Thursday, March 7, 2013

Gram Geeta Adhyay - 4

( Mundane and Spirituality ) 

मागे झालें निरूपण ! चार आश्रमांचें वर्णन । त्यांतील तत्त्व आहे सनातन । सर्वांसाठी ॥१॥
In the last chapter, all the four ashramaas have been described in details. It is the aim and object of all those ashramaas to seek the eternal truth. ||1||
त्यांची करूं जातां योजना । उत्तम चाले समाजधारणा । ऐहिक उत्कर्ष अधात्मसाधना । सर्वांसि साधे ॥२॥
If the society is re-structured according to that system of human life, prosperity in both the routine life and spiritual practices can be achieved by all and the set of the society can be well and successfully managed. ||2||
व्यक्तीचीहि पूर्ण उन्नती । समाजाची उत्तम स्थिती । आश्रमधर्मीं साधे निश्चती । आजहि सर्व ॥३॥
Following the system of aashram dharma, the individual can make himself fully developed and properous. The formation of the harmonious society will be better and excellently managed even at present. All can follow the path towards their individual perfection and excellence. ||3||
लहानपणी ब्रह्मचर्य पाळावें । गुरुघरीं विद्यार्जन करावें । पुढे मग्न करोनि निभवावें । पुत्रपौत्रां ॥४॥
In the childhood ; living in the gurukul, strictly following brahmacharya, one should seek knowledge. Then getting married he should mould and give a right shape to the behaviour of his sons- daughters, grandsons and granddaughters etc, initiating proper and pious rites upon them. || 4 ||
ब्रह्मचर्यें घ्यावी धर्मसंथा । गृहस्थें साधावी अर्थव्यवस्था । काम जिंकणें वानप्रस्था । मुक्त व्हावया ॥५॥
Initiataing himself for a brahmachaari, he should acquire knowledge of dharma. Becoming an householder, he should earn money for his livelihood through moral and excellent ways. Further; becoming the vaanaprastha, he should become desireless and conqure the KAAM (lust and strong attraction for sensual and worldly pleasures) and get detaached from his house and worldly relations and affairs. ||5||
पुत्र कामाकाजीं लागलें । की वैराग्य घ्यावें आपण भलें । सेवासाधनार्थ सोडिलें । पाहिजे घर ॥६॥
When the sons become able to start and manage their own mundane, he should develop ascetic-desireless inclination and should leave his house to render all his services to others. ||6||
करावी ग्रामसेवा ज्ञानसेवा । वानप्रस्थवृत्ति बाणवूनि जीवा । आणी मोक्षासाठी साधावा । संन्यासभाव ॥७॥
Growing his inclination towards vaanaprastha stage, he should render his service to the village (Giving proper guidance and excellent thoughts). He should offer his service to develop his own knowledge and impart it to others. Further, he should create and grow in himself inclination for sannyaas for seeking the experience of emanicpation. ||7||
संन्यासी सर्वांसीच होणें आहे । त्याविण नाही मोक्षाची नाही सोय । मोक्षावांचूनि तरणोपाय । दुसरा कोठे ? ॥८॥
Finally, everybody has to become sannyasi in the fag end of one's life as, there is no emancipation without it. There only lies the total perfection of human life. ||8||
वासना हाचि भवसागर । आसक्ति हाच खरा संसार। ज्ञानें त्यांचा पावणें पार । हाचि मोक्ष ॥९॥
The ocean of the mundane (Sansaar) 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 attachemtents. ||9||
झाला वासनेचा नाश । त्यासीच नाम असे संन्यास । मग त्यांचें सर्व करणें निर्विष । आदर्श लोकीं ॥१०॥
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 around him. ||10||
मुक्त तो वासनेंतूनि मोकळा । कोठे नाही आसक्तीचा लळा । ओळखोनी आत्मस्वरूपी सकळा । विलीन होई ॥११॥
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 (aatmaswaroopa) has pervaded everywhere and in every being. ||11||
हीच जगाची अंतिम धारणा । कर्म कराया निर्मळ बाणा । यांतचि वसते उपासना । उध्दाराची ॥१२॥
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 truth. ||12||
ही भूमिका ज्यासी गवसली । त्यांची कर्मे योगरूप झालीं । ही संन्यासदशा साधिली । पाहिजे सर्वांनी ॥१३॥
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 sannyaas. ||13||
चौथा आश्रम वृध्दपण । ऐसें असले जरी वचन । तरी या आत्मविकासासि बंधन । लागु नसेचि वयाचें ॥१४॥
In the scriptures, this sannyaasashram is proposed to follow in one's old age, yet there are no age limits for seeking the self development. ||14||
हें सर्वकांहि वृत्तीवरि । वृत्तीच करावी लागें सुसंस्कारी । बाह्यदीक्षा सहायकारी । म्हणोनि वर्णिली धर्मग्रंथीं ॥१५॥
These ordered stages of man's life are dependent upon the inclinations and firm resolute mind of man. They don't depend upon the outward 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 our tendencies can beachieved with pure, pious and sublime rites and initiations. ||15||
कल्पिले आयुष्याचे चार भाग । भोगांतूनि साधाया त्याग । परि शतवर्षाचें आयुष्य अव्यंग । कोणास लाभे ? ॥१६॥
These four 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 four stages. ||16||
म्हणोनि प्रथा न पाहतां दीक्षांची । तत्त्वें चारहि आश्रमाची । आचरावीं जीवनीं साची । तातडीने सर्वांनी ॥१७॥
Hence without sticking to the rules and laws of the proper age and initiations so rigidly, everybody should bring into practice the true moral aims and objects of the four aashramas in their life and that too immediately . ||17||
मात्र ज्या क्षणी वैराग्य आलें । तेव्हांचि घर सोडुनि पळालें । ऐसेंहि नाही पाहिजे केले । वेडयापरी ॥१८॥
But at the fit of sudden and temporary whim of becoming ascetic, do not run away at the very moment leaving your house and the family. This will prove a sheer insanity in the end. ||18||
कोणी वैराग्य येतां घर सोडती । तीर्थाटनीं भटकाया जाती । जीवन दुसर्‍यावरि जगविती । भीक मागती दारोदारीं ॥१९॥
Some people, as soon as develop desirelessness (a momentary whim), leave their houses. They go on visiting the holy places (Teerthsthaatana) and then go from door to door begging for their livelihood. Thus they spend their life at the cost of the labours of others. ||19||
पुन्हा वाढती क्रोध कामभाव । भोगूनि दुःख पाहूनि गौरव । संसाराचा पुन्हा प्रभाव । पडे त्यांवरि ॥२०॥
When they go through 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||
यासाठी दीक्षा संस्कारें घेणें । उचित जीवाच्या प्रगतीकारणें । परि बहिरंग दीक्षेचें सोंग धरणें । व्यर्थचि आहे ॥२१॥
Therefore inspite of taking the outward appeareance of the ascetism, one should try to form firm and resolute inclination with excellent and sublime rites of initiation. The initiation of outward apparel is merely a pretence and not a true initiation. ||21||
माझा विश्वास आहे संस्कारावरि । परि व्यवस्था लागते तैशापरीं । नाहीपेक्षा उपेक्षाचि बरी । ऐशा दीक्षेची ॥२२॥
I do believe in initiations. But it needs a proper and suitable atmosphere to receive and maintain the initiation. without it, the outward show of initiation with apparel is not at all the true initiation. ||22||
मग तो असो आश्रमदीक्षा । संप्रदायदीक्षा गुरूदीक्षा । व्रत्तदीक्षा वा कार्यदीक्षा । धर्मदीक्षेसहित ॥२३॥
It might be then the initiation for aashram 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 initiation. ||23||
दीक्षेने मन तयार होतें । परि कर्म पाहिजे नित्य केलें तें । आचराविण फजीती होते । दीक्षितांची ॥२४॥
It is true that the initiation prepares mind to vow and to be resolute for its implementation in regular practice. Those who get initiated without performing the necessary and proper ritual process, finally have to face ignominy and disgrace. ||24||
एकादशीची घेतली दीक्षा । भोजन करी मागोनि भिक्षा । लोक पाहूनि हा तमाशा । हासती वेडा म्हणोनिया ॥२५॥
If taking vow for observing Ekaadasi (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||
दीक्षा घेतली व्रतबंधाची । नाही संध्या नित्यनेमाची । काय करावी संस्कारांची । व्यवस्था तेथे ? ॥२६॥
If getting initiated with mounjibandhan (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||
ब्रह्मचर्याची दीक्षा घेतली । संयमदृष्टीच बिघडली । तैसीच गृहस्थाश्रमाची झाली । उलटी रीति ॥२७॥
Similarly, getting initiated for brahmacharya; if one does not maintain self-control upon his organs and similarly, if the householder has forgotten the rules and self control and his duty as the householder, it means the adverse usage of the initiation. ||27||
आश्रमपण निघोन गेलें । तमाशाचे भाव वाढले । तत्त्वाविण सामर्थ्य कुठलें । दीक्षेमाजी ? ॥२८॥
People have forgotten the morals of all the four 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||
वानप्रस्थ म्हणोनि घर सोडलें । बाहेर व्यापार करूं लागले । संन्यासी मानासाठी झगडले । तरि ते व्यर्थ ॥२९॥
Vaanaprasthis left their houses but started their commercial business. The ascetics began to quarrel over their status and honours. If such things happen, we can say that the initiations they have taken have become null and void. ||29||
घातली भगवीं वस्त्रें अंगावरि । परि क्रोध भरला अंतरी बाहेरीं । लंगोटीसाठी झगडा करी । यजमानापाशीं ॥३०॥
If putting on the saffron clothes as the ascetic, one is full of wrath inword and outword; if he goes on quarrelling over a piece of loincloth (langotee). ||30||
चुंगी मागूनि धन जमवी । झोपडी बांधूनि वैभवें सजवी । राख फासूनि संन्यासी म्हणवी । दासचि तो संसाराचा ॥३१॥
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||
न सुटे झोपडीचा अभिमान । मांजरी -श्वानावरि प्रेम पूर्ण । वेळ न फावे ब्रह्मज्ञान । सांगावया अनुभवावया ॥३२॥
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 about it? ||32||
ही कसली आहे दीक्षा । नाही सेवा नाही तितिक्षा । पशूजैसे शोधती भक्ष्या । मागती भिक्षा चैनीसाठी ॥३३॥
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 luxurious enjoyments. ||33||
जी दीक्षा जयाने घ्यावी । त्याने ती पथ्थे सांभाळावीं । वृत्ति वाकडी होऊं न द्यावी । वाईट कर्मीं ॥३४॥
Therefore one must strictly follow the laws and rules needed for initiation which he has opted for. He should not behave otherwise with evil tendency. ||34||
नाहीपेक्षा ऐसेंचि जगावें । काम करोनि न्यायें वागावें । नांव बदनाम होऊं न द्यावें । दीक्षा घेऊनि कोणती ॥३५॥
Otherwise, without 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 without getting resolutely prepared for it. ||35||
सुखें संसार करावा । साधेल तैसा परोपकार । चारहि आश्रमांचा सार । आचरणीं आणावा ॥३६॥
Therefore It is better to become house 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 four ashramas into practice in one's behaviour. ||36||
बायकामुलांची चिंता लागली । म्हणोनि वैराग्याची दीक्षा घेतली । तें वैराग्य नव्हे कुचराई केली । सोंग घेवोनि वैराग्याचें ॥३७॥
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 asceticism. ||37||
एका साधकास वैराग्य आलें । त्याने घरदार सोडूनि दिलें । लंगोटी लावून स्नान केलें । अरण्यामाजी ॥३८॥
There was once a seeker, He became desireless and stoic of his house life. He deserted his house 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) around waist. ||38||
रोज रोज स्नान करी । लंगोटी सुकवी झाडावरि । तेथे उंदीर जाऊनि कातरी । लंगोटी त्याची ॥३९॥
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 it. ||39||
तो लंगोटी मागाया गांव जाय। म्हणे काय करावा उपाय ? लंगोटी आमुची खाऊनि जाय । उंदीरराजा ॥४०॥
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 should do about the rates gnawing his loin everyday. ||40||
लोकांनी बैराग्यास सुचविलें । तेथे पाळा मांजरीची पिलें । म्हणजे लंगोटी राखाया झाले । सेवकचि ते ॥४१॥
People advised him to keep kittens so that he could protect his loin from the rats. ||41||
घेतले बैराग्याने मना । आणलें मांजरीच्या धना । मग त्याची खाण्याची विवंचना । लागली मागे ॥४२॥
The bairaagi liked the idea and he kept cats but now he got worried how to feed the cats. ||42||
लोक म्हणती गायी पाळा । म्हणजे त्यांचा निर्वाह सगळा । आपणांसहि मिळेल गोळा । दहीदूधलोण्याचा सात्विक ॥४३॥
The cats needed milk. So the villagers suggested him to keep cows so that he could provide milk to his cats and get a pious diet of milk, curd and butter for himself too. ||43||
तेंहि त्याच्या मना आलें । लोकांसि मागूनि गोधन केलें । पुढे चार्‍याची चिंता चाले । मनीं त्याच्या ॥४४॥
The bairaagi took the suggestion whole heartedly and sought some cows from the villagers. Now he grew more worried to get fodder to feed the cows. ||44||
चार्‍या गवताची मागे भीक । लोक म्हणती बाबा ! हे दुःख । करा तेथेचि शेती आणिक । थोडीबहू ॥४५॥
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 ! troubling us all every day by begging in this way is not good. You had better start farming near about your hut and maintain your cows." ||45||
तेंहि पटलें त्याचे चित्तीं । मिळविली मनमाने शेती । राबविलीं गडीमाणसें , पूर्ति । करावया तिची ॥४६॥
The ascetic liked the suggestion and he thought why should he have a little piece of land ? so he acquired as much land as he could seek from the people. He collected labours and servants, bullocks and carts to cultivate the land. ||46||
अधिकाधिक तेंचि केलें । धनधान्य जमा झालें । सांभाळायाचें कोडे पडले । मनामाजी ॥४७॥
Further, year after year, he could 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||
कोण मिळेल इनामदार । नसावा ऐदी अथवा चोर । आपला म्हणोनि करील व्यवहार । ऐसा कोण शोधावा ? ॥४८॥
He began to think that he must have somebody to look after his growing wealth. But where and how could he find for an honest and loyal person to work hard and to guard his possessions ? whom should he seek to deal with all his business not only with honesty and loyalty but also with love and affection? ||48||
लोक म्हणती कोणीं ठरवावें ? बुवा म्हणे लग्नचि करावें । म्हणजे होईल आता बरवें । धना मना सांभाळाया ॥४९॥
On his query about this problem, people said, "How can we find out a proper person for you ? You look and find out by yourself. "So the bairaagi had a deep thinking and at last decided that is would be better to get married. wife would take care and manage both his wealth as well as his mind. ||49||
बिचार्‍याचे वैराग्य गेलें । पुन्हा संसारबंधन गळीं पडलें । याचें कारण संस्कार पालटले । नव्हते पूर्वीहि ॥५०॥
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 previous impressions as a house-holder had not been completely vanished away. ||50||
म्हणोनि म्हणतों वैराग्यासाठी । घर सोडणें नको उठाउठी । त्यासाठी पाहिजे बुध्दि गोमटी । सेवाभावना त्यागवृत्ति ॥५१॥
Therefore, one should not make haste in leaving the house and family to seek desirelessness and detachments. first he should make his mind pure and pious and try to imbibe the inclination to serve others as well as to grow readiness to sacrifice for others. ||51||
आपुलें घर सोडूनि द्यावे । गांवचि घर समजोनि रहावें । सर्व गांवाचे काम करावें । देवसेवा म्हणूनि ॥५२॥
Giving up his attachment for his house he should form a tendency to consider ' My village is my real home' and then he should keep working hard for the upliftment of his village. In doing so, he should hold in his mind that it is his service to God. ||52||
मनीं ठेवावें ईश्वरभजन । काम करावें गांवाचें पूर्ण । फुकाचें न करावें भोजन । वैराग्याने कधीहि ॥५३॥
In his mind, he should continue contemplating upon God constantly and engage his body in toiling hard for the service to the village. The true ascetic should never have food free of charge from the society. ||53||
वैराग्य अथवा संन्यासी बाह्य त्यागचि नको त्यासि । त्यागवृत्तीने गृहस्थासी । वैराग्य साधे संसारीं ॥५४॥
In fact, a peson, may be bairaagi or a sannyaasi, he shuould never desert his house and family, by changing his outer apparel. Living as a house holder at home he can seek desirelessness and detachemtnt by resoulutely forming his linclination towards it. ||54||
वैराग्य म्हणजे आसक्तित्याग । संग्रहत्याग उपभोगत्याग । लागावी अंगी कार्यास आग । ग्रामसेवा करावया ॥५५॥
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||
आपुल्या मुलासारखींच सर्व मुलें । होवोत ऐसें मनी आणिलें । त्यांच्या जोपासनेचें व्रत घेतलें । तोचि विरागी म्हणावा ॥५६॥
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 viragi. ||56||
आपल्या अंगी असो फाटकें । परि गांवलोक राहोत नेटके । हें साधावया जो कवतुकें । कार्य करी जोमाने ॥५७॥
He may have ragged clothes for himself, but he works hard with viogour so that his village people can live a neat and tidy life. ||57||
त्यासी म्हणावे वैरागी । जो सर्व लोभांचा परित्यागी । सेवेसाठी कष्ट घे अंगी । नेहमीच लोकांच्या ॥५८॥
He can be called a real vairagi (desireless) who is evere ready to render hard work for the welfare and happiness of people without having a break in his service to them. ||58||
अनेक साधिती स्वावलंबन । दानी दुसर्‍यास पुरवी धन । जो सर्वस्व आपुलें दे अर्पोन । तोचि संन्यासी म्हणावा ॥५९॥
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, soul, body and wealth to the cause of the society are the real sanyaasi in the true sense. ||59||
ऐसा संन्यास सर्वांनी घ्यावा । आधी आपुला प्रपंच सावरावा । मुरलिया फळापरी सुखवावा । समाज मग ॥६०॥
All should try to seek such a real sannyaas. But before doing so, they should 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 should try to make the society happy. ||60||
कांही मुलांनाच संन्यास देती । त्यांची असते कोवळी स्थिती । ते जंव भरवयांत येती । पापें करिती मनमाने ॥६१॥
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 youth, they turn towards wrong and sinful enactments and behaviour. ||61||
संन्यास घेतलिया स्वयें । मग लग्नहि करितां नये । मग शोधती नाना उपाय । उपद्रव बनती गावांचा ॥६२॥
As they have taken sannyas, they can't get married. When they get over-passionate, they try to find out illicit and immoral evil ways to satisfy their passions. All the villagers have to suffer a great trouble from their evil enactments. ||62||
संन्याशाने संन्यास द्यावा । गांवकर्‍यांनी जाच सोसावा । ऐसा बुध्दिहीनपणा कां करावा । समाजाने ? ॥६३॥
Some asectic comes and initiates sannyaas upon the immature children. The village has to suffer great troubles from those ineligible and immature sannyasis for every. why should the society then follow such senseless and foolish practices? ||63||
म्हणोनि हें चूकचि आहे । तो संन्यास संन्यासचि नोहे । वानप्रस्थचि संन्यासी राहे । धोका न होय मुलांऐसा ॥६४॥
The tradition of such initiation is totally wrong. such a sanyaasi can't be a real sanyaasi, The vaanaprastha becomes totally desireless and then only he can become a real ascetic. He can't become harmful to the society. ||64||
संन्यास म्हणजे थकता काळ । आत्मचिंतनी जीवा वेळ । आशीर्वाद मिळावा सकळ । जनलोकांसि ॥६५॥
Sannyasaashram 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 around him can also have blessings from him to do noble and excellent enactments. ||65||
परि ज्यांनी कष्टचि नाही केले । गृह्स्थी जीवन नाही अनुभविलें । ते संन्यासी म्हणती झाले । आश्चर्य वाटे ! ॥६६॥
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 householder and yet without any considerations, they have become ascetics. ||66||
ही घडी जेव्हांपासूनि चुकली । ग्रामाग्रामाची फजिती झाली । प्रजा सर्व भिके लागली । गृहस्थाश्रमाची ॥६७॥
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 householders had to beg or do some filthy work to earn. ||67||
झुंडच्या झुंड मुलें नेती । कोणी बैरागी संन्यासी करिती । आणि मग बोके होऊनि फिरती । लोकांमाजीं ॥६८॥
Large groups of children are collected and carried away to initiate them as sannyasis or bairaagis. These forcefully initiated children further grow up and become drone and ruffians and live upon the society doing nothing. ||68||
त्यांना नसतो सेवेचा आदर । नसतो कळला कांही व्यवहार । मनास येईल तो उपकार । करितीं लोकीं ॥६९॥
These sannyassis and bairaagis possess neither the inclination to render service to others nor the practical experiences of maintenance of the house 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||
म्हणोनि हें पाहिजे बदललें । अल्पवयीं न पाहिजे मुंडलें । त्यास अभ्यासोनीच काढलें । पाहिजे आधी ॥७०॥
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 should be prepared through proper learning and acquiring knowledge. He should be given experiences of practicing spiritual services, rendering help to others and putting himself in striving hard. ||70||
कोणी असती महासंस्कारी । कोणी उपजत अनुभव -थोरी । त्यांनी इच्छेप्रमाणे संसारी । व्हावें न व्हावें ॥७१॥
There are some individuals who are born gifted with good and excellent impressions of their previous 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 house holders according to their wish and inclination. There is no restriction for them. ||71||
त्यांना नसे आडकाठी । परि हें सुत्र नव्हे सर्वांसाठी । याने मोडेल परिपाठी । उत्तम गुणांची ॥७२॥
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 virtuous order of the ashramas. ||72||
हें संतजनांनी जाणलें । म्हणोनीच कळवळोनि सांगितले । रांडापोरें सोडू नका बोलिलें । परमार्थासाठी ॥७३॥
Realizing this, all saints and holymen had advised the society with great concern and pity, "Don't try to leave you home, wife and children for seeking spiritual objects. ||73||
करावा सुखाने संसार । करावा अतिथींचा सत्कार । बांधा सोपे माडया घर । उत्तम व्यवहारे धन जोडा ॥७४॥
They proclaimed, "Attend dutifully and morally to your household responsibilities. Always welcome and greet the visitors and guests with due respect. Make your home and houselife ideal and earn wealth with righteous and moral ways through your own hard efforts." ||74||
वैराग्य वाढवा त्यांतूनि । सेवा परोपकार साधूनि । रंगा सदाचारें भक्तिरगंणीं । हाचा राजमार्ग संतांचा ॥७५॥
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 your behaviour moral and sublime, Get yourself 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 paramaartha. ||75||
ऐसेचि संती सांगितलें । कितीतरी संत ऐसेंचि वागलें । त्यानेच नांव अमर झालें । तयांचे लोकीं ॥७६॥
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 world. ||76||
हें जाणूनि वागावें आपण । गृहस्थाश्रमचि उज्ज्वल करून । वैराग्याचें तत्त्व सांभाळून । लोकसेवा साधावी ॥७७॥
Keeping them as your ideal, everybody should try to make the gruhasthaashram (the stage of householder) bright and brilliant. Keeping the moral of desirelessness (vairaagya), all should honestly render their services to the village. ||77||
सवें घेवोनि आपुली पत्नी । सेवा करिती मिळोनी दोन्ही । हेचि आहे वैराग्याची निशाणी । संसारसंग सुटावया ॥७८॥
Both the husband and wife should devote their life to the service with a vow first. This is the only excellent way to desert the attachment for the mundane and house life. ||78||
यांतूनचि प्रकटे खरा संन्यास । नाहीतरि अवघा त्रास । आपण न तरे , न तारी कोणास । आसक्त नर ॥७९॥
The true form of sanyasa appears through 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||
आणि कोणी निरासक्त असला । संन्यास घेवोनि वनीं गेला । तोहि नाही उपयोग आला । समाजाच्या ॥८०॥
And if any individual gets extremely desireless, seeks sannyas and goes into the forest for his own spiritual objects, how could he be useful to the society ? Therefore his sannyaas, so far as the service to the village is concerned, is in vain. ||80||
गृहस्थाश्रमासि नाही जाणलें । ज्याने त्याने मनानेच केलें । यानेच कार्य विस्कळीत झालें । समाजाचें ॥८१॥
Today, without realizing the importance of the householder'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||
गीतेने यथार्थ ज्ञान दिलें । परि तें जनमनाने नाही घेतलें । रूढीच्या प्रवाहीं वाहूं लागले । विसरले सर्वभूतहित ॥८२॥
The holy Bhagwatgeeta had imparted clear and meaningful moral and philosophical knowledge to the society. Yet people didn't have brought it whole heartedly in their routine 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||
ब्रह्मचारी अभ्यासचि करी । वानप्रस्थ वनींच विचरी । संन्यासी निरासक्तीच्या भरी । विटाळ मानी जगाचा ॥८३॥
The bramachaari gets absorbed in his own studies in his ashrama. The vaanaprastha 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 untouchable. ||83||
ऐसेचें झालें धोरण आजचें । त्यामुळे ओझें वाढलें गृहस्थाश्रमाचें । प्रत्येकाने प्रत्येकाचें । पूरकत्व सोडलें ॥८४॥
As this has become the manner of individual's behaviour in the society, naturally the householders 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 other. ||84||
सर्वांनी सर्वचि सोडलें । परि गृहस्थाने अधिक जोडलें । कष्ट करितां करितां मोडलें । हाड त्याचें ॥८५॥
All others have given up performing their legitimate duties co-operatively which their asramas have laid down for them. Naturally the house holder's work, duties and responsibilities have grown more and more. His bones are getting crashed under the enormous burden of hard labour to take care of all and render service to others. ||85||
सर्वांनाचि मदत करावी । पुन्हा दीनताचि अंगी घ्यावी । वरोनि त्यासि म्हणे गोसावी । ’ लटका संसार छोड दे ’ ॥८६॥
The house holder has to co-operate with all. Moreover he must be very humble and polite in behaving with all. yet, the sannyaasis and bairaagis go on advising him, "Abandon this mundane as, it and this whole world are mortal and perishable". ||86||
हें सर्व सहन करोनी । आपुली हौस त्रास विसरोनि । जगाची राखी लाज देऊनि । धनमानादि ॥८७॥
The householder endures all this burden. He forgets his own likes and interests. He forgets the troubles 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 world. ||87||
स्वतः शरीराने राबावें । आपुलें जीवन आपण निभवावें । अधिकाधिक देतचि जावें । गांवासाठी ॥८८॥
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||
साधु आला संत आला । राजा आला रंक आला । अतिथि पाहूणा भुकेला । सर्वांसाठी गृहस्थाश्रम ॥८९॥
When from outside 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 gruhasthaashrama is the only support to all elements of the society. ||89||
करी आलेल्यांचा सत्कार । संतसाधूंचा सन्मान सुंदर । सार्वजनिक कामांचाहि बोझा वर । सांभाळीतसे प्रेमाने ॥९०॥
The house 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||
आला जातिदंड राजदंड । तोहि भरतसे उदंड । मुंगीपासूनि सर्व ब्रह्मांड । जीवजन त्याचेवरि ॥९१॥
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 gruhasthaashrama ||91||
हें सर्व गृहस्थाश्रम करी । मुलेंबाळें पोसोनि घरीं । काटकसरीने उरवूनि करी । अन्न्दान नम्रतेने ॥९२॥
The gruhasthaashrama 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 ananadaana (offering food to all at some ceremony). He spends his wealth and savings in some noble and virtuous enactments. ||92||
गृहस्थधर्म म्हणजे जबाबदारी । स्त्रीपुत्रांपरीच सर्वतोपरीं । देश -भेष सांभाळणारी । वृत्ति असे त्याची ॥९३॥
Maintaining the family as well as all others' life with all his abilities, when the occasions demand, he cherishes to guard the country, its culture and traditions and dutifully shares all these responsibilities. ||93||
येरव्ही असोत सर्व आश्रम । सर्वात मोठा गृहस्थधर्म । गृहस्थधर्मावरील योगक्षेम । चालतसे सर्वांचा ॥९४॥
Though the other three ashramaas are in existence, the grahasthaashram is the greatest and most precious of all, because all arrangements of feeding and maintenance fully depend upon it. ||94||
ब्रह्मचर्याची शिक्षादीक्षा । वानप्रस्थांची तितिक्षा । संन्यासी ज्ञात्यांची समीक्षा । गृहस्थधर्माच्याचि योगें ॥९५॥
The responisbility to provide learning to the pupils in their state of brahmacharyaashrama; the tolerance of the vanaprasthas, all pervasive consciousness for the wise and sanyaasis; all these duties depend only upon this gruhasthaashrama. ||95||
त्यासचि लोक फजूल म्हणती । आणि त्याचेवरीच जगती । ही कैसी आहे रीति संसाराची ! ॥९६॥
But what an absurd way the world treats him! Gruhasthaashrama, shoulders 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||
म्हणोनि संती गृहस्थ गौरविला । धन्य धन्य म्हणितलें त्याला । तोचि जगाचा मातापिता ठरला । पालनपोषण करणारा ॥९७॥
Hence all the saints and sages had held the householder in a very high esteem and had always adored him they said about it. "Dhannyo gruhasthaashrama" (This excellent gruhasthaashrama is the most blessed. following the gruhasthadharma (duties of the householder) the house holder has proved himself to be the caretaker, loving father, & mother in the reality. He is the caterer and guard of the whole world. ||97||
त्याचे उपकार येरव्ही फिटेना । एकचि आहे त्याची साधना । गृहस्थाचे पुत्र जाणा । शिकवोनि स्थानां बसवावे ॥९८॥
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 vigourous abilities and to give them proper job for which they are eligible to do. ||98||
लहानपणींच आश्रमीं न्यावी मुलें । जैसे विश्वमित्रें रामलक्ष्मण नेले । सांदीपनी द्रोणांनी शिकविलें । तैसें विविध ज्ञान द्यावें ॥९९॥
Vishwamitra took Ram and Lakshmana to his aashrama and taught them. Sandipani taught Krushna and Balaram in his ashrama. Dronaacharya taught the pandawas. In the same way the children should be sent in Gurukul at an early childhood and be provided with excellent learning in all faculties of knowledge. ||99||
माधुकरीपुरतेंचि गांवी न यावें । गांवाचें जीवन सुधारावें । घृणा करितां नरकी जावें । लागेल अहंकारें ॥१००॥
They should visit the village not only for begging maadhukari ( 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||
जोंवरि हवें आहे शरीर । आवश्यक वाटे अन्नवस्त्र । तोंवरि न म्हणावा मिथ्या संसार । सेवा करावी सर्वांची ॥१०१॥
As long as the man has the consciouness of the needs of the body and as long as he feels the need of food and clothes, we should not say 'Jagat mithyaa' (all this world is not real but a delusion) and we should not neglect it and overlook it. ||101||
गुरु म्हणोनि न गुरगुरांवें । आत्मवत सर्वांसि जाणावें । उठण्या बसण्यापासूनि शिकवावें । आईसारिखें अज्ञजना ॥१०२॥
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 persons. ||102||
आपापलें कार्य सर्वांनी करावें । परस्परांना पूरक व्हावें । म्हणजे जगाचें ओझें जावें । झेललें सहज ॥१०३॥
Everybody should 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 world. ||103||
आश्रमांनी मुलें शिकवावी । गृहस्थांनी मदत पुरवावी । मुलें वाढतां पित्याने घ्यावी । परवानगी पुत्रांची ॥१०४॥
The gurukul ashram should impart the children full knowledge of the duties of aashramadharma as well as about every work which they have to perform in their future life. The house holders should make necessary provisions to make the sons grow up. Up and become eligible to deal and maintain their business, Then father should get himself retired from the responsibilities of the household affairs. ||104||
जावें देशपर्यटनीं । अथवा राहावें ग्रामसुधारणीं । पुढे संन्यासीहि होऊनी । सेवाभावेंचि वागावें ॥१०५॥
(And then becoming the vaanaprasthee) He should go to some centre which inspires for seeking self spiritual service or should go abroad. If he lives in his village he should render his service to the village. further becoming sanyasi, he should behave with a feel of serving to all. ||105||
आपलें पोट सर्वांनी भरावें । वृत्तीसि कार्यें वाढवीत न्यावें । म्हणजे गृहस्थावरि अवलंबावें । ऐसें नव्हे ॥१०६॥
Everybody should live on the earning for his livelihood by working hard and slowly and gradually, he should try to make his inclination introvert. This will save the householder to carry the burden of all upon him only. ||106||
आपपलें कार्य सांभाळावें । जीवमात्रासि संतुष्ट करावें । कोणीच कोणावरि न राहावें । विसंबोनि ॥१०७॥
Carefully attending to their individual legitimate duties and activities everybody should try to make others satisfied so that none will have to depend upon anybody. ||107||
मग पुढे सर्वचि आहे सेवा । कार्य करावें जीवाभावां । उरला असेल तो सगळा ठेवा । वाटूनि द्यावा गांवासि ॥१०८॥
Further ( in sannysaashrama ) one should spend all the remaining life in the service to others with his heart and faith, he should perform some sublime mission and finally, he should offer his remaining wealth for the betterment of the village. ||108||
कोण कोण देतो सेवाधन । आपुलें कार्य सांभाळून । यावरीच खरें महिमान । लौकिकाचें आपुल्या ॥१०९॥
The rights and greatness of everybody should be accounted upon how much share one bears in the service to others after maintaining his life. Honours and adorations should be offered only to those who have given most precious service to others. ||109||
ऐसी आहे परंपरा । जेणें चाले जगाचा पसारा । वेगवेगळ्या कामांचा बटवारा । सारखाचि व्हावा ॥११०॥
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 body. ||110||
जेथे सर्वांसीच काम करणें । कोणीच उत्तम कनिष्ट न म्हणे । सर्व मिळोनी जग साजविणें । आपुल्यापरीं ॥१११॥
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||
मानावे सकलांचे आभार । करावा परस्परांसि पूरक व्यवहार । असो संन्यासी वा गृहस्थ नर । सारखा अधिकार सर्वाचा ॥११२॥
Everybody should become supplementary for each other and should express gratitude for it to each other. He may be then the ascetic or the householder. All of them must have equal rights. ||112||
गृहस्थ तनुमनाने कष्ट करिती । संन्यासी त्यांना दिशा दाविती । मग कां उगेचि पायां पडती । एक -एकाच्या ? ॥११३॥
If the house holder performs all his duties with hard work putting his body and mind together and if the ascetic renders him proper guiding, why should then one should prostrate to other? ||113||
मला हें कांही उमजेना । कोणाचे उपकार आहेत कोणा ? सर्वचि आपापुल्या स्थांना । धन्य असती ॥११४॥
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 blessed. ||114||
पुत्रधर्म पाळतां पुत्र श्रेष्ठ । पितृधर्म पाळतां पिता वरिष्ठ । तेथे म्हणावें श्रेष्ठ कनिष्ट कोणी कोणां ? ॥११५॥
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 should consider the greatest or smallest ? and whom should he consider so! ||115||
पायां तयानेच पडावें । ज्याने आपुल्या कर्मासि चुकावें । नाहितरि प्रेम ठेवावें । परस्परांचे दोघांनी ॥११६॥
If somebody fails in performing his duty, he should feel guilty and prostrate to others. Otherwise, both should hold love for eachother. ||116||
कोणी कोणासि न लेखावें हीन । तो असे सर्वेश्वराचा अपमान । अभिमानि संन्याशाहूनि महान । ठरे लीन पतिव्रता ॥११७॥
None should 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 sannyaasi, but if through 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 sannyaasi. ||117||
येरव्ही कोणाचाहि आदर । सर्वानी करावा होऊनि नम्र । हा तंव आश्रमधर्माचा सार । अहंकार नसावा ॥११८॥
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 should become polite by himself and offer due respect to each other. ||118||
हीनतेची भावनाहि नसावी । निष्ठेने सत्कार्यें करावी । सहकार्य द्यावें आपुल्या गांवी । गृहस्थाने ॥११९॥
One should never form prejudice and consider others mean and lowliest. he should try to do good to others and to enact virtuous sublime deeds with honesty and trust.
आपुला साधावा गृहस्थाश्रम । पाळावा ग्रामसेवाधर्म । गांवाकरितांच आपुला नेम । सांभाळावा ॥१२०॥
The house holder should render full co-operation to the village also while fullfilling his own household duties. ||120||
कष्ट करोनि धन जोडावें । तें धन सत्कार्यींच लावावें । कधीहि निरर्थक न वेचावें । छंदी कुणाच्या लागूनि ॥१२१॥
Money should be earned by toiling hard by ones ownself. It should be spent upon the good and sublime work. It should not be squandered in vile ways falling in the company of evil wrong doers. ||121||
याचें मिळावया शिक्षण । व्हावें गांवोगांवीं कथाप्रवचन । वाढवावा गृहस्थाश्रमाचा मान । नीटनेटका करावया ॥१२२॥
To bring this vision and outlook in the society, it is essential to educate people through kathaas, keertanaas and pravachanaas, by making necessary arrangements of such programmes in every town and village. Growing the importance of gruhasthashrama and for the upliftment of the village, all should try to set up a neat fold of it. ||122||
नेटका ऐसा प्रपंच झाला । तरि परमार्थ त्यांतचि साधला । हा समन्वय संतीं सांगितला । तोचि खरा ग्रामधर्म ॥१२३॥
Parmartha can be automatically achieved by making the proper arrangements in maintaining house life. Gramadharma is shaped through blending sansaara and the paramaartha. The saints and holymen had sought co-relation and harmony in their enactments and behaviour. ||123||
आमुचा गॄहसंसारचि सार । आहे सहकार्याचें भांडार । सर्व मिळोनि उजळूं सुन्दर । ग्रामधर्म आपुला ॥१२४॥
Hence it is important to maintain personal household life very excellently. It is the original centre of co- operation. let us all come together to make gruhasthaashrama prosper and let's render our duties towards the village. ||124||
ग्रामधर्माचें महत्त्व थोर । त्यांत गृहस्थधर्मांचा मोठा अधिकार । महातीर्थाचें तीर्थ सुन्दर । तुकडया म्हणे ॥१२५॥
The dharma, determined for the prosperity of the village, consists of a lion's share of the greatest right of gruhasthadharma. It is really the sacred holy place above all other holy places. (Says so vandaniya shri. Sant tukdoji maharaj) ||125||
इतिश्री ग्रामगीता ग्रंथ । गुरु -शास्त्र -स्वानुभव संमत । निरूपला संसारांत परमार्थ । चौथा अध्याय संपूर्ण ॥१२६॥
In this way the fourth chapter of graamgeeta, which is consented by the Guru, shastras and the self experiences is here by concluded. This chapter deals with co-ordination of paramartha and gruhastharma. ||126||

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