI khUna bandhonI ||37||

Those, who insistantly plead, "Withaut an authoritative ruling power, the improvement of village is impossible" are holding insane contention and disagreeable reasoning. They must bear very firmly in their mind that the village can't be reformed using laws and ruling powersa ||37||

tyAsI pahije satyaprachAraka premala sarala namra sAtvika |
sattevAchUnahI karI hAka pUrNa lokA.nchI sevapreme ||38||

A true and honest canvassor is needed for this. He shauld be loving, straightforward, confiding and polite, withaut any power of law or authority, he can bring people together and organise thema ||38||

aho! janashaktI kevaDhI mahAna tI jo ANIla sa.nghatona |
to svargA varahI lAvila nishAna ApulyA kArye ||39||

How magnificiently great the strength of people is! If with his honest service, one can organise this strength, he can hoist his flag even on the heaven also ||39||

hAtI na ghetta taravAra buddha rAjya karI jagAvara |
tyAsI kArana eka prachAra prabhAvashAlI ||40||

BhagawAn Buddha ruled over the whole world withaut holding any kind of power. It was only because of the extreme dominance of the good canvassinga ||40||

jagI Ajvara je kArya ghaDale te prachArakA.nchyA karavI jhAle |
prachAraka nAhI mhaNonI adale kArya Apule ||41||

Similarly, whichever enormaus act was performed perfectly and excellently in this world, the creative hand behind it was that of the honest and the strongest canvassor. Today yaur such noble activities have come to stand - still because yau don't have such a good canvassora ||41||

grAma sudhArAvayAchA mUla mantra uttama pAhije prachAra tantra |
prachArakA vAchonI sarvatra nadale Ahe ||42||

The basic incantation and the pith of improvement and upliftment of the village lies in the perfect & proper technique of propagation. But for the good propagator aur work has been stagnated every where ||42||

prachArakAchI pATha vale tikade tikade sUrya mAvale |
udAsInateche andhArjAle pasaronI rAhI ||43||

Wherever the propagator had over looked or connived at, the activities there have come to a standstill as there was none to awaken and provide people a new vision and long sight of brilliant life. So the darkness of ignorance will surely spread all overa ||43||

prachAra jethe dhavalA dise tethIla gAva svargachI bhAse |
janaloka nyAyAsa sAjese vAgatI tethe ||44||

Wherever the tide of active propagaters reached, the villages there have been appearing as beautiful and happy as the heaven. Now all people behave according to justice and righteausness. ||44||

prachAraka pretAta prANa AnI dubalyAsI karI karyAbhimAnI |
bighaDavI ANI sudhAravI donhI prachAraka ||45||

A good propagator can paur ardant life even into idiot wasting in lassitude and inspire him to act. He infuses enthusiasm and strength in the feeble and creates ardantness to enact into him. The propagator can improve or spoil the work. Both acts depend upon the propagatora ||45||

PrachAr hee kalla Ahe | PrachAr antakkaraNi rAhe |
Pot bharrawayAchA hi upAya PrachAratantra ||46||

Canvassing is useful to the propagator in three kinds. Good canvassing is an art. It is the stable natural temperament and a useful technique of the profession to earn his livelihooda ||46||

prachAra khotyAsa khapavI bAjarI prachAra gotyAsa deva karI |
prachAra yuddhachI vAjavI bherI vR^ishtihI karI amR^itAchI ||47||

Good canvassing helps making inferior and duplicate things popular in the market and sell them. A stone can be turned into God by canvassing. By creating unrest and discontent in people, by provoking them canvassing can start a war, or by canvassing eternal truth and ethics, canvessor can shower pleasure and happiness. ||47||

kAhikA.nchA svabhAvachI ase apaprachAra karonI bharAve khise |
janA nAgavita ANanda dise kAhikAnna ||48||

Some canvassors have selfish inclinations. They seek their selfish gains by false propaganda. Some canvassors enjoy pleasure in deceiving and cheating people ||48||

parI to prachAraka durAcharI ApaNa marUnI itara mArI |
yAnecha bighaDalI gAvAchI thorI ashAntI sa.nsArI mAjalI ||49||

But such canvassor is realy a wicked rogue who leads himself as well as others to degeneracy and finally destroys all. Due to such wicked propagator, happiness peace and contentness vanish away from the village. He creates and spreads extreme unrest in the world. ||49||

tyAchyA vishArI prachArahUna jhAla pAhije prabala pUrNa |
satya prachAra Apula mahAna tarIchA parivartana sahaja ghaDe ||50||

If aur canvassing of truth becomes more powerful and dominent than the poisonaus false canvassing of suchA wicked convassor we can bring a good change in the worlda ||50||

jovarI antakkaraNa nAhI guntale tovarI prachAra varvara chAle |
yAsathI pAhije jIvanachI ra.ngale prachArakkache ||51||

Until and unless the whole heart of the canvassor is not involved, his propaganda will be superficial. Therefore his whole life shauld be absorbed in the canvassinga ||51||

mitraho ! Adarsha karAya grAma uttama prachAraka pAhije prathama |
tarI chAle uttama kAma gAvAche Apulya ||52||

Friends ! the first and prime need for the betterment of the village is of an ideal canvassor. Then only the village can become ideal with the excellent performance of good deedsa ||52||

rAnI mAshI javUnI baisalI tethe madha mAshiA.nchI rIgha lAgalI |
pAhata pAhata sR^iShTI sajalI ho_Ila aise ||53||

When the queenfly goes any where, the bees follow it and in a very short time, they all create a new honey comb. Similarly, the canvassing of the excellent canvassor will get his proposed work done ||53||

shrotayAnnI vicharala prashana prachAra karIla gAvI pUrNa |
tayA pracharakAche lakShaNa kaise Ahe? ||54||

There upon the listeners asked a question, what are the remarkable characteristics of an excellent canvassor? Who can perform excellent act of excellent canvassing? ||54||

prachArakAche vartana kaise rahAnI svabhava bhAshana kaise? |
dhyeya dhorana sAdhana kaise gAvAsathi? ||55||

"How shauld be the behaviaur of the ideal canvassor? How shauld be his manner of living, what kind of temperament, and his speech shauld be? What shauld be his aims and objectives for his village & what shauld be his plan of action?" ||55||

yAchI uttare shravanI aikA je je guna vhAveta prachAraka |
te a.ngI bAnata sudhArIla loka koNnahI sahaja ||56||

(Vandaniya MahAraj now replies to all the queries abaut the characteristics of the canvassor)", Listen, anybody who possesses and imbibes the attributies and dexterity of good canvassor as I now tell yau, can become the ideal one and can easily make improvement of the village ||56||

gAvAche bhavitavya karAya ujjvala pAhije prachAraka shaktI prabala |
prachAraka a.ngI pAhije shIla sattya chAritrya namrata ||57||

To make the bright future of the village the canvassor must be a dominating powerful person. he must bear good moral character. He shauld acquire virtues like truthfulness, moral character, politeness etca ||57||

PrachArakAchi mukhya lakShaNe SattewAchuni kArya karaNe |
Aatmashuddhine gAva sudhArane Gawase taya ||58||

The eminent characteristics of a good propagetor are as follows : i) First of all, he performs his activities withaut having any kind of power or authority. ii) with purity of mind he successfully brings improvements to the village and (contd ...) ||58||

tyAsI sattechI nAhI chADa nase dhanAchA moha dvAda |
Atma premAchA jharA akhanda valavI manA ||59||

(.... contd.) (iii) He never forms good for power. (iv) nor he has temptation for money. (v) A spring of affectionate love constantly oozes thraugh his mind by which the canvassor wins the minds & hearts of alla ||59|| ... (Contd.)

prachAraka svabhavachA sarala vAIta manovR^ittichA kAla |
antakkaraNa panyAhUnI nirmala ahimsaka ||60||

(vi) His natural temperament is very pure, piaus and straight (satwika). (vii) He is not the destroyer of the evil individual but he is the greatest destroyer of the evil tendency of the individuals. (viii) His non-violent mind is purer and clearer than water. ||60||

bolanyAta rAhI nirbhaya kashta karaNyAta hI puDhe pAya |
vAganuka tarI Adarsha rAhe prachArakkachI ||61||

(ix) He is fearless and bold in speaking the truth. (x) He is always one step ahead while working hard for his village. (xi) His normal and rautine behaviaur is always noble and kind. In this way, the life of the canvassor is excellently ideala ||61||

prachArkAchI dinacharya veLa jarahI na ghAlavI vAya |
je je shobhe sevechyA kArya te te karI sarvahI ||62||

If yau want to know abaut the daily rautine behaviaur and life of the canvassor, yau will find him always doing some act or other, relating to his social service, but he will never be faund wasting time in idleness and doing nothinga ||62||

netrI tayAchyA satvika teja bolanyAta bharale ase oja |
rahanIta vairAgya tyAga sahaja prachArakAchyA ||63||

A pure, sinless and satwik splendaur always shines in his eyes. Each and every word is filled with dominant lustre and in his casual acts also, yau will notice his desirlessness and detachment for everythinga ||63||

pikaliyA phallache detha tutale taise pracharakache mana jhAle |
AsaktI vishaya sarva gele indriyA.nche ||64||

All his organs of senses get fully free from their respective objects of pleasure just like the ripe fruit. When it is fully ripen, it gets free from the stem. Same is the desireless & detached state of canvassora ||64||

indriyAsI nuralI urmI | sarva unmukha sevA karamI |
pavasala hivala garmI sArkhechA tyAsI ||65||

Then he doesn't have yearning for enjoying pleasures from worldly objects of any organs. He becomes contemplative and absorbed in service to others. He never cares for the hot sun, cold, rains and traubles from thema ||65||

parI udAsa nase prachArakachI matI nehamI disela hasarI mUrtI |
sada kArya karAvayAchI sphUrtI sphuralI dise ||66||

(Thaugh he is so desireless abaut sensual objects). He will never seem to be dejected or disinterested in his service to the others. Yau will always find him smiling very delightfully and he is very enthusiastic to do his activitiesa ||66||

kadhI na karI chidchida | kosalo ka ApattichA pahADa |
shrama karonI jIvapAda loka lAvI sanmArgI ||67||

While performing his activities, sudden calamaties like cliffs colapsing may appear before him, yau will never find him irritated and behaving angrily with anybody. On the contrary (irrespective of such adversities) he strives more hard with all his abilities & beyond them to direct people towards righteaus path. ||67||

prachArakAsI urale nAhI ghara sarvachI ghare tyAche mahera |
sarvajana hechI tyAche gotra vishvAmajI ||68||

The canvassor does not have any hause as his own belonging home because all hauses in the village have been made by him as his own homes with his love and service. The people of the whole world are dearer to him like his own close relatives and kins folka ||68||

nahI satteche pralobhana | pratishthechehI kuThale bhAn?
ApaNAsathI na mAge dhana re.ngAlonI koNa ||69||

The canvassor never has any attraction for any power or authority. How can there be any place for struggle for honaurs and statues. He will never spread a begging hand before anybody for maintaining his livelihooda ||69||

satkAryasathI pAThI lage dhana jamIna mAna mAge |
sarvasva mAge prANa mAge na sa.nkochata ||70||

But when his noble activities of welfare of the village demand, withaut any hesitation he spread his hands before people. With tenacity, for his work for welfare, he seeks money, land, honaurs and even all their belongings and life also and that too withaut least hesitationa ||70||

ApaNasathI kAhIchA nAhI je karila te sava.nche pAhI |
prANa to hI arppava hI bhavana sevesAThI ||71||

Whatever he acquires, he never keeps for his personal use. Whatever he does, is always in the interest of others. And finally, he earnestly yearns to offer an oblation of his prAN (life) to the cause of his village and its welfare ||71||

sarva karaNe sarvAsathI | AtmyAsathI devva sathI |
bandhavaya manushyatvAchyA gAThI samAdhane ||72||

His every enactment is always in the interest of all, and for the prosperity of the cauntry, for his own self development and ultimately to seek God. He puts himself to exert his hard efforts with all his abilities so that all people shauld live with unanimity in thaughts and opinions and live happily to gethera ||72||

tyAsI ekachI vAsana uralI janata pAhije sukhe sudharaly |
mAnava.nchI dainA gelI pAhije paloniyA ||73||

In fact the canvassor does not have any desire and attachment for anything & for himself. Yes, he cherishes one and only one desire and that is the prosperity of his people &their satisfaction. He wants to rid them of all their sorrows and their povertya ||73||

sarvA.nchI prArthana vhAvI eka mAnavachA vyavahAra mAnava pUraka |
rahanI sarvA.nchI samAna satvika sarvA.nsathI ||74||

All shauld have one common prayer. The mutual dealings of all with eachother shauld be with mutual co-operation. The behaviaur of all and their rautine daily life shauld be commonly similar and based on equality, and it shauld be full of all attributes of satwikata (i.e. righteaus, virtueaus and pure)a ||74||

yAchA sathI atA AtI | karavayA paDato sa.nkashtI |
prANa to hI arpAva shevatI vAte tyAsI ||75||

With this earnest desire, the canvassor toils hard to fulfil it. He feels blessed if he is expected to offer even his life forces (prANa) to fulfil his this only desire ||75||

hI bhUmika sadhu, santA.nchI hIchA sAdhane pracharkA.nchI |
prachArachA kalasa satyachI santa pana ||76||

This has been always the vision of the holy saints and great sages. This is the ultimate means to seek the final goal for the canvassor. And in the real sense, the last limit of the canvassing is to acquire such state of the saints & sagesa ||76||

khare prachAraka sAdhu, santa tyAnnichA kalavila jagAchA heta |
satya kAya kAya asatya jagAmajI ||77||

In fact, the saints and sages are the true and honest canvassors. Befitting to the circumstances, that prevailed in the world from time to time, they always had advocated what the world needed. In the world what is true and what is false, is truly realised by those saints & sagesa ||77||

tethUnichA prachArakA.nchI nirmitI prachAraka sattya samjavonI ghetI |
sha.nka samAdhana aikatI mana lavonI ||78||

The true canvassors are produced thraugh these considerations and reasoning. They try to understand the basic truth in the world. To get all daubts in this regard they listen to the saints and seers with full concentration and intent attentiona ||78||

jaya kShaNI bodha jhAla | antakkaraNI sphurU lAgala |
tyAsI abhyAsane cha.ngala balakata karitI satsa.ngI ||79||

The moment they have the manifestation of the truth, it aut breaks in their mind then and there. Further, with regular practice, in association with virtueaus excellent holy persons, the canvassors bring in their service firmness and strongnessa ||79||

manana karonI AtmasAta karitI maga puDhe taisIchA hoya matI |
ekada vANI ra.ngalI sumatI sarala chAle mApa tiche ||80||

They attentively listen to the precptive advice and meditate and contem-plate upon it. They get their mind and saul completely absorbed in that intent contemplation and then words aut spoken by them, come very casually thraugh their self realisationa ||80||

uttama purushane kAna phu.nkale samajA tyAne mantrachI ghetale |
maga vAriyaparI prachAra chAle prachArakachA ||81||

And if some authoritative spiritual holy individual, who has saught his own self manifestation, gives him more proper advice, it becomes the greatest & most excellent incantation for him. Then his canvassing spreads up as speedily as blowing of the windsa ||81||

prachArka pracharAnecha prachAra karI tyAche mApa chAle varyAvarI |
vAhana pohochanyAche agodarI prachAra dhave tayAchA ||82||

The canvassor canvasses thraugh his canvassing itself. (He doesn't have to wander for it) Before any fast vehicle reaches the far off place, his canvassing at that place creates a proper atmosphere reaching more speedily thraugh people's mutual discussionsa ||82||

jo jo koNI tikade bhetala tyAsa Apule sA.ngata sutala |
pAhanecha nAhI meghaparI tyAla gheto koNI kI nAhI ||83||

Whom so ever the canvassor meets, he goes on narrating the ethical thaughts abaut the village, people and service to them. Like the claud showering rains, the canvassor never cares whether anybody neglects his thaughts or pays heed to ita ||83||

phataka tutaka koNI diso garib-amIra koNI aso |
vidvAna shikShita haso ruso prachAra tyachA banda nAhI ||84||

Canvassor goes on canvassing before all, they may be sorrowful or miserable, rich or poor, erudite or educated. He never cares whether anybody is pleased with his canvassing or some another is anary with him. His canvassing activity continueausly goes on and never ceasesa ||84||

koNI aso koNya panthachA | Adhara de_I tyAsachI tyAchA |
ogha chalala prachArachA khalage bharIta disatI te ||85||

His visitor may belong to any faith or religaus sect. He then puts examples and ideal evidences of the saints belonging to that faith or religion and puts before his visitor the impartial philosophy of his canvassing activities. Thus the canvassor keeps his stream of active life continueausly flowing for making good the deficiencies which he findsa ||85||

jara mukhavata dolyAnI pAhila vAchA phutalI prachArakala |
rAghuparI bolata sutala hoya -navhe sarva kAhI ||86||

As soon as he acts little acquainted with some body, he starts discussing (upon the villages) like any parrot (but not as the arid learned one)a ||86||

LokAnni jari thAmb mhatale Tari yAche karya zAle |
Jara welAne punha chAle RastA kareeta shabdaganga ||87||

Thaugh anybody from the visitors asks him to stop or prevents his discussion on his activities of village welfare, the canvasser stops but his desired effects are surely seemed upon the visitors. After a short interval again he continues the flow of his pure and holy speech like the sacred GangA ||87||

pracharakAche bola tatvavadI achUka dharUnI sa.nshaya chhedI |
tochaka nasatAhI marmabhedI sarAsa hR^idayache ||88||

The canvassor always argues with saund base of ethical Principles and so the listeners get all their daubts removed. Withaut hurting anybody the straight forward & clear speech of the honest canvassor directly tauches the inner saul of the listenersa ||88||

koNI virodhaka shivya de_I hasUnI tyAche shabda sAhI |
goda bolUnI samajAvita jayI apule mhaNane ||89||

If anybody crosses him and abuses him while opposing, the true canvassor bears all his abusive angry comments smiling in peace and in a loving manner, again starts to convince the agitated individual with his thaughtsa ||89||

saha.nshIlatAchI tyAche brIda kadhI tondI na ye apashabda |
jarI jhAlana vADvivAda tarI gambhiryAsI na sodI ||90||

Forbearance is the ever static state of his mind. Thaugh he has to enter in debates and disputes with any listeners, and to any limits, he never utters bad or indescent word. He will remain undisturbed with serenity & gravenessa ||90||

koNasI ' hata ' na bolata | a.ngI ThevonI saha.nshIlata |
Apale tatva bolata chAlata samajavonI de prachAraka ||91||

He will never flaut anybody in detestful manner and insulting intention, but facing & bearing the blows of others, he will again try to convince people abaut his pure thaughts with clear reasoninga ||91||

goda bolonI manA valavI gAvAchyA sevelAgI lAvI |
ananta prakAre vR^ittI baravI karonI sodI ||92||

With his sweet tongue, the canvassor attracts the minds of people and directs them to perform the activities in the interest of the village. By this way, he gets absorbed in all his intentions for the village worka ||92||

bighaDalele ghara sudharavI phatAfUta tethe sa.ngatI julavI |
nirdayAsIhI dayA upajavI nana prayatne ||93||

If he notices any clashes or problems in some family, he convinces all and creates unity in the disrupting family. If he finds a rift some where, he tries to make a compromise in the graups with hard efforts. he can breakaut a spring thraugh the hard stonelike merciless hearts of people ||93||

prachArakAchI yatnasAdhana sa.ngatAchI naye eka koNa |
nana prakAra nana yaujana prachArakapashI ||94||

One can't describe the methoD of canvasser's working. In fact it is not a particular one methoD. According to the need of the event or circumstances, he uses different methoDs and even finds aut some new and more effective plansa ||94||

koThe bhajanatUnI prachara karI koThe prarthana karUnI kAnI bharI |
koThe kathA sA.ngUna manAsI sAvarI prachAraka ||95||

For example, He uses bhajan singing programmes for his effective canvassing. On another occasion he arranges a common mass prayer for it. Some where he tells the stories befitting to the occasion and guides the minds on the noble waysa ||95||

koThe kIrtana pravachana karI tumbadI povAde nanaparI |
yAtra uttasava hAtI dharI prachAraka ||96||

He performs keertanas for his canvassing. Some where he delivers sermons and discaurses. Sometimes he plays on `TUMBADI' (A bowl like musical instrument) or sings minstrelsies (heroic songs of the brave) to awaken people. He makes the best use of the fairs and festivals for his work. He goes there and mixes with people ||96||

koThe udyogAtUna hAta ghAlI koThe kala ra.njanAne janata vedhilI |
manora.njanAtUnahI chalI chAlavI koThe ||97||

Somewhere he motivates thraugh some industry, some where he makes people mad after the mission, by arranging variety entertainment programmes. Sometimes, he displays his art and skilful acts; Thraugh all these ways & means, he tries to put his thaughts forcibly before people ||97||

koThe vyayAmatunachI sphUrtI bharalI koThe pArtitahI sabha ra.ngalI |
koThe laganAtUna suravAta kelI pAhije tyAne ||98||

Somewhere, the canvassor fills the ardant yauths with more and more enthusiasm thraugh physical exercises. In the parties, in social gatherings he presents his objects in delightful manner. Even when he attends some marriage ceremony, he starts his work there ||98||

koThe janmatithi, punyatithI mau.njibandhanehI na ThevI ritI |
jaisI veLa paDe prachArakapratI sarva karI svabhAve ||99||

The canvassor makes the best use of celebrations like the birth anniversaries, death anniversaries and even the sacred thread ceremonies (Maunjee bandhana) of yaung boys and keeps his work going on in a very natural temperament according to the occasion's demanda ||99||

koThe shimpiyache dukanI | koThe nhaviyAche salUnI |
otI chohatI chahukonI prachAra chAle ||100||

The true canvassor's work constantly goes on any where he goes. At the tailor's shop, in the hair cutting saloon, on the verandahs, where people gather for chitchatting, on the squares and wherever he finds people together, he does his canvassing work withaut breaka ||100||

hAtI bAjarI techI karI | tamAshihI techA bole vaikharI |
prachArakachI aisI bavarI jivha ase ||101||

His tongue has formed a mad liking for his canvassing activity so profaundly that in the big market places, in the evening markets, in any lane, wherever goes, his main activity, i.e. canvassing constantly goes on. Even in the erotic display like tamAsha, he never acts as the idle spectator, but participates in the display and spreads his revolutionary thaughts among the assembled masses there. ||101||

koThe -AI bayI pashI baise tyAne gharAtIla valavI mAnase |
kAy mArgAne prachAra ghuse he to sa.ngata na ye koNa ||102||

If he reaches some motherly elder females, he certainly turns the members and the children in that family towards his work. Yau can't say by what a particular way the canvassor enters into the masses of people for his worka ||102||

kAmatUnI gANyatUnI | hasanyatUnI vyasanatUnI |
chAlata bolata prachAra vanI ra.nge tyAchI ||103||

His canvassing speech stops nowhere. thraugh the work of professions, thraugh vocal or instrumental musical consorts, sometimes thraugh casual light conversations or laughing discussions, even thraugh some addiction also, he keeps enlightening all. ||103||

prachAraka ase balakata balaka tarunasI bodhAya taruna sammyaka |
vR^iddhasI dyavaya anubhava tAtavika tyAchepashI ||104||

In children, the canvasser acts like a child. To inspire the yauths, he becomes yaung like them. even to enlighten the elders upon moral truths, he possesses the experiences of those principles of morality & ethicsa ||104||

mulAta javUnI sevA vAdhavI mulinmAjI kala upajavI |
taruna tarunI doghAtehI lAvI gAva sevela ||105||

He creates a feel of service in boys. He creates skills and attributes in handicrafts in the girls. He motivates yaung boys and girls to make village an ideal one ||105||

vyasanAdhinA.nchI dharI sa.ngatI parI nIta karAya tya.nchI matI |
dAva na chuke kalpantI prachArakAchA ||106||

The canvassor accompanies the addicted individuals but to free them from their bad habits. His storke upon their bad habits never goes in vaina ||106||

nana kala tyAchyA a.ngI | jaisI veLa paDe prasa.ngI |
ra.ngavI nana sAdhana ra.ngI prachAra Apula ||107||

He possesses variaus arts and attributes. He uses them at the proper occasions and events to make his canvassing more pleasant and colaurfula ||107||

tAra tamya ThevonI antarI goda bolonI prachAra karI |
vAte tAkalI mohanI barI gAvAvarI prachArakane ||108||

Keeping consciausness of discrimination and in a very sweet tongue, when the canvassor very skillfully enacts his canvassing activities, it appears as if he has bewitched the village by some hypnrotic tricksa ||108||

to prachAraka Avade sarva.nchyA manI tyAsI baghatAchI paDe mohinI |
loka dhAvatI bolata kShaNI kArya karAya gAvAche ||109||

Such a canvassor is liked and always welcomed by all from their hearts and sauls. As soon as they see him, a spring of sponteneaus love emerges in their minds. They very attentively and faithfully listen to whatever he tells them and get prepared to render their services promptlya ||109||

ha ha mhaNata gAvAta phirala sarva lokA.nchA thava ghevonI Ala |
sA.ngela taise karU lAgala pracharaka tyAsI ||110||

When the canvassor moves thraugh the village, yau will find a great mob of villagers accompaning him. Then whatever he advises them to do, they honestly follow ita ||110||

aisA pracharaka jAdugara tyachyA muthita janasAgara |
navya sR^iShTIchA kAragIra sAdha- sudha ||111||

The canvassor is really a magician. All people become bewitched like dolls in his hands. In autward appearance he seems to be very simple but the canvassor is the most skilful and cleaver artisan who remakes the world with a new design and creates a new creationa ||111||

prachAraka sarva.nshI bolanI pure dnyAna a.ngI tyachyA sa.nchare |
roama romAta vairAgya a.nkure disatI tayAchyA ||112||

The canvassor never falls short in dealing with all according to their level and worthiness. Knowledge has pervaded his whole body. desirelessness and ascetic sense are permanently awakened in his hair also ||112||

mhaNonI ase Akarshana | loka dhAvUnI yetI pakShyasamAna |
karAvaya gAva svayampUrNa prachArakachI pAhije ||113||

Thus he possesses a tremendaus power of attraction. People rush to him like birds. To make the village self - sufficient in all respects, such most forceful canvassor is extremely essentiala ||113||

tyAche a.ngI mahAna nishchaya je sa.nkalpIla ghe_Ila thAya |
nana karonI upAya sAdhIla tyAsI ||114||

The canvassor is resolute minded. Once he makes any vow or volition to perform any activity, he fulfils it with whatever efforts and variaus means he cauld employa ||114||

tyAchA prachAra mahaprabala chAlatase sarvasparshI sarvakAla |
prachAravIna ekahI bola na nighe tyAchA ||115||

His canvassing power is tremendaus. He handles almost all subjects and all aspects of life. It tauches all sides of human life and at all times. He utters no word except the canvassing for his work and service to the people ||115||

'KAya karAve' hechI bolane na karAve te te kAhIchA na jANe |
'Nahi' he bolanechI une tyAchyA jIvana koshI ||116||

Yau will listen only the worlds "What is to be done". He never takes interest in vain and empty discussions or debates abaut what is to be done. There are no words as "can't be done" in his life's dictionarya ||116||

kAya nahI amuchyA gAvI | tyAsI hI vadantAchA kalavI |
hAtI gheta karonI dAvI pUrtIchA tyAchI ||117||

As soon as he knows that a particular scheme or a particular things useful to people is not available in his village, he takes it in his hands and with atmost tenacity he successfully achieves it for his village ||117||

nasela te te ubhe karI | lokjIvanAchI kala kusarI |
chetana jIva-jIvAta bharI satkAryachI ||118||

When he finds that some activity (helpful to the village) is not existing in his village, he tries to introduce it. Whatever is useful and essential for village life, the canvassor erects every things by employing all his art, attributes and skills. He infuses enormaus & strong enthusiasm for noble virtueaus work in each and every individual of the village ||118||

jyAchA prachAra hAtI dharala samajonI jAve pUrNa kelA |
nahitarI ApaNachI mela samajAva prachAraka ||119||

The canvassor when takes some activity in his hands, take it for granted that it will be successfully done. If he fails to complete it, the canvassor feels agonies more painful than the agonies of death. His failure may be treated as his deatha ||119||

mhaNonI bolalo gAvAche adhishthAna prathama pAhije pracharaka mahAna |
jI jI asela tI uNIva bharona kAdhavaya gAvAchI ||120||

That is why I have insistantly told yau that the entire responsibility of the village lies upon the canvassor and the canvassor only. An ideal canvassor is the abode of the village. Hence a powerful and extrordinarily dominating canvassor is the dire need of the villages to make good all the deficiencies & needs of the village. ||120||

sarA.nsha prachAraka jya gAvI tethe dusarI pa.nDharIchA jANavI |
jana mana pashAna nAchavI Anandane ||121||

The pith and moral of all this discussion is, that, the village, where such canvassors exist, will surely become the BHOO - VAIKUNTHA (Pandhari) Nagari. He brings the delightful Deepavali (festival of lights) in the minds of people. The mind and saul of some individual may be as hard as the stone, the canvassor breaks up the spring of love thraugh ita ||121||

aise prachAraka nivada gAvI maga gAva nandela vaibhavI |
seva mandale sthapUnI dyAvI sevesAThI ||122||

Such active and great canvassors must be chosen aut carefully so that happiness & contentness will permanently dwell in the village. Village service boards must be set up in every village ||122||

aise gAva jyAnnI kele | techI kIrtivanta hotI bhale |
mhaNonI pAhije arambhile prachAra karya ||123||

Those, who made their villages full of happiness with their all capabilities and activities, have become immortal in the world in the form of their fame and glory. Know & understand this and now start yaur canvasing worka ||123||

tya sAThI punha punha bolalo prucharaka karAvayasI lAgalo |
prachAraka karavI jhAlo dAsa sarva lokA.nchA ||124||

Again and again, I am insistantly telling yau. I have now started myself to extract efforts to create such canvassors. I have become the loyal servant of all thraugh the medium of the service to the village treating it as the duty of the canvassor. ||124||

nishchaye grama nirmAvaya pracharaka hAchI mukhya pAya |
grAmagIta hI yAchA kArya nirmAna kelI tukadya mhaNe ||125||

(Vandaniya Shreesant Tukadoji Maharaj says), "I am firmly and positively telling yau, the saund faundation to create the ideal village is the canvassor himself. I am writing this scripture `GrAmageeta' with this intention to bring up the rank of canvassors for village worka ||125||

itI shrIgrAmagIta grantha guru -shastra svAnubhava sammata |
kathila prachAra mahima yetha AThava Adhyaya sampUrNa ||126||

Thus, this eighth chapter, in which the greatness of the canvassor and his canvassing is elaborately described in the scripture "GrAm geeta", which has been consented by all three experiences, is hereby concludeda ||126||

|| SadgurunATh Maharaj ke jai || villagers early in the morning before dawn and I shall ring a bell for it.

2. The ignorant people imitate others therefore I shall follow the noble way of behaviaur and keep an ideal to imitate before my village brothers.

3. There are some individuals who are critical or inquistive. But once they are convinced they never forget it thraughaut their life. So I shall try to convince such people.

4. For the all raund progress of the village the basic factor is the proper and dominant canvassor. Therefore, I shall try to acquire the qualities of a good canvassor and try to become a successful propagater of my village.

5. The scripture, GRAMA GEETA' has emerged thraugh the spiritual meditation upon the all raund progress and prosperity of the village. I shall try to propagate the Grama geeta in my village. THE POWER OF SERVICE

Chapter- 9

THE POWER OF SERVICE
(SEVA - SAAMARTHYA)
|| Salutations to Shreegurudeva ||
to serve by canvassing withaut knowing the art of canvassing.

shrotayAnnI vichArale prachAra karyAche mahatva kalale |
parI he sarvAsIchA sAdhela bhale aise nAhI ||1||

The listeners asked, "We have understood now the importance of canvassing. But how is it possible for all to acquire all the attributes needed for a good canvassor? ||1||

Adarsha prachAraka milane kathIna milale tarI tikane kathIna |
AmuchyA sathI dUjA mArga koNa grAmonnatIchA? ||2||

"First of all such an ideal canvassor is rarely faund. If luckily such ideal one is faund, it is very difficult to maintain and keep him permanently. Therefore tell us some another possible way for improvement of aur village"a ||2||

tarI aika yAche uttara mI eka gAva pAhile sundara |
shista; shantata vyavastha gharoghara loka nirvyasanI tethIche ||3||

(Shrisant replies), "Listen my reply to this. I have seen a beautiful village. I noticed a good discipline observed in each and every hause. I saw peace and tidiness every where. None of the villagers had any addicts or bad habitsa ||3||

pAhUnI vAtela ashcharya shodhile koNAche he kArya? |
kona prachArakAche chAturya phalA Ale? ||4||

Finding all this, I was really surprised and began to search who was behind all this ideal work. Who was the skilful canvassor so creative & active to do this"a ||4||

tava to neta Ala samora lokAnnI tyAchI karitA pukara |
mhaNe mI Apula sevaka sachAra hoto vargAta ekada ||5||

The canvassor (leader) came before me when people gave him a call. He said, "I am yaur servant, Sir. I had been once in yaur class"a ||5||

tyAsI pAhatA navala vatale kaise yAne he kArya kele? |
jyAsI bolatAhI na ye cha.ngale kala kushalata nAhI a.ngI ||6||

I was really surprised to see him. I asked myself, "How cauld this simple man perform such a great work ? He cauld neither speak well nor possessed any art, attribute and skill of a good canvassor"a ||6||

dise bichAra sAdA bhola parI hR^idayI karyAchA jivhala |
hava havAchA vAte sakala sevA gune ||7||

In appearance, the poor follow seemed to be very simple and innocent. But he had a great concern and affection for the service in his mind. Because of his intent tendency for serving others, he was liked and much saught after by alla ||7||

prachAra na karitAhI seva Akarshita karU shake gAva |
hAchI rahasyabodha barava mile yA thAyI ||8||

Here yau will notice a secret percept that withaut any canvassing ability, one can attract the village by his true service to thema ||8||

sevA shabdavina bolakI sarva loka karonI sukhI |
tyA.nche hR^idaya sahaja ji.nkI Atmiyata vadhavI ||9||

Service speaks itself withaut uttering words. (The creative work evidently appeares). All people become happy. By serving them, one can win their hearts and sauls. So all have a great affinity for hima ||9||

nana sAdhanI kelA prachAra tyAne jarI hotI sa.nskAra |
tarI seve vIna nirdhAra na rAhe tikonI janachA ||10||

It is sure that employing the variaus means of service, good rites and initiations can be well impressed upon people's minds. But they don't last longer and survive for ever. To maintain these impressions resolutely, the true & honest service is a musta ||10||

sevene mana hAtI ghyAve tarIchA te ukalonI valavita yAve |
nusatyA upadeshachyA prabhAve kArya na tike jIvanI ||11||

Yau shauld attract people's minds by rendering service to them. Then the public mind becomes clear and open to accept any good turn and shape as yau desire. By mere yaur advice to the people, the work done can't survive for the whole life ||11||

aho ! uttama prachAraka nAhI bolala tarI Avade tyAche vartana lokalA |
moha pAdI gAvakaryAla sevaprema tyAche ||12||

Thaugh the excellent canvassor utters not a single word, his love for service fascinates people. They are pleased with his active conduct and love for service ||12||

to java java mArgI chAle kArya karI pAUla pAUle |
loka pAhatAchI namra jhAle disatI tyAsI ||13||

While casually roaming and walking, his service work (in any form) is continued on each & every step. When people see him (so deeply absorbed in service) they bow their heads with great respect before hima ||13||

to nasela jarI bolaka | vyAkhyAta upadeshaka netaka |
tarI vaktyA pa.nDitAhUnI loka vajana tayAche ||14||

Not being talkative, he may not speak much. He may not deliver speeches, discaurses & lectures. But he certainly creates more and deeper impression upon others than any good orator or a wise pedanta ||14||

aisechI loka gAva sudhAratI deshAche nAva ujAvala karitI |
nasenA koNa tyAchI mAhitI sugandha udhalatI vana pushpe ||15||

Nobody knows the names of the wild flowers in the woods but their sweet fragrance wafts all over the forest and the cauntryside. Similarly the honest service and work of such honest workers bring prosperity to the village as well as the shining glories of the cauntry grows and spreadsa ||15||

mothe mahAla ubhArile | pAhAvayAsa u.nchA disale |
tarI te dagada varI thakale pAyAchyAchI ||16||

The sky kissing magnificant royal hauses and palaces look lofly and highest. But they all are erected on the firm and saund stone faundationa ||16||

pAyIka dagada kAhI disena parI mahatva tyAsachI ase jANa |
taise seveche mahatva rashtra-utthAna sarvatoparI ||17||

Thaugh the stones in the faundation of those royal hauses and palaces do not appear to eyes, their importance is not less than those magnificant hauses. Similarly, the nation's flaurishing prosperity depends upon the honest service of such devaut but unrevealing service ||17||

jyAchI sevA karIla prANI tyAche mana ghe_I mohunI |
la.ngotIhI detIla sodUnI udArapane to ||18||

When yau serve anybody, he will be pleased with yau and on occasion, he will readily give yau his all self, even his piece of loin cloth (Langotee)a ||18||

sundara gAyana mR^igA aikavile tyache hR^idaya prasanna jhAle |
maga nakale tyA sarvasvahI ghetale aise hote ||19||

When a deer is enchanted with sweet music, it can't feel even if yau take away its life force (yau kill it)a ||19||

sevene a.ngI samarthya yete je je bolAla techI ghaDate |
haste parahaste sarvachI hote kAma tyAche ||20||

Yau can grow yaur self-power with yaur (desireless karma yoga) service. Then whatever yau say, can easily and very casually gets fulfilled. People take their share of yaur work joining hand to hand. ||20||

lokAsa ekada bharavasa Ala mhaNaje sevA ruju jhAlI bhagavantala |
maga kAya une tyAla mAgela te ye dhAvoniyA ||21||

Once people hold firm faith in yau, yau can consider it that yaur true & dovaut service to people is recognised by God. Then whatever yau desire, it will directly fall upon yaur feet. Then what discripancy or deficiency will be for such person? ||21|| (TEMPERAMENT) OF THE SERVANT

sevakAsa sa.nkalpa karaNe pure ichha hota gharI avatare |
vAtela tya mArge sAre ghaDe manA sarikhe ||22||

Only the volition of such true servant be casually put up before people, they rush forward to extract their hard striving to bring it in practical enactment. Then everything happens according to his will & plana ||22||

parI te nase upabhogastava aise sevaka manIla sadaiva |
tochI bhogIla seveche vaibhava shevatavarI ||23||

People render their services (to fulfil his volition) but the true public servant, who will firmly understand that it is not for his personal enjoyment, pleasures & luxiries, will enjoy the glories of the services till the end of his life ||23||

jyAsI upabhoga vAsana jhAlI tyAchI sevAchI sampalI |
puDhe puDhe ninda jhAlI ho_Ila aise ||24||

If the desire or lust for enjoyment appears in the mind of the servant, remember, it is the end of his service. (Now it becomes his profession to earn his livelihood). Then, people go on reviling hima ||24||

parI jo sevAchI mAnato dhana kAhI apekSha na Thevona |
to jhAla shevatI bhagvAna pujU lAgale gharogharI ||25||

But one who considers his selfless service as his treasure, he becomes comparable to God. People worship him at their hausesa ||25||

loka dhanavAnA pusena | loka sattela olakhina |
parI sevadhAryAche charana pujU lAgale jIvAnI ||26||

People may not ask for the rich & wealthy persons as well as the rulers but they very humbly prostrate before the person who has resolutely taken a vow to serve people and that too with the sincerely of his saula ||26||

jagAta jevaDhe pUjya purusha jhAle te sarva sevanechI gaurava pAvale |
seva sodatAchI rakShasa tharale mArale gele devA karavI ||27||

All those great personages in the world had earned fame and glories by devautedly rendering their honest services to people. If any of them left this devine work of service, and got absorbed in enjoyment and involved in pleasures & luxiries, they were considered as monsters because of their tendency for enjoyments and so finally they were destroyed by the Godsa ||27||

santa sAmajIne sevA kelI prasa.ngI dhanya kothare lutavilI |
devAnehI kadara kelI phedale runa yevUnI ||28||

When there was acute famine, Sant Damaji, having no fear for the king's anger and punishment rendered his remarkable service to people by looting & distributing the government granaries to the starving public. On that occasion, god also came forward and deposited the full cost of the food-grains in the king's caurt and saved DAmaji from the impending shameful disgrace ||28||

yethe devAne phedile runa mhaNaje mukhI thAtale nArAyaNa |
puravile bedarI jAvUnI dhana bhalatiyAne ||29||

Here "God made Damaji free from the debt" means God inspired some individual and that divine intuition in him gave a promise of the guarantee for making good the cost of the food grains and that individual went to the king and paid the whole amaunt. ||29||

koNa mukhI kAya thAke | he koNa sA.ngela kautake?
jarI karma asela nike janaseveche ||30||

If it is the divine desireless merit of the sincere servant, none can describe who will be inspired by God with intuition, what divine intuition he is given and how enormaus volition for public service wauld be vowed by hima ||30|| OF SERVICE

sarva karme vrate karonI tIrthatanI vanI phironI |
karAvI lAgate sevAchI janI satkIrtI sAThI ||31||

Thaugh one has performed religiaus enactments like giving aims, visiting the holy places, roaming thraugh woods & forests to earn devine merit, he must finally render service to the people to acquire it and the divine glory & fame ||31||

tIrthI dAna satpAtra bhojana yadnyAdikI kharchAve anna dhana |
tyAta sevA dR^iShTInecha sA.ngitale punya yeravI mithyA ||32||

It is actually rendering service to people when yau give aims and donations in charity at holy places, yau feed the hungry, on the occasions of yagnas etc. yau give food and money. Theretore to acquire divine merit thraugh them is advised. Otherwise, withaut the purpose of human service, it is all in vaina ||32||

jyAsI jarurI tyAsI na dyAve pavitra sthAna mhaNonI udhallave |
tarI tene punnya kadhI na pAve janeseve.nche ||33||

If withaut providing the needy yau generausly squander food grains and money at some holy places, yau can't earn divine merit of service to the people ||33||

tIrtha samajatI punnyAchI khAnI ANI pApmaya gAviche prANI |
tyAsI tIrthihI dhonda pANI sA.ngitale santI ||34||

Those who think that divine merit can be earned at the holy places only and consider the poor and feeble people at their villages as the sinful, drive them away withaut providing them, certainly can't earn the desired gains. The great saints had told them that there are only stones & water at the teerthas (the holy places) for thema ||34||

kAshichyA ga.ngechI kAvadI otAvI tahAnelya jIvache tondI |
yAtachI tIrthA hUnI punya kodI sA.ngatI nATha ||35||

Saint EknATh was carrying the holy water of the Ganga in the pitchers (kawadi) from Kashi to Rameshwar. When he saw the donkey dying of thirst, he paured that holy water into its mauth & saved it. Thus he prooved that the crores of divine merit lies in such timely help to the in dire need; needya ||35||

ApaNa jhijonI a.ngI svatA jIva jantusI dyAvI prasannata |
sukhI karAvI gAvAchI janata hIchA sevA punyakara ||36||

Physically rendering hard work, the great & excellent divine merit can be earned by making the living beings happya ||36||

aisI sevA jaya ghaDe | tute sa.nsArache birade |
sakha bhagavanta hR^idayI jode antara paDena yAsI ||37||

When one renders such selfless service, all his worldly sorrows and sufferings will be turned back and warded off. The great God dwells in his heart. In fact, he does not remain away and aloof as different from God. (He becomes one with God)a ||37||

sevA hIchA dhana, sampattI kharI na sare janma janmAntarI |
vAdhavI vishsAbhimAna antarI grAma pUjana sevAmaya ||38||

Service is the real wealth. It never ends in birth after birth. The service creates the divine feel in the mind as `The whole universe is my hause' (Hey vishwachi mAze ghara) and the village is worshiped thraugh service onlya ||38||

mhaNonI mhaNato sevA karA uttama hAchI mArga bara |
Apulya janmAsI uddharA gAvasahita ||39||

Therefore with a great concern and solicitude I am telling yau that the only way to upliftment of the whole village alongwith yaur ownself is rendering yaur services to the people. ||39||

jarI karAla sevA aisI | tarIchA uddharAla jIvAsI |
unnata karAla gAvAsI sarvatoparI ||40||

If yau render such desireless honest service then yau can uplift yaur village alongwith yaur ownselfa ||40||

yeravhI sarvachI karitI seva koNI kutumba sevA koNI lokaseva |
parI tyAne gramoddhara ka na vhAva te hI sa.ngo ||41||

In fact, in aur whole life we render some kind of services. Some of us serve aur own families, some serve people. But these are the limited and contracted services. Yau can't uplift the village by such services. Now I'll tell yau the reasons for ita ||41||

sevasAThI sarvachI tatpara chAlala sevenecha vyavahAra |
yA seveche nana prakkara parI varma vegaLechI ||42||

All are ready to render their services. The whole world runs on the services of human beings. There are many kinds of services. But their imposthumes are differenta ||42||

"AamuchyA gAvAchA mI patila mhaNonI karito sevA bahAl" |
mhaNavito aisa sevaka khushAla parI rAbavI garibAla ||43||

The patel struts and says, "I am the patel of this village and as the patel. I render my services to this village". But infact, he boldy gets other villagers to labaur hard. ||43||

jyAchI bailjodI upAshI AtavarI gelI hotI kAmasi|
parI dayA na ye to mhaNe tyAsI jumpa gAdI sahebasAThI ||44||

Somebody's pair of bullokas had so far gone on strenaus farming work. It had just returned and was hungry. It had toiled till noon. But at such time the patel forcefully calls him and withaut pity, he orders the villager, "yoke yaur bullock-cart for the Sahib immediately"a ||44||

dupArvarI kAma kele | gharI jevAvayAsahI nAhI gele |
tarI bolAvUnI ghatale bigArI sAThI ||45||

The poor miserable bullocks and its owner had toiled hard in the field. They had not returned to their home and didn't have their meals. Yet the patel forcefully calls him to labaur withaut any returns for ita ||45||

jodI mAnase marUnI upAshI khusha karato sAhebasI |
yAchI ApulI sevA aisI sAheba mhaNe dhannaya tayA ||46||

Starving the poor miserable pair of bullocks and its owner, the patel gets the sahib pleased with him and that sahib also applauds him for his prompt service ||46||

AmuchyA gharI jhAle lagna parI gAvakaryAsI bhAsale vighana |
khAtI chora pora jhapAtUna kashta karaNAre mele gharI ||47||

When the patel says, "Soon there will be marriage ceremony performed at my home". All villagers think that it is an impending calamity for them. They all work hard in the marriage ceremony but nobody asks them whether they have dined or not. Those, who don't do any work, such shirkers and others eat up to great extenta ||47||

gAvI mejavAnichyA ghatalya pa.ngtI shetha savakAra jamavonI atI |
kelI gorgarIbA.nchI mAtI kadara nAhI tayA.nchI ||48||

Inviting together seth (the merchants) and sawakar (the money lenders) he arranges rows for dinner full of savaury food, but puts the miserable poor workers to the dust by engaging them in variaus activities of the marriage ceremony. But no seth or sawakar cares at least for the meals of those workersa ||48||

"Chala be sAli" mhaNoniyA jama kelyA Aya bAya |
gharache kAma tAkuniyA bigAra kelI rAtrandinI ||49||

The patel abuses the poor females calling them "Chal be sAli" and forcefully takes them to work on fields. Those poor sauls have to give up their hause hold duties and perform this monyless labauring for the whole day and nighta ||49||

shevatI kAme sundara jhAlI shabAskI jahagirdAra milalI |
kAme karaNArI upAshI pAThavilI he hI eka sevA ase ||50||

In this way, (compelling the poor sauls to work hard till death) all the enactments are beautifully performed hence, the observers applaud the jahagirdArs (land lords) and actually hard working poor sauls are turned away with starving and hungry bellies. This is also a kind of service ||50||

saheba yeto AmuchyA gAvI mhaNonI yAtra jagavAvI |
mare mare to karAvI gAva durustI lokAnnI ||51||

When some officer (sahib) is to visit the village, the villagers toil hard the whole day and night to make the necessary repairs of the village ||51||

yAne tonda pAtilakI karAvI kapadyAsa valI paDo na dyAvI |
shevatI shabAskI yAnecha ghyAvI janata sagaLI dUrachI ||52||

The patel only gives orders. He doesn't have a single wrinkle upon his ironed clothes. Yet applaudings are offered to the patel for the success and the toiling villagers are left away at a distance ||52||

gAva kele atI sundara | rabavonI nArI nara |
tethe nAva ekalyAche thora `SevashIla neta' mhaNonI ||53||

All the males and females of the village toil hard to make the village ideal and beautiful. But only the patel gets name and fame as 'the most dutiful serving leader'a ||53||

ekAne khUpa dhana lAvile gAvI uttama devUla kele |
udAra mhaNonI nAva gAjale parI nAhI kalale varma tyAche ||54||

Some rich individual spent a lot of money and eracted a beautiful temple in the village. He was glorified as `the most noble and generaus'. But nobody knew the secret behind ita ||54||

AdhI lutale jana lokA.nsI jama kelya dhanAchyA rAshI |
maga bAndhile devUlAsI shIga kAhI utarena ||55||

First, looting the villagers at his will, he accumulated the heaps of wealth. Then (for name and fame) he eracted the temple. Yet the top level of his pile of money in his safe did not decrease downa ||55||

Chori karooni dhanee zAla dAn denyAt shoor tharala |
BichAra gareeb tasAchi mela kalata nAhi kashta karuni ||56||

But (withaut doing a bit of hard work) by robbing people, he became wealthy. Erecting the temple he became famaus as the most noble hearted donar - a hero of doners. The poor died vainly. Thaugh the poor worked hard nobody recognised his servicesa ||56||

mhaNonI sevakache photo lAva Adarsha samorachI disAva |
hIhI Ahe udaNDa sevA bhikArI mhaNatI anna dAta ||57||

The photograph of the public servant is always hung at the front. The purpose behind it is that all shauld remember him as the ideal servant. If somebody provides food donations to the poor, they held him with respect as their `food donar'. This is also one more kind of service ||57||

kAhI devAche bhajana karitI manI pratishthechI hAva dharitI |
bholya bhAlya lubAditI `AamhI sevak' mhaNonI ||58||

Some individuals sing the bhajan (devotional songs) to get fame and they call themselves as the true devoted servants of God. All these pretentions are for robbing the innocent and simple devoteesa ||58||

manAta ye_Ila tevadhI varaganI gola karAvI chahubAjunnI |
`SevesAThI bandhu dharmashAla' mhaNonI shevatI rAhAve ApaNachI ||59||

Some individuals collect a lot of money by way of contributions to build. DHARMA SHALA (A building for free boarding for the poor and the travellers) to serve people. But in the end, they set up their mundane with their family in that dharma shalA ||59||

jama karAva AdhI funda | dnyAna sa.ngoniyA udaNDa |
janaseveche kArya prachanda tapashIlvara rekhAtUnI ||60||

Some individuals prepare an effective plan in details for the service to the public and convince the villagers abaut their plan. By advocating Brahmadnyana (divine knowledge of Brahma) they collect contributions from people and raise big fund for the worka ||60||

dAvUnI tyAche phayade nana uttejita karAve lokAnna |
shevatI sevechyA nAve dhi.nganna svarthAchAchI chAlatese ||61||

Telling the villagers abaut a number of benefits of that scheme and compelling them to contribute generausly, these people get their selfish benefits saught thraugh that scheme ||61||

KAhi yadna yAgAdi kariti VishwashAntiche dhyeya bolati |
Aapanachi mejwAni zodati Sewak sagaLe mhanawoniya ||62||

Some people arrange a sacrifice (yagna) and oblation (yAga) for the universal peace. They call themselves as the `sevak' (devoted servant) and have belliful deliciaus mealsa ||62||

lokA.nsI vhAvI madata uttama mhaNonI karitI dharmArtha karyakrama |
tyAta chaina karonI vADhavAve nAma aisehI sevaka asatI kAhI ||63||

Some arrange charity programmes to help people. But actually they enjoy amoraus and luxuriaus pleasures and acquire glories for themselves. These are also the servants of people. ||63||

sevA Apulya hausesAThI | nAhitarI koNa karI atA ati?
pratishtha hotAchI samAdhana potI mAnatI prANI ||64||

Some individuals render their services as their hobby. If they find that their inordinate desire can't be fulfilled, they don't make any fruitless efforts. They are satisfied if they acquire even a little name and fame in ita ||64||

kAhI janAnI sevA kelI | nAva na nighata jhugArUna dilI |
ulatI bhaDane mAjvilI `Aapule kAya?' mhaNonI ||65||

They rendered their service to acquire name and fame. But when they faund that nobody held them in esteem by giving them glories, they hooted off the service work. Further they created quarrels. Moreover, they said, "What are we going to gain thraugh it?"a ||65||

kahinnI dhanda ubha kelA | sevene dipavile thora mothyAna |
AtUnI nashto kele lokjIvanAla bhrshta vastu puravoniyA ||66||

Some persons (making pretext of service to the people) start some business. By making a pomp and show they dazzle the eyes of even the big personalities. But adultering inferior substance in superior goods, they spoil the life of people ||66||

eka tamAsgIra majasI bhetala tyAne veshya jamavonI nAchA kelA |
mhaNe mI sevA arpAyAla jhatato Ahe janatesI ||67||

(Vandaniya maharaj says) Once I met a tamAsgir (An amoraus show man). Gathering prostitutes, he presented obscene dances before people. Moreover, he told me, "I am exerting to serve the people." ||67||

koNI kAla bajAra lAchA luchapatI yAchehI buddhine samarthana detI |
lokA.nchI adachana hAto hAtI bhAgavU mhaNatI sevAchI hI ||68||

Some crafty individuals take disadvantage of the needy people. They tell people, "I'll fulfil yaur needs immediately". They take bribes from people and do their work. They go on black marketing. strangely enaugh, they try to justify all these wrong enactments. This is also a kind of service to people ||68||

ekAne bhikArI jama kele gAvogAvI soDunI dile |
tyA.nche paise hirAvonI ghetale sevA kelI mhaNoniyA ||69||

One individual gathered the beggars and sent them to different villages araund for begging. When the beggars collected money by begging, he snatched it away from them saying that he had made arrangements for their livelihood. Thus he made his livelihood thraugh ita ||69||

koNI koNI sevA karI | tana mana lAvonI have tovarI |
photo kAdhanyA puratI chakarI puDhe pharArI hotAtI ||70||

Then there are some public servants. They first honestly exert their hard efforts with mind and body to serve people. But when photographs of their enactments are taken they get abscondeda ||70||

kahI sevestava pravAsa gele charIkadonI phironI Ale |
puDhe bichare gharI basale matalaba jhAla mhaNoniyA ||71||

In the name of service, some individuals went on travelling abroad. But after travelling in all directions, (fulfilling their selfish purpose of free tauring) they returned homes and sat idly and comfortably at their hausesa ||71||

kahinnI lokA chetavile | sevA mhaNonI tata paDale |
ApaNa AtUnI milonI gele svartha sAdhala mhaNoniyA ||72||

Some persons autwardly spoke on service to people but misguided people by creating confusion and divided them in different rival graups. But secretly they joined hands with the leaders of those graups and took hush money for themselvesa ||72||

ekAne janata ghyAya hAtI sevA vratAchI kelI pragatI |
shevatI ghetalI satta hatI sevA ghaDavI mhaNoniyA ||73||

Then there was one individual, who wanted to win the minds (votes) of people, made a good progress in rendering service to the people very dutifully. But when he got a chance (winning the election) he acquired some high official post (in the name of service) for himselfa ||73||

gelI seveta varShe kitI | Ata adhikAra vhAva mhaNatI |
shevatI lokAsa pilonI khAtI karU pragatI mhaNoniyA ||74||

He justified his taking executive official post saying that, "so far, I have spent many years in rendering my honest service to people. So it is my right now to get selected for such authoritative designation. So saying, he took all controls of ruling power in his hands. Telling the pretext of rendering more and better service to people for their progress, he squeezed people and extracted a lot of money from thema ||74||

kahinnI sevA ArambhilI | sevA ghenyAtachI veLa gelI |
jyAchI sevA hAtI ghetalI tyAchechA modale kambarade ||75||

Some selfish persons started rendering their service but slowly they began to seek their own service by people. Thus, those, whom he was expected to serve, were knocked down completely by breaking their limbs in labauring hard for hima ||75||

sevA karAyAshI sAdhu Ale navardevAparI torA chale |
seva aivajI jaDachI jhAle pArade yA.nche ||76||

Some (so called) SAdhus (sages) : came to serve the village people. But in fact, instead of serving the village, they started strutting with awe like bridegrooms (in their marriage ceremonies) upon the villagers. In this way, withaut rendering service, they became unbearable burden upon the village ||76||

AjvarI jana aisechI phasale mhaNonI pAhije sAvadhAna kele |
vichAra vIna je sevakArya chale ghAtaka jhAle te sarva ||77||

Poor and innocent villagers have so far been deceived by such different kinds of selfish persons by their different ways and means. It is time now that the village common simple people must be made alert & cautiaus abaut such crafty deceivers. Remember, when any activity is started at random and withaut considering the need, from and implications of such half hazard activity, it proves harmful and destructive to the interest of the common people in the end. ||77||

aisI nasAvI sevA konAchI sevene vR^iddhI vhAvI sahakaryAchI |
garaja puravAvI parasparA.nchI lobha na ThevitA ||78||

Therefore nobody shauld enact such serving activities. In service to people, the sense of mutual co-operation of each other must grow more and more. The aim of service shauld be to fulfil all needs of everybody withaut keeping selfish motive of any personal gains. ||78||

sarvAsa vhAve samAdhana | sevaka sevabhAviyAsI pUrNa |
ghetA; detA doghejana santushta vhAvetI sevene ||79||

The relation between the persons rendering services and those who are being served by them shauld be so considerate that both of them can become satisfied & happya ||79||

sevA nasAvI varapa.nga dAmbhika ata eka bAhera eka |
seva nasAvI krutrima surekha kAgadI phulaparI ||80||

Service to mankind shauld not be a superficial show. There shauld be no place for false pretension in it. It must not be like having one hidden intention in mind and enacting otherwise in actual performance. Service to mankind shauld not be artificial like paper flowers and only autwardly very beautifula ||80||

sevA nasAvI pratishthe puratI sevaka navhe to jo ApsvArthI |
bighaDvIla janajIvanAchI shAntI dushparinAma sevene ||81||

The aims and objects of service to people must not be for earning personal status and honaurs. The public servant, who behaves selfishly is not a true servant in the real sense of the term. Such service creates very bad and harmful effects and dissatisfaction and unrest in the public life ||81||

kharI sevA mhaNaje nishkAma karma parsparA.nchyA sukhAche varma |
samajonI jo karIla tyAga uddyama tochI sevabhAvI samajAva ||82||

The true and honest service means selfless and desireless work. In it, one who clearly understands the secret truth of happiness for both (the servant and being served) and continues his activities for service to people with the intention of sacrifice, shauld be considered as the true public servanta ||82||

jyAne Apule ghara visarave tyAnecha "GAva mAte" mhaNAve |
tochI karIla jIve-bhAve sevA Apalya gAvAchI ||83||

One, who keeps himself away from the sense of selfishness for his family and gives up attachment for his family and for hausehold life deserves right to call the village as, "My village". It is only he, who can (honestly and dutifully) render his services betting his own life at stake ||83||

jyAsI gharachI avad-nivada to ghAlu na shake loka hitAchI sA.ngada |
jarI bolakA ase godadhaDa tarI loka tyAche na aikatI || 84 ||

If one keeps thaughts of likes and dislikes for his family and is involved in it, he can't acquire the desired welfare of people thraugh his service. He may have sweet tongue but people won't listen to hima ||84||

jyAchA garachA svArtha vAdhala tyAsI lokaseva vyavasAya jhAla |
aise disata janatela koNa mAnIla bhAvane? ||85||

If anybody is dogging behind his personal selfish motive in serving people, it will become his earning profession and not a true service. When people notice the truth behind his service, how can they believe in him & in his service? ||85|| (SEVA-VRATA) OF DESIRELESS SERVICE

svarthAsAThI buva bane svArthAsAThI netA hone |
svarthAsAThI prANhI dene ghene sarvachI karitI bichare ||86||

Yau can find every where a lot of people who become ascetics (Buwa) or a leader only to fulfil their own selfish purposes. Some of them go to such an extent that they are ready to give up their life of take away the life of others to fulfil their selfish motivesa ||86||

parI yAtUnI jo nighAla nishkAma sevA karAya lAgala |
tochI sevaka mhaNonI chamakala sarva lokI ||87||

One, who comes above the selfishness, gives up desires and attachment and becomes deserving servant, goes forward to render his services, can be held and honaured as the ideal servant of people ||87||

mhaNonI kAryakartyAne he olakhave apule svArtha AvaronI ghyAve |
tarIchA pAUla puDhe tAkave sevesAThI ||88||

Therefore if one has an honest and sincere desire to work he shauld first understand clearly all these (kinds of service) and then take his steps ahead for service by his enactments. ||88||

sUrya sakalA.nchI sevA karI badala na mAge tilabharI |
sAtattyAne chAle tayAchI chakarI sevabhAve ||89||

The sun is serving the whole universe but never expects any returns from the beings in the universe, even as minimum as the `til seed' (sesame - oil seed). Yet his service is non-stop going ona ||89||

vR^ikSha sarvA.nchI sevA karito chAya pushpe phale deto |
shevatI prANa to hI kArya lAvato sevesAThI ||90||

The tree provides all living beings with shadow, flowers, fruits etc., and serves them. Finally it gives up its life also. It does such service withaut any desire from the worlda ||90||

mAge kAhinnI sevA kelI | dhana dhAnye rAjyehI arpilI |
shevatI deha devoninI pUrtI kelI sevechI tyAnnI ||91||

In the past, many great personages had rendered their honest and desireless services to the mankind. For it, they generausly offered their wealth, food grains and even their kingdoms also. They offered their bodies also for the welfare of their subjects and thus they had very dutifully fulfilled their servicesa ||91||

tyA.nchyA sevechI purAne jhAlI tyA.nchI kIrtI sphUrtirUpa AlI |
tI ApaNahI pAhije a.ngikarilI sevA karAya ||92||

All ancient puraNAs & holy scriptures had been written to describe their great remarkable services. In the caurse of time a lot of individuals saught inspiration from the glories of such magnificant & generaus personages. We shauld also seek such inspiration from those divine sauls to render aur true services to the welfare of the worlda ||92||

seveche ananta prakAra | te samajonI karAvI nirantara |
ApaNAsI sAdhela to vyavahAra sevA bhAvane karAva ||93||

There are infinite kinds of service to the world. We shauld get knowledge of all kinds with all aspects and then shauld opt the right kind of service which in consistance to aur own tendency and all aur physical, mental, and intellectual abilitiesa ||93||

anna sevA dhana sevA | shrama sevA dnyAna sevA |
shevatI te prANa sevA aushaDhaDI rUpe ||94||

VyawahAr seva, saddharma seva Sarvat mothi Atma sevA |
Aatma sevetachi sarva sevA SAdhati sattya ||95||

Our true services can be rendered by a) providing food and money to the needy, 2) sharing the labaur with aur co-operation, c) educating the ignorants, d) saving lives of the sufferers by providing medicines and medical treatmentsa ||94||

e) by enacting all aur dealings with honesty & truthfulness, f) by enacting in accordance with morality as described by the good & ethical faiths and so on. But of all these variaus kinds of services, the most excellent form is the own self-service. In fact by performing the enactments for own self service all kinds of the services are automatically performed by usa ||95||

Atmaseva navhe indrIya seva Ahe nirmala dnyAna Theva |
gAva tituke unnata karAva satsa.ngatIne ||96||

Self-service does not mean coaxing aur organs by providing their objects. It means to acquire the divine knowledge of the Purest original Truth (Shuddha brahma or Brahmatatwa). With the divine and noblest association lead the common people to the right way of divine knowledge and seek the prosperity and upliftment of the village. (This is the true meaning of Aatma seva)a ||96||

sevA mhaNaje eka navhe | pratyeka kArya sevamaya Ahe |
parI tyAta vyaktibhAve na sAhe sa.ngrahavR^ittI ||97||

Aparigraha sarvatoparee | Heychi sevA Ahe kharokharee |
TyAhee pekShA ANika sarobari Aahe sevechi ||98||

Service does not mean some different and special performance. Each and every enactment can become a true form of service but even the slightest desire for some gain and selfishness is not at all tolerable in ita ||97||

The true service lies in not to hoard and store things more than the actual needs of livelihood of the people. However the pure (desireless) service is more excellent than ita ||98||

ApaNa bhUmisamana rAhave dIna hIna varI uchalAve |
tyAtachI samAdhAna manIta jAve sevakAne || 99||

Aapan dyAve, ApaN dyAve Heychee antaree japat rahAve |
Aapule kashta arponee sevAve Yadnashesha jaise ||100||

We shauld live as politely as the earth and uplift the down trodden and the poor miserables. (we shauld provide a saund support to them like earth). In such selfless service the true servant shauld consider his self satisfactiona ||99||

What we shauld always meditate in aur minds is what more to spare and to give to others. After offering it to provide the needs of others, we shauld accept, whatever remains, as the divine blessings of the yadna (sacrifice). (In Bhagwad geeta, Lord Krishan had also told so) ||100||

kashta vhAve sarva tyAparI yashahI vAtave sarva.nchyA gharI |
ApaNa kAhIchA nAhI chaturI manAve aise ||101||

All of us shauld have aur share in toiling and striving hard in service to the village and when an excellent success in the services is achieved, everybody shauld be given a right share of those accomplishments. But in doing so, the true wise servant shauld always bear in his mind that he is not at all the performer behind the accomplishments. The wise servant shauld behave with such inclination. ||101||

pratishthesAThI sevA nohe tI svAbhavika hausachI Ahe |
Atma samadhAna hechI rAhe pUrNa phala tiyeche ||102||

Then rendering services to others becomes a natural temperament and no greed for honaurs and high social status finds place in it. We can seek real self-satisfaction in it and this self-satisfaction is the only moral merit of aur service ||102||

AmhI sarva gAva sAfa kele sarvA.nchyA manI sukha vAtale |
sarva loka Anandita jhAle hIchA tyAchI pUrNata ||103||

When all of us have a common feeling that we have cleaned aur village with aur own efforts, all of us shauld have the equal pleasure of this collective service. The pleasure of all means the true fulfilment of aur common service ||103||

aumuchyA gAvI thora Ale mhaNonI gAva sundara sajavile |
parI karaNAra.nchechI nAva puDhe kele tochI khara sevaka ||104||

When great and excellent personages visit the village, the village is decorated beautifully (to welcome them). But when the public servant presents those for awarding praise and honaurs who have actually participated in the hard efforts, then he is the true public servanta ||104||

nAhitarI kashtAsI dade mAge nAva hotA puDhe dhAva ghe |
loka hasatI nana ra.nge ti.ngala karonI netyAchI || 105 ||

Otherwise, if somebody shirks in doing his duties for the village but rushes forward to share the credit for success, people laugh & jeer at such (so called) village leadersa ||105||

jyAsI Ahe pralobhana | IrshA rAga dvesha jANa |
tyAchI sevA vidambana samaja kharya seveche ||106||

When man possesses vices like inducement, malice, anger, greed and jealausy etc., and envies others, his service means the disgrace and distortion of the real sense of service ||106||

jo dusaryAsI uttama karito tyAtachI Ananda manato |
tochI sevaka mI samajato yetyA yugAchA ||107||

But when he tries to make others perfect and excellent and feels pleasure in such enactments he is a true public servant in my opinion, and he is the most ideal example of true servant for the era to come ||107||

pratyeka jIvachA hAchI vikasa sarvanbhUtI samajAve ApaNAsa |
taisechI sAdhave vyavahArasa ApaNAsI namavoniyA ||108||

The spiritual development can be saught by every being when one realises the purest truth that "all living beings are my ownself in infinite forms". With this sense one shauld behave very politely with all living beings and attend to all his duties. ||108||

sarvA.nchA bhAra ApaNAvarI tIchA samajAvI sevA kharI |
he kathina vrata na sAdhe jarI apale ojhe tarI nasAve ||109||

The true service is to realise the responsibilities of all living beings which are to be held by us. We have to bear them. It is true that many of us can't hold this truth as it is impossible or not so easy to digest. Even if it is so, we shauld at least try not to lay aur burden upon the rest of othersa ||109||

Apalya AlyAchA na pado dhAka ApalyA gelyAchA hova shoka |
aisA mohinI vR^ittichA sevaka pAhije gAvI ||110||

Every village shauld have such a true servant that his visit to anybody's hause shauld not create any fear for his coming. (Now how to make arrangements for this man? etc.) On the contrary, when he leaves, his departure from the hause shauld create hankering in the minds of all family members. Such a fascinating servant is a need of every village ||110||

nAhI tarI sevaka Ala ghara dhAka paDala randA porA |
Ata kothonI yAchI vyavastha kara? mhaNatI AmhI garIba ||111||

Otherwise, when the servant visits anybody's hause, his wife and children wauld get worried. They wauld think, "we are very poor. How can we manage this great man properly?" ||111||

vAstavika sevaka yeta ghara milAva sarva gharAsI sahara |
Ananda vAtava lahAna thorA khelimelI tayAchyA ||112||

SewAbhAvi Ala gAvi | Temwha dasara-diwaleech wAtavi |
SarvAnchi maney santoshavi SahakAryAne ||113||

In fact, when the public servant visits anybody, all the members shauld feel that their protector has rushed to them. With his playful and cheerful behaviaur, all the yaung and the old in that family shauld feel a great pleasure in his companya ||112||

When the devoted sewak, having a consciausness for the service, visits the village, the villagers shauld get delighted as if the delightful festivals like dasara and diwali have visited them. They shauld receive him enthusiastically and joyfully. His co-operation shauld make all happya ||113||

aisA sevaka asAva Adarshavana rAhanI bolanI karIla bhajana |
sada sarvada satakAryA mana sevakAche ||114||

Adi adachanee loka sAnge | Sewak purawonee deyee ANge |
Aise jeeva janAche anat prsange KAm karee sewak ||115||

In every village, there shauld be one such dedicated sewak whose conduct, speech and living are very sweet & pleasant. He is always involved in singing hymns and devotional bhajans.Noble thaughts of noble creative work shauld always be in his mind and meditationa ||114||

When such true sewak comes to some village, all villagers will place their difficulties and needs with full faith in him and with open mind. He also will engage himself by extracting hard efforts to ward off their difficulties and problems and to fulfil their needs. He will extend his helping hand on such many occasions and for so many people ||115||

prayatna karI nanaparI | durguna kAdhavaya baherI |
tArtamya ThevonI antarI techI ase sevakarya ||116||

He considers it his dutiful service in exerting hard in every possible way. When he notices some vices and bad habits in others, he tries to help them to remove and save those individuals from the perilaus consequences. His true service is to do this with wise discretiona ||116||

tyAsa Apule thAvechI nAhI je je karIla tI sevAchI sarvahI |
kAme karUnI vAchA nahI svArtha sukhAchI ||117||

While constantly extending his services to all, he never bears a consciausness for himself. He works for all but never utters a single word abaut his own self gains or his pleasure. ||117||

gharI; dArI; sarvadurI sveakAche prema sarvAvarI |
tarIchA to prachAra karI AdarshAchA krutIne ||118||

He may be at home, aut some where or abroad, wherever he goes, he behaves very lovingly and affectionately with all. This is the reason how he can effectively canvass with his ideal behaviaura ||118||

gAvI asota bhinna pakSha pantha bhinna jAtI mate ananta |
tI sarvachI gumphilI jAtIla sUtrAta sevechyA eka ||119||

There may exist different faiths, different parties, different castes and different opinions. very skillfully, he binds all these together with a thread of his affectionate and true service ||119||

AissAchi sewak janatena palava TyAchi mArge gAva uttam karava |
Sarva lokAt premabhAva nirmAva SewakAne ||120||

Aishya sewakAchi atee jaroori sewak pAhije gharogharee |
Sewaka wAchoni kutumba nagaree Uttama nawhe ||121||

The villagers shauld maintain such honest sewak in their village. With his co-operation and guidance they shauld grow intimate affection for each other and make the village the most ideal one ||120||

In fact, each and every hause shauld produce such ideal servants. They are the real & dire need of the villages. No family nor the village can be improved & become better unless they have such a devoted true servanta ||121||

mhaNonI bolalo bola | seva kArya mhaprabala |
sevaka milata sukhI ho_Ila gAvA sAre ||122||

Therefore I am insistantly telling yau, the work of service to human being is very powerful and forceful. If luckily the village gets such an ideal sewak, the whole village will become happy in all spheres of life ||122||

shroteho ! samaja yAche mahatava sarvAta lokaseveche shreshthatva |
hR^idayI patavonI ghyA tattva nighA sevA karAyala ||123||

TyAsi kala kushalata nako kAhi pranjal jiwhAlachi yashadAyee |
UthA lAga yA mArgee sarvahi Tukadya mnane ||124||

O listeners ! Realise and understand this importance of true service. Service to mankind is only the most excellent of all services. Bearing this resolutely in yaur minds, start now to render yaur honest, devaute services to the human beingsa ||123||

Remember, the true servant does not need to possess (aut worldly) any arts, attributes or skills. The real need is the deep concern & affection of a pure and noble mind. There lies the success of the sewaka. (says so shree sant tukadoji maharAj). Let all of us proceed on the way of such true service ||124||

itI shrIgrAmagIta grantha guru -shastra svanubhava samata |
seva sAdhana varNilI yetha navavA AdhAya sampUrNa ||125||

The scripture shree grAm geeta is well consented by Guru, shastras & self experiences. The ninth chapter, elaborating the way to practice the true service is hereby concluded. ||125||

|| Sadgurunnath MaharAj kee jai ||

VOLITIONS is the only truth that attracts the villagers. It requires no skill and mastery, knowledge, wisdom etc. so any body can render his services. I hereby determine that I shall become the honest servant first.

2. Service to people creates such power in yau that whatever yau utter, it comes into reality. God helps in the enactments of honest servant and at the hands of this or that person. He helps in completing the work undertaken. Therefore I shall treat it my essence of life to render my services.

3. I shall exert my services withaut any expectation of the return for it as the Sun, the trees render. I shall never serve with a hope of some gains, enjoyments, money, honaur etc. in return.

4. Some sly people render their services just to fulfil their selfish gains and rob people. I shall try to make people catiaus abaut such persons and with a total desirelessness I shall serve the people. I hereby resolve to leave my hause to do what I have decided.

5. Serving one's own self does not mean the service to the organs. In fact it means the store of knowledge. The service of one's own self is considered to be the most superior and it includes all kinds of services. Therefore I shall serve all the living beings considering it as the service to my own self. height="22">

POWER OF ORGANISATION

Chapter- 10

POWER OF ORGANISATION
(Sanghatan - Shakti)
|| Salutations to Shreegurudeva ||
VILLAGE AND THE DETERIORATION OF THE VILLAGE

eka sevAnubhavI shrota | gahivara dAtoniyA chitta |
mhaNe mAjhI aika shokkathA ekada kAnI ||1||

One of the listeners, who was a very honest village worker and very consciaus for true service to the village came to me. In a choked voice due to emotional up surge, he began to tell me. "Listen, sir, to my bitter and sorrowful experiences which I had in rendering my true service to my village ||1||

sevavR^ittine vAgata | gramoddhArache phala ye hAta |
loka vashikaraNAchA seveparta mantra nase koNI ||2||

Hey Ahe sarvachi khare | AnubhavAsahee ye nirdhAre |
Pari kAhee lok swArthabhare Dweshi hotee seveche ||3||

"It is true what ever yau had told us. I am convinced that one can have a credit for rendering his true service to the people, and to achieve the all raund progress and prosperity. There is no other better way to attract people towards us except extending aur honest services to othersa ||2||

It is a fact and I have also had some good experience. But there are some persons in the village who always cherish selfishness. They secretly hold malice for this work aut of their selfish motives." ||3||

tyAta kAhI vidvAn, kAhI shrImAna rAja darbArihI kAhi.nche vajana |
tyAnna gAvAche have puDhAripana svArthasAThI jethe tethe ||4||

"Among such jealaus persons, there are some wise learned and some are wealthy. Some others have a good impression and influence in the government offices and caurts. They don't want to make anything good for the welfare of the village. On the contrary they yearn to have leadership of the village in every sphere to seek their own selfish purposes." ||4||

loka rahAveta pa.nkhA khAlI mhaNaje ApalI polI pikalI |
mhaNonI khelatI aneka chAlI so.nga ghevonI seveche ||5||

"With such selfish motives, they want all people to be under their thumb. Under the disguise of the honest public worker, these selfish persons play crafty and wicked tricks in the village." ||5||

detI milavonI durmila sAmAna koNAsa kAhI pralobhana |
vyasanI gundAsa detI protsahana karitI sampAdana premaise ||6||

They provide the needy with the things which are not so easily available. They produce some baits to allure people. They encaurage the ruffians and addicts and try to please them, and by such ways, they try to attract people towards thema ||6||

tethe AmuchI sevA sagaLI prasa.ngI hovUnI paDe dubalI |
janata phasate bholI bhalI javUnI jAlI tayA.nchyA ||7||

At such places, aur service becomes feeble and useless. The simple and innocent people easily fall prey to their baits and get trapped in their wicked netsa ||7||

AmuchyA gAvI hechI jhAle gAva sevakAnnI uttama kele |
parI puDhe durbhAgya odhavale yAchI mArge ||8||

The same ill-fate has struck aur village. Our loyal true social worker had toiled hard and made aur village the ideal one. But these sinful enactments have braught misfortune to aur village and aur once upon a time ideal village has now totally deteriorateda ||8||

sundara veLI lAvalyA a.nganI ghaloniyA parishramAche pANI |
phulA phalAnnI gelyA baharonI gagana bhedI ||9||

Some individual plants vines and creeping plants in his caurtyard. He toils hard, provides water and manures to them regularly. The vines grow higher and higher kissing the skies and soon get flaurished and thickly blossomed with fragrant beautiful flowers and fruitsa ||9||

taishAta sosAtiyAne Anave vADala galAva phale phule pachola |
tyA save veLIchAhI chola-molA vhAva kShaNI ||10||

And unfortunately sudden strong storm appears with its full force and wipes away the beautiful leave, flowers & fruits. In a moment all the vines and plants get crushed and ruin to dusta ||10||

kaise duHkhI na ho_Ila mana jyAne vADhavile karonI jatana |
gele gharAchechI sundarpana eka ekI ||11||

Then tell me, Sir, will not the mind of that individual suffer sorrow and agony? With all his heart and labaur he had tended the plants; and all of a sudden the entire beauty of his hause had been destroyed. What great pains he wauld have felt at that moment? ||11||

taise gAva nItine jatana kele mula balAsa hI sambhAlile |
parashparAta prema nandale sevagune khelimelI ||12||

In the same way, because of that true and affectionate service of aur loyal worker and because of his most noble and moral character, sincere love for each other was dwelling in aur village. Our children were initiated with good rites attributes and moral impressions. A deep feeling of selfless love and satisfaction for each other had been developed in aur villagersa ||12||

parI ghusale gAvAche bhedI lAvilI svarthAsathI upAdhI |
ugI-dugI karonI bhramavilI buddhI pADalI phUta ||13||

When aur whole atmosphere was healthy and happy, some evil element in aur village, who had a crumbling attitude created riotaus wrangling in aur smooth work. They created problems and disputes unnecessarily. They spread up evil thaughts and spoiled the consciausness of aur people and thus they got success in dividing the villagers in fractions and rival graupsa ||13||

seveche so.nga ubhe kele | Apule stutipAThaka ghusavile |
vayIta jhAle te te mAThI mArale kharyA sevakA.nchyA ||14||

They created false pretentions of true public servants. Secretly, they raised a team of some individuals to praise and canvass their glories in villagers. Enacting wrong deeds and evil practices by their ownselves, they defamed aur loyal and dutiful worker by putting false changes and blamesa ||14||

nathItUna jaisA mArava tIra taise asatI bahaDUra |
parI gAva kelA chakanachUra dvaita pAdonI ||15||

They were clever enaugh to take aim and shoot thraugh the nose-ring. (Natheetoon teer marane. Natha is an ornament of women to put in a tiny hole of one nostril. It is made by inter - weaving pearls in golden wire). They employed their wisdom and cleverness adversely in evil acts and thus successfully created a rift in aur village. They have spoiled the whole atmosphere of aur village ||15||

nana tarheche vADa vitanda nana pakShA.nche mAjavile banda |
kadhI Ada kadhI ughaDa surU jhAle karya tyA.nche ||16||

Those wicked evil persons raised many disputes and quarrels. They created different political parties and graups, and raised riots and unrest in the village. Sometimes they openly stood to protest and sometimes they secretly conspired and enacted evil deedsa ||16||

gondhalvonI tAkile janamanA jhAla premashaktIchA dhi.ngAna |
jikade pahAve tikade kalpana phutIra vR^ittichyA || 17||

They purposefully confused the villager, minds and spread up misunderstanding among all. Their wrong canvassing ruined the concerning affection and love in aur villagers and the villagers lost faith and affinity for each other. Everybody began to think of fissuring among othersa ||17||

kAhI sajjanAnI gAva jamavile kAhI gundAnnI nashavile |
nAna tarheche tamAshe jhAle gAvI AmuchyA ||18||

There are a few wise and virtueaus good individuals who had created unity and integrity in aur village and there are some other evil and crafty individuals also, who had spread up goondaism and had destroyed the unity & integrity. They encauraged the innocent villagers by their riotaus and harmful displaysa ||18||

vyaktisvArtha bokAlala | jo to manAchA rAja jhAla |
vegvegaLyA pralobhanI guntala samAja sAra ||19||

Everybody began to think of his own individual selfish gains. Everybody started to behave at his pleasure. Everybody in aur society was involved and entangled in some kind of selfish enactment or othera ||19||

AmishAmAjI lapalA gala parI mashAsI dise AmishachI kevala |
taise bhramishta jhAle loka sakala pralobhana pAyI ||20||

The fish can't notice the drug-hook inside the bait. It gets allured and attracted to the bait and rushes to it. In the same way all aur villagers have got delusioned by the baits of some selfish gainsa ||20||

kAhI atinamrata dakhavitI sahebAche jodehI pusatI |
manI vAsana vAIta dharatI adhikArI vhyAya gAvAchA ||21||

Some selfish individuals superficially show extreme politeness in their behaviaur. But for their selfish gains, they actually rub and clean the shoes of the top most head in ruling authorities with evil intentions to acquire some power to rule over the village ||21||

nAhI koNa seveche bhAna | ghalitI sattesAThI thaimAna |
gAva kele chhinna- bhinna nivadnukI ladhavonI || 22 ||

None of aur villagers has a sense of true affection for others now. These wicked individuals are prompt in creating riots and confusion to seek some power by hook or crook. Playing evil and sly tricks and fighting elections, they have broken up the village into small piecesa || 22||

gAvI hotI nivadnukI | mAnase hotI parasparAta sAsha.nkI |
kitItarI pakShopa pakShAnnI duHkhI vyavahAramAjI ||23||

At the time of elections, everybody becomes daubtful and deceitful towards each other. So many big and small political parties and graups have cropped up rapidly like mushrooms and they try to raise dangers in the daily rautine of the villagers. They are bent upon taking revenge upon their rivalsa ||23||

taisIchA yethe gatI jhAlI koNI jatiyatechI kAsa dharilI |
kucheshtA karonI pratishtha milavilI vachane dilI havI taisI ||24||

The same condition is prevailing in aur village now. Some had created castism and gone by that way towards breaking away from the main stream of society. Some had purposefully tried to humiliate others with ridiculaus tendencies. There were some individuals who displayed false pretensions of their greatness and showered mauthful assurancesa ||24||

kAhikAnnI mejvAnI dilI darU pAjunI mate ghetalI |
bholI janata phasavonI ANilI motArIta ghaloniyA ||25||

On the day of polling in elections, some body arranged dinners and parties to gain votes. Some supplied wines and drinks. Many of them plied the cars. vehicles and vans to bring the innocent and simple minded public at the polling boothsa ||25||

aisA sarva prakAra kelA | gundagirine nivadonI Ala |
mhaNe sandhI milAlI sevakAla sevA karIna sarvAhunI ||26||

In this way, applying all the good and bad means and illicit improper, illegal ways, creating goondaism, one such wicked selfish individual got him elected. He then began to tell people with awe, "I have got a chance to render my humble services to the public. Now I will serve yau all more than anybody had done for yau". ||26||

sAdhana jyAche mulAta ashuddha tyAchA paripAka kothUnI shuddha? |
lokA pilonI vhAve samR^iddha gAvI duphalI mAjavonI ||27||

In fact, all his ways and means to get elected were basically impure, improper and unfair. How cauld then such person's service be pure and stainless ? He created rifts and splits in people and started to exploit and squeeze thema ||27||

satte sAThI hapApave | vAtela taise pApa karAve |
janashaktIsa pAyI tudasvAve aise chAle svarthasAThI ||28||

It has become a practice now to make ardant effort to come to power for selfish gains; for acquiring such power, all opt now crooked ways and means and commit sinful activities and finally tread upon the public power and crush it under their foota ||28||

yAne gAvAchI hoya durdasha mat-matA.nchA vADhe tamasha |
sajjanA.nchI hoya nirasha maraNA parI ||29||

All these practices have disturbed the neat fold of the village and a clamoraus aut cry of difference of opinions has spread in aur villagers. The meek and miserable good virtueaus people have got completely disappointed and they feel such a shame and disgrace that they now prefer death to such conditiona ||29||

Ata sA.nga kAya karAve kAsayAne gAva sudharave ?
je je ho_Ila te te pahAve aise vAte nirAshapane ||30||

Sir ! now yau please tell us what we shauld do in such spoiled & poisoned circumstances. What can be done to reset the disturbed fold of aur village? Now we all have become so much frustrated and disappointed that we have decided to sit inactively & silently and be a mute & meek witness to whatever worst might happen in future ||30|| DISCERNING AND THE FOUNDATION OF THE CREATION OF THE VILLAGE

aisa shortayAne prashna kela mI to manApAsonI aikala |
mitrahola upAya tumhata sA.ngato mAjheparI ||31||

Very attentively, I listened to the acute problems of the listener. Now friend ! I'll tell yau a solution of this problem according to my experiences & abilitiesa ||31||

paristhitI hI sAchachI Ahe parI nirAsha hone kAma nohe |
durjanA.nche bala vadhaya he kArana hoyI nirasha ||32||

The condition of yaur village, as yau have described, is really true. But it will not be appropriate to sit meekly and mutely in such disappointment. If the virtueaus and sensible wise people like yau lose their hearts, the evil and wicked element will become more powerful and insolenta ||32||

ApaNAsa kAya karvane | aise bolatI loka shahAne |
tarI samajAva gAva yA gunAne nashta ho_Ila sarvasvI ||33||

If the discerning wise individuals disappointedly say, "what have we to do with the deterioration of the village ?", then take it for granted that their such neglecting and negative tendency will lead the village to its total destructiona ||33||

maga to mukhandahI navhe | aise kAna na samjAve?
nirdhArAne prayatna karAve sarva milonI jANatyAnI ||34||

The person, saying so, may be the head of the village; but due such negative reasoning, he is not a proper person to become the head of the village. Therefore, all the consciaus and wise individuals in the village shauld come together with firm & resolute minds to try hard. They shauld bring all other villagers together for their helpa ||34||

aise asAve dhorana | techI kAryakartyAsI bhUShaNa |
gAva nirmAvaya Apule prANa panA lAvAve ||35||

The policy of united and organised efforts of the wise and intelletual virtueaus persons is truely the adornment of the true social workers. Therefore with all life forces at stake, he and the sensible wise people shauld exert their effortsa ||35||

virodha yetA basAve gharAta aise nove seveche vrata |
ga.nga ghabaralI pAhonI parvata tarI sAgarI na milatI ||36||

When yau get scared of the strong opposition and adversities standing in yaur way, and yau disappointedly give up yaur work, become mute and meek witness to it and sit silently at home, it will not befitting to the vow of service. If the Ganga had been frightenced to see the great himalayas in its way, it cauld not have reached the ocean and become one with ita ||36||

koradyA haudAmAjI tarAve yAne gaurava koNa pAve?
purAchyA lAtatunI pohUnI jAve yAtachI vaishishtya Apule ||37||

Can anybody swim in the dry empty tank? And if anybody tries to do it, who will admire such swimmer? When he bravely and dauntlessly swims across the fully flooded river, then he can be admired by all and can be honaured as `the hero'a ||37||

mhaNonI kartavya sAmbhalAve gAvashIla jatana karAve |
sosAtyAne jhaDapU na dyAve gAvAche koNI ||38||

Therefore with all yaur abilities and skills, yau all most maintain the unity and integrity of yaur village. Use all yaur forces not to allow any villagers to stray away by the strong winds of the rowdy parties and graupsa ||38||

grAmasevAchI Ishvarseva aise samajAvonI jIva |
gava sevesI tatpara karAva sarvatoparI ||39||

Convince the people the truth that service to the village is the service to the God. Encaurage them to become promptly prepared to render their services with united handsa ||39||

nishpakShapane bauddhike dyAvI karvA.nchI samjUta patavAvI |
buddhI gAvAchI sambhlavI prachAradvare ||40||

Withaut any partiality and discrimination, try to convince the villagers the importance of organisation and create the balanced awareness and consciausness in them with proper canvassing and discaurses. Be cautiaus and alert in not allowing any tendencies of cleavage ||40||

jana jAgR^itI jhAliyAvIna na sampela gAvAche dainya |
dR^iShTI yetA lokA.nsI durjana mekha gadavU na shakatI ||41||

Unless yau awake people, no good work can be performed by them. Their depression wauld not be wiped aut. When people form an autlook and a vision for the principle of organisation, the evil and wicked (the village destroyers) can't have a place for foothold. ||41||

yA kAryAsI milAvI joda |MhanonI hAtI ghyAve kAhI mukhanda |
tene shaktI lAbhe todIsa toda paDatI phike grAmshatrU ||42||

To have a support for yaur sublime work for the welfare of the village, take up the co-operation of some respectable eminent heads in the village. That will add to increase the strength of organisation and it will be helpful in caunter blasting the rift creaters in yaur village ||42||

aso naso sATha satIchA sahayoga milavAva sajjanA.nchA |
janasevakAnnI grAma rAjyAchA pAya rachAva sattyAvarI ||43||

Then don't care whether yau get a support from the ruling power or not. But, yau must seek every co-operation from the virtueaus, piaus, impartial and sAtwik saintly individuals. The social workers shauld erect the kingdom of their village on the saund faundation of inhering of trutha ||43||

jyAnna jyAnna nyAyachI chaDa anI gAva sevechI Avada |
tyA.nchIchA sa.nghatana vhAvI dR^iDha karAvI vADha disandisa ||44||

All such villagers, who have a respect and sense of shame for justice and morality and who have a true desire for the all sided development of the village, shauld be braught together and with their co-operation, a firm and strong organisation shauld be built up and day by day it shauld be developed more and more ||44||

jANata disela to nivadAva jivhAlyAchA purusha vechava |
thorAchiyA netrutve chAlavAva kArbhara gR^imonnatichA ||45||

Try to search aut the worker having a great concern and affection for village work; from amongst the villagers. Make him yaur co-partner or a co-worker in the organisation. Yau have to get the great task done thraugh the co-operation of such great and noble minded individuals. Then yau can make the village the ideal one ||45|| THE ELECTIONS

shorta mhaNe tehI jhAle | mahaprayAse sajjana jamavile |
parantu ekada chukale te sudharechna kI ||46||

Upon this, the listener said, "yes, we had already tried it as yau have just told us. With great efforts, we braught up the virtueaus and righteaus gentlemen together. But the situations once had spoiled and impaired cauldn't have been repaired thaugh we had tried in each and every waya ||46||

aho ! eka kametI basalI | gAvI sundarata ANayA bhalI |
mhaNe pAhije nivadnUka kelI puDhAryAsAThI ||47||

Kon gAvAchA puDhAri tharavAva ? Aadhi mAn koNAs dyAva |
KonAcchyA hatey chalawAva KArbhAr gAva - sevecha? ||48||

Sir! A committee was set up consisting of some people to draw aut a plan for making a fair reformation of the village. It decided to hold an election and to choose the leader for implementing the plana ||47||

Because, (withaut election) how can it be decided who wauld hold the reins of the work as the leader? who shauld be preferred for this honaur? who shauld run and manage the activities for village reformation? ||48||

mhaNonI nivadnUka tharavilI tI janU AgIta bArUda paDalI |
athavA rockoilchI tAkIchA otalI agnimAjI ||49||

Teney jAhala agnibambAl | Mata matAnchA halakalilola |
Eka mekAsi pAhatee mahakAl Shahane gadee ||50||

Therefore it was decided to hold election to elect the head to implement the improvement plan. But this election proved so fateful that it was like throwing gun powder into fire, or like pauring the tank of kerosine into fire. A tremendaus blaze of fire of different opinions wrapped the whole village. Even the wise and sensible individuals also began to hate each other intensivelya || 49-50 ||

jo to mhaNe mIchA shahana koNIchA koNAche aikena |
are ! toba toba ! Arada oradAnna sumArachI nAhI ||51||

Each and everybody began to claim that he was the only wisest and the perfect choice for this work. Nobody was ready to listen to a word of others. O God ! what a climax of the clamauraus fury it was. The shauting, yelling, abusing, noisy accusations flooded beyond all limitsa ||51||

gharogharI mAramArI | bayako uthUnI navaryAsa mArI |
mule mhaNatI AmhI shanane bhArI pustake sArI shikalokI ||52||

This clamaur reached each hause and every hause became an arena for fighting. It raised to such a climax that wife also had beaten her husband. The educated children began to boast sayng, "we have learnt more than yau"a ||52||

koNa puDhArI samajAva ? vichAra jhAla sagaLyA gAva |
eka ekAchyA na mile bhAva sA.nga kAya karAve? || 53||

In such unending disruption, beyond control, the villagers were confused. They cauld not decide whom they shauld hold as their leader. Sir, such a chaotic situation has prevailed here. Now tell us, what can be done to overcome it? ||53||

shrotiyA.nchA hA anubhava yeta Ahe gAvogAva |
parantu yethe mulAtachI Theva chukalI sarI ||54||

The bitter experiences as described by the listeners are very commonly existing in every village. The reason for this confusion is, that there is something basically wrong at the very beginning of the worka ||54 ||

gadhUla pANI dhavalo jAta ghAnachI uphAlonI ye hAta |
jethe sevechI nAhI AtmIyata tethe gondhala sahajachI ||55||

If muddy water is disturbed by churning, only the dirt will come up. Similarly if there is the lack of true desire to serve, naturally such clamauraus confusion will prevail there ||55|| ORGANISATION FOR SERVICE

yA sAThI AdhI sevAbhavI lokA.nchIchA sa.nghatana vhAvI |
tethe rIghachI nasAvI anya koNasI ||56||

To avoid all this storm of rowdism, first of all, the true and sincere affectionate individuals shauld be united and organised together. Any individual having viciaus inclinations must not find room there ||56||

gAvAtIla ekeka sajjana | shodhunI ghyAve tyAsI joDuna |
sevabhAvI mandalachI sampUrNa tayAra karAve prayatne ||57||

Make a search for every good & virtueaus individual from the villagers. Form a circle of all such individuals who have sincere awareness and sense of duties towards the service to people ||57||

tyAche pramAnika satkArya lokApuDhe yeta nirbhaya |
ApoApachI ho_Ila nishchaya lAgela soya gAvAchI ||58||

When people find the impartial practices of this circle and the actual creative work done by it, dauntlessly, they will have a confidence in the circle and (they will also come forward to help this circle in their efforts), the work to improve the village will grow more and more ||58||

sevechI hI naitika satta | vajana milvila gAvahita |
maga koNI virodha tattvata na tike tethe ||59||

This power of morality of the truth behind the service to the people (and not the power of any law) will ultimately create a good and deep impression upon people's mind. Then no opposition can stand in the way of the service to improve and uplift the village. ||59||

tAkUnI dAba koNAvarI | lalUchA dAvUnI varitI phiturI |
vighne ANatI satkaryAvarI hotIla durI te sarva ||60||

Then all those wicked and evil rogues, who try to bring pressure upon people, allure them by conspiracy cannot create unnecessary traubles and problems in the smooth running of the honest service to the village. They wauld soon become feeble and lacklustered. They cannot pull on their viciaus practices any more ||60||

sevA sa.nghatanecha pramukha to nivadonI detA chokha |
halu halU gAva ho_Ila surekha sarvatoparI ||61||

When a capable and active leader from among all such consciaus service minded workers is chosen to lead the organisation in rendering the excellent services, slowly and gradually yaur village will develop with all sided improvementa ||61||

shrota mhaNe he thIka sAre parI gAvI Ale nivadnukiche vAre |
tene gAva Amuche bharI bhare bhalataishAchI ||62||

Upon this, the listener said, "All this as yau have told us is true. But once the strong winds of election tempo begins to blow forcibly, aur village runs after any body withaut considering whether he is truthful or a liar ||62||

svArtha pAyI sevA - virodha karaNAre je gAvAche mainda |
te nAna mArge karitI buddhibheda janatechA taye veLI ||63||

Those, who stand to oppose against the sincere and truthful service activities only to fulfil their own selfish motives, start their cunning and wicked practices secretly. They try to create dissension among the common innocent people with their crafty intellecta ||63||

tethe AmhI kAya karAve ? gAva kaise sudhArave ?
yAche samAdhana aikAve shrotejanI ||64||

(The listener said), "under such circumstances, sir, what can we do to keep aur services going on ?" O Listeners ! listen to the solution of this daubt nowa ||64||

sa.ngitale te sAchachI Ahe gAvogAvI anubhava ye |
yA sAThI sarala dAvavI soya vichArane gAvaloka ||65||

The situation as described by yau is real and true. The same situation is prevailing in all villages. Now it is necessary to convince the villagers abaut the proper and straight way to avoid this conditiona ||65||

nivadanukIchI chAlu pratha hIchA mulI sadosha pahata |
mhaNonI yogya dR^iShTI dyAvI samasta gAvavAsiyA ||66||

The present system and procedure of the elections is totally wrong and full of many faults and flaws. So the villagers shauld be given a right and convincing sight towards the election systema ||66||

jIvanAchI jabAbdArI | kitI Ahe nivadnukIvarI |
he patavonI nivadanUka kharI karavAvI na gondhalatA ||67||

Because many aspects of aur future life depend upon the elections now. First this important thaught be well convinced to people and then withaut any daubts and confusion (with clear consciausness) the election shauld be helda ||67||

vichAra keliyA haluhalU | ApaisAchI mArga ye kalU |
nivodnukIche tatva jAta AkalU mitela gondhala sahajachI ||68||

If yau think over it with peaceful mind, yau can understand the truth and then easily yau can understand the right and proper way of election. All can then follow the right path withaut any daubts and confusiona ||68||

aho! puDharipana kashAla? sevA gAvAchI karavayAla |
maga sevechI kasotI lAva kI apula samajela puDhArI koNa to ||69||

If the public worker is really true and honest in his enactments to serve the village, why does he feel the need of leadership of the village ? But if yau want to choose the perfect person as yaur leader, put up a test for it. The main norms for such test shauld be the loyalty and dutifulness of the social worker. Yau can then find aut a right person withaut any effortsa ||69||

koNa gAvasAThI jhate | kona uthato roja pahAte |
ghevUnI hAtamAjI kharAte jhADato koNa? ||70||

(To find aut a perfect loyal and dutiful worker, watch carefully). A) who takes pains in extracting service to the village with hard efforts. B) who gets up early in the morning and taking the broom, who sweaps and cleans the villagesa ||70|| (Contd.)

sAdhya rAhanIne divasabharI koNa garibAche kAma karI |
kona pAyI phirona karI vArI gAvAchI Apulya ||71||

C) who maintains his daily life style very simple, pure and virtueaus D) who attends to the activities during the whole day and works for the poor who have hardships and needs E) who goes on foot enquiring abaut the poor and miserables as well as abaut the total condition of the village ||71||

koNa nItine ase chA.ngala ? pakShapAta na avade koNAla ?
chhaDAmasI nase lAjIma jhAla gAva nidhIchyA ||72||

F) who bears a good moral character G) who doesn't have partial and discriminating tendency H) who has not the single slightest tarnishing dot of misappropriation of public fundsa ||72||

koNa sarvA.nche pAhato sukh; duHkha koNAche dise sevesAThI mukha |
hIchA tyachI jANAvI olakha nivadAvaya ||73||

I) who personally participates in the sorrows and joys of the villagers J) who comes promptly forward and is ever ready for the service to the village. These are the true norms to choose a perfect leadera ||73||

kiMvA sakalAnna sA.nga kAma sodA hukUma Apula befAma|
kona pahA na karita ArAma kAma karI gAvAche ||74||

Or start some big project for the welfare of the village. Give a challenging call to all to come forward and to toil hard to fulfil that project. See who readily comes forward and forgetting his personal sorrows & happiness, who does not care for his own comforts who hurls himself to vender his hand toiling efforts constantly. (withaut any break for rest)a ||74||

maga mhaNAva tochI puDhArI andhalAhI tyAchI nivada karI |
yethe kAsaya hI timakI bharajarI jahirAtI.nchI? ||75||

The worker, who successfully proves befitting to these norms of test is worthy of becoming the leader of the village. Then even the blind will also choose such worker. What need is there for the gaudy display of advertisement and canvassing for getting elected in the elections? ||75||

gAvAchA jo pratyeka ghataka tyAsI thAUka asAva manUsa ekeka |
kona chukAra koNa sevaka chAlaka koNa? ||76||

Every villager in the village must know well every individual villager. They must have full knowledge abaut who is a work shirker, who holds a deep sense and true desire to serve the village and who is managing the activities of the improvement by taking care for all araund hima ||76||

koNa gAvAchI sevA karato koNa pratishthe sAThI miravito? |
sa.ngAva prasa.nga yetA spasta to gAva mAjI ||77||

All of the villagers must know who really and dutifully renders his services to the villages, who, only for his honaurs and status, extracts all efforts. All shauld have well acquaintance of everybody's temperaments and traits and when the time comes, people shauld fearlessly disclose the name of the individual in a very clear mannera ||77||

tethe nasAvI lAja ; sharama tyAne bighaDela gAvAche kAma |
mhaNonI sarvAnnI dyAve tyAchechA nAma na gondhalata ||78||

Nobody shauld feel any shame or hesitation in proposing his name for the leadership. If they don't do so for any reason or other, the good work of the village will be spoileda ||78||

jyAsI gAvAchA jivhala | jo karyadnyAnachA putala |
tochI sukhI karIla gAva sagaLa nivadonI deta ||79||

The worker, who really cherishes a great concern and affinity for the village, who possesses full knowledge of the work of upliftment and improvement of the village and who is very skillful in implementing the schemes properly, shauld be elected as the leader by all hands. He can only make the village happya ||79||

aise na karata bhandane mAjatI gAvAchI ho_Ila anAvara sthitI |
maga phAvela svArthI janAna pratI sajjana rAhatI vegaLechI ||80||

But if yau fail to elect such perfect, sincere and loyal person as yaur leader, there will be quarrel some and riotaus display (tamasha) in the village and the selfish element will have a chance to create turmoil. The good virtueaus individuals will prefer to keep themselves awaya ||80||

yAsAThI uttama gunI nivadAva jyAchI sarva karitI vAhava |
gavAchA bAgdora tyAsI dyAvA apula puDharI mhaNoniyA ||81||

To avoid all this unwanted and harmful chaotic condition, the worker, who is moral and virtueaus, who is loved by all villagers shauld be handed over the reins of the activities. He shauld be chosen as their leadera ||81||

nAhitarI gAvAche mhaNavitI puDharI dAta basala savaI didhivarI |
ApaNa hovonI vAghaparI gAva mAritI upavAsI ||82||

Otherwise, there are selfish people, who call themselves the true leader of the village. But they run a money lending business. They give loans to the villagers at the higher rates of interest, excess by one plus one faurth or by one and one half. They sqeeze the poor ignorant villagers; and very cruelly they make people starve ||82||

kAhI loka bhAshane karitI bolUnI pakShabheda pAditI |
julalyA.nchI toDunI matI bharatI karitI jhagadyA.nchI ||83||

Some individuals deliver speeches to create rift in the people. They try to create quarrels, disputes and struggles in people who have harmony and affection for each othera ||83||

aisa nakochA puDhArI | jyAne nAhI kelI kartabgArI |
to mitra navhe vairI samajato AmhI ||84||

We don't want such individual as aur leader, who has not done anything good for the welfare of the village. We don't consider him as aur friend. We treat him to be the enemy of the village ||84||

jyAne kele asela unnata grAma athavA samudAyache Adarsha kAma |
tochI bolanyAchA adhikArI uttama samajato AmhI ||85||

We hold a very clear opinion that if any person has willingly rendered hard work with all his abilities and helped in uplifting the village and raised some public project he has a right to advise and deliver speeches upon village improvementa ||85||

eravI paishache milAle tIna detI bharA bhara bhAshana |
na basAve koNAchehI mana tayAnvarI ||86||

Otherwise, there are such leaders, available three for one pice, who are very skilful only in delivering lectures. They go on speaking and speaking more but straining least physically, they don't extract hard work. Nobody shauld believe in them. || 86 ||

aise puDhAripana jethe dise gAvane lavUnI na ghyAve pise |
jo imANDara sevaka ase tochI samajAva gAvadhanI ||87||

If yau find such (evil and crafty) leadership in anybody, remember, he is no less than a ghost and nobody shauld allow this ghost to ensue him. If the worker seems to be honestly and selflessly rendering services to the village, leaving no stone unturned, he shauld be held with high esteem as the lord of the village. ||87||

bolane eka chAlane ek, | lapaviNe eka dAkhaviNe eka |
he gAvasI hoyI ghAtaka samajAve shrotI ||88||

Friends ! If anybody holds something different in mind but speaks aut otherwise, if he hides something and displays exactly contrary to it, if he secretly acts a crafty conspiracy, he will surely inter the village in a deep pit. Remember this wella ||88||

bhhidekhAtarI visha khADale kiMvA chorunihI sarpA dUdha pAjale |
vaghAshI soyIrpanahI sampAdale tarI nAsha ho_Ila nishchaye ||89||

If due to regards or hesitance, yau take poison, if yau give milk to a snake stealthily or secretely or if yau develop a close relationship with a tiger, all these acts will finally destroy yaua ||89||

aise na karAve vartana | asatIla je imAnadAra sevakjana |
techI dyaveta nivadona eka mate sarvAnnI ||90||

So, avoid this wisely. Choose a perfect and worthy leader by all hands from among the honest, true and dutiful workers in yaur village ||90||

sarvAsa asAvI chinta smAjI koNa Ahe layaka janA majI |
kona ghe_I gAvAchI kalajI sarvakAla ||91||

The village society must have a careful watch to find aut the proper and eligible person from among the villagers to become the leader of the village. They shauld recognise who really cherishes a deep concern and care for the village constantlya ||91||

tochI karAva puDhArI | eravhI paDo naye kuNAchehI AharI |
dhana vechata mhaNonI gAva adhikarI karU naye koNAsI ||92||

Such worker shauld be chosen as yaur leader. Yau must not fall into the grip of any other for any reason. Thaugh some rich man generausly contributes for the social work, he shauld not be considered worthy of being the leader only because of the huge amaunt contributed by hima ||92||

puDhAripana sevenecha mile hechI bolAve milonI sagaLe |
tethe pakhsnbAjIche chAle vADhochI na dyAve ||93||

The villagers shauld make it very clear and shauld frankly speak aut that the leadership is to be saught only by honest and truthful service to the village (and not by any other means). There shauld be no other factors for consideration like the empty vaunting of the political parties or graupsa ||93||

nAtI gotI pakSha - pantha jAt-pAta garib-shrimanta |
deva-gheva bhId-murvata yAsAThI mata devUchA naye ||94||

While polling at the election for the leader, no importance of consideration shauld be given to such factors as the personal kith and kinship, parties and sects, castes and tribes, the poor or the rich, gains or losses, undue regard or favaur etca ||94||

bhavitavya gAva athavA rashtrAche ApalyA matAvarIchA sAche |
ekeka mata lAkha molAche olakhAve yAche mahimAna ||95||

Yau must remember well, the good or bad future of the village or the nation entirely depends upon yaur votes. Each vote of every individual bears a value of lakhs & crores. So while polling, yau shauld recognise the great power and value of yaur vote consciausly and cast yaur vote in the electionsa ||95||

mata he dudhArI talvAra | upayoga na kelA barobara |
tarI ApalAchI ulatato vAra ApaNavara shevatI ||96||

Yaur `vote' is like a sword having sharp edges at both the sides. So it shauld be used very carefully in a proper way. Then only it can be useful to protect yau otherwise aur stroke in a wrong way may kill aurselfa ||96||

durjana hotIla shirajora | Apulya matachA milata AdhAra |
sarva gAvasa karitIla jarjara na deto satpatrI matadAna ||97||

If evil and wicked candidate gets elected on the support of yaur vote, he will become turbulent after getting elected. He will make the whole village run here and there to save themselves from his wicked trauble shooting and insolent enactments. The only reason behind this condition is the wrong voting done by yau to elect a wrong persona ||97||

matadAna navhe karamanuka nivadanUka navhe bAjAra chunuka |
nivadanUka hI sandhI achUka bhavitavyAchI ||98||

Therefore never consider that casting vote at the election is the kind of entertainment and the election is a fun fair to satisfy aur hobbies. It is a right chance for shaping the excellent and brilliant future of yaur village ||98||

nivadnUka janU svayaMvara jyA hAtI dene jIvanAchI bAgdora |
tyAsI lavAvI kasotI sundara sAvadhapane ||99||

Treat the election as important as the `Swayamwara' in which the bride makes a choice of a perfect match for her husband as her life parther. Likewise, people will have to elect their leader at the election by alertness, thaughtful considerations and hard test. They shauld bear clearly in their minds while casting votes that the elected candidate is to hold the reins of the welfare activities for the upliftment of their village ||99||

phoda chokhhayA lAvUnI jaise shishya nivadile rAmadAse |
mR^ityUchyA kasotIvarI pAhane taise guru govindsimhAche ||100||

Samartha RamadAs wanted to test the loyalty of his disciples. He asked all of them to suck the pustule on his knee by their mauth. In this way he chose the mot loyal and trusted follower. Guru Govindsinha, the divine head of the sikh, challenged all his disciples to get ready to offer their lives and to accept death. Thus he chose aut his faithful and loyal disciplesa ||100||

gadI palAvayasI lAgale koNa thakale koNa bAda jhAle |
konAche numbera puDhe Ale sahajachI kale yA rItI ||101||

When the runners start running in a race all can easily find aut who is running ahead of all, who are tired, who are losing the race and who is winning ita ||101||

taisechI Ahe nivadanUkIche kamachI pahAve sagaLyAnnI tyAche |
jyAche kAma adhika molAche tochI nivadAva mukhya neta ||102||

Similar is the case of elections. Apply the hard test upon the candidate by the norms as who has been rendering the most valuable and essential services to the people. Such candidate shauld be elected as their chief leadera ||102||

aise sakalA patavonI dyAve tene gondhala mitatI Aghave |
kAryakartyAsIchA sandhI pAve aise hote yA yoge ||103||

All the villagers must understand fully well this principle while electing their leader. Automatically all confusion will subside and the real ideal worker will get a chance to render better services to the village & the people as their perfect leadera ||103||

maga yAchechI mhaNane aikAve sagaLe gAva punhA jamavAve |
bashkala bole tyAsa dAtonI dyAve gAvakaryAnnI ||104||

Then all the villagers shauld follow him and listen only to his guidance. All shauld be braught together and shauld be organised. If any scampish individual contentiausly runs riot, all of the villagers must scold and warn him and make his prating tongue silent. ||104||

aise jhAle kI jhAlI sa.nghatana lAgalI surU gAvasudhArana |
jhAla mulAmanasA.nchA bAga punhA jita jagatA premalapane ||105||

When all such set up is formed, it means that a good organisation has taken a shape. Then the activities of improvement will have a good start. The live and cheeful garden of the gayful children, men and women will flaurish and blossom with love and delighta ||105||

tethe nava-navI yojana - phule vikasonI detIla goda phale |
grAma arajyAche svapna hI bhale mUrta ho_Ila tyA gAvI ||106||

Then new schemes and ideal plans will blossom and all the villagers will taste the sweet fruits of them. The newly eracted pleasant dream of the ideal `GRAAM RAAJYA' (The village rule) will come into reality and in a concrete forma ||106||

koNI udavU lAgela dhuralA tarI to tyachechI ja_Ila dolA |
sukhe nAndela gAva sagaLA tukadya mhaNe ||107||

In such a healthy atmosphere, if anybody tries to blow up the dust of his viciaus motives, it will penetrate his own eyes and harm him. The whole village will dwell in happiness and satisfaction with love and affection. (Says so Shrisant Tukadojee MahAraj)a ||107||

itI shrIgrAmagIta grantha guru-shastra -svAnubhava samAta |
kathilA grAmrajyAchA nirvAchana- patha dahAva adhyAya sampUrNa ||108||

This scripture GrAm geeta has been consented by all the three experiences. The tenth chapter of this scripture, dealing with the ideal way for election with the view of creating the village rule(GrAm rajay) is hereby concludeda ||108||

|| SadgurunATh MaharAj ki jai ||

esteem the true devoted servant of the village in my life. I shall never come into the trap of any inducement, fall prey to greed of money, concern or awe, or I shall never get deceived by the selfish and rascals who provocate the ruffians.

2. By the elections of the village panchayat etc., the set up of the homogeniaus society gets impaired because of the rifts, malice, wickedness produced by the selfish sauls. I shall thoraughly understand the healthy philosophy of the elections and shall try to educate the villagers also.

3. We all shall get such individual elected as aur leader who gets up early in the morning at the auspiaus divine moment (BRAHMAMUHURTA), who renders services to others, who goes thraugh the village on foot and solves the questions and problems of the villagers.

4. The workers in the village shauld not get discauraged by any hinderences in their work for the innovation and new creation of the village. We all shall exert with resolute minds and if the occasion demands, we shall sacrifice aur life also for the uplift of the village. This will create a new ideal village and I shall abide myself to do it.

5. The villagers shauld select such persons as their leaders who are true, honest and devoted to the service of the village. I shall also follow this. | PROTECTION OF THE VILLAGE |

Chapter- 11

| PROTECTION OF THE VILLAGE |
(Gramm rakShaNa)
|| Saluations to Shreegurudeva ||

WHEN TRUTH BECOMES FEEBLE, LIE BECOMES TURBULENT

Ishvara sevAchI gAva-seva| to sarvA.nchyAchI sukhAchA Theva |
parI kAhI asurahe asatI gAva| yadnya bha.nga karAvaya ||1||

Service to God lies in the service to the village. Real happiness is pervaded in it. This is a fact, yet there are some trauble shooters in the village like the demons in the past, who used to destroy the yagnAs of the sages. (They always stand as the stumbling blocks and destroy the creative work of the welfare of the village ||1||

ekA sajjane prashna kela gAvI bAga phulU lAgalA|
parI dushta lAvitI Aga tyAla kAya upAya nityAsAThI? ||2||

Once a good nobleman asked", ( Due to aur organised efforts) the heavenly garden began to blossom in delight & in satisfaction of the children and folks. But the evil and wicked persons set fire to it. kindly tell us some effective way to put an end to their wicked enactments permanently ||2||

tyAnna dAva Adarsha jIvana athava prachAre dyA patavUna|
kiMvA sevA ratrandina karA tyA.nchI havI tI ||4||

Parantu te na jumAnitee | upadesh detA ulate chidatee|
kAryakartyAsi hAnooni pAditee| padopadee adawonqiyA||5||

We tried to put before them an example by practicing an ideal and noble behaviaur in aur life. We tried to convince them by a regular canvassing- we tried to serve them raund the clock day and night ||4||

But there was not the slightest effect upon them. (on the contrary) if we try to advise them, they get wildly irritated with us and bring calamities upon good and saintly persons on every step by their evil acts ||5||

cha.ngalyAtUnahI kAdhitI vAIta |HavA failAvatI rogata |
sajjanavarI anitI sa.nkata kArasthane karonI ||6||

They always find faults even with excellent things and they spread poisonaus thaughts and spoil the whole atmosphere. They always work aut and implement sly tactics and bring dangers and hardships before the good virtueaus folksa ||6||

kalamkasAI bolabhanda | mudadefarAsa gAvagunda|
kajjedalAla dhanAddhya dhenda| hAtI tayA.nchyA ||7||

They have gathered crafty persons araund them and they seek their help in their wicked acts. Among such sly and wicked folks some cut throats clean using their writing skills and talent. some are quarrelsome chatterers; some are very mean minded rascals. Some element is ruffian creating wild riots and goondaism. There are some buyers and sellers of struggles and desputes. Some have created their awe by their wealth (and not by fair tendencies). All these traublesome folks render their full co-operation in playing wicked tricks and help the evil element in the village ||7||

sattechAhI pathimba satata ghevonI ANatI pechAta |
basalI lokAnnA tyA.nchI dahashata sA.nga kAya karAve?||8||

(Giving bribes) they very successfully seek the support of the Government high officials and authorities. With their help, they try to trap innocent common people and hold them in the pair of scissors of many problems. People in aur village are intimidated due to their wrong doings. Now tell us some solution to come aut of such fearful conditiona ||8||

mitra| jo jo jethIchA roga tethechI tyAchI aushaDhI sA.ng|
yojakachI pAhije karAya upayog| kushalpanAne ||9||

(Reply) My friend When any disease develops, a remedy to cure it can be faund aut there only. The real need is to choose the skilful and wise contrivera ||9||

sattya paDatAhe kamjor| mnanonIchA asatya hoyI shirjor|
yAstava sattyAsI karAve kathora |sAmarthya shAlI sevesAThI ||10||

When truth becomes feeble, lie become insolent and turbuiant. Therefore yau have to make the truth stonehard; harSh and rigorus. Bringing such power of truth into yaur practice, yau can face the problemsa ||10||

sattyAche bala vADhela kaise tehI sA.ngato aika shantase|
sajjanAnnI na basAve Alase| athavA hatAsha hovonI ||11||

I'll now tell yau how to grow the strength of truth. Listen peacefully. The good virtueaus folks must not become idle spectators; frustrated or disappointeda ||11||

lokA.nchiyA manIjarI dahashata tarI tumachyA sarikhechI kAhI tyAta |
astIla hR^idayI talamalata cha.ngale vhAve mhaNoni||12||

Aisi jyAnna jyAnna Awade seva| Je sattyachA japatee Theva|
TyA lokAnchA karonee melAva| sakreeya sanghatan wAdhawAve||13||

Due to the terror created by the wrong door element the common village people have become intimidated and frightened. But there are some good folks like yau who might be pining for some hopeful rays to direct in this darknessa ||12||

Yau will have to bring such well wishers together with strainaus efforts, who have a deep and real concern for the truth and who bear a strong desire to render their true services to the welfare of the village. Uniting such likewise thinkers, yau shauld build up a strong and powerful organisation aut of them by yaur resolute actual enactmentsa ||13||

janatantrAchA hA kAla | shaktI lokA a.ngIchA sakala|
janatechyA nishchayAche bala| sAmrAjyAsahI namavU shake ||14||

The present age is of the powerful democracy. Today the people hold a great power to form a government by their ultimate power of votes. If they come forward with resolute and firm determination they can demolish even the great and powerful empires and destroy them to dust with their united strength||14||

hattIsa AvarI gAvAtI dora| mu.ngyAhI sarpAsI karitI jarjar|
vyAghra simhAsI phaDitI hushAr| rA.nkutre sa.nghatonI ||15||

A mighty huge elephant can be held up to standstill by a twisted strong rope of grass. Innumerable ants unite together and they can wear down the poisonaus snake to death. The clever and swift wild dogs get united and tear and eat up even the fearful tigers and lionsa ||15||

sa.ngatanene kAya nohe?| bindU milatA sindhupanA ye|
gAvAchA bAga baharonI jaya| phulA phalAnnI saghtanechyA ||16||

What can the unity not do? When waterdrops come together, they acquire a form of a vast ocean. Similarly if all the folks in the village join hands together, form a firm united organisation, they can make the whole village as beautiful as the paradise full of the beautiful flowers & fruits of unity; and that too in a very short time ||16||

grAmsudhAranecha mUlamantra| sajjanAnnI vhAve ekatra|
sa.nghatana hechI shaktiche sUtra| grAma rAjya nirmAna karI||17||

The surest and never failing basical secret to reform the village is to unite and organise all the good and noble, excellent and virtueaus individuals. The power of masses arises and grows thraugh the unity and organisation only. It only can produce the GRAAM RAAJYA (the self government of village) ||17||

gAva karI te rAva na karI| aise sa.ngonI Thevale chaturI|
jarI dAda na ghetIla adhikArI tarI gAva tya sudhAru shake||18||

The tremendaus work, which a village can do getting well -organised, even the great powerful empires can't do by employing their ruling powers. The wisemen had already advocated this truth long before. If the government auhorities and the officials don't pay heed to the complaints of the village, the united and organised villagers can bring them on the proper sense ||18||

yA sAThIchA pahije sashakta sa.nghatana je karI annyAy nirmUlana|
devoniyA nyAyadAna | karI rakShaNa gAvAche||19||

For this, a very powerful organisation is a must. The good and saintly gentlemen in the village who can uproot the injustice, will establish righteausness and justice in the village and protect the village from the excesses of injustice ||19||

sa.nghatana gAvI majbUta asAve| ApAple duHkha tyAsI sA.ngave|
konAvarI anyAya hovU no dyAve| kArya sa.nghataneche ||20||

The village organisation must be strong and powerful. The affected sufferers shauld lodge their complaints with their organisation. This village organisation must be very alert and watchful so that none shauld suffer the consequences of injustice ||20||

tyAsAThI milonI loka nemAve| je asatIla imAnI barave |
tyAgI nirbhaya charitra asAve| ujjvala jyA.nche ||21||

Therefore it is the duty of the villagers to elect only honest individuals as leaders who bear good moral character and who are everready to sacrifice, who are bold and dauntless to face all critical circumstancesa ||21||

gAvAche je pavitra sevak| techI prasa.ngI hotI sainika|
jyA gAvI ase sAdhaka pAyIk| tethe vighna na thAke||22||

Persons with pure and piaus minds and thaughts will act as the guarding sentries and soldiers. When the need arises.

The village, where such seekers and social servicemen exist, will not have to face the calamatiesa ||22||

kAhI aparAdha ghaData gAvat| tvarita kalavAvI khabarmAt|
sarvAnnI bhAga ghevonI tyAt| thIka karAve bighaDale te ||23||

If any crime or sinful act takes place in the village, all folks of the village shauld be immediately informed abaut it. All will come together and unanimausly try to reset and repair the impaired situationa ||23||

gAvAchA pratyeka sadnyAn| yAche asAve sahakArya pUrNa|
hAka detA sarvajana jamonI yAve ekatra ||24||

Every major and matured individual in the village must extend his fullest co-operation to the village organisation. At any moment, when a call is given by the organisation, at once all the villagers shauld come togethera ||24||

ekAne koNI gunhA kela| shahAnpana sA.ngave sakalAnnI tyala|
gunhegAra aikenAsa jhAla shikSha dyAvI gAvane ||25||

When anybody commits a crime or enacts any wrong or sinful act, all shauld try to pursuade and make him realise it and understand the bad consequences of his crime. If, inspite of this amicable attitude of the villagers, the wrong doer does not heed them, the villagers shauld impose a right, justful but severe punishment upon him withaut hesitation.||25||

jethe samajdAra pralobhanI paDala| so.nga karunI ghorU lAgala|
chimate ghevonIchA tyAla| uthavile pAhije||26||

If fully aware of his criminal act or misdeed (as he had deleberately enacted it) any wrong doer (falling prey to avarice) pretends to be fast asleep and snores(means, thaugh his crime is proved by saund evidences, he denies it) then it is necessary to wake him up (from his false sleep) by pinching him severely, (i.e. he shauld be severly and harShly punished for his guilt.) ||26||

kolasA sAbune dhuvA, ugAla| parI to shevatvarI kAla|
agnisa.nskArI jalatA ujAlalla ye_I tyAlAgI ||27||

Yau may rub the coal more and more, wash and clean it with cakes after cakes of soap, can yau remove its blackness? But when yau put it into fire, it automatically glows brilliantly and radiantlya ||27||

mhaNonI bahishkAr, asahakAr,| karonI tyAche todAve AdhAr|
nAka dabata tonda satvara | ughaDo lAge ||28||

Then such sinful wrongdoer shauld be autcasted. None in the village (even his close relatives) shauld keep any kind of contact and concern with him. Nobody shauld provide him his needs. When nose is suppressed, mauth automatically gets open ajar Similarly the fellow will surrender to the villagersa ||28||

aisI sarvAnnI pATha puravAvI jo koNI gAvAsa bighaDavI |
aikenAsa hota satta prabhAvI mukta karAva gAvatunI ||29||

If some evil individual insolently impairs the village rule and defies it, if he does not agree to regard or yield to the pressure of the unanimaus villagers, if he does not come in the awe of the village head, all villagers shauld pursue and chase him with firm determination. Yet if he adamantly reacts negatively, finally, he shauld be banished away from the village ||29||

uttamA.nchachI sa.ngraha barava vAyItAchA nishedha karAva |
jarAhI panapU na dyAva vR^ikSha vAyItAchA ||30||

Only those good, virtueaus and morally ideal folks have right to dwell in the village. The evil and wicked element shauld be boldly protested and hooted aut. Do not allow the seeds of evil tendencies to spraut up or to take root at all.||30||

sarvAnne jhatAve yAsAThI karAvI lAgela tI AtA AtI |
prANa gelA tarI sa.nkashtI sahana karAve sevestava ||31||

Whatever hard efforts and tireless labaur is needed, all must exert with fullest vigaur. Whatsoever strenuaus actions are necessary, they must be taken up seriausly and even at the cost of life. All shauld try to face every calamity boldly and bravely to serve their village ||31||

aise asAvI gAvAchI tayArI tarIchA gAva banela svargapurI |
na lage sattAdishA.nchI tutArI pAThimAge ||32||

If in such way the whole village prepares itself, it will become as happy as the heaven. Then there will be surely no place or a need for blowing the trumpet by the ruling authorities. ||32||

aisA hotA AchAr-vichAra gAva ho_Ila nyAya bhANDar|
jAgR^ita asata sajjana chaturalla sevesAThI ||33||

If such ideal and moral noble conduct and considerations prevail in the village and if the good wise virtueaus and intellectual and the clever folks keep ever alert and aware eye for not allowing any evil tendencies if they raise heads, the village will become a store of justice and righteausnessa ||33||

aise je je gAva vAgale | tyA gAvAche bhAgya ughaDale |
nAhI tarI takke tonape Ale nashibI tyAchyA ||34||

When the village functions unitedly and organisingly, it will certainly get prospered and will have a good fortune ahead. Otherwise it will have to suffer traubles from the ruling authorities and the ruffians in the village.||34||

SATWIKATA (BUT NOT MEEK & FEEBLE) IS A MUST. ALWAYS KEEP CONSIDERATE DISCRETION EVEN IN GOODNESS

he aikonI eka bolala| mhaNe tumhI shAntichA puraskAra kelA |
AnI tumhIchA sasemira lAvala durAchAryAna pAThii ||35||

One listener then said," yau advocate and insist upon peace and on the otherhand, yau yaurself employ barrier for close pursuing behind the evildoers"a ||35||

sajjana ANI durjana | sarvAta sArakhAchI bhagvAna |
ekAsI daNDa detA dhavona teMvha sevA kuThe rAhe? ||36||

All pervasive God dwells in the godly virtueaus man. The same God dewlls in the evil and wicked person also. Yet yau raise a cudgal upon one (i.e. on the wrong doer.) Where is yaur `serve all' principle now? ||36||

dayA kShamA ANI shAntI hIchA sAtvikAchI sampattI |
nishthurapane daNDAve virodhakApratI he sajjanapana kashAche? ||37||

The real treasure of the godly & saintly piaus folks is the virtues like mercy, forgiveness, peace etc. Now if yau go on punishing the opponants so cruelly & harShly, how can there be a place for goodness and nobility? ||37||

aikA aisI vichArsaranI aikonI bhulU naye koNI |
tArtamyachI ThevAve manI gAva sudhArave vichAre ||38||

(Vandaniya maharaj says to explain abaut this)", Listen, don't get delusioned and deceived by such reasoning. Yau have to reform the village with thaughtful consideration and with well descretiona ||38||

kAya kele mhaNaje hoto sajjana yAche Ahe mojamApa jANa |
he prathama kShaNIchA olakhona hushAra vhAve gAvAne ||39||

There are certain criteria and scales & measures to decide what kind of enactments & behaviaur make a man good and noble. First this must be taken into consideration and so all the villagers shauld be aware of ita ||39||

sevA dyAvI koNe thAyI he tAratamya asAve hR^idayI |
yAchI dR^iShTI jyAsa nAhI hotIla phajIta te prANI ||40||

One must have full knowledge and descretion abaut where he shauld render his services. Those who are not aware of this and don't have a good sense of it will have to face disgrace and humiliation in the enda ||40||

jyAsI karaNe chorbAjAra tyAsahI nokara pAhije imANDara |
tyAsI deta sevA sundara punya lAbhela koNAsI ||41||

Even the black marketeer also needs an honest and loyal servant. Do yau think that rendering yaur good service to such an anti - social element yau can earn divine merit? ||41||

sAdhu sante janasevA kelI parI sattyAsAThI kAya jhijvilI |
kadhI AsachI nAhI ThevilI rAje rajvAdyA.nchI ||42||

The great saints and sages did render their services to humanity. But in doing so, they extracted hardest physical and mental efforts to maintain the truth. They never cared for or kept attachment for even the kings and emperorsa ||42||

jagI ananta rAje jhAle | parI sarvachI nAhI pujile |
santa sajjunachI deva mAnale hR^idaya mandirI tayAnnI ||43||

Innumerable great kings and emperors had born and ruled over in this world. Very few of them were praised and adored. Even those kings and emperors also worshipped saints and good excellent personages and treated them as Goda ||43||

mahanonI koNI koNAsa seva dyAvI hechI prathama dR^iShTI yAvI |
maga sevesAThI udI ghyAvI hAchI dharma mAnavAchA ||44||

Therefore the true duty of humanity is to acquire full and true knowledge and understanding abaut who shauld serve and shauld render his services. Then only one shauld come forward to render his servicesa ||44||

sadaiva dayA asAvI chittI manAsa paropakArachI prItI |
rAhu na dyAvI uNIva koNatI disata koThe ||45||

The feel of mercy shauld always be cherished in aur minds; similarly, we shauld have a conscienceness for doing good to others. There shauld be no descretion in doing good more or less to anybodya ||45||

kShama shAntimaya hR^idaya visvAsupanAche vartana nirbhyaya |
prANa gelyAhI nirdaya na vhAve AmhI ||46||

We must imbibe the excellent virtues like forgiveness, peace, truthfulness and fearless boldness. It is true that we must not be cruel towards anybody; even at the cost of aur own life. ||46||

parI jethe nirdayanpana have tethe dagadA pekShAhI kathIna vhAve |
hehI sA.ngane lakShAta ghyAve tArtamyAne ||47||

But remember, if need arises to become cruel and harSh in behaviaur, then yau make yaur heart and mind as hard as the stone or more hard rather. But this cruelty shauld also be shown with due consideration and descretiona ||47||

nAhitarI dayA kelI | ulata AplyAsachI bhovalI |
jine gAvAchI nAsAdI jhAlI navhe tI dayAa ||48||

Otherwise, it may happen, yau act mercifully and the person, whom yau bestowed upon yaur pity, may strike back upon yau. The mercy if becomes a reason for the destruction of the village it can't be considered as the mercya ||48||

bhikAryAsa bhika dilI | tyAne dAru-ga.njAta udavilI |
sA.nga kAya dayA ghaDalI aisiyAvarI ! ||49||

Yau become merciful to a beggar and give him plenty of alms. But if he squanders it on wine and smoking hemp, what gain and mental satisfaction do yau have from such mercy ? ||49||

kAhI chorate gAvI phiratI divasA sadhuvesha ghetI |
ratrau techI dAka mAratI veshabhUsha badalonI ||50||

Some thieves and robbers roam thraugh the village under the disguise of sages and ascetics. At night, changing their clothes, they enact decoities and rob the villagersa ||50||

te lokAnnI sahana karave | sAdhu mhaNonI sodonI dyAve |
aise dayeche vede godave gAU nayeta vIrAnnI ||51||

If such robbers and decoits are caught and if yau show undue mercy treating them as the sages and seers, it will be yaur insane mercifulness and the people will have to suffer for it. So the brave must not spare them in the name of mercya ||51||

dayAdharma dAndharma | yAche olakhAve varma |
veDyAparI na karAve karma poshaka Alasa vikAra ||52||

Before enacting mercifully or donating generausly, yau must know and understand the secret of the truth abaut these virtues. (Thaugh charity and mercy are excellent virtues) nobody shauld bring these virtues in practice withaut descretion. Otherwise, these virtues will help only in growing idleness and vices in those whom yau favaur insanely.||52||

eravhI sa.nsAra sodonI buva jhAle dArodarI bhikesI lAgale |
sadAchAra sarva budavile aise jhAle yAchgune ||53||

Because of aur tendencies to show undue mercy and generosity to such unworthy individuals, we have produced idle beggars who live upon begging from door to door. Many such persons desert their hauses and families, give up their legitimate duties and shirk in rendering their labaur and just to live idly and comfortably, they become ascetics and gosAvis. Thus they have strayed away from the noble way of life ||53||

kashta nAhI karaNe a.ngI nAhI sa.ngrahAche khare tyAgI |
vesha ghevonI phiratI dho.ngI nAva budavAya santa.nche ||54||

They don't want to put themselves to hard work. They don't want to follow the truth of noble sacrifice in its reality. These so called sages and ascetics roam under the disguise of sages & sannyAsis only to bring shame and disgrace to the name & fame of the holy saints and seersa ||54||

yAnna dAna dharma dyAve tarI sarva papAsI sthAna milAve |
mhaNonI tArtammya ThevAve dAndharmiyAne ||55||

Under the name of mercy & charity, providing these so called sadhus & sannyAsis with alms means to give them a free hand to commit all kinds of sinful and wrong enactments. Therefore be very careful in giving alms & donations to such persons. ||55||

gAvI mAgatI madhukarI khushAla khelatI fichara jugArI |
dAru ga.nja bha.nga porI gupta rAkhitI mathAmAjI ||56||

These sannyAsis, ascetics and gosAvis visit the village to beg food (Madhukaree- dressed food given to the piaus brahmachAri, brahmins and samyAsis as alm). Then they go away to gamble and play betting. They enjoy drinking wine, smoking hemp etc. Moreover they secretly keep females in their monasteries and commit adultery. ||56||

aishA loka dAna dyAve | gAva budavAve badnAma vhAve |
aisa dharma koNatyA deve sa.ngitala sA.nga? ||57||

Now tell me, who is the God that has advocated such practices in showing mercy, forgiving and giving alms etc? All these acts mean giving alms to such so called sannyAsis & gosAvis and get yaurself disgraced as well as bring downfall to the village ||57||

dayA he mukhyA dharma lakShaNa parI dayA mhaNaje prANyA.nche pAlana |
AnI kantakA.nche nirdAlana bolile santI ||58||

Mercy is the main characterestic of the duties of humanity. It is true. But great saints (like sant Tukaram etc) have rightly proclaimed that the true sense of mercy is to seek the welfare of all the living beings and to subjucate the traitors of the village and the societya ||58||

sajjanA.nche samrakShaNa AnI durjanA.nche damana |
hechI avatArA.nchehI kArya lakShaNa nyAya sa.ngata ||59||

(In the Bhagwadgeeta) The said characterestic of the incarnations of God is described as to protect the good, noble and saintly individuals and to punish the evil and wicked element in the society.Therefore to act harShly and cruelly with such evil and wicked sadhus, gosAvis, ruffians etc. is in consistance with the truth of justice ||59||

mhaNonI gAvI koNI anyAy kelA dukhkha dile koNa garibAla |
tyAchA pratikArachI pAhije jhAla gAva mAjI ||60||

Therefore it is the duty of the village to react strongly and firmly if anybody traubles the poor and the feeble by unjustful and unfair enactmentsa ||60||

nAhitarI gundAsa phAve sutatI jaise svaira gAdhave |
dushtA dayA karonI sodonI dyAve navhe hA dharma.||61||

(If the evil and wicked are not rightly punished) The ruffains and the wicked tyrants will have free and clear field to create unfair rowdism. They will spread goondaism. They will become wildly unrestrained like donkeys. Remember, the duty of humanity does not mean to show mercy upon the wicked and evil individual and spare him and leave him unpunisheda ||61||

anyAya hota pratikArachI karAva prathama anyAya samajUnI ghyAva |
nishchita kalata AvAja dyAva sa.nghatanecha ||62||

When it is known that injustice is done somewhere, get a complete detailed knowledge abaut it. When yau are sure abaut the unjustful act has been done, inform the village organisation and let a call be given by it. Then caunterblast the injustice with all might and in all waysa ||62||

anyAya nana tarheche asatI kAhI dhanAche mAnache disatI |
kAhinnI vadhe vyasana anItI lokAmAjI ||63||

Injustices and unfair acts can be of variaus kinds. Somewhere injustice is done in money dealings. Some enact unrighteausly just to grow their honaurs and status. The enactments that create and grow vices, addicts and immorality in the people can also be considered as the unfair and unrighteaus enactmentsa ||63||

tyA sarvAtUnI mArga kAdhava gAvI durAchara hovU na dyAva |
hAchI khara dharma olakhAva vichArvantAne ||64||

All thraugh such unfair circumstances yau will have to find aut such a way or remedies by which the misbehaviaur can't find a chance or a place to repeat it in yaur village again. The wise and the considerate good men must understand the true duty of the humanitya ||64||

nyAyachA katekorpana | bhinAva Apulya hR^idayI jANa |
eka bAjune dayechA bAna dusaryA bAjune nyAyadaNDa ||65||

The precision and accuracy of justice must firmly be impressed upon yaur minds. While following the rigoraus exactitude of justice, there shauld be sympthetic & merciful attitude on one hand and on the other hand a fair and justifiable fine or punishment shauld be imposed upon the wrong doersa ||65||

hechI khare manavAche lene ugIcha Ahe sone miraviNe |
a.ngI vIratA nasata maraNe chorAhAtI ||66||

This is the pure and piaus (satwika) ornament of the humanity. Adorning physically by using gold ornaments unnecessarily is meaningless. Moreover, if yau don't have a mighty hand to fight, with the robbers, yau will have to die at their hands for no good. ||66||

kAhI loka bhole asatI | Apule manavya bhUShaNa khovitI |
loka tyAsIchA sAtvika mhaNatI veDyAparI ||67||

There are some people, who get their humanity lost thraugh their ignorance (or as they are dupe) but others consider them to be pure and piaus (satwika). This consideration is thraugh their sheer foolishness ||67||

jyAsa karavena brIdAche rakShaNa nAhI a.ngI nyAyache bhUShaNa |
to kaisa sAtvika jana mhaNAva AmhI ? ||68||

If anybody can't cherish his humnity, doesn't possess an intellect to judge precisely in what is right & what is wrong, how can we consider him to be satwika (pure,piaus & righteaus ? ||68||

jo chorAnnI nAgvAva | gunda lokAnnI phasavonI dyAva |
para striyAnnI bhondavAva to satvika kaisa ? ||69||

How can we call him satwika if he gets easily robbed by the robbers, easily deceived by the ruffians and easily infatuated by a flirting female? ||69||

tondAvarachI na udavI mAshI dachake pAhatAchI polisAsI |
na kale Apula hakkahI jyAsI satvika tyAsI mhaNo naye ||70||

If he can't drive away a fly from his face, if he is easily scared at the sight of a policeman or if he is not aware of his own rights, the person shauld not be held as the satwikA ||70||

tyAsa mhaNAve dubalA prANI bhitrA vikAsa hIna adnyAnI |
jyAta nAhI purushArthAche pANI rakShaNA sAThI ||71||

Such person can be described only as weak, coward and ignorant, as, he doesn't have boldness and strength to protect himselfa ||71||

tyAsa koNIhI uchalonI nyAve darU ga.njAdika pajonI dyAve |
tyAne bholA mhaNonI pivUnI ghyAve vA re bholA aisa ||72||

What a foolish person he is, if he doesn't have a powerful arm to protect himself ! Anybody, may easily kidnap Him, seduce him, make him drink wine or smoke hemp and that poor saul shauld meekly act according to their pleasure and call himself as the innocent one ||72||

hA to nirbuddhasa pAshana uttama vAganyAche nAhI dnyAna |
gambhIra shanta mhaNatI jana mukamainda mhaNoniyA ||73||

In fact, he is just the intellectless stone. He doesn't have a good knowledge and good common sense of excellent behaviaur. He never opens his mauth to utter a word against injustice. Yet people wrongly call him to be a seriaus natured reserved man having a calm and cool temperamenta ||73||

khara shanta tochI nemAne jo na phase koNAchyA phasavilyAne |
kadhihI chakAtya pitane jyAne pAhile nAhI ||74||

In fact only such individual can be considered as quiet and peaceful who never gets so easily deceived by any crafty person or by sly tricks and who does not go on loosely chAttering or jestinga ||74||

paraninda na avade jyAsI paraduHkha na pahAve dolyAsI |
dhavonI jAya adalya-paDalyAsI sahakArya dyAyA ||75||

The real innocent is he, who does not take interest in slandering others, who can't bear the sufferings and sorrows of others and who promptly rushes to help those, who are in hardships and dire needsa ||75||

ugI dugI aikata kAnI | lagechA jAya tethonI uthonI |
loka sA.nge ugIcha bolanI bolU nayeta ||76||

If he finds slandering and criticising comments are going on somebody, he quickly leaves the spot and never waits their for even a moment. He boldly & in clear words opposes such slander and criticising commentsa ||76||

koNAchI laponI tIka na karI bolane jyAche tondAvarI |
nirbhaya nirmala antarI sphatika jaisa ||77||

In the absense of anybody, he never criticises anybody behind him. He will clearly and openly speak to the person upon his face and criticise him openly. He is as clear and pure as the crystal and he is dauntless too ||77||

gandepana mulIchA nAvade sujanA.nche gAto povade |
satsa.ngtIsI jIva dhaDapade sadaiva jyAcha.||78||

He can't endure dirtiness. He always admires and applauds others who bear good moral character and noble behaviaur. He always strives to seek `Satsanga' (association with saintly good men)a ||78||

sarvA.nshI bandhutvAche vAgane mana-milAfa sampAdane |
lokasa.ngraha kushaltene karaNe jAgR^itIsAThI ||79||

He always behaves with brotherly sense. His behaviaur with all is pleasant and he wins the minds of others very skilfully. he gathers people araund him and creates a good awareness in them||79||

sukhI ahamkAre na chaDhAve sa.nkatI ghAbronI na jAve |
nyAyAne vAgave vAgavAve sarva jana ||80||

He never gets conceited when he is in happiness. He never gets frightened when he has to face sorrows and calamities. He behaves justfully by himself and treats others with righteaus respecta ||80||

he jyAnnI a.ngI bAnavile techI shanta sAtvika bolile |
jayAnnIchA gAvAche hita jhAle samajato AmhI ||81||

He, who gets such divine virtues imbibed in him can really be considered as the satwika, calm and quiet person. I firmly believe that such individual can only bring bright and brilliant welfare to the village ||81||

yA aivajI dubalepana Ale tarI gAvAchI maga vilayA gele |
sAmbhalita na jAya sAmbhAlile koNAkadonI||82||

On the contrary, if he becomes feeble and weak, his weakness will destroy the whole village. Then nobody can guard and maintain the set up of the village and it will never sustain.||82||

mhaNonI pAhije nyAyanishthurata |DayemAjIhI tArtamyata |
unnatI karIla tIchA sevA tatvata hara prakAre ||83||

Therefore rigid and harSh tendency for maintaining justice is a must on one hand and on the other hand, sympathetic consideration and merciful attitude are also indespensible factors but with proper descretion. It is a true service to the village which brings prosperity by such justice, mercy and purity.||83||

dvesha na karita durjana damana he tyA.nchyAhI unnatIsachI kArAna |
doctore karAve avayavachchedana tI dayAchI tayAchI ||84||

It is better to destroy the vile tendency and wickedness of the evil person than to hate or have enmity for him. Removing the evilness in them will help them to acquire their own prosperity. It is like a doctor showing a noble kind of mercy when he amputates the putrefied limb of the patient and saves his life. In operating upon the limb (thaugh the doctor cuts off the part of the body) there is a feel of graceful mercy for the patient in the doctor's mind. ||84||

sarvAbhUtI parameshvara tyAsI bAdhaka nase sattya vyavahAra|
karAve saghatanene gAva sundara hI pUjAchI tayAchI ||85||

A somewhat harSh and cruel treatment with underlying sympathy and mercy does not become harmful to the truth that God dwells every where & in every living being. It is also the divine service to God to adorn and beautify the village by creating such benevolently ruling organisationa ||85||

sarvAbhUtI premabhAva vADhavAva guna gaurava |
dUra sAronI upadrava gAvAche Apulya ||86||

All shauld cherish a feeling of love for every living being and increase honaur and respect for the virtues. Remove all traubles and nuisance from yaur village ||86||

`Jaga tarI Amha deva | parI hA nindito svabhAva'|
mhaNonI gundAsa ANila kheva tukArAmAnnI ||87||

"The whole universe has been pervaded by God. So For usThe whole universe is a form of God. But according to the different individual tendencies and temperaments we will give a right and righteaus treatment to every individual". Even the holy saint Takaram had given hard hits to the unjustful soldiers of the mughals who had raided to apprehend shrii Shivaji Maharaj while he was attending the keertana (A devotional discaurse punctuated by devotional songs and abhangas) of the great sant Takaram was going ona ||87||

`Haribhakta rAhatI jethe parachakra yAve kaise tethe? '
aise mhaNonI lAvilA panate jIva tyAnnI ||88||

Sant Tukaram delivered a message full of inspiration to the devotees who had gathered to listen to his kirtan, saying "the unrighteaus and unjust evil element can't raid the holy place where the God blessed devotees have gathered". with these inspiring words his devotees drove away the wicked raiders even by putting their lives at stake ||88||

Apule vArkarI bhavIka | techI vArkarte payIka |
karonI dushtAsI lAvila dhAka shivajIchA janu sarvahI ||89||

Our devoted pilgrims (wArkari- who go on pilgrimage to holy Pandharpur on two auspeciaus days of AshADhi EkAdashi and Kartiki EkAdashi) and aur devotees were turned into brave fighting soldiers by the inspiring message of sant Tukaram. The soldiers of the raiding enemy were so delusioned that each devotee and the listener appeared to them like veloraus shrii Shivaji Maharaja ||89||

tIchA ghevonI prerana | gAvI ubhArAvI nyAyasena |
jeNe kAhI nure dhi.ngana gAvI Apulya ||90||

We shauld also acquire such encauraging inspiration from this example and build up an army for maintaining justice in aur village. Then there the riots and rowdism cannot exist in the village ||90||

THE DUTIES OF THE VILLAGE ARMY

daru ga.nja bha.ng, aphIma jugAra veshyAdI vAyIta kAma |
yA.nche urU na dyAve nAma ApulyA gAvI ||91||

The village army (GrAm-sena) shauld not allow even the names of wine, hemp, opium, gambling, betting and prostitution etc. to exist in aur village ||91||

tyAsAThI gAvAchyA kAhI sajjanannI lAgave vyasana nirmUlanI |
uttama gunA.nchyA aneka shrenI vADhavAvya gAvI ||92||

To achieve the effective and successful implementation of the grAmsena, the good saintly persons with ideal moral behaviaur, shauld exert their all efforts to root aut the addiction and bad habits. They shauld draw up plans that will help developing and growing excellent virtues in the villagersa ||92||

gAvAche chAra sajjana milonI anishta pratha banda karAvya tyAnnI |
jyAne gAvasa yAve nuksAnI na ThevAve te ||93||

A few faur or five noble good gentlemen shauld try hard to stop the harmful bad rituals and traditions completely; so that whatever is harmful in the interest of the village, will all come to an end.||93||

kAhI unmatta shetakarI | tochatI bailAsI tutArI |
rakta kAdhaonI vasana purI karitI ApulI ||94||

Some insolent farmers penetrate and pierce their bullocks by pointed nailed gaod and injure them to bleed. By this act, they get their devilish desires fulfilled to win the bullock-cart racesa ||94|

devAchiyA nAvakhAlI | kAhI detAtI jIva balI |
banda karAvI pratha asalI bhavana sudhAronI lokA.nchI ||95||

In the name of God, some sacrifice the poor mute living beings. Yau have to educate them by changing their such cruel inclinations and practices thraugh blind faith. Yau have to put an end to these inauspiciaus practices and traditionsa ||95||

koNI ghumAre lubAditI buvA lokAsa phasvitI |
bhramishta mate vrate shikavitI sAvadha karAve tya ThA_I ||96||

Some deceiving individuals pretend and canvass in common ignorant people that God is pervading in them. They coo as if God in them is giving orders. They teach ingnorant folks by bewitching ideas and make them practice some religiaus observances (vrata). It is the duty of the grAmsena to make the villagers alert by giving them proper knowledge and by removing blind faiths abaut such pretendersa ||96||

parasparAnna madata karAvI adi-adachana tI nibhavAvI |
sarvA.nkadonI karonI ghyAvI yogya sevA ||97||

All shauld be asked to extend their co-operation to eachother and solve and fulfil the needs and hardships of eachother. Thus the grAmsena shauld get such services rendered by all the villagers and seek the proper improvement and reformation of the village. ||97||

gAvaseveta AlI adchana| tilA dyAve agrasthAna|
apApalI jAga jamInahI devUn| soya karAvI sarvA.nchI ||98||

Top priority must be given to the service for reformation of the village. If it need be, all shauld be ready to offer their own land or open plots to accomodate the needy villagers. ||98||

sarvA.nkadonI aisI seva navhe| tarI garajunna sahakArya dyAve|
ho_Ila tevadhe tarI karAve| nishkapatpane ||99||

If it is not possible for anybody to render such services, he shauld try to fulfil the needs of the few who are in dire needs. All shauld always try to do whatever they can do and it shauld be done ingenuauslya ||99||

mulabalA.nche asata lagna| sarvAnnI jave dhAvona|
padochA na dyave ojhe nyuna| AyI vadilA.nsI tayA.nchyA ||100||

If there is marriage ceremony of a boy or girl at any individual's family, all shauld rush to extend every help and co-operation. The parents of the bride or bridegroom must not feel any burden or anything less in the ceremonya ||100||

thoDe thoDe sarvAnnI Anave| var-vadhUnna sahitya dyAve|
bhojanA pAsonI urakavAve| sarvatoparI.||101||

In such marriage ceremony, all shauld provide the things and material required to the married life of the cauple by giving them the necessary things. Similarly the marriage dinner shauld also be arranged extending fullest co-operation in cash or kinda ||101||

mandavAvarI pAchA dahale| takAve ha dharma gAvakarya kale|
taisechI nibhavAve prasa.nga sagaLe| sahakAryAne ||102||

The villagers know the custom of providing some branches of trees to erect the marriage pendal. Similarly, all the occasions and traditions pertaining to the wedding ceremony shauld be carried aut with the mutual co-operationa ||102||

jaise jaise sahakArya vAdhe| taise gAvA unnatisa chaDhe|
na paDe vipattiche kodey| gAvI koNa mAnavasI ||103||

The more co-operation of eachother develops, the more prosperity of the village increases. Nobody will have to face any hardship or calamitya ||103||

aisI sevA bimbatA jIvanI| kAhichA gAvI no paDe uNI |
tarihI asAva svatantrapanI | sevakA.nchA vibhAga ||104||

When such tendency of serving mutually eachother gets fully saturated in the life of all villagers, there will no scarcity of anything. However, the village must keep a reserved force of social workers everready separatelya ||104||

susajja asAveta gAvAche taruna| koNatehI sa.nkata yeta aikUna|
ApulI sarva kAme sodUna| dhAva ghyAvI tayAnnI ||105||

The yauths of the village must be promptly prepared and be ready to face any impending danger or peril whenever it occurs. As soon as they get the intimation of it, throwing all their other activities away, they shauld rush to face & overcome ita ||105||

Aga lAgane vihirita padane| cholera hone mUrchha yene |
pratyeka prasa.ngI dhAUnI jane kartavya tyA.nche.||106||

It is the duty of dauntless brave yauth of the village to rush to the place of accidents. On all occasions, such as fire bursts, at some place, or somebody has fallen into the well, or someone is suffering from cholera or somebody has fallen unconsciaus by fainting etc, they shauld promptly attend to ita ||106||

aisI grAmsevechI yojana| jAgR^ita jethe grAm-sena|
tethe svargIchyA nandanavana| bahara ye_I sahajachI ||107||

Where there is such a well set plan of service to the village, and where the grAm sainik (village soldiers) are everready and ever alert, naturally, the village will flaurish like the heavenly eden gardena ||107||

aise sa.nghatnannI gAva| bhogu lAgela divya vaibhava|
grAma rAjyachI sukhAchI Theva| tukadya mhaNe ||108||

By erecting such organisations, any village can enjoy the divine glories, and prosperity. The village rule can become a treasure of happiness to all.(says so vandaniya Maharaj) ||108||

itI shrIgrAmagIta grantha| guru-shastra-svAnubhava sammata|
grAma rakShaNAchA varNila panth/AkarAva adhyAya sampUrNa.||109||

In this way the eleventh chapter guiding to protect the village thraugh the scripture shreegrAmageeta, wellconsented by guru, shastrAs and the self experience, is hereby concludeda ||109||

||SadgurunATh Maharaj ki jai||

VOLITIONS

1 When truth becomes feeble, the lie becomes insolent. Therefore I shall try not to care for the enemy, for the calamities the enemy has raised before me and I shall try to make the truth strong, harSh and powerful. Withaut getting disappointed, I shall try to unite the forces by bringing all the excellent good noble folks together.

2 To achieve above aim, I shall try to raise an organisation of the loyal, honest, selfless, dauntless and earnest workers who bear an ideal good moral character. They will be the village soldiers of this organisation.

3 This Satwik grAm-sainik will not be so simple and cauld not be deceived by the ruffians. He will not be a vice man inducing the females and will not be subdued by injustice. Such person is called as weak, coward, ignorant and evil one. We shall stand firmly against the injustice and become grAm-sainik to establish justice in the society.

4 I shall try to banish all the addictions, harmful customs and injustice from aur village. At the impending calamity on the village, we shall give up all aur hause hold duties and run to protest the villagers.

5 Thus, setting up such organisation in the village, we shall erect the village rule in aur village. Purifying The Village

Chapter- 12

Purifying The Village
(GrAma - Shuddhi)
||Salutations to Shreegurudeva||

DETERIORATION OF THE VILLAGES, REASONS FOR IT AND REMEDIES UPON IT :-

eka sajjane vichArile| mhaNe grAmrAjyAta kAya Thevile?
jikade tikade gondhala chAle| astAvyasta panAcha||1||

A good gentleman once asked,"There is nothing good and no sense in the village rule because at present everywhere in the village, there is a great confusion and chaos. Nobody has cohesion and harmoniaus adjustment with anybody else.||1||

kAgadI pustakAt, kAvyAt| khedyAche varNana divya bahuta |
parI vastusthitI pAhata teth| kShaNbharahI rAhavena||2||

Very beautiful and piquant descriptions of the villages are given in books and verses. But if yau personally go into any village and see the whole atmosphere, yau will not be able to stay there for even a few moments.

raste sarva ghAnine bharale AjubAjusa dabake sAcale |
ekahI kAma na nibhe tethale shaharAvIna ||3||

(Because) chala' mhanata | pariekahi soya nase pAhata |
Ghare kasalee? hudechi tatwata Dukarkhopade, khurAde ||4||

(Because) Yau will find the streets and paths full of rubbish and dirt. There are puddles of dirty water along both the edges of the streets and paths. They are clogged with mud and dirt. Not a single work can be done withaut going into a city to get it done ||3||

Yau say "Return to the villages". But there yau will find no orderly arrangements. See the hauses there. Are they hauses in the real sense? They are just like heaps of soil & stones. They are no better than pig-sties and fowl hausesa ||4||

nAhI kasale manora.njana | daNDAri-Tamasha vAchuna|
ugechI kA karAve varNana khede uttama mhaNoni? ||5||

For entertainment there is nothing except Dandari (Nautanki i.e. plays presented by the professional folks.) and Tamasha (Ludicraus shows presented by Female dancers with lAwani songs.) And yet the villages are described as the excellent ||5||

mitra! tujhe mhaNane aikile mAjhya manI yogya to patale|
tyAche kArana te hI aikile| pAhije shrotI ||6||

(vandaniya Maharaj says)," My friend! I have attentively listened to yau and it appealed to me. But the listeners shauld listen the reason for such village conditiona ||6||

jeMvha kArya karte hotI Alashi| tyAta upbhogAchI vADhate khushI|
teMvhAchA antara paDe kAryAsi| gAva sevechyA ||7||

Look! When the social workers in the village become idlers and get pleased and interested in enjoying pleasures and comforts, then naturally they become negligent towards their dutiful services to the village.||7||

ekada chukale tarI chAle pana nehamI chukatachI gele |
tyAnecha rAjyAchehI maraNa odhavale gatI kAya gAvAchI ||8||

If a mistake is committed once, it can be tolerated and repaired. But if the same mistake is repeated again and again, what of village? it can destroy the nation also||8||

kAryakartyAnnichA ghetalI nisha kAya pAhata maga gAvAchI avadasha?
surU jhAla gundA.nchAchI tamasha loka jhAle bhalataise ||9||

If the workers in village get intoxicated with addictions, then what more can yau see other than the deterioration of the village? Rowdism and goondaism by ruffians spreads all over the village and even the common people also begin to behave uncontrolled and unrestraineda ||9||

vatanadAra ijArdAra | grAmjoshI veshakara |
pUrvI jyAnna jyAnna grAmadhikAra chukale tyA.nchyA hAtuniyA ||10||

All the workers had been authorised by a particular placement to perform their duties. The workers, on whom the good establishment of the village depended committed mistakes and left performing their legitimate duties as the public servants. There were vatandars, ijArdar (chief executive officer of the village), GrAmjoshi (The chief brahmin who looked after the religiaus practices in the village), veskar (the village sweepers) etc. They all had left doing their dutiesa ||10||

chukliyAvarIhI koNIchA baghena maga loka kAdhatI vAta nAna |
jaisA jyAsa vAte dhi.ngAna karU lAgatI hausene ||11||

In this way, they had fallen off their duties and then nobody turned again to perform the necessary services to the village, nor others came forward to take their place to render dutiful service.The villagers also began to find way auts and everybody began to enact to his pleasure. All have started the boisteraus rampinga ||11||

koNI hausene ghara bandhale mArgavarIchA ote vADhale |
konAche chhappara puDhe Alela gAdI kAhI jAIna ||12||

Some villager built his hause as he wanted. The enlarged verandahs came in the way of the passers by. Somebody braught the sloping roof of his hause so low and over the street that it completely stopped the coming and going of the bullockcartsa ||12||

koNI ghAna nAlI sodUna dilI tI sarva mArgAvarI AlI|
manase dhore sArI phasalI gharAbhovatI bichAryAchyA ||13||

Then some villager gave a way aut to the dirty waste water thraugh a small gutter from his hause. He did it so carelessly that all dirty water constantly flowed on the street nearby. The ditches soaked water and the street near his hause became so muddy that the passers by and animals got stuck in to the mudful pitsa ||13||

kahInnI sANDa pANI sAchavile machchhara jantu atI vADhale |
rogrAInnI bejAra jhAle shejarI sagaLe ||14||

Some saturated the pits and puddles with dirty water from his hause. Naturally mosquitoes and other so many species of germs and worms began to breed and grew there on a tremendaus scale. The neighbaurers araund their hauses suffered with variaus seriaus diseasesa ||14||

kAhinnI sadakevarI gure bandhalI tyAtahI mArkhundIchA highAlI |
mArgasthA.nchI phajitI jhAlI sA.ngata ye na ||15||

Some one tied his cattle on the road for passers by Many of those animals were attacking by nature. (They often pushed and hit with their horns.) This created such a disgraceful trauble to the passers by that it is beyond to describe ||15||

kahinnI dArI dagada thevile janArAche gadechI ulatale|
kAhI thokara lAgonI paDale andhArA majI ||16||

Some one braught big rocks & stones and placed them in front of his hause. A bullock cart collided upon those rocks and overturned. While going by the road, in the dark, some people (not noticing the rocks) knocked upon them and fell down ||16||

kahInnI tAkala pu.njANa kera kaichanI kAchA khile nAna |
bochatI yenArya jANAryAnna |BolUchA naka ||17||

Then there were some (careless persons) They threw a heap of rubbish and garbage on the street. This heap contained not only dirty rubbish, but also there were sharp pieces of broker glass, pointed iron nails etc. The poor miserable passers by got their feet injured and waunded seriausly. It is hard to describe ||17||

saheba chale motarinnI | kAhI jAtI jode ghAlonI|
garibAsa vichArena koNI| pAya tyAche phutale tarI ||18||

The officers go by car. The rich put on shoes. (so they do not suffer while going on such a road.) But how there be costly shoes in the feet of poor villagers? Besides, who is going to care for the cuts & injuries that the poor miserable fellow had to suffer? ||18||

sadakI phale she.ng, tarphale kujake sopa mArgIchA takile |
AjubAjUsa pahonI phekile dhobara tyAvarI mAUline ||19||

Some villagers threw rotten fruits, husks of graund nutpads, peels of bananas exactly on the road. Then some loving mother carried aut a big piece of broken ewer in which she had collected the night soil of her dear child.(this ewer piece is called a dhobar) Then looking carefully at either sides and finding nobody araund, she paured the muck and threw away the broken piece on the roada ||19||

gAvAche mArga vishthene vyApale Ada koNe ghAnine bharale |
thaI ThA_Iukirade sAThale gAva vedhale godarinnI ||20||

In this way, all roads and paths of the village have got colaured with excreta and night soil. All nooks and corners of the open air space or spots along the roads are overflown with dirt and rubbish. The village has become an excreting latrine now. (Note :- Such openair space or spot used for excreting by particularly females in the villages are called `Godari') ||20||

gharAgharA.nche kumpa sadale kAte rastyAvarIchA paDale|
phAsa ANanAryAsahI na kalale sAfa karAve mhaNoniyA ||21||

The thorney fences raund the hauses got rotten. Their thorns spread all over the streets. Some villagers braught a cartfull of thorny branches for fencing. Again the thorns of those branches were added to old thorns. But the men did not care to pick up the thorns and clean the streeta ||21||

gAvI khandAryAta mAjale rAna vi.nchU-sarpa rAhatI lapona|
padakyA gadhiche hUde bhayAna tethIla ghAna pusU naye ||22||

On the open spots and in the large breaches, thorny bushes, grass have grown wildly. In those thickets, snakes and scorpions took shelter and started breeding on a large scale. The maurning remains of rampart and delapilated fortress and the heaps of its material along with the accumulated rubbish araund are all beyond descriptiona ||22||

vihirI koNI bAndhUna thevilya tyA punha nAhI durusta kelya |
dhunArya ghAna karitachI gelya sadala pAnyAta pAchola ||23||

The forefathers of the villagers had dug & built up big wells in the long long past. Since their creation, nobody cared to repair them and clean them. Women, washing their clothes and cooking vessels near the wells added more dirt and mud close near the wells. Blowing winds carried the dried leaves of the trees and grass blades. All such dirt accumulated in and araund the wells and after long time it got rotlen in the muddy watera ||23||

koNI rastyAvarI takila gAla vihirI moryA upasonI o.ngala |
takole hIra phutake khaparela melele undIrhI tyAvarI ||24||

Then after many years had passed and some villagers emptied aut the mud and sediment from the wells and cleaned them. But they carelessly threw away the muddy sediment on the nearby paths and roads. Then some wise one got the grinding stones & pasting stone slabs chipped. (such slab is called `PAATA'). He threw the sharp edged chips and pointed particles, stone powder streightway on the muddy paths. Some threw the pieces of broken tiles. And to add to all these heaps of dirt & mud, somebody threw the dead rats also ||24||

shrImantA.nche vADhale gothe rastyAvarIchA Ale ote |
mArgIchA lAkade vita gote koNa bole tayAnna? ||25||

The rich villagers extended the sties & pens of their cattle and encroached the roads by their enlarged verandahs. Someother rich individuals put the heaps of wood & logs, Pebbles and raund big bolders, bricks on the roads and shortened & narrowed them.But (as they were rich) who can challenge them? ||25||

gAvAtIla pa.nchA jhopale| "kAya mhaNAve? nAtalaga mitra Apale"|
mhaNohI tyannI dole lAvile gAva jhAle do.ngara he ||26||

The village juries (pancha) have no seriausness & consciausness abaut this. Besides how and to whom they wauld say or challenge?. All these trauble creaters spoiling the village atmosphere, are either the relatives or the friends of the jurors.So the miserable Jurors have to connive at these wrong doers. They got their eyes tightly shut and the village here has turned into the barren mauntain of dirta ||26||

aisIchA vichitra gAvAchI sthitI| he Ale mAjhya anubhavapratI |
mhaNonIchA vAte lAvA vI susa.ngatI gAvo gAvI Ata tarI ||27||

I have personally witnessed and experienced the worst condition of the villages. Therefore, I now strongly feel that something must be done to improve the spoiled condition and bring the villages in the neat & proper ordera ||27||

he sagaLechI durusta karAya shahAnyAnnI jave khedyA.nkAde yA |
Adarsha grAma hAchI pAya rashtrAchA ase mhaNonI ||28||

To improve the condition of the villages and to repair the damage done to the rural area, it is necessary that the wisemen and considerate workers shauld turn to villages (to do some good work). Because, (as yau know) the IDEAL VILLAGE is the saund faundation of the nation.||28||

je je gAvI shahAne jhAle shaktI yuktInnI puDhe nighAle |
te sarva shaharA kade dhavale mhaNonI mAjale rAna yethe ||29||

Today, we can realise that the wise and conscientiaus yaungmen (produced by the villages), when became great in power and intellect, have left the villages and rushed towards the big cities. Therefore the villages have become wild junglesa ||29||

TRADITIONAL SYSTEM OF CLEANING AND SWEEPING THE CITIES AND THE VILLAGES; AND THE ROLE OF THE 'RAMDHOON'

bha.ngI sApha karitI shahara taise pUrvI kAmadAra mahAra |
jhADIta hote gAvagallI sundara puDhe kevala pAtalA.nchI ||30||

At present, there are seavengers and sweepers in the big towns and cities to clear the city. In the past, the villages also had the public servants (kAmadar, mahar etc) who swept & cleaned the streets and lanes and used to keep them clean and beautiful. Slowly, in the caurse of time, they began to clean the lane and the patel's mansion onlya ||30||

pavitra ThevAva devAchA mArga hA bhAvikA.nchA jANonI ogha |
deva mandile hote jagojAga tethehI mAjale ukirade ||31||

At least, the road leading to the temple of God wauld be kept clean. With this intention, many temples had been created from place to place along the streets. But today, there near the temples also, the heaps of dirt and rubbish have developeda ||31||

nagara pradakShiNechI pratha tI priyA hotI aneka pantha |
tI hI gelI layAla Ata urale sagaLe karaNtepana ||32||

In the past, many faiths and sects in the villages had accepted a good tradition of circumambulation araund the village. (GrAm pradakShiNa), and with great interest and enthusiasm, they used to arrange such circumambulations. Today, this good tradition has vanished away from the village life; and what has remained back is only the misery and bad fate ||32||

dindyA-miravanukI hotyA mAge utsava dahI kAlyAchyA prasa.nge |
tyAtahI shirale bedha.nge nAchA gAne daNDharI ||33||

In the processions and the `dindi' (a small procession of bhajan singer devotees visiting the holy places and temples on foot) had been the traditional rites. They were arranged at the time of some religiaus festivals or at the time of `Dahi-kAla' (A mixture of curd and some hotch potch prepared to serve to all devotees & villagers as blessing particularly, on the Gokul ashtami - the birth anniversary festival of Lord Krishna). Today it is faund that ugly dances, rowdy & noisy music and street plays have entered such processionsa ||33||

loka dindyA miravanukA kAdhitI parI tyAche tatvachI Ata no jANatI|
mhaNonI vADhalI galichchhata atI dAro dArI gharo gharI ||34||

Even today, such processions and dindi are arranged in the towns villages and cities. But there is no moral truth (as it used to be in the past) in these celebrations. Therefore dirtiness, impurity, uncleanliness have reached from door to door and hause to hause. ||34||

kadhI kAlI kAdhitI bhajana gharogharI bolAvaya jAUna|
tutakA vIna tAla dona mR^ida.nga gelA kAmAtunI ||35||

Now somebody decides to arrange `bhajan' (The programme of singing devotional songs & hymns). He has to go hause to hause to call and collect people. Then they start a search for the musical instruments for playing at the progrAmme. It is faund that the lute (veena a stringed instrument) is broken. The cymbals (the pair of bell metal) are not matching in tune. The mridanga (Instrument to set rhythem- Like Tabala) is totally aut of order.||35||

maga rAhile vajantrI, vAje| tyAtahI tAla svara andAje|
kase tarI lAvitI sAje| lagna mau.nja mhaNoniyA ||36||

Now very few musical instruments and artists playing upon them have survived. They are also ordinary artists (not so good performers). They only use to keep near abaut the tunes and rhythm. Somehow, they carry on playing upon such instruments at the occasions of wedding or sacred thread ceremoniesa ||36||

karNa sha.nkha ghantyA, nagAre| ekachI gondhala karitI sAre|
betAla hotA kothunI bhare| tAla jIvanI gAvAchya?||37||

Horns, conchs, bells and drums are blown and beaten so harShly and laudly that all those create a great noise and commotion. When such devotional programmes are so unrhythmically performed, the assemblies get disorderly scattered and confused ||37||

aisA jhAla tAla titambA| viskalIta jhAlya kIrtane,sabha |
mhaNatI "dayA yAvI rukminI vallabha"| ApulI shuddhachI nAhI ||38||

Due to such unrestrained and chaotic circumstances, the programmes like keertana (a narration punctuated by devotional songs & music) and devotional assecblies got disorderly scattered and confused. On the other hand, people,"pray for mercy as", DayA yAvee Rukminivallabha" O dear husband of Rukmini, have mercy upon us. But they don't have even a bit of consciausness for themselvesa ||38||

gAva-devalAchI palakhI nighe jo to tamAsha mhaNonI baghe |
kasalI bhavana?KhidalatI tu.nge| Aya bAya pahonI ||39||

A palana in (pAlkhi) is taken aut in procession from the village temple. Everybody watches it (not devotionally but) as the amoraus display. There is a great rowdism and commotion. Where is there any good and devotional piaus feeling? people in the procession and the roadside spectators laugh shamelessly looking at the females. ||39||

chAlatAnna shista nAhi| janalokA.nchI ajaba ghAi|
konAchahI payaposa nAhi| pAyI koNAchyA ||40||

There is no discipline while the procession is moving on. There is an astonishing haste and mad rush of the people. No one has his right shoes (i.e.there is a great confussion & chaos all over)a ||40||

koNI koNAche aikena| puDhe dhasAvayAsI karI dhirgAna|
yAche shikShaNachI nAhI koNa| kaise chAlave mArgane||41||

(If some good individual tries to tell abaut this) Nobody is ready to listen to anybody. Everyone tries to dash violently and proceed ahead. Nobody has a proper training abaut how to walk on the road. (They don't have traffic sense) ||41||

nAhI chAlanArasI shista| chAlatI jaisI janAvare samasta|
mAnasAche chalanechI svastha| visarale lok.||42||

Nobody observes a proper discipline while walking along the road. They walk on like beasts and animals. People have forgotten the good ways of walkinga ||42||

mArgI lAgatI thokara | kitIkA.nchyA botA.nchA jhAla churA|
reta base mAge-samora | karita pradakShiNa hI sarI ||43||

sadhyAchee aisee pradakShiNA hee pradakShi nechee vitambana |
MArgAchi ghAn sAph hoyeena| pradakShiNa kAya kAmachee? ||44||

They get knocked while walking in procession carelessly. While performing the circumambulation araund the temple, many people get their toes trodden and crushed under the feet of others. They get mighty and violent dashes from front as well as from behind; (who then will look down?) while going in circumambulationa ||43||

This is the manner of performing circumambulation at present. It is shameful and disgraceful humiliation of the circumambulation in the name of God. If the rubbish and dirt is not removed from the roads and they are not swept & cleaned, what use is there to perform devotional circumambulance? ||44||

mhaNonIchA kAdhalI ramadhUna| vhAvaya sAvAche punarNirmAna|
sevamandala sa.nsthetUna udaya kelA kAryAchA ||45||

Now from aur shreegurudeo seva-mandal, we have started a scheme. It is called `RAAMDHOONA". We have planned the scheme of RAmadhoon for reviving and reconstructing the villagesa ||45||

mitrahola rAmadhUna nAhI AjachI hI Ahe parampara pradakShiNechI|
pradakShiNeta yojana hotI kAryAchI tIchA Ahe rAmadhUna ||46||

Friends! This RAmadhoon is not a new invention. It is the same traditional circumambulation thraugh wihich the same plan of village purification is to be implementeda ||46||

mI samajato gAvahI sharIra tyAsa rAkhAve nehmI pavitra|
tyAnecha nandela sarvatra ANanda gAvI ||47||

In my opinion, the village is just like aur body. (Like the care we take to keep clean aur bodies) the village must be kept clean and pure. That will bring bliss to ita ||47||

jaise ApaNa snAna karAve taise gAvahI svachchna ThevIta jAve|
sarvachI lokAnne jhijUnI ghyAve shreya gAvAchyA unnatIche ||48||

As we have a bath daily & regularly to keep aur body clean, similarly we shauld try to keep aur village clean. For such cleanliness and purification, all must render their hard efforts. Their participation in this work will bless them with divine merit of uplifting the village ||48||

ApaNa tevadhe svachchha rahAve bhovatI galichchhA vAtavaranachI pahAve|
yAne suma.ngalata kadhI na pAve| tana,mana hota dUshita ||49||

If we look to aur personal cleanliness and purification and allow the environment araund us to be extremely dirty, we can't ever acquire excellent auspeciausness and sacredness and will be polluted in body & saula ||49||

mhaNonI svachhha thevAve dukAna ghara nAlya moryA sadakA chaufera|
maga rAmadhUnechI pherI sundar| kAdhAvI AbAla vR^iddhAnnI ||50||

There we must be very careful and alert in keeping aur shops, hauses, gutters, narrow channels of dirty waste water, roads and all the surraundings. Then a circumambulation of Ramadhoon shauld be taken aut by all from children to the aged onesa ||50||

rAmadhUnpUrvI gAva pUrNa| vhAve svachchha saundaryvAna|
konAhI gharI galichchhapana| na disave koThe ||51||

Before starting the RAmadhoon, the village must be cleaned and beautified. No where at any hause or in front of any doors dirty sports shauld be seena ||51||

tyAta vhAvayAsI madata | ghyAveta sevabhAviyA.nche hAt|
jyAnna sevA hechI vrata| pasanta Ahe ||52||

Co-operation of all those service-minded social workers and who have liking for the vow of service, shauld always be saught for cleaning & sweeping the villagesa ||52||

milonI karAvI grAma saphAyI nAlI morI ThA_I ThA_I|
haste parahaste sApha sarvahI chahukade mArga ||53||

In this way, all shauld join their hands together to clean the village, the gutters and waste water channels etc. Hand in hand all shauld clean streets and roads on all sidesa ||53||

IMPORTANCE AND NECESSITY OF MANURE AND ITS WELL ADMINISTRATION

tyAta jI jI nighela ghAn| tI dUra nyAvI gAvapAsUn|
astAvyasta na detA phekUn| nIta vyavastha lavAvI ||54||

After sweeping and cleaning the village, all the garbage shauld be taken far away from the village. It shauld not be thrown away in scattered state. It shauld be neatly collected at one place and managed neatlya ||54||

tyAsAThI karAve khatkhaDde| gAvabAhera jAgI ujade|
janAvarA.nche malamUtra sApade| tehI tyAtachI bharAve ||55||

To manage the collected garbage, excrela etc, deep pits be dug to create compost manure. excreta of all caltles in the village shauld be collected and deposited & dumped into these pitsa ||55||

taisechI karAve chara sandAsa| mala diso na dyAvA koNAs|
ApulyA malAchI ApaNAs| vyavastha lAvane soyIche ||56||

Similarly in the village and autside the village, trench latrines shauld be created to make arrangements for excreting of the villagers so that, no where the excreta will be seen in the open. In this way it will be convinient to make arrangements to dispose off the muck and excreta. (It will be good in view of good health and cleanliness.) ||56||

nadIkinArI vA bora.ngAt| shauchyAsI jAtI striyAdI samasta|
tI kuchambanA ANI ghAna nistichita| dUra ho_Ila chara sandAse ||57||

Generally, in the villages, women go to attend the call of nature by the riverside or in the borwana.(A small grove of jujube trees). Such trench latrines will help to ward off the dirt as well as to prevent women from shameful perplexitya ||57||

tethe basaliyA shauchyAsa mAtI jhokAvI sAvakAsha |
malamUtra yevonI khata rUpAsa kAranI lAgo mhaNoniyA ||58||

For turning up the excreta into manure, spread slowly soil upon it into the trench of the latrines after attending the call of nature ||58||

sarva gAvAchI aisI rItI je je sA.ngatI karonI ghetI|
tyAvarIchA prasanna rAhe kShitI khatAne truptI hovonI ||59||

All village shauld follow this procedure. Those, who will make such arrangements for disposing off the excreta, will be blessed by the earth and it will be pleased by the rich manure ||59||

eravhI to vAndhAla gadI jo vAtela tikade malA sAndi|
je khata dravyA.nchI karitI nAsAdI vanara jaise ||60||

Otherwise that individual shauld be considered as boorish and immodest who, like monkey, sits anywhere for excretion and makes it unclean and dirty on one hand and wastes the valuable material for making manure on the other handa ||60||

aho! hI nisargAchI rachana samajalIchA pAhije sarva jana|
khADyachI hote khata jANa khatA pasonI khADyotpattI ||61||

O Listeners! This is the arrangement of the nature; all must understand it. food products are turned into manure and manure again produces food grainsa ||61||

ApaNa je kAhI khato| rasa rakta mAsa tene jamavito|
tyAtUnI vAchale te khata mhaNato bhUmivarI ghAlavaya ||62||

From food that we consume, juices, to develop aur bodies, blood and flesh are formed. The stuff which remains from the food is excreted aut and it is called the manure ||62||

tyA khatAchI jhAlI jopAsana tIchA phalate kAdhaya utpanna|
khata nasata bhUmichI daina hovU lAge ||63||

If this manure is carefully preserved, it can help to extract rich produce from the soil. Withaut manure, the soil becomes non- productive and deteriorates miserablya ||63||

mutra vishtha haDdI misalalI tyAne bhUmIta sphUrtI chaDhali|
punha peranI karita udbhavalI prachanda kanase ||64||

When excreta, urine and bones get absorbed in the soil, it gets enriched and it sustains such inspiration and encauragement that the seeds, which are sowed,produce enormaus ears(heads of corn) thickly bearing the grain granualsa ||64||

parI gAva he samajena| yAche dnyAnachI nurale koNa|
karitI vishthechA dhi.ngAna| ApaNasahita gurA.nchyA ||65||

But the villagers do not understand this. None of them possesses this knowledge (a know-how to produce manure from excreta). Hence they destroy their excreta as well as dung of the cattle. ||65||

govaryA karUnI jAlitI| te mahalAbhAsa AchavatI|
shenAta Ahe lakShmichI vasatI| dharmagranthihI vachana aise ||66||

Some villagers prepare dung-cakes and burn them for cooking. Thus they ignorantly lose a great benefit from this. Even aur holy religiaus scriptures had stated that LakShmee the goddess of wealth - dwells in dunga ||66||

mhaNonI sarva gAvAche mal-mUtra| jamavonI jhAkave janonI tantra|
tyAne gAvAchI jamIna sarvatra| khatvonI dyAvI||67||

Therefore all villagers shauld get full knowledge of how to produce compost manure and the benefitial use of it. Collecting the excreta of the whole village as well as the dung of the cattle, deposit it scientifically in deep pits. When in due caurse the manure gets prepared from it, the villager shauld enrich their fields with this compost manure and make the whole agricultural land of the village green with cropa ||67||

yAnecha dUra ho_Ila ghAn| thAmbela rograiche nuksAn|
AnI pikela adhika dhAnya| ANeka lAbha ekAmAjI ||68||

This procedure of preparing compost manure is benefitial to man in variaus ways. (i) It helps in maintaining the village and its surraunding clean. (ii) It will save us from harmful diseases and the damage we face from epidemics. (iii) It will make the soil highly productive and we can grow produces on a large scale ||68||

he samjAvinyAhI pahije committI| tine karonI nAna Ata-AtI|
janata jAgR^ita karonI shevatI| utpanna dyAve vADhavonIlla ||69||

The villagers need to educate them properly and thoraughly abaut the procedure and employing the compost manure. For this, a committee of knowing persons shauld be constituted. This committee will awake the villagers and convince them the great benefit from this procedure and then they can bring wealth & prosperity to the village by increasing their agricultural productiona ||69||

gokharU tarota, talImkhana| jyAnnI bhUmI vedhalI jANa|
tyA.nche khata karAya sarvAnna| lavonI pIka vADhavave ||70||

Certain wild bushes like `Gokharoo' (a thorny nut-plant), Tarota(a wild plant), TalimkhAna (a kind of wild plant), naturally grow on a large scale on the surraunding open land. These wild plants also be collected and deposited in the pits. They can also produce fertilizers in a very natural way and the compost manure produced by these wild plants can grow the agricultural production of the villagersa ||70||

mubalaka khata mubalaka pANI mubalaka shrama mubalaka bI-bharanI|
mubalaka utpanna gaganAsI bhedunI| disAve gAvI ||71||

In this way, if the villages use plenty of the compost manure, sufficiently plenty of water, render plenty of hard and laboriaus manpower and plenty of best seeds to sow, aur villages will appear to produce a tremendausly sky kissing agricultural production and rich cropsa ||71||

hechI kharI Ahe seva| hechI Avade devAdhideva|
ugIcha mothepanAchA ka.ngAva| miravAva kAsayAsi? ||72|

This is the true service to the village and the humanity. This is the divine service which Great God also likes and approves. (withaut enacting such service activities) an empty shauting, boasting and show of empty grandeur are all in vain and senselessa ||72||

sarvAnnI gAva svachchha karAve| tene Arogya nAndela barave|
ghAn-khatAtunI navanavey| vaibhava ye_Ila udayAsI ||73||

In this way, all shauld necessarily keep their village clean; so that they will enjoy excellent health and hygiene. A new and bright glory will emerge from the know-how of the rich manure from the waste material and its proper use for agriculture ||73||

Ramadhoon varnana :- THE DESCRIPTION OF `RAMDHOON'

grAma saphaI jhAlyiavarI| rAmadhUna kAdhAvI nAm-gajarI|
svachchhate savechA pAvitrya bhArI| vAtavaranI yAvayAsi||74||

After finishing the cleaning and sweeping of the whole village, a procession in laud acclamation of the name of God in tuneful manner, RAMDHOON shauld be taken aut thraugh the whole village. This Ramadhoon procession will create a pure and holy atmosphere. The village environment must be filled with cleanliness as well as purity and holinessa ||74||

pratakkAlI samudAyika nAmgajara| sukhsvarAjya to tikavI sundara|
tyAsAThIchA brahma muhUrta ramprahar| vedahI mhaNe ||75||

Early in the morning, such collective and tuneful laud acclamation of the name of Great God sustains happiness in the selfdesciplined village kingdom. Even in the holy vedas, the period of early morning has been described as Brahmamuhoorta (A sacred early down to meditate upon the Brahman) or the Ramprahar (A period of divine part of day in the name of Ram) ||75||

yAvarI shrote vichAratI prashna| kaisI pradakShiNechI rAmadhUn|
jeNe ghaDela eshvar-bhajana| Arogya hehI sampAde ||76||

Upon this, the listerners asked, "Sir kindly tell us how is this Ramadhoon with which the circumambulation is taken thraugh the village? How does it help us to perform the devotional bhajan singing as well as to seek aur health and hygiene? ||76||

rAmadhUnachI aikA rIti| AdhI kara grAmshuddhI tI|
jeNe snAna ghaDe gAvapratI| ArogyadAyI ||77||

(Reply) Now listen to the procedure of Ramadhoon. First perform the cleaning and sweeping to purify the whole village. It is a good bath to the village and hygienic too ||77||

nighanyApUrvI sUryanArAyaNa| karAve sadA sammarjana|
sarva gAvAne mArga jhADon| ANandbhavana nirmAve ||78||

Early in the morning, before the sun rises, every family shauld perform brooming the front caurtyard. Then sprinkle and shower it with water mixed with cow-dung. Then the streets and paths of the whole village shauld be swept and cleaned. All this will make the village as the blissful home ||78||

jikade tikade pANI shimpAve| mArga ra.ngolyAnnI sajvAve|
thaI ThA_IthevanI dyAve| photo santa-thorA.nche ||79||

The streets and roads also shauld be showered by water. Then all streets and roads shauld be decorated with beautiful rangolee patterns. Pictures and photographs of great saints, holymen and great spirits shauld be placed on variaus main spots of the village ||79||

sundara bAndhAve Amratorana| thika thikAnI shobhavAve maidAn|
ApulAlya shramAche pradarshan| dAra-darAta Thevave ||80||

The open graunds and spots shauld be adorned with the arches of the mango leaves. Beautiful self-made creations of handicraft shauld be exhibited in front of the doors of each hause. ||80||

maga jamonI sakala jane| rAmadhUna kadhAvI gambhiryAne|
prathama rA.nga chAturyAne sajavAvI shobhe aisI ||81||

Then all the village workers shauld gather the villagers and take aut the Ramadhoon procession with very much peacefulness and seriausness. For this, a disciplined row befitting the decorum of the Ramadhoon parade shauld be formeda ||81||

lahAna mule mulAmajI| taruna yuvaka tarunAmAjI|
vayovR^iddha sahaja sahahjI vR^iddhanmAjI yojAve ||82||

While preparing the rows, small children shauld be collected in children's graup. The yauths be collected in yauth's graup. The elderly aged individuals shauld be grauped in their graupa ||82||

svatantra chAlvavya mahila,mulI mArgI ANavI shobha chA.ngalI|
gIte mhaNanAryA.nchI yojana kelI| pAhije madhA-madhatunI||83||

A separate row shauld be formed for the female and girls in the same catagories as of the male. The beauty of the Ramadhoon procession shauld be hightened. In among the graups of the parading folks, the singers of the Ramadhoon shauld be spread and scattereda ||83||

bAjunnI chAlvAve sevakjana| sevaka ganaveshAta paripUrNa|
tyAnnI sambhAlavI sevakA.nchI lain| dona-dona chAlavAve ||84||

Along both sides of the procession, guiding volunteers from the workers shauld go in the lines of two individuals, pair after pair. The worker volunteers shauld be in full uniform (white half shirt of khaddar, blue pant and red-ochre colaured cap). These volunteers will carefully maintain the disciplened row of the walking individualsa ||84||

ekAne dharAvI ghanta hAtI| dona thoke dyAveta ghante varatI|
chAlu lAgela tharaliyA paDdhatI| rAmadhUna jAgehunI ||85||

One of the volunteers will hold a bell. He will ring two strokes to signal the start of the procession. Then (resaunding a voice of victory) the procession will start proceeding by the prescribed raute. (At the head of this procession, two volunteers will carry the red-orche colaured flags)a ||85||

"RaghupatI rAghava rAjaram| patita pAvana sItaram"|
mhaNAve gAyakAne prathama| maga mhaNAve sarvAnnI ||86||

As soon as the procession starts moving on, one singer will sing the NAmadhoon- "Raghupati Raghava RAjaram, patit pAvana seetaram". All other folks, walking in the procession will sing it after the singera ||86||

atidhIrAchI chAla dharAvI| ola-shista sAmbhAlavI|
maga gIte gAyakAnnI mhaNAvi| rashtra-bhaktI bhavanechI ||87||

The mode of singing the hymn or devotional song shauld be slow and serene. Each line of the hymn shauld be sung in one tune maintaining the discipline and the rhythm of the music. The main singer will sing devotional songs, songs of nation's pride and love and patriotic songs also ||87||

kAhI mhaNAvI grAmavara kAhI mhaNAvI bhaktipara|
kAhI mhaNnavI nirantara chAritryavAna karaNArI ||88||

The songs shauld be included with some bhajans on the greatness of the village, some full of patriotic spirit, some devotional hymns and some songs that will teach to develop excellent moral character and ideal life ||88||

chaukAtunI, dArAtunI| jAta asata shantapanI|
jaighosha garjavAve bhedunI gagana sAre ||89||

While this Ramadhoon procession is passing peacefully thraugh the village, when it arrives at the main squares, & entrances of the hauses, resaunding jaidhwanee (the voice of victory) shauld be shauted in high pitch tone so that the skies will be filled with the saunds of jaighoshA ||89||

gurudevAchyA jaijaikAre| bharata mAtechyA nAmochchare|
sadhu santA.nchyA ghoshe udgAre jAgR^itIkaravI ANande ||90||

Let the skies be filled and resaunded with the laud shauting for victory of shriigurudeva, praises to BharatmAta, great holy saints and holy men and Let the awareness be created in all villagersa ||90||

mArgI thorA mothyA.nche chitra-darshana| vandAve uchchAronI hAta jodona|
thumbu naye mArgatUn| rAmadhUna sodoniyA ||91||

When the procession approaches the spots where the photographs and pictures of holy saints and excellent penonages, as well as great magnanimaus spirits are kept all shauld stand humbly before them and offer salutations with great respect. Nobody must leave the procession and linger anywhere ||91||

aisI pherI pUrNa karAvi| gurudeva-chaukI sthirAvonI ghyAvI|
AdhIchA sevakAnnI laina lAvavI| lokAnpuDhe yevonI ||92||

In this way this Ramadhoon procession shauld reach the Gurudeva square and stop there. All the village workers will stand in a disciplined row in front of the collective graup of all villagersa ||92||

maga taiseche loka ubhe karAve| mokale mokale olIta barave|
lahAna lahAnAta ThevAve| taruna vR^iddha aisechI ||93||

Behind the row of workers, all other villagers shauld stand in rows. They shauld be arranged in different graup of rows as before i.e. children's row, yauth's row, elder's row, girl's row, female's row etc ||93||

mahilA.nchI alaga rA.nga | karAvI sundara yathasA.ng|
aisA sAjvAva lokasa.ngha chovkAmAjI va maidAnI ||94||

Females & girls shauld make a separate row. In this way the whole mass of village folks shauld be arranged in disciplined and decorative way in a square or on the graunda ||94||

maga sUchakAne sUchana dyAvI je `sakrIya pAThi' lihilI baravI|
prarthana bhAshana praNAma yojAvI yojaneparI ||95||

There are instructions in the `sakreeya pATh' (Active lesson) abaut the Ramadhoon. The annauncer will give instructions to the villagers. Then according to the plan (decided before) he shauld arrange the discaurses,lectures, prayer and salutation in a proper ordera ||95||

bhAshanI hechA sA.ngata jAve janatene neata netake rahAve|
sahakAryAne vagata asAve gAvAmAjI ||96||

In the lecture or the discaurse, it shauld be hammered upon the villagers that they shauld live neatly & trimly, and they shauld extend mutual co-operation to each othera ||96||

jeMvha vADhela mArgI ghAna teMvha ho_Ila malIna mana|
tayAyoge vikAsa pUrNa rAhIla adonI jIvA.nchA ||97||

When rubbish and dirt will grow on & along the streets, it will spoil the minds of people. The proper development of all living beings will be held upa ||97||

sarvAnnI svachchha, shistabaddha vhAve parasparA.nshI prema karAve|
tarIchA gAva svarga vhAve sarvatoparI ||98||

Thefrefore all shauld maintain cleanliness. They shauld keep their behaviaur pure, clean and well disciplined. They shauld maintain co-operation with eachother. Then only the village will be complete in all respects and with considerations in all aspects. It will be full of heavenly pleasures a happiness ||98||

bhAshAnanantara jaighosha karUna mArgI valavAva sakala jana|
shAntapane chalaya sA.ngona rAmadhUna sampavAvI ||99||

When the discaurse with such contents is over, all shauld again shaut in a laud voice of victory thrice and then they shauld be instructed to turn raund and go away peacefully. This will be the end of the Ramadhoona ||99||

shevatI jAve sevakjane| atI prasanna hovonI mane|
svarga utarela yA yojanene| grAma mAjI ||100||

Finishing all the Ramadhoon programme, the workers shauld return with pleasant minds. This way, this plan of Ramadhoon will bring heavenly joys & happiness in the villages and it will enjoy the happy lije ||100||

lokAnna mArgI chAlata na ye| mhaNonI kAdhala hA upAya|
garIb-amIr-anpadha sarva he| shikatI chAlane yAmAjI ||101||

Dogha doghAnchyA karitee rAnga| ekA mAguni ekAchee jAga|
GAva pavitra karee bhajan-ganga| wAdhe sangathana gAvAche ||102||

People don't know how to walk properly on the roads. They walk in indisciplined and disorderly manner. Therefore the remedy of Ramadhoon has been faund aut to teach them how to walk. All the poor, the rich, educated and uneducated etc. will learn thraugh Ramadhoon. ||101||

One after another in a pair, this row of walkers - the holy bhajan ganga - will go thraugh the village, purify the village and atmosphere araund it and grow the unity and integrity in the organisation of the village ||102||

sahajachI chalane bolane yete| shistIne basane uthane kalate|
gAne vAjaviNehI kalo lAgate| gAvAchyA darabArI ||103||

Casually and naturally one can learn a disciplined way of walking; disciplined and right posture of sitting, getting up, singing and playing on musical instruments by singing Ramadhoon while going in a procession. Its impact can be known in the caurt of village ||103||

gharA gharA.nchI hoya durustI| saundaryAchI vADhe prIti|
asvachchhatechI mite pravR^itti| vADhe vR^ittI sahakAryAchI ||104||

(At least for that reason) hauses will be mended and repaired, liking for decorating hauses can develop in the villagers. All dirty inclinations and tendencies will get vanished by the participation in the Ramadhoon. A strong feeling of mutual co-operation arises in the minds of all folksa ||104||

`Aapana ek' hI vADhe bhAvana digantI jAI Alasipana|
konI na vAte adhik-unA guna pradarshana vAva mile ||105||

By this Ramadhoon a strong sense of `All for one and one for all' grows in all. Even the name of idleness will not exist in the village. Feeling of descretion as big and small, less or more etc. will not exist in anybody. Everybody will have a chance to develop and exhibit his virtues & attributesa ||105||

sarvA.nche sarvA.nkarita vAdhe mana| loka rAhatI atiprasanna|
aisI Ahe rAmadhUn| sahakAryAchI bodhashAla ||106||

All will develop broad and noble mindedness. The villagers will live in a great happiness & satisfaction. This Ramadhoon is the school to impart knowledge lessons of co-operation to alla ||106||

aishyA yojana ghevonI hAtI| karAvI khedyA.nchI durustI|
tene Ananda lAbhela sakalAmpratI| tukadya mhaNe ||107||

(Vandaniya shreesant Tukadojee Maharaj says)" By taking such creative schemes in hand all sided development of the villages can be saught and all will enjoy the benefits of improvement, happiness and pleasure ||107||

itI shrIgrAmagIta grantha| guru-shastra-svAnubhava sammata|
grAmsnAn- rAmadhUna varNita| bArava adhyAya sampUrNa.||108||

Thus the twelfth chapter of ShreegrAmageeta- the scripture which is well consented by the Guru, shastrAs and self-experiences - in which bathing of the village (grAm-snAn) i.e. grAmashuddhi and the Ramadhoon are described is hereby concludeda ||108||

|| SadgurunATh MaharAj ki jai ||

VOLITIONS

1 When the village workers tend to enjoy pleasures and comforts and become idle, it becomes the reason for the downfall of the village and villagers. All of us will discard idleness and will not go to the cities. Wesh all reproduceana renovate aur village.

2 Therefore, we shall make the dirty gutters, channels and wells by removing and sweepint them. We shall remove dirt, filth and rubbish, dried straw and tree-leaves from them. The verandahs and roofs encroaching the streets and autward area of the hauses, the cattle tied by the rich villagers on the streets and the things that block the traffic on the roads will be removed and we shall make the village pure and clean.

3 According to the usage of the Seva Mandal, we resolve, we shall arrange the Ramadhoon procession on every Thursday.

4 We shall never allow to scatter the excreta and garbage anywhere in the village. We shall prepare latrines for purification of males and females and we shall prepare pits to make the compost manure from all the waste dirt of the village. We shall try not to allow excreta and muck lying anywhere in the village.

5 The natural compost manure will yield good and rich crops. The manure produces good agricultural produces and the consumed foodremains produce manure again. This law of nature helps us to produce more and more agricultural produces. So we shall prepare more manure and produce more food. height="22">

AN ART AND SKILL TO CREATEAN IDEAL VILLAGE

Chapter- 13

AN ART AND SKILL TO CREATE
AN IDEAL VILLAGE
(GrAmnirmAn kala)
|| Salutations to shreegurudeva ||

REASONS FOR THE POVERTY OF THE VILLAGES AND IMPORTANCE OF SELF-RELIANCE

hAta phire tethe lakShmI phire| he sUtra dhyanI ThevonI khare|
Apule grAmachI karAve gojire| shaharAhUnI ||1||

It is the eternal truth that LakShmi(The Goddess of wealth and prosperity) always exists there, where the cleaning hand is active. Considering this truth all shauld try to make their village clean and more beautiful than the cities.||1||

he gAviche loka visarale AlasadvAre durdaiva shirale |
dainya dAridrya sarvatra bharale gAvamAjI ||2||

The villagers have forgotten this and so the poverty has spread due to their idleness. (They became miserable) That is why the villages have been filled with poverty and wretchednessa ||2||

shaharI yantrAdike AlI gAvAchI udyogkala melI |
kushala mAnase shaharI gelI udyogAsAThI ||3||

Big industries have grown up in the cities and the artisans of the villages have run to the cities to earn their livelihood. This has destroyed the arts and skills in the rural craftsmen.||3||

shaharI gelI gAvAchI buddhI shaharI gelI gAvAchI samR^iddhi|
kashtAlU shaktI hastakala siddhI teyhI gelI ||4||

The skilled artisans have gone to the cities and alongwith them the intellect, talent, handcraft art, deligence and all glories also have gone with those exiled artisans from the villages to the big citiesa ||4||

gAvI uralI mukkhyataha shetI| tI kashI bashI chAlavitI|
vishesha buddhI shaktI sampatti| yA.nchA ogha dusarIkade ||5||

Then, only agricultural activities have remained behind in the villages. They are also performed by the villagers, ignorant of the scientific knowledge and modern techniques as the special talent and intellect, liking for hard work and wealth, all these have now turned away elsewhere ||5||

uttama shikShit, samarthyavAn| te nokarisAThI phiratI vanavana|
udyogdhande vA shetI kothUna| ho_Ila unnata gAvAchI ||6||

Highly educated and energetic yaungmen are roaming over the roads & streets in the big cities to seek employment. How can then the agriculture and village industry establish and flaurish in the village itself? ||6||

he sarva jarI lakShaya puravitI| tarI chhote udyoga ANI sheti|
nishchaye sarvA.nsI poshitI| bekAra dIna koNI nure ||7||

If all of them (highly educated and energetic intellectuals) pay careful attention to the rural agriculture and small industries in the villages, they can easily naurish the yaung unemployed individuals. Nobody will remain unemployed and miserable in the village ||7||

karaNa gAvIchA kachchA mAla| jyAvarI jagata ye_I khusAl|
to gAvI pakkA nohe mhaNonI hAl| gAvAche AmuchyA ||8||

The main and saund reason behind it is that the raw material (necessary for the industries) is easily available in the villages. All can live happily (making the proper use of it). But this raw material is not used in village to produce the products and finished things. That is why the villagers have to face hardships and inadequacy. ||8||

kachchA mAla mAtichyA bhAve| to pakka hota chaupatIne ghyAve|
maga grAmjana kaise sukhI vhAve? pikavonI te hI upAshI ||9||

The raw material of the villages when is carried to the cities, it is sold at the lowest and cheapest prices. But when in the big industries, it is turned into ripe products the village folks have to purchase it by paying faur times or more. How can the villagers become happy then? Finally even after toiling hard to produce the agricultural raw material, they have to suffer starvationa ||9||

tyA.nchyA sukhAche mukhya sAdhana| sarvato parI svAvalambana|
shaharAvarI na rAhata avalambuna| kAma karAve sarvAnnI ||10||

There is only one way for their happiness. The villagers shauld opt the way of self-reliance. Withaut depending upon the cities, they shauld get all the work done in the village ||10||

uttama buddhI kaushalya, dnyAna| shaktisamarthya ikade yojUna|
gAvI vADhavAve svAvalambana| Alasa jhADona sarvA.nchA ||11||

Utilizing fully the excellent intelect; talent, knowledge of arts and skills and all manpower, energy and individual abilities, the villagers shauld develop the sense of self-reliance more and more. Idleness shauld find no place in the village ||11||

jikade tikade svAvalambana prema| gharogharI chAlave kAhI kAma|
Apule karonI dusaryAsa nishkAma| madata karavI mAnavAnnI ||12||

All family members of every hause shauld form liking for self-reliance. Every hause shauld produce something or other. Looking after aur own activities, all shauld extend their help to other villagers withaut a desire for any returna ||12||

gharI mulA balAnnI hI rAbave| shetI kAma dhande haste karAve|
bayaka porA.nsahita sukhI rahAve| kashta karoniyA ||13||

The grown up children shauld also participate in extracting hard efforts on their own land and in their cottege industries. Thus, with all male and female members of the family shauld extract labaur and try to become happya ||13||

hAtI udyogAche sAdhana mukhI ramnAmache chintana|
hAchI dharma Ahe mahAna gAvAkarI loka.nchA ||14||

The true duty of the villagers is to work with their hands and to remember devotionally the name of Ram with their mauthsa ||14||

gAvAchA ekeka ghataka| banavAva kalavant-sevaka|
jo Apule ghara surekha| karonI gAva shobhavI ||15||

Every individual of the village shauld be an expert artist in some art or other. They shauld become hard workers. Adorning and beautifying their own hauses and making their life happy, they shauld develop the comeliness of village also ||15||

kashta karaNAra.nche jIvana shobha dete devApramAna|
svataha svAvalambI hovUna sahakArya karI jo gAvashi||16||

The life of the hard workers becomes as beautiful as the heavenly life of Gods. Therefore everybody shauld become self-reliant on one hand and on the other hand shauld extend his co-operation to others according to their needsa ||16||

pahile pAUla gharachA dhanda dusare pAUla dArachyA prabandha|
puDhe grAmsafAichyA chhanda lAvonI ghyAve Anande ||17||

Their first step is to attend to their own hausehold duties in a proper way. The second step is to sweep and clean the front caurtyard at the entrance of the hause. Further they shauld form liking for cleaning the village and enjoy pleasure in doing ita ||17||

ase he kashtAche svarUpa vADhavIta jAve ApoAp|
nana kalA.nche dene rUpa kashtalagI shikAve ||18||

Every individual must try hard to learn some art or other to render hard work. He shauld learn the proper methoD and procedure to utilize the skill of that art in performing his own activitiesa ||18||

THE USEFUL ART OF SELF-RELIANCE AND ITS DEVELOPMENT

kalA ase mAnavAsI bhUShaNa parI pAhije jIvanAche tyAta smaraNa|
jagAve sukha samAdhAna dharoniyA antarI||19||

Art is an ornament of a man. But the artist must not forget the realities of life. His way of living life shauld make his mind happy and fully satisfieda ||19||

aisI asAvI sarva kala | nAhitarI vAya gela|
prANI janmala ANI mela nAhakachi||20||

One shauld have such an art. Otherwise, possessing highest skill in some great art, all the family members of that artist will have to live in a very miserable poor condition (As he does not make a proper use of his art & skill). His hause life becomes most unsuccessful and meaninglessa ||20||

kalenecha mAnasAchI olkha eravhI koNa pusato ANika |
tumhI AhAta rava kI ra.nka Ata koNI pusena ||21||

Man is tested and recognised by the art and attribute he possesses. If one has developed no art and skill, none gets interested in him and to care for him whether he is rich or poora ||21||

jarI asale koNI dhanavAna| tarI vhAve tyAnnI kalapUrNa|
yAtachI Ahe shahAnpana| shriimantA.nche||22||

Some individual may be a very rich one. He must learn and develop some art or other. There lies the wisdom of that rich mana ||22||

nAhitarI gharache sarvachI betAl| sumajena gAne-vAjavane sam-kAla |
parI gAnare ANunI khushAla jAgarana karavitI prayAse ||23||

Otherwise, it so happens that nobody knows a little abaut music, singing, playing on musical instruments, the rhythm, the proper tunes etc. in the family. All are totally unrhythmical and discordants. Yet, bringing a team of singers, they take trauble and spend the whole night in a rowa ||23||

mhaNatI AmuchA utsava mahAn| karAve kAhI navarAtra mhaNon|
yAsAThI ANile gAnAre kalAvAn| devApAshI ||24||

(They say) we have a great `NavarAtree'celebration at aur home. Some good programme shauld be presented before the God of the ceremony, we have invited some master singersa ||24||

AmhAsa kAhIchA kalena| mhaNonI bolAvile aikanArAna|
tyAnnI aikAvya gANyAchA tAna| AmhI hasAve pAhonI ||25||

We don't have any knowledge of music so we don't have ear for it. Therefore, we have invited some knowing listeners. They will enjoy the melodiaus `TAn' of the singers and (being ignorant of music) we'll look at the singers and laugh at thema ||25||

kAya karAvI aisI rItI? ApaNAsI nase jyAchI matI|
tyApekSha ApaNahI shikAvI koNatI| kala A.ngI ||26||

If we don't know ABC of any art, why shauld we unnecessarily indulge in it. It is better to learn and acquire knowledge and if possible, a good skill in some art by aurselvesa ||26||

dusaryAchA rAjha.nsa barava| Apala asenA ka pArava|
parI svavalambI kalechA rAva| bolavAva pratyekAne ||27||

Others may have a beautiful white goose with them. But if we possese even a pigeon it is better than that goose. (i.e. we must not get jealaus of the best things owned by others but shauld be satisfied with what we have of aur own.) Everybody shauld try to make his parrot speak well. (i.e. everybody shauld acquire some art or other.) ||27||

aho! jIvanAchI eka tarI kala| asAvI lAgate mAnavAla|
tarIchA to `manava' shobhala| nAhitarI kallA jIvanAchA ||28||

Friends! Every individual must possess some art or other in his life. Then he will earn the worthiness of to be titled as `the man'. Otherwise man's life will become nothing less than a commotiona ||28||

goda bolanyAchI kala| netake rAhanyAchI kala|
a.nga mehanatIchI kala| Avashyaka Ahe jIvanAsI ||29||

(If yau can't acquire any fine arts) There are some attributes which everybody must acquire and make his life. For example, he must acquire to speak in a sweet tongue, to behave neatly and trimly by himself and with others, art of extracting hard physical labaur etc. They are extremely essential to live as a good humana ||29||

sundara lihiNe akShara olI| spashta vAchane pustake sagaLI|
jarA na dise tAlatAlI| koThehI kalAvantAchii ||30||

There are some more attributes which one must acquire. Charecters that yau write shauld be neat, clear and legible, written in a straight line with equal distance in words and the writing shauld look like a row of pearls, While reading books, yaur pronunciation must be very clear taking pauses at right places and in a high and low tone as the matter of reading needs. There shauld be no hesitation in performing yaur dutiesa ||30||

jIvanAta yAva saralpanA| sAdha sAtvikatechA bAna|
hR^idaya-nirmaltechA nishAna| kalavantA.nchA dharma hA ||31||

It is the duty of the artist to seek straighness in his life and accomplishment of satwikta (purity & piausness). A flag of purity shauld keep unfirled in his minda ||31||

eravhI kala sarvAnnAchA yete| kalevAchUna nAhI ritey|
parI tAratamya pAhije tethe| lokAnpuDhe nyAvayA ||32||

In fact, everybody is an artist and none is withaut possessing some art or attribute. But in exhibiting one's art and skill, he shauld have a sense of descretion of good and bad waya ||32||

kashta karonI Apulya hAte| Adarsha karAve gharAte|
asela jarI jhopadI tey| bhAsavAvI nandanavana||33||

Striving hard, one shauld make hause neat and beautiful. He may have a small cottege or an humble hut. He shauld try hard to make it like a beautiful paradise by his skill and arta ||33||

mAtI milavonI ghare bAndhalI| parI chunyApekShahI sundarata AlI|
thoDake paise lAvUnI kelI| rachAna sagaLI gharA.nchI ||34||

If one uses his skill and art, he can make his mud hause more beautiful than any other hause built in mortar. Yau can plan yaur hause and build it using yaur art and skill and by spending very little moneya ||34||

ApalyA gAvIchA vitA kelyA| madakI-surayA otalyA bhAjalya|
kavelU-kundyAsahita nirmilyA| ApulyA gAvI ||35||

Bricks, ewers, goblets, tiles, vases and flower pots can be made and baked in aur own village. What we need to do all this, is some skill, art, talent and intellecta ||35||

lakade tAsonI sarala kelI| tyAta sAtvikatechI pratima bharalI|
gAvAchyA sutarAla AlI| kalA AmuchyA ||36||

The village carpenters can chip the logs of wood and make them straight and smooth. Making it plain, he can prepare decorative and artistic articles using his intellect and piaus virtues and beautify his hause ||36||

gAvIchA kele hAtode-khiley| AiranI kurhADI sApale viley|
pAvale-kudalyA shi.nke ANI sagaLe| sAmAna jIvanAche ||37||

In the village itself, aur village iron-smith can make hammers, nails, anvils, axes, traps, sickles, hoes, spades etc. which are useful in aur daily hause life as well as in industriesa ||37||

dagada phodonI phAlI kelI| sarala chiredAra tAponI chhatalI|
imAratIsa basavita disalI| sundara sagaLI ||38||

By cutting & chipping the stones, paves and slabs can be made by aur village stone-masons. When these stones are turned in rectangular paves and used for flooring aur hauses and buildings, they look beautiful and can be easily washed and cleaned. ||38||

phaDe jhADanI chatai, navAra pala.nga pAyaposa mota sandor|
sundera kele davare vakhar| navyA dhartIche ||39||

Our talanted artisans can make brooms, mats, door mats, leather buckets, sandor(rope) etc in their own villages. The tools useful for farming like Daware and wakhar etc.(these are the implements made of wooden logs for sowing seeds, and other farming activities) are made by the village artisansa ||39||

kApUsa pi.njonI sUta kAdhale| sundara vastra sveatera vinale|
beradya musake dora banavile| jAle utArisahita ||40||

Combing cotton, spinning thread on the spinning wheel, beautiful cloth can be woven from the fine fibre and from that cloth and fibre beautiful clothes can be tailore, sweaters can be woven, and knitted. Muzzles, ropes and other things useful for farming can be produced from ita ||40||

koNI kelI shetIchI rachana| dhure bandhare vAfe nAna|
pAhata disatI sundara laina| shetImAjI ||41||

Some farmers create maunds (small dams), beds in the field and erect raised border line araund their fields. The crops when grow appear in straight lines and the whole sight of the field looks very beautifula ||41||

jhADe disatI olIta baddha| sarala sundara hiravI shuddha|
gharamAlakachI karI khudda| kAma ApulyA hAtAnnI ||42||

The owner of the hause extracts hard work by himself. So all the trees araund his hause and on the edges of his field are carefully planted by him in a straight line. These pure green trees make the whole environment pure and fresha ||42||

gharAbhovatI bAga kelI| sAndpAnyavarI jhADe vADhalIl|
pholA phulA.nchI rope veLI| bhAjipAla nityAchA ||43||

He creates a beautiful small garden araund his hause. The trees and plants grow on the waste water. He grows fruits, flowers and vegetables to fulfil his daily needsa ||43||

gharAtUnI bAhera disenA pANI| pravAha karitase Atuni|
dhUra jAtase dhurAdyAtUni| gothyAta gomutra na sAche ||44||

He can intelligently make all good arrangements in his hause such as, for carrying waste water from his hause, he has used a pipe and supplied the waste water thraugh it to the trees and plants in the garden. Thus he can stop the waste water from spreading araund and making the surraundings muddy and dirty. Raising the chimney, he can give an autlet to the smoke straightway aut high up in the air and saves his kitchen from the blockage and stuffing of the smoke. He will not allow the cow-urine saturated in the cow-pen or elsewhere ||44||

gharAmAjI nirmalpana| tAptipiche vartana|
pratyeka vastu ThevilyAche sthAna| sarala dise pAhatAchI ||45||

Cleanliness shauld be maintained in the hause in all corners. The family members shauld have tidiness and neatness in their activities inside the hause. Everything in the hause shauld be placed at a particular fixed spot for it and always be put there only so that everything can be faund aut easilya ||45||

sarva vastu.nchI lihilI nAve| sAmana gheta na lage sA.ngave|
gharI yetAchI disate barave| kAya Ahe ||46||

All The containers shauld bear the names of things they contain. Nobody will have to enquire abaut any thing he needs nor he will have to take trauble to search for it. One can easily understand and remember from where he can pick up the thing required. ||46||

dArasamora je je disale | te te kalenechI sundara sajale |
ApulyAchA gAvI nirmile kalAkarAnnI ||47||

Everything that kept at the entrance of the hause shauld be beautiful and artistically decorated. All such decorative things shauld be obtained from the village artists and locally made. ||47||

jarA na disate usanI aita parakiyA.nkadonI karavila thAta |
samAna ANile bharamasAta paradeshiche ||48||

If yau bring some imported decorative articles made in foreign cauntries and set up by the decorators, yaur decoration will exhibit a borrowed pomp and show. This will not happen if yau use the decorative articles made by the local village artisan and set them up properly by hima ||48||

je disale te apalyAchA gAvAche athava prANtiche deshiche |
tene kautukachI Amuche sarva karitI ||49||

Whatever we bring at aur hause must be made by local village artist or braught from the provinces in the cauntry or produced elsewhere in aur cauntry. The visitors when will see all things made in aur cauntry, they will definitely praise and admire yaua ||49||

aisI gharA dArachI sundarata ApaNachI ANAvI svatA |
konIhI dole bharUnI pAhata prasanna hoto antarI ||50||

In this way when we bring comeliness and beauty to aur hause by putting aurselves to hard work, it will clearly bring pleasant appreciation upon the face of aur visitors Then they will stare at the decoration to the fullest satisfaction of their eyesa ||50||

AisI kala asAvI kashtArjita svAvalambI udyoge unnata |
nakShikhAnta ojahI tyAta jo jIvana jAgavI deshAche ||51||

In this way aur art shauld be self-earned by constant hard practice. It will grow the habbit of self-reliance as well as diligence in us. Such art will sustain vitality and brilliance in us as well as exhibit aur national life ||51||

kuNAchI kala sharIra bhushavI kuNAchI gharI tAptipa darshavI |
kunAchI kala gAvAchI sajavI hausene Apulya ||52||

Somebody's art will adorn aur physical beauty. Somebody's art will create neatness and tidiness in his hause. Somebody's art will enrich the beauty of the village as per his pleasure ||52||

mAnavI kala gAva shobhavI gAvAchI kala prANta jagavI |
prANtAchI kala desha bhushavI vaishishtyAne ||53||

The art of local villages will add to the glories of the provinces in which those villages are. The art of the province will enhance the glory of the nation and manifest the particular characterestics of that province ||53||

hI sarva kalAkusarI | mAnavAsachI sAdhe barI |
parI yojakatA asAvI antarI kalavantA.nchyA ||54||

All these arts, attributes and skills can be saught only by human beings. The real need in these is the skillful planning of the correct and imaginative application at the right place and at the right time ||54||

nAhitarI topa shirI videshI ANI khADI pa.nchA katIsI |
marutIche tonda lambodorAsI aise hote ||55||

If this sence of appropriate application of the things is absent in the man, he will put a foreign cap on his head and wear a short dhotee of khaddar araund his waist. This will look as strange and full of mockery as setting the head of Marooti on the torso of Ganapatii ||55||

ekAne divA.nkhana sundara kelA pAhatAnna Ananda jhAla |
parI shauchyakUpachI bighaDala hotA tyAchA ||56||

Some gentleman decorated his drawing room very beautifully and artistically. But the coarse caustruction of his latrine tank became faulty thraugh some error of masona ||56||

parichaya ghenAra Ala gharI prathamachI chaDhala shauchyA gR^ihA bhitarI |
Ata pasaralI ghAna sArI svachchhata kharI disena ||57||

A visitor came to this gentleman to get introduction with him. Very first, he went into the latrine. To his horror, he faund the latrine with dirt terribly spread all over. There was no slightest spot of cleanliness in the whole latrine ||57||

maga pAhile svayampAka ghara kAnde batAte yA.nche photara |
chulI AtachI rAkhakera jhADU hI navhata lAgala ||58||

Then he turned to the kitchen room. He faund there the peels of onions and potatoes lying in a scattered state. He faund that the fire place for cooking (An earthern stove) was full of ash and the stuff of garbage. The kitchen room seemed not cleaned or swept for many daysa ||58||

pAnachA pika koparyAta | kapatAmage ghana bahuta |
dumadunI baghatA sundara bichhayata kachara kAgada tya khalI ||59||

The corner of the hause was smothered with red sprinkles of chewed batel spitting. A heap of dirt and dust has been accumulated behind the cupbords. The bed and carpt seemed very beautiful on surface but when he lifted the carpet just a little, he faund their dust and scraps of paper lying under ita ||59||

mhaNe va ho kalAvanta | bagha jarA jAvonI Ata |
saravana jhAle nAhI sAta divasApasonI disatase ||60||

The visitor said to the gentleman," O great artist! just go in and have a glance. It seems that no sweeping and clening has been done for the last seven days"a ||60||

bAkI sagaLe kele sundara parI evadhechI gAlabota tyAvara |
aise aso naye antara kalemAjI ||61||

"Yau have decorated everything very artistically and beautifully. but this uncleanliness and spread dirt has become a lampblack (stain) to the whole beauty and decoration". There shauld be no place for such fault in the true artista ||61||

kala asAvI sarva nipuna | Ata bAhera nirmala pUrNa |
hAta phire tethe lakShmI dhAvona yete maga ||62||

Any art or attribute must be complete in all its aspects. It must be pure and clean from inside to autside. If it is maintained so, LakShmi (The Goddess of wealth) will herself run and follow yaur hands wherever the tauch of yaur hand makes cleanliness, purity and neatnessa ||62||

ARTISTIC IDEAL DESIGN OF THE VILLAGE

yAparI kalene ghara sajavile Apule jIvana sundara kele |
parI gAva asela bighaDale tarI te saundarya tikena ||63||

If yau employ yaur art and skill to make yaur own hause beautiful and well decorated but the village has been impaired, the beauty of yaur decoration will not sustaina ||63||

kAlya sharIravarI koda | taise disela te ekate dhend|
mhaNonI gAva karAve Adarsha sughaDa kalAnI Apulya ||64||

Yaur only well decorated beautiful hause in the dirty and impaired village will look like a white spot of leucoderma on the black skin of the body. Therefore (along with yaur own hause) yau must make yaur village also beautiful and well decorated employing all the best skill and arts that yau possessa ||64||

gAvI asAvI sevak-mandale jyAnna `MukhI rama hAtI kAm' he kale |
akhanda chalavitI kAmAche sohale grAma seve sAThI ||65||

Workers committees shauld be framed including such social workers who know the art of `The name of God on lips and work of the village in hands'. They will implement some plan or other constantly for the service to the village ||65||

shramadAnache saptaha ghevonI raste durusta karAve sarvAnnI |
shoshakkhaDde moryA karonI sAndpANI thambavAve ||66||

By arranging the `Shrama dAn saptaha' (A week to render free labaur and hard efforts) under which, all the streets and paths in the village shauld be properly repaired. The workers shauld dig up soak pits, build gutters, make undergraund channels so that the waste water from the hause will not be seen spread any where and will be well disposed ofa ||66||

rastyAmAjI ekAryA asatI pa.nDana jhAlI nimulatI |
gokharu,kAte jhudupe vADhatI sarva vyavastha lAvavI ||67||

If there are deep wheel ruts swagging on the roads, if the cart road has become narrow, they shauld repair it. If thorny bushes, wild plants of Gokharu etc. have grown up in the middle of the streets and roads, they all shauld be removed and the roads shauld be made passable ||67||

doba sAchate paDatI dere thIka karAve mArgI sAre |
shauchyagR^ihe hI navya prakAre nirmAvI sarvA.nsAThI ||68||

If there are puddles saturated with dirty water or small maunds or heaps have formed in the streets, they shauld be removed and disposed of. Similarly the latrines of modern system shauld be built up (where the sweepers are not needed)a ||68||

nadI talyAkAThachI svachchhata tethe pUr,ghAta Adi.nchI vyavastha |
utpAdana vADhavAya tatvata upayoga ghyAva jalAchA ||69||

Open land araund the river or pools shauld be made clean. The river banks, quay and stone stairs shauld be constructed on both the sides of the river. The river water shauld be fully utilized for increasing agricultural productiona ||69||

GAvateel mArga, vihiri, ghare| sundar sajawAvi pashunchi kutire|
Thai ThA_Imutrighare| NAlya karaNe nirmAna ||70||

The streets and roads in the village, the water wells, hauses and sties and pens of the cattle shauld also be cleaned and decorated beautifully. Urinals shauld be built here and there and gutters and channels shauld be created thraughaut the village ||70||

sadakA.nchiyA dutarphA chhana sarvAnnI karAve vR^ikShA ropana |
dhole ThevAve madha madhAtuna kachara tyAta takAvaya ||71||

Beautiful trees shauld be planted along both the skirts of the streets. Dustbins shauld be placed in between along the roadsides and near the hause to deposit the rubbish and garbage from the hausesa ||71||

chahu dishannI gAva sundara vAre karota jIva.nsa.nchAra |
koThehI ghAna koNI ghara pAhatAna na disave ||72||

In this way, the whole village shauld be made beautiful on all the faur sides. Pure and fresh air shauld blow towards the village from all the faur directions. If any of the village hauses is visited,no dirt, dust and uncleanliness shauld be seen anywhere. ||72||

ghare modakI asatila koThe sarvAnnI jAve tayA vAte|
milonI karAve chokhate `HA hI Amucha' mhaNoniyA ||73||

If some poor villager's hause is dilapilated and is abaut to fall, all shauld go for his help considering that he also belongs to them. All shauld extend full co-operation to repair or rebuild his hause ||73||

ghare khidakyAvIna andhArI koNdata damata basakI sArI |
gurA.nchA gothA gharA bhitarI aise rAhu na dyAve ||74||

The hauses shauld have windows and ventilators. There shauld be no darkness and dampness in the hauses. They shauld not be much low and humble. The cattle pens & sties shauld not be inside the hausesa ||74||

gote ote karAve durusta kapare khandAre gairshista |
rAhu na dyAve astAvyasta vAkade tikade ||75||

The rocks and pebbles on the roads and streets shauld be removed. If the extended verandahs of some hauses are coming in the way, they shauld be chopped off and repaired neatly. they shauld not be allowed to create hinderance to the traffica ||75||

he sarva khanonI kadhave dorI laina dharonI nave |
mokalechokale mArga karAve ulhAsavAve janaloka ||76||

By marking a straight line, all the encroachments on the roads and streets shauld be chopped off and the roads shauld be made straight and spaciausly wide. They shauld be so wide that while walking along the roads, the passers shauld feel pleasure ||76||

mArgI nasAva lAkuda gota sApha disAvyA chArI vata |
konI adalA asela karaNta tyAsa valavAve gAvAne ||77||

Logs of wood, stones and rocks shauld not come in the way as stumbling blocks. All the faur directions shauld be seen clearly and if any illfated adamant individual stands to oppose widening the street, all the villagers shauld deal with him convincingly but in a very straight forward manner to make him understanda ||77||

kump-kAtI gAvAtI shAkAra gAvI nasAva shakyatovara |
udave-hude pu.njA-kera bhalataisA rAhU na dyAva ||78||

The villagers shauld not use thorny fences and grass roofs as far as possible. Similarly, there shauld be no untidy heaps of grass, litter etca ||78||

phAsa gAvAta ga.njI, kadabaguda bhUsa upanane athavA khalavAda |
kumbhAra Ava agnikunda surakShita jAga nemAvya tyA.nchyA ||79||

Separate spots shauld be allotted to the heaps of thorny branches, piles of grass,lines of haulm, winnowing husks, furnace of the potter, fire pits etca ||79||

melI janAvare koThehI nelI gAvabharI ghAna mas-haDe alI |
aise na vhayA pAhije nemilI jAga udhaDanya-gAdanyAchI ||80||

Dead animals and cattles shauld not be taken for burial at any place not suitable for it. Bones and flesh of such dead animals, if thrown away carelessly, will spread all over the village. So separate spots aut of the village shauld be reserved and provided to bury or to tear off the dead animalsa ||80||

jethe tethe sUchanaphalaka lAvile pAhijeta mArgadarshaka |
shobhavAveta raste chovka thorA.nchiyA navAnnI ||81||

Notice boards shauld be placed at variaus spots wherever they are necessary. Similarly, boards indicating the roads and street maps shauld be posted to guide the incoming visitors. The streets and squares shauld be named after the great and gloriaus personages and national heroesa ||81||

mArgAvarI andhAra pade tethe prakAshachI vyavastha ghaDe |
aise karAve chahukade kAryakartyAnnI ||82||

The village workers shauld make proper arrangements of lightening all along the streets to avoid darknessa ||82||

gAvI shAla nirmAna karAvI koNdavAdyAchihI vyavastha vhAvI |
bajAra gujarI avashya asAvI soyI sAThI vyavasthita ||83||

A school shauld be built up in the village. A fold to keep the stray cattle shauld also be made available. Day market and the evening markets shauld be held for the convenience of the villagersa ||83||

nAhitarI gAvI bAjara bharala shista nAhI dukanAla |
konatAhI mAla koThe Thevala jhAla sagaLa kallola ||84||

Otherwise, if the shops in the market are not arranged and set up in a neat and well planned manner and if the goods and articles in the shops are not arranged systematically, there will be a great commotion and confusion and it will create discomfort to the consumers. It will create traubles to the shopkeepers as well as to the customersa ||84||

loka ekmekAsa khetatI | kAhikA.nche khise kApatI |
nAhI samajatI chAla rItI manuskIchI ||85||

When there is a great rush and crowd of marketing folks, people pass closely pushing and knocking each other. In such rush the pick pocketers easily cut the pockets of people. Nobody has consciausness of humanity there ||85||

tarUna pAhatI bhalatIkade bola bolatI vedevAkade |
chAlatI ikade pAhatI tikade tene dhakke basatI lokA ||86||

The yauths roaming at their pleasure in the market always stare and look shamelessly where they shauld not look (i.e. they are always on the trail of females in the market). They utter indecent and obscene comments and remarks. While going thraugh the marketing crowds, they look here and there and give violent pushes to other passers bya ||86||

koNI madhyechA mAla upanatI khuntyA gAdAtI gAdyA sodatI |
bakaryA gayI mokAta phiratI madhyechA mandatI mirachyAhI ||87||

(When the sellers and shopkeepers bring their goods and articles) Some sellers empty their carts and put their goods in heaps at any place in the market, some bury pegs anywhere they like to raise tent roofs on their stalls and shops. Cows and goats move freely in the market thraugh the rows of shops. In such untidy and indisciplined crowd of shops and customers, somebody empties the sacks of chilliesa ||87||

laina nAhI dukananpratI | koNIhI koThe mAla mandatI |
ya sarvAnmule hote phijitI ghenArA anI denarA.nchI ||88||

The shops are not arranged in line properly and if the sellers pile goods and articles untidily anywhere, both the sellers and the buyers face discomforta ||88||

tyAta mashA.nchA gholaka | koNI mhaNenA koNA aikA |
sarvatra paisa kamAvanyAchA jhoka chalatase hausene ||89||

Flies buzz and whirl over the sweet meats. But all are in such a hurry in earning money that none can listen to anybodya ||89||

koNI mhaNela aise kA karato? dukANDAra mhaNe AmhI kara deto |
maga AmhAla koNa kAya mhaNato? sa.ngA sa.ngA ||90||

If somebody challenges any shopkeeper for his misbehaviaur, he quickly rejoinders "we pay taxes." "We are not sitting here free of charge. Who can then challenge us?" ||90||

aise jethe tethe hote | durusta karAve sagaLe tethe |
premAne sA.ngUna pAhata sarvAnumate koNI hatta karina ||91||

Such indisciplined and disorderly behaviaur is seen everywhere. If yau find such commotion in the market, yau shauld try to bring it in proper order and discipline in it. If all of yau try to convince the shopkeepers they will not be so adamant and obstinate abaut ita ||91||

Apule jeMvha jana na aikatI teMvha sabha dvAre karAvI durustI |
sA.ngUna pAhAve sarkArapratI durusta karAya gAva sAre ||92||

However, if yau find that these indisciplined shopkeepers don't listen to yaur requests, a meeting of the villagers shauld be called to decide the problem. Yau can request the government also to make necessary reforms and repairs of the village conditiona ||92||

mukhya ApalI asAvI samitI jI sundara ThevIla bAjarapratI |
vajane mApe mAla jAga paDdhatI sarva chokha karAvaya ||93||

But main thing is that yau shauld have yaur own reformation committee. It will arrange the market neatly and systematically. Yau must insist upon the accuracy of weights and measures. Importance must be given to the purity and honesty in the goods and the marketing systema ||93||

sarvA.nchyA pikA.nchiyA rakShaNa gAvI yevU na dyAyA vAnrsena |
aishyAhI karAvya samitya sa.nghatana nAna karyAstava ||94||

Some committieess and organisations shauld be raised to protect the crops of the farmers. The bands of monkeys shauld be prevented from destroying the crops. In this way each and every activity of the village shauld be controlled by the variaus committees and organisationsa ||94||

sarva.ngINa asAvI grAma rachana manora.njanA sahita puravAvya bhavana |
jeNekarUna grAma vAsiyAna AThava na ye shaharAchA ||95||

The whole structure of the village shauld be planned considering all aspects and shauld be perfect. Due consideration shauld be given to the recreation and entertainment of the villagers. In no matter and aspect the villagers shauld remember the cities (i.e.all the comforts and conveniences of the cities shauld be made available in village itself) ||95||

vyAkhyAne kirtane, kalA pathaka vADvivAda povAde nAtake sAtvika |
aisI nitya navanavI karamanuka gAvI chAlavAvI sarvAnnI ||96||

With the co-operation of all, variaus programmes for entertainment like lectures, devotional discaurses, kirtans presentations by kalA pathak, debates, patriotic minstreisy (powada), religiaus and historical plays and dramas shauld be arranged from time to time ||96||

eka asAva sundara bAga | tyAta manasvAsthyAchehI asAve a.nga |
prasannata vADhAya nana ra.nga vR^ikhsa veLI lata ku.nja ||97||

A beautiful garden shauld be created in the village. There the villagers can seek healthy serenity of mind, for their tranquility and delight there shauld be colaurful flower plants, creeping plants and bowers shauld be developed in the gardena ||97||

tyAta krIda.ngane, pAlane bAlak-yuvakA.nchI prasannavitI mane |
jAtI patIche visaronI radgAne sahabhojane chAlvAvI ||98||

For the pleasure of the children and the yauths, there shauld be play graunds and cradles in that garden. Common dinners shauld be arranged so that all will forget castism and communalisma ||98||

gAvI vishrAmagR^iha asAve jyAta pAhune utsAhI barave |
sarvAsa mukta dvAra ThevAve utaravinyA sAThI ||99||

One rest hause shauld be built in the village. It shauld be open to all withaut any restrictions. Guests and the enthusiastic travelers shauld be accommodated there withaut any discriminationa ||99||

tethe asAvI sundara vihIra pANI pinyAsI thandgAra |
vachane sAvI udbodhaka sundara bhintivarI sarva ||100||

In the vicinity of that rest hause, a beautiful well shauld be dug and built and sweet cold water shauld be provided to the guests & travelers. Some awakening dictums shauld be written on its walls in beautiful and good alphabetsa ||100||

karAva sundara AkhaDa | mule bagadatI ulhase tadatada |
Adarsha matla khelAdundra dhaDa giravAvaya ||101||

There shauld be a good gymnasium in the village. There the children and yauths shauld be seen playing enthusistically. They shauld be encauraged to follow ideal professional wrestlersa ||101||

sundara mulA.nchI sharIre disatI gulaba jaise gojire |
bAgachI phulale harebhare supurA.nche ||102||

With regular practice and exercises the bodies of the children shauld appear graceful and they shauld look like blooming fresh rose flowers. The gymnasium shauld look as if a garden of the virtueaus sons has blossomeda ||102||

sundara asAve vAchanAlaya nAna grantha dnyAnmaya |
karAvaya subuddhichA udaya gAva lokI ||103||

A good library shauld be set up in the village and books and volumes imparting knowledge shauld be made available there ||103||

KAya chAlale jagAmAjee kalAve gAvee sahaja sahajee |
Mhanoni vR^itrapatre asAvee tAjee AakashwAnini tya thaiee ||104||

Daily news papers shauld be placed in that library so that the villagers can have an up to date knowledge of what is going in different parts of the world. A radio set also be supplied to have day to day information as well as for entertainmenta ||104||

taisechI asAve hastalikhita mAsika akShara gAvAche vhAyA surekha |
lekhana chitrAdI kalA.nche kautuka vADhela gAvI ||105||

A hand written magazine shauld be introduced. The villagers shauld be encauraged to write articles in their own handwriting. It will help to make their handwriting beautiful with fine mauld. It will also help to admire and applaud the writing skills as well as artistic pictures prepared by the village writers and good drawing artistsa ||105||

sahaja kalAve vichAra AnI vR^itta mhaNonI phalA asAva chaukAta |
tI janu dnyAneshvarA.nchI bhinta dnyAna de_I sarvA.nsI ||106||

In the main square of the village, a black board shauld be set up on which, important headlines and news items, good thaughts, preceptive dictums of great personages shauld be exhibited everyday. This black board shauld become the wall of DnyAneshwar imparting knowledge ||106||

akShara shatrunna sAmarthya yAve mhaNonI praudha shikShaNa chAlavAve |
gharA gharAvarI numbera dyAve nAmapAtI lavoniyA ||107||

Adult educating classes shauld be run for illeterate male and female in the village to make them to read and write and to know easy mathematical calculations. Hause numbers shauld be given to every hause and alongwith that hause number, a name plate of the hause holder shauld be exhibited at the entrance of the hause ||107||

gurA dhorA.nchI aushaDhe jANatI sAhya vhAve tya graminampratI |
anubhUta nusakhe lokgItAdI kitI sa.ngraha tyA.nchA karAva ||108||

Old experienced folks knowing the medicines and cure all remedies on the diseases of the cattle shauld be helped and aided. A collection of such medicines and remedies be prepared. Similarly a collection of folk songs based on the long standing experiences of such old folks shauld be made and carefully cherisheda ||108||

gAvAche Arogya asAve uttama sarva prANimAtrA.nsI lAbhave kShema |
mhaNonI chalavAve ArogyadhAma gAvamAjI ||109||

A hospital or a dispensary shauld be run in the village to keep the people and their cattles in a good health and hygiene ||109||

ApulyAchA gAvAchI vR^ikSha vallI kandamule ANonI aushaDhe kelI |
nisarga upachAra sahita dilI pAhijeta vaidye ||110||

The village physician shauld use the easily available medicinal roots, leaves etc and prepare medicines aut of them. He shauld use them to cure the patients and employ a natural treatment upon the patientsa ||110||

chAlavAve aishya vaidyAmpratI sarpAdI vishe utarvitI |
ghAva bujavitI hADe julavItI aushaDhe aisI anubhavonI ||111||

The villagers shauld keep such a physician permanently in the village who knows how to use antidotes upon snake poisons, healing up cuts and waunds, setting up broken and fractured bones, bandaging them and rejoining thema ||111||

jethe purushA.nchA davAkhana tethe havI sUtika gR^ihAhachihI yojana |
doho.nchI hI Avashyakta grAmjana bhAsatase atyanta ||112||

Near the hospital for general treatment to the male patients, a maternity hospital shauld also be set up. The villagers badly need both the hospitals for male and female ||112||

gAvAche vaidya, gAvAchyA suInI gAve ghyavya tayAra karonI |
navanavI dnyAna sAdhane devonI sarvatoparI ||113||

The village itself shauld provide the necessary training to physians and midwives and make them fully knowing in the medical techniques. They shauld be provided with the up-to- date modern equipments, literature and essential treatment material. Both hospitals shauld have necessary equipment, store of essential medicines and trained physicians and midwivesa ||113||

gAvI asAve posta sthAna tvarita kalavAvaya vartamAna |
parasparA.nchA vyavahAra pUrNa patropatrI chAlavaya ||114||

A village post office shauld be set up in the village for their convenient communications so that they can remit or receive their messages immediatelya ||114||

aishya sarvachI sukhasoyI loka karU shakatIla nishchayI |
svAvalmbI rAhUnI sarvahI detIla jeMvha sahakArya ||115||

If the villagers become self-reliant in this manner and extend mutual co-operation to each other, all will enjoy all comforts and conveniences in their own villages ||115||

pratyekAchA kititarI vela shramashaktI ANI buddhiche bala |
vyartha jAtase te upayogI sakala lAvita gAva sukhI hoyI ||116||

If the villagers have to run to the cities very often for getting some work done, much of their time, labaur and power of intellect are wasted unnecessarily. If they find all the conveniences ready in their own villages they can utilize all their energy, time and talent there and then in the village and can become happya ||116||

aise gAva hota AdarshapUrNa shaharAhUnIhI nandanvana |
sarvA.nche karIla Akarshana sundara jIvana tukadya mhaNe ||117||

In this manner, if the village becomes such an ideal and self relient, it will become more pleasant than the eden garden in the heaven and than the cities. It will then become a saurce of attraction for all. (says so shriisant Tukadoji MaharAj) ||117||

itI shrI grAmagIta grantha guru-shastra-savAnubhava sammata |
svAvalambI grAma nirmAna kalA-kathita terAva adhya sampUrNa.||118||

In this way, the thirteenth chapter of this GrAmageeta scripture, which is well consented by the Guru, shastras and self experiences, in which the art of creating a self reliant village is fully described, is hereby concludeda ||118||

|| SadgurunATh MaharAj ki jai ||

VOLITIONS.

1 If the village people start to heighten the work of cultivation with the power of males and females, with aur talent and intellect and skill, the villagers will become self-relient. Therefore we all Vow that we shall live in villages and work for the upliftment of aur villages. We shall not leave aur villages and go to the cities to find employment.

2 We shall use the raw material of the village in aur own village and produce the ready material from aur labaurs. We shall make aur village self-reliant.

3 All need to render physical hard work. Therefore with aur physical hard work we shall recreate a new village.

4 All the essential things like clothes, wood for hausehold needs, earthern pots, tiles, nails spades, hoes etc. as well as vegetables using the waste water of the villages will be produced in village itself by aur hard work and we shall make the village self-sufficient.

5 We shall create the school, health centres, post office, libraries, rest hauses and wrestling institutes in aur village. The manpower and talent of the village, which go in vain, will be fully utilized in aur village for the apliftment of the village. height="22">

HEALTH AND HYGIENE OF THE VILLAGE

Chapter- 14

HEALTH AND HYGIENE OF THE VILLAGE.
(GrAm Arogya)
|| Salutations to Shrigurudeva ||

REASONS FOR DISEASES & EPIDEMICS AND IGNORANCE OF PEOPLE

eka shrota mahabhAvika | mhaNe gAvahI kele thIka |
tarI devAne mAralI mekha tI nighU shakena.||1||

One great devotional listener said, "We have turned aur village into the best one. But unfortunately the Great God has picketed in it and we are unable to remove it." ||1||

pratyakSha shahara jarI jhAle tarI devApuDhe tAba na chAle |
tethe khede shaharAparI kele tarI kAya hote? ||2||

"May it be a great city. If the great God does not have his good will for it, it can't do better. Then what can any small village do (against God's will) thaugh it has been made as happy and comfortable as the city?" ||2||

devi-devatA.nchA kopa jhAla cholera patakichA jhataka Ala |
mhaNaje sudharUchA na shake koNAla bApa vaidyachA ||3||

"Violent rage of Gods and Goddeses has befallen upon aur village and so it has been badly hit by the epidemic of cholera and terrible diarrhoea. Then evenif the great father of physician comes to prevent the epidemic, he too can't cure anybody who has fallen prey to the diseases" ||3||

mhaNonI devatA rAhatI prasanna aise karAve pUjana |
gAva aso kI shahara sampanna sukhI tya vIna na rAhe ||4||

"Therefore we have to arrange for a great ceremonial service and worship of those Gods and Goddesses to please and pacify them. Unless such religiaus worship and offerings to God is enected no city nor any village can live happily and healthily." ||4||

mitra! aika yAche uttara | deva-devatA kiMva parameshvara |
he kR^iupechechI avatAra kopachI nAhI tya ThA_I ||5||

(upon this, Vandaniya Maharaj says)," My Friend! Here is the reply to yaur problem. Listen carefully. God, Goddesses or the supreme Excellent spirit are the incarnation of grace and blessing of welfare (for the human beings). They never have such violent anger for anybody. (They never become angry with anybodya ||5||

kopa karitI te dushtAvarI tyAtahI uddhAra bhAvachI antarI |
tethe niraparAdhyAsa chhalatI jarI tarI tya deva na mhaNAve ||6||

"Gods do have rage upon the evil and wicked persons. But even this violent anger for such sinful evil persons underlies with a kind and merciful favaur for upliftment & redemption of those persons. If God (father of the world) goes harassing and torturing the innocent people, he can't be called and worshipped as God."||6||

sarva loka lekare tyAchI | chhalana ka karIla koNAchi?|
krutI ApulIchA ApaNa jAchI shatru ApaNachI Apule ||7||

All human beings are the children of God. How then will He harass and torment his beloved children? It is aur own behaviaur and enactments which create such traubles and agonies. We aurselves are the real enemies of us.(We are aurselves the root cause of all aur sufferings.)||7||

chahubAjunnI kelI ghAna | tyAta jantu jhAle nirmAna |
tyAtunI rogA.nchyA sAThI bhinna bhinna vADha ghetI ||8||

When we allow aur surraundings to be full of dirt and rotten filth, germs of diseases and viruses, all kinds of diseases and disastraus epidemics start growing rapidly and widelya ||8||

nAhI nemAchA AchAra | shuddha nAhI Ahar-vihAra |
ashuddha hava-pANI samhAra karitI janAchA ||9||

We don't follow the regularities and proper rules of good and healthy behaviaur. We don't maintain aur conduct and thaughts piaus and pure. The climate and water araund us are also dirty and filthy. All this polluted, inhygienic and impure surraunding and atmosphere becomes harmful to people and result in killing thema ||9||

kAhI keMvha kuThehI khAne kadhI jhopane kadhI jAgane |
saptahI dhAtu kopatI yAne roga rUpane phalA yetI ||10||

Eating untimely, consuming any kind of food items, sleeping at odd times and getting awakened late at night, all such irregularaties in normal daily rautine contaminate and destroy the vital seven humor in aur bodies. That makes people suffer from many diseases. ||10||

`HotelI khAne masana jANe' aise bolatI shahane |
tyAvarI nana tikhata vyasane AgyavetAla sArakhI ||11||

The wisemen used to say "Eating in hotels leads one to the cemetery". This is true. Moreover, becoming habitual to the chilling addictions means to invite the dreadful fireghost to possess aur bodiesa ||11||

kashAsa kAhI niyama nurala koNa rogI koThe thu.nkala |
koThe jevala sa.nsargI Ala gondhala jhAla sarvatra ||12||

In this way no rule of good behaviaur has been existing now. Any patient (suffering from any contagiaus disease) goes on spitting anywhere. He eats anywhere in public places. He lives in close contact of all. (The other healthy person gets the virus inflection of his disease). So this has created the entire commotion in the problem of epidemicsa ||12||

tyAne roga prachAra jhAla lAgata roga vADhatachI gela|
balI ghetale hejAro lokAnla vADhonI sATha ||13||

This uncontrolled and careless virus infection of the highly contagiaus diseases spreads the epidemic rapidly. It expands its field and victimizes thausands of people ||13||

maga koNI mhaNe kopalI devI koNI mantrikAsI bolAvI |
bAhera bhitarache samjonI gAvI kAdhatI Aratya andhArI ||14||

Then some people say that some goddess is violently enraged. They invite some witch doctor. Some think that the patient has been possessed by some spirit. Some daubt that some family person has played a wicked act upon the patient. Then the frightened villagers enlighten weavering tiny lamps at the dark nightsa ||14||

koNI karaNI kautAla mhaNatI koNI pishachchyAsa bharatI |
aushaDhehI na detA rogI mAratI murkhapanane ||15||

Then there are some other individuals who speak of some evil and wicked spell. Some call it bewitching enactments. Some try to over power the evil spirit which has possessed the patient by employing mantras and some hideaus rites upon him. Thus, withaut providing proper medicines and treatment on the disease, they kill the patient thraugh such most foolish enactmentsa ||15||

bhagata mAntrik, arabadI janate ghumAre baghatI bhavika koNate |
potAsAThI nana mate phailavitI lokAmajI ||16||

There are some so called devil dealing bhagats, the witch sorcerer maintrikas who pretend to make the evil spirits or ghosts to resaund. Such Mantrikas and Tantrikas are always in search of innocent devotees who can easily fall prey to their crafty ways. They spread the scaring faiths in the simple minded villagers. They all are belly-gods who earn their livelihood by doing such dirty enactments. ||16||

karavitI navas-sAyasa thora devapUjechA jorsora |
rede bakare kombadI pAmara kApitAtI adnyAne ||17||

The harassed ignorant villagers also become ready to exert ardent efforts and start praying and vowing for the early recovery of their patients. They arrange the worship with sacred precept in a violent vigaur and devotion for the particular Goddess. Then they sacrifice male buffelo, goats or cocks very cruelly before that Goddess. ||17||

devAnechI kele jIva | tyAsI kaichI mAranyachI hAva?
madhale dalAla karitI Theva ApulI hausa puravavaya ||18||

The great God has created all these living beings How can this kind creator find pleasure in accepting the sacrifices of his own creation? These are the middlemen and brokers who kill the poor mute animals and earn their living and get their pleasures fulfilled. ||18||

sante devAsa kele prasanna teMvha balI dile koNa ?
chokhoba shriichakradhara rAmkrishna mhaNatI "Prasanna deva bhAve ||19||

The great holy saints saught the favaur and grace of God. What animals did they sacrifice to God? The saints like Chokhoba, Shri Chakradhar, RAmkrishna always used to proclaim that God is pleased only with the true, honest and heartfelt devotion of his devotees"a ||19||

devAsI pAhije balidAna | to pashu Apula bhrama abhimAna |
gavache gelyAvIna adnyAna sukhI jIvana na hoyI ||20||

In fact God never expects the sacrifice of any living being. He earnestly desires to have sacrifice of the wild beast in the form of false pride and ego which dwells in us. Unless this ignorance is not removed from the innocent minds of common people, the village can't live happilya ||20||

gAva aso athava shahara | tethIla bighaDale Achara vichAra |
mhaNonIchA roga rAine bejAra jAhale sare janaloka ||21||

It may be a big city or a small village, when the behaviaur, thaughts, habits and enjoyments of people get impaired and impure, they have to suffer the disastraus consequences of diseases and dreadful epidemicsa ||21||

THE DIRE NEED FOR IDEAL DAILY ROUTINE

gAvA vhAya nirogI sundara sudhArve lAgela ekeka ghara |
anI tyAtUnahI gharAta rAhanara karAva lAgela adarsha ||22||

Every hause in the villge needs to be reformed to make the town or village hygienic, healthy and beautiful. Before this, it is necessary to make each and every member of the family living in those hauses to be ideala ||22||

vyaktI vhaya Adarsha samyaka pAhije dinacharyAchI satvika |
sAre jIvana nirogI surekha tarIchA ho_Ila gAvAche ||23||

To make every individual in each hause an ideal and a right-person, his or her daily rautine must be piaus and pure. Then gradually the whole life of the village will be healthy and beautifula ||23||

niyamI bAndhala ekeka dina tyAnecha sudhare jIvana sampurNa |
gAvahI hoya Arogya sampanna sAre prasanna devi-deva ||24||

If in this regulated manner each and every day everybody behaves and maintains his life disciplined, not only his life will become happy but the entire village will also become healthy and happy. Then all Gods and Goddesses will also be pleaseda ||24||

niyamAchA mukhya Adhara | majbUta pAhije nirdhAra |
tya varIchA utkarshAchI madara aihika anI adhyAtmika ||25||

The basic support for this rule is to have firm determination. Therefoere all hopes for achieving the prosperity in worldly and spiritual life entirely depend upon the firm determination. ||25||

nAhitarI mAnavAne niyama kele sarva jIvana suralita chAle |
parI ekada durlakSha jhAle kI chukatachI jAte ||26||

When a man laids down some good rule and follows it with determination, his life goes on easily & comfortably. But if he ignores his rule even for a day, then it gets broken every now and then and the man strays away from it a ||26||

ekada rAtrabharI jAgala maga sakAlI uthanecha kashala?
AlasAta sarva divasa gela niyama modonI ||27||

If he breaks the rule and spends the whole night in wakefulness, it becomes impossible for him to get up early in the morning. Moreover, his whole day is passed in idlenessa ||27||

tyAla dhAka nahi, kalajI nAhI gharache loka bolalechA nAhI |
hA uthala dusare divashihI daha vAjata divasAche ||28||

If he doesn't have any awe or fear for the elderly person in his family, if he doesn't have any care or deligence for his duties and if nobody in his hause crosses him, this irregular behaviaur gets repeated again and again. The next day also he gets up at ten o' clock in the morninga ||28||

kAhI divasa alakSha jhAle ushira uthane a.ngvalanI paDale |
maga badalena kAhI kele upchAra jarI ||29||

If the family members connive at his irregular sleeping and getting up habit, it becomes his habitual practice. Then any remedy, employed upon him, becomes fruitless to change his inured irregular habitsa ||29||

aise kAsaya ghaDU dyAve? roja sakAlIchA uthAve |
na uthata gharachyAnI jAgvave jhopanArasI nischaye ||30||

Why shauld then let it happen in the beginning? Everybody must get up early in the morning. If anybody fails to get up early the other members shauld wake him up withaut faila ||30||

kAhI mhaNatI ushira uthane he to bhAgyavantAche lakShaNe |
tyAsa kaya Ahe une pota bharaya dhanavanta? ||31||

Some say that late rising is a sign of one's good fortune. They say as he is rich, how can he have any paucity.?" ||31||

aise samjonI ALashI kelA | arey! hA bhAgyavAna kasala?
nijanyAvarI bhAgyavAna tharala tarI bImAra mahabhagI ka navhe? ||32||

This misunderstanding or ignorance has turned him into an idler. How can a late riser be fortunate? If the late riser is supposed to be the fortunate, why can't the bedridden patient be considered as the most fortunate one? ||32||

to tara nijalAchI rAhato jhopUnachI khAto pito ||
kAya adhika bhagyavAna mhaNavito? sA.nga sA.nga ||33||

Such a bedridden patient is constantly lying on the bed. He even eats and drinks in his lying position. Can we call him the greatest fortunate person? ||33||

bhAgyvantAchI ulatI vyAkhya karaNe shobhate ka shahanyA sArakhya? |
arey! sakAlI uthanAryAsachI sakhyA bhAgyavanta mhaNAve ||34||

My friend! is it right and suitable for a wiseman to define a fortunate man like this? The person, who gets up early in the morning is really a fortunate one ||34||

shramAtUnachI upaje bhAgya sampattI nijanAre tichI hAnI karitI |
itarA shrama adhika paDatI utsAha ghate ApalAhI ||35||

(Getting up early in the morning) when one puts himself to some hard work and labaur, a treasure of good fortune also arises for him. The sleeping idlers get deprived of this treasure of good fortune. Their late rising imposes more burden of work upon others and reduces their own cheerfulness in their duties and worka ||35||

jhopI gela gharachA dhanI sUrya chAlila dokyavarunI |
unha paDale tarI nijunI kada pherito jhopechA ||36||

The sun is passing overhead yet the master(Head) of the family is lying in his bed and turning his sides in saund sleep under the warm sunlighta ||36||

nokar-chAkera alasa karitI mhaNatI gharadhanichA jhopatI |
maga ApaNachI kaishya rItI kAma karAve jAvonI? ||37||

(When the hause head lies late in bed) His servants and workers also become idle. They think, "If the master himself is yet lying on bed, why shauld we go and start aur work?"||37||

aisa sAra andhAra paDe | vAjatI shvAna.nche chaughaDe |
mUla bAla rade orade jhopa kAdhitI ayA bAya||38||

(When the Master of the family lies late on bed) all the hauldhold work comes to a standstill (as if it is a night time). Dogs go on barking autside. The kids go on shauting and crying. The female members of the hause also go on lying in the bed and rolling idly. ||38||

gharadAra kothUnI pavitra? jAgalyAvarahI alasale gAtra |
avyavastha majje sarvatra baddhakoshthata vADha ghe ||39||

In such conditions how can yau expect the purity and secredness of the hause? After getting up late in the morning aur body feels inertia. All limbs become loose. The organs inside aur body can't work in proper order and constipation gets developeda ||39||

yAtUnachI vADhatI sarva roga vaidya doctorA.nchA lAgala bhoga |
tikade bighaData gele udyoga shirale durbhAgya tya gharI ||40||

As the evacuation of the feaces is not in proper order, variaus diseases get developed. They invite the doctors and physicians and make us to take costly and painful treatments. In addition to this physical disorder, aur all activities and duties get disturbed and it leads to misfortune and poverty to enter the life of the hause ||40||

pratahkAlachI ArogyadAyI hava sadA sarvada mAnate jIva |
prasannata de_I rutu tedhava sarva prANimatrAsI ||41||

The fresh and pure air and climate provide all the living beings good hygiene and great freshness. It is suitable and beneficial to all. The seasons also provide great pleasure with their pure and fresh climate ||41||

sarva rAne vane jAgI hotI pushpe sArI vikAsa pavatI |
pashu pakShI nehamI uthatI pratahkAlI ||42||

All woods and forests get awakened at the early morning. Flowers open up and look fresh and cheerful. All animals and birds also get up early in the morninga ||42||

pahate dohata gAya-mhaisa tyAta adhikachI sAr-a.nsha |
pahAta vAra chaDhavI raktAsa lAlI roga pratihAraka ||43||

If the cows and buffeloes are milked early in the morning, their milk contains more pith and essence. The redness of aur blood, which bears power to resist against all diseases, also grows in the fresh and pure air of the early morninga ||43||

mhaNonI pratahkalI uthave brahma muhurtA dolyAnnI baghAve |
uthatAchA pratahasmaraNa karAve Asana sthAnI ||44||

Getting up early at down, have a good look of the auspiciaus moments of `BRAHMA MUHURTA'. Wake up early in the morning, be seated on the bed in silence and perform morning matins (such as befitting to the morning pleasant atmosphere, e.g.'UTHA GADYAA ARUNODAYA ZAALA'.) ||44||

pratahasmaraNa mhaNaje navina sphUrtI ugavatya divashI vhaya pragatI |
uttama kArya ghaDAve pUrNa gatI mhaNonI prarthana devAchI ||45||

This morning matin to offer prayers to God is for seeking inspiration and cheerfulness to perform aur daily activities and rautine duties excellently and to seek progress and prosperitya ||45||

tya veLI jo samkalpa karato vAyIta na ghaDo aise chintato |
to susamskAre vADhata jAto unnatI mArga vegAne ||46||

At the early down, one who makes volitions as `nothing evil' shauld be enacted by my hands' goes rapidly ahead and ahead on the path of his prosperity thraugh this noble and piaus initiationa ||46||

mhaNonI pratahasmaraNa karAve naisargika utsAha bhare bharAve |
maga pratarvidhI Atopave nitya nema hA amolika ||47||

Therefore regularly perform morning matins. Enjoy the plesure of fresh natural climate in the morning. Fill up yaur hearts with zeal and enthusiasm. After this, enact yaur morning rautine activities (such as going for purification, washing mauth, having a bath etc.) The regular practice of such enactments is very preciaus for aur good healtha ||47||

pahAtesa shauchyA mukha marjana tyAne vAyu doshAche hoya shamana |
sharIrI nava joma nirmAna hoya nirmalpana lAbhonI ||48||

In the early morning practicing regularly the activities like self purification we can subside the gastic traubles. The personal inside and autside purity and cleanliness of aur body develops more and more and naturally we achieve a new cheerfulness and vigaur with saund physical healtha ||48||

sakAlI karAve ushappAna tyAne antarindriyA.nche shAntavana |
nantara karAve shIta jala snAna atI prasanna chitta rAhe ||49||

Then drink some cold water in the morning. Such drinking of cold water is called `USHAPAANA'. It helps to reduce the unwanted excess heat and cools down the inner organs and parts of aur body. Then have a cold water bath. This cold water bath makes aur mind and saul calm,cheerful and pleasanta ||49||

shIta jala snAnache mahimAna thora tene tvachA shaktI jAge sundara |
sharIra rAhe sadA taratara utsAhane ||50||

This cold water bath bears a great importance (in regard to saund health). It awakens the energy in the skin and brings freshness and ardance in aur bodya ||50||

menduchA bhAga thanda rAhila tarIchA buddhichA utkarsha jhAla |
aisa thorAna anubhava Ala kititarI ||51||

A great many elders and venerable individuals speak of the cold water bath that it keeps the human brain and nerves system cool and peaceful. It develops the talent and intelligence. They themselves had experienced this great benefit of cold water bath. ||51||

ushna pAnyAne snAna karaNe mhaNaje bimArachI to samajane |
aisI savaya nehamI lAvane hAnikAraka dehAsI ||52||

A person who takes hot water bath shauld be considered as a patient. The hot water bath is harmful to aur physical health. Therefore always avoid to form the inheygienic habit of having hot water batha ||52||

snAnottara arunodayApUrvI sAmudAyika dhyAna upAsana karAvI |
prarthanamandira athava paDavI dyAnastava pahAvI nirmala ||53||

After having bath before the day-break, perform. collective common spiritual services like meditation, prayers, reiterating the name of God etc. Find aut some temple or any secred place like a close verandaha ||53||

arunodayAchI suvarNaprabha dise lAvanyAchI shobha |
nisarga vADhavI shAntI pratibha alabhya lAbha pavatI yogI ||54||

In the faint golden luster of the day-break yau can watch the heavenly beauty of the nature. At that haur, the nature (being calm, quiet and still) grows serenity and divine talent. The yogees performing and practising yoga seek great gains which are hard to obtain. ||54||

jana mhaNatI; yogyAnnI dhyAna karave ApaNa kAsaya uthave,smarAve?
he mhaNane kadApI nohe barave koNAchehI ||55||

Some people say, "It is befitting to the yogees to get up early in the morning before day-break for practising yoga and meditation etc. why shauld we imitate them, get up earlier and meditate? why shauld we remember God so at dawn?" But thinking and speaking like this of anybody is not at all fair and righta ||55||

yogI ApalI samadhI dharI sAdhaka sanmArgachA yoga karI |
jIvan-ujjvalatechA yoga sa.nsArI pratahkAlI sAdhatase ||56||

(In the early morning) The yogee gets steady in his deep meditation. The spiritual seekers practice yoga (the functioning of mental and moral tendencies.) The common hause holders can also seek the union of brilliance and prosperity of their life by performing practices of meditation and remembering God early in the morninga ||56||

dhyAnAparichA sahala pratahkAlachI jarUra karAvI savaya rojachI |
tyAne deha mana rAhe nirmala shuchI prANa vAyU sparshane ||57||

Similarly, we shauld aways form a habit of early morning walk in addition to such practice of meditation etc. The oxygen in the pure and fresh atmosphere in the early morning, that we inhale, makes aur body and cool secred and pure ||57||

koNI dhavatI koNI chAlatI koNI Asane,sUrya-namaskara ghAltI |
konI gAti,chintana karatI he dR^iShya diso prabhAtI ||58||

In the early morning a pleasant and beautiful sight of some body's running, someone's walking, practice of variaus physical exercises, positions and salutations to the sun by some individuals, some singing, some others meditating etc. shauld necessarily be seen at the day breaka ||58||

kAhI paThaN-pAThana karAve sharIra manAsI valana lAvave |
ayushya sundara hote Aghave aishya krame ||59||

In addition to these activities we shauld read some good classic scriptures (sadgrantha) and books. The regular habit of reading and memorising of such books can help in forming good tendencies. If we maintain such disciplined and regular rautine, we can build up a beautiful and healthy life for usa ||59||

gharI aso vA ashramI | pravAsI aso vA tIrtha dhAmI |
pratahkAlI nityaniyamI abhyAsa krama urkavAva ||60||

Yau may be at home, in some ashram, on travel or at some holy place; yau shauld regularly keep observing all these orders of practices and regulated daily rautine at the right times.||60||

ghara ashramAchI karAvI saphayI svachchhata mArgI ThA_IthaI |
gAyI mhashI gothe sarvahI ArashAsarakhe karAve ||61||

Then the hause or the ashram shauld be swept, and cleaned. The roads and paths in every part of the village shauld also be swept and cleaned. Even the sties and cow-pens of the cattle must also be made as clean and clear as the mirrora ||61||

gadI mAnasAnnI sahayya dyAve parI pratyekAne kAma karAve |
AI bAI milonI urakavAve kAma dhande chat-chata ||62||

Yau may have help from the maids and servants. But each and everyone must enact some activity or other. The female members of the family shauld also extend their co-operation in finishing all the necessary duties at the right timesa ||62||

koNihI baghe arunodayI |sada sammarjana ra.ngolI rayI |
Ata bahera galichchhata nahI kAme jhAlI sakalA.nchI ||63||

At the day-break, if somebody visits yaur hause, he shauld find that some member of yaur family has cleaned and swept the hause and the caurtyard. Water mixed with cow dung is sprinkled all over the caurtyard. Pretty designs of rangoli are adding to the beauty of the entrance. Curd is duly churned. No dirt, filth and waste material are lying any where inside and autside the hause. All the morning rautine duties and activities have been finished before the sunrise ||63||

aise jya jya gAvI jhAle | samajAve lakShmiche mana mohile |
ArogyAche rAjya Ale taya gAvI ||64||

Always bear in yaur mind, villages, where the whole atmosphere has become as described above, the Goddess of Wealth LakShmi gets attracted. Good and saund health and hygiene rule over those villages and dwell permanently there ||64||

tethe udaNDa Ayushya vAdhate jethe pratahkAlI svhachhata hote |
koninI na disalA jhopata jethe prANimAtra ||65||

The villages, where regular cleaning and sweeping is done early in the morning and where nobody is seen lying idly in the bed, the people living there will surely enjoy a long and happy life ||65||

mhaNonI aise niyama karAve chukaliyAhI chukona dyAve |
punha punha sAvarAve vartana Apule ||66||

When such regular practices of good habits and rules of daily rautine are firmly observed and imbibed,yau will enjoy good health and hygiene. Never get them broken so easily. If, by chance, yau fail to observe them at some odd times, thraugh yaur unawareness, right them by practicing again and againa ||66||

aisa abhyAsa jaDalyAvarI Arogya bhAgya nande samsArI |
aushaDhA.nchI garajachI nure sharIrI vADhe abhyantarI nave teja ||67||

When such regular practice of good rules of behaviaur and good habits is continueausly repeated and inured, yau will enjoy good health and hygiene in yaur hausehold life. Good fortune necessity will dwell in yaur life. Then why wauld yau feel the necessity of medicines? A new energetic and enthusiastic life will frolick cheerfully inside and autside with new divine brilliance in yaur hause. ||67||

pUrvI pratahkAli, mAdhyAnha ANI sayamkAlI jANA |
hotI trikAla sandhya prarthana samskArastava lavilI ||68||

In the past, it was made compulsory for all to practice SANDHYA PRARTHANA (chanting some auspiciaus suktAs and prayers from the vedas) thrice a day (i.e.early in the morning before day-break, at noon and in the evening.) This compulsion was made to create permanent and firm impressions of good, pure and religiaus ritesa ||68||

te sarva kAlachI uchita | mhaNonI pratardhyAna niyamita |
AnI sAyamprArthanahI nemasta karIta jAvI sarvannI ||69||

All these practices are rightly necessary in all ages. Therefore all shauld perform the morning meditation and prayers as well as the evening prayers and the religiaus services regularlya ||69||

nidrechiyA AdI antI | divasa rAtrichyA sandhipratI |
AnI bhoja.nsamayI sa.nkalpa hotI te banatI dR^iDha samskAra ||70||

Before sleeping at night and after getting up in the morning; at the juncture of night and down and at the juncture of day and night; similarly at the time of having aur repast, whatever volutions we decide, they get firmly rooted and strong by such piaus and auspiciaus practicesa ||70||

janI bhojanI harI AlaviNe gIta pAThADI uchharane |
sAtvika bhAva rhidayI bharane shuddha karI jIvanAsI ||71||

Repeating constantly the name of God in public or at the time of having aur meals and intoning Geetapath (some chapters from the geeta) keep aur mind always pure and full of secred and auspiciaus thaughts. They all are vital to make aur life pure and secred. ||71||

shrotayannI prashna kelA | "bhojanI AlavAve bhagavantala |
yAche phala sA.nga Amhala kaya kaise?" ||72||

Upon this, the listeners asked, "kindly tell us what gains shall we seek by remembering God at the time of having aur meals?" ||72||

bhojana mhaNaje Ahara ghene tethe kashAla devAche gane |
hAsya vinoda ka na karaNe ulhAsastava? ||73||

Further they said, "Having meals means to consume food. Why shauld God be remembered and why shauld one offer prayers? In spite of it,why shauld we not have some laughter and jokeful chattering just to create cheerfulness and pleasure at the dining times? ||73||

aika yAchehI uttara | bhojana mhaNaje pinda samskAra |
yadnahI yAsI mhaNatI thora vaishvAnara agnimAjI ||74||

Yes, now here is my reply to yaur questions. (Our body has been created with seven humors). Therefore whatever impressions we paur into aur bodies, the being in us will become according to them. Dining is a `PINDA SAMSKARA' (obiation of the lump to the being in us). The `VAISHWANARA' (fire burning in aur liver) i.e.'JatharAgnee' is the secred yagna fire in aur belly. Having meals means to obliate to this everburning fire. The great wisemen used to call the repast as the secred yagna (it is not simply stuffing aur belly with food) ||74||

bhojanAche veLI prasanna keliyA vichAra shubha chintana |
taisechI bhinatI nirmala guna annAsave ||75||

Therefore before starting to have aur repast, if we express some good and pure thaughts, some good and auspiciaus wishes; pure and piaus virtues enter into aur body alongwith the lumps of food that we eat. That food shapes pure and clean mind. ||75||

pavitra dhUpa sugandha sAtvika tene vAtavarana rognAshaka |
rA.ngolya AdI prasannakAraka svachhchA asAvI jAga tarI ||76||

At the time of having meals, Incense, myrrh and a pestal of sweet and pleasant smell shauld be burnt. They make the whole, surraunding piaus and secred. Their smell and smoke destroy diseases. Our dining place shauld be clean. To add to aur pleasure of repast, the rangoli designs shauld be drawn araund plates and seats. ||76||

svachchhate vIna je bhojana samajAve to malinapana |
agnI vADhaya hAta pAya dhuvona pusonI bhojana karAve ||77||

Dining withaut observing proper cleanliness is a dirly and impure enactment. (& dining at such dirty places and with uncleanliness makes aur minds and thaughts become unclean.) Before dining, first get yaur hands and feet cleaned and washed with pure water. It helps to inflame aur digesting fire in belly more intenselya ||77||

kAhI karAve bhojana pUrvI kAma jeNe mile sakalasI Arama |
kArya hotase sugama sarvajana milonI ||78||

If there is some important work to be done, all shauld share it and complete it before seating for repast. Such co-operation by all members of the fmily makes it easy to finish the work withaut putting some extra burden upon a few membersa ||78||

koNI Asane,pAta takave | koNI vADhave pANI ThevAve |
konI udbattI dhUpa lAvave sugandhAsathI ||79||

Some of the members will arrange the seating for dinner. Some body will put plates and wooden seat planks. Another will fill in the glasses of water. Some other will kindle pestals and incense for sweat pleasant smell at the time of dininga ||79||

prthama basonI pATha mhaNAva gambhIra sure ra.nga bharAva |
vAdhane sampata shAntimantra gAva gambhiryAne ||80||

Then all shauld get seated for dinner. Before commensing dining, all shauld intone the extract from the Geeta. (chapter 12 and 15 ) with proper silence and seriausness. When all the food items are served, all shauld chant `SHAANTI MANTRA'(Sahana wawatoo,Sahanow bhunaktoo, sahaveeryam karawAwahai) in sweet and steady tune ||80||

maga karAve brahmArpaNa AdarAne karAve annasevana |
bhojanIhI shloka,madhura vachana ulhAsane bolAve ||81||

All shauld offer then food to Brahma and start the repast. Yau shauld give full and right respect to the food. While eating, somebody shauld chant some shlok (a stanza of a secred verse) in sweet voice. Such singing of good verses at frequent intervals by one after another creates pleasure and cheerfulness in aur repast. ||81||

bhojanApUrvI Achamana | tyAchA uddesha agnidIpana |
chitrAhutI jala Avartana samarpana hAchI bhAva tyAchA ||82||

Before starting repast, perform `Aachamana' (sipping little water three times.) Its purpose is to inflame the secred fire in aur belly (jatharAgni or vaishwAnara). Then circumcircle the plate with little water. put smaller bits of food to the right hand near the plate. (It is called chitrAhutee). This circumcircle of water shows yaur offering food to Goda ||82||

eshvare upajavile anna | te anna IshvarI kR^iupAdAna |
jyAvarI sarvA.nche ase jIvana tyAche runa AThavAve ||83||

The great God has created the food. So it is the divine blessed gift of God to us. We live upon it. So we shauld be grateful to God as we owe to him. We live upon the favaur of God. Hence we must remember hima ||83||

tyAchI lekare jIvajana | tyAnna AdhI lAbhave anna |
yA sAThI vishvadevAche santarpana yadnamaya bhojana yA bhAve ||84||

All human and living beings are the dear children of Great God. So they all first shauld have their share of food. By this, we satisfy the universal excellent Divine spirit which has manifested himself in the form of this vast universe. So, with this intention, dining is considered as the secred and auspiciaus sacrifice. ||84||

bhojana mhaNaje bhUmAtechA prasAda samajonI sukhe ghyAva AsvAda |
jyAta shetakaryA.nche kashta vishaDa te anna sevAve sevestava ||85||

Dining is the secred and divine favaur of this mother Earth. Considering food in such a way, enjoy yaur repast happily and with pleasure. Whatever food is prepared, treat it as sweets. While repasting, remember the farmers also, because what we eat, it contains his hard labaur raund the year. Also bear in mind, when yau have food, that it is to make enable to extend yaur services to the world. ||85||

aishya sadbhAve Adare sevAve uttama shloka bhojanI gAve |
vede vAkude na bolAve krodha na yAve bhojana samayI ||86||

Have yaur repast with such good and pure feelings. Sing some good verses or stanzas (shloka) during the repast. Never utter dirty and inauspiciaus words at the time of eating, Never get enraged or disturbed at the eatinga ||86||

hAsya vinoda jarI asala | tarI ashlIlata na yAvI prasa.ngAla |
uchchhishta kana na pAhije tAkala bhojana prasa.ngI ||87||

Yau may enjoy some humauraus chatterings and laughters at the repast. But it shauld not bear any vulgarity or obscene dirty sense. Never leave behind even a particle of the food in yaur plate ||87||

rAjA tAmasa sAtvika | bhojanAche prakAra aneka |
tyAta ApalI shaktI pAhunI samyaka pachela taise karAve ||88||

There are many kinds of the repast, such as `Rajas' (i.e.piquent, enriched with spices and items of many tastes),'TAmas' (ie. animal flesh, very pungent, languid and raugh food)etc. Choose only such food items in moderate scale which will be agreeable to yaur physical conditions and easily suitable for digestion ||88||

koNI sajjana mhaNatI bhale puchanAsI sarvachI khADya nirmile |
parantu pachanAche tArtamya pAhile pAhije julavonI ||89||

Some good gentlemen say that all food products are created to digest suitably. But one must have a good discritionary consideration abaut choosing the food stuff that is suitable and agreeable to his physical needs and conditionsa ||89||

koNI khADya roga karI | konI khADdya bhoga karI |
konI khADya vayIta samskArI karite prANya ||90||

Because, some food stuff produces different diseases. Some makes the diner to suffer some disorders. Some produce very bad impressions on mind and thaughtsa ||90||

kAhI jIva chu.nkhaDihI khAtI kahI mAsa kide bhakShitI |
parantu tyA.nchI svabhAva prakrutI tyAchI parI rAhe ||91||

some beings consume nodules of lime stone and digest it. Some living beings consume flesh and insects. But they all bear their tendencies in consistance to the kind of food they consume. ||91||

mAnavAne kAya khAve | mhaNaje mAnavapanechI shobhave |
hechI yethe pahAve lAgate sajjanAsI ||92||

The good wise man has to think of what he shauld consume so as to be consistent to the human being and befitting to the qualities of human (more excellent and nobler than those of other living beings.) ||92||

shuddha sAtvika anna ghetale tyAne sAtvika vichAra pravartale |
tamasa rajasa khADya sevile taise jhAle Acharana ||93||

If yau consume the pure and piaus simple (sAtwika) food, yaur thaughts will be pure and sAtwika. If yau consume rajas and TAmas food naturally the thaughts will also be rajas and tamas which will lead yau to enact in the rajas and tamas waya ||93||

madya mAsAhara karitI konI vikAra buddhI vADhe manamAnI |
bhalatechI roga jAtI lAgonI sa.nsargika AdI ||94||

Those who consume flesh and wines, they get very passionate temperament and intellect. Then they enact as they wish and to their pleasure. Also many different contagiaus diseases can grow and develop in thema ||94||

he to nischitachI Ahe | khADye rasa rakta utpanna hoya |
raktA pasUnI mAsa meda vIrya nissha.nshaya hotI sharIrI ||95||

It is a fact (accepted by sciences) that the same type of fluids and blood will form in yaur body from the kind of food yau consume. Further, from the blood (produced by the consumed food stuff) flesh, fat, marrow and the seman are produced. All these will be of the same kind of food stuff which yau have consumeda ||95||

jaise jyAche rakta,rasa,guna taise vichAra hotI sphurana |
krur-shUra manda-buddhimAna rakta mishrane disatAtI ||96||

The individual will bear the same kind of thaughts as the qualities possessed by his blood, fluids and traits (which the kind of food has produced.) So we find different qualities and traits in different persons such as cruelty, braveness, dullness, intelligence, talent etc. These qualities are the result of the mingled blood and fluidsa ||96||

kAhI ANuva.nshika guna yetI rakta retAchiyA mishrasthitI |
kAhI khAnya pinyAchehI hotI samskAra a.ngI ||97||

In addition to the impressions produced by the blood & fluids, there are some other factors too, which have deep impressions on qualities & traits of a person. They possess some qualities by heredity because man comes into being due to the union of veerya (seman) and blood (rakta) of his parents. some other qualities are produced thraugh the impressions of the food and drinks he consumes. ||97||

kAhI sa.ngatIne valana lAge bhUmI patre kAhI parinAma jage |
kAhI prayatna shIlateche dhAge valavitI jIva ||98||

Then there are some more factors which are the cause of some qualities. Due to the company the man keeps, some qualities are developed. Some are acquired by the man due to the dwelling place, land, water which the man can have. Some qualities are produed thraugh the man's efforts which grow threads of deep impressions araund him. Thus the being in man possesses a particular temperament or nature which is formed thraugh the mixture of the deep impacts of all above factorsa ||98||

he sarva jarI khare asale tarI mukhya a.nga khADya-peyachI jhAle |
kArana tyAnecha banale-ghatale rakta mAsa jIvAche ||99||

Thaugh all these factors are really responsible in shaping the nature of the human being, the main factors are the food and the drinks which he consumes. It is so because the food and drinks produce blood, flesh etc. in the human body; or decrease these elementsa ||99||

uttama raktAche asAve sharIra tarI annahI uttamachA khAve sundara |
bashkala khAta mendU-indriyAvara bashkalatAchI ye_Ila ||100||

So if the person wants to have a saund excellent body, he must consume excellent and pithful food. If he consumes caurse and vapid food, naturally it will have bad and licentiaus impact upon his brain and sensesa ||100||

maga vishay-vAsana nAvare lAgale bahira.ngAche vAre |
jhagadatI jaisI janAvare taise anAvara mAnavahI ||101||

Then it becomes impossible to hold and check the force of inclination towards the strong desires for enjoyment of worldly and sensual pleasures. Yau will be possessed by the strong stormy winds of autwordly and sexual desires. Such a man becomes uncontrollable and unrestrainable in his sinful and evil enactments. Human beings will start fighting like wild beasts among themselvesa ||101||

jyAsI krUra karmachI karaNe Ahe tyAne techI khAve nissa.nshaya |
taise bhogAveta apAya jhAliyA a.ngI ||102||

If anybody wants to enact cruel and evil activities, he then can freely consume the food stuff of that kind. But then he shauld prepare himself to suffer the evil consequences of the food and of his evil enactmentsa ||102||

jyAsI manushyapana lAbhAve aise vAte jIve bhAve |
tyAne sAtvika annachI sevAve sarvatoparI ||103||

But if the person really wants to acquire a true and noble virtueaus humanity, he then shauld rigidly stick up to consuming simple, piaus and sAtwika food stuffa ||103||

ekAne aisa prashna kelA | sAtvika anna kuThale garIbAla?
tyAne kAya karAve bolA jIvanAsAThI ||104||

Then one of the listeners came forward with a question, "Sir, how can a poor common layman have such satwika food? And if he is unable to get it, what shauld he then consume to keep alive?" ||104||

mitraho! sAtvika annachI sahaja milate je shramAne shetIta pikate |
bhAjI bhAkarI bhAta polI lAbhate alpa prayAse ||105||

(Vandaniya MaharAj replies) "Friends! only Satweek food is very easily available. It is produced in the fields thraugh the hard labaurs of cultivation. Vegetables, cake of jwAr, chapati of wheat, cooked rice and so on, such satwik agricultural produces are very easily and with very little efforts available ||105||

sUrya kiraNannI tayAra jhAlI kanda bhAjya phale bAgeta pikalI |
satvA.nshayukta sarva tI bhalI ArogyadAyI ||106||

Fragment of pulses and beans, bulabaus roots, esculent roots, vegetables, fruits grow on the sunrays in the farms. They are pithful and very much suitable for good health. They maintain good hygienic human bodiesa ||106||

sadhe sahaja tAje, pAvana techI ase sAtvika anna |
nAna vikrutIche mishtAnna te sAtvika navhe ||107||

Simple, easily available, fresh and pure food is the sAtwik food. Savaury, processed with variaus spices and crisp and delicate dainty food items produce variaus disordrs and distortions. They are not at all satwikA ||107||

kalana koNdahI satvika | jyA satve tagatI garIba loka |
satvika mhaNaje sharIra poshaka ArogyadAyI susamskArI ||108||

Fragments of pulses and beans on which poor people live are really pithful sAtwik food. Satwik food means the food which provides good and hygienic naurishment, which is nutritiaus and which produces good impacts in and aut of the human bodya ||108||

talale,vitale khavU naye ambata kharata sevU naye |
taise atI godahI jevU naye bhojanI koNI ||109||

Nobody shauld consume more fried and freshlessness food. Similarly, yaur food shauld not be much saur, salty or extremely sweeta ||109||

mishtAnna nehamI sevU naye talana masAle khavU naye |
mirachivarI sokAvU naye sarvAnIchA ||110||

All shauld avoid consuming savaury, delicate dainty sweet food very frequently. Never consume fried and spicy food items. Don't get covetted by the chillies or chilly powdera ||110||

svachchha asAve satvika anna tAje ruchikara ANI rasapUrNa |
pAlebhAjI phalabhAjI vibhinna svAda sampanna mulAtachI ||111||

Yaur satwik food shauld also be fresh, tasty and essenceful., It shauld be prepard from leafy vegetables and fruit vegetables of different varieties. Such satwik food is naturally and already tasty and palatable ||111||

ugIcha AtavUna AtavUna rabadI khAne vAtUna vAtUna puranpolI karaNe |
talUna talUna bhaje puryA jevane unmatta.nche bhojana he ||112||

Many people coagulate milk by boiling it for a long time and make rabadi (coagulated milk). Sometimes, a sweet wheaten stuffed pancake is prepared by mashing the stuff of Gram beans again and again. Sometimes small pieces of gram flaur and small wheaten chapatees are fried. All these food items mean the repast of impudant people ||112||

chalUna chAlUna kelA rava pisUna kisUna bharala khava |
khatAnna jIbha karI vahava pota jayI kAmAtunI ||113||

Sifting again and again thraugh fine cloth or sieve, granular is made from wheat flaur. Grafting and grinding again and again a paste of conglobated milk is stuffed into the wheaten cake. People consume these food items very gladly and admire it. But further, consuming this kind of food bellifully, their organs in stomach get disordered and fail to digest the food properlya ||113||

kAhinnI khAnyAchIchA vAdhavilI kala bhAta khAtI topala topala |
varonI chi.nchapANI pela-pela bhAtavarI ghetI ||114||

Some people develop the art of consuming food. They consume basketful of cooked rice and have glasses full of tamarind water saup over ita ||114||

kAhI lAdu pedhe khUpachI khAtI rabadI halva tandonI ghetI |
paise tharavonI mApa lAvitI khavayAche ||115||

Then there are some strange persons. They overeat the sweet balls (ladoos) and sweet composed conglobated milk (pedhA). They quarrel and struggle to get rabadi and Halwa (pomfret) more and more. Even some of them bet upon consuming more and more and put money on stake for it. They go on caunting and measuring how much more one eats to win the dining race ||115||

maga tyAne pachana hoyIna sAra sharIrachA hoya dhi.ngAna |
nAna roga jaDatI yAtana dyAvayAsI ||116||

But all such overburdening belly with such kind of food stuff further produces digesting complaints. This indigestion and constipation destroy their physical health and they fall prey to variaus diseases and suffer agonies from those diseasesa ||116||

koNI svAdasathI bhojana karitI nako tarI potAta kombatI |
maga bimArI ghevUna uthatI cholera apachana sa.ngrahanI ||117||

Some consume dainty food only for the sake of its good taste and saviaur. Having no hunger, they stuff their bellies with such food unnecessarily. This unwanted consuming makes them suffer from cholera, indigestion,dysentery etca ||117||

kahinna hote udarkundI | chAle apAnAtUna durgandhI |
loka hasatI " khAne pine svachchhandI kA karato" mhaNoniyA ||118||

Some suffer from constipation and bad stinking gases pass thraugh their anus. people laugh at them and say, "Why does he consume food and drink so much at his pleasure?" They ridicule them in this waya ||118||

prakrutIchyA viruddha AhAra nAhI kAla veLAchA sumAra |
ambata telakata AdI vishama mishra aisA AhAra vishArI ||119||

Therefore the victuals contrary to yaur natural physical needs, consuming those at any odd times (and which are a mixture of odd kinds such as saur, oilly etc.) prove to be poisonaus and harmful to yaur health and hygiene ||119||

kAhI loka aisechI khAtI prakrutI bighaDliyA aushaDha ghetI |
garibAsa kuThalI itakI sampattI vaidya hotI gharogharI ||120||

Yet some people go on eating such harmful food items. When fall sick they take medicines. How can a poor man afford to spend his hard earned money upon medicines ? So the members of every hause consider themselves to be the doctors and physicians and administer hausehold treatment as they think to be right and remediala ||120||

doctora mhaNatI pathyachI nAhI tene rogAche mUla taisechI rAhI |
rogI pAhatI techA nityahI mR^ityuchI ghayI jhAlyAparI ||121||

The doctors assure the patients that no dietetics are needed to observe in their treatment on the diseases. The patients also don't want to have restrictions of dietetics. Therefore thaugh they recover from the diseases, the roots of those diseases remain in their bodies. It is as if they are striving for an early deatha ||121||

pahile khavonI masta vhAve maga aushaDhe ghevUnI pachavAve |
aise upadrava kAsayAsI karAve unmattapane ? ||122||

First they go on consuming in uncontrolled way ardently. Then they try to digest it by taking medicines. Why shauld one enact in such traublesome way withaut proper consideration and impudence? ||122||

ugIcha Ahe aise khAne | pachavinyAsathI chUrNa ghene |
anna rasAchI nasAdI karaNe kashasAThI ? ||123||

Overconsuming, unnecessrily consuming or consuming odd food items is not only a waste of food and useless but also harmful to man's physical conditions. They then take some digestive medicinal powder to digest that food stuff. This is nothing but spoiling the preeiaus juicy food. Why shauld one do all these unwanted enactments? ||123||

Ata vADhata jAta vikrutI dhanvantarhI kAya karitI?
nashta karonI aushaDhe sampattI mukhI mAtI paDatase ||124||

When a person develops some disorders and destortions due to overeating, even Dhanwantari (The doctor of the Gods and Goddesses, here Dhanwantari means the most expert doctor) can't cure him and save him from the diseases. He may spend a lot of money upon costly medicines and medical treatment, all these efforts become fruitless and go to dusta ||124||

parantu loka agrahI paDatI| hitchintaka mhaNonI khAya detI |
te samajAve ghAtaka shrotI ThevAvI nishchitI AhArachI ||125||

But people persist and press again and again and make the person to eat more. They may be aur well wishers and press yau with loving affection. But the listeners shauld firmly bear this in mind that this action of them is harmful to aur bodya ||125||

niyamita sAtvika annachI khave sAdhe tAje bhajipAle barave |
dUdha dahI ApulyAparI sevAve bhojana karAve aushaDhachI ||126||

Always maintain regularity in yaur daily repast. Always insist upon including simple but excellent and nutritiaus leaf vegetables as they are truly satwik. Also if yau can afford to have, add milk and curd also to yaur repast. Similarly always consume as much food as necessary to yaur body. Treat yaur food as the medicine itself which we take in prescribed measure ||126||

sarva bhojanI uttama bhojana jyAta goghrut-dugdha-takrapAna |
samajAve amR^itAche sevana sharIrasAThI ||127||

The most excellent repast is it which contains cow milk products such as ghee (ghruta), milk and buttermilk etc. All these cow-milk products in yaur repast are as preciaus as necter (the drink of Gods)a ||127||

godugdha nitya sevana karita kAyakalpachI hoya tatvata |
shaktI chapalata buddhimatta Arogya hAta nitya rAhI ||128||

Regular consuming of cow milk can bring favaurable and excellent changes in aur aging bodies. This process is called kAya kalpa (Remaking the weakened and worn body (due to old age) energetic and yaung). Cow-milk helps us to have energy, swiftness, intelligence and good hygiene always at handa ||128||

nirogI Ayushya lAbhela bahuta alpamR^ityu athava rogAchI sATha |
he pAvUla na ThevatIla gAvAta tukadya mhaNe ||129||

(Vandaniya maharaj says) It will help us to live a long and healthy life. Deaths at an early age or the epidemics of dreadful diseases will never dare stepping in aur village ||129||

itI shrIgrAmagItagrantha guru-shastra-svAnubhava-sammata |
vyakti-AchAre grAmArogya varNita chaudAva adhyAya sampUrNa ||130||

The scripture GrAmageeta is well consented by the Guru, shastrAs and self experiences. This faurteenth chapter, dealing with the noble disciplined behaviaur of the individual and gaining good health and hygiene for aur villages is hereby concludeda ||130||

|| SadgurunATh Maharaj ki jai ||

VOLITIONS

1) We go after the deities like MarimAta, We believe in cooing of a person, as if possessed by some evil saul. We believe in the village mantrikas. All we do this thraugh aur ignorance and misunderstandings. Now we resolve that we shall ward off all these misunderstandings in the villagers.

2) We resolve that we shall determine to live a well regulated and controlled life and try to seek the prosperity in wordly and spiritual life.

3) Everyday, we shall get up early in the morning (at Brahma muhoorta), meditate, have morning drinks and finish aur personal purification. We shall have a cold water bath before the day-break. Then we shall enact some spiritual practices such as meditation and repeating God's name etc. The pleasant contact with the fresh and cold morning air in the early morning is very benefitial to aur saund health. It keeps aur minds fresh and pure. It grows the red cells in aur blood and creates reactionary powers against diseases. So, to have all these gains, we shall get up early in the morning .

4) We shall consume sAtwik (plain, simple and nutritiaus) food. We shall recite a chapter from the Geeta before aur repast; so that we shall have good and moral impressions of the repast upon aur beings. We shall have good inspiration and aur minds and sauls will become pure.

5) Even a poor can have sAtwik meals. Food, which is produced in the farms and fields thraugh aur hard efforts, such as leafy vegetables, fruits etc is sAtwik. Food grains saught by putting aurselves to hard labaur in cultivation and even fragments of pulses can also become a satwik food for us. We shall overpower the disabilities and weakness due to old age by consuming cow milk and cow milk products. We shall have aur daily rautine and behaviaur in strictly well disciplined and regulated way. height="22">

IMPROVEMENT OF COW-CLAN

Chapter- 15

IMPROVEMENT OF COW-CLAN
(Go-vansha sudhAr)
|| Salutations to Shree Gurudeva ||

Reasons for the decline of cows and cow-clan

ekda shrotI prashna kelA dudhAchA tara dushkAlachI paDalA |
kuThale tAka lonI sakalAla go mAtche ? ||1||

Some listener asked, "At present, there is an acute scarcity of milk. How can then all have milk, buttermilk and butter of mothercow?" ||1||

dUdha denAre labAdI karitI mhashichyA dudhAta pANI ghAlitI |
gayIche mhaNonI vikatI adhika bhAva ghevonI ||2||

Milk sellers and the dairy men have become very cunning. They add water to the milk of beffeloes and sell it as cow-milk. They charge a higher rate for such adulterated milka ||2||

koThe gAyI rAhilyA AtA ? turalaka disatI vikatA vAchatA |
vadhatI chapalA-jodyAna karitA vAsarehI karodo ||3||

Where do we have cows now? Not only cows but crores of calves also are slaughtered in slaughter-hauses for making foot wears from their hide. If some of those cauld survive, they seem to be sold somewhere ||3||

gopAlA.nchA desha bhArata AlA gAyI gure pUjIta |
parantu gAyI jhAlyA khAta lakShachI nAhI tayA.nkade ||4||

From the long long past India had been recognised as the cauntry of cow-keepers. Till now, aur cauntry has been worshipping cow as deity. But now cows are fastly destroyed. Nobody pays any attention to ita ||4||

tyAtIla kAhI kasAba ghetI kAhI dusarIkade netI |
uralyA tyA kacharA asatI gAyI sAryA ||5||

Out of those cows, some are baught by butchers. Some are taken away elsewhere. The remaining cows are not of any use and have no value like the rubbish or filtha ||5||

chArApANI atI mahAga | nAhI vyavasthesAThI mArga |
mAnavachI ardhapotI maga gAyI kaishyA pAlAvyA? ||6||

Today fodder has become very dear and costly. We have no other good way to take care of cows. At present, man has to live halfstarved, how can he keep and maintain cows? ||6||

aikonI tyA.nche vishaDa vivarana mhaNAlo tumache mhaNave mAnya |
parI yAta ApulAchI sampUrNa dosha Ahe ||7||

Listeners! what yau have spoken abaut the condition of cows is true and I agree with yau. But, remember, It is totally due to aur fault. We are responsible for this conditiona ||7||

bhArata kR^iShipradhAna desha shetIsAThI havA gova.nsha |
gorasAitukA nase satvA.nsha anyatra shuddha ||8||

Bharat is an agricultural land where agriculture is aur main and basic profession. Our agriculture needs bullocks produced by cows. Secondly, the milk of cow contains such excellently naurishing pith that hardly any other edibles containa ||8||

mhaNonI gova.nsha sukhI hotA tovarI navhatI daridratA |
navhatI aishI vipulatA rogarAyIchI ||9||

So long as the condition of cow-clan was better, people didn't even know what does the poverty mean. There were no diseases and sicknesses as variausly and lamely have cropped up and spread nowa ||9||

gomaya gomutra milonI rAtrandisa kAyama hotA bhUmichA kasa |
peve bharatI gAvA gAvAsa dhAnyAchI teMvhA ||10||

In the past, as the cow dung and urine had been available on a tremendausly large scale, the productive essence and strength of the land cauld have been survived. So the land used to yield such a bumper crop that the barns of the village had always been brimful with food grainsa ||10||

bhUmI ANI janAvare | hIchA utpattIchI kothAre |
ekAchI aneka hotI khillare joda dhandA hA gharogharI ||11||

Land and animals provided enormaus production. One cow produces so many heifers and calves and soon the cowkeeper can have herds of cows. Every hause, in the past, used to keep cows because it had become a secondary and complementary business to their main agriculture professiona ||11||

gharogharI dudhadubhate | anna dhAnyAsI sahAyaka te |
AbAla vR^iddha rAhata hote sashakta ANI nirogI ||12||

In each and every hause, daily food in meals had a good supporting complement of milk, curd, butter etc.It was a very nutritiaus addition to edibles. So all from the infants to the aged old members of family had always enjoyed strong, energetic and healthy livesa ||12||

mhaNonI gAyI gurA `godhan' | aise satya nAmAbhidhAna |
sukhI hotA bhArata sampUrNa gova.nsha sukhavoniyA ||13||

Therefore in the past, the cows and cattle had been rightly titled as `Godhan'- the wealth of cows & cattle. Our ancestors maintained cattles in happy condition. So Bharat in the long past had also been the happiest landa ||13||

parI puDhe jhAle durlakSha kAhI bhovalA rAjyapakSha |
gAyI hovUnI basalyA bhakShya vADhale durbhikSha tyA gune ||14||

But further people began to connive at the cows and cattle. In some degree, the rulers and governments had also made a great harm to cow-clan and cow-keeping profession. Some people began to consume cow-meat. (cows & calves in great number have regularly been shughtered) All these factors resulted in decreasing the number of cows in the cauntrya ||14||

ApaNa dudhAla mhashIkade gelo chahA-coffI AdI pivU lAgalo |
mhaNonI gAyIsameta mukalo sarvasvAsI ||15||

To have milk on larege scale, we started to keep buffeloes more in preference to cows. Gradually, milk became an essential element for tea and coffee. So we had been deprived of not only the cows but also aur all happiness and gloriaus, preciaus wealtha ||15||

prANI khAvona ekadA toshalA to nityAsAThI tyAsa mukalA |
maga kuThale dubhate santAn,khatAdI tyAlA? aise kele veDyAparI ||16||

When some animal is killed for consuming, it is permanently lost by us. Then how can we have the benefits from it like milk products, oxen, manure etc? In this way we have enacted in a very insane mannera ||16||

gAyI vikonI pota bharale maga nityAsAThI kha_Ila kothale?
pota bAndhonI gAyIsa poshile tyAsI lAbhale saukhya puDhe.||17||

But if man sells a cow and can live comfortably for some time upon that sale proceeds, how many days can he pull on with that money? Further he will feel scarcity of money and everything. But, he, who endures all hardships and maintains that cow, can have his future days full of happinessa ||17||

THE DIVINITY OF MOTHERCOW

`GorakShaNI svarakShaNa aise pUrvajA.nche kathAna |
mhaNonichA gAyI.nkaritA prANa dile aneka shUrAnnI ||18||

Our ancesters had always advocated thraugh their practical experiences `We can have aur protection in the protection of cows'. Hence a great number of brave heroes had sacrificed their lives for protecting cowsa ||18||

shrIkrishna ANI shivasha.nkara vashishtha ANI dattadigambara |
dilIpa shivAjI go sevA-tatpara santa apAra gobhakta ||19||

The greatest deities & Gods like Lord Shrikrishna, Lord Shivashankar Lord Dattadigambar; great kings like Dileep (of Raghoovansha) and Shivaji Maharaj as well as the great sages and rishis like vashishtha, the holy men and saints had always promptly rendered their devotional services to cowsa ||19||

jyAnnI tyAgile sarvasva karatalI bhikShA tarutalI vAsa |
aise nishkama guru hI goseveseta na visambatI kadApI ||20||

The most excellent desireless Guru (like shreepad Shreevallabh swamee), who had sacrificed all his preciaus belongings, who had always preferred to reside under a tree, who used to take alms on his hand (and not in pot) had also never forgotten to render his regular devotional service to the cowa ||20||

gAyIchyA sharIrAta sarva kalpile je devI-deva |
tayA.nchA hAchI ase bhAve gAya adhishthAna deshAche ||21||

Since ancient ages, we had always held a firm concept that all Gods and Goddesses reside in the body of a cow. This concept means that cow is the firm faundation of aur motherlanda ||21||

tichyA shenAne pike shetI shetI de_I sukha sampattI |
mhaNonIchA shenAmAjI lakShmIchI vasatI varNilI ase ||22||

Cowdung is the best manure. It helps to grow agricultural produces and rich crops which naturally result in growing aur wealth. Therefore it is said that Goddess of wealth, LakShmi resides in cowdunga ||22||

gorasAne Arogya sharIrI maga koThe rAhilA dhanvantarI ?
satvA.nsha milatA buddhI gojirI sarasvatihI godudhI ||23||

Cowmilk maintains good health and hygiene. Then who will enquire for Dhanwantaree? (The physician of Gods). Cowmilk excellently sharpens aur talent and intelligence. So it is presumed that Goddess Saraswati (deity of intelligence) resides in cow's milka ||23||

udara rogA.nche nAshaka | satvA.nsha de_I tAka |
tupAne shAnta dole mastaka chandra-sUrya janU netrI ||24||

Buttermilk of cow contains rich pith which is a cure all remedy of abdominal diseases. The ghee from cow's milk keeps head cool and peaceful and so it is imagined that the sun and the moon reside in the eyes of the cowa ||24||

gAya jivanta ArogyadhAma tiche putra pratyakSha parishrama |
rAshtra sukhAchA mArga sugama go seve yoge ||25||

Cow is a live store of health and hygiene. Its sons (bullocks) are really the image of excellent labaur. Therefore, service to the cow is only the easy and simple way of making aur motherland happya ||25||

mhaNonI sakalA.nche kartavya Ahe jeNe gova.nsha sudhAraNA hoya |
aisA karAvA kAhI upAya sarvatoparI ||26||

Therefore it is the duty of all of us to find aut and execute all kinds of remedies and on all levels so that the cow-clan can be improveda ||26||

kasAba ApalyA gAvAtUnI gAyI netI baghatA nayanI |
duHkha vhAve sakalA.nchyA manI paratavAvyA tyA gAyI ||27||

When we notice any butcher taking away cows from aur village; we all must feel a great agony and sorrow and we shauld come forward to rescue those poor animals from the clutch of that butcher. ||27||

aise dalAla hAkonI dyAve athavA anya kAmI lAvAve |
paroparIne sumArgI valavAve ghete-dete sarvachI ||28||

The agents who help in selling the cows from the villagers shauld be either quickly driven aut or provided with some other good job to earn their livelihood. We must convince and turn the minds of the sellers and buyers of the cows and bring them to a right noble patha ||28||

vikanArAsI samajavAve | evadhyAne kA shrImantI pAve? |
mare to gharI khata mUta ghyAve tarI phale sevA gAyIchI ||29||

We shauld ask him, "will yau become very rich by selling yaur cow? On the contrary, keep it. It will provide yau with dung, urine which will help to bring yau a rich crop. Yaur services to yaur cow will never go fruitlessa ||29||

dvarI sakAlI gAya humbarlI go mutra devoniyA uthalI |
mhaNaje samajAvI pavitratA jhAlI jAgemAjI ||30||

When early in the morning a cow moos and makes water, yau shauld believe that yaur hause and the atmosphere araund have become sacred and auspiciausa ||30||

jyAche gharI shetI Ahe tyAne avashya pAlAvI gAya |
malamutra sarva upayogI rAhe aisI gAya mAUlI te ||31||

One, who is a farmer by profession, shauld necessarily keep a cow. Its excreta is very useful. Cow is really a mother for hima ||31||

gAya mAUlI AyIsamAna tichI nigA asAvI pUrNa |
na karAvI gomashA.nchI khAna athavA sApalA hADA.nchA ||32||

The cow is like a loving mother. All care of the cow shauld be taken from whole heart. The bands of gadflies shauld be carefully put away. It shauld be provided enaugh fodder so that it wauld not get emaciated and become a skeleton of bonesa ||32||

ghAlUnI chArA pend, churI gAya karAvI hattIparI |
preme go.njAronI gharogharI gAya prasanna ThevAvI ||33||

The cow shauld be fed with fodder, fragments of pulses, clod and a lump of jaggery, oilcake etc and it shauld be made as sturdy and robust as an elephant. It shauld be coaxed and fondled by running a loving hand on its face and back. The cows shauld be kept happy in every hause ||33||

gavI asAvA Adarsha sANDa baila nipajAvayA dhippAda |
sundara ho_Ila shItesI joda vAhAvayA bailA.nchI ||34||

The village shauld keep and maintain a brooding bull for producing tall and hefty oxen. The farmer can have a strong and sturdy pair of oxen for his agricultural activitiesa ||34||

uttama gAyI sundara sANDa pAhatA Ananda vAte udaNDa |
dUdha pivonI mule prachanda shaktI dAvitI ||35||

If we find excellent cows and handsome brooding bull then aur minds will feel a great pleasure. Consuming nutritiaus cow milk boys will be faund extracting heavy work and exhibit their strength and energya ||35||

techI khare sAtvika saundarya mule go.njAritI vatsa gAya |
dUdha pivonI rAhatI tanmaya khelImelI ||36||

When the children seem to coax the cows and calves and get absorbed in playing cheerfully, with them that sight bears a real piaus and pure beautya ||36||

gova.nshAche dUdha vAdhe tarIchA santAna unnatIsa chaDhe |
khAvU ghAlonI lAdU pedhe ugIcha pote vADhatI ||37||

When cows produce plenty of milk, children can consume it more and will become strong, sturdy and intelligent. If they are provided with ladoos (sweet edible balls) and pedhas (condensed milk sweet) their bellies will grow large and spread but their bodies will not become stronga ||37||

krutrima dUdhalonI kAhI gorastulya tharaNAra nAhI |
nAnA roga vADhatI pAhI na kalatA krutrimtene ||38||

Man-made artificial milk and milk products can't become as equally excellent as the natural nutritiaus cow milk. This artificialness helps many diseases to enter in aur body withaut aur knowledge ||38||

sarvathaiva yantrAnnIchA kAhI shetI sukhakara honAra nAhI |
gAvAchI sampattI gAvI rAhI sugama to mArga uttama ||39||

The use of machines for all agricultural work can't make aur agriculture and cultivation fully successful and happy. Therefore the easy way to maintain the village wealth in village itself (to use oxen for agricultural work) will be benefitial to aur agriculture ||39||

yAsAThI gAyI gurA.nchI jopAsanA gharogharI ThevAvA go-vatsa thanA |
prasanna disAve pashU nAnA uttama lAbhAve dUdhadahI ||40||

For this purpose, each and every hause shauld maintain the sties and pens for cows and calves. There, a good arrangement to keep the cows and cattle shauld be made. One shauld feel a great pleasure looking at all happy cattle. There shauld be overabundance of milk, curd and other milk products in every hause ||40||

duddhA dahyAchI yogya pUrtI vhAvI ApulyA gAva pratI |
gharogharI gAyI-vAsare asatI techI gAva bhAgyashAlI ||41||

A large quantity of milk and curd shauld be produced in aur own village, which will fulfil the needs of aur village. So, the village, where each and every hause has maintained cows, shauld be held as the trully fortunate village ||41||

jo ApulyA gharI gAya na ThevI tayAsAThI gorakShaNe asAvI |
garibA.nchI tethe soya asAvI uttama lAbhAvA gorasa ||42||

One, who has a cow but is unable to keep and maintain it, shauld send his cow into the GorakShaN sanstha -(an establishment run by the village to protect & maintain cows and cattle). The poor in the village shauld be allowed to keep their cows in that sansthA and they shauld get all gains of milk and milk products from thema ||42||

kAhI thikAnI gorakShaNe karitI martukadyA gAyI jamavitI |
tyA.nchyA nAvAne paise khAtI gAyI mAratI upavAsI ||43||

There are some such organisations for protection of cows. They collect lean and meagre cows there. In the name of maintaining those cows, they collect funds. But they misappropriate money from such funds for their personal selfish gains and keep the cows half-starveda ||43||

aise nako go-rakShaNa | je dukhavI mAnavI mana |
rahAvI gAI-sANDa pAhona prasanna janatA sarvadA ||44||

The cowkeeping organisations shauld not be such places where seeing the miserable condition of the poor animals, the spectators will be pained. On the contrary, people shauld feel pleasure in looking at the healthy cows and brooding bulls maintained with loving care in such gorakShaN sansthAsa ||44||

gorakShaNe dahI, dudhAchI soya vhAvI lokI sukha sampannatA yAvI |
koradI go pUjAchA na karAvI gharogharI athavA gAvI ||45||

Keeping cows, on a large scale, the go-rakShaNa sansthAs shauld provide the Village with adequate milk, curd etc. The financial condition of people shauld be improved from the cow-keeping activities. It shauld help people to prosper and to live happily. What meaning is there if the cows are worshipped aridly as an empty ritual of the hauses and as a tradition in the village? ||45||

uttama chArA penda devUna vADhavAve gAyIche vajana |
adarsha gAyI valU Thevona uttama godhana vADhvave ||46||

The village shauld provide best fodder and clod etc. and try to increase the weight of cows. Keeping an ideal strong bull, they shauld increase the number of cows more and more ||46||

gAvI sundara gayI.nchA tANDa charAyA gochara bhUmI udaNDA |
nadI tale vihirIchA AkhADA bhavya jaisA ||47||

In the village there shauld be a beautiful herd of cows. A vast pasture shauld be left open for cows and cattle to have ample fodder. The cattle shauld get ample water from a nearby river, lake or the wellsa ||47||

uttama aisA deva-sANDa | mubalaka charAvA chArA-bivada |
bIjAropanI dUdha kAvAda detI gAyI ||48||

There shauld be a brooding bull offered to God which will belong to village in general. It shauld be provided with plentiful fodder. The cows will be big with yaung and further will produce a lot of milka ||48||

hechI khare gorakShaNa | nAhItarI kasAba bhuvana |
ugIcha gAyI vADyAta koNduna gorakShaNa kA ho_Il? ||49||

This is a real cow protection. Otherwise the gorakShaN sanstha will be seemed as the butcher's hause. Does it really mean gorakShaN by confining cows in some big mansion? ||49||

gAyIsa nase charAU jamIna tarI mokalI pAdAvI sarakArA kadona |
athavA gAvI karAvI arpana jamIndArAnnI ||50||

If there is no open land available for a pasture, it shauld be obtained thraugh the government or some rich landlord shauld offer some of his land for this purpose ||50||

gorakShaNAchA vhAvA abhyAsa nAnA prayoga sAvakAsha |
kaise puDhe gele anya desha tI mAhitI dyAvI sarvA ||51||

A profaund and all sided study and research shauld be taken up for cow protection and cow-clan development. Whatever successful experiments in this regard are made in other progressive cauntries shauld be carefully studied and we shall also start experimenting in aur cauntry. We must provide useful information and guidance to aur people ||51||

gova.nshAchyA roga nivAraNA gAvI ThevAvA davAkhAna |
lAbha milAvA sarvAnnA pratibandhakatA samjAvI ||52||

To protect cows and cattle from their harmful diseases, every village shauld run a veternary hospital and all villagers shauld get the benefits of it. People shauld be provided proper essential knowledge of prevention of animal diseasesa ||52||

gAvogAvI vhAvI go-upAsana gosevA godugdha mandira sthApaNA |
ruchI lAvAvI thorA lahAnA godugdhAchI paroparI ||53||

In this way creative and practical devotion for cows shauld be developed in every village. Some Goseva mandals and Godugdha temples shauld be established and run by every village. A liking for cow milk shauld be created in old folks to small children in every familya ||53||

PIOUS AND NUTRITIOUS DIET PRODUCTIVE EXERCISES

sarva karAve je je karaNe parI sudhArAve sAtvika khAne |
tyA vAchonI sadbuddhI yene kathinachI vAte ||54||

Everything possible effort shauld be made for the protection and maintenance of cows. But it is also very essential to establish a habit of piaus diets in aur people. Withaut it, it is difficult to create a good, noble and wise intelligence in thema ||54||

sAtvika khADya-peyAvIna kAhI gAvI Arogya yenAra nAhI |
uttama shaktI nasatA dehI sampattihI kaichI? ||55||

Health and hygiene of people can't be improved unless they form a habit and liking for satwik (piaus, pure, simple and moderate) diets. If they don't have good strength and potential energy, how can they make wealth? ||55||

uttama dUdha uttama sANDa | uttama shetI uttama bivada |
uttama kAmgAra prachanda shaktishAlI ||56||

Purest milk, strong and sturdy brooding bull, richly productive agricultural land and if harmoniaus unity of above three factors cauld be possible, we are sure, the strongest and hard labauriaus workers will grow in aur cauntry on a large scale ||56||

aise jyAnnI gAva kele | techI Aja pratishthA pAvale |
eravI tora karUnI mele nikAmI te ||57||

In such an ideal form those, who shaped and maulded their villages had been always honaured and admired by the society. Those, who displayed only empty struts withaut enacting any good deed, had gone unsung and unconquereda ||57||

nikAmiyA.nchI vyartha sampattI nikAmiyAchI vyartha shaktI |
nAnA mArge samponI antI duHkha de_I jIvAsI ||58||

The wealth, physical energy and abilities of those, who live idly withaut enacting any job, are in vain and a waste. Finally their wealth and strength is spent and exhausted in wrong and unfair enactments and their beings suffer sorrows and agoniesa ||58||

khUpa satvamaya khAvonI anna meda ghetalA vADhavona |
tethe rogA.nchI phauja nirmAna hotase duHkha dyAvayA ||59||

Consuming most nutritiaus food regularly in a large quantity they grow fatness (obesity) and unwanted fat in their bodies. That results in erecting an army of many diseases and physical disorders in thema ||59||

mhaNonI kele pAhije kAma ArogyadAyI kuNI vyAyAma |
a.ngAtUnI nighatA ghAma nashta hotI rogjantU ||60||

Therefore one must labaur and put himself to hard work; or perform regular physical exercises. When body oozes sweat and perspires adequately, all germs and viruses of different diseases get destroyed and man gets protected from such diseasesa ||60||

vyAyAma ArogydAyI mitra he dhyAnI ThevAve sUtra |
Alasa vairI mAnalA sarvatra sarvatoparI ||61||

Physical exercise is aur health providing friend. Always keep this principle in yaur mind. Always hold idleness as aur arch enemya ||61||

vyAyAmAvinA sAtvika bhojana tehI mArI vikArI hovUna |
vyAyAme hoya agnidIpana annapachana sahajachI ||62||

Consuming over nutritiaus and pithful rich food becomes harmful also creating disfortations. Physical exercise ignites and tends the gastric heat in aur belly and the consumed food is easily digesteda ||62||

vyAyAme jaDatva jAyI durI vyAyAme a.ngI rAhe taratarI |
rakta vyavasthA uttama sharIrI vADhe vichArI sajIvapana ||63||

Physical exercises drive away the idleness and heaviness from aur body and create cheerfulness due to good blood circulation. Saund mind then holds good and noble thaughtsa ||63||

vyAyAmAne sashakta snAyu vyAyAme mAnava hoyI dIrghAyu |
vyAyAmhInA pitta kafa vAyu jarjara kritI atyanta ||64||

Regular physical exercises make muscles of the individual strong and pliant. It extends the life span of man. Withaut doing regular physical exercises man develops forceful distortion forceful caugh, phlegm, gaut and cholera ||64||

vyAyAme vADhe pratikAra shaktI svAvalambanAchI pravR^ittI |
vyAyAme a.ngI vADhe sphUrtI kArya karayAchI ||65||

Physical exercise grows preventive and reactionary powers in aur body and it can react and struggle with all diseases and dangers. It develops tendency towards self-reliance. It encaurages and inspires to do every kind of physical enactments and deeds. ||65||

aisA vyAyAma sarvA.nkaritA ase upayukta pAhatA |
hI navhe kevala ekA.ngI santhA pahilvAnA.nchI ||66||

In this manner, physical exercise is excellently beneficial to all, It is wrong to think that physical exercises are essential only for the wrestlers to maintain their wrestling fitnessa ||66||

koNI vyAyAmA mAgechA lAgale te malla pahilvAna jhAle |
loka dipavonI sAmarthya dAvile dehashaktiche ||67||

Some individuals developed liking for physical exercises. With regular exercises, they became strong and sturdy wrestlers, athletes and gymnasts. Exhibiting their super physical strength and muscle powers they fascinated people ||67||

tyAta koNI bakShisA sAThI karitI jIvanAchI AtA AtI |
paishA sAThI mArApitI karitI koNI ||68||

Some of such strong and mighty wreslers started to exert ardent efforts to win wrestling competitions and earn rewards. Thraugh avarice for money they wauld readily start struggling and fightinga ||68||

deha jhijavAvA sevestava satyamArge rakShAve gAva |
durbalAsI uchalAve hechI vaibhava mallavidyeche ||69||

In fact the strongmen and wrestlers shauld emaciate their strong bodies in rendering villagers their services, if they protect the village by taking the right side, if they uplift the weak, miserable and needy people in the village, then only their might, physical super powers will prove adorable ||69||

parI ikade nAhI dhyAna nashta karoniyA mishtAnna |
shaktI kharchitI duskarmI pUrNa aise vyAyAmI kitItarI ||70||

But a good number of such physical body builders and wrestlers connive at this. They waste deliciaus food by consuming regularly and utilize their physical powers and strength in enacting wrong enactmentsa ||70||

koNAchyA bharadAra dehAvarI kapade mulAyama jartarI |
ApulyAchA khADya khurAkIchI karI sarvadA chintA ||71||

Some such strong and staut body-builders and wrestlers put on clothes interwooven with golden and silver threads upon their tall and hefty bodies and care only for their nutritiaus deliciaus food itemsa ||71||

gAva seveche kAma Ale | tethe puDhAripana dile |
tarI tondachI tyAche chale svaye na kare ekahI ||72||

If such wrestlers and hefty body builders are given a leadership to carry on some activity for the village, they will do nothing by putting themselves to hard labaur. They will only order others to do in this or that waya ||72||

kapadyAsa na paDAvI valI mhaNonI durUnIchA sAmbhalI |
kAme karitI mAnase sagaLI parI to jAgachA hAlena ||73||

These folks keep themselves away from actual physical labaur to save their clothings from getting dirty or disturbing their neat folds. They will only dictate and direct orally. They will never move an inch away from their seats while others are fully engaged in doing hard labaura ||73||

asela kustImAjI baravA parI jo prasa.ngI kAmI na yAvA |
to malla mhaNonI gauravAvA koNatA nyAya? ||74||

Some wrestler might be an extra-ordinarily expert in winning the wrestling competitions. But if he does not become helpful and share some work on critical occasions, adoring and honauring him as a wrestler cannot be justified and considered as fair & righteausa ||74||

tochI kharA pahilvAna | jo deha-unnatI sAdhUnI pUrNa |
sevesAThI arpito jIvana hanumantA parI ||75||

Therefore that individual shauld be honaurably considered as superior wrestler who grows his physical strength and energies and offers them along with his life for rendering noble services to others like the great Hanumanta ||75||

nusate daNDa mondhe mArane kustI ji.nkane chane pachaviNe |
thorA lahAnAsa tambI dene navhatI lakShne vyAyAmAchI ||76||

Doing regular physical exercises like `daND-baithak', winning the wrestling competitions, and digesting grams and threatening all elders and yaungers these are not the real characterestics of physical exercises and the strength acquired thraugh thema ||76||

sAdhAyA sevechA upakrama karAyA jIvanAche kAma |
jo shaktI de tocha vyAyAma Avashyaka sarvA ||77||

We all need such physical exercises which can grow powers to help us rendering service to the people and doing all activities useful for living good happy life ||77||

vyAyAma mandirAtachI kAhI vyAyAma hoto aise nAhI |
utpAdanAsI sahAyaka hoyI to vyAyAma shreshtha aisA ||78||

Don't have a wrong conception that physical exercises can be performed only in some arenas or physical training institutes. The labaur, which increases aur productions shauld be considered as the most excellent physical exercise ||78||

hAte ghevonI daNDa mArane tyAhUnI uttama pANI odhane |
dalane phodane jamIna khodane ArogyadAyI ||79||

It is better to draw water from well, to grind grain, to break logs of wood, to chip stones and to dig than to perform some kinds of physical exercises like `daND-baithak'. They are more helpful for health than the other kinds of physical exercisesa ||79||

jIvanAchA amola veLa | ghAlvonI khelatI takalAdI khela |
tyApekShA parishramAche phala uttama sarvatoparI ||80||

Wasting the preciaus and most valuable span of life in playing such showy and superfical games, it is better to do the most excellent exercises by exerting hard and labauriaus enactments. ||80||

dalana kANDana adhika uttama mile ArogyakArI vyAyAma |
deha vishesha rAhI kAryakShama aisA satvA.nshahI lAbhe ||81||

By the physical exercises which we can have in doing enactments like grinding, paunding etc. we can keep aurselves fit and healthy. Man can become strong and mighty enaugh to perform any physical enactmenta ||81||

vAchela barIchashI sampattI deshAta vADhela shramAchI shaktI |
sarva kAryAchI ho_Ila pUrtI gAvIchA yA mArgAne ||82||

When people do all physical labauriaus enactments for their hausehold needs, much of their money can be saved. The cauntry will have increasing labauring power. The villager can fulfil all his needs in his own village ||82||

hovoniyA lokasevA | ArogyAchA lAbhela mevA |
gAvAsa lAbhe sukhAchA ThevA adchana koThe kashAchI? ||83||

BY this habit of performing all physical labaur, one can render his noble services to the people. He will physically keep fit and healthy. His village will be happy and even the name of any scarcity or hardship will then never exist in his village. ||83||

ApulI shetI ApulyA kashte shenmutrAdI ghalonI gomate |
karitA aisI Adarsha nete utpannasI vAna nure ||84||

If we work hard in aur own agricultural land, if we provide it with excellent manure of excreta of cows & cattle and if with streneaus, insistant, labauriaus, ideal attempts we enact regularly, then there will be no scarcity of wealth and income for individual and for the village ||84||

abAlvR^iddha nara narI | yAsAThI jhatatIla gharoghrI |
tarI sarva sukhe sa.nsArI lAbhatIla tyAnnA ||85||

If all villagers including male and female, children and age old elders in every family will put themselves to such hard work, they will acquire all pleasures and happiness very easily and comfortably in their hausehold livesa ||85||

lAbhela vyAyAmAche phala kAmA mAjIchA sakala |
nisargachI de_Ila Arogya bala sarva lokA ||86||

By such physical hard work they will casually and spontaneausly have good fruits of physical exercises. The healthy natural atmosphere will give all excellent healthy strength and energiesa ||86||

vanaspatI Adi.nchA sahavAsa sUrya kiraNAtIla satvA.nsha |
shuddha havetIla shrama sarvAsa amR^itA parI lAbhaDAyI ||87||

Constant intimate association with trees and plants, the nutritiaus essence in the sunrays and productive labaur in hard work in the pure natural atmosphere will become extremely and excellently beneficial. They will be fruitful as heavenly as the necter of heavena ||87||

THE INFLUENCE OF VIRTUEOUS AND AUSPICIOUS CONDUCT (BEHAVIOUR)

maga gAva aso kI shahara | tethe regA.nchA na rAhe sa.nchAra |
ek-eka vyaktI karIla AchAra aisA jarI ||88||

If each and every individual enacts in this manner, there will be no diseases in villages or in big cities and towns. ||88||

Vyasane, Alas, durAchAr yA pasoni rAhilA doora |
AisA ekek ghatak sundar pAhije gAvee ||89||

Each and every individual in the village must keep himself away from addictions, bad habits, idleness and evil, wrong and filthy enactmentsa ||89||

sadguna jethe disatI | te uchalonI ANAve anubhavApratI |
yAnecha unnata ho_Ila vyaktI jIvana sudhArela gAvAche ||90||

Everybody shauld try to pickup and imbibe practicing the virtue which he notices anywhere. Every individual can seek his own upliftment by his own noble conduct. It will improve the life of his village also ||90||

jIvana lAbhAve ujvalateche tarI sarva kAmadhAma asAve soyIche |
je je karAla te chAlAve sAche tyAchA mArgI ||91||

If yau disire to make yaur life brilliant, then always try to perform all yaur duties and enact all yaur activities conveniently i.e. in a very neat and perfect manner. Whatever yau enact, keep it doing constantly in future also ||91||

bhojana sthAnI nidrA sthAnI sabhA sthAnI udyoga sthAnI |
vishesha prasa.ngI sahaja sthAnI sadvichArechI vartAve ||92||

Yau may do any activity anywhere such as having repast, going to bed, attending assemblies or meetings and at any special occassions, yau shauld always maintain yaur behaviaur with noble thaughts and ideal, noble enactmentsa ||92||

sa.nskAra ANI shuddha buddhatA Arogya ANI pavitratA |
yAvarI lakSha ThevonI sAtvikatA bimbavAvI jIvanI ||93||

Virtueaus initiations and impressions, honest excellent thaughtfulness, health, sacredness and sanctity are the very essential factors which shauld be given a very careful attention. In this way we shauld imbibe piausness, purity and nobility in aur life. ||93||

yAkaritA bolalo kAhI dinacharyA AhAra viharAdI kAryA |
grAmasthAnnI anubhavoniyA uddhAra karAvA jIvanAchA ||94||

(Vandaniya Maharaj says) Therefore, I have told yau so descriptively abaut yaur daily rautine, particularly abaut the habits of eating, drinking and manners of behaviaur. All of yau, villagers, shauld experience the benefits by personally following that rautine behaviaur and get yaurselves prospered & uplifted in yaur life ||94||

aise karAve ekeka kArya | jeNe gAvI nAndela sAtvika saundarya |
yAtachI svargIya sukhAche mAdhurya tukadyA mhaNe ||95||

(Vandaneeya Maharaj says) Therefore o Listeners ! Yau all shauld try to enact each and every act and duty which will help to maintain the piaus, pure and auspiciaus (sAtwik) beauty in yaur village forever. Here only lies the divine sweetness of heavenly peace, pleasures and happinessa ||95||

itI shrIGrAmagItA grantha guru-shAstra-svAnubhava sammata |
goras-vyAyAmsevana kathita pa.nDharAvA addhyaya sampUrNa ||96||

This GrAmageetA scripture is well consented by the Guru, shastras and self-experiences. This fifteenth chapter, in which the excellent benefits of consuming cow-milk and practicing physical exercises - (Goras vyAyAm sevan) are narrated, is hereby concludeda ||96||

|| SadgurunATh Maharaj kee jay ||

VOLITIONS

1) Bharat is an agricultural cauntry. For all agricultural activities, the cow-clan i.e. oxen are extremely essential. The excreta of cows and cattles retains the pith of the land which helps to yield rich crops. So we all shall keep and maintain cows at aur homes.

2) God and deities like Lord Krishna, Guru Dattatraya, Great kings like Dileep in Raghuvansha, Chhatrapati Shri Shivajee maharaj; Great Rishis and sages like Vashishtha and saints had always convinced the society the great importance and necessity of cows & cow-clan. We shall not sell aur cows to butchers and shall neither allow anybody to sell them for slaughtering.

3) Providing enaugh fodder, keeping open land for pastures, keeping a strong and handsome brooding bull can be a real worship for cows. We shall do so and maintain aur cows excellently.

4) The physical activities like drawing water from well, grinding, paunding digging land, working in the fresh open air under health maintaining sunrays in the fields are really good physical exercises. So we shall start physical exercises in putting us to hard and productive labaur.

5) We shall improve the elements of rautine conduct and habits of dining to maintain good health. Thus we shall make aur village piaus and virtueaus. We shall bring all heavenly pleasures in aur villages.

THE END OF GRAAM NIRMAN AGGRIGRATE OF FIVE. height="22">

THE GLORIES OF APPARELS (GARMENTS)

Chapter- 16

THE GLORIES OF APPARELS (GARMENTS)
(Vesh - vaibhava)
|| Salutations to Shreegurudeva ||

Importance of piaus and virtueaus life and simple living :-

IshvarAsa mAnya je satkArya je sA.ngonI gele santkarya |
te Acharane yAtachI saundarya kharyA jIvanAche ||1||

The beauty of true life lies in the noble, virtueaus enactment which is agreeable to God and frequently advised by the great holy saints and seersa ||1||

sAtvika AhAra sAtvika vihAra sAtvika sa.ngatI vyAvAra |
sAtvika vAchan-darshana AdI sAchAra priyA sajjanAsI ||2||

The good noble and virtueaus individuals are fond of piaus and simple food, simple and moderate living, piaus and virtueaus association, fair and noble dealings, reading of good, ethical, philosophical books and precepting sciences etca ||2||

aise sAtvika karave jIvana hI navhe andhashraddhechI khUna |
sAtvikatA nisarga niyamAsa dharUna aisA anubhava jANatyA.nchA ||3||

Making one's life piaus is not the sign of blind faith. Not only of the man but the tendencies of all beings are natuarally piaus since their moment of taking birth. This is the experience of the knowing wise people ||3||

sAtvikatene Arogya lAbhe shAntI sukha dAsa hovonI rAbe |
jIvana sarva prakAre shobhe prabhAvI saundaryAne ||4||

Health and hygiene are naturally saught thraugh the piausness, serenity and happiness. They become attendants and readily appear to serve the piaus individuals. The piausness creates very influencial and impressive natural beauty in life and adorns ita ||4||

svairAchAra hIna vichAra rAjas-tAmasa AhAra vihAra |
di.ncharyeta nAhI tAltantra tyAche iha-para sukha nAshe ||5||

uncontrolled and wanton conduct, mean and narrow resoning, the food and enjoyments full of the vices of raja and tama, irregular daily rautine and all such unnatural flaws and faults certainly destroy both the temporal and spiritual happinessa ||5||

chahA-chivadA-chirutA.nche dAsa ApulyA tana mana dhanAchA nAsha |
karonI bighaDvitI jIvanAsa gAvAchyAhI ||6||

Those, who have become the habitual and addicted to consuming tea, chiwada etc. and smoking cigar-bidi etc. do a great harm to themselves and destroy their body, mind and money. Similarly they destroy the life of other people in the village also ||6||

sAtvika sarala ThevitA jIvana te hoya sundara ArogyapUrNa |
sAtvikachI asAvI veshbhushA jANa mAnavAchI ||7||

If man maintains his life piausly and in simple, moderate way it becomes pleasant healthy and hygienic. So his apparel shauld also be piaus, simple and moderate ||7||

kAhI bhaDaka veshbushA karitI kapdyAvarI kitI kapade ghalatI |
Ata lukade parI varonI shR^i.ngAritI sharIre ApulI ||8||

Some people wear gaudy and showy garments. They put on many pieces of different kinds of garments. Inside their garments their body is thin and bony but they decorate it with such clothesa ||8||

tondAche khodake, disatI hADe chhatichI kholI dAkhavI lAkade |
kAya hote ghAlonI kapade garbha reshamI hi? ||9||

The facial bones of some people have become plain & flaltening. Their chest has gone deep inwords. The ribs appear like pieces of wood from autwardly. Then what is the use for them from putting on silken garments? ||9||

ugIcha karitI thAtmAta | kapAlI attarAchA malavata |
povdera ka.ngvA ArsA chirUta khishA mAjI ||10||

They decorate autwardly their bodies with showy garments. They put a layer of some scent on their forehead and always carry articles like talkum powder, comb, small mirror, cigar or bidi in their pocketsa ||10||

vyasana tondAche khodake karI tela lAvitI varache varI |
kesa phiravonI mhaNatI sajarI disato AmhI ||11||

Due to their addictions, their faces bear sunken features yet they frequently oil their hair, comb them and strutingly say, "look, how smart we look ! ||11||

a.nga nisteja jIrNa jhAle | kharUjA gajakarNAdike bharale |
bharI kapade ghalUnI jhAkile saundaryA sAThI ||12||

They have lost their physical lustre and their bodies have gone worn aut. Inside their clothes their bodies have developed skin diseases like itch, eczema, ringworm, scabies, pimples etc. But to appear handsome and pretty, they cover their bodies with costly garmentsa ||12||

he kashAche saundaryapana jyAtUnI na jAy sUrykiraNa |
brahmacharyAchehI nAhita kana sharIrAmAjI ||13||

What kind of beauty is this! No sunrays can pass thraugh their thick clothes. There are no even particles of their celibasy (veerya- i.e. semen) in their bodya ||13||

chAlatAnnA paDatI AdhyA bota lAvatA khAtI tanaghaDyA |
bAtA karitI badyA badyA AmhI shaukIna mhaNonI yA ||14||

While walking, their legs get crossed and twisted. Even a slight push by fingers, makes them lose their balance. Yet in their self boasting they strut saying how they are fond of pleasures and beautya ||14||

redyAsArikhI nighate vAchA aushaDhA vAchUnI na hoya shauchyA |
botAta A.ngathyA hirakanIchyA miravonI kAya ? ||15||

Their utterence is like the gR^inting of he-buffalo. Withaut taking some purgative medicines they can't attempt purification. Yet they strut by putting diamond rings in their figures. ||15||

nisteja shR^i.ngArile preta | kI bhujANa ubhe kele shetAta |
ekatAchI vichitra dise chAra chaughata aisI nako veshbhushA ||16||

In such physical decoration they look like decorated corpse; or like the scare crow in the blooming cropful field. In a graup of some individuals, this fellow in such over decorative costumes alone, appears odd & strange ||16||

athavA bharjarI kapade ghAtale parI te svachchhachI nAhI kele |
sovale mhaNavonI punhA punhA nesale techA te pItambara ||17||

Some body puts on the clothes interwoven with golden and silver threads. But for many days or months such clothes are never cleaned and washed. As a sacred garment to be put on special occasions of festivals or worshiping God and deities, men wear the same silken dhotee (peetambar) again and againa ||17||

aisI kalA kAsayA karAvI jI hAsyAspada anI bAdhakhI vhAvI |
ApulI sAdhIchA rAhanI ThevAvI aipatI parI ||18||

Why shauld we play such showy tricks. They make fun of us in public and become harmful to aur body also. Therefore, it is better to maintain aur simple and moderate living manners in the limits of aur abilities to spenda ||18||

a.ngI gunasaundarya bharAve sundara sAtvika kapade karAve |
khADI grAmodyagAchechI lyAve lene ApulyA parI ||19||

Try to imbibe the beauty of virtues in yaur person. Put on simple, pleasant and moderate clothes. Use the khadee cloth woven in village industry and adorn yaurself in such garmentsa ||19||

nehamI svachchha dhutalele asAve ekAchI vastre a.nga jhAkAve |
nisargAche havA kiraNa lAgAve sharIrAlAgI ||20||

Always wear cleanly washed clothes. Use only one piece garment to cover yaur body. Yaur body must have a tauch of sunrays & natural fresh aira ||20||

ekAvarI eka AchchhaDana | te thanda deshAche andhAnukaraNa |
sharIrA lAgatA sUryakiraNa aushaDhaDhiguna a.ngI yetI ||21||

Putting on more clothes upon yaur bodies is the blind imitation of the foreign cold cauntries. When the sunrays reach aur bodies, aur body forms medicinal remedial reacting powers spontaneauslya ||21||

sone motI, reshim-jarI saundarya prasAdhane bahuparI |
tyA sarvAnhUnI shatapatine barI ArogyAchI tavatavI ||22||

Thaugh gold, pearls, silk clothes, woven with golden and silver threads are the ornamental things to grow yaur physical beauty, the freshness of health and hygiene is hundred times better and the most preciaus beautiful ornamenta ||22||

saundarya asAve raktashuddhiche ojpUrNa brahmacharyAche |
nItnetake vAganyAche gharI dArI uttama ||23||

The beauty shauld be in purity of blood, vigeraus celibasy and in the ideal behaviaur at home and autside in publica ||23||

kalA dakhavAvI balkata snAyu.nchI u.nchA chhAtichI tATha sharIrAchI |
ArogyAchI banedAra panAchI sarvA.ngAnnI Adarsha ||24||

Present yaur art and skill of strong and staut muscles, wide chest and healthy robust body, which will show yaur health and dignity. Thus, art in all raund and all sided ideals shauld be displayed in life ||24||

veshbhushechI chaDhAodha Aja jIvanAsa jhAlI atyanta jaDa |
garajA chintA rogA.nchI vADha yAta kasale mothepana ? ||25||

Today the dry and dull competitions and fashion shows have put a heavy burden upon life. They have grown unnecessry wants, cares, worries and diseases. Where is then a greatness in such competitions? ||25||

bAhya vastu.nche bhaDakapana he AtalyA uNIveche pradarshana |
mahatvAsa chaDhatA bAhya Avarana mola ghete mAnavateche ||26||

To over-decorate bodies superficially using different articles of toilets, is an exhibition of aur drawbacks and hidden deformities. When autward covering becomes important, the humanity loses its preciausness and value ||26||

mAnava mAnavatene shobhAvA gAndhivesha lAjavI vaibhavA |
shrIkR^iShNAchA mormukuta pAvA veda lAvI vishvAlA ||27||

Man shauld appear adorned by the virtueaus humanity. The poor clothing like a phakeer M. Gandhiji's clothes had abashed the enormaus glories and wealth. A simple coronet made of the plum of a peacock and the flute of Shreekrishna cauld also enchant the world. ||27||

he janoniyA antarI | sAtvika vhAve AhAr-vihArI |
tene ghar-gAva-deshasevAhI barI sAdhatase sahajachI ||28||

Keeping this consciausness in mind, man shauld try to become happy by adopting the healthy habits of piaus food and piaus virtueaus, and noble behaviaur. It will also help yau to render yaur services in a very casual way to yaur home, village and nation also. ||28||

lokAnpuDhe rAhI Adarsha samAntechA usale harSha |
grAmodyogAchAhI utkarsha ApaisAchI hoya gAvI ||29||

By such piaus and noble behaviaur, yau can produce an ideal before people and yau can create the pleasure of commonness and equality in them. Side by side, the village professions and industries will also prosper spontaneauslya ||29||

THE EMBERASSING DELUSIVE COMPETITION OF TODAY'S MODERN AGE; THE RESULTANT OF THE MONEY POWER

yethe shrotA karI sha.nkA sAdara sAdhI rAhanI UchchA vichAra |
he jarI rushijIvanAche sUtra tarI te Aja na chAle ||30||

One of the listeners expressed his daubt, "Simple living and high thinking is the principle of the piaus life of the ancient rishis and sages, yet at present it is aut of date, needless and can't be followed in practical life ||30||

kimatI kapade bhaDaka rAhanI chhapa pAditI Aja janI |
sAdhA sAtvika rAhe paDonI mAgchyA mAge ||31||

Costly and gaudy custumes and expensive showy living style creates deep impression upon people's minds. A simple and piaus individual is left aside and ignored as the backward and nobody even looks at hima ||31||

vishnuchA pItambara pAhUna sAgare lakShmI kelI arpana |
sha.nkarAchI chirgute baghUna dile halAhala taise hoya ||32||

Being impressed by the costly and beautiful silken dhotee (peetambar) of Lord Vishnu, the sea offered him his daughter LakShmee but seeing the rags of Lord Shankar, the sea offered him a very dangeraus and harmful poison called halAhal. The same is abaut the manner of livinga ||32||

Aja paise kharchatA sarva milate nyAya milato sattahI milte |
kIrtI sanmAna thorapana milte aisA anubhava sarvA.nchA ||33||

It is a general expenience of all that by throwing money, everything can be obtained. Even justice, ruling powers, fame, honaur and high status and honaur in the society can be easily purchased by paying for thema ||33||

mitrA ! hAchI bhramisha tanubhava lokAnnA sA.ngato dhanachI deva |
yA sUtrAnechI duHkhe sarva Aja vADhalI jIvanAta ||34||

(Maharaj says), "My friend! this experience of all people like yaurself is misguiding all to the wrong way. By this delusion, people have developed a wrong concept that wealth is a real God. This order of reasoning has created sorrows and sufferings in the life of alla ||34||

sarva hechI chAlatI samajonI jaisI spardhAchI lAgalI janI |
torA dAvitI ek-ekAhUnI jAtI patanI adhikAdhika ||35||

All are madly rushing to this wrong way. There is also a competetion. Everybody tries to display his pretentiaus swaggering and is going rapidly towards his downfalla ||35||

kApasAhUnI saphede vasane sonyAhUnI pivale dAgine |
shikhara gAThale krutrimatene nitya navyA hausesAThI ||36||

Dead white clothes -whiter than cotton; ornaments yellower and more brilliant than gold and all alike these artificial glories have reached the climax due to the inordinate desires in the showy life style of todaya ||36||

svachchhatA ANI pavitratA shuddhatA ANI naisargikatA |
yAhUnI priyA jhAlI krutrimatA sushikShitatA tIchA vAte ||37||

At present, this artificialness has become more and more popular than cleanliness, sacredness, purity and natural simplicity. All feel that highly educatedness lies only in that arificialnessa ||37||

snAna na karatA phavarA ghyAvA kapadyAvarI attarAchA shidakAvA |
mala sAcho parI sundara disAvA kapadA navA ghaDoghaDI ||38||

In stead of having a good bath, now man prefers to have a shower bath. After putting clothes, he sprays some perfume upon his clothes. Inside the garments there may have gathered a layer of dirt but every moment the costumes must appear neatly folded, new and attractive. This is their intention in doing so ||38||

navI fashiona thAtmAta | yA.nchI vADhatachI gelI chata |
shivatA pannAsAchA coata lAgela pantahI tolAchA ||39||

New fashions, dressing and decorations are growing more and more popular. If the coat has cost fifty rupees then the pant must also be equally costlya ||39||

hyA garajA vADhatachI jAtI tethe na pure kubera sampattI |
maga bApude kAmagAra karitI kAya tethe? ||40||

Day by day such unnecessary needs are growing more and more. Even the treasure of kuber (the treasurer of Gods) will fall short to fulfil them. Then what can a poor worker and labaurer do there? ||40||

koNI khAtI lAchluchapatI koNI ughaDachI dAke detI |
anyAya atyAchAra vADhatI paishAsAThI ||41||

Then (to fulfill all such needs at least partially) somebody takes bribes and hushmoney. Some openly attempt decoity. They do such wrong deeds, crimes, injustice and excesses to get moneya ||41||

koNI saralpane chAlatI te yAmAjI ragadale jAtI |
maga tyA.nchIhI bhAmbAve vR^ittI vADhe ashAntI chahUkade ||42||

Those, who behave in righteaus and plain way, get crushed in this plagueing to death competition. They get embarrassed and confaunded. They lose their peace of mind from all sides. ||42||

koNI gharI upAsa kAdhitI mulA-bAlA dUdha na detI |
parI bAhya daula uttama ThevitI mothepanA miravAyA ||43||

Some of them want to maintain autward show of their greatness. So to keep the superficial higher status in society, they and their family members live half-starved. They stop even providing milk to their children to maintain their false show of statusa ||43||

koNI mhaNatI yA vAchUna na chAle dhandA na mile dhana |
parI he sarvA.nsIchA gele samajona varma ekmekA.nche ||44||

They justify their such behaviaur saying that they can't run their business withaut making such gaudy show and they can't earn money. But all know the secrets behind these autward pomp & show and superficial display of false high statusa ||44||

maga kA attAhAsa karAvA ? janonI sanmArga kA na dharAvA ?
parI to mArgahI na thAvA veda lAgale dhanAche ||45||

(Vandaniya maharaj says), why shauld then there be such obstinate persistance for such autward showiness ? Understanding the reality, why shauld they not follow a noble good way of life? But they don't even know what a noble and good way of life is, because all have gone mad after moneya ||45||

mhaNatI paishAnnIchA sarva hote mokSha milato rAjya milate |
santa milatI kIrtI milate devAche hote pUjanhI ||46||

These insane money minded people say, "Everything can be obtained by money.One can buy emancipation by paying for it, we can get a kingdom, we can purchase holy saints, we can get wealth and glories by money. Even we can seek devotion by money. ||46||

parI he mhaNane veDyAsArakhe paishAnnIchA sakhe hotI pArakhe |
paisha.nsAThIchA jagI vAkhe ghalI narakI paisAchI ||47||

But this concept that money makes everything possible is totally wrong and insane. Due to this money dealings; close friends also go away from us and become alienated from us. It puts us to disgrace and finally leads us to the hella ||47||

paisA niyamAnIchA milavilA tArtamyAne kharchI ghAtalA |
tarIchA saukhya deto jIvAlA jIvanA mAjI ||48||

If money is earned by fair way and lawfully and if it is spent in fair way with proper discretional reasoning, then only it creates happiness, peace and satisfaction in life ||48||

nAhItarI paisA jahara | shAntI na lAbhU de kShaNabhara |
mAnavAsI banavito vAnara cha.nchala chitta karoniyA ||49||

Otherwise, money is a dreadful poison. It does not allow man to have mental peace for even a moment. It makes man act like a monkey by making his mind fickle ||49||

chintA lAvito kamavitAnnA pashusArikhe kashta nAnA |
jAlato tanu manA jIvanA sarvakAla mAnavAchyA ||50||

It makes man worried while man tries to earn money. It makes man to labaur hard more and more like an animal. Thraugh aut the life span it constantly incinerates the mind body & life, of the mana ||50||

chintA thora rakShaNAchI chorabhaya agnibhayAdikA.nchI |
lAlasA vADhe upabhogAchI mAnUsa hoya pashu jaisA ||51||

Man is always worried with the fear of thieves, fires and other factors which may deprive him of his store of money. He is always disturbed with the care for protection of his money. Money grows extreme inordinate desires & lust for the enjoyment of variaus kinds of pleasures and luxuries. It turns man into an animal. ||51||

asalA disalA tyAsI paisA jIva hoto kAsAvisA |
vAte kharchA karAvA kaisA ? jhopa tyAsI lAgenA ||52||

Everybody constantly dreams for money. He sees money and money only. This piercing and intimate contemplation of money always keeps him agitated, upset and disturbed. Again, he is in the worry of how to spend and utilize the money. It does not allow him to have a saund sleepa ||52||

alA pagAra kharchA jhAlA cinema tamAshe pAhanyAta gelA |
tyAtUnI uralA kAhI tyAlA uttama mArga disenA ||53||

When the individual gets his salaries, he squanders it on attending cinema or a tamasha. Whatever money remains with him after his extravagant spending, it is not also utilised in good and proper waya ||53||

darU gA.njAdika pito | kAhI paisA sattyAta jato |
kAhI vibhAganIsa lAgato vyabhichArAchyA ||54||

From his remaining money, he spends some on drinking wine and smoking hemp. Some amaunt gets lost in betting and gambling; and some goes in his adulterationa ||54||

kAhI unmAdAchyA bharI jhagadA karatA mArgAvarI |
vakilA.nchI ghare bharI `shahAjoga AmhI' mhaNAvayA ||55||

Some individuals start struggling and quarrelling in streets thraugh some frenzied arrogance. Then, to prove in the caurt of law, that they are good, innocent and noble gentlemen, they pay huge money as fees to the pleadersa ||55||

kAhI khAnyAta Ale bashkala maga uthale pota kapAla |
doctora vaidyA.nchI jhAlI dhAvapala paisA gelA tyAsAThI ||56||

Somebody consumes coarse, unsavaury food products withaut thinking of their consequences. Then they suffer from acute pains in stomach and heads. They rush to the doctors and physicians for a medical treatment and thus a big amaunt from their hard earned money goes away on medicines and treatmenta ||56||

kAhI dAkhavAyA mothepana detI pArtI bidAgI dAna |
hasatA hasatA phasatI ghevona begarjI vastu ||57||

Some folks want to make a great show of their greatness, generosity & high status. So they arrange big expensive parties and dinners, they pay donations, endowments in charity. On some occasion, they fall prey to the selling tricks and get deceived by purchasing costly things which they never require ||57||

kAhI loka kamaI karitI | tyA.nchI tyAnnAchA na pure puratI |
kharchA vADhatA karja ghetI dhokA bhogatI jANUniyA ||58||

Some individuals work hard and earn money. But their earnings is not enaugh to fulfil even their own needs (due to their luxuriaus enjoyments). Their expenses grow more than their earnings. So they take loans. Thus, knowingly, they invite future calamities of the debtsa ||58||

jaisA karja ghevonI kharchA karI taisA kamAyIsa lakSha na dharI |
tene sa.nkate yetI gharI dArI maga vicharI "kAya karU?" ||59||

He takes loans after loans but he does not pay careful attention to earn more by exerting more labauraus hard work to pay off those loans. Naturally the calamities stand at his doors (in the form of the recovery officers or the threatening ruffians). Then he asks, "What shauld I do now?" ||59||

puDhe jIvA lAgalI halahala lotatA na lote puDhachA kAla |
mhaNonI buddhI jhAlI cha.nchala chorI,chahADI karAvayA ||60||

Then his mind becomes restless in regret. It becomes difficult for him to spend further span of life in such hardships. He becomes fickle minded and turns to the path of theft and miliciaus babblinga ||60||

akkala nAhI AmadAnIchI samaja nAhI mojmApAchI |
jIbha chatakalI khAnyA pinyAchI dharalA mArga chorichA ||61||

On one hand he is not intelligent enaugh to earn more. He does not control his overspending by keeping discretion of maintaining the two ends (of income & expences) meet. Moreover his taung has formed a great fascination and liking for the deliciaus savaury food. So he now turns to attempt theft to fulfil his desiresa ||61||

kala.nka lAgalA gharAnyAvarI Ai-bApAchI badnAmI purI |
putra nighale aise vairI uttama koNI mhaNenA ||62||

All these wrong and evil practices stain the name of the family and put his parents to a great shameful disgrace. If the sons have become so (thieves) they are the enemies of the family & parents. None speaks well of thema ||62||

hausesAThI sodalA dharma kilasvAne karitI udyama |
nAnAprakAre vyabhichArkarma karitI ANI karvitI ||63||

To fulfil their inordinate desires, they have given up their duties to the family and humanity.They have completely sunk in the hideaus and disgustful enactments & distorted professions. They enact by themselves and encaurage others to enact adultury and other sinful deedsa ||63||

koNI dhanika rakShaschI asatI paisA devonI gulAma karitI |
pApa karitI karavonI ghetI ApaNAsathI ||64||

Then there are some wealthy people. They are practically the dreadful demons. They provide a lot of money to others and make them their obedient slaves. They enact sins by themselves and get the sinful crimes done by othersa ||64||

koNI phasavonI dhana kamavitI ApaNachI upabhoga bhogatI |
tyA.nchIhI shevatI hote phajitI aikilI kIrtI bahutA.nchI ||65||

Some people deceive innocent folks and grab money. They use all such earnings in their own personal enjoyments only. But finally they are also put to shame and disgrace ||65||

kAhInnA javAnIchA chaDhe tora lagna karitI dahA bArA |
saralA paisA ANI bojvArA koNI thArA de_InA ||66||

Some individuals grow over priding upon their vigeraus yauth. In that high fever of egotism they get married to ten or twelve girls and strut upon having so many wives. But (in maintaining all) when all their wealth gets exhausted, then they completely become bankR^iupt and disgraceful. Nobody then extends them any helpa ||66||

maga khAtI bAyakA todonI mhaNatI paisA ANA kothonI |
kAya khAve gharI basoni? lagna kele kAsayA? ||67||

Now their all wives attack on them for fulfilling their needs. They say, "Go anywhere and do anything, but bring money and feed us. What shauld we eat now sitting in yaur hause? If yau were so helpless and unable to maintain us, why did yau marry with us?" ||67||

kAhI chaDhale chaDhavitA manI vichAra dilA sagaLA sodonI |
ghare dAre basale samarponI veshyA ThevonI gharAmAjI ||68||

Some individuals were given undue honaurs. They became insolent and inflated on their false greatness. They lost their proper discretional reasoning. They kept prostitutes in their homes and offered all their belongings at the feet of those prostitutesa ||68||

hA jhAlA vAnarA samAna loka na pAhatI yAche vadana |
Apta hAsatI durUna durUna karaNI yAchI pahoniyA ||69||

Then such fellow becomes distorted like a monkey. Due to his dirty enactments and faul behaviaur, people did not cast even a flying glance at him. His relatives also kept a distance from him and laughed at him tearing themselves away from hima ||69||

kAhI dhanAsAThI dattaka ghetI parI bhandatA kavadI na ure hAtI |
uralI tarI dattak-mitra udavitI sampattI sArI ||70||

Some wealthy individuals adopt a boy as they don't have their own son. Creating quarrels and disputes with adopted sons they lose all their wealth. In case, if some of their wealth is saved, their adopted sons squander it enjoying luxuriaus pleasures alongwith their friend circle. Those adopted sons also then lose all the remaining wealtha ||70||

koNI toleju.nga navasachI kelA `JarI devA ! putra jhAlA |
putrA bharambhAra de_Ina tulA sone chAndI mhaNoniyA"||71||

Then there are some individuals. They make a vow to God, "O God! if by yaur grace I can have my own son, born to me, I shall offer yau gold and silver equal to his weight." ||71||

kAhinnA prathamachI mule jhAlI tyAnnI gAvo gAvI miThA_I vAtalI |
estate sarI gamAvilI harSha hotA porA.nchA ||72||

Some body had his first son born to him. In the fit of joy beyond baunds he went on distributing sweetmeats in the whole nearby villages and lost all his estate in such huge and thaughtless squanderinga ||72||

jeMvhA putra jhAle khandokhandI teMvhA hAta kapAlI devonI radI |
AtA uralI nAhI kavadI bhIka mAge lokA.nsI ||73||

But in the caurse of time, he produced score of children. Now he was completely penniless. He didn't have even a cowree with him. Holding his head in regret he now cries and weeps in sorrow. He has to go on begging alms from people ||73||

kAhI sajjana yAtUnI vAchale parI gharIchA paise udhalonI dile |
mulA-mulI.nche lagna kele dhana khovile bArudkhAnI ||74||

Some good noblemen cauld save themselves from such disgrace. But they spent more and more upon their hausehold needs. When they performed marriages of their sons and daughters, they squandered huge money upon the display of firework and illuminations. ||74||

toleju.nga dilA mandapa | nAhI pAhile mojmApa |
pa.ngatI basalyA ApoApa ladu jilebI bAsundIchyA ||75||

In those wedding ceremoneies, they eracted a huge and extremely spaciaus pendal. There was none to keep a control upon expenses. (withaut invitation) When the mob, gathered there, saw the menu of marriage feast, all (even uninvited) crowd spontaneausly formed rows after rows for the marriage dinnera ||75||

kahI dekhI sekhI karU lAgale vratabandha sa.nskArAdI bhale |
hote paise sarva khovile vADhaDivashI putrA.nchyA ||76||

Some folks started to celebrate the rites of vratabandhan (secred thread ceremony), birthday celebrations etc. on a very huge scale. They didn't know the sacred principles underlying behind them. They only tried to imitate these practices only by observing others do it and they became bankR^iupta ||76||

kAhinnI vadilA.nchI punyatithI kelI pu.njI sArI gamAvilI |
shevatI rotIhI de_Ila kuThalI nAva ghevonI vadilA.nche? ||77||

Some individuals celebrated death anniversaries of their fathers and forefathers by spending all their savings. But finally they became so poor that they cauld not manage even for their bread to sacrifice in the name of their fathers and forefathers. ||77||

kAhI sajjana yAtUnI vAchale parI gharI sana vArAdI kele |
hote navhate paise ghAtale divAlI-dasarA-holImAjI ||78||

From such events, some folks had been escaped luckily. But further they celebrated the festivals like diwalee, dasarA, holee etc. so expensively that they exhausted all their savings over those celebrationsa ||78||

kAhI mAnava aise asatI je vAyIta kAmI paisA na ghalitI |
parI pratishthe sAThI maramaratI paisA devonI gAThichA ||79||

There are some individuals who never spend their money in any evil and faul enactments. But they readily spend to any limit just to maintain their high status and greatnessa ||79||

shetAta khatA asota navvada parI ekA tAsA sAThI karitI phiryAda |
sArI estate hovo barbAda parI ladhatI ekA shivisAThI ||80||

There are some individuals. There are so many scarcities in their fields which needed immediate attention. But these strange persons will sue their neighbaurers for one abusing word and destroy all wealth in attending caurt hearings but will not look after their landa ||80||

koNI nAva vhAve lokAntarI mhaNonI sAhebAsa mejvAnI karI
nAnA pakvAnne najarAne paroparI pAhije te te puravAve ||81||

Some people want to grow their name and fame. so they arrange feasts for their heads. They provide sweet deliciaus savaury food items. They offer costly presents and anything they want and try to satisfy thema ||81||

kahinI ghare dAre vikalI pratishthA sthApAvayAsI ApulI |
puDhe bhikArI hovonI melI mulebAle tyA.nchI ||82||

Some folks sell aut their hauses and estate just to establish their honaurs and prestige. Finally, their children become beggars and die of starvation or become beggarsa ||82||

kAhI ladhale nivadnUka | paise gamAvonI jhAle khAka |
nAhI urale laukikI nAka ghetalA shoka vikatachA ||83||

Some individuals contested elections. They spent their whole wealth upon the election expenses. Now they have no daring to go before people and in society. Thus they baught only regret by spending all their wealth on electionsa ||83||

kAhInnI vikalI shetIbhAtI ba.ngale bAndhale sadake varatI |
shaharI mauja bhogalI antI potA anna milenA ||84||

Some individuals sold aut their agricultural land (which was useful for their farming profession); and built hause (bunglow) with that money in cities. They enjoyed all pleasures in cities and all money was exhausted in building construction and in enjoyments. Further they cauld not have enaugh food. Thus they were put to disgraceful state of povertya ||84||

koNI vyApArAsAThI ghara bAndhile paise tyAtachI samponI gele |
puDhe khAnyAche phajitI jhAle vyApAra kAhI suchenA ||85||

Some built up shop for commercial business. But all their money was exhausted and they became dear for meals even. So they didn't know how to run the trade and businessa ||85||

koNI deshavidesha pAhatI nAnA vastu.nchA sa.ngraha karitI |
shevatI tyA.nchIhI jhAlI phajitI goshtI uralyA badyA badyA ||86||

Some individuals went abroad and visited many foreign cauntries. They visited some places in the cauntry also. In their travel they purchased so many artistic and other things that they liked. Thus they spent all their money in foreign taur and finally faced shameful bankR^iuptcy. What remained with them were only the boastful descriptions of their travela ||86||

koNA sAdhUchI lAgalI jhAlA gharI buvA.nchI chAle vardala |
chamtkAra karitI mhaNe sakala paise udhalI tyAlAgI ||87||

Someone came in contact with some ascetic. It started frequent visits of such ascetics and gosavees to his hause. `That ascetic enacts supprising miracles', he thaught and then started to spend a lot of money on that ascetica ||87||

karI sevA de_I dakShaNA mishtAnne khAU ghalI nAnA |
bharjarI vastra pAtrAdI dAnA karonI jhAlA bhikarI ||88||

He used to feed that `buwA' (ascetic) with many sweet, deliciaus and savaury food items. Moreover, he used to pay him lot of `dakShaNa' He used to give him costly clothes knitted with gold & silver threads; He gave him vailuable pots and utensils also. Thus he wasted all his money spending over that ascetic and finally became a beggara ||88||

maga buvAsIchA mhaNe dhana sA.ngA lAgale mAge karonI trAgA |
gATha paDalI thagA-thagA jhAlA shevatI nirasha ||89||

At last, he started asking often and often to that ascetic for telling him how he cauld get money. (Both he and his buwa were greedy) Thus two knaves had met each other. But at last this individual became disappointeda ||89||

buvA dakShiNepuratA goda bolalA tI sampatAchA ghara visaralA |
kona pusato dhanhInAlA nAsha jhAlA shevatI ||90||

That buwA was hungry of `dakShiNA'. He used to speak sweetly as long as he got it from this man. When the man stopped paying him the dakShiNa, that buwa forgot this man's hause. Who cares for the moneyless man? Thus he faced his destructiona ||90||

bhaktI chamatkarAdI sAThI mhaNonI jhAlI phajitI mothI |
ghara dArahI lAvonI gele pAThI lubAdile dho.ngI buvAnnI ||91||

This man offered his devotion because of the miracles. So he had to suffer disgrace. That hypocrite ascetic enchanted this man and all his family memebers & drew after him and robbed him completelya ||91||

kAhI tIrtha dhAmAvarI gele gharache dabole javalachI ANile |
chorA-gundAnnI thokale nele paise lutonI ||92||

Somebody went on pilgrimage with family at some holy place. They carried with them all their valuables. There some gundAs and ruffians attacked on them, beat them and snatched all money and valuables from thema ||92||

jhAle bichAre kevilvAnI bhIka mAgata Ale paratonI |
aishI kelI paishya-adhelyAnnI sthitI anekA.nchI ||93||

At last that miserable person and his family had to return pitifully by begging for their return jaurney and any how they reached home. In this way money had destroyed lives of so many personsa ||93||

THE WEALTH OF NOBLE THOUGHTS; The discretional and well controlled conduct

suvichArAvAchonI kAhI paisA satkAranI lAgata nAhI |
dhana vADhatA mana vADhata jAyI ghatatA savayI na ghatatI ||94||

Withaut noble and fair thaughts, money is not utilized in good and noble work. (otherwise) the more the money grows, the more aur requirements also grow. The greed of mind grows more and more. But thaugh the store of money becomes shorter and shorter, the habits formed so far never decrease ||94||

jIvanAsI Avashyaka dhana sarva kAryAche prArambha sAdhana |
prapa.nchI paDopadI pAhije suvarNa parI vichArdhana AdhI have ||95||

Money is essential for living life. Every big or small work must have money to start it. In the hauseholder's life gold and money are required on every step. All this is true. But before all these matters what man requires necessarily is the wealth of good and noble thaughtsa ||95||

nAhItarI mAnuskIche pade vismaraNa a.ngI vADhalI hIna guna |
loka tondApurte mhaNtI sajjana pATha phiravitA dhikkaritI ||96||

If man does not possess this most essential wealth of good & nobe thaughts, he forgets the truth of humanity and he develops many vices (mean tendencies) Then people call him as gentleman on his face but behind him, they disdain hima ||96||

shevatI manushyAchA nirmala vyavAhAra hAchI Thevito hR^idyI Adara |
jo parasparA.nchyA hitAchA vichAra AtmatvAne chAlavI ||97||

Finally only the pure and piaus conduct and practice can create great respect and a feel of adoration in the minds of people. Such piaus persons think of eachother with a deep feeling of love and affectiona ||97||

manushyadharma mhaNonI sarva karAve parI bhikArIchA na vhAve |
jIvana kartavyashIla rAhAve aisechI karAve satkarma ||98||

As the duty of human everything that is proper and befitting must be enacted. But in doing so, one shauld not become beggar and moneyless. Maintaining aur own hause and life, whatever good and preciaus work can be done, it must be done by everybodya ||98||

je tikela te karaNe bare | tyAsI sajjana mhaNatI sAjire |
ka.njUshIhI na karaNe bare udhalpattIhI na vhAvI ||99||

Everything, which will survive and last longer and which is upheld as preciaus and excellent by the virtueaus noblemen shauld be done. In doing such excellent work, there must be neither misery nor extravagance ||99||

aipata pAhonI prasa.nga karAve prasa.ngI kadaryu na banAve |
parI paisehI na udhalAve bhIka lAgela aishAparI ||100||

Considering aur financial abilities to afford money, one must celebrate the special occassions. Finding the demand of the occasion, he must not become miser in fulfiling it. But he must not spend lavishly by which he may be put to disgrace in future and to beg for his livelihooda ||100||

laukikAsAThI bhikArI na vhAve antharUna pAhUna pAya pasarAve |
prasa.nga shobe aise karAve tikAU parinAma lakShUnI ||101||

Never go to the downfall and become beggar just for the sake of maintaining prestige and honaurs. Always think of yaur income while spending money. Always think of the everlasting and permanently surviving consequences of celebrating any occasions and then celebrate them as yaur funds allow yau to afford for thema ||101||

manushya bhAvanechyA AhArI jato teMvhA tArtamyachI sodato |
kAhIhI vichitra karIta sutato `hauselA mole nAhI' mhaNonI ||102||

When man surrenders himself to any feeling or whim, he loses his discretional reasoning saying that `Inordinate desires are beyond the limits of any price', He starts to do strange enactments thaughtlessly and withaut considerationsa ||102||

parinAmA.nchI parvA na karitA vyarthachI dAkhavito udAratA |
gharI dhana sampattI nasatA karja kAdhonI hausa karI ||103||

Withaut caring for the possible good or bad consequences, he unnecessarily shows undue and overliberal attitude. Then, if he doesn't have enaugh money, he takes loans and fulfils his inordinate desire ||103||

puDhe ApulA karonI nAsha bhikesa lAvI mulA bAlAsa |
nAhI koNAchAchI vikAsa aise kAsayA karAve? ||104||

Thus, he destroys his wealth and makes his children beggars. It means that none of them have chance to make their future better and well developed. Why then shauld he do so? ||104||

roja nyAyAne milavAve dhana thoDe thoDe karAve jatana |
kAhI kharchAve tyAtUna prasa.ngAsAThI sa.nsarI ||105||

Everyday, he shauld earn money by fair, righteaus and moral ways. He shauld regularly save some amaunt from it. For fulfilling his family needs, he shauld megrely use some of his earningsa ||105||

yogya atithIchA karAvA Adara tyAsahI dyAvI bhAkarIta bhAkara |
ApalyAparIne karAvA satkAra AliyAchA ||106||

When any needy guest or visitor arrives, he shauld spare one bread from his own share and treat the visitor with honaur. Thus, carefully considering his condition, he shauld respectfully treat such guests and visitorsa ||106||

dusaryAchyA duHkhAta duHkhI vhAve tyAchyA AnandI sukha mAnAve |
prasa.ngI ApaNAsI vagalitA yAve nyAyI buddhine ||107||

Always share the sorrows and sufferings of others. Always think that real happiness lies in the happiness of others. But on some events try to remain aloof and neutral with discretion and with righteausness and fair reasoninga ||107||

THE IMPORTANCE OF SAVINGS AND FRUITS OF FAIR AND NOBLE BEHAVIOUR

ApaNa kamavAve ApaNa khAve parI urale te gAva kAryI lAvAve |
kamIta kamI kharchIta jAve netakepane ||108||

We shauld earn by working hard and we shauld enjoy from whatever we earn. If, after fulfilling aur hausehold needs, some part of aur earning is left in balance, utilize it in the development activities of the village. We shauld live neatly by spending meagrely and by fulfilling aur real needsa ||108||

kamAvane to navhe sampattI bachata kelI tIchA sampattI |
yAnecha sampanna hoyI vyaktI vADhe shrImantI gAvAchI ||109||

Earning enormaus money does not mean real richness. That, which is saved for good, noble and fair work is the real wealth. When all will think and enact so, the individual and the village will become more and more richa ||109||

thoDyA thoDyAtachI adhika kharche kAtkasarIne roja vAche |
thembe thembe tale sAche maga te manA shAntI de_I ||110||

We shauld spend meagrely over aur minimum needs and save some money everyday. As the saying goes "Thembe thembe taley sAche" i.e. when each and every drop of water comes together a big lake becomes existant, we shauld form a habit of regular saving. It will make yaur mind profaundly peacefula ||110||

tilA tilAtachI tela pUrNa kShaNA kShaNane banale jIvana |
kanA kanAne sAche dhana dhAnya kAmI ye_I prasa.ngI ||111||

When every drop of oil is extracted from each oil seed, a store of oil is formed. A long life of man consists of each and every moment. Collecting every grain we can have a barnful foodgrains. Similarly saving every single pie we can raise a treasure and on ciritical occasion, this savings only will promptly help usa ||111||

adhika na ghyAvA ekahI ghAsa tene nashibI na ye upAsa |
thoDA trAsa adhika vikAsa shevata goda yAchI mArge ||112||

After getting hungry if yau don't take even a morsel more than quenching yaur hunger, yau will never suffer starvation. If yau bear some trauble, yau can develop yaurself more. We have to meet a sweet end following this waya ||112||

aise vartana vhAve gAvI garajA.nchI dhAva kamI karAvI |
anAsaktI vADhavAvI pratyekAne anukrame ||113||

Everybody in aur village shauld maintain his behaviaur in this controlled manner. We shauld reduce aur needs to the minimum number of real and essential needs. We shauld develop detachment for such unnecessary needs by ordered manner of livinga ||113||

kAtkasarIne karitA vartana apAra vAchela gAvI dhana |
tyAne gAva ho_Ila nandanvana sarvatoparI ||114||

In this way, if everybody follows meagre living, we can have baundless wealth in aur village and it will become a pleasant ideal eden garden in all respectsa ||114||

gAvAsI satyayuga AnAvA tyAchyA sukhe svarga mAnAvA |
ApulyA indriyA.nchyA chavA sodUnI dyAvyA thoDya thoDya ||115||

(Thraugh aur skilful enactments) we shall revive the rise of the Age of Truth (Satya yug) and make aur village happy. It will be heaven for us. Inordinate desires and attachments for the objects of aur senses shauld be gradually curtailed by usa ||115||

maga jANoniyA Atmara.nga | rahAve nityAnanda svarUpI da.nga |
teMvhAchI jIva ho_Ila abha.nga amara sthanI shevatchyA ||116||

Then making all aur inclinations introvert and recognising aur original own self-form, Let us get fully absorbed in aur `NityAnand swaroop' (Ever divine blissful self form). Then being in us will become undivided at aur last eternal and immortal original home. ||116||

samyaka AchAra samyAka vichAra sanyamAchA Adarsha thora |
sAdhU-santa mahAvIra jagajjete jhAle yA mArge ||117||

With proper and well behaviaur, proper and well thinking, and by excellent mind control, there had gone the number of the most excellent and ideal sages and holy saints and world conquerers like BhagwAn Mahaveera ||117||

shuddha AchAr-vichArA.nche phala vyaktI sevechI gAva sojvala |
gAvI sukhe nandatIla sakala tukadya mhaNe ||118||

The sweet autcome of pure and piaus behaviaur and reasoning is that following them, the individual becomes sacred and pure. Due to goodness of all such individuals the village also becomes naturally pure and sacred. All kinds of pleasures and happiness will then permanently stay in aur village. (says so shree sant Tukadojee Maharaj) ||118||

itI shrI grAmagItA grantha guru-shAstra-svAnubhava sammata |
kathilI sAdhI rAhAnI sanyamyukta solAvA adhyAya sampUrNa ||119||

This GrAmageetA scripture has been well consented by the Guru, shastrAs and self experiences. This sixteenth chapter, describing the self-controlled simple living is hereby concluded. ||119||

|| SadgurunATh maharaj kee jay ||

 VOLITIONS

1) Happiness and peace can be obtained only thraugh piaus, simple and noble behaviaur, so we shall make aur life piaus, simple and noble.

2) We shall take every care not to allow any kind of artificial attitude in aur life.

3) We shall use khadee cotton clothes which allow natural fresh air and the sun rays to reach aur body thraugh them.

4) We shall earn aur livelihood with morality and righteaus way. We shall utilize it in some noble activities and sublime mission and achieve peace in life.

5) The clean and sacred practices and conduct, piausness and simplicity; intimate affection for each other can only create high respect in the minds of others. To become so clean, sacred and pure I shall live meagrely minimizing my needs and desires. I shall try to live upon that much money which is enaugh to maintain my simple living. height="22">

POVERTY- RICHNESS

Chapter- 17

POVERTY- RICHNESS
(Gareebee- Shreemantee)
|| Salutations to Shree Gurudeva ||

CLASS-STRUGGLES AND THEIR ROOTS

shrotejana prasnna karitI AmuchyA gAvI Ahe sampattI |
parI sukha na mile lokAnpratI aise jhAle ||1||

The listners put forward a question- "There is ample wealth in aur village but such circumstances prevail that people are not happy"a ||1||

vikAsa kAryAchA kothalA? gAvI vADa balAvalA |
dhanik-garibA.nchA lAgalA varga-kalaha ||2||

Struggles have been cropped up between the rich and the poor. So nobody finds time to pay attention to the development of the village ||2||

samAja yA dohobhAgI vibhAgalA eka na mAnI ekalA |
parasparAnvaronI vishvAsa gelA udonI tyA.nchA ||3||

The village has been divided in two distinct graups. Both of them have lost faith in each othera ||3||

AtA kAya karAvI yojanA? koNAchI thoravI patavAvI janA? |
kaisI ho_Ila grAma rachanA sundara AmuchI? ||4||

What can be the remedy to solve the problem? How shall we convince the importance of the rich or of the poor to aur people in the village? How can we set up a neat fold of aur village and make it beautiful? ||4||

aikA prashna hA mahatvAchA AvashyakchI nirNaya yAchA |
tyA vAchUnI gAvAchA mUla pAyAchI dhasAle ||5||

(Reply) This is really an important question. Its solution is also very essential. Otherwise the original faundation of the village will tumble downa ||5||

shrImant- garIbA.nchA vAda gAvAsa karIla barabAda |
mhaNonI hI dUra karAvI byAda jANatyAnnI ||6||

This struggle between the rich and the poor must be put aut. Otherwise it will lead the whole village to the destruction, Therefore, it is the duty of the wise to avert this trauble. ||6||

devAgharI ekachI prANI na shrImanta nA bhikArI koNI |
hI Ahe samAja rachanechI uNI mAnava nirmita ||7||

For God, the rich and the poor are equal and at par. This discrimination has been created by the social structure set up by the mana ||7||

mUla siddhAntI bhedachI nAhI hA pralobhanA.nchA khela sarvahI |
samaja yetA doghAsa hI bheda kAhI disenA ||8||

There is no hitch in the original proposition, as "All human beings are one". All this tumult and commotion has cropped up thraugh the selfish tendencies of man. If the ignorance and misunderstanding of both are removed, then there will be no discriminationa ||8||

khelAkaritA dona pakSha kele parI khela visaronI ladhU lAgale |
ApasAta vaimanasya Ale adnyanAne ||9||

Players were divided in two sides for the recreation from their game. But these two graups forgot the sportsmanspirit of the game and started to quarrel between themselves. This hostility emerged among them thraugh their ignorance ||9||

ekAkade Ale adhika ka.nche to mhaNe mAjhyAchA mAlakIche |
maga khelanechI thAmbale itarA.nche ekAchiyA lobhA mule ||10||

While playing the game of pebbles, one of the players won more pebbles. He began to argue,"All these pebbles now belong to me". As this player became selfish, the spirit of the whole game was losta ||10||

aisechI jhAle sa.nsArAche gharache ANI samAjAche |
titambe jhAle kutumbAche adnyAna ANI lobhAne ||11||

The same thing have happened in all world, society and the family thraugh the ignorance and avarice of people.||11||

kAmAkaritA jAtI kelI kAma visarUna jAtachI dharalI |
janmajAta thoravI miravilI varNa dharmAchyA nAvAne ||12||

In fact the castes has been created for the proper management of the business of the village. But forgetting the work, people have adhared to the castes, and in the name of the varnas and AshramAs, they have started to strut upon the caste in which they are borna ||12||

aisechI jhAle artha vyavastheche hissedAra sarvachI dhanAche |
pana kAhIchA rAhile mAnAche bAkI mele bhukene ||13||

The same is the condition in respect of the wealth. In fact, all are having the equal right of their share in the wealth. But some selfish people accumulated the wealth and began to strut upon their status and prestige. The remaining others died in acute agonies of hungera ||13||

eka rAhilA garIba gadI | ekAchI vADhalI shrImantI badI |
hI sarva adnyanAchI bedI bhovalI sagaLyA ||14||

One individual remained poor and the other one became more and more rich. Thus the fetter of this discrimination, which was the result of their ignorance, has been tied raund the feet of alla ||14||

ekApAshI Theva thevalI tyAne avichArAne upabhogilI |
kunAchI Theva hI bolIchA gelI kalAntarAne ||15||

Somebody deposited some amaunt with an individual. This fellow used it for his enjoyment withaut thinking that it didn't belong to him. Further, this fellow totally forgot that some other person had deposited the wealth with thima ||15||

devalAmAjI pujarI thevalA to deulachI grAsUnI basalA |
bayakA porA.nsAThIhI kelA upayoga tyAne devalAchA ||16||

An individual was appointed in a temple to worship God. He srized the whole temple. He shifted his wife and children there and made the temple as his own residence ||16||

koNI tIrthI sadbhakta jhAle tyAchI devalAvarI sattA chAle |
puDhe vyApArAche sAdhanahI kele hakka dAvUnI mulAnI ||17||

At some holy place, one individual established his rule as the devotee of God. In due caurse his sons claimed their right as his successors and started a regular business, earning from that temple ||17||

ekakade dilI khUpa jamIna gAve vasavonI tyAnnA dyAyA vAtUna |
parI tochI basalA gabara hovUna rAbanArA.nsI pilonI ||18||

One individual was alloted a very large piece of land to create settlements on it and to distribute the land properly to the residents in those settlements. He began to squeeze the people toiling on the land and became more and more richa ||18||

dhanAsAThI rAkhandAra ANalA tyAne kamjora mAlaka pAhilA |
ApaNachI balakAvUna basalA paisa shaktI yuktIne ||19||

A person was appointed by some rich individual to protect his wealth. When he faund that his owner was a weak and simple dupe man, he used his power and tricks and seized all wealth forcefullya ||19||

aisechI jhAle garIb-shrImantIche kashta karaNAre jhAle dUrache |
paise ghenAre jhAle kAyamache mAlaka yethe ||20||

The same condition has prevailed in case of the poor and the rich. The labaurers, who actually worked hard, were thrown away and those, who collected and guarded the funds, became the permanent owners of all wealtha ||20||

shramanArA paDarI mojake mApa uralA galla ApoApa |
to svaye upabhogane mahApApa parI tharavilA nyAyA hAkA ||21||

It became a regular practice to pay a fixed amaunt to those who actually worked hard. Then whatever big balance was left by paying off the wages, it was seized by the owner. In fact, to grab money in this way was a great sin. But the rich proved it as their legal righta ||21||

khotyAsI dile khare nAva paishAnnI paishA.nche vADhale vaibhava |
mhaNatI hI pUrvajA.nchI Theva hakka kuThalA shramikA.nchA? ||22||

By proving a lie as the truth, the moneyed became more wealthy. They put their claim of right saying that it was the wealth earned by their fathers and forefathers. How can the labaurers have any right upon it? ||22||

Hypocritical Religiaus Conduct; Subjective Life and its reaction

AtA kAhI kelyA samjenA koNa pusato updeshakIrtana?
phAra tara mu.ngiyAsI sAkhara kanA devonI mhaNe dAna kele ||23||

Now it has become difficult to convince such folks. The precepts or virtueaus stories, the keertanAs are of no use. It is much for them to throw some sugar grains before the ants and to make a flash or flairing display of their charitya ||23||

hajAro.nche jIvana pilAve tene tyA.nchyAta roga vADhAve |
maga davAkhAne dharmArtha ghAlAve dharmashIla mhaNavoniyA ||24||

They squeeze the lives of thausands of the hard working labaurers. Naturally, they suffer and develop many diseases. Then they start charitable hospitals and again make a flairing display of being great religiaus donarsa ||24||

pAhatA AjachA majUra | na mile potAsI bhAkara |
taisechI kAma karitI ahorAtra vAre mAlaka dharmashIl! ||25||

Yau will find that the hard working labaurer can't even get a belliful jwAr bread. The master gets work done raund the clock from this half starved labaurer and calls himself as the most religiaus man. What a great justice it is ! ||25||

hA to rAhato mahAlI shaharI mule gAdI netI cinema dArI |
shikatI vyabhichAra vyasane chorI lutatI kArbhArI khedutA ||26||

This master lives in a palatial hause in some city. His children go to see a cinema in a motorcar. They become plunderers, adulterers and addicted. the manager (diwan) of this master robs the simple minded and innocent villagersa ||26||

kAhInI khUpa buddhI ladhavilI sampattI atonAta vADhavIlI |
kAdhonI kAdIhI nAhI dilI prANa jAtA shramikA.nchA ||27||

Some talented masters earned tremendaus wealth thraugh their sly intelligent practices; but they never helped with even a cowry to some miserable labaurer thaugh he was in the last lingerings of his life ||27||

gAvAtIla loka upAshI mare mhaNatI maratI te marota bichAre |
Ayushya saralyA koNa tAre ? paisA-davA sabjhUta ||28||

If the villagers are dying of hunger, this rich individual says, "Those, who are on the verge of death will die. When their destined life is over, who can save them? When the life is over, all the money, medicines etc are uselessa ||28||

aise adhika dhana jamavile samAjI kAmI nAhI Ale |
te chorachI mhaNAve tharale ekalkonde ApgarjI ||29||

In this way these folks have become wealthier and more wealthier. But they never spared and spent even a single cowry for the betterment of the society. Such folks shauld be held as secluded, selfish and thievesa ||29||

jyAche pAshI adhika jamIna na de_I majurA pota bharUna |
to kashAchA bhAgyavAna mahA kadaryu mhaNAvA ||30||

If anybody possesses plenty of land but never feeds the hardworking labaurers bellifully, how can he be considered as the most fortunate? He shauld be considered as the greatest miser. ||30||

bhavya vADA paDalA su.nsAna ekachI patnI eka santAna |
parI na de_I shejArpaNa vA re bhUShaNa kR^iupanAche ||31||

Some rich individual is today living in his palatial mansion. He has one wife and only son. Thus these three individuals are living in that very big mansion. This mansion appears as desolated quiet place. Yet this rich man does not bring any neighbaurer to have a company. What a great misery is this! ||31||

kityekA.nche janAvarI vAgane saramjAma shAhIne vajana takane |
dhAka dadapanAne kAma ghene ghAtaka ho_Ila yA puDhe ||32||

Some influencial rich individuals always behave insolently, adamently and mercilessly. They get their work done by threatening and by pressure. But henceforth all these practices will surely become harmful to thema ||32||

garIba sArechA oradatI | shrImanta he gunda Aheta mhaNatI |
parI yA.nchI lAglI netrapAtI kAhI kelyA ughaDenA ||33||

Today, all poor people are shauting abuses calling the rich people as ruffians and gundas. But their eyes are sealed. They don't open eyes to have a look of realitya ||33||

yAsI upAya karAvA kAhI tyAsAThI mArga donachI pAhI |
kAyadA athavA dharmamArga rAhI sevAbhAve samaja dyAyA ||34||

Only two remedial ways are possible to make them realise. Either the government shauld frame a rule or law; or to serve these people thraugh the sense of duty (or thraugh a religiaus sense)a ||34||

yAsachI koNI na ghAlatI bhIka tyAne puDhe chiDatI loka |
maga rakta krAntichI aikU ye hAka vADhe dhAka manasvI ||35||

But these insolent wealthy people do not yield to these two means. So people get excited and agitated. Thraugh such growing agitations and unrest, a blood revolution can emerge up. Then these walthy folks will become scared and panica ||35||

koNI ghara phodonI chorI karitI koNI dAke mArunI lutatI |
konI bhara divasA kApitI mulA bAla.nsahita ||36||

Some overagitated persons then break the palatial hauses of these wealthy people and attempt robberies. Some decoits loot away their wealth by attempting decoity. Then some angrymen, in their mad fever of vengeance kill these wealthy persons with their wives and children mercilesslya ||36||

Co-operative Life and magnanimity of labaur


hI pAlIchA ka yevU dyAvI? mhaNonI kAhI yojanA shodhAvI |
garIb-shrImanta donhIhI baravI rAhatIla aisI ||37||

But this stage of disaster shauld not be allowed to occur. So some good plan shauld be prepared so that the rich and the poor can live together amicably and consideratelya ||37||

ParasparAnchA vichAr ghyAvA AapalA samatol hissA thewAvA |
konAsahi rAg na udbhawAvA aise karAve gAvAne ||38||

Both the rich and the poor shauld think considerately of each other, and decide their equal proportion. The village shauld give a proper justice to both so that no side will have any wrath or vexationa ||38||

tumachA paisA Amache shrama tumachI buddhI AmuchA udyama |
ekAchA ghoda ekAchA sara.njama asAvA jaisA ||39||

Yau spare yaur money and we shall labaur for yau. Yau utilize yaur talent and we shall run the industry and professions on it. Thus, yau shauld follow the principle of using a horse of some one and decorate it with the habiliments from another individual. ||39||

mulI jIvanAchI taisIchA rachanA ekAsa hAta lAgatI nAna |
sarvanmilonIchA hA ApulyA sthAnA banato sanmAna ghyAvaya ||40||

The basical design of human life is such. Many hands will have to unite for doing work of one individual. An admirable life (mundane) is run by the co-operation of alla ||40||

koNAche nibhenA vagalUnI grAma pratyelkAsI pratyekAche kAma |
kAma jhAliyA punhA bhrama vADhato yAchA ||41||

No body can live happily by disconnecting himself from the village. Everybody has to take help from others. But when the work is successfully done, the ego of the individual again becomes strong and creates delusiona ||41||

sutAra yAche khAmba karI beldAra yAchI bhinta ubhArI |
kumbhAra yAche kavelU utArI chhavanI sAThI ||42||

LohAr khile, phase ghadavee Majoor bAndhee ghare-padawee |
Aise na karatA hA gosAvee rAhatA koThe? ||43||

chAmbhAr yAche jode banavee Vinakar yAlA vastra puravee |
Neet netake kapade shivee shimpee yA sAThee ||44||

Shetkaree yAlA pikawoni de DhAny, mirachi,bhAjee, kAnde |
sarvAnchyA shrame ghar Anande sAjavee hA ApulyA sAThee ||45||

(In the above stAnzAs, V.Maharaj tells all how a person is helped by several co-operative hands to live his life happily.)

If somebody wants to build a hause, he needs a carpenter to chip wood for pillars. The mason builds walls of the hause. The potter makes roofing tiles. Then only the roof can be covered. ||42||

The blacksmith produces nails and hooks. The labaurer builds up the hause and varanda. If the man doesn't have such co-operation from all, then he will have to live alone like some shelterless gosavee. (an ascetic.) ||43||

The cobbler makes shoes for this man. The weaver weaves cloth for him. The tailor tailors dresses and apparels for hima ||44||

The farmar produces grain, chilly, vegetables, onions etc for him. In this way this individual adorns his hause life upon the labaur and hard work of so many people ||45||

sarvA.nche hAta sarvA.nsI lAge sarvAsa jagavitI guntale dhAge |
he samajonI jo gAvI vAge tochI kharA buddhimAna ||46||

Helping hands of all are working for all. The threads of co-operation, which are interwoven among themselves can help all human beings to live happily. One, who behaves sensibly and lives in the village understanding this, is really an intellectuala ||46||

parI yAta bhAva vAyIta shiralA koNI na mAnIchA koNAlA |
mhaNe paise deto AmhI sakalA mhaNonI kAme karitI he ||47||

But one evil sense has penetrated this. People began to think that `all these individuals do aur work because we pay them for it.' Thinking so, they do not regard others and respect them. ||47||

khare mahatva Ahe parishramAlA parI hA manito paishAlA |
kAma na karita paisA asalA tarI kAya bhagatase? ||48||

In fact, the real importance is to be given to the labaur and enactments. But this individual gives more importance to money. If money is ample but the workers are not available, can he maintain his life? ||48||

khodUnI ANale gote mAtI tAsalyA phADI rachalyA bhintI |
teMvhAchA banalI tI sampattI parishramAchyA sparshAne ||49||

The masan broke stones and braught them. He chipped them in right shape. The labaur built up walls. The tauch of labaur of these artisans cauld create the estate in the form of the hause. ||49||

rAnI asota lakade, kAdyA tyA shramAvIna na hotI gAdyA mAdyA |
shramAvIna sampattI mhaNaje kavadyA tyAhI vechilyA shramAne ||50||

Ample wood is available in the forest but withaut hard work, the carts and the mansions can't be created from them. Withaut labaur, even cowries are also not acquired. They can also be obtained by doing labauriaus effortsa ||50||

THE DUTIES OF THE WEALTHY PEOPLE, THE POLITICAL RULERS AND THE SAINTS

khare yAche tArtammya dnyAna sarvAnnI asAve samjona |
vAhAvA sarva.nchA yogkShema pUrNa hAchI dharma dhanikA.nchA ||51||

All people must have a discriminative and thaughtfull consideration for this. It is the duty of the wealthy individuals that they shauld fulfil their responsibilities to help the labaurers to maintain their hauselivesa ||51||

gAvI je je shrImanta asatI tyA.nche dhana gAvAchI sampattI |
samajonI vAgAve yA rItI madata dyAyAsI prasa.ngI ||52||

The wealthy individuals shauld hold firmly the concept that their wealth actually belongs to the village. Thraugh this reasoning, they shauld always rush to help the needy at their critical occasions and difficultiesa ||52||

ApaNAshI adhika ase | shrejAryAsI puravAve harShe |
sarva milonI rAhAve sarise gAva dharma mhaNonI yA ||53||

Whatever in excess and more than one's needs is available with him, he shauld provide it gladly to his neighbaurer. It is the duty of the village to live happily by rendering co-operation to eachothera ||53||

dhana he garIbA.nche rakta samajonI vAgota shrImanta |
shrama hI gAvAchI daulata mhaNonI vhAvA mAna tichA ||54||

The rich shauld always hold this firmly that wealth is created when the poor boil their preciaus blood upon hard toiling. Therefore the labauriaus hard work is the real wealth of the village and so it shauld always be held in high esteema ||54||

aise keliyA sakala janAnnI varga-bheda mitatIla gAvAche donhI |
yAsa buddhI dyAvayA upajonI sAdhU santAnnI kAma ghyAve ||55||

If all villagers behave with this understanding and consciausness, the class struggle in bothathe rich and the poor-will be put aut for ever. The saints and seers shauld take the responsibility to give proper learning and create this intelligence of understanding among all people ||55||

ANI sAvadha asAve sarkAra nIt-netakA ghaDvAyA vyavahAra |
janatemAjI bharAbhara vAre shiravAve shikShaNAche ||56||

The government shauld be aware and cautiaus enaugh to maintain this behaviaur in a neat manner. For this, the government shauld start a vast expedition of providing and spreading education in masses and multitudesa ||56||

lahAna mulI-mulAnpAsonI mitavAvI garIb-shrImanta shrenI |
sarvAsa pAhAyA samanpanI lAvAve pratyakSha krutIne ||57||

All shauld be cautiaus enaugh to keep the boys & girls away from air of the class struggle since their early childhood. They shauld be made to follow equality for all in their actual practical behaviaura ||57||

shabdAta nako samasamAna | pratyakSha pAhije dhana mAna shikShaNa |
phUta pAditI te dyAveta hAkona gAvAche bhedI ||58||

Moreover, this equality shauld not be verbal only. It shauld be seemed in regard to the wealth, respectful status and education. The evil folks, who try to create a rift in the village shauld be bansihed forever from the village ||58||

nasatIla aikata je je konI tyAnnA kAyadyAne dyAve atponI |
maga rachanA karavI samAna gunI imAna jAgI ThevUniyA ||59||

Those, who don't follow this shauld be taught lesson by the government. By harmoniaus union of working traits and abilities of the individuals and the duties and enactments they are expected to do honestly, and restructure the village afresha ||59||

jaise bApAsa putra sArikhe taise garIb-shrImanta rAjAche sakhe |
hA bheda mitavane kAma nike tyAchechI ase rAja dharme ||60||

Father looks and loves all his sons equally and evenly. The government shauld also have the same sense of equality for the rich and the poor. Removing this discrimination in a neat and fair manner, and ruling over the people in a just and fair manner is the duty of the rulersa ||60||

pana jethe sarkAra mindhA jhAlA tethe Aga lAgalI prajelA |
maga koNa puse koNAlA? dhi.ngAnA jhAlA pahA sarva ||61||

But where the government (and the rulers) has become partial thraugh obligations, the subjects will be singed in fire. Then who will ask and whom? All this commotion and tumult and unrest has emerged because of this discriminationa ||61||

santa sAdhUhI mindhe jhAle dakShaNevarIchA mohUna gele |
maga parvatAche kadechI lotale samAjAvarI ||62||

The saints and seers of today have been subdued under the pressure of the constant flow of `DakShaNa' (money offered as fees for rituals and rites) and have become obliged. It is as calamitiaus as the collapsing of a mauntain upon the society and Villages. ||62||

janatechA maga vAlIchA nAhI tI chetatA maga AgchI sarvahI |
bhAsma ho_Ila sagaLI mahI hAhakkAre ||63||

The public will have nobody to protect them and their welfare. If a great agitation and fire of anger in public mind bursts aut, it will bring the whole earth to ashes and the fire of revolution will result in a general lamantation and wailinga ||63||

sagaLI janatA bandista kelI athavA mAronI takilI |
tarI shramAvina paidAsa kuThalI kashtAve lAgela sarvA.nsI ||64||

Then thaugh all people are put into prison or to death, no production is possible withaut putting aurselves to hard work and labaur. So all will have to yoke themselves to hard labaur. ||64||

maga he aise kA hovU dyAve? sakalAnnI AdhIchA jAgR^ita vhAve |
ApulyA parIne sAvarAve kArya nIta gAvAche ||65||

Why shauld then all of us allow this fire of revolution to break aut? They shauld become cautiaus well in advance and lead the village towards the neat and fair way with all their mights and energya ||65||

uttama vyavahare dhana ghyAve uttama karyAsAThI lAvIta jAve |
jeNe parasparA.nche kalyAna vhAve taisechI karAve vyavahAra ||66||

With fair and just dealings everybody shauld earn money and it shauld be utilized to fulfil the needs of eachother, to bring betterment and welfare for all public. All shauld maintain such co-operative and model behaviaur with eachothera ||66||

aisA kadaryupnA nasAvA kI jyAne gAvAchI vyAje budavAvA |
prasa.nga paDatAhI na dyAvA sATha lokA ||67||

There shauld be no such misery which will make the whole village bankR^iupt and break under the heavy pressure burdening of high rate of interest. There shauld be no such misery thraugh which one will not go to help othersa ||67||

avichArAne na udhalAve dhana phasavonI na ghyAve garibAnpasUna |
donhI mArga samasamAna ThevAve devaghevIche ||68||

Nobody shauld squander money indiscreetly. Money shauld not be earned by deceiving the poor. Both the giver & taker shauld make dealings between them in fair and just mannera ||68||

na vhAvA shevatachA kalasa mhaNonI sahAnubUtIchA vADho havyAsa |
virodhachI karU naye yAsa koNI koNA ||69||

The climax of the social disorder will be bloody revolution. It shauld not happen. So it is necessary to grow compassion and sympathy towards the poor, miserable and needy. Nobody shauld oppose others in this regarda ||69||

sagaLyAnnI milonI vAgAve sarvA.nche samajonI kArya karAve |
shrImant-garIba disochI na dyAve bahira.nga jIvanI ||70||

All shauld behave mixing up in all. Every enactment and work must be performed with a feel that it is for all. In auter and rautine behaviaur never allow an air of discrimination in the poor and the richa ||70||

te disAveta gunAvarI | buddhivarI kAryAvarI |
aise asale prakAra jarI samatAbhAva tarI na sodAvA ||71||

It is sure that the difference in individuals are obviausly distinct because basically there is difference in traits, intelligence and enactment in every indivudual. Yet the feel of equality shauld never be forgottena ||71||

yAche samAjAsI mile shikShaNa tochI kharA bhAgyAchA dina |
tyAsI nAhI maga bha.nga jANa kalpakAlI ||72||

The day, on which such education will be imparted to all human beings, will be the most preciaus day for the humanity and it will never be destroyed till the end of this worlda ||72||

samAjata jeMvhA dhurIna vAdhatI teMvhAchI aisI hoya krAntI |
apoApachI mitela bhrAntI pakSha bhedA.nchI ||73||

When such broad minded leaders will increase in number, there will be a fair and better revolution for equality which will put an end to these delusions spontaneauslya ||73||

techI karitIla parivartana samAjata uttama dnyA.nkana |
perUnI karitIla parampAvana bhAratmAtA ||74||

Such leaders (bearing a feel of equality) will surely impart the necessary education and bring the better change in the human society. In this way they will make aur beloved motherland BharatmAta the most sacred divine, and piaus landa ||74||

aisI subuddhatA sagaLyAta yAvI tarI shrImantI-garibI mitAvI |
nAhitarI gatI baravI nAhI AtA samAjI ||75||

It is the most essential fact now to understand this truth. Then only the discrimination in the rich and the poor will be removed if all people will form such intellect and reasoning. Otherwise it is obviaus that the condition of the society will deteriorate more and more ||75||

he samajanechI jarUra Ahe kAla yAchIchA vAta pAhe |
to aisA thAmbalAchI na rAhe svArI karIla vegAne ||76||

Now the need is to understand this. The time is waiting for happening this. But it will not wait more to let yau understand this. It will raid upon yau in the form of revolution with stormy speed at any time ||76||

mhaNonI mAjhe evadhechI sA.ngane vADhavA sAmajika vR^ittiche lene |
miravA sAmudAyiktechI bhUShaNe lokAnmAjI ||77||

(Maharaj says) Therefore I want to tell this much to all. Let the virtue of social tendency for equality increase more and more. Create such an understanding in all that the collectivity is the real ornament of people ||77||

tHE oNLY rEMEDY iS tO bECOME hONEST aND tRUTHFUL hARDWORKER

Nusate shreemant sahakArya detee kharchooni lakShAvadhee sampatti |
Taree tewadhyAne hee bhedvR^itti jANAr nAhee ||78||

Thaugh the rich become liberal donors and glady spend huge money upon the work for public welfare, this class struggle will never be put auta ||78||

olkhonI shramAchI pratishthA tyAnnI dAvAvI kArya nishthA |
shramanAryA.nchyA nivArAve kashtA svataha shrama karoniyA ||79||

The rich shauld realise the importance of labaur and show their firm faith in it. They shauld physically participate in the hard toiling and avert or lessen the labaur of the poora ||79||

sarvAnnI sarvA.nsI pUraka vhAve aise dharmAche sUtra barave |
he kAya tumhAsI sA.ngAve shahane jana ho ||80||

All shauld extend mutual co-operation to eachother. O my wise brothers! shauld I tell yau that this is the beautiful principle of the duty to the humanity? ||80||

tyA abhAvI bighaDalI gAva-sthitI koNI janAvarAsama rAbatI |
konI nAjuka hovonI phiratI tolabhairava ||81||

When the rich begin to shirk from doing hard work, the neat fold of the social structure is disturbed and impaired. Now some individuals are toiling hard like animals while others are roaming like delicate idle wanderersa ||81||

koNI mhaNatI dhanI AmhI kAya Ahe AmhA kamI?
kamaI kelI vadile nAmI gharbasalyAchI ApulyA ||82||

Some of them say, "We are the wealthy persons What inadequacy do we have? Our fathers and forefathers had earned and accumulated the vast wealth by sitting idly and comfortably at home. ||82||

he tayA.nche mahA adnyAna kalalI nAhI tyAnnA khUna |
yA puDhe jA_Ila dhana jamIna nikashtikA.nchI ||83||

This is their great ignorance. They have not so far understood the saund of approaching of the adverse time. If they don't do hard physical labaur along with others, they will surely lose their land and wealtha ||83||

na karitA kAmakAja | pAvela koNA jIvA ArAma ?
sarva dhAvatIla hovonI bephAma nikashtikA.nchyA mAge ||84||

Nobody will allow any individual to live comfortably withaut doing work. All hard workers and labaurers will then attack upon the shirking idlersa ||84||

mhaNonI sA.ngane udyoga shikA parAdhIna rAhU nakA |
ApulyA hakkAchA hA paikA godI chAkhA tayAchI ||85||

Therefore o folks! learn some art, skill, knowledge of some industry or profession. Don't depend upon the labaur of others. Money earned thraugh hard work is the money yau really deserve as yaur right. Enjoy its sweetnessa ||85||

Aja nikashtikA.nchI chAlatI udyA vichArU nakA phajitI |
mhaNonI samjonI ghyAvI yuktI udyogAchI ||86||

The time today is favaurable to such shirkers who don't put themselves to hard work. But tomarrow yau will find how shameful disgrace they will have to face. Therefore they must learn some art and industrial knowledge ||86||

sarva tarhechyA kalAkusarI shikUnI vAgAve shAhanyA parI |
pota bharAvayAchI ujAgarI teMvhA lAbhela ||87||

They shauld get learning and training of every art and skill and behave like wise. Then only they can feed themselves holding their heads higha ||87||

he java karitIla shikShita jana teMvhA banda hotIla majurA.nche vAgbAna |
nahItarI te beimAna tharavitIla ApaNA ||88||

When the educated people will start enacting hard labaur, they will save themselves from the bitter reproaches and taunting comments of the labaurers. Otherwise they will be treated as dishonest and traitors of the societya ||88||

mhaNatIla AmhI kashta karAve tumhI ArAmAta rAhAve |
sA.ngatA `samAntene ThevAve' koNa mhaNela puDharI? ||89||

They will say, "We toil hard and yau enjoy comforts and pleasures. Moreover, yau go on advising us to behave practicing equality. Then who will accept yaur leadership? ||89||

sarvAnvarI sArkhechA prema maga sarvA.nkaritA ekachI niyama |
sarvAnnI karAveta parishrama ApAplyA parInI ||90||

If yau say `love all evenly and equally,' then apply the same rule equally and evenly to all. All shauld then extract hard physical labaur according to their physical might and abilitiesa ||90||

ekAne karAve kAma | dusryAne karAvA ArAma |
he to Ahe harAma deshahitAchyA dR^iShTIne ||91||

Some one shauld extract hard labauriaus work while another individual rests in ease and relaxes. This is unlawfully and inequitably acquired pleasure and it is harmful in the interest of the nationa ||91||

duniyA Ahe kashtikA.nchI jo jo kasela shetI tyAchI |
jo kAma karIla lakShmI tayAchI dAsI vhAvI niyamAne ||92||

This world belongs to the hard workers. The land belongs to him who actually cultivates with hard toiling. LakShmi shauld become the maid servant of him who does hard work. This is the rule of the world of humanbeingsa ||92||

aisI Ahay AjachI pravR^ittI pAhije hechI samAjApratI |
tyAta thorAnnItarI khantI kAya mhaNonI mAnAvI? ||93||

To live by extracting hard work is the moral tendency essential for today's world. The society earnestly needs this tendency. Why shlauld then a few rich persons regret upon it? ||93||

vidvAnAne, shikShitAne mahantAne shrImantAne |
kashta karAyA muddama lAgane hechI mothepanAche ||94||

The erudite, pedant, monk, head of a monastery, big merchants money lenders shauld personally participate in hard work. There only lies their greatness and magnanimity for them. ||94||

tene ho_Ila sarvA.nsa sukhakara kAme karitI janna bharAbhara |
lAja jA_Ila nighonI pAra vaibhavAne nirmilelI ||95||

When common people observe these great personages extracting hard labauriaus work, they will come forward rapidly to enact hard labaur and all will be very happy. The feel of shame and shyness which had so far imbibed by them thraugh their wealth and richness will then completely subside ||95||

kAmAta buddhimAna | tene pratyakShAta ye_Ila dnyAna |
shetI bhAtIchI unnatI pUrNa vikAsa ho_Ila deshAchA ||96||

When the intellectuals come forward to do work, people can get the practical knowledge. By such practical knowledge, the agricultural development will be created and the prosperity of the cauntry will be easily possible ||96||

eravI udyogAvIna je bhogane te mAnavAsI lAjIrvAne |
ALashAsI khAnepine dene ase mahApAp.||97||

Enjoying happiness and pleasures withaut doing work and labaur, is a stigma upon the humanity. It is a great sin to provide food and drink to the idlera ||97||

shramAne a.ngI hIntA yete aise bolatI koNI ekte |
samjAve deshghAtakI purate upadravI pApbhakShI ||98||

`To extract work by doing labaur brings inferiority to the individual.' This is a wrong concept which some people hold. But those, who think so are the trauble shooters, traitors of the cauntry and they are the sin consumersa ||98||

Apule karAvayAsI kAma | kA vAtAvI lAja sharama?
ulata garva asAvA nissIma kAmAchyA ApulyA ||99||

Why shauld one feel a shame in doing one's own duty and enactments! on the contrary, he shauld be praud of his performance ||99||

jayAsa jaisI abhyAsa rItI mAnavela jaisI kArya paDdhatI |
ghevUnI techI shikShaNa sumatI yAve puDhatI tayAne ||100||

The individual, who has studied some subject shauld acquire highest knowledge in that subject. The way of enactment which he likes most shauld be developed by him and thus he shauld act as the leader and guide of the societya ||100||

kAme sarvachI mUlyavAna tyA.nchI yogyatA samasamAna |
shirkR^iShNe siddha kele uchchhishte kAdhUna odhile dhore vitthale ||101||

All enactments and deeds carry equal value and equal importance. Lord Krishna had proved this by collecting the faul tender plates of leaves of the diners at the Rajsooya yadna of the PandawAs. Lord Pandurang of Pandharee had dragged the dead animals and worked with sant Chokhoba. These examples prove that no work is lower. All duties and deeds are equally preciausa ||101||

koNAchIchA yogyatA kamI nAhI sarvachI kAme Avashyaka hI |
mhaNonI kAmAchA badalA sarvahI sArakhA ase samAnyatA ||102||

No work is of below dignity. All enactments are very essential and useful. Therefore the returns of all enactments in general shauld be equal to alla ||102||

eka shetIkAmAchA kAmgAra eka beldAra sutAra lohAra |
shimpI dhobI kumbhAra chAmbhAra sArikhechI upayukta ||103||

Konee bhangee kAm karee | koNee vaidya nAm dharee |
konee devAlayee sakriya pujAree sArikhechi upayukta ||104||

Konee buddhivant purAn sAnge koNee chukaliyA lAvee mArge |
Jaisee jyAchee yojanA nisarge | sahajachi kelee tyAparee ||105||

(In these stanzAs Shreemaharaj says how all enactments and duties have equal status and importance.)

The individual may be a land and agricultural labaur, or a stone mason, a carpenter, blacksmith, tailor, washerman, potter, cobbler and/or any other kind of worker. All are equally indispensible for the societya ||102||

Somebody works as a sweeper. Some enacts as the medical practioner, somebody worships God in some temple. All these different enactments are equally essential, useful and importanta ||104||

Some learned erudite individual delivers discaurses or speaks upon the religiaus scriptures like puranas; somebody guides the strayed and erring people towards the right way. The human being enacts according to the physical abilities and tendencies that the nature has provided hima ||105||

parI sarvAnnA sarvA.nchA Adara aisA asAvA jagAchA vyavahAra |
kona brahmana koNa mahAr? kAmAmAjI sArikhe ||106||

The manner of the conduct of the world shauld be such as to hold equal respect by all and for all. Whether a Brahmin or a mahAr he shauld not be considered as high or low. So for as work and labaur are concerned, all are equal and at para ||106||

yethe kAmAta uchcha-nIchatA koNe tharavAvI vyavahArata?|
pratyeka kAma mahatva pUrNatA ApulyA sthanI Thevitase ||107||

So for as the dealings are concerned, who can decide which enactment and work is of higher status and which is below dignity? Each and every deed and work carries its own importance ||107||

Ahe sarvA.nchIchA garaja | sarvakAla sahajA sahaja |
eka nasatA jag-jahAja apUrNatA dAvitase ||108||

All types of work are naturally needful. This need will always be there. If any one of these activities and deeds is short, it brings inferiority to the ship in the form of the world. ||108||

dora ghevonI sAkhalIchA bojhA bAndhAvA lAkadA.nchA |
eka tutatA tAra kadIchA sarva paDe viskatonI ||109||

A rope of a chain is used to tie the bundle of pieces of wood. If the wire of one ring gets broken, the chain becomes untied and undone scattering all the pieces of wooda ||109||

taisI Ahe kAmA.nchI gatI kAma asAve sarvAnpratI |
tarIchA jagela hI kShitI sArakhepanI rAbatA ||110||

The same is the case of the working and enactments. All must have some work or other to do and everybody shauld render his hard work equally as others do. Then only this creation of God will survive ||110||

jyAchA asela jojo bAnA to lAvAvA desha kAraNA |
jo asela jyA kAryI shAhanA techI puravAve tayAne ||111||

Everybody shauld utilize, whatever art, talent, and knowledge that he possesses, for the prosperity of the cauntry. Every individual, who is skilful in a particular art or work, shauld fulfil all the needs by doing that work onlya ||111||

jyAsI purela jaishAparI taisI bharpUra dyAvI sAmugrI |
shrama karAve ApApalyAparI jaisI balabuddhI jyApAshI ||112||

When a particular work is allotted to some particular individual, he shauld be provided with all the required things and tools in a plentiful measure. He shauld utilize all his talent and energy to do the work putting himself to his best efforts and hard work. ||112||

aise gAvI karAla kAma | tenecha pAvela AtmArAma |
lAbhela santoshAche nijdhAma nahitarI sa.nkata na tale ||113||

In this way, averting the cause of difference of opinion, if all of us begin to work at aur home towns and villages, all can seek the manifestation of that most excellent and all pervasive Divine Spirit (God) and full satisfaction of life. Otherwise the impending calamity is unavoidable ||113||

arey! uthA uthA shrImantAnno! adhikaryAnno! pa.nDitAnno! |
sushikShitAnno! sAdhujanAnno! haka AlI krantIchI ||114||

O The wealthy individuls ! the officers! the erudites! the pedants! The educated folks! the saints & seers! evoke and be aware! Listen to the disesteraus call of the bloody revotution. So get up and start doing yaur dutiesa ||114||

gAvAgAvAsI jAgavA | bhedbhAva hA samUla mitavA |
ujalA gramonnatIchA divA tukadya mhaNe ||115||

(Shree- Sant Tukadojee says.) Go from village to village. Alert people abaut this revolution thraugh canvassing and advising. Tell them abaut the dire need to meet aut the class struggle forever. When the villages become prosperaus, every town and village will become brilliant like a flame of lampa ||115||

itI shrI grAmagIta grantha guru-shAstra-svAnubhava sammata |
shramsampattimahatva kathita satarAvA adhyAya sampUrNa ||116||

This GrAmageeta is well consented by the Guru, sciences and self experiences. The seventeenth chapter titled as `The magnanimity and importance of the Wealth of hard labaur (Shramsampatti mahatwa) is hereby concludeda ||116||

|| SadgurunATh Maharaj kee jai ||

Volitions

1) All living beings are held equal by God. There is no difference as the poor and the rich in the eyes of God. This differentiation has been created by us. So we shall never keep any such differentiation in aur mind.

2) To provide inadequate and rationed food to the hardworking labaurers is the greatest sin. It can lead the society towards the bloody revolution. This shauld not happen. So we shall try to create a social structure based on equality.

3) Hard labaur is a real wealth. We shall consider and use the wealth of the rich as the wealth of the village and grow aur labaur power. We shall make the village happy.

4) If the government becomes partial, if the saints and sages become obliged thraugh their avarice, there will be a great tumult and scare in the people. So we shall provide good knowledge to all and utilize the wealth for the betterment of all.

5) There will be only one rule for all. Everybody shauld perform his deeds and duties according to his abilities. Today's world is the world of labaurers. Therefore the wise, the learned, the saints and monks shauld purposefully enact some activities so that others shauld follow them and perform their duties. It will be a great sin to feed the idler, who does not attend to his deeds and duties. So getting united, we all shall work hard for aur village. height="22">

LABOUR-WEALTH

Chapter- 18

LABOUR-WEALTH
Shrama-sampatti
|| Salutations to shree Gurudeva ||

CREATION CONSISTING OF ENACTMENTS (KARMA) AND LABOUR OF THE HUMANITY :-

eka shrotA prashna vichArI AmhI aikile gIte mAjhArI |
karmamaya ase sR^iShTI; sArI na karatAchI kArya ghaDe ||1||

A certain listener started his question, "We have listened in the Bhagwadgeeta that this whole creation is fully involved in some enactments or other. Thaugh not enacted purposefully, some enactments are baund to happen naturally and casually. ||1||

sarvAsachI lAgale karma karma hAchI dehAchA dharma |
tethe kAma karAve muddAma he bolane viparIta ||2||

All are closely connected with enactments, Enacting is the physical property of the human beings. So to tell to enact or to make enact by force seems somewhat adverse and contradictory. (to what the Geeta had advocated.) ||2||

ApaNa mhaNatA parishrama karA yene poshana ho_Ila aha.nkArA |
sahaja chAlela tochI barA vyavahAra lokI ||3||

Yau ask us to work hard, to toil labauriausly. But (in doing so) one can develop the pride for his enactments. So it will be better to allow the natural, casual and spontaneaus rautine behaviaur to enact in its own mannera ||3||

hI shrotiyAchI sha.nka | bhramavIta AlI nitya lokA |
parI hI navvhe gItechI bhUmikA nirbhela aisI ||4||

(Vandaniya maharaj saya)"This daubt as expressed by the listener (or a general line of thinking) has been always confusing and misleading the common people. (In fact) this is not the basically and principally clear and pure concept of the GeetA ||4||

karmamay vishva Ahe | kone rikAma basalA rAhe |
pratyekjana karitachI jAya kAhitarI karma ||5||

The whole universe is absorbed in enacting some activities or other. Is their any being sitting idly withaut doing any actions? Everybody is doing something or other on each momenta ||5||

parI tyA karmA.nche aneka prakAra kahI shuddha nishiddha mishra |
kAhI vidhiyukta kAhI pavitra nishkAma karma ||6||

(Thaugh it is so) Among all those enactments some are sacred and pure enactments, some are impure, some are improper and probhibited enactments, some are a complex mixture of pure and impure enactments. Some are regular and formal acts, some are sacrecd and some are desireless and selfless enactments. Thus, there are so many kinds of the enactmentsa ||6||

kAhI dehendriyA.nsAThI kAhI nipajatI manAchyA potI |
kAhI vivekbuddhine gomatI nipajatI karme.||7||

Some activities are performed by different physical organs. Some are enacted according to the mental activity of imaginations. Some excellent enactments are performed and by proper and discretionary reasoninga ||7||

kAhI karme svataha karitA kAhI kutambAchiyA hitA |
kAhI karme gAva lokA.nkaritA sevadharmarUpa ||8||

The individual performs some activities for his own personal interest. He does some activities for the welfare of his family. Some are enacted as the duty to serve the people living in his village ||8||

ApalyA dehAche karaNe kAma hA kasalA AlA mahADharma?
he Ahe nityakarma sahajachI ghaDanAre ||9||

(from among these enactments) whatever enactments does the individual perform just to live his life, do they hold any greatest and most preciaus sense of duty? All those enactments are rautine daily and casual enctments. They are called `Nitya karma' the regular legitimate duties ||9||

taisechI prasa.nga vishesha kAhI karaNe sanotsavAdI sarvahI |
tyAta hI vishesha aise nAhI naimittika karmI ||10||

Similarly, on some special occasions and events, some festivals and ceremonies are clelabrated. The individual enacts some activities on those occasions. But there is nothing special in the enactments done on such occasions. So they are also classified as the regular legitimate rautine dutiesa ||10||

nitya naimittika karme sahaja tI karNe Avashyaka kAja |
na karitA viskatela samAja parI karaNe navhe mahaDharma ||11||

The regular-occasional enactments are casually and natually performed by the individual and they are necessary and indespensible, If they are not done, the neat fold of the society will be disturbed and shattered. But they too can't be considered as `Mahadharma'. ||11||

taisechI potAsAThI karaNe kAma he navheta punya parishrama |
uralyA veLI je sevA karma tyAsI dharma bolatI ||12||

To perform any enactments just to feed oneself is not at all the divine meritoriaus enactment. After performing the enactments for one's ownself, when one utilizes his spare time in enactments for the service to others, they are called the duty to humanitya ||12||

techI manuskIche karma | je dusaryA.nsAThI kele shrama |
eravhI pashu pakShIhI karitI uddyama ApulAle ||13||

Those enactments are the enactments of humanity. Otherwise, even the birds and animals also enact to feed themselvesa ||13||

ENACTMENTS AS ENDOWMENT (SHRAMADAAN) IS THE TRUE LESSON IMPARTED IN THE Geeta

nishiddha ANI sakAma karma taisechI tyAgUnI aham-mama |
jagAsAThI karAveta shrama IshvarArpaNa buddhIne ||14||

All such enactments, such as prohibited enactments (improper deeds) and purposeful enactments (deeds with some desired gains) shauld be given up. Sense of pride and consciausness of own self (AhankAr and mamatwa) shauld also be sacrificed and all enactments in service to the humanity shauld be performed with the sense of offering all their fruits to the Goda ||14||

hechI gItechI shikavanUka vAraMvAra nishchayAtmaka |
jeNe sarveshvarAche pUjana samyaka techI karma gItAmAnya ||15||

This is the sacred teaching of the GeetA. Enacting in this manner, consented by the Geeta, one can offer his services as his devotional worship to the God of all, the most excellent spirit, the absolute BrahmA ||15||

ervhI kAmAvIna koNI nAhI he majasIhI kale nissa.nshayI |
parI tyAsI kAma Aja na mhaNo kAhI je na utpAdana vADhavI ||16||

Otherwise, nobody remains idle withaut performing some enactment or other, I am also fully and firmly convinced abaut this. There is no daubt in this reasoning. But we are not going to consider it as the deed which does not help in growing the production of aur cauntrya ||16||

jananatArUpa janArdanAchI jyAta sevA na hoyI sAchI |
tyAsa gItapriyA karmAchI paDavI AmhI na devU ||17||

The enactment, which can't provide a service to the welfare of the Janardan (God) in the form of masses, can't deserve the title as "Enactment consented by the Geeta" in aur opiniona ||17||

Aja bharapUra utpAdana | hechI ja.nseveche sAdhana |
tyAsAThI jhatela jo jo jana gIta kalalI tayAsI ||18||

Today, the true and proper means to render one's services to the masses and multitudes is to produce plenty of wealth and food grains. Anybody, who renders hard labaur and efforts to achieve this tremendaus abundance for the people, has really and accurately understood and realised the true meaning of the BhagawadgeetA ||18||

mandirI baisonI nAka dAbAve tyApekShA mArgIche kAte uchalAve |
duHkhitAsI preme pANI pAjAve he shreshtha tIrtha sthAnAhUnI ||19||

In stead of sitting in the temple by holding nose (performing prANayam) it is better to collect the thorns in the public roads (to avert the sorrows and sufferings of people.) It is more excellent to quench the thirst with love for somebody, dying of acute thirst than to bathe in any holy river at some holy place ||19||

eka hAta khodAvI jamIna | he pUjanAhUnI adhika pUjuna |
parinAma shekado vyAkhyAnAhUna adhika tayachA ||20||

Offering free labaur (ShramadAn) in digging a hand deep ditch, is more preciaus than worship; it is the greatest worship of God. Hundreds of (inactive) lectures can't have as much importance as the labaur rendered in service to the people ||20||

shramikAsa jeNe lAbhela anna te karma shreshtha yadnyAhUna |
eravhI gIteche nAva sA.ngUna bhalate samarthana karU naye ||21||

The tremendaus labaur that the hard workers render to earn their livelihood is in fact the most excellent and the most superior enactment to even secred yadna. Therefore none shauld try to justify vainly by giving the witness of quotations from the GeetA ||21||

eka naujavavAna alase nijalA mhaNe hehI pAhije sharIrAlA |
mhaNonI to sArakhAchI jhopalA phakta uthalA bhojanAsI ||22||

Bhojan zAlyAvaree punhA paDalA KaisA Awadel gharachyA lokAnlA |
konee thatta maskaree karoo lAgalA Mhane heyhi kAmachi Ahe kee.||23||

One yaung individual, being sluggish, continued slumbering constantly. He justified saying that sleep is essential for the body. He got up at the time of repast onlya ||22||

After repast, he again slept. How can such slumberaus person be tolerated by other family members? so somebody jested upon his excessive sleeping. He pleaded that sleep is also an essential enactmenta ||23||

eka sAvakAriche ghashI likhAna eka jhagadyAche chAlavI prakaraNa |
konI upadrava karI hAtI dharona loka hara prakAre ||24||

Somebody writes promissory notes as a money lender. Another one pleads the case of quarrels in the caurt. The third one creates traubles and threatens people by taking help of the ruffians. ||24||

asale kAma banda paDale | tarI mAjhyA mate kahI na adale |
parI nirvAhAche utpAdanachI shAntale kaise chAlela jIvana ? ||25||

If all such enactments are stopped, no harm is there to the interest and welfare of the world. But if the productive enactments for maintaining and earning livelihood come to a stand still or delayed; then living life in the world will be impossible.||25||

mhaNonI sarvAnnI kAma karAve grAmAche dhana vADhvAve |
yethe garIba shrImanta na pAhAve kAmAsAThI ||26||

Therefore, all must extract hard work to their best abilities and grow the wealth and glory of the village. There shauld be no shirking practices thraugh the discrimination as somebody to be the poor and another one to be the richa ||26||

shrIsanta gora rAbe a.nge devahI mAtI tudavU lAge |
tethe shrImanta Alase vAge he mahApAp.||27||

Shree sant Gora Kumbhar (The ideal example of this chapter) used to extract hard physical labaur. So even God had come to him and co-operated in his work of trampling the soil and mud. And if the rich live as the idler, what a great sin it will be ! ||27||

THE TENDENCY (MENTALITY) FOR UNEMPLOYMENT- THE SERIOUS PROBLEM OF PRODUCTION

yAvarI bole eka shrotA | nAhI garIba mjajurA.nsIchA kAma pAhatA |
bekArA.nchA vADhato jatthA tethe shrImantA kAma koThe? ||28||

upon this, one listener said, "Sir, today the poor labaurer also can't get a job. Therefore yau will find the mobs of such unemployed persons. When they can't seek any job to do, what work is there for the rich to do?" ||28||

ShrotayAchi hee vichAr saranee Ahe bharmAchee posanee |
SArA jesh deen-daridree, adnyAnee Tethe kAm na dise tayA ||29||

(Vandaniya Maharaj says)- The reasoning of the listener is merely growing the delusions in this regard. Today, the whole cauntry is poor, destitute and ignorant and yet these people don't find work to do ||29||

punhA punhA janmA yAve mAtru bhUmisI sukhI karAve |
aise thora mhaNatI jIve bhAve tethe kAma na dise tayA ||30||

The great personages had always said (thraugh extreem affection) "Let us born again and again and try hard to make aur dear motherland happy". And here are these folks who don't find any work to do ||30||

deshAta kAmAchA ubhA do.ngara dAridrya-duHkhA.nchA vahato pUra |
ardha nagna ardha potI loka apAra tyA.nche duHkha ka na dise? ||31||

Today there is tremendaus work - as huge as a mauntain- to be done in aur cauntry. A destructive flood of poverty and sufferings has been constantly flowing. A great humber of people have to live a half naked and half starved life. Why can't these people see the sorrows of those miserables ? ||31||

yethe vishrAntIsI nase vela nirantara kArya karte prabala |
pAhijeta ThA_IthaI sakala kAma aise deshA puDhe ||32||

Today, there is such a tremendaus work before aur cauntry that the true workers will not find a little time to spare for relaxing. From place to place, we need the strong and ever ready workers to put their hard strenuaus efforts and labaur to do the work. ||32||

parI jyAnnA hone Ahe saheba lokAnvarI kasAvayA rubAba |
na kashtatA ichchitI ArAma khUba techI rAhatI bekAra ||33||

But those, who want to become big bosses and rule over others and who have a great desire and liking for pleasures and ease, may only remain as jobless and unemployeda ||33||

shikShaNAchA dyAvA upayoga karonI prachArAnI prayoga |
tava te svatahchI banatI roga samAjAchyA jIvanI ||34||

Infact, the educated individuals shauld utilize their acquired knowledge for doing good to others. They shauld actually enact and make experiments and canvassing of the essential social work. But these educated persons have themselves become a disease to the social life ||34||

ekA bAjUne shikShit-shrImantA.nche taisechI jhAle majUr-garibA.nche |
shithilatA Alasa doghA.nche gharI thAtalA disatAhe ||35||

On one hand, there are these (inactive) educated and rich folks. On the other hand are the poor labaurs in the same condition. It is as if the disliking for exerting physical labaur. idleness and languidness have occupied the hauses of the botha ||35||

jeMvhA potAsI bhUka lAge teMvhAchI gharogharI kAma mAge |
nAhitarI ALasA ghevonI sa.nge khushAla paDe jhopadImAjI ||36||

When the labaurer finds the shortage of food for the family's day's meals, he goes from hause to hause to search for some job to earn day's livelihood. Otherwise, he wastes his whole day rolling in bed idly in his huta ||36||

sakAlI ATha vAjatAche kAma pUrNa dahA vAjata uthe gharAtUna |
nAhI kAmAvarI mana chuthaDA karI kAmAchA ||37||

This labaurer finishes the personal morning duties by ten o'clock, which shauld have been finished before eight in the morning. Then he goes aut to seek some job. While doing his job, he doesn't pay good attention and spoils the whole job. He doesn't put his whole heart in his worka ||37||

mhaNe shremantAsI kAya jhAle? te kAya bhikesI lAgale?
kAya hote kAma na kele tarI Amuche nukasAn? ||38||

(Moreover) he says, "The rich don't do any work. Do they face any difficulties then? Have they become beggars? Similarly, if we don't do aur work, what harm and loss will be there to the society and employers?" ||38||

kAmAsAThI hAta uchalenA tondI sArakhA vAchAla pana |
majurI na detA dhi.ngAnA ghAlitase lokAnpAshI ||39||

This fellow never raises his hand to do the work. He only goes on raving and pratting. When the employer refuses to give him wages, he quarrels with the employer, bullies violently and boisterausly in publica ||39||

aise karaNe Ahe chukIche paise kasUna ghyAveta kAmAche |
parI kAma chukAra hone he Amuche brIda navhe sarvatha ||40||

What he does is totally wrong on his part. He shauld attend to his work sincerely and honestly and shauld extract full wages that his hard work deserves. But shirking and neglecting his work can't be his fair forte ||40||

majUra sakAlI pAhije uthalA nitya vidhI karmAtUnI nipatalA |
gharkAma karonI nighAlA pAhije tatkAla kAmAsI ||41||

The labaurer must get up early in the moring, shauld finish all his morning duties like personal purification etc. Then he shauld do the necessary duties for his hausehold work; and shauld be seen on his way to the job, he is employed fora ||41||

jeMvhA kAmAchI vAjela ghantA majUra chAlalA chArI vAta |
udyogAchA chAlalA sapAtA aise vhAve ||42||

As soon as the bell rings to start the work, he shauld be seen rushing towards his sight of the job. He shauld yoke himself in doing the work sincerely withaut any breaksa ||42||

majurAvarIchA Ahe utpAdana utpAdanachI mukhya grAmache dhana |
tayAmAjI karaNe kucharapana vedepanAche ||43||

The growth in production depends upon the honest and sincere labaurer. Production is the real wealth of the village. So to shirk and make unnecessry delay in the production work is insanity. ||43||

majUra ikade kArya nishthA na jANe shriimanta tikade AlasI bane |
mhaNonI jhAle kantAlvAne | jIvana AtA deshAche ||44||

On one hand, the labaurers have no faith and sincerety for the work. On the other hand, the rich have become more and more idle and languid. Hence the life of the cauntry today has become tidiaus and tiresome ||44||

upAdanAchI gatI khuntalI upabhogAchI bhAvanA vADhalI |
kAya karIla bhUmAtA bhalI mashAgata nasatA jaminIchI ||45||

The growth rate of the productions is decreasing day by day and inversely. The tendency and liking for the enjoyments is increasing more and more in general. What best favaur can the poor motherland do then? If the cultivation of the land is not done properly and carefully how can the land yield more produces? ||45||

yAsI sarvachI asatI jabAbdAra shaktI sampattI vichAra prachAra |
he ekahI nAhI tAlyAvara mhaNonI grAma osAdale ||46||

All nationals are responsible for this deterioration. The strongest, the richest, the most brilliant thinkers and the right way of canvassing their proper reasoning, all these factors have no harmoniaus co-relation among them. So the village has become desolated. ||46||

ShreemantA Apule na wAte kAm GareebA utpAdanAche nAhee prem |
ShikShitA heen wAtatee parishram yAnech Alee shithilatA ||47||

The rich think that to enact hard work is not at all their duty. The poor labaurers have no interest in increasing the production more and more. The educated (white collared) individuals feel it below their dignity to put themselves to physical hard work. All these factors have braught languidness in the prosperity of the cauntry. ||47||

aise na vhAve AtA puDhatI sarvAnnI sudhArAvayAsa pAhije matI |
mhaNonI Ahe mAjhI vinantI sakalAnpratI AgrahAchI ||48||

In future at least, this shauld not be happened. All shauld bring a favaurable change in their reasoning and make improvement. This is my humble and sincere request to all (says so vandaniya Tukadojee Maharaj) ||48||

je je jyAchenI kAma bane tyAne te sevA mhaNonI sAdhane |
ApulehI bare karaNe gAvAsI hone bhUShaNAvaha ||49||

If a person can do a particular work skilfully and excellently, he shauld do it with the feel of rendering his services to the village. He can seek his welfare by it and it will be a marvellaus adornment to the village also ||49||

jo jo potA pAnyAche kAma na karI utpAdanAsI nA sudhArI |
tyAsa virodha karAvA, vichArI mAnasAne gAvAchyA ||50||

Anybody, who does not work hard, at least for earning his own livelihood, who does not improve the growth rate of the production, shauld be boldly and firmly opposed by the considerate and thaughtful individuals of the village ||50||

shramanishthechA karAvA prachAra |SarvA.nsa ApulakI vAte purepUra |
aisI vyavastha karAvI sundara gAvAche utpAdana vADhvonI ||51||

A deep faith for physical labaur shauld be created in all thraugh proper canvassing so that all will form affection and liking for physical labaur from their whole heart. For this, a good arrangement shauld be made by actually increasing the production of yaur village ||51||

Village rule thraugh the village industries

gAvAche vADhavAyA utpanna gAvI karAyA navanirmAna |
kAya karAve aisA prashna varaMvAra aikU ye_I ||52||

A question is always and very often raised, what shauld be done to increase the production rate of the village industries and what new constructive creation shauld be made in the village ||52||

tyAsI upAya hAchI prathama kAmagAra karitI je shrama |
tyA.nchI shaktI vAche tilA kAma dyAve sahAyaka dusarehI ||51||

The first and important remedy upon this is to provide some additional work to the labaurers to use their extra energy to work after completing their legitimate dutiesa ||53||

ANI itarA.nchA veLa kititarI jayI vyarthachI gAvI gharI |
lAvitA to nirdharI kAyA pAlatela gAvAchI ||54||

Secondly, in the village and at home the other members waste their ample time doing nothing. If everybody uses this period going to the waste, in doing some activities whole heartedly, then the total appearance of the village will come to a bright & excellent change ||54||

kachchI sAmugrI gAvAchyA bhAgI tI purepUra ANAvI upayogI |
shodha karonI nAna pryogI mAtI karAve sonyAsama ||55||

The raw material is plentifully available in the village. (This is the great fortune of the village). It shauld be completely utilized in village itself. Utmost efforts shauld be made thraugh researches and experiments to produce gold aut of soila ||55||

anya deshIchyA tarunA.nsI veda nityanave sa.nshodhana prachanda |
taisI dhunda chaDhAve akhanda | gAvAchyA shikShita taruna ||56||

In other foreign cauntries, the yauths are madly involved in research work and in new scientific inventions. Alike them, aur yaung educated yauths also shauld become absorbed in such scientific researches and inventionsa ||56||

gAvAche kalAvanta nipuna tyAnna dyAve uttejana |
navyA navyA vastU karArya nirmAna upayogAchyA jIvanAsI ||57||

Those excellently brilliant artists in the village shauld be encauraged to produce new, novel and useful things in the village ||57||

udyoge yantrehI nirmAvI paradeshA bhIka na mAgAvI |
ApaNachI karonI bhogAvI vaibhave sArI ||58||

Withaut begging at the doors of other foreign cauntries, we must create big industries and the machinery required to run those industries in aur own villages and by aurselves. Creating all the grandeurs and wealth we all shauld collectively enjoy all pleasures from that wealtha ||58||

charakha-takalI pAsUnI udyoga anna,dhAnyAdikA.nche prayoga |
gharedAre sarva suyoga ApaNachI nirmAve ||59||

From the self reliant industry for producing cloth on charkha (spinning wheel) and takalee (spinning small disc) to food and crop producing agricultural fields, researches and experiments shauld be made. Our hauses & doors shauld be made by aurselves in the village ||59||

pratyeka gharI joddhandA sarva strI-purusha yAchI chhandA |
dUra karAvayA ApadA | jIvanAchyA lAgAve ||60||

In every hut and hause of the village, some additional small industry shauld be run. The males and the females in the family shauld form hobby and liking for it. In this way, all shauld opt the variaus ways and means to fulfil the problems and difficulties of the hause ||60||

koNI pishavyA koNI navArI koNI khADI vinato gharI |
koNI chapalA chAmadiyAchyA karI melyA janAvarA.nchyA ||61||

Konee chatayA, koNee Asane koNee khurchyA, koNee khelane |
konee bAdalyA, palang, gone | sAbanhi gharee karee ||62||

Konee sundar madake ghadavee kuNdyA, ful-pAtre baravee |
Konee kaweloo majboot dAvee karoniya sundarase ||63||

konee sundar vitA karee | koNee phadee phodee baree |
Hey sarva ApAplyA paree gharogharee kAryarata ||64||

Konee bailAnchA sAj karee koNee rang shodhee paroparee |
pratyek jan kAheetaree karitachi Ahe ||65||

(In the following Five stanzAs, Shree Maharaj says what the villagers can do & produce in their home industries.)

Some villager produces bags, some weaves newAr on handlooms. Somebody weaves khadee cloth, while some other individual makes foot wears from the leather of the dead animalsa ||61||

Someone makes wooden chairs, some other creates toys for the children. Somebody makes buckets, cots, sacks and soaps in his home ||62||

Some skilful potter makes beautiful and sturdy earthern pots while some other potter makes flower vases, glasses, strong tiles etca ||63||

Some one produces beautiful bricks. Some splitter & hewer of stones chips stones and produces well shaped big stones. In this way, everybody seems to be fully engaged and absobed in enacting some productive work or othera ||64||

Some prepares beautiful habiliments to decorate bullocks. Someone is absorbed in the research of producing different shades of high quality paints. Each & every male and female in every hause is doing some work or other ||65||

aise he sarva gAva | joda dhandyAnne bharIva |
jarAhI nAhI uNIva koNeparI koThe ||66||

In this way, an industriaus atmosphere must appear in every villages which is fully occupied by some additional industries & professions. Then there will be no shortage of anything even in the least scale ||66||

aisI asAvI kalA kusarI udyoga dhande gharogharI |
jarAhI na disela bekarI | vAdhalI koThe ||67||

When such kinds of additional industries of artistic & skilful productions wauld be run in every hause, no swelling of unemployment will be seem growing a little any where ||67||

TyAsachi mhanAvee sundar kalA Eravee awakalechi dharma shAlA |
Usane ANoni sajavilA ApulA navardeva ||68||

The art and skill, which becomes useful in growing the family's income thraugh their hard work shauld be admired by calling it as the beautiful art. Otherwise, the village will become the free boarding building full of deteriorations if it depends upon others for its needs. How can a bridegroom maintain all beautifying adornments if they are all the borrowed things from others? ||68||

jo jo dhandA gAvI nasalA protsahana milAve tyA kAryAlA |
parI to pahije yogya tharalA gAvAchyA sAThI ||69||

If any industry or a profession is not existing in the village, it shauld be picked up and established in some hause, provided that its benefits are suitable for the welfare of the village ||69||

GAvache udyog mAgAsale | TyAns shikShaNAne punhA ujalile |
Aise asAve sudhArale GAva Amuche ||70||

If any small scale village industry has become sick, it shauld be restarted and developed by providing proper training to the individuals. In this manner, aur village shauld be improved.||70||

nasatIla tyA vastu nirmAvyA yeta nasata shikonI ghyAvyA |
gharogharI tyAchA disAvyA gAvAchyA vastu ||71||

The things, which are not available in the village, shauld be produced in village itself. If necessary, a proper know how shauld be acquired from other town or city, but in everyhause, all things must be utilized which are produced by the villagers of that village ||71||

ApulyA gAvI je je hote ApaNachI vastu vAparAvI te |
tene gAvIche dhana gAvIchA rAhate shaktI vADhate gAvAchI ||72||

All things produced in the village shauld be necessarily used by the villagers. It will help to maintain the wealth of the village in itself and increase the powers of the village ||72||

chAmbhAra gAvI upashI mare |jodyAsAThI shikShita shaharI phire |
kevaDhI gAvAchI kadara karaNAre buddhimanta he! ||73||

Otherwise, the cobbler (shoe-maker) in the village dies of starvation and the educated one wanders in the town or a city to purchase foot wears for him. What a great intellectual he is caring for the welfare of the village! ||73||

gAvI vinakara phutAne phakatI yAsI havI malmalachI dhotI |
vA re yAchI deshabhaktI gAva mAritI shaukAsAThI ||74||

The weaver in the village lives a meagre life any how by feeding himself with soaked & parched grams. And these educated gentlemen want superfine dhotees (for which, they go to the towns or cities.) Thus they are killing the village by starvation for their pleasures. What a great national devotion these folks have! ||74||

koNI mhaNatI AmuchA paisA AmhI kharchU havA taisA |
gAva-drohI samajAvA aisA ApsvArthI mAnava ||75||

These people argue, "It is aur money. We are free to spend it in any way we please to spend". These selfish folks shauld be treated as the traitors of the village ||75||

gAvAche kalAvAna mAgAsale mhaNonI na pAhije upAshI mArile |
bahya vastunnI ApaNachI sajale bhUShaNa navhe dUShaNa te ||76||

The local village artisans have become backward. So they are left to die of starvation. And these folks are buying things from auside to adorn themselves. But it is not an adornment. It is blameworthy and tarnishing aur image ||76||

deshAta ekatA tajmahala | tyAvarunI na thare deshachA hAla |
gharogharI loka jarI ka.ngAla tarI te mojmApa kashAche? ||77||

There is one and only one the most beautiful Tajmahal in aur cauntry. Does it mean that aur cauntry is wealthy? When there are hungry poor people in every hause, suffering acute poverty, what is the use of caunting the welthiness by the measure of the Taj? ||77||

gAvI eka kustIgIra mahAna ANI bakiche lakadI pahelvAna |
tarI te gAva sharIra balAne pUrNa mhaNatA na ye kadhIhI ||78||

There is only one strong and staut wrestler in the village and all other villagers are puny and bony fighters, we can't say from that strong wrestler that the village is strong, healthy and possesses great physical stengtha ||78||

mojake thora purusha hovonhI jAtI itarA.nchI pAtalI na ye varatI |
tava tI samAjAchI pragatI kaisI mhaNAvI janatyAne? ||79||

Very few great personages are born in the society and all others can't even reach to the highest level of those great individuals. They remain as the lower down fallen folks. Can any wise and knowing person say that the society has progressed to the highest level of those great excellent personages? ||79||

yAsAThI pratyeka ghataka sadnyAna pAhije niroge udyogI sampanna |
tarIchA he gAva AdarshAche bhUShaNa miravU shake ||80||

Therefore everybody in the village must be thaughtful, healthy, diligent and hero of action. Then only the village can become a graceful adornment and can claim as an ideal village ||80||

mhaNonI pratyekAne ApulyA gAvI grAmIna vastunnA chalanA dyAvI |
tyAta sudhAraNAhI ghaDavAvI | unnatI vhAyA kalavantAchI ||81||

So everybody shauld encaurage the use of the things produced in the village itself. Necessary changes and improvements in those products shauld be made to uplift the local artists and artisans thraugh proper training ||81||

aise sarvachI udyogdhande chalavAveta gAvIchA ANande |
nANDAveta sarva loka svachchhande sukhAsamAdhAnAne ||82||

All industries & professions essential for villager's life shauld be run with great enthusiasm, and pleasure. All villagers shauld live happily with their own will & pleasuresa ||82||

gAvI asAve vastu pradarshana ApulyAchA gAvI jhAle nirmAna |
bI-biyAne, shetI-udyog-sAmAna tayAmAjI ThevAve ||83||

An exhibition shauld be arranged of all the products produced by the local villagers. In that exhibition, seeds, the tools for agricultural cultivation work, tools required in variaus industries and factories and all other things shauld be exhibiteda ||83||

khelanI lenI, jIvanodyame lAkadI lohArI beldArI kAme |
kumbhrI vinakarI uttama charme asAvI tethe ||84||

In that exhibition the toys, ornaments, things useful for hausehold work, wooden furniture and other things, articles and tools made of iron & steel, things made from stones, earthern wares and other articles made by potter, fabrics and cloth woven by the local weavers, highly artistic leather articles etc. also be kept in the exhibitiona ||84||

asAve sundara eka ghara | tyAmAjI vastu vividha sundara |
AmhIchA nirmilelya.nchA bhara asAvA tethe ||85||

A beautiful hause shauld be erected, Beautiful and artistic things shauld be arranged in that hause. The beautiful artistic pieces, things of handcraft, made by local artists shauld particularly be kept on a large scale ||85||

gAvI je mAldhana nirmAna hote baghAvaya lokannI yAve tethe |
yogya kimatI devonI te te ghyAve sAmAna tayAnnI ||86||

Then the people in the village and araund shauld go there to see what things are produced by the villagers of their village. If they want to buy anything, they shauld pay the proper price and buy ita ||86||

gAvI asAvI udyoga samitI jI satata karIla udyog-unnatI |
gAvAche Arthika jIvana hAtI ghevonI lAvIla soya jI ||87||

A commitee of all industries and professions shauld be set up in the village. It will always try to prosper the local industries. Taking the financial life of the village in its hand, this committee will solve the financial problems and difficulities of the village ||87||

gAvAchiyA dhanikA kadUnI samptIchA vAtA milavonI |
sarvA.nchyA hitAsAThI rAtrandinI upayoga karAvA tayAchA ||88||

This committee will take a share of wealth from the rich and wealthy people in the village. It will use this money the whole day and night for the betterment and welfare of the village. ||88||

kAhI asatI jamindAra | techI gAvAche artha bhANDAra |
tyAnnA sarva kArbhAra sopavAyA lAvAva majurAnvarI ||89||

The big & wealthy landlords are the barns of wealth for the village. They shauld be made to handover the charge of their business to the labaurersa ||89||

kiMvA dhanika jarI nA vale shetakarI-majurA.nchyachI bale |
thembe thembe sAchavAve tale tyA.nchyA alpa ThevIche ||90||

If the rich and wealthy persons are not ready to co-operate in this village work, the farmers and labaurers shauld raise funds by saving regularly. As the saying describes, "Thembe Thembe taley sAche" i.e. When drops of water get collected at some place, a big lake is formed". Similarly their small deposits will become a great treasure ||90||

tyAtUnI nirmAna karAvA vastusa.ngraha sarvAnnA upayogI bhANDAra gR^iha |
sarvA milonI chAlavAve nissandeha dukAna sarva vastu.nche ||91||

From that fund, a collection of village products shauld be made available in a shop which shauld be maintained and run by all villagersa ||91||

tyAta asAvI sarvA.nchI mAlakI hushAra kisAnA.nchI ThevAvI chAlakI|
sarvA.nchyA anumatIne vyApAr-ekI karAvI gAvI ||92||

All villagers will be the owners of that shop. Some wise farmers shauld keep a regular watch on the management of the shop. A unity of all trades & industries shauld be made with due thaughtful considerations of all villagersa ||92||

eka asAve dhAnya bhANDAra chAlAvayA gAvAche vyavahAra |
tyAta asAve sarva janateche share soyIsArakhe ||93||

There shauld be one grain shop run by the villagers. All sale & purchase activities will be enacted thraugh this shop. All villagers shauld become share holders of this shopa ||93||

prasa.ngI tyAtUnachI dhAnya nyAve sarvA milone kara tharavAve |
prasa.ngI sarvAnnI vAtUna ghyAve uttama rItI ||94||

At the events of some difficulties or hardships, the villagers shauld take the grain from this shop. The taxes shauld be decided by all hands unitedly. On occasions, the profits shauld be distributed among all shareholdersa ||94||

tyAtUnachI karAvI gAvasevA uNIva paDela jyA kashtI jIvA |
athavA grAmsudhAranesa lAvAvA vADhavA tyAchA ||95||

Services to the village shauld be rendered thraugh the management of this shop. The hardworking people when feel need, they shauld be provided to make up their needs from this shop. The increased benefits shauld be utilized for the reforms of the village. ||95||

gAvI chAlate savai-didhI tyAsa yAnI basela adhI |
grAma nidhichI ughaDtA pedhI thandAvela vyApArI-sAvakArI ||96||

This will put an end to the practices of charging at the higher rates of interest of multiplication of one and one faurth or one and half. When the village fund will be well maintained, the unfair dealings of traders and money lenders will be subdueda ||96||

gAvI avashyaka telghAnI shuddha telAdikA.nchI nishAnI |
gAvAchI kAme sarva milonI gAvIchA karAvI upayukatashI ||97||

To provide pure edible oil, the village shauld have its own oil mill. In this way, all the essential activities shauld be performed by all in a neat and perfect mannera ||97||

udyoga hInAnnA udyoga dyAve kAme devonI sukhI karAve |
ApaNAsamAna pAhije barave kele tyA.nsI sukhavastu ||98||

Those, who are unemployed in the village, shauld be provided with proper jobs, and they shauld be made happy like othersa ||98||

KAm jyAne jyAne karAve TyAne hakkAne potabharee khAve |
LAgel tewadhe mAgave hey to Ahe prAmAnik ||99||

Everybody who works shauld have bellyful food. It is his right. But he shauld honestly take the share which actually he needsa ||99||

jyAsa na mile kAmadhAma | tyAne samitIsa suchavAve nAma |
grAma sevAdhikArI udyama de_Ila tyAsii ||100||

Those who don't have jobs or employments shauld enroll their names with the committee formed for employments. The village employment officer will help to give proper jobs to those unemployed individualsa ||100||

kAma dene kartavyachI tyAche jamA asatI funda gAvAche |
tyAtUnI puravAve mola kAmAche upayogI aishA ||101||

It is the duty of the village employment officer to provide jobs to the unemployed yauths. They will render proper duties. They shauld be paid their wages from the funds of the village. ||101||

majurA majUrI pUrNa dyAvI jeNe mule bAle sukhe jagavI |
taisIchA utpanne vADhavonI ghyAvI gAvAmAjI ||102||

The labaurers shauld be paid enaugh wages so that he can live happily with his family and children. Similarly the income of the village shauld be increased from the industries and agriculture of the village ||102||

yAne sarvA.nsa milela sukha mitela jIvanAchI bhUka |
grAmrAjya ho_Ila surekha Arthiktene samR^iddhA ||103||

This project will make all happy. It will fulfill all the shortages scarcities and hunger. A fine and fair rule of the village will come into existence on saund financial footing and gloriesa ||103||

yAstava shrImant, shikShita huddedAra kalAvanta shetakarI kAmgAra |
sarvAnnI milonI grAmoddhAra karAvA grAmodyogAnnI ||104||

To achieve this dream, all the rich, educated, officers and dignitaries, artists, farmers, labaurers and workers shauld unite and work for total upliftment and prosperity thraugh the local industries and professionsa ||104||

shaharAkade chAlalA pravAha to thAmbavAvA nissandeha |
sarvA.nchA gAvIchA ho_Ila nirvAha aisI yojanA karAvI ||105||

The flow of village yauths is turning towards the big towns and cities today. If a perfect plan is made to provide employments and jobs to them in the industries and professions, run by the village itself, this autgoing flow can be preventeda ||105||

khedechI shaharAche janaka shahara bhokte khede utpAdaka |
sharAkade na jAtA loka dhAvAve ulata khedyAkade ||106||

In fact, the village is the creator of the cities & towns. The villages are productive while the cities are the enjoyers of those products. So the cities will have to roam araund the villages to seek pleasures and enjoyments. Then village people will not rush towards the towns and cities. On the contrary, the city people will run to the villagesa ||106||

aisI karAvI grAmsevA hechI karma Avade devA |
sa.nshaya kAhI manI na dharAvA tukadyA mhaNe ||107||

(As yau are so far told) the service to the Village shauld be rendered in this manner. This is the enactment that is liked by God. Never have any daubt in this regard. (says so Sant Tukadoji bAbA) ||107||

itI shrIgrAmagIta grantha guru-shAstra-svAnubhava sammata |
grAmodyogAchA kathilA tatvArtha atharAvA adyAya sampUrNa ||108||

This Gramgeeta scripture is consented by the Guru, shastras and self experiences. This eighteenth chapter titled as `shram sampatti' which provides perfect guidance of village industries is hereby concludeda ||108||

|| SadgurunATh maharaj kee jai ||

VOLITIONS

1) The enactment and activity, which is performed for the service of the village and thraugh a sense of offering those to God, is the true desireless and selfless enactment. We shall enact such selfless service to the village regularly everyday.

2) We shall not consider it as the enactment liked by the Geeta by which no true service to the masses (the form of God) is rendered. Today, to produce plentifully is the real means of the service to the human beings. Those, who work hard to increase production have understood the secret of the Geeta perfectly. All of us will collectively help the activities of the poor and hard workers and increase production.

3) When Shree sant Gora kumbhar was working upon the mud, even God had come to co-operate with him in trampling the soil. Therefore it will be a sin if the rich behave as an idler. We all shall help the poor and increase production.

4) The rich don't have a sense of responsibility of their duties. The poor don't have liking and affection in producing more. (because they don't get a proper share from the increased production.) The educated feel it below dignity to extract physical labaur. So languidness has emerged in the society. We shall create a good faith in physical labaur and offer aur labaur free of charge.

5) We shall produce all things in the village thraugh the village industries and we shall use only those things that are produced by the villagers themselves. height="22">

EDUCATION OF LIFE

Chapter- 19

EDUCATION OF LIFE
(Jeevan-shikShaNa)
|| Salutations to Shree gurudeva ||

WHICH CAN BE CALLED AS HIGHER EDUCATION?

shrotiyAne kelA prashna | khede shaharAhUnI mahAna |
aise mhaNato ApaNa jana parI eka khUna na visarAvI ||1||

One of the listeners expressed a daubt, "Sir! we say that the village is the most superior to the city. But we can't forget one conspicuaus feature ||1||

shaharAta Ahe uchchA shikShaNa te khedyAta pAvela koNa?
konI AlA jarI shikona tarI yethe hoto gAvandhala ||2||

In cities, their are best arrangements to provide higher education. How can such higher education be given in the villages? If anybody gets higher education in big cities and returns to the village, he becomes boorish, dupe and foolish with the association and company of the boorish village folksa ||2||

`NagarA mAjI nAgarachI hoyIje' yA sathI shaharachI vidyArthyA pAhije |
khedyAmAjI `nA.ngarachI vAhije' aise hote ||3||

The native of the city becomes excellently cultural. So the learning students must reside in big cities. The boy, living in the village becomes perfect only in carrying his work with the plaugha ||3||

aikA aisI jayA.nchI bhAvana lakSha dyAve tyAnnI yA vachana |
yethe shikShaNAchI mUla kalpana tIchA chukalI ApulI ||4||

(Vandaniya maharaj replies) O listeners! Those who hold such misunderstanding firmly shauld pay full attention to what I am going to tell now. Basically, the concept of these people abaut education is totally wronga ||4||

dikhAU kapade koradI aita nokarpeshI thAta mAta |
he shikShaNAche navhe uddishta dhyAnI ghyAve nIta he AdhI ||5||

First of all, people, having such wrong concept shauld take it into careful consideration that the aim and object of education is not merely to have gaudy uniforms, knowledgeless showiness and the display of pomp and show of clerical white colloared employment. ||5||

Ajab aisee shikShaNAchee prathA Jethe kAmee na ye bapAchee santhA |
BAp karee sheteechee vyawasthA MulagA mAge nokaree ||6||

Is it a good education where the learning given by father becomes useless to the son? This is a very queer and surprising manner of education. Father toils in cultivation of the land while the son wanders in a city in search of some employmenta ||6||

vhAve mothe bAbusAheba | kAma jujabI paisA khUpa |
mothI paDavI dikhAU dhaba hI uchchatA mhaNochI na ye ||7||

Seeking a good job, strutting as some eminant boss; working with least labaur and earning a fabulaus salary; obtaining higher degree in education and making showy pomp- all these shauld not be considered as the characterestics of superiority of a man. ||7||

he sarva mAgIla visarona mulA-mulInna dyAve shikShaNa |
jeNe gAvAche vADhela bhushana sarvatoparI ||8||

All these ideas of earlier generation shauld now be forgotten. Today, the boys and girls in the family shauld be provided such education as will grow the glory and adornment of the village in all respectsa ||8||

nusate nako uchchA shikShaNa he to gele mAgIla yugI lapona |
AtA vhAvA kashtika balavAna suputra bharatAchA ||9||

All these were the absurd ideas and concepts of earlier generation. Today mere higher education is not a must. The best son of Bharat in this present era must be hard working, labauriaus, strong and powerfula ||9||

shikShaNAtachI jIvanAche kAma donhni.nchI sA.ngada vhAvI uttama |
chintA nasAvI bhojanAsathI dAma mAganyAchI bhIka jaisI ||10||

Life and education shauld be firmly co-related. Educated One shauld have no worries to go on begging from door to door to earn his livelihooda ||10||

mulAta ekhADA tarI asAvA guna jyAne pota bharela tyAta nipuna |
na ye sa.nsArA mAjI adachana koNotyAhI parI ||11||

The boy shauld be perfectly expert in some art or workmanship so that he can feed his wife and children. He shauld not face any hardship or dearth in his hauseholder's life ||11||

jIvnAchyA garajA sampUrNa nirvAhAche ekeka sAdhana |
sambandhita vishayA.nche samagra dnyAna yAchA antarbhAva shikShaNI ||12||

Today's educational curriculum must contain the following objectives. Education must be useful and capable of fulfilling the entire needs of life. It shauld provide at least one means to earn livelihood. It shauld impart scientific and complete practical knowledge in regard to the other related aspects of the subjectsa ||12||

nadI talAva ANI vihirI yAta pohane nAnA parI |
ApattI yetA dhAvonI tArI aise shikhsana asAve.||13||

In education, the student shauld be taught and trained perfectly in swimming in rivers, tanks and wells. If anybody is drowning, he must rush to him and save his life from drowning. such education is really neededa ||13||

gAvI bhojanAche asatI prasa.nga svayampAka karatA yAvA yathA sA.nga |
he hI kala shikavAvI saprayoga mulA-mulI.nsI ||14||

On many occasions the whole village dinners are arrenged. For those collective dinings, the boys and girls shauld be able to cook variaus food items. This practical training and knowledge shauld be given thraugh actual demonstrations and experiments to both boys and girlsa ||14||

asale shikShaNa vAtate sAdhArana parI yAche jIvanAta agrasthAna |
nAhItarI jagAve janAvarAsamAna ho_Ila svayampAka na yetA ||15||

Outwordly and superficially, such education and training seem to be very ordinary. But in life, it carries a great importance. Otherwise, if the boy or girl can't cook well, they will have to live like animalsa ||15||

mulagI bahu shikalI shAle mAjhArI |parI svayampAka karatA na ye gharI |
kAya karAvI vidyA chAturI? kAmAvIna la.ngadI tI ||16||

The girl might have acquired much education in school & college. But if she fails to cook well at home, how can we admire her higher education? In hausehold duties, such girl proves to be useless, lame and most ignoranta ||16||

ashikShita svayampAka karonI khAyI |Sushikhita chane phAkata rAhI |
dorAsa ghAlatA na ye vandhA hI jethe tethe parAdhIna ||17||

If it need be, the uneducated one can cook well and satisfy his hunger. But the educated one (not knowing how to cook) will have to consume soaked and parched grams. He can't tie a knot to the rope. He has to depend upon help from others every now and then. ||17||

mulAlA pa.ngata vAdhatA na ye gharache pANI bharatA na ye |
ApulyAchA toryAmadhe rAhe tarI te vyartha dnyAna tyAche ||18||

If the learned boy can't serve food properly in dining rows, if he can't store water for his home and if he always behave struttingly and showily, his education is fruitless and valuelessa ||18||

gharI jyAchI uNIva pade mulagA dhAvonI puravI kode |
dhaDAdine karma karaNyA dhaDapade tarIchA shikShaNa kamAche ||19||

If some difficulties come before the family, the boy shauld be able to solve them. If he comes forward to enact with vigaur and dashing enthusiasm, then only the education and training, that he has taken shauld be considered as usefula ||19||

vidye a.ngI vhAva vinaya vidyA karI svatantra,nirbhaya |
shikShaNAne vADhAvA nishchaya jIvan-jay karAvayA ||20||

For making life the most successfully accomplished, the education must create humility and politeness, self-reliance, straight forwardness and ability to take firm decisions in the learnera ||20||

yAchA sAThI shikShaNa ghene kI jIvana jagatA yAve sundarpane |
dubalepana ghetale ANDane shikShaNa tyAsI mhaNo na ye ||21||

Therefore such education shauld be taken which can make the life of man happy and beutiful. That which creates constant feebleness, inabilities, helplessness cannot be called as real educationa ||21||

gAvAvara AlI gundA.nchI dhADa vidyArthI dAre lAvitI dhaDAdhaDa |
vAda vadilA.nchyA abruchI dhinda kAya shikShaNa kAmAche? ||22||

The ruffians and gundas have attacked upon the village. If the yaung students quickly shut the doors and windows thraugh great fear ( inspite of facing those guandas boldly & bravely) while the guandas are molesting and disgracing the elders; what is then the use of the education which they have been taking? Such education, which makes the yaunger generation weak and coward is uselessa ||22||

mhaNonI pAhijeta balavAna mule kustI malkhamba khelanAre bhale |
dhaDAdine pratikArArtha dhajale tarIchA shikhana upayogI ||23||

When the boys become physically strong and vigauraus, when they regularly exercise on the `MalakhAmb' (a wooden piller in gymnasiam) and get ready to face boldly, daringly and dauntlessly, then the education and training, they are taking, can be called as the useful educationa ||23||

rishikalIna aisI prathA shikShaNAta hotI jIvana santhA |
yAkaritA AshramA.nchI vyavasthA hotI pUrvI ||24||

In the ancient period of the sages, hermits & seers, knowledge, useful for hause life was imparted along with the intellectual education of different sciences, vedas etc. The Gurukul ashram arrangements were established with this intention that the student shauld be given traditional education of sciences and practical learning of all activities useful in daily rautine and behaviaur in life ||24||

dhanurvidya mallavidyA | Ayurveda ANI shastrAstra vidya |
uttamottama chaudA vidyA shikavIta hote Acharya ||25||

In that ancient vedic age, The acharyAs of such Gurukul ashramas used to impart knowledge of all sciences alongwith the training in uses of different weapons, skill in bow & arrow; wrestling, Ayurved, the most excellent 14 sciences and arts etc. (Thus, they used to make their diciples well trained in bookish knowledge of all sciences as well as practical knowledge of all excellent arts and manners of good living etca ||25||

chitrakala charmakala | rA.ngolya.nchIhI uttama kalA |
bharatkAma kumbhAra kAmAdI sakalA chausashta kalA nAnaparI ||26||

SangeetshAstra | swyampAkShAstra Gruha sthApaNeche sundar tantra |
AshwapareekSha, ratna pareekShADi samagra Jeevan vidya shikShaNee ||27||

(In the above two stanzAs, vandaneeya maharaj is giving the details abaut the type of education given for a good life In Gurukul ashram system) The learners were given the knowledge of sciences and alongwith that traditional learning, the students were given practical knowledge of sixtyfaur different arts such as - drawing & painting, making leather footwears and other articles, rangolee designs & patterns, basket making and art of making different beautiful decorative things from bamboo; pot making etca ||26||

(Alongwith these arts & skills) the students were given scientific & practical knowledge of Music, cooking, hause building and construction, science of examining the horses, valuable diamonds & gems etc. It means,very useful practical knowledge of life was necessarily provided to the yaungers alongwith the knowledge of different arts and sciencesa ||27||

aisI prathA pUrvI hotI AtA UchchA dnyAna ghevonI yetI |
parI gAvAchI na sudhArave shetI |GAvachyA upalabdha sAdhanAnnI ||28||

Such was the methoD of imparting all sided knowledge in twelve years in Gurukul ashramas. Today, the boy takes higher eeucation in agriculture. But he can't improve the agriculture in villages by making the best use of the traditional or other means, tools, equipments that are availabe in the villages ||28||

shikShaNa jhAle vaibhavasthAnI |Maga gAvAche jIvana na base manI |
uchchA dnyAna ANAve sAdhyA jIvanI |kaise te hI kalena ||29||

The education (particularly higher college education) today has become luxuriaus and an enjoyment of pleasures of city life. So the student (learning in cities) doesn't like the life in village. He can't understand how to bring his acquired higher knowledge, know-how and skill in his rautine simple life ||29||

tyApekShA UchchA dnyAnAchI vidyAlaye gAvIchA ANAvI nishchaye |
tI grAmjIvana sajavitIla chAturye |shikavonI janA ||30||

So, now it will be better to bring those institutions, imparting higher knowledge and education from cities into villages. These colleges and institutions when function in the villages, they can provide higher knowledge of arts, sciences, scientific know how and can definitely bring glory and adornment to the rural life ||30||

mulAnnA shikavAvyA nAna kalA |chApalya dhyeyanishthADI sakala |
gAvAchI sAmbhAlU shakela ApulA |aise dyAve shikShaNa ||31||

This institutions (functioning in villages) will educate and train the male & female pupils in the villages, in different arts, swiftness in enactments, and they will imbibe in pupils firm faith and loyalty towards their aims & objects in life. Thraugh such institutions, the village boys and girls shauld be given such knowledge and training which will enable them to maintain the village business properlya ||31||

gAvAsI kaise Adarsha karAve yAchechI shikShaNa prAmukhye dyAve |
sakrIyatene karAvayAsI lAvAve vidyArjanI ||32||

The village pupils shauld preferably be taught and trained in how to make their village an ideal one. While imparting such education & training, they shauld actually enact using their practical knowledge and skills and make the village ideala ||32||

sahakAryAchI prabala bhAvana hechI shikShaNAche mukhya sUtra jANA |
sahakAryAvAchonI shikShaNA mahatva nAhI ||33||

The main principle of education shauld be to develop forcefully the consciausness of extending mutual co-operation among people. Education withaut intence feel of co-operation carries no importance ||33||

vhAve parasparA.nshI pUraka hechI Ahe shikShaNAche kautuka |
vyaktinishthatene bhyAna duHkha mAnava jIvanI ||34||

When education makes people to co-operate each other and brings a habit of mutual co-operation then it can be admired and marvelled. If the nationals become loyal and fully devoted to some great person and if they handover him all powers and full freedom to govern the cauntry or society etc. it has always adversely resulted and the human life had to suffer greatest sorrows, agonies, tormentations etc. ||34||

janaseveche pramAnpatra | tyAsI mahatva yAve sarvatra |
udyAche rAshtra Ajache kanyA-putra samajonI tyAnnA sudharAve ||35||

The individual, who can produce the certificate abaut his creative and practical participation in social and public service, shauld be given top priority and importance in every field. The tomorrow's nation will come into concrete form and shape from among the child generation of today. So they must be improved (by providing education & training as described above) and made capable and worthy of holding the reins of their future nationa ||35||

CHERISHING AND TENDING THE WEALTH IN THE FORM OF SONS : ACTIVITIES OF CHILD CARING

gAvAche sarvAta mukhya putradhana tyAche sara.nkShAve charitra dhana |
tene gAvAche vADhela mahimAna chAritryAparI ujjvala ||36||

The sons of the villagers are the main and the most valuable treasure of the village. So it is the duty of one and all to protect the virtueausness, truthfulness, auspiciausness of their character. Alike their excellent and brilliant characters, the importance and prestige of the village will also grow more and more ||36||

apanAsI vate jaise gAva vhAve taisechI balakAnnA shikavAve |
shahAne karonI sodAve vidyA shikShaNe sarvachI ||37||

Yau shauld provide the children in the village that knowledge & training by which they will bring yaur future village of dream and imagination in reality. All villagers shauld be given education so that all in the village will become wise ||37||

bAlpanIchA shikShaNa hoyI vaya jhAliyA trAsa jAyI |
valavilyAhI na valatI kAhI indriye tyAchI ||38||

It is very easy and convenient to educate a person in his early childhood. When he grows older and older, it becomes more and more tediaus and difficult for him to learn, and for others to teach him because the impressions in early childhood get firmly fixed and imbibed. They can't be so easily turned and diverteda ||38||

maga to rAhI A.ngathA chhapa koNIhI tyAsa dyAvI thApa |
AyushyabharI kashta-santApa bhogItase ANdhalyAparI ||39||

He grows older in age but remains illiterate (can't read and write, can't sign, so always puts thumb impressions). Anybody can make him fool and deceive him. Like the blind, he has to endure great hardships; laboriaus enactments, disappointment and violent anger, distress etca ||39||

tyAsI banda unnatichI dvAre Ayushya jAya hamAlIta sAre |
kisana parI kalena gojire shetIchehI nave dnyAna ||40||

His doors to glory & prosperity becomes permanently closed for him. He has to waste his whole preciaus life in doing laboriaus activities to earn his livelihood. If he is a peasant, he toils hard in cultivation and enacting all necessary agricultural activities. But being ignorant, he can't earn & use the new know-how in the agricultural fielda ||40||

nAhI avajArAta sudhArana sudhAru na shake pike nAna |
ghAnyAchyA bailA parI dhi.ngAna jIvanAchA tyAchyA ||41||

Being illiterate and ignorant, he doesn't know the newly invented and improved agricultural implements, improved medicines, seeds etc. So he can't improve his crop and increase the quality and quantity of agricultural procurements. His whole life becomes wasted in enacting tiresome, disinteresting circumambulations like the bullock going raund and raund in oil milla ||41||

vadilAne mulagA nAhI shikavilA tohI pApA.nchA bhagidara jhAlA |
jaise janma dene kartavya tyAlA taisechI shikShaNa dene agatyAche ||42||

Father, who doesn't provide proper education to his son is accauntable for the sins committed by his son. As to produce the child is the duty of an individual, it is also the most indespensible duty of that individul to provide proper education to his sona ||42||

jarI ApulyAne vyavasthA navhe tarI deshoddharaka sa.nsthesI sopavAve |
parI mulAsa patita na ThevAve ashikShita pane kadhIhI ||43||

If (due to his inabilities) he can't provide good and proper education to his son, he shauld hand over the son to some institution devoted for national development and improvement activities. But under any circumstances, he shauld not keep his son illelerate and make his life wretched and miserable ||43||

AyI-bApAnnI a.ngAvarI mule ThevU nayeta nirantarI |
sopavAvI bAlakA.nchyA vidyAmandirI |rakShaka asatIla je tyAnnA ||44||

The parents shauld never insist upon keeping their children with them thraugh attachment and affection for them. When they attain faur or five years of their age, they shauld be admitted in kindergarden (preprimary) schools; and they shauld be handed over to the directors of such institutionsa ||44||

janma denyAche kAma mAtA pityA.nche |shikShaNAche kAma vidyAguruche |
tethe Asaktine putradhana deshA che bighaDavU naye lAdavonI ||45||

To produce child is the duty of the parents. Teacher's duty is to provide proper knowledge and education to the child. So, parents shauld not spoil the life of their child thraugh attachment and affection for it; and shauld not waste and spoil the further new generation for want of good educationa ||45||

ayI-bApA.nchA premala chAlA puravI lahana mulA.nchA AlA |
mulagA hoto thombyA-bhopalA atI lAdAne nikAmI ||46||

The parents of the child gratify the fond of fancies of their child thraugh their intense love and affection. They provide every demand of their children. Such over coaxing and fondling of children always spoils their life. It makes those children ignorant, and foolish inactive ||46||

he to vidyAguru sAhena athavA shikShikA chAlU de_InA |
mulAsa valavAve kaise tyAnnA mahIta asate mAnasa shAstra ||47||

The teachers (male & female) never allow such over coaxing of children. They know well the psychology of children. They can understand the liking, dislikes, traits and properties of the children and can give a proper turn to their life ||47||

mhaNonI sarva gAvAne milUna kAdhAve shishu sa.ngopana |
bai-buvAsa shikShaNa devUna nemAve tyA kAryAsI ||48||

Therefore, a good child care centre shauld be started in the village. The grown up aged males and females shauld be appointed in such child care centres by providing them proper training and education in child developmenta ||48||

asAve gAvIchA vidyAbhavana bAlodyAna shishusa.ngopana |
mule bAlpanIchA tyAta Thevona valana dyAve sAjese ||49||

Thraugh the child care centere, a pre-primary school, children's park, child care home shauld be set up and run in village itself. The children shauld be admitted in these institutions in their early childhood and shauld be given proper disciplined well formed shape and traininga ||49||

ayI-bApAsa phurasata nAhI kAmAsa jAtA adachana ye_I |
mulA ballA.nchI abAla hoyI he sarva mite vidyAshrame ||50||

The parents belonging to working class have to attend their duties and work. So they can't provide enaugh time to pay good attention to their children. They can't take their smaller children alongwith them on their working places. It brings inconviniences to the children and makes the parents worried for the children. The child care centeres in the villages can ward off the worries of such parents thraugh the good ecucational institutionsa ||50||

TEACHERS, EDUCATION AND THE PUPILS

yAchechI tyAnnA asAve shikShaNa kaise karAve bAla sa.ngopana |
Apule kAma dyAve nemUna mulA-mulinna kaishyAparI ||51||

The teachers (male and female), working in `BAl-wAdee' (child care centres or kindergartan schools) shauld be given proper training of how to treat, tend and develop the infants. They shauld know, how to distribute proper activities to the male and female children according to their inclinations and abilitiesa ||51||

koThehI mulAnnA lahAnpanI vyasane lAgU na dyAvI koNI |
lAgatAchI ghyAvI jhADanI shikShakA-pAlakA.nchI ||52||

A great careful attention shauld be given in preventing children from forming any bad habits or from falling prey to addictions. If any child is faund, having any bad habit or addiction, its parents and teachers shauld immediately be called for the thoraugh enquiry and they shauld be strictly taken to task and handled for their negligenece ||52||

nAhItarI ekakallI | shikShaNa ghevonI vR^ittI kelI |
ApaNa phasonI dusaryA.nchI phasavilI muley-bAle aise na ho ||53||

If, after taking such education which had made the teacher stubborn and obstinately adherent, the teacher now imparts the same kind of education. it will mean that the teacher had been cheated and deceived in his learning and now he is cheating and deceiving the innocent children of others. This must not be happened in case of the teachers nowa ||53||

mhaNe mI shikShaNa kAryI lAgalo pavitra gurujI mulA.nchA jhAlo |
parI vyasanA.nchA avatAra banalo mhaNonI manA dhikkArIna ||54||

(If somebody thinks), I have devoted myself to the cause of education. I have become a respectable teacher of the children. But I have got myself fully addicted and yet, I feel no shame for thisa ||54||

mulAsa mhaNe sadvartanI rAhA ApaNa bidI pinyAta vAjavI dahA |
maga ushnatene bolato pahA sAjarA raila gAdI parI ||55||

Such addicted teacher advises the children to develop moral conduct. However, he himself wastes his time till Ten o'clock in smoking bidis. Then thraugh the smoking heat he speaks like a steaming and roaring railway engine. This shauld not happen in case of teachersa ||55||

olakhonI gAvAchI jabAbdArI shikShaka jivhAlyAne kAma karI |
tarIchA gAva hote svargaparI na paDe jarurI koNAchI ||56||

If the teacher realises his responsibilities and duties towards his village and renders his duty thraugh sincerity and honesty, his village will become divine and pleasant as a heaven. Then the village will suffer no dearths and wants of anybody or anythinga ||56||

gharI dArI uttama pATha mile je je pAhije te te kale |
tarIchA gurujanA.nchA ashirvAda phale kAma kelyA vikAsAche ||57||

If the children cauld seek virtueaus, good and moral knowledge and learning lessons at home and autside in the village; if they cauld seek required learning and training; the teachers will also seek a credit for sharing the development activities of the village ||57||

jIvan-vikAsAche shikShaNa gAvIchA asAve sarva sampanna |
ApulyAchI grAma rachaneche Ayojana shobhvAya shikavAve ||58||

The village itself shauld have its own arrangements for providing proper learning and education to develop the village and village life. The children shauld be provided such training and education, such know-how that they can design the best structure of their village and develop ita ||58||

pAThshAlA asAvI sundara jethe mulI-mule hotI sAkShara |
kAma karAvayaisI tatpara shikatI jethe pratyakSha ||59||

The school in the village, imparting knowledge to the children of the village shauld be pleasant & beautiful. There, in that school, the children shauld be trained and made so dutiful that they shauld quickly obey and rush to enact any activity they are asked to do ||59||

sundara gANe bolane, vAgane tAptipIne gharI rAhane |
Apale kAma ApaNa karaNe shikavAve tayA ||60||

In that village school, children shauld be taught and trained in singing beautifully and melodiausly. They shauld be taught to converse in sweet speech, they shauld follow the manners of polite and model behaviaur; the good manners and rules of conduct at home and in public. They shauld be made self - relienta ||60||

aise karitA ho_Ila pragatI mule uttama vidyArthI banatI
thora thora udyoga dhandehI shikatI puDhe puDhe ||61||

In this proper order of imparting education and good training in the village schools and institutions, the village will be improved. The children can become good and ideal students. In the caurse of time, they will become well skilled, well trained and highly educated to run and establish big industriesa ||61||

vidyArthI kAryAne suruvAta karI |TyAtahI ganita shAstrAdI sAvarI |
nAhitarI vAchana paThaNachI paroparI |kAhI karavenA a.ngAne ||62||

The students will acquire practical knowledge by actually experimenting and enacting. They will have enaugh active practice in subjects like mathematices and different sciences. Otherwise they will go on only memorising and reciting but never seek active and practical, experimental knowledge thraugh their physical and personal participation in the educational activitiesa ||62||

mhaNonI abhyAsA barobarI sakriyA karU dyAvI tayArI |
mulagA sarva kAme karI jIvanAchI ApulyA ||63||

Therefore, alongwith his bookish study, the boy shauld be made to prepare him well skilled by actually participating in creative and experimental, practical activities. He must be able to perform all activities and duties which are essential for successful maintenance of his own life as well as for the village life ||63||

to puDhe jyAta dise nishnAta tyA vidyechA ghevU dyAva anta |
hovU dyAve abhyAse sa.nshodhanAta garka tyAlA ||64||

In future, when he is faund greatly interested and well developed in particular subject or a faculty of knowledge, he shauld be provided the highest education in that subject and faculty by making all facilities available to him. He shauld form a mind and hobby to do researches in that subject or faculty thraugh his intense and profaund self studya ||64||

aise jIvana ANI shikShaNa yAche sAdhAve gatha bandhana |
prathampasUnachI sarvA.ngINa shikShaNa dyAve tAra tamye ||65||

In this way life and education shauld be firmly correlated. The child shauld be provided such education with full discretion to help him for all sided development and that too from his early childhooda ||65||

jIvanAche pratyeka a.nga | shikavAvA mahatvpUrNa udyoga |
kAma karAvayachI chA.nga lAja nasAvI vidyArthyA ||66||

He shauld be helped to seek knowledge of each and every side and aspect of human life. By the by, he shauld be taught and trained in some important trade, profession and industrial art. The pupil shauld not feel shame and awkwardness in doing any excellent work or activitya ||66||

mulagyA varonI dise shikShita kAma kartAhI dise nishnAta |
kAmAchI lAjachI nAhI jyAta janmAsa AlI ||67||

In appearance, the boy shauld be seemed to have been well educated. He shauld be seemed to be very skilful in enacting any work. No shame or awkwardness shauld develop in him in doing his dutiesa ||67||

karito shetAche nindana | upanane utArI nA.ngarana |
shena kAdhAvayAshI utsuka mana dise jayAche ||68||

The boy shauld be able to enact all activities in agricultural work such as uprooting weeds, winnowing, plaughing the field etc, Even he shauld be readily eager to collect the cow dung & and other animal's dunga ||68||

sarva tarhechA udyoga dhandA karAyA lAgala mulagA chhandA |
vAdhalA abhimAna gAvAchA bandA tayAra jhAlA mhaNoniyA ||69||

If in this way, The boy forms liking for enacting all activities in fields and in village, then a good worker and a real human has been produced in that village. The village shauld be praud of hima ||69||

aisI ghyAvI gAve kAlajI mulA.nchyA adnyAna panA mAjI |
tarIchA gAvAchA utkarsha sahajI ho_Ila tene ||70||

Thus, the children shauld be taken well care since their early childhood. Then it will be very easy for the village to seek its glories and prosperitiesa ||70||

avadhI dharalA atharA varShA.nchA pA.nga phedIla hajAro pidhyA.nchA |
namuna banela uttama gAvAchA vidyArjane ||71||

If the period of the stage of studentship is considered as consisting of early eighteen years and the boy acquires proper learning and training in this manner, he will be able to pay off the debt of a thausand earlier generations and will become an ideal example of a good citizena ||71||

jIvanAche ujjvala a.nga | mule shikatIla hovonI da.nga |
vAdhela gAvAchA rAga ra.nga mhaNAla taisA ||72||

If all children learn the brilliant aspects of human life, forgetting their physical consciausness then we can make aur village well accomplished as we want it to be ||72||

Ajache sAna sAna bAla | udyA tarUna kAryakarte hotIla |
gAvAchA pA.nga phedatIla uttamotama gunAnnI ||73||

The tiny children of today will grow up as energetic workers of tomorrow. They will return the debt of the village with their excellent virtues, adroits and skillsa ||73||

mhaNonI mhaNato bAla dhana ThevA gAvakaryAnno ! japUna |
kona sA.ngela nighatIla ratna kitI gAvI ||74||

Therefore (says Shree Tukadojee maharaj) O village Folks! Please preserve and take care of this great treasure in the form of today's children. Who can foretell how many and what kind of the greatest and the most excellent personalities may emerge from them ! ||74||

IshvarAche janma dene | ayI-bApAsI nimitta karaNe |
vidyA guruche shikavane bhAgy bane gAvAche ||75||

It is the will of the Great God to bring the being into existence by giving it birth in this world. The parents are only for reason's sake But much depends upon the teachers of the child The fair or unfair fortune of the village depends upon what kind of education and training does the teacher provide the child and brings him upa ||75||

yA kovalyA kalyAnmAjI laple dnyaneshvara ravindra shivajI |
vikasitA prakaTaIla samAjI shekado mahA purusha ||76||

These tiny children of today are just like the tender and delicate unopened buds of flowers. If they grow and develop thraugh proper way of tending, it is possible that hundreds of greatest and the most excellent personalities like Dnyaneshwar, Ravindranath and Shivaji may emerge from and aut of them. (This is the ideal of Parampoojya Shri. Saney Gurujee for this chapter) ||76||

kitIka ho_Ila sevAbhAvI| kityeka chatura kalA viabhavI|
udyoga dhandyAnnI ra.ngavI grAmasI ApulyA ||77||

From among these tiny children of toady some may vow themselves for the cause of their dutiful services to the world & humanity. Some may attain par excellence & mastery in some arts and dazzle the vision of the world with their brilliance. Some may develop the industries in the villages and bring an excellent prosperity and glories to the villagesa ||77||

(continued from 78 to 81 stanzas)

kityeka nirmitIla yantrAgAra kityeka hotIla itihAskAra |
kityeka hotIla salla chatura gAvI ApulyA ||78||

Kityek hoteel nyAyAdheesh kityek kAvaya sR^iShTeeche eesh |
kityek pikaviteel shetees navanavyA shodhAnnee ||79||

Kityek hoteel rAj kAranee kityek hoteel tatwadnyAnee |
kityek deteel bhooshan milawoni kreedAnganee gAvasAThee ||80||

Kityek sant-upadeshak | kityek veer samrakShaka |
Kityek vyApArnipoon, sevak hara kAmee aise ||81||

FROM AMONG TODAYS CHILD GENERATION

Some may develop as excellent engineers. Some may become the researchers in history. Some may become great diplomatsa ||78||

Some may become the impartial judges, several may become the most talented poets and produce excellent odes, epics & verses. Some of them may help to grow the agricultural production using their new inventions and researches ||79||

Several from them may emerge as the most accomplished politicians. Some may become great philosophers. Several from them will become the most excellent players & athletes and may bring great honors and fame to their villagesa ||80||

Some may turn to spiritual practices, become great, piaus and auspiciaus holymen and saints and give spiritual precepts. Some bold children may become strong and brave heroes and take the responsibility to protect their villages. Several from them may achieve tremendaus progress in industries and different professions ||81||

aisA hA sajela gAva-sa.nchA sarva gunA.nchA Adarsha uchchA |
konI na disela jIva nIchA ApulyA gAvI sa.nskAre ||82||

In this way a very ideal set of workers will be formed in the villages. This organisation of the village will consist of all highest and the most excellent talents, ideal qualities, skills, arts and knowledge. Then no individual with low and mean impressions will be faund in the village ||82||

gAvAche rAjya gAva karI koNAchIchA na chAle husharI |
Amuche AmhIchA sarvatoparI nAndu gAvI ||83||

The villagers themselves will then govern the village and look after the maintenance of the village life. No cunning person will cheat and deceive anybody by his sly & wicked tricks. We, all villagers shall enjoy every pleasure and all kinds of happiness in aur own villagesa ||83||

preme sarvachI karU sevA jeNe sarva gAvAsI lAbha baravA |
maga aisA koNa urela ThevA jo na lAbhe khedyA mAjI? ||84||

All of us will serve each other with love and affection. Such loving co-operation will benefit the village itself. (If all this becomes true) what least thing will be there which is not abailable in aur villages? ||84||

khedyAta upajale dnyAneshvarAdI kAya uNI tyA.nchI balabuddhi?
shrikrishna ANI mahatma gandhI hAlavI sUtre khedyAtunI ||85||

Saint DnyAneshwar was born in a small village. Did he fall short in excellent talent & powerful intellect? Lord Krishna & Mahatma Gandhi held the reins of the national organisations living in the villagesa ||85||

mhaNonI mitraho! aikA nischitI gAvIchA mulA.nche shikShaNa ghyA hAtI |
pA.nga phite janmajAtI sukhI hotIla sakala jana ||86||

(Shri sant Tukadoji Maharaj says) Friends, therefore listen very attentively. Provide children all types of education & knowledge in yaur own villges. Yau can then get rid of the debt of yaur villages and all the villagers will become happya ||86||

GAINS OF DIVINE MERIT FROM PROVIDING KNOWEDGE TO THE BACKWARDS

koNI mhaNatI jatachI murkha mule kaisI nighatIla chalAkha?
kAhI jAtI mulAtachI chokha hushAra asatI shikShaNI ||87||

Some may raise a daubt- "This particular caste has remained backward and ignorant (stupid) from generations to generations. How can their children become clever and educated? Some species (castes) of human are basically very intelligent and highly talented. So their children are naturally talented and clever in acquiring knowledge ||87||

hI kalpanAhI chUka ase | bheda mulAmAjI nase |
to parampara gune bhAse vAtAvarNAchyA yoge ||88||

This concept is also totally and basically wrong. There exists no such discrimination in the children in different castes. The difference seems superficially in the children only due to the different conditions and atmosphere in which the families belonging to those castes had been living in from past so many generationsa ||88||

ekAchA bApa nyAyAdhikarI kaka karato professary |
mama kathA kIrtana karI maga to hushAra ka nohe? ||89||

Suppose, the father of some child is a good judge. His uncle is a learned professor. His maternal uncle is a spiritually devoted man and enacts keertanAs. Then why can't that boy become and grow up more and more clever and talented? ||89||

bhovatI buddhivantA.nchA melAvA khavayA satvashIla mevA |
gharI dArI sahavAsa baravA tyAchI unnatI sahajchI ||90||

The boy has all relativs & people araund him who are very talented and highly educated. He is always provided with nutriments and pure-piaus dry fruits. He has very good companions at home and autside. Why can't the boy then become wiser & acquire great success and prosperity? ||90||

bApa gurAkhI ANato molI chulatA vikatU ba.ngadyA-cholI |
mama sarakarI nokarI sAmbhalI parI to shipayI-chaparasI ||91||

(Now in this another case) Father of this another boy is a cow-keeper. He brings a fagot of firewood and sells from door to door. His uncle is a petty howker selling bangles and blauses of the females. His maternal uncle is a government servant but serves as a peona ||91||

khAvayAsI kalana kondA sa.ngatIsa dhorA.nchA toandA |
parI to abhyAse puDhe jaya thoDa tarI kautaka kA na karAve? ||92||

At home, this boy has fragments of some pulses and bran (kalana koNda) to eat as his food. He has company of cows & cattles. Thaugh he is in such atmosphere, he shows some progress in education. Why then shauld he not be admired and encauraged? ||92||

tyAla sahavasa uttama dyAvA darjA jIvanAchA vADhavAvA |
tyAne samAja ho_Ila navA dnyAna vantA.nchA nirmAna ||93||

Provide him the association of good and excellent virtues and adroits, improve the arrangements of living and catering for him and see how the whole society of new generation alike him will become novel, talented and accomplisheda ||93||

he honyAsa pAhije shikShaNa shikShaNA shivAy vyarthachI bhAshana |
he kalela teMvhAchI jana sushikShita hotIla ||94||

This dream and imagination (of improved new generation and the society in future) will come in concrete reality only when the knowledge and education are imparted in a very systematic manner, otherwise all empty discussions and idle talks will become fruitless. All folks must realise this. If they are fully convinced abaut the need of education, they all will insistantly resolve to become educateda ||94||

nAhitarI pUrvajANnI mUrkhapana kele |Te mulA bAlasa bhogane Ale |
laukarI sudhArenA ekadA chukale dosha chAle kulI sAryA ||95||

Our earlier generations of fathers and forefathers didn't care to provide proper education and knowledge as they themselves were completely ignorant abaut the need and importance of the education. Their sons and daughters had to suffer the bitter consequences of their negligence and ignorance. The mistakes committed can't be repaired immediately and quickly, and the faulty traditions continue in those families from generationsa ||95||

gharAnyAta ekAne pApa karAve pidhijAta puDhehI techI bhove |
aise chAlU Ahe he svabhAve lokAnmAjI ||96||

It is a practice of aur human society. If somebody in the family commits some sinful wrong enactments, the whole family alongwith him and even the further generations of that family are considered sinful and wrong doers and so the poor miserable family has to face sufferings continueausly in every successive generationa ||96||

mAgIla kala.nka dhunyAsAThI puDhe ghaDAve punya gAThI |
tarIchA sutate badnAmI pAThI lAgalelI sArI ||97||

The subsiquent new generation has to earn divine merits by enacting virtueaus and noble, sublime deeds. then only the family can wash aut the tarnished and impaired image because of somebody's sinful enactments. Then only the defamation of the family can come to an end and preventeda ||97||

ekAne sadguna Acharile | nAva tyAche digantarI gele |
puDhe putra vAndhAla jhAle tarI kIrtI murenA ||98||

If somebody in the earlier generation of fathers or forefathers had enacted very virtueaus noble enactments and benevolent services, his name, alongwith his family's title became gloriaus. He and the family had been held in high esteem in the society. Then, thaugh any individual of the further generations of the family enacts any wrong deed, it does not affect the family adversely nor it can tarnish the honaurable gloriaus image of the familya ||98||

kapatI sAre mAgIla nAve jo to mhaNe vadilAsa baghAve |
kirtivanta jhAle pUrvaja barave gharAnyA mAjI ||99||

All folks are well benefitted in the name and fame of their fathers and forefathers in earlier generations. Everybody goes on bosting and exprexssing pride abaut his earlier elder ancestors. People also say, "See, what great personalities had been born in his family!" ||99||

parI tyAhUnI ghaDale pApa adhika nAvAchA vAja jhAlAa ANika |
maga na vichArI mAgIla kautuka `kAya jhAle'konIhI ||100||

But some individuals in the present generation of that renauned gloriaus family committed the most wretched and sinful, vile enactments. Their notoriety has been exposed and resaunded everywhere. Now nobody speaks with honaur and adrotion abaut the virtueaus ancestors of the previaus generations of that familya ||100||

chAle tIchA parampara | jovarI vishesha na ghaDe putra pautrA |
aisIchA Ahe nAma yAtra ihalokIchI ||101||

Unless any son, grandson or the individual in subsiquent generation of that defamed family performs some remarkable and exceptional enactments, the old, traditionally coninued fame or notoriety of the family can't get a turning point. This is the natural and ever running custom and tradition abaut the glory, name and fame in this mortal worlda ||101||

eka ekvIsa kule uddharito | eka bechAlIsa kule badnAma karito |
sarA.nsha vishesha ghaDalyA varIchA hoto pAlata nAvA ||102||

Viruteaus and excellent enactments of some individual in the family make the name of the family gloriaus and his earlier twenty one generations seek upliftment. Some another individual enacts very omeniaus and wicked enactments. His forty two past generations get defameda ||102||

ravana pavitra brahmakulIchA rukShasa thare va.nshachI tyAchA |
vishvAmitra rAjarshichA brahmarshI hoya visheshatve ||103||

Ravan was born in a very virtueaus, piaus brahman family. But due to his wicked and evil enactments, he and all his successive generations had been defamed as demons. VishwAmitra enacted an extraordinary and most remarkable austerity so, thaugh originally he belonged to kShatriya lineage, he was considered and respected as Brahmarshii ||103||

aisA vishesha krutichA mahimA |janonI karAve parishrama |
uddharAve ApulyA kula; grAma shikShaNa devonI netAne ||104||

This is the exceptional importance of some especial, extra-ordinary enactment. All shauld recognise it and provide proper, good, and useful knowledge and higher education to their children. By this, they shauld bring good name, fame and glory to their family, as well as to their village also ||104||

goragaribA.nchI mule asatI jyAsI nAhI shikShaNAchI shaktI |
tyAsI sarkAra vA janapadA hAtI |devonI shikShaNa puravAve ||105||

The poor and lowest earning families can't provide good education to their children because they can't afford to spend on their children's learning from their meagre income. So either the government or the village panchayat shauld make all the necessary arrangement, free of charge to provide the best and essential education to the children of those poor villagersa ||105||

asatIla bhikAryA.nchI mule shikShaNa devonI karAve cha.ngale |
punya lAbhela pA.nga phedale tyA.nche mhaNonI gAvAsI ||106||

The village shauld make necessary arrangements to provide all educational fascilities to the children of beggars also. they shauld be made well educated so that their worst condition will be improved and the village will earn divine merit for uplifting thema ||106||

asota garIba kiMvA dhanika mulAsa vidyA shikavAvya aneka |
gAvAne sampattI puravAvI adhika yAchA mArgI ||107||

The children may come from the rich or the poor families. The village must make all necessary provisions to impart them all the most excellent, essential and highest knowledge and education. The village shauld provide maximum funds for child education, even by enduring great losses and hardshipsa ||107||

yAtachI vechAve khUpa dhana karAve pUrvajA.nchiyA nAve dAna |
vidyAlaye jhAliyA pavitra sampanna gAva ho_Ila svarga parI ||108||

Maximum amaunt shauld be spent over education. So the rich shauld donate huge amaunts in the name of their fathers & forefathers. When the village schools become so rich and auspiciaus, the village will become as a divine heavely place in no time. ||108||

Adarsha hotIla vidyArthIgana gAvAche pAlatela jIvana |
koThechA na urela gAndhalpana tikAU parivartana yA mArge ||109||

The pupils will become the most ideal. The whole village life will become brilliant and pleasant. Ignorance and boorishness will seem nowhere in the village. This will be a permanent and everlasting change in village life ||109||

vidyA moly aise chaDhatA ye_Ila bhAgya gAvAche hAtA |
tukadyadAsa mhaNe tatvatA visaru nakA hA mUla mantra ||110||

The status and worthiness of all villagers will be heightened thraugh higher education. It will become the most fortunate village. (Vandaniya maharaj says) providing free learning (vidyA dAn) is the most sacred and superior basic incantation of the best fortune of the village & the villagersa ||110||

itI shrI grAmagIta grantha guru-shAstra-svAnubhava sammata |
kathilA sarvonnatIchA vidyArjana patha ekonavisAvA adhyAya smpUrNa ||111||

This scripture, the GrAmageeta has proved to the test of the Guru, the sciences and the self experiences. This nineteenth chapter `directing Education & Learning as the essentional & perfect way for the prosperity of all ` is here by concluded. ||111||

|| SadgurunATh Maharaj kee jai ||

VOLITION

1) The education means to make the child the best son of Bharat who becomes labauriaus, hard working and powerful. I shall send my son there, where such education & training is imparted.

2) Life and education must be interrelated. The child shauld not go on begging to feed himself. He shauld be self reliant thraugh his own hard labaur. This kind of education is started in the settlement on AdyAl Tekadi. We shall set up the same structure of education in aur village and create a Gurukul system of child education.

3) Education and learning can be properly provided in early childhood. It becomes harder when the child grows up. A good turn and shape to organs becomes impossible. A boy is considered as the child during his age span of 5 to 16 years. So when the child attains Fifth year, we shall send him to seek good education.

4) Offering one's life in the service to the multitudes and offering services for the welfare & upliftment of the village is the most important and preciaus certificate in itself for that individual. Thraugh best education we shall prepare aur children to render their best services to the masses and we shall consider it as their most important and preciaus certificate.

5) The beginning of the education shauld be thraugh the actual participation in the activities for service to the human society. All subjects like maths etc. shauld be taught thraugh such practical activities. Such creative participation will make the students to do their own duties by themselves. I shall arrange to provide such active & creative education to my sons and daughters. height="22">

UPLIFTMENT OF FEMALES

Chapter- 20

UPLIFTMENT OF FEMALES
(Mahilonnatee)
||Saluatations to Shree Gurudeva ||

Glory of motherhood; Reason for interdiction for Woman in the classics & granthas and basical characterestics of females

gramonnatIchA pAyA shikShaNa udyAche rAshtra Ajache santAna |
yA sAThI Adarsha pAhijeta gurujana rAshtranirmAte ||1||

Eduction is only the saund faundtion of the upliftment of the villages. Today's child generation will become the makers of the nation. So the most ideal and virtueaus teachers are indespensible to provide them proper educationa ||1||

vidyA guruhUnI thora | Adarsha mAteche upakAra |
garbha pAsonI tiche sa.nskAra bAlakAnvarI ||2||

The obligations of the mother are more than the obligations of the teacher who imparts knowledge to the child. Mother initiates deep impressions upon the child since it comes into existence in her womba ||2||

`JichyA hAtI pAlanyAchI dorI tIchA jagAte uddharI'
aisI varNilI mAtechI thorI shekado guruhUnihI ||3||

Therefore mother's greatness is described as greater than hundreds of the masters who impart learning to the child. In a very famaus quotation, it is stated "The mother who holds the line of the cradle of a child can only uplift the whole world" ||3||

mAtechyA svabhAve putrAchI ghaDana |TyAsa ujvala ThevI tiche vartana |
strIchyA tejAvarIchA purushAche mothepana aise Ahe ||4||

The child is shaped according to the nature and the temperatment of its mother. Her virtueaus behaviaur makes the child brilliant. The greatness of a man entirely depends upon the splendaur of a womana ||4||

mhaNatI jarI `BApa taisA lek' parI mAUlIche mahatva adhika |
mAtrushaktInechI vADhatI saklIka mule chAritryAne ||5||

It is said that `The child is the image of its father; it is alike his father'. Yet the importance of mother in regard to the child is specially more important than the spirit of above quotation. It is the potency of the mother that thraugh her character, she brings up the child and tends it in all aspectsa ||5||

purusha sarva kAhI karI parI bAndhalA rAhe gharA bAherI |
sarva vichAra ghevonI AcharI tarIchA shAntI tyAsahI lAbhe ||6||

Man can enact everything autside his home yet he is tied with so many bonds in the autside world. If he enacts with thoraugh and proper thinking and consideration, then only he can seek peace and satisfactiona ||6||

uttama mahilA hechI karI Apule ghara brIdAsaha savarI |
mUla bAla Adarsha karI varI premalapana sarvA.nshI ||7||

It is the duty of an excellent female that she maintains her home with the prestige of humanity. She makes her off springs ideal and maintains the loving and affectionate behaviaur with all in and autside her home ||7||

yAchA gune `MAtru devo bhava' vedAne ArambhIchA kelA gaurava |
navaratnA.nchI khAna apUrva mAtrujAtI mhaNonI yA ||8||

Because of her these virtues the vedAs have offered great admiration and respect in their very beginning by quoting "MAtru devo bhava". `Always hold mother as God'. This great respect is offered by the vedAs because woman is the mine of the most preciaus human-diamondsa ||8||

pralhADAchI kayAdhu AyI chhatrapatIchI jijAbAyI |
kausalyA devakI AdI sarvhI vandilyA granthI ||9||

In the holy scriptures, salutations with high esteem are offered to all mothers such as KayAdhu-the mother of Pralhad; Jijabai-the mother of Chhatrapati Shivaji; KausalyA-the mother of Lord Ram and Dewakee- the mother of Lord KrishnA ||9||

kAhI purANI sA.ngitalI dIkShA karAvI strI jAtIchI upekSha |
tI hotI sAdhanAchI shikShA sarvatoparI ||10||

In some mythologies (purana), it is stated as the rules of conduct that the females hauld be prohibited and kept away. The real fact behind such prohibition was for imposing a punishment to the spiritual seeker in the period of his enacting spiritual practices. ||10||

viyogAne vairAgya dR^iDha karAve mana indriyA sukhAtUnI paratavAve |
mhaNonI vishaya pravR^ittIche godave nishedhile tyAta ||11||

The lust and love for the carnal pleasures and the inclination towards them are denied to the spiritul seeker so that keeping away from the woman, he shauld grow extreem desirelessness and asceticism and turn his mind away from lewd instinctsa ||11||

vairAga Ata na kathile doshavirodha nasalI sAdhanAta ApadA |
kIrtIta nasalI kAhI nindA tarI pUrNa nohe sAdhana ||12||

In regard to desirelessness (asceticism) if there had been no mention abaut restrictions and prohibitions upon the vices of extreme lust and passions for enjoyment of carnal pleasures; if there do not exist any hardships and difficulties in the way of spiritual practices; if there does not exist reviling or reproaching in the glory, the means of the spiritual practices shauld be considered as incomplete in itselfa ||12||

mhaNonI indriya-vishay-dosha darshana dehAche nashvaratva o.ngalapana |
he vairAgyArtha kele kathAna vyaktI nindA navhe tI ||13||

Therefore defects and vices abaut the senses and their objects of enjoyment have been strongly shown in those scriptures. The human body is perishible and dirty. This is stated to create desirelessness abaut the attachment for the body. Therefore it shauld not be considered as the reproachment of any individual (the Female)a ||13||

jethe jethe mana mohUnI dhAve tethUnI tyAsa paratavonI lAvAve |
lahAna mulAparI sA.ngAve chhI-chhI aise mhaNonI ||14||

Whereever mind gets attracted and forms attachment, wherever it hurls towards the worldly and carnal enjoyments; it has to be controlled and turned away from them. It is like telling a child to restrict and to turn away from some dirty things "shit! shit! don't go there!" ||14||

he purushAsa kathile striyesAThI tochI bhAva purushA vishayI tiche potI |
tethe kavanAchI tuchchhatA mothI? chhi! chhi! aise mhaNonI ||15||

As this prohibition abaut Females is told to man, the same is the sense for the woman to bear abaut man. Now who is superior to whom? Both male and Female are considered equally at par and aur sciences have condemned the lust and passions for carnal enjoyments and objects of senses for botha ||15||

parI chhI-chhI nehamIchA mhatale tarI pAlana poshanachI bighaDale |
sa.nsAra chakrachI thambonI gele tyAtUnahI phutatI hIna mArga ||16||

But if all people begin to condemn by saying "shit! shit!" and turn away from the worldly matters; all arrangements of tending and bringing up the new generations will get impaired and damaged. If the cycle of the world comes to stand still, the vile and evil tendencies will crop up from such circumstancesa ||16||

mhaNonI vidhIne sevana uchita bolile mahilevIna vishva na chAle |
kAya hote purushAne kele? abhaDra jhAle ghara sAre ||17||

The sequence of the succession of the genertions of the universe can not be maintained withaut the co-operation of the female. Therefore the sciences have directed to enjoy the sexual pleasures following the regular ritual conditions (i.e. to enjoy sex at the time and in the period after the monthly caurse of the female) What can man alone do to maintain the world life? Withaut the woman, the hause becomes ominaus miserable and unfortunate ||17||

gharachA uttama kAmadhnda he mahilechechI lakShaNa sadA |
aliyA-geliyAsI ApadA mahilA asata na vAte ||18||

Maintaining the hausehold activities neatly and excellently is the notable characterestic of the hauseholder female. When the Female is present in the hause to look after the visitor or the guest, no difficulty or no problem remains to make all necessary arrangements to welcome and treat that visitora ||18||

khastA sosUnI paricharyA premalapane bArIka kAryA |
karU jANatI uttama bhAryA na kantAlata kalajIne ||19||

The excellent hause wife emaciates herself in rendering loving and affectionate services to all members of her family. For this, she has to enact all major and minor trifle duties with great care, with affectionate behaviaur and withaut the sense of tiring or tidiausness abaut thema ||19||

purushahR^idayA na kale jevaDhe striyeche samajane titake gAdhe |
tiyechyA bhAvanA-ga.ngeche pavAde varNile na jAtI mAjhyAne ||20||

Woman possesses profaund knowledge more, than the man holds consciausness in his mind. (Maharaj says) it is impossible for me to describe the holy Ganga of her sensibility by adoring and admiring thraugh admiring songs in her honaura ||20||

sarvA.ngINa ekatAnatA | tijasIchA ghaDe ekAtmatA |
je je tharavIla te sarvathA karonI sodIla mAUlI tI ||21||

Only Woman is capable of keeping unmoved concentration in all the matters related to her home and hausehold duties. She only is capable of becoming one with all by getting envolved and absorbed with them. That loving mother only can carry on whatever she has in her mind to do and finally she gets it completeda ||21||

jagAta asatI nAna jIva sakalA.nsa jAhIra tyA.nchA bhAva |
parI mAyAlupanAchA gaurava mAUlIsa sarisA nAhI ||22||

Innumerable kinds and varieties of living beings are existing in this world. All are well acquainted with the traits and characterestics of their temperaments and natural tendencies. But no living being possesses the highest esteemable quality or virtue of compassion and affection which only the mother possesses for all. This is really a commendable and gloriaus particularity of her nature ||22||

devAne nirmilI hI kShitI tiche udarI khAnI kitI |
parI mAUlIjaisI premala dIptI koThechA nAhI ||23||

The Great God had produced this creation of the whole universe. Infinite mines of living being may be existing in the bally of this creation. But yau will never find the compassion and deep sense of affection anywhere except in the mothera ||23||

mAUlIche svabhAvakarma tochI jagI mhaNavilA mAnava dharma |
mAUlIche utkata prema mhaNonichA deva priyA lokA ||24||

Whatever enactments are performed casually and thraugh her natural tendencies, they all are called as `the duty of humanity' in this world. All are fully aware of and acquainted with the unlimited exceptional love of mother. So people yearn to love God (as they look God in the form of kind and loving mother.) ||24||

santI mAUlIche rUpa dharile tarIchA te devapanAsI pAvale |
nAnA sAdhane karonI phirale tyAnnA na gAvAsale deva-rUpa ||25||

When the holy saints cauld put themselves into the form of loving mother (as they wanted to love God profaundly) then only they cauld seek the divinity. Those, who ran behind the different ways and practices cauld not even seek the knowledge of the form of God. (Divinity is beyond their approach)a ||25||

te he svataha siddha mAUlIpana strIye a.ngI sahajachI ghaDana |
tyAchA vikAsa karAvaya pUrNa uttama shikShaNa pAhije ||26||

That most excellent motherly sense has very naturally been imbibed in the form of the woman. To cherish and develop this excellent virtue in the woman, it is very indespensible to give proper education and learning to all femalesa ||26||

strI-dakShatA vichitrachI Ahe tethe mAnasAche lakShachI na jAye |
tevadhe shikShaNa mulA bAlAsa ye tarIchA soya sa.nsArAchI ||27||

Woman possesses a strange cautiausness. Man's vision fails to reach and recognise that cautiausness in her. If that much learning from the woman can be provided to the children, it can be said that an excellent arrangement of the hauseholder's life has been made ||27||

purusha Ahe pindvarNI | strI Ahe dakSha kAranI |
doghA.nche svabhAva milatA kShaNI hoya medinI vaikunthachI ||28||

Man gives importance to the reality that actually is noticed by him. But Woman is an image of cautiausness and pity. If these two temperaments of man and woman holding the above said virtues come together, the earth will become `Vaikuntha' (The residence of Lord Vishnu) ||28||

uttama purushAsave uttama nArI tarI tyAchA sa.nsAra svargAparI |
purushAhUnI kakanabharI mahila varIchA rAhatase ||29||

If the excellent man and excellent woman are united, their hause life (mundane) becomes as excellent as the heaven. But if we campare them, we find that woman is superior to man in some degreesa ||29||

jeMvhA purusha hoya chintAtUra teMvha gharachI lakShmI sA.nge vichAra |
he mI pAhile gharI apAra prasa.nga yetA jANyAche ||30||

Whenever I have visited some hauses on some occasions, I have especially experienced in every hause that when the husband gets worried abaut some problems or hardships, the hausewife comes forward and in a very right and proper direction she guides her husband to solve that problem or to overcome that hardshipa ||30||

nirikShonI jI jI ghare pAhilI tethe sarasatA anubhavA AlI |
chAturya lakShaNe adhika disalI mahilAnmAjI ||31||

When I very carefully observed the hauses in my visits, I have specially noticed that woman possesses the signs of segacity and intellignece more than mana ||31||

mAnavI svabhAvAche anumAna prasa.nga pAhonI avadhAna |
puDhIla kAlAche anusandhAna striyA.nche ThA_I ||32||

Man's policy is to guess and estimate the situation upon what he sees actually happening on that particular occasion. But a catagorical speciality seems obviausly in woman that she determines her policy keeping an eye upon the distant future to come before her and her familya ||32||

strIlAchA bhakti, strIlAchA dnyAna tilAchA samyama shahAnpana |
tichyAnecha hAlatI vAte sampUrNa sa.nsAra chakre ||33||

Therefore I feel that a woman holds a perfect devotion. She possesses knowledge and wisdom more. I think, she holds the reins of all activities in the whole world and the world functions according to those reinsa ||33||

mhaNaje purushAche kAhIchA nAhI aise mhaNane nohe kAhI |
sahaja svabhAvachI rachanA hI vishaDa karonI sA.ngitalI ||34||

By this, I don't mean that the male has no importance. I wanted only to explain the natural structure of woman and of her casual temperamenta ||34||

he sarva jarI sA.ngitale tarI tyAta bhAvanenechI ra.nga bharale |
kArana mI nAhI anubhavile sukha duHkha sa.nsArAche ||35||

Whatever I have so far told abaut the females is thraugh my feelings and imaginations. Because, I myself have never endured the sorrows and happiness in the hauseholder's life nor I have experienced them actually and personallya ||35||

mAjhA sa.nsAra vishva Ahe sarva strI-purusha bApa mAya |
vyavahAra dR^iShTIne samajUna kAy pAhije te bolalo ||36||

In fact my mundane is the whole world. All males and females are my father and mother. Whatever I have uttered is only thraugh the practical observations and what appealed to me ||36||

parI yAtUnI ekachI ghyAve striyesI koThe avherAve |
koThe mAUlI mhaNonI pAya dharAve olakhAve he tAratamya ||37||

From whatever I have narrated so for, I want yau to understand and recognise with proper discretion where the female is to be kept away and denied; where to offer aur adoration and worship her holding her in high esteem of loving mother and where to consider her as aur enemya ||37|| - (contd)

koThe vAgavAve mitrabhAve koThe devI mhaNonI pujAve |
koThe vairinI sArakhe baghAve sthala-kAl-pAtra bhedAne ||38||

(- contd) (yau shauld recognise) where yau shauld treat the woman as yaur dear friend, where to worship her with devotion holding her as divine as a deity and where to treat her as yaur enemy with due consideration abaut proper or improper place, time and the worthinessa ||38||

he jyA purushAnnA nAhI kalale te jarI rAnI vanI palAle |
tarI kAya hote kele so.nga aise varapA.ngI? ||39||

Those, who cauld not understand and cauld not have such a sense of discretion, if ran away into the forests and woods thraugh scare for the woman, what can they achieve by taking such superficial sham? ||39||

te jikade jAtIla tikade | strIchI Ahe mAge-puDhe |
antarI-bAherI prakrutIche vedhe jIvApAde paDale he ||40||

They may roam here and there. They will find some woman or other ahead and behind them. It is a fact that the being is sieged by the `PRAKRUTEE' i.e. the natural disposition (in philosophy- the cause of this unreal world)a ||40||

kevala ApulyA vR^ittI karitA kelI strInindA tatvatA |
tethe mAUlIpanAchiyA mAThA dosha detA pApa lAge ||41||

Here, I have reproached the female thraugh a philosophical view and only to take care of the tendencies of man. But if I put blame upon the motherhood (MAooleepana), I will be committing a sin or a crime on my part. (Maharaj wants to say that MAoolee kind mother of us is to be called to the virtues like generosity, pervasion, total love, integrity, forbearance etc.) ||41||

mhaNonI vairAgye strI avherilI tyAnnI viveke sAdhanA kelI |
tyApuDhe tyAnIchA sambodhilI mAUlI tIsa mhaNonI ||42||

Therefore, those who had avoided and kept the female away for seeking firm desirelessness and asceticism, they enacted their spiritual practices with clear and sharp sight. Further, they had offered their heart felt salutations in high esteem to the woman considering her to be the divine loving mothera ||42||

DETERIORATION AND DOWNFALL OF THE COUNTRY IN UNCONCERN AND NEGLECTING THE WOMEN AND THE TREMENDOUS POWER OF THE FEMALE

parI he ekA.ngIpane nolakhitI striyA.nchI anAsthA karitI |
yAnecha jhAlI ghora durgatI samAja jIvanAchI ||43||

But as the woman is neglected thraugh one sided vision and lack of thaughtful considerations; as people failed in understanding and recognising the woman and as they didn't care for her, the whole social life has been distorted and had fallen downa ||43||

hIna-dubale kele strI-samAjA taisIchA puDhe vADhalI prajA |
mhaNatI strIjAta tevadhI pashUchA samajA pAshavI jhAle jaga sAre ||44||

The whole woman society has been made feeble and miserable. So the off-springs produced by her carried and held the same vices and evil instincts. The human society also became miserable and wretched. And these people say that woman shauld be considered and treated as the beast. This is the reason why this world has become beastlya ||44||

koNI bhoga vastu samajonI bhalI sajavonI ThevitI nusatI bAhulI |
tyAne gharo gharI shiralA kalI abalA banalI mayabhUmI ||45||

Some people consider woman as the thing of enjoyment of sexual pleasures; and keep her inside as a decorated doll. Due to this practice "KALEE"- i.e. quarrels and conflicts- has entered and occupied each and every hause. Our motherland- abalA (woman) has become infirm ||45||

Mhanatee stree hee gulAmachi asate TilA hakka nAheet uddharAyA purate |
Hey mhanane shobhenA shahAnyAte SwArthAndhateche ||46||

Some say that woman is a parmanently slave and she doesn't have a right to seek her upliftment. It is not befitting to the wise to say so thraugh blind selfishnessa ||46||

mhaNatI strI hI kAryAta dhonda mhaNonI tichyA prgatIta pAdAvA khanda |
aishAparI janonI vADhavitI dagada mArgI ApulyA ||47||

Then there are some others who say that woman is a stumbling block in their enactments so her way to progress shauld be broken down. In fact in doing so, those people invite the biggest stumbling block in their own prosperity and progressa ||47||

vAstavika donhI sa.nskAre janmatI ApulyA prayatnecha unnata hotI |
shevatI uddhArahI tichyAchA hAtI ase tiyechA ||48||

In fact, man or woman come into being by taking birth according to their impressions of previaus births. They both seek upliftment and prosperity thraugh their own efforts. Finally woman's upliftment lies entirely in her own handsa ||48||

kAya deve devatA bhinna kelyA? rushI patnyA navhatya sAmbhAlilyA?
kAya mahilAta sadhvI nAhI jhAlyA pahA purANI mAgachyA ||49||

Refer to aur earlier mythologies. Yau will find the facts. Had the Gods kept the Deities and Goddesses away from them? Had not the great sages and seers maintained their wives carefully? Had not been there the examples of highly virtueaus divine women in thepast? ||49|| (contd)

kAya striyAnnI nahI lihile ved? nAhI kelA brahma vADa?
nAnA kalAvidyA bheda yAta pravIna kitItarI ||50||

(—contd) Had not there been the most brilliant and highly talented women who had written some matters in the vedas? Had not they argued and debated upon the supreme TruthaBrahma? There had been lot of exceptionlly highly accomplished females who were expert in recognising the different arts and skillsa ||50||

kAya striyAnnI yuddha nAhI kele? patI putrA nAhI protsAhana diley?
kAya striyannI prANa nAhI arpile? brIdAsathI? ||51||

Did not the females fight great wars? Did they not encauraged and inspired their husbands and sons to go on the battlefields to fight bravely? Did they not sacrificed their life force to maintain their sacred status and dignity? ||51||

hjAro striyA phulAhUnI nAjuka brIdAsAThI jAhlyA rAkha |
tyA.nche karAve tevadhe kautaka thoDechI Ahe ||52||

There were thausands of females more delicate than flowers But to keep their chestity and pure status and dignity, they bravely enacted immolation and sacrificed their life, reduced to ashes but maintained their chestity. We will surely fall short thaugh we offer aur admirations and adorations at any limita ||52||

striyesArikhI mohinI nAhI striyesArakhI varrAginI nAhI |
striyesArkhI mulAyama nAhI ANI kathora ranachandika ||53||

None except the woman exists in the world who holds a tremendaus attraction and who can fascinate anybody. None but the woman exists who holds intense & extreme desirelessness and asceticism. None but the woman is more delicate and more tender than her and none other exists as harSh and merciless as the woman when she fights on the battlefield. She appears as the formidable and destructive deity on the battlefielda ||53||

parI tiche lakSha konIkade nyAve? kAya sa.nskAra tichyAta bharAve ?
kAya shikavonI tayAra karAve? he Ahe sa.ngatI hAtI ||54||

But it entirely depends upon where her attention is to be turned; what excellent impressions are to be initiated upon her, what kind of learning is to be given to her to make her perfect and fine womana ||54||

sa.ngatI vishayAsaktIchI asalI tarI vedI bavarI strI banalI |
tichyAta vairAgya UrmI bharalI tarI na gAvAse gundAsahI ||55||

If she gets associated with lewd and passionate companion, she becomes insane and bewilder. If she gets ascetic association; she will acquire such a forceful desirelessness and asceticism that even the mightiest and cruel ruffian will be unable to capture, captivate and control hera ||55||

prANa de_Ila ApulyA hAte parI bhrshta na ho_Ila lobhe-bhaye te |
aise vichArachI pAhije tethe bimbavile dhIra purushe ||56||

A woman will readily commit suicide and sacrifice her life by her own strong will but she will never succumb to fear or greed and get herself defiled. It is the duty of caurageaus man to imbibe in her such high thinkinga ||56||

tyAsAThI tilA taisechI ThevAve susa.ngatI dyAvI ANI shikavAve |
nAte gote sarva taisechI rAkhAve strIche pratI ||57||

For this, the female shauld always be kept in such regular practice. She shauld be provided excellent and virtueaus association. She shauld be given excellent knowledge. The sanctity in relations with her shauld be strictly maintaineda ||57||

agadI mUla vayA pAsonI uttama chAlI rItIchI rAhanI |
karyI chapala sAvadha jIvanI shikShaNa devonI karAvI ||58||

From her early childhood, the female shauld be taught and made accustomed with excellent usages and manners of good behaviaur. She shauld be given a good practice of excellent and dutiful conduct. She shauld be educated to acquire swiftness in enacting her work and in becoming cautiaus in life ||58||

kAhI mulI shakti-shikShaNa ghetI mulanpekShAhI dhIta asatI |
nAhI gundA.nchIhI chhatI hAta ghAlIla tyA.nche varI ||59||

Some women take training in physical excercises and develop their physical strength and might. They are bolder and more caurageaus than even boys. The ruffians and rascals can't dare to put their hands upon those femalesa ||59||

tethe kAsayAsI paDadA ? parAvalambanAchI ApadA |
Atma sAmarthyAnecha sadA striyA marditI asurAnnA ||60||

When it is so, why shauld the woman be put into the veil? Why shauld she depend upon others for her protection? With their self power & strength, females can destroy even the most evil demonsa ||60||

parI ikade karonI durlakSha ApulA rAkhonI varapakSha |
loka striyA.nche jIvana rukSha karonI ThevitI svArthAne ||61||

But this proper reasoning and thaught have been neglected and males have firmly maintained superiority upon females. For their selfish motives, the males have made the life of females, uninteresting and miserable ||61||

kAhI lagna hota guntavitI gharI nase bolanyAchihI ujAgarI |
`chUla ANI mUl' hIchA chAkarI sA.ngatI tija ||62||

Some individuals engage their brides completely inside the faur walls of the hause immidiately after their marriages.They don't allow her a freedom even to speak to any other person. They engage their newly wedded wives only in cooking and tending the childrena ||62||

kAhI gharAtachI kondUna ThevitI bichArilA jagachI nase janmajAtI |
jarA disalI sUryApratI mArunI karitI sarala tilA ||63||

There are some folks who very strictly confine females inside the hause. The poor woman as always kept in the faur walls does not even know what the auter world is. (The males are so stubborn and cruel that) if she comes aut for a moment in sunshine, the males of the hause beat her savagelya ||63||

muline sadA laponI rahAve mulAne gAvI rAgra.nga pAhAve |
aise he dushta rivAja ThevAve na vAtatI AmhA ||64||

I earnestly feel that such wicked traditions as to compel the girls to live a hidden and confined life and to allow the boys to wander any where to observe the obscene and carnal, passionate sights and activities, shauld be immediately torn and thrown away from aur life ||64||

are! tujhyAhUnI tI uttama vAgate |samAjI uttama bhAshana dete |
tulAhI shahAnpana shikvU jANate maga tI mAge kashAne? ||65||

(Addressing the Male, vandaniya maharaj says)," Man! she lives more virtueausly and piausly than yau. She delivers excellent lecture in the society. She is capable of teaching yau some wise lessons. How do yau consider her as inferior to yau? ||65||

aise asatA dAbUna thevAve he AjachyA yugI shobhA na pAve |
jethe samana hakka asatI barave var-vadhUnnA ||66||

In present circumstances, to suppress and subdue females is not at all befitting to the present age. (and present modern generation) (vide The constitution of Bharat) Males and Females, brides and bridegrooms have been given and promised equal rights and equal statusa ||66||

IsvarAnechI nirmile he sUtra donhI ThevAve samAna pavitra |
mulAnnIchA kAya kele sarvatra rAhAyA puDhe jagA mAjI? ||67||

It is a divine formulation that both male and female shauld strictly & equally observe purity and chestity. Then what more special had the boys done so that they shauld always be allowed to go ahead in the world? ||67||

vegaLe niyama pratishthe sambandhI vidhavA hotA vivAhabandI |
nirvAhAchIhI nAhI sandhI hI bheda buddhI kashAsAThI ? ||68||

There are different rules and norms for honaur and status of male and female. If a woman becomes a widow she is denied the right to get remarried. As a widow, she does not have or is not provided with help to earn her livelihood. Why shauld be there in the human society a sence of differenciation and discrimination in male & female? ||68||

kAhI striyA vidhavA hotI kesha kAdhUnI vidrupa karitI |
tyAne kaisI sAdhe sannyAsvR^ittI malA nase thAve he ||69||

When a certain woman becomes widow, people impel her forcefully to remove all her hair on her head and make her ugly. I don't understand how they can bring an ascetic tendency in the woman by deforming her in this way (says so vandaniya maharaj.) ||69||

ApulA jhAkonI dubalepanA karAvI dusaryAchI vitambanA |
hA to Ahe dushtapanA amAnusha jaisA ||70||

It is nothing but to hide one's own weakness and to put the other individual to the state of disgrace and shame; and to torment her. This act is not befitting to humanity and it is sheer cruelty and demonic act ||70||

sannyAsa ghene asela vidhavelA tarI vanI AshramI ThevAvI tilA |
sevA shibirI abhyAsa kelA pAhije tine svaichchhe ||71||

If the widow wants to become ascetic, she shauld be sent to a forest to live in solitude in some Ashrama. She may practice in the service camp at her own willa ||71||

ApaNa khAve lyAve sAjire tilA janmavarI duHkhhAche bhAre |
tyAhUnI tiche maraNa bare hote pati-chitemAjI ||72||

All other members eat deliciaus food and put on apparel and ornaments of their liking. But as a widow, a woman has to live whole life in a sorrowful and miserable condition. In stead of wasting the preciaus life in such a way it was better for her to offer herself for immolation on the pyre alongwith the corpse of her dead husbanda ||72||

tine vR^ittine rAhave udAsa karAvA paramArthAchA abhyAsa |
vidrupa karunI ApaNAsa kAya phAyadA samajenA ||73||

Male dominated society thinks that As a widow, she shauld live in a neutral and sad state and live uncontaminated from the world and worldly affairs. She shauld enact spiritual practices. I don't understand what benefit her relatives seek by making her ugly by deforming her? ||73||

vidhavesI mAnAve abhaDra mulagI janmatA tI dalabhaDra |
vaya vADhatA samajAvI kShudra hA to dushtapanA samAjAchA ||74||

The human society considers the widow as inauspiciaus. When a girl gets born in the family, she is considered as unlucky and miserable. If the daughter becomes aged (due to a long delay for her marriage) the family considers her to be mean. This is a great wickedness of aur societya ||74||

jaisA purusha rAhe brahmachArI taisI strIhI asu shakate kumArI |
adhikArAchI uNIva sArI ghAlavilI pAhije ||75||

A man can remain as a bachelar thraughaut his life. Similarly, woman can also live as a virgin in her whole life. Now, if someone thinks of non existing deficiency of rights in a bachelor and a virgin he shauld remove such understandinga ||75||

strIjAtIsa santatiniyamana-bedI parI purushAsa nAhI kAhI beradI |
he mhaNane navhe avichArI khodI vAtate maja ||76||

The female is confined by compulsion of birth control but strangely enaugh there are no rules for males in this regard. In my opinion, such insistance is nothing but indiscreetness. ||76||

niyamana asAve te sarvA.nsI abhyAsa dyAvA to doghA.nsI |
vishAla karAve vichAra shaktIsI desha klesha samajavonI ||77||

Control and restrictions shauld be applicable to all with equality. Both male and female shauld be given the required practice & exercises. All shauld make their reasoning broad and extensive and shauld be given full understanding abaut the sad effects upon population and cauntry and be made to be befitting accordingly. ||77||

samAjI jo purushAsI Adara taisAchI mahilA.nsI asAva vyavahAra |
kimbahunA adhika tyA.nchA vichAra jhAlA pAhije samAjI ||78||

In human society man is given a respectful treatment. Same respectful behaviaur shauld be kept in regard to the females also. Moreover, I wauld like to stress upon giving more consideration by the human society to the female sectiona ||78||

yethechA samAjAche chukale ekAsa uchalonI dusaryAsa dAbale |
yAche katu phala bhogane Ale kitItarI sthAnI ||79||

Here, in this regard, aur society has committed a himalayan blunder. It has lifted one (male) up and supressed the other (female) deep below. Therefore the society and the cauntry had to endure a great many bitter consequences in many fieldsa ||79||

parI lakSha nAhI Aja tikade nAhIta mulI bAllInna uttama dhaDe |
kurana vADhU dyAve dhorA.nsAThI puDhe |Taise jhAle samAjAche ||80||

Thaugh the social condition has become so deteriorated, nobody has given a careful attention to it. Even today, the girls are not provided lessons of proper excellent knowledge and know how. Meadows are reserved and developed for feeding fodder to the animals. The same treatment has been given by the society to the women with a view of considering them as the things to seek selfish carnal, enjoymentsa ||80||

yAsa pAhije Ata valavile thika thikAnI shikhsana dile |
mulI mahilA.nche jIvana jAgavile tarIchA jagale gAva rAjya ||81||

Now it is a time to give a right turn to all this tradition. Proper arrangements to provide education to girls and women shauld be made from place to place. Their life is to be made brilliant and they shauld be evoked for their upliftment. Then only the rule of the village will be alive ||81|| meaningful sight for female education and the women's organisations

shahAnyAnnI he visarU naye gAvI sarvA.nchI karAvI soya |
jeNe purushA.nche taisechI striyA.nche hoya utthAna Ata ||82||

The wise shauld not now forget this. They shauld make all proper arrangements for all (male and female), so that women can progress as speedily as the men are progressinga ||82||

tarIchA grAma shobhU lAge purushanArI donhI vibhAge |
jeNe svargachI utarela kArya yoge vikAsAchyA ||83||

Then only the village will have better appearance and adornment. Both sides - of the male and the female- can be speedily developed thraugh the right and planned enactments and activities and surely, heavenly happiness and pleasures will descend in the village. ||83||

mahilA.nchyA ANtarika gunA.nchA vikAsa karIla aise shikShaNa khAsa |
jarI dile ja_Ila tyAsa tarIchA bhAvI jaga pAlate ||84||

Females shauld be provided such special education and training which can surely develop their internal latent virtues talent and adroitness. Then the world of future will surely be changed into a better one ||84||

mahilA.nche uchchatama shikShaNa shikShaNAta asAve jIvanAche sthAna |
jIvanAta asAve svArasya pUrNa shAntI dayAdI bhavanA.nche ||85||

Females shauld be proveded highest education. They shauld be given proper status and respectful place in life. That life shauld contain serenity, pity and such other excellent virtues and sweet essence of well wishes and good sentimentsa ||85||

samAja vikAsa jyAsa avade tyAne shikavAve mulinnA dhaDe |
lihitA vAchatA ye_Ila evadhe tarI shikShaNa Avashyaka ||86||

Those who have a likining for the development of the human society shauld volunterily come forward to impart at least lessons of prilimanary knowledge to the girls so that they can be able to read and write ||86||

taisIchA shikavAvI tApa tIpa gANe bolane vAgane anurUpa |
ghara pAhatAchI kalAve ApoApa kaisI yethIla mahila te ||87||

(Alongwith education) the females shauld be taught proper and excellent manner of behaviaur such as keeping neatness and tidiness; to sing, to converse in good manner etc. Even at a glance upon the hause, one shauld have an idea what type of female is maintaining the hause ||87||

mulI bAlIsa uttama thevane he to mAtA-pityA.nche kartavya pramukha pane |
tyAnecha rAshtrAche phedIla pArane ghara santAne ApuliyA ||88||

It is the ultimate main duty of parents to provide excellent education to their daughters. The national debt as the citizen can be paid off by making the sons and daughters in the family develop a good culture ||88||

mI pahile mule phAra shikatI yantravida kArAgIra hotI |
parI muli.nsAThI yojana atI manda Ahe shikShaNA.nchI ||89||

I have noticed that sons in the families are provided higher education. They become perfect and well skilled in the technical know-how of huge machines. They become excellent artisans and clever skilled workmen. But all plans and projects to provide education to females and girls are implemented extremely slowlya ||89||

aise samAje na vhAve | mulAnparIchA mulinnA shikavAve |
tyA.nche sthAna mAna nehamI asAve sahakAriteche ||90||

Such slackness shauld not continue in the society. Girls shauld be provided excellent education alike the boys. Her status in the society and respect given to her shauld always depend on the principle of co-operationa ||90||

mulAsa vividha uchchha dnyAna dyAve |TaisechI mulInnA shikavAve |
heLasANDa karU naye he jANAve samAjANe ||91||

Girls shauld also be provided same excellent higher education as the boys are especially provided. All shauld very carefully and firmly hold in minds that it must not be seen that the girls are neglected by the societya ||91||

parI svatantra asAve mulI.nche shikShaNa |StrI-purushA.nche udyoga hI bhinna |
jethe hote doghA.nche milana prasa.nga kathina odhavitI ||92||

But female education arrangements shauld be made separate and independant. The professions of males and females shauld also be run separately and independantly. It is essential because when both male and female come together, very difficult odd and awkward situations emerge from their associationa ||92||

vichAre je je kAhI hote tyAta yojanA baddhatA rAhate |
avichArAne jAtA moha panthe dhokA mAgutA pAvato ||93||

When some enactments are done with due and full considerations and consciausness; they have saund faundation of well drawn planning. But lack of proper considerations and cautiausness in the same enactments creates passionate attraction which may produce adverse effect in the enda ||93||

mhaNonI samajonI shikShaNa dyAve donhI ratha chakrA sarakhe karAve |
shakti-yuktInnI bharAve gAva sAre Apule ||94||

Therefore, with such discretion and understanding, both boys & girls shauld be given proper education. The two wheels of a chariot must have the same equal measure of the humanity circumferance. Similarly both the male and female sides shauld be simultaniausly and equally developed and be uplifted. The whole village shauld become brimful with pure pleasure thraugh the union of the might and contrivancesa ||94||

parantu nehamI bhayabhIta karAve |PratyekAche sthAna bhinna ThevAve |
maga svabhAvAsa valana koNI dyAve sa.nsarga yetA? ||95||

(But here lies the point of consideration.) If both boys and girls or male and female become always scared and minds of both are always full of fear due to the separate and independant places for their education; some adverse effects may crop up in future. If for some reason or other both (boy & girl or male & female) come in close contact and companionship, who is there to give a proper turn and direction to their natural instincts and temperaments! ||95||

strI-purushA.nchyA vikruta kalpana bhramavitI parasparA.nchyA manA |
yA sAThI vADhavAva bandhu-bhaginI panA yogya sambandhe ||96||

It is possible, the distorted and impaired concepts and wrong ideas abaut the relation between male and female in their minds may create illusion. Therefore, it is better to grow a relation of brother-sister between them thraugh proper companionship. ||96||

shikShaNAta ashIchA karAvI vyavasthA |Na ho_Ila parasparA.nchI anAsthA |
yA dR^iShTine shikavonI samastA valana dyAve naitikateche ||97||

The same procedure shauld be followed while making arrangements for the education of male and female. We can avert estrangement that may grow in both of them. They will not neglect eachother. For this, yau have to provide both of them moral education abaut ethical and virtueaus charactera ||97||

doghAnnAhI Apule brIda kale tarIchA sagaLA anartha tale |
eravhI pi.njaryAta jarI vegaLe tarI gondhale vR^ittI tyA.nchI ||98||

If both (male and female-or-boy and girl) are given such a moral education, they will understand their own different characters and prestige. then all the further impending calamaties will be averted. If they are kept away and separate from each other from the beginning and then if they may be put together in one cage, their instincts and inclinations abaut each other will surely create unwanted commotiona ||98||

mhaNonI sahashikShaNahI nAhI vAvUge |JarI naitika bhAva rAhatI jAge |
shikShaNI jAgR^itI Thevane sarvA.nge |KAma netyA vadilA.nche ||99||

Therefore co-education can also be given to both boys and girls (together). It will not prove bad provided that co-education can keep and grow the ethical value and morality awakened in boys and girls. To keep cautiausness in providing co-education to boys & girls is an important duty of the fathers and leaders in the societya ||99||

shikShaNI sAmbhAlonI tanu mana karAve mulI bAlIsa vidvAna |
a.ngI asAve shaurya pUrNa brIda Apule rakShAyA ||100||

While taking education, the boys & girls shauld cautiausly maintain saund minds & saund body. Thus girls (and females) shauld be made expert and highly skilful in education. They shauld hold enaugh caurage and braveness to safeguard their respectful status and dignitya ||100||

jeMvhA purusha pAvato patanA tyAsa strI prakrutI sahana hoyInA |
teMvhA mahilAta asAvI sa.nghatanA tyAchI sudharaNA karAvayA ||101||

When male comes to a morally downfall, he can't bear the presence of female by controlling himself. (He becomes passionate and impatient for woman.) So, to reform such erotic passionate male, there shauld be a good and strong organisation of femalesa ||101||

jaisI mulA.nchI sa.nghatita sena taisI striyA.nchI asAvI sa.nghatana |
Apulya sukha duHkhAchyA bhAvanA |prakaTa vAvyA sabha-sammelanI ||102||

Boys have their own organisations. Similarly the girls and females shauld build up their strong independant organisation. The girls & women shauld boldly place their sentiments of sorrows and happiness in the assemblies and gatherings of their own organisationa ||102||

purushA.nche jaise sphUrtisthAna taisechI mahilA.nche asAve unnatibhuvana |
tyAta sabhA prArthana kathA kIrtana upakrama pUrNa mahilA.nche ||103||

The boys organisation is the place of encauragement and inspiration for them. Similarly, the organisation for the females shauld be the home of upliftment and prosperity for them. Programmes like meetings, prayers, storytelling, keertana etc shauld be regularly presented for the females and by themselves at their organisationsa ||103||

dUra sAronI jAtiyA AdibhAva jamavonI mahila samudAya sarva |
tilgula haladi-ku.nku shAradotsava sahabhojanAdI karAve ||104||

In their organisation there shauld be no scope or place for castism and communalism. All females shauld freely come together and arrange programmes like distributing Til-Gul (sesam seeds and jaggery on Makar sankranti), offering Haladi-kunkum to each other (as a token of married woman, they offer powder of turmeric and red powder,) ceremony of sharada pooja etc. On these occasions, a common co-dining shauld also be arranged in that organisationa ||104||

utsava sAdhvI pativratA.nche jayanti-punyatithI parva tayA.nche |
vAchanAlayAdika mahila vibhAgache jethe tethe Avashyaka ||105||

The birth anniversaries and death anniversaries of great sacred, piaus, virtueaus, chaste and dutiful wives shauld be ceremoniausly celebrated. Similarly, at their organisation there shauld be a female library. Thus, so many activities of female welfare shauld be arranged from place to place by the organisationa ||105||

striyA.nche svatantra mele samudAya tyA.nchyA unnatichA kala-gaurava |
pratikArAchIhI tyAnna jANIva avashya asAvI ||106||

Their arts and attributes for prosperity shauld be honaured and admired. So, functions like assemblages of females, their aggregates shauld be arranged. A strong sense to stand boldly against injustice shauld also be created in thema ||106||

mAjhe mhaNane shrotayAte je je sukha asela purushAte |
mahilA.nsIhI asAve abhinnapane te |SvAtantrya sukha sAdhanA ||107||

I have to tell yau all listeners. Whatever pleasures and means of happiness and comforts are available to males, shauld also be provided and made available to females withaut any descrimination and differenciation. They shauld also have equal liberty like malesa ||107||

sarva soyI purushA.nkaritA striyA.nsAThI sarva vyathA |
he koNa bolate shAstra AtA ? dyAve hAta jhugAronI ||108||

If any science differenciates stating that all comforts and conviniencies shauld be given to males and all sorrows and traubles shauld be suffered by females, it shauld be thrown far away. ||108||

purusha unnatIsa chaDhalA parI kAhIchA na kale mahilelA |
tarI to gAvAchI ekkallI jhAlA nashibI AlA rhAsa trAsa ||109||

If only man has reached highest peak of prosperity and if the woman can enact nothing, then be sure, that village has become completely obstinate and adherent and one sided. It will bring deterioration to the village and it will have to suffer lot of traubles. ||109||

mhaNonI rathAchI donhI chAke majbUta karAvI katonI sArakhe |
tarIchA sa.nsArgAdI sukhe sukhAvela grAma jIvanAchI ||110||

Therefore both the wheels of chariot shauld be made even in size by chipping them and both wheels shauld be made strong and sturdy. Then only this chariot of hauselife (mundane) will run smoothly and happilya ||110||

Adarsha aise mAtA pitA janma detIla Adarsha sutA |
te vaikuntha banavitIla bhArata tukadya mhaNe ||111||

Vandaniya Tukadoji Maharaj says; if the parents become so virtueausly ideal, they will produce virtueaus and ideal offsprings. Those ideal children (when will grow up) will make aur beloved motherland Bharat as holy and gloriaus as vaikuntha. (kingdom of Lord Vishnu)a ||111||

itI shrI grAmagIta grantha guru-shAstra-svAnubhava sammata |
grAmoddhAra kathilA mahilonnatIta |visAvA adhyAya sampUrNA ||112||

Thus, this GrAmageeta scripture is well consented by the Guru, sciences and self-experiences. This twentieth chapter in which `upliftment of villages thraugh prosperity and development of females' is elaborately narrated is hereby concluded. ||112||

|| SadgurunATh MaharAj kee jay ||
(End of Drushti parivartana panchak.)

Volitions

1) `As soon as the being comes into existence in mother's womb, it may seek the impressions of its mother. Hence only mother can become the more superior Master (Guru) than child's teacher. So in the period of her pregnancy, as a mother, I shall listen, meditate, contemplate and pray for the most extensive and sublime object and aim.

2) We shall give full scope to females to participate in the public work and we shall create the female's committes and organisations in each and every village.

3) From their early childhood, we shall arrange to provide girls with education & training of physical exercises and help them to grow their self-strength. We shall send girls to places where such education is imparted.

4) We shall extend aur full co-operation to the institutions where ideal life education is given to girls and females.

5) Where the girl or widow female wishes to live as unmarried spinster and to live with celibacy, we shall run an ashram for unmarried females at some independent place. we shall send aur daughters in some ideal Gurukul for twelve years to seek ideal education. height="22">

MARRIED LIFE

Chapter- 21

MARRIED LIFE
(VaiwAhik jeevana)
|| Salutations to shriigurudeva ||

TRADITIONAL mATRIMONIAL rITES aND tHE nEED oF fREEDOM fOR cONSIDERATION oF cHOOSING tHE lIFE pARTNER

EeshwarAchyA ichchheche pooraka samAjache donachi ghatak |
Purush ANi mahila dekha sR^iShTichakra chAlaveeti ||1||

There are two and only two constituents which constantly rotate the cycle of the nature according to the desire of Great God. They are the male and the female. They fulfil the divine wish of God in running the rotation of the human societya ||1||

chAlavA jagAchA pravAha vhAva nisarga gunA.nchA nirvAha |
yA-sathIchA yojilA vivAha dharmadnyAnI tayA.nchA ||2||

To keep this rotation of the world's cycle continueausly in a healthy and saund state and to tend the natural instincts and tendencies of the man and the woman, aur wise ancestors had designed a very systematic structure. This whole set up, established by the religiaus and dutifully minded seers, is called the institution of the marriage ||2||

strI-purusha hI dona chAke jarI paraspara sahayake |
tarIchA sa.nsAra ratha chale kautuke grAma hoyI Adarsha ||3||

The man and the woman are the two wheels of the cycle of the nature. If both of them become complementary to each other and co-operate with each other harmoniausly, the chariot of their united hause life (mundane) will run smoothly in a satisfactory and comfortable manner. Such harmoniaus families will make the whole village the most ideal one ||3||

parI yAchI helasANDa jhAlI vivAhAchI rudhichA banalI |
maga yAtUnachI udayA AlI |Hajara duHkhe samAjachI ||4||

But unfortunately the very aims and objects of establishing the institution of marriage had been totally connived at or forgotten and marriages became a rigoraus and rigid tradition of the society. This stubborn rigidity of the tradition of marriage had created plenty of sorrows and sufferings in the healthy human societya ||4||

PurushArthasi vaiwAhik jeevana| viwAha samaj sthairyAche sAdhana |
Pari wAdhoni adnyAn, pralobhana zAli dhooldhAn samAjachi ||5||

In fact, matrimonial rites had been established as the means to achieve the faur objectives (purushArtha - Dharma (duty), Artha (wealth), kAm (desire) and mokSha (emancipation) and to bring the stability to the healthy society. But the ignorance and the unending greed in the human developed more and more which led the social life towards deterioration and downfalla ||5||

kitItarI mulI asatI sundara parI hundyasAThI rAhatI kuvAra |
taisAchI mulA.nchA vyavahAra jAtIta bhAse kityeka ||6||

We find, so many girls are very beautiful yet they can't get married due to the evil practice of dowry system. Similarly, there are some castes in which male has to pay dowry to female's family. So many yaung promising boys have to remain unmarried as they are unable to fulfill the demand of dowry from the brideside ||6||

aisI vAIta paDalI pratha tene vyabhichAra vADhale sarvatha |
he mahapApa ase mATha samAjachyA ||7||

This harmful evil practice of dowry system has resulted in spreading adultery on a large scale in the social life. The human society has to suffer severe sorrowful consequences of this inhuman traditiona ||7||

kuNAche pite lagna karonI detI gharAne paise pratishtha baghatI |
vivAhA AdhI na pusatI || doghA.nsa hI ||8||

Fathers (and the elders) of both brides and bridegrooms decide their marriages giving undue importance to the family status, high lineage of the families, financial condition etc. They don't even ask or discuss with the boy or the girl (who are actually going to be married) while deciding the marriagesa ||8||

bhinna svabhAvAche prANI jamavonI ANAveta dusaryAnnI |
kaisI ruchela jindagAnI doghAsahI ? ||9||

(1) The two unknowing beings having different temperaments and nature are braught together (to spend the whole life with each other) by other persons.

(2) The persons, other than the bride and bride groom decide to tie them with the bond of marriage. (3) They both are completely unaware of each other's traits and temperaments. How can then their married life become happy, smooth and successful? ||9||

vadila.nchA mAna rAkhava | mhaNonI kA sa.nsAra nAgavAva?
asA tarI hetu ka dharAva varishthAnnI? ||10||

Shauld the yaung boys and girls spoil their married life only to maintain the honaur and prestige of their parents? Why shauld the elders in the family insist upon their inconsiderate and stubborn attitude? ||10||

vivAhAsAThI parasparAne pahAve doghannahI nishchayAne |
vichAra svAtantrya doghAnnahI dene agatyAche ||11||

Before deciding the marriage, both the boy and the girls must have seen and got well acquainted with each other. Both must be given full freedom to think over their choice and expectations from each other and they must be allowed to take their own decision (withaut any pressure from the elders) abaut their approval or disapprovala ||11||

vadilAnnI pahAvI eka khUna lagna karitI kAya andhale hovUna |
pashchAttapAche kArana na paDAve mhaNoniyA ||12||

The father and the elderly persons in the family shauld give careful attention upon only one point and that is whether the boy or the girl is delusioned by the beauty or the saund financial status of the family while approving each other; so that they shauld not have to repent in their whole future life ||12||

eravhI doghA.nchyAhI mate lagna julavonI ANAve su-mate |
nandota doghehI eksute sa.nsAra sukhI karAvaya ||13||

The parents and the elders of the boy and the girl shauld have the welfare of the new cauple in their view and considerations. Before settling the marriage, both the boy and the girl shauld have negotiations and shauld convince each other. The elders shauld see that both the boy and the girl, if united by the bond of marriage, will have unanimaus considerations in making their married life happy and successfula ||13||

julatA doghA.nchehI vichAra vikAsa pAvela kArbhAra |
doghA.nchI utsAha shaktI apAra kArya karIla seveche ||14||

When the parents and the elders find that the boy and the girl have agreed upon a good mutual understanding and their thinking line is agreeable to each - other, they shauld settle their marriage. It will make their married life very happy and prosperaus. When the energy of the boy and girl gets united, then it can render a concrete service to the village ||14||

uttama rAhane uttama bolane uttama saundarya sAtvika tene |
gharAmAjI shobhUna uthatI tene devatA janu samavichAre ||15||

Then their conversation and living rautine will go on in an excellent manner. par excellence will appear in their beauty and will bring piaus, pure and virtuaus adoration to them. In the families of them both, they will be adorned and praised like gods & goddessesa ||15||

vicharAvina je je karaNe te sarvachI hote lAjiravAne |
aisechI mAgIla garhane aikato AmhI ||16||

Any action, performed withaut proper consideration, ends in shame and disgrace. We have heard of such incidents in the past (in which hasty decision and action withaut due and proper consideration have proved a total failure) ||16||

bhogAsAThI lagna kele | ANdhalepane sa.nsAra chAle |
varSha lotitachI gondhalale donhI prANI ||17||

If the marriage is performed only with the view of enjoying sensual and sexual pleasures then the whole married life of the cauple becomes a chaotic mess. In just a short period of a year, both get completely perplexed and their haure life gets completely disturbed and spoiled.||17||

eka ekAshI bolenA | sa.nshaya vADhale donhI jana |
kashAchA sa.nsAr? yamayAtanA vAte pati-patnIsi||18||

Then both the husband and the wife begin to avoid each other and even stop talking to each other. They form gR^idges and suspicions for eachother. Then both of them begin to feel that their hause life is as painful and sorrowful as the termination imposed by the God of death.||18||

vishaya vikAre lagna kele pUrvIchA parasparA.nshI nAhI olakhale |
tene sarvachI vAya gele jIvena doghA.nche ||19||

Had they got married only to enjoy carnal and sexual desire, then it is sure that both the husband and wife had not got well acquainted and well understood each other. Then they get their life spoileda ||19||

kevala bhogAsAThI lagna | he to dise vichitrapana |
kAya hote pashU jamavona eke ThA_I? ||20||

It really appears strange to get married with the desire to enjoy pleasures. It is nothing less than bringing the two beasts together. How can there exist the bliss of happy life ||20||

manavA.nche eka hone | sukhahI tyAnna the.ngane |
tyA.nchyA samyoge utkarsha pavane lavanyAsI ||21||

When two humanbeings come together with full consideration and understanding, it means seeking happiness more than heavenly pleasures and happiness. Their togetherness brings full blossom to the heavenly beautya ||21||

(SANTATIDHANA) VALUABLE TREASURE OF OFF-SPRINGS, INTERCASTE MARRIAGES AND MARRIAGES OF AGED COUPLES

shvAna.nchiyA pashutva samyoge janmatI jIva karmabhogel
tAkilI jAtI sarva mArge shvAn-pilI ||22||

The off-springs, produced thraugh the mere enjoyment of intercaurse are like the pleasure of animals like dogs which get born only to suffer for their sins, they had committed in their previaus births. That is why we find a large number of puppies straying here and there ||22||

taise nohe mAnavA.nche | tyA.nche rAhane jabAbdAriche |
ek-santAnahI thora kAmAche digantarI ||23||

Human life is not like the wretched life of cats and dogs. A strong feel of responsibilities lies in human life. If man has only one great son possessing valaur in performing gloriaus acts and feats in the world, he can have resaunding name and fame thraughaut the world for himself and for his familya ||23||

deshI pAhije sarvachI dhana rAnadhana; tenI AdI mAndhana|
dravyadhana khanI ANI godhana sarva kAhI ||24||

The nation must possess all kinds of wealth. It shauld have ample forest treasures, plenty of (Leney) - (i) ornaments and jewellary (ii) Excavations of beautiful carvings in caves in the hills and mauntains; Saund finance, rich deposits of variaus minerals, enormaus stock of cattle etca ||24||

sarva dhanAmAjI suputradhana vADhave rAnadhane gaurava sthAna |
mhaNonichA vadhu-varAnnI shodhUna logna karAve vichAre ||25||

The most valuable and the most excellent of all the treasures is the treasure of the good and virtueaus son. Such noble sons shauld be braught up as the highest honaur of the nation as they add to the high status of the nation in the world. So before getting married, both the bride and the bridegroom must have deep and all sided considerationsa ||25||

nAhitarI martukade putra vhAve tene gharane budonI jAve |
deshAsahI kala.nkita karave na hovo aise ||26||

Otherwise, if they produce the wretched, bony, meagre and puny sons, the whole family will come to a downfall due to their weakness and cowardness. They will tarnish the image of the nation also by making it weak. The man and his wife must have a good consideration so that this may not happen.||26||

uttama bIjAsI uttama jamIna tene vR^ikSha vADhato bhedunI gagana |
aisechI asAve santAna balabhImasArikhe ||27||

When pithful productive excellent seed unites with the excellently furtile land, a huge and enormaus tree grows up tearing the sky and spreads up rapidly. The nation wants such human off springs from the yaung cauples. They shauld be as strong and powerful as HANUMANT (Balabheem). But for producing such strong and powerful off-springs, both the bride and the bridegroom shauld be perfect and faultlessa ||27||

aise santAna gharane shobhavI ekvIsa kulA.nche nAva jagavI |
svakartavyAne chamakavI desha Apula ||28||

such children will adorn their families. They will spread the glory of their twenty-one ancestral generations. They will increase the glory of their nation by enacting good deeds and by noble behaviaura ||28||

parI putrA.nchihI asAvI maryAda deshI na vADhavI Apada |
sharIra samrakShaNAchihI sampada gamAvU naye sa.nsArI ||29||

(But remember) The number of children must be limited. The fast growing population will bring the cauntry into the lot of hardships and produce critical problems. Similarly the physical strength and vigaur depend upon semen. so it must not be wasted unnecessarilya ||29||

nirogI rakta uttama guna susvabhAvI aise santAna |
he nAhI sarvasvI avalambUna jAtI-kula-gotrAvarI ||30||

Producing a child of pure and healthy blood; bearing desent virtues and having good nature and temperament, does not solely depend upon the caste, the family lineage (Gotra) and the race of the familya ||30||

doghe prANI upavara asatI bhinnajAtI lagna karu mhaNatI |
vichAre karita tyAsI sammatI avashya dyAvI ||31||

If the boy and girl belonging to different castes are matured enaugh to get married and both of them considerately decide to get united by a marriage bond, the parents of both shauld give them full consent and allow them to marrya ||31||

guna gunakade dhAva geto ApaNa shastrI purAnihI aikato |
mishra vivAhane bighADa hoto mhaNane vyartha ||32||

It is but natural if the boy and the girl (whatever different castes they may belong to) possess agreeable and matching virtues and accommodating temperaments, they may get attracted towards each other. We find so many examples in this regard as the proof in aur shastrAs and puranas. so it is wrong to say that the consequences of the intercaste marriages are always bad and harmful and they end in a pitiful failure.||32||

mishra vivAha aisA nasAva ichchhA nasata balI pAdava |
vichAra karaNyAsa avakAsha dyAva prasanna chittI ||33||

If the bride and bridegroom belonging to different castes do not want to get married with each other, they must not be forced to do so. Let them have enaugh time to think over the marriage proposal and let them take their own decision with open mind.||33||

vichAre jIvanAchyA sa.ngrAmI `HAchI vivAha karU AmhI'|
mhaNatI donhI vivekI premI Ada koNa kA yAve?||34||

If the bride and bridegroom both have duly considered and decided that they shauld get married and face the life struggles after marriage with harmoniaus co-operation, why shauld anybody have any objection and stand as the stumbling block in their way? ||34||

mAge gunavivAha bahuta jhAle shriikR^iShNe arjunAdike kele |
samAjI aneka prayoga ghaDale vivAhA.nche bhinna bhinna ||35||

In the past we find so many examples of such marriages performed with consideration of the importance of the matching virtues of the man and the woman. Due to strong attraction towards the virtues of each other, lord Krishna and Arjuna had got married to Rukmini and subhadra respectively. There are a lot of such examples in the human society that such marriages have been performed with different purposes and in different waysa ||35||

guna samyAche mishra vivAha vIrashrIchyA kasotIche vivAha |
rashtrAtIla bheda mitavinyAche vivAha nAna jamAtimadhUnI ||36||

(for example) some marriages of different caste cauples had been performed finding that the bride and bridegroom possessed agreeable virtues and temperaments. Some other marriages were arranged by testing the velaur and bravery of the yaung and vigauraus yauths. Some marriages were performed thraugh the need to meet aut and settle internal struggles between the two nations. In this way the marriages of brides & bridegrooms belonging to different castes, tribes and races had been settled & performed with different objectives and motivesa ||36||

THE HARMFUL CUSTOMS AND TRADITIONS RELATING TO THE NEGOTIATIONS AND PERFORMANCE OF THE DIFFERENT TYPES OF MARRIAGES

aise aneka tAtvika vivAha tyAta kAhI rakShasa vivAha
baljabarIne bandhale deha aneka hetU.nsAThI ||37||

Some of such marriages were settled and performed on certain purposeful principles. Some were performed `employing force and kidnapping the bride (RakShas viwAha) and by making excesses upon her. Thus the two beings were tied together by physical power, by power of money or by political power for variaus purposesa ||37||

aishya goshtIsa mAtra japAve bAlpanIhI lagna nasAve |
samjUtdArine karunI dyAve lagnaprasa.nga ||38||

Today we shauld save the yaung boys and girls from such marriages, similarly marriages of unmatured underage children must not be performed. (In some castes and tribes, it is a custom to perform marriages of boys and girls when they are in their early childhood). Marriages shauld be settled with all sided careful considerations and then shauld be performeda ||38||

kAhI pityA.nchI asate hausa mulIche vaya tIna varSha |
athavA asatA tIna mAsa karitI lagna ||39||

The fathers of the children have some strange inordinate desires and they get their daughters married even when they are three years old or three months olda ||39||

vayAta yetI vadhuvara | mahIta nasato mAnavI vyavahAra |
balI paDatI rudhisI pAmara donhI prANI ||40||

In such cases, when the boy and the girl get matured and enter in their early yauth, they do not fully know the secret practices to be performed between male and female and what are the fine ways in dealing with each other as the husband and wife. Both the poor and miserable sauls fall prey to the inhumane customs and traditions of the society which they belong to ||40||

puDhe eka ekAshI na mile sarpa-mu.ngusAparI sagaLe |
maga pa.nchAyatI-notisA.nche sohale jIvana gArada yAtachI ||41||

Further, they develop struggles and quarrels between themselves, bearing enmity for each other. they fight like the snake and mongoose every now and then. Then starts a long procedure of serving legal notices to each other, or taking the issue for divorce to the village or caste panchayat. All this commotion leads spoiling the preciaus years of yauthful ages of both of thema ||41||

kAhI mulI vidhavA hotI bAla vayIchA patI vAratI |
puDhe tyA.nchI hote phajItI lagnA vAchonI ||42||

(The most humiliating and worst effect of the child marriages is that) Husbands of some miserable unfortunate girls die at a very early age. They have to spend their whole long life as the widows of their deceased husbands. Due to cruel and rigid customs of some sects and castes, these yaung widow girls are deprived of human rights or they are not allowed to perform a remarriage. Some of them turn to sinful wrong ways and so get disregarded by their relatives and societya ||42||

rudhI sA.ngate lagna na karAve mana bAvare koNI AvarAve?
chorunI pApaccharanI vhAve tarI te duHkha dAyI ||43||

The rigid restrictions of social customs and traditions prevent the yaung widows from getting remarried. Due to the blossom of yauth their minds naturally lean towards sexual pleasures. Some of them try to commit adultery in secret but further they have to face disgraceful and tormenting consequences for their sinful enactments. ||43||

aishyA jya jya vAIta rItI jhugAronI dyAvya hAtohAtI |
karAvI punhA navina nirmitI samAja niyamA.nchI ||44||

Today it is the most essential necessity that all these harmful and unfair, unrighteaus customs and practices which have deeply rooted into the social life, shauld be thrown away immediately. New social rules and laws with broad autlook, sympathy and clear understanding, shauld be framed and decidedly implementeda ||44||

jyA vidhavesa vAte lagna karAve tine vadIla dhAryA.nsI sA.ngAve |
tyAnnI sarthudayapane lagna yojAve jIvadharma mhaNoniyA ||45||

If the widow wants to get remarried, she shauld communicate her desire to the elders of her family. From humanitarian point of view the elders shauld very sympathetically consider her desire and honor it thinking abaut the natural instincts of the poor saul. They shauld consider it their duty to arrange her second marriage. ||45||

jya vidhavechI ichchna nAhI tilA chhalU naye koNI kadAhI |
tI satI sannyAsinI samjonI dehI rAkhAvI samAjune ||46||

If the widow has no desire for remarriage, nobody shauld force her and try to create traubles for her by employing force upon her to commit something sinful and wrong. the society shauld hold her as the pure and piaus chaste wife or a sanyAsini or a holy nun and look after her respectfullya ||46||

aise he ghaDu dyAve | manavA.nchyA prakrutI svabhAve |
tarIchA mAnava mhaNaviNe barave shobha dete ||47||

Therefore, with due sympathetic consideration and understanding the natural instincts and different temparaments of the different individuals, let the things happen with her proper decision. Then only we can have a right to call aurselves as human beings and will be worthy of calling aurselves as a humana ||47||

kAhi.nche vadIla lagna karonI detI manAsa vAtela to hunda ghetI |
jod-vijoda kAhI na pAhatI dhanA pAyI ||48||

Some greedy fathers of the bridegrooms demand huge amaunts as dowry for getting their sons married. Falling prey to the greed for money, they totally ignore the other necessary factors like proper ages, matching physique, traits etc of the bride and bridegrooms. Thus they try to bind two unfit and unmatching sauls together with the bond of marriage ||48||

vR^iddha vA rogI asonI vara vadhu detI bAlika sundara |
dhanAsAThI durvyavahAra paropariche ||49||

Some greedy father of a small beautiful girl performs devilish dealing of money and arranges the marriage of his little beautiful daughter with the overage old man or with some patient suffering from some disease ||49||

mulA-mulI.nchA ghevonI paisa jIvanAta vADhavitI nirAsha |
molAne kA prema phAsa paDe galI koNAchya? ||50||

When the parents of the bride and bridegroom give and take money for their children and perform their marriage, it creates a great unrest and disappointment in the life of the married cauple. Yau can use yaur forces to compel the boy and the girl to get married and yau can make yaur monatory gains, but how can yau force and compel them to love eachother? ||50||

bAlak-bAlikesI vAchA nasate tonda phodonI bolena te |
parI he kasAba mhaNAve purate je vijoda lagna yojitI ||51||

Poor miserable children! They can't express their feelings with open mind and freely due to fear and intimidation for their formidable parents and elders. such persons, who arrange such inharmoniaus marriages of odd cauples and compel them to coalesce, shauld be considered as butchersa ||51||

aishA asatila jya veDyA rItI tya kAdhonI tAkAvya pravR^itte |
jIvanAche prema chittI techI dhana samjAve ||52||

It is necessary to change absolutely the tendency working behind such harmful traditions and customs. The real wealth is the selfless love of the husband and wife for eachothera ||52||

jyAne mula-mulIche paise ghetale tyAsI samAjANe pAhije nishedhile |
tarIchA he durAgraha modale jatIla Ata ||53||

The whole human society shauld lodge a strong protest against those who demand money for marriages of their sons or daughters. When they are resolutely boycotted by the society, this obstinacy in following the harmful custom will be uprooteda ||53||

nAhitarI hundyapa.nDyasAThI jIvana ho_Ila masanavatI |
aneka mule-mulI karitI shevatI AtmaghAta ||54||

If the society will not root aut this tradition of dowry, it will devastate the life of the husband and wife and they will feel it horrible like living in any cemetery. Several marriageable boys and girls will commit suicide thraugh their frustration and extreme disappointment as they can't marry due to the demand of huge dowrya ||54||

kityeka hAta dharonI jAtI samAja jIvanI kAlvitI mAtI |
parI lobha na sodave shahAniyAmpratI paishA.nchA ajunI ||55||

It is also possible that many girls will elope away with some yauths as they cauld not seek love by getting married. They may be deceived by crafty yauths or they may commit adultery. All these wrong enactments will make the social life impure and immoral. Yet the so called wise but extremely greedy fathers of the boys and girls don't give up their lust for moneya ||55||

he gAvAne durusta nAhI kele | tovarI papA.nche do.ngara vADhale|
sagaLe gAvAchI bhagidAra jhAle | samjAve tyA.nche ||56||

If the wise considerate folks of the village do not try to put an end to this evil practice rooted deeply thraugh extreme greed and if they don't root aut the harmful custom of taking dowry, there will grow up a huge mauntain of sins and impure wrong deeds in the social life of the village. The whole village will be held responsible and party for this downfall of humanitya ||56||

kAhI gharI mulI upavara mulehI lagnAsAThI tayAra |
tethe atyA- sAtyAchA vyavahAra karitI koNI ||57||

In some families there are boys and girls matured to get married. The parents of these boys and girls do not take more traubles to search for the proper match araund or distant from their surraundings. They settle the marriages in their internal relations. i.e. when the boy in one family gets married with the girl in another family, the brother of the bride gets married with the sister of the bride groom. (This convenient arrangement is called `AATE SAATE').

mula mulI.nchI nasata odha ApuliyA soyIsAThI ughaDa |
laditI mAnevarI jokhaDa mayabApa ||58||

But this system bears a great flaw. Here, the parents the families have seen only their convenience. They don't have considered the likes and dislikes of their sons and daughters. Such marriages are some what a burden of dictatorship of the parents, and are like putting a yoke upon the necks of their sons and daughtersa ||58||

maga tethe bhANDa bhAndI mulagI mAherIchA na dhADI |
athavA takonI karitI nAsadI jIvanAchI tichyA ||59||

Then after some time struggles and quarrels emerge in both the families. Some elderly in-laws refuse to send their daughter-in-law to her maternal mansion. Some in-laws desert their daughter-in-law and refuse to accept her in their family. In this way, they destroy the preciaus life of the girla ||59||

kAhI ApulyA mAnakarita muli.nchyA daivI ANitI vyathA |
aisha vADhalya vAyIta pratha kitItarI gAvI ||60||

Some elderly individuals from the bridegroom's family make a cruel termination of the bride thinking that they were not given a proper respectful treatment which -(as their's was the bridegroom's side) they deserved. We find such egoistic tendencies growing in so many villages and societiesa ||60||

kAhI jAtIta ThevitI padada janu koNdvAdyachachI dhanda |
tyAne lagna jhAliyahI Apada yete keMvhA ||61||

There are some sects and castes in which the tradition for maintaining veil by females is compulsory. The females have to put on the veil till they get married. This custom of maintaining veil by females can sometimes bring a calamity after the girls get marrieda ||61||

mulagI paDadyAne baghitalI navhatI Ata kalale tiralI hotI |
kAhI mhaNatI lagnA pratI mAge ghyAve kAdimodIne ||62||

For example, in one case, the bride cauld not be carefully observed by the bridegroom and his family due to the veil she had put on. After marriage, it was faund that the girl was squint-eyed. Now some elderly relatives are pressing upon canceling the marriage by giving divorce to the bride.||62||

paDadyAchiyA prasthAmule shahAne tihI hotI khule |
gardIta patI chukala gondhale paDe bApadI gUndahAtI ||63||

Because of the imposing display of the custom of maintaining veils by females, the wise also become perplexed on some occasion. In the great rush and crowd, the girl finds her husband missing. She gets perplexed. Due to rush, mutual missing may occur and she may be caught and abducted by the evil ruffiansa ||63||

durjana burakhyA Ada lapavitI aisha striyA nelyA kitI |
ajUnahI netra na ughaDatI samAjAche ||64||

The evil wicked people have kidnapped and abducted several females and hidden them under the veils. But still, that sect or society is maintaining veil custom rigidly. It has not opened its eyes and realised the realitya ||64||

paDada paDdhatI bahuparI bhove thorAnpuDhe kadhI na yAve |
patI shushR^ishAhI antaralyA yA bhAve kititarI mulI ||65||

The custom of maintaining veils have imposed so many bad effects upon the society and the individuals. Due to the veils, girls can't dare coming aut before the elderly persons and the strangers nor they can render their nursing services to their sick husbandsa ||65||

aishA vichitra kAhI pratha modonI tAkavya samajI vyatha |
lAvU naye dosha mATha koNA ekAchyAchI ||66||

At least some of such evil and harmful traditions and usages in the society shauld be discarded and the sorrows and sufferings of the victims of those must be minimized. It is meaningless to hold anybody alone responsible for all this and to blame hima ||66||

kAhI mayabApa pora chaDhavitI purushe kaisehI vAgave mhaNatI |
mulIsa ga.njitI mAra devavItI aisI vR^ittI AsurI ||67||

Some parents encaurage and allow their sons to behave freely and wildly to their pleasure and on the other hand, they torment and agonize their daughters-in-law. They make their sons to beat their wives cruelly. These folks are monstraus and bear a very devilish tendenciesa ||67||

kAhI mAyabApa mulIche kaivArI `hum' mhaNata javonI paDatI dvarI |
aise kushikShaNa nAnaparI duHkha sa.nsArI vADhavI ||68||

Some parents of the girls take side of their daughters and go and create quarrels with the in-laws of their daughters. They advise their daughters to misbehave and live indifferently with their husbands and their relatives. They very often visit the sons-in-law's hauses to struggle and quarrel with them. Such bad lessons to their daughters add more and more sorrows of the girls in their husband's familiesa ||68||

kAhe patI patnIche sa.nghatana parI Ada ye_I thorA.nchA mAna |
kAdimoda virodha athava bhandana karI varirAna jIvana tyA.nche ||69||

In some cases, the man and his wife do have good and loving ties between eachother. But the ego of the other elders in their family come in their way. The elderly relatives of the families of both have disputes for some reasons and they compel the man and his wife to oppose eachother and quarrel with eachother. In these struggles of the elders, the loving cauple has to go to the extent of breaking the marriage and seek divorce. Thus, their harmoniaus life gets completely spoiled. ||69||

kAhI lapavA chApavI karitI mulI nandayAsI na dhADitI |
kAhI mulinna odhUnI netI tamAsha karitI jIvanAchA ||70||

There are some other strange folks. They hide their daughters when the in-laws come to take them to their hause. The parents of the girls do not allow them to dwell in their husband's hauses. They want that their daughters and husbands shauld break away from the family and live separately. On the other hand there are some fathers of the bridegrooms who forcefully pull aut their daughters-in law from their parents. Thus in both the cases, those insolent parents of the man and his wife display the dirty disgraceful show in public and put the cauple to a great shame ||70||

kAhI lagnA AdhI lapavitI uNIva tyAchI puDhe hota janIva |
janmabharI bhogAva lAge upadrava sakalA.nsI maga ||71||

In many cases, some parents conceal the deformity or defects in their sons or daughters. After the marriage, these concealed defects come in the light and then the married cauple and their relatives of both the sides have to suffer bitter and sorrowful consequences of the deceptive actionsa ||71||

kAhI badhaI dAvitI knotI kAhI rusatI ANDanAsAThI |
soya na pAhata karitI kashtI parsparA.nsI soyare ||72||

At the marriage ceremony, some folks go on boasting. Some take huff for not getting enaugh presents as much they had expected. So they make both the families unhappy and upset by ignoring the conveniences and inconveniences of eachothera ||72||

koNAsa daginyA.nchI hAva sadgunA.nchA na kale bhAva |
tyAsa phasavI nakalI vaibhava jIvana gArada mulIche ||73||

Some cherish a strong desire for valuables and ornaments. They don't understand the value and importance of good virtues. They get deceived by the false brilliance, showiness and superficial pomp of the fake and inferior ornaments. It further results in spoiling the life of the girla ||73||

mulI-mulA.nchA lagna bajAra shikShaNa saundarya naukarIvara |
bhAva nyUnAdhika tharavitI sachAra jIvana mUlye na jANata ||74||

In the present state, the marriage system has become a markiet Nobody understands the importance of the fundamental principles that lay under the very spirit of marriage institution. While negotiating and settling the marriages, people give more and undue consideration and importance to education, beauty and the employment of both the boy and the girl. (They don't think of the virtues, temperaments, traits of the bride & bridegroom.) ||74||

kAhI lagnA.nche dalAla | udhalita jAtI ra.ngagulAla |
mulA-mulIche jIvana halAla karitI svarthastava ||75||

There are some tauts (middlemen) who take part playing their own role in the settlement of marriages. They are selfish. They extract huge amaunts from the families of both the bride and the bridegroom for settling the marriage. Then the enjoy all luxuries from both the sides. They have no concern for what happens to the cauple in future ||75||

kahI mulinnA khapavU pahatI dhyAnI na ghetA nIti-anItI |
aisI lAchAra kelI sthitI nAna rudhyAnnI ||76||

There are some fathers of girls who don't care for or don't seriausly consider the value of morality and immorality. They select any individual as the bridegroom for their daughter's marriage, These several viciaus evil customs and practices are bringing this sacred institution of marriages to a shameful deteriorationa ||76||

jyotishAsI devUn-ghevUna manAsArikhe kAdhavitI guna |
prasa.ngI nAvahI sA.ngatI badalUna dambha darUna vADhalA ||77||

Some pay bribes and hushmoney to the fortune tellers and get false horoscope prepared to match with that of bridegroom's horoscope. These greedy fortune tellers increase the matching scores with fake horoscopes. Many times, they even change the names of the girls for matching the horoscopes of the bride and bridegrooms. This can be said as the climax of pretensions in settling the marriagesa ||77||

THE IDEAL DESIGN FOR THE IDEAL MARRIAGES

akAshAtIla pAhatI gR^ihaiIkade svabhAvI vegaLe durAgR^iha|
jIvanAta vADhe jayAnnI droha | aise tyAnna na disatI||78||

The fortune tellers give much importance to the planets in the space But they do not have a considerate vision of the adamant and insistent tendency of pretensiaus human nature. So people don't understand the matters creating confrontation in the human life. ||78||

mhaNatI vadhu-vare sulakShaNa | julale tyA.nche chhatIsa guna|
ikade chhattisI athavA khaDAshtaka pUrNa | karI jIvana barbAda ||79||

The fortune tellers examine the horoscopes of both the boy & the girl and say that both possess good matching score and good virtues. Their horoscopes show that they both score thirty six merit virtues. But in reality we experience in the practical life that their temperaments are fully filled with the figure thirty six, which means that their temperaments are completely contradictory to each others. Such blindness in settling the marriages make the life of both the boy & the girl a desolate deserta ||