Friday, April 5, 2013

Gram Geeta Adhyay - 11


ईश्वरसेवाचि गांव-सेवा । तो सर्वांच्याचि सुखाचा ठेवा । परि कांही असुरहि असती गांवां । यज्ञभंग करावया ॥१॥
Service to God lies in the service to the village. Real happiness is pervaded in it. This is a fact, yet there are some trouble shooters in the village like the demons in the past, who used to destroy the yagnaas of the sages. (They always stand as the stumbling blocks and destroy the creative work of the welfare of the village. ||1||

एका सज्जनें प्रश्न केला । गांवीं बाग फुलूं लागला । परि दुष्ट लाविती आग त्याला । काय उपाय नित्यासाठीं ? ॥२॥
Once a good nobleman asked", ( Due to our 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||

आम्हीं केली संघटना । निवडोनि आणिलें सज्जना । परंतु दुर्जनापुढे बनेना । कांही केलें तरीहि ॥३॥
We created an organization; we searched and gathered good, noble people into the organization. But when the same organization has to face bad and cruel people, it's no good. The organization is helpless in front of them. ||3||

त्यांना दावा आदर्श जीवन । अथवा प्रचारें द्या पटवून । किंवा सेवा रात्रंदिन । करा त्यांची हवी ती ॥४॥
We tried to put before them an example by practicing an ideal and noble behaviour in our life. We tried to convince them by a regular canvassing- we tried to serve them round the clock day and night ||4||

परंतु ते न जुमानिती । उपदेश देतां उलटे चिडती । कार्यकर्त्यांसि हाणूनि पाडिती । पदोपदीं अडवोनिया ॥५॥
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||

चांगल्यातूनहि काढिती वाईट । हवा फैलाविती रोगट । सज्जनांवरि आणिती संकट । कारस्थानें करोनि ॥६॥
They always find faults even with excellent things and they spread poisonous thoughts and spoil the whole atmosphere. They always work out and implement sly tactics and bring dangers and hardships before the good virtueous folks. ||6||

कमलकसाई बोलभांड । मुडदेफरास गांवगुंड । कज्जेदलाल धनाढय धेंड । हातीं तयांच्या ॥७॥
They have gathered crafty persons around 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 troublesome folks render their full co-operation in playing wicked tricks and help the evil element in the village ||7||

सत्तेचाहि पाठिंबा सतत । घेवोनि आणिती पेचांत । बसली लोकांना त्यांची दहशत । सांगा काय करावें ? ॥८॥
(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 our village are intimidated due to their wrong doings. Now tell us some solution to come out of such fearful condition. ||8||

मित्रा ! जो जो जेयीचा रोग । तेथेचि त्याची औषधि सांग । योजकचि पाहिजे कराया उपयोग । कुशलपणाने ॥९॥
(Reply) My friend | When any disease develops, a remedy to cure it can be found out there only. The real need is to choose the skilful and wise contriver. ||9||

सत्य पडताहे कमजोर । म्हणोनीच असत्य होई शिरजोर । यास्तव सत्यासि करावें कठोर । सामर्थ्यशाली सेवेसाठी ॥१०॥
When truth becomes feeble, lie become insolent and turbuiant. Therefore you have to make the truth stonehard; harsh and rigorus. Bringing such power of truth into your practice, you can face the problems. ||10||

सत्याचें बळ वाढेल कैसें । तेंहि सांगतों ऐका शांतसे । सज्जनांनी न बसावें आळसें । अथवा हताश होवोनि ॥११॥
I'll now tell you how to grow the strength of truth. Listen peacefully. The good virtueous folks must not become idle spectators; frustrated or disappointed. ||11||

लोकांचिया मनीं जरी दहशत । तरी तुमच्यासारिखेचि कांही त्यांत । असतील हृदयीं तळमळत । चांगलें व्हावें म्हणोनि ॥१२॥
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 you who might be pining for some hopeful rays to direct in this darkness. ||12||

ऐसी ज्यांना ज्यांना आवडे सेवा । जे सत्याचा जपती ठेवा । त्या लोकांचा करोनि मेळावा । सक्रिय संघटन वाढवावें ॥१३॥
You will have to bring such well wishers together with strainous 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, you should build up a strong and powerful organisation out of them by your resolute actual enactments. ||13||

जनतंत्राचा हा काळ । शक्ति लोकांअंगींच सकळ । जनतेच्या निश्चयाचें बळ । साम्राज्यासहि नमवूं शके ॥१४॥
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||

हत्तीस आवरी गवती दोर । मुंग्याहि सर्पासि करिती जर्जर । व्याघ्रसिंहासि फाडिती हुशार । रानकुत्रें संघटोनि ॥१५॥
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 poisonous snake to death. The clever and swift wild dogs get united and tear and eat up even the fearful tigers and lions. ||15||

संघटनेने काय नोहे ? । बिंदू मिळतां सिंधुपणा ये । गांवचा बाग बहरोनि जाय । फुलाफळांनी संघटनेच्या ॥१६॥
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||

ग्रामसुधारणेचा मूलमंत्र । सज्जनांनी व्हावें एकत्र । संघटना हेंचि शक्तीचें सूत्र । ग्रामराज्य निर्माण करी ॥१७॥
The surest and never failing basical secret to reform the village is to unite and organise all the good and noble, excellent and virtueous individuals. The power of masses arises and grows through the unity and organisation only. It only can produce the GRAAM RAAJYA (the self government of village) ||17||

गांव करी तें राव न करी । ऐसें सांगोनि ठेविलें चतुरीं । जरी दाद न घेतील अधिकारी । तरी गांव तय सुधारूं शके ॥१८॥
The tremendous 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||

यासाठीच पाहिजे सशक्त संघटन । जें करी अन्याय-निर्मूलन । देवोनिया न्यायदान । करी रक्षण गांवाचें ॥१९॥
For this, a very powerful organisation is a must. The good and saintly gentlemen in the village who can uproot the injustice, will establish righteousness and justice in the village and protect the village from the excesses of injustice. ||19||

संघटन गांवीं मजबूत असावें । आपापलें दु:ख त्यासि सांगावे । कोणावरि अन्याय होऊं न द्यावे । कार्य संघटनेचें ॥२०॥
The village organisation must be strong and powerful. The affected sufferers should lodge their complaints with their organisation. This village organisation must be very alert and watchful so that none should suffer the consequences of injustice. ||20||

त्यासाठी मिळोनि लोक नेमावे । जे असतील इमानी बरवे । त्यागी निर्भय, चरित्र असावें । उज्जल ज्यांचें ॥२१॥
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 circumstances. ||21||

गांवाचे जे पवित्र सेवक । तेचि प्रसंगी होती सैनिक । ज्या गांवी ऐसे सावध पाईक । तेथ विघ्न न ठाके ॥२२॥
Persons with pure and pious minds and thoughts 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 calamaties. ||22||

कांही अपराध घडतां गांवांत । त्वरित कळवावी खबरमात । सर्वांनी भाग घेवोनि त्यांत । ठीक करावें बिघडेल तें ॥२३॥
If any crime or sinful act takes place in the village, all folks of the village should be immediately informed about it. All will come together and unanimously try to reset and repair the impaired situation. ||23||

गांवचा प्रत्येक सज्ञान । यांचें असावें सहकार्य पूर्ण । हांक देतां सर्वजण । जमोनि यावेत एकत्र ॥२४॥
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 should come together. ||24||

एकाने कोणी गुन्हा केला । शहाणपण सांगावें सकळांनी त्याला । गुन्हेगार ऐकेनासा झाला । शिक्षा द्यावी गांवाने ॥२५॥
When anybody commits a crime or enacts any wrong or sinful act, all should 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 should impose a right, justful but severe punishment upon him without hesitation.||25||

जेथे समजदार प्रलोभनीं पडला । सोंग करोनि घोरूं लागला । चिमटे घेवोनीच त्याला । उठविलें पाहिजे ॥२६॥
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, though his crime is proved by sound evidences, he denies it) then it is necessary to wake him up (from his false sleep) by pinching him severely, (i.e. he should be severly and harshly punished for his guilt.) ||26||

कोळसा साबूने धुवा उगाळा । परि तो शेवटवरि काळा । अग्निसंस्कारी जळतां उजाळा । येई त्यालागी ॥२७॥
You may rub the coal more and more, wash and clean it with cakes after cakes of soap, can you remove its blackness? But when you put it into fire, it automatically glows brilliantly and radiantly. ||27||

म्हणोनि बहिष्कार असहकार । करोनि त्याचे तोडावे आधार । नाक दाबतां तोंड सत्वर । उघडों लागे ॥२८॥
Then such sinful wrongdoer should be outcasted. None in the village (even his close relatives) should keep any kind of contact and concern with him. Nobody should provide him his needs. When nose is suppressed, mouth automatically gets open ajar Similarly the fellow will surrender to the villagers. ||28||

ऐसी सर्वांनी पाठ पुरवावी । जो कोणी गांवास बिघडवी । ऐकेनासा होतां सत्ताप्रभावीं । मुक्त करावा गांवांतूनि ॥२९॥
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 unanimous villagers, if he does not come in the awe of the village head, all villagers should pursue and chase him with firm determination. Yet if he adamantly reacts negatively, finally, he should be banished away from the village. ||29||

उत्तमांचाचि संग्रह बरवा । वाईटाचा निषेध करावा । जराहि पनपूं न द्यावा । वृक्ष वाईटाचा ॥३०॥
Only those good, virtueous and morally ideal folks have right to dwell in the village. The evil and wicked element should be boldly protested and hooted out. Do not allow the seeds of evil tendencies to sprout up or to take root at all.||30||

सर्वांनी झटावें यासाठी । करावी लागेल ती आटाआटी । प्राण गेला तरी संकष्टीं । सहन करावें सेवेस्तव ॥३१॥
Whatever hard efforts and tireless labour is needed, all must exert with fullest vigour. Whatsoever strenuous actions are necessary, they must be taken up seriously and even at the cost of life. All should try to face every calamity boldly and bravely to serve their village. ||31||

ऐसी असावी गांवाची तयारी । तरीच गांव बनेल स्वर्गपुरी । नलगे सत्ताधीशांची तुतारी । पाठीमागे ॥३२॥
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||

ऐसा होतां आचार-विचार । गांव होईल न्यायभांडार । जागृत असतां सज्जन चतुर । सेवेसाठी ॥३३॥
If such ideal and moral noble conduct and considerations prevail in the village and if the good wise virtueous 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 righteousness. ||33||

ऐसें जें जें गांव वागलें । त्या गांवाचें भाग्य उघडलें । नाहीतरि टक्केटोणपे आले । नशिबीं त्याच्या ॥३४॥
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 troubles from the ruling authorities and the ruffians in the village.||34||

हें ऐकोनि एक बोलला । म्हणे तुम्ही शांतीचा पुरस्कार केला । आणि तुम्हीच ससेमिरा लाविला । दुराचार्‍यांपाठीं ॥३५॥
One listener then said," you advocate and insist upon peace and on the otherhand, you yourself employ barrier for close pursuing behind the evildoers". ||35||

सज्जन आणि दुर्जन । सर्वांत सारखाचि भगवान । एकासि देतां दंड धावोन । तेव्हा सेवा कुठे राहे ? ॥३६॥
All pervasive God dwells in the godly virtueous man. The same God dewlls in the evil and wicked person also. Yet you raise a cudgal upon one (i.e. on the wrong doer.) Where is your `serve all' principle now? ||36||

दया क्षमा आणि शांति । हीच सात्विकाची संपत्ति । निष्ठुरपणें दंडावें विरोधकांप्रति । हें सज्जनपण कशाचें ? ॥३७॥
The real treasure of the godly & saintly pious folks is the virtues like mercy, forgiveness, peace etc. Now if you go on punishing the opponants so cruelly & harshly, how can there be a place for goodness and nobility? ||37||

ऐका ऐसी विचारसरणी । ऐकोनि भुलूं नये कोणी । तारतम्यचि ठेवोनि मनीं । गांव सुधारावें विचारें ॥३८॥
(Vandaniya maharaj says to explain about this)", Listen, don't get delusioned and deceived by such reasoning. You have to reform the village with thoughtful consideration and with well descretion. ||38||

काय केलें म्हणजे होतो सज्जन । याचें आहे मोजमाप जाण । हें प्रथमक्षणींच ओळखोन । हुशार व्हावें गांवाने ॥३९॥
There are certain criteria and scales & measures to decide what kind of enactments & behaviour make a man good and noble. First this must be taken into consideration and so all the villagers should be aware of it. ||39||

सेवा द्यावी कोणे ठायीं । हें तारतम्य असावें हृदयीं । याची दृष्टि ज्यांस नाही । होतील फजीत ते प्राणी ॥४०॥
One must have full knowledge and descretion about where he should 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 end. ||40||

ज्यासि करणें चोरबाजार । त्यासहि नोकर पाहिजे इमानदार । त्यासि देतां सेवा सुंदर । पुण्य लाभेल कोणासि ? ॥४१॥
Even the black marketeer also needs an honest and loyal servant. Do you think that rendering your good service to such an anti - social element you can earn divine merit? ||41||

साधुसंतें जनसेवा केली । परि सत्यासाठीच काया झिजविली । कधी आसचि नाही ठेविली । राजेरजवाडयांची ॥४२॥
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 emperors. ||42||

जगीं अनंत राजे झाले । परि सर्वचि नाही पूजिले । संतसज्जनचि देव मानले । हृदयमंदिरीं तयांनी ॥४३॥
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 God. ||43||

म्हणोनि कोणी कोणास सेवा द्यावी । हेचि प्रथम दृष्टी यावी । मग सेवेसाठी उडी घ्यावी । हाचि धर्म मानवाचा ॥४४॥
Therefore the true duty of humanity is to acquire full and true knowledge and understanding about who should serve and should render his services. Then only one should come forward to render his services. ||44||

सदैव दया असावी चित्तीं । मनास परोपकाराची प्रीति । राहूं न द्यावी उणीव कोणती । दिसतां कोठे ॥४५॥
The feel of mercy should always be cherished in our minds; similarly, we should have a conscienceness for doing good to others. There should be no descretion in doing good more or less to anybody. ||45||

क्षमाशांतिमय हृदय । विश्वासूपणाचें वर्तन निर्भय । प्राण गेलियाहि निर्दय । न व्हावें आम्ही ॥४६॥
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 our own life. ||46||

परि जेथे निर्दयपण हवें । तेथे दगडापेक्षाहि कठिण व्हावें । हेंहि सांगणें लक्षांत घ्यावें । तारतम्याने ॥४७॥
But remember, if need arises to become cruel and harsh in behaviour, then you make your heart and mind as hard as the stone or more hard rather. But this cruelty should also be shown with due consideration and descretion. ||47||

नाहीतरि दया केली । उलट आपुल्यासचि  भोवली । जिने गांवाची नासाडी झाली । नव्हे ती दया ॥४८॥
Otherwise, it may happen, you act mercifully and the person, whom you bestowed upon your pity, may strike back upon you. The mercy if becomes a reason for the destruction of the village it can't be considered as the mercy. ||48||

भिकार्‍यास भीक दिली । त्याने दारू-गांजांत उडविली । सांगा काय दया घडली । ऐशियापरीं ? ॥४९॥
You 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 you have from such mercy ? ||49||

कांही चोरटे गांवीं फिरती । दिवसां साधुवेष घेती । रात्रौ तेचि डाका मारिती । वेषभूषा बदलोनि ॥५०॥
Some thieves and robbers roam through the village under the disguise of sages and ascetics. At night, changing their clothes, they enact decoities and rob the villagers. ||50||

ते लोकांनी सहन करावें । साधु म्हणोनि सोडोनि द्यावें । ऐसे दयेचे वेडे गोडवे । गाऊं नयेत वीरांनी ॥५१॥
If such robbers and decoits are caught and if you show undue mercy treating them as the sages and seers, it will be your insane mercifulness and the people will have to suffer for it. So the brave must not spare them in the name of mercy. ||51||

दयाधर्म दानधर्म । यांचें ओळखावें वर्म । वेडयापरी न करावें कर्म । पोषक आळसा विकारा ॥५२॥
Before enacting mercifully or donating generously, you must know and understand the secret of the truth about these virtues. (Though charity and mercy are excellent virtues) nobody should bring these virtues in practice without descretion. Otherwise, these virtues will help only in growing idleness and vices in those whom you favour insanely.||52||

एरव्ही संसार सोडोनि बुवा झाले । दारोदारीं भिकेसि लागले । सदाचार सर्व बुडविले । ऐसे झालें याच गुणें ॥५३॥
Because of our 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 houses and families, give up their legitimate duties and shirk in rendering their labour and just to live idly and comfortably, they become ascetics and gosaavis. Thus they have strayed away from the noble way of life. ||53||

कष्ट नाही करणें अंगीं । नाही संग्रहाचे खरे त्यागी । वेष घेवोनि फिरती ढोंगी । नांव बुडवाया संतांचें ॥५४॥
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 & sannyaasis only to bring shame and disgrace to the name & fame of the holy saints and seers. ||54||

यांना दानधर्म द्यावे । तरि सर्व पापांसि स्थान मिळावें । म्हणोनि तारतम्य ठेवावें । दानधर्मियाने ॥५५॥
Under the name of mercy & charity, providing these so called sadhus & sannyaasis 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||

गांवीं मागती माधुकरी । खुशाल खेळती फिचर जुगारीं । दारूगांजा भांग पोरी । गुप्त राखती मठामाजी ॥५६॥
These sannyaasis, ascetics and gosaavis visit the village to beg food (Madhukaree- dressed food given to the pious brahmachaari, brahmins and samyaasis 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||

ऐशा लोकां दान द्यावें । गांव बुडवावें, बदनाम व्हावें । ऐसा धर्म कोणत्या देवें । सांगितला सांगा ? ॥५७॥
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 sannyaasis & gosaavis and get yourself disgraced as well as bring downfall to the village. ||57||

दया हें मुख्य धर्मलक्षण । परि दया म्हणजे प्राण्यांचें पालन । आणि कंटकांचें निर्दालन । बोलिलें संतीं ॥५८॥
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 society. ||58||

सज्जनांचें संरक्षण । आणि दुर्जनांचें दमन । हेंचि अवतारांचेंहि कार्यलक्षण । न्यायसंगत ॥५९॥
(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, gosaavis, ruffians etc. is in consistance with the truth of justice. ||59||

म्हणोनि गांवीं कोणी अन्याय केला । दु:ख दिलें कोणा गरिबाला । त्याचा प्रतिकारचि पाहिजे झाला । गांवामाजी ॥६०॥
Therefore it is the duty of the village to react strongly and firmly if anybody troubles the poor and the feeble by unjustful and unfair enactments. ||60||

नाहीतरि गुंडांस फावे । सुटती जैसीं स्वैर गाढवें । दुष्टासि दया करोनि सोडोनि द्यावें । नव्हे हा धर्म ॥६१॥
(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 unpunished. ||61||

अन्याय होतां प्रतिकारचि करावा । प्रथम अन्याय समजूनि घ्यावा । निश्चित कळतां आवाज द्यावा । संघटनेचा ॥६२॥
When it is known that injustice is done somewhere, get a complete detailed knowledge about it. When you are sure about the unjustful act has been done, inform the village organisation and let a call be given by it. Then counterblast the injustice with all might and in all ways. ||62||

अन्याय नाना तर्‍हेचे असती । कांही धनाचे मानाचे दिसती । कांहींनी वाढे व्यसन अनीति । लोकांमाजी ॥६३॥
Injustices and unfair acts can be of various kinds. Somewhere injustice is done in money dealings. Some enact unrighteously just to grow their honours and status. The enactments that create and grow vices, addicts and immorality in the people can also be considered as the unfair and unrighteous enactments. ||63||

त्या सर्वांतूनि मार्ग काढावा । गांवीं दुराचार होऊं न द्यावा । हाचि खरा धर्म ओळखावा । विचारवंताने ॥६४॥
All through such unfair circumstances you will have to find out such a way or remedies by which the misbehaviour can't find a chance or a place to repeat it in your village again. The wise and the considerate good men must understand the true duty of the humanity. ||64||

न्यायाचा कांटेकोरपणा । भिनावा आपुल्या हृदयीं जाणा । एका बाजूने दयेचा बाणा । दुसर्‍या बाजूने न्यायदंड ॥६५॥
The precision and accuracy of justice must firmly be impressed upon your minds. While following the rigorous exactitude of justice, there should be sympthetic & merciful attitude on one hand and on the other hand a fair and justifiable fine or punishment should be imposed upon the wrong doers. ||65||

हेंचि खरें मानवाचें लेणें । उगीच आहे सोनें मिरविणें । अंगीं वीरता नसतां मरणें । चोराहातीं ॥६६॥
This is the pure and pious (satwika) ornament of the humanity. Adorning physically by using gold ornaments unnecessarily is meaningless. Moreover, if you don't have a mighty hand to fight, with the robbers, you will have to die at their hands for no good. ||66||

कांहीलोक भोळे असती । आपुलें मानव्यभूषण खोविती । लोक त्यांसीच सात्विक म्हणती । वेडयापरी ॥६७॥
There are some people, who get their humanity lost through their ignorance (or as they are dupe) but others consider them to be pure and pious (satwika). This consideration is through their sheer foolishness ||67||

ज्यास करवेना ब्रीदाचें रक्षण । नाही अंगीं न्यायाचें भूषण । तो कैसा सात्विकजन । म्हणावा आम्हीं ? ॥६८॥
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,pious & righteous ? ||68||

जो चोरांनी नागवावा । गुंड लोकांनी फसवोनि द्यावा । परस्त्रियेने भोंदवावा । तो सात्विक कैसा ? ॥६९॥
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||

तोंडावरची न उडवी माशी । दच्के पाहतांचि पोलिसासि । न कळे आपुला हक्कहि ज्यासि । सात्विक त्यासि म्हणों नये ॥७०॥
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 should not be held as the satwika. ||70||

त्यास म्हणावें दुबळा प्राणी । भित्रा विकासहीन अज्ञानी । ज्यांत नाही पुरुषार्थाचें पाणी । रक्षणासाठी ॥७१॥
Such person can be described only as weak, coward and ignorant, as, he doesn't have boldness and strength to protect himself. ||71||

त्यास कोणीहि उचलोनि न्यावें । दारूगांजादिक पाजोनि द्यावें । त्याने भोळा म्हणोनि पिऊनि घ्यावें । वारे भोळा ऐसा ॥७२॥
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 soul should meekly act according to their pleasure and call himself as the innocent one. ||72||

हा तो निर्बुध्दसा पाषाण । उत्तम वागण्याचें नाही ज्ञान । गंभीर शांत म्हणती जन । मुकामैंद म्हणोनिया ॥७३॥
In fact, he is just the intellectless stone. He doesn't have a good knowledge and good common sense of excellent behaviour. He never opens his mouth to utter a word against injustice. Yet people wrongly call him to be a serious natured reserved man having a calm and cool temperament. ||73||

खरा शांत तोचि नेमाने । जो न फसे कोणाच्या फसविल्याने । कधीहि चकाटया पिटणें ज्याने । पाहिलें नाही ॥७४॥
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 chaattering or jesting. ||74||

परनिंदा नावडे ज्यासि । परदु:ख न पाहवे डोळयांसि । धांवोनि जाय अडल्या-पडल्यासि । सहकार्य द्याया ॥७५॥
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 needs. ||75||

उगीदुगी ऐकतां कानीं । लगेच जाय तेथोनि उठोनि । लोकां सांगे उगीच बोलणीं । बोलूं नयेत ॥७६॥
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 comments. ||76||

कोणाची लपोनि टीका न करी । बोलणें ज्याचें तोंडावरि । निर्भय निर्मळ अंतरीं । स्फटिक जैसा ॥७७॥
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||

गंदेपणा मुळीच नावडे । सुजनांचे गातो सदा पवाडे । सत्संगतीसि जीव धडपडे । सदैव ज्याचा ॥७८॥
He can't endure dirtiness. He always admires and applauds others who bear good moral character and noble behaviour. He always strives to seek `Satsanga' (association with saintly good men). ||78||

सर्वांशीं बंधुत्वाचें वागणें । मन-मिलाफ संपादणें । लोकसंग्रह कुशलतेने करणें । जागृतीसाठी ॥७९॥
He always behaves with brotherly sense. His behaviour with all is pleasant and he wins the minds of others very skilfully. he gathers people around him and creates a good awareness in them||79||

सुखीं अहंकारें न चढावें । संकटीं घाबरोनि न जावें । न्यायाने वागावें वागवावें । सर्व जना ॥८०॥
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 righteous respect. ||80||

हें ज्यांनी अंगीं बाणविलें । तेचि शांतसात्विक बोलिले । तयांनीच गांवाचें हित झालें । समजतों आम्ही ॥८१॥
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||

याऐवजीं दुबळेपण आलें । तरि गांवचि मग विलया गेलें । सांभाळितां न जाय सांभाळिलें । कोणाकडोनि ॥८२॥
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||

म्हणोनि पाहिजे न्यायनिष्ठुरता । दयेमाजींहि तारतम्यता । उन्नति करील तीच सेवा तत्त्वता । हरप्रकारें ॥८३॥
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||

द्वेष न करितां दुर्जनदमन । हें त्यांच्याहि उन्नतीसचि कारण । डॉक्टरें करावें अवयवच्छेदन । ती दयाचि तयाची ॥८४॥
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 (though 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||

सर्वाभूतीं परमेश्वर । त्यासि बाधक नसे सत्यव्यवहार । करावें संघटनेने गांव सुंदर । ही पूजाचि तयाची ॥८५॥
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 organisation. ||85||

सर्वाभूतीं प्रेमभाव । वाढवावा गुणगौरव । दूर सारोनि उपद्रव । गांवचे आपुल्या ॥८६॥
All should cherish a feeling of love for every living being and increase honour and respect for the virtues. Remove all troubles and nuisance from your village. ||86||

’ जग तरि आम्हां देव । परि हा निंदितों स्वभाव ’ । म्हणोनि गुंडांसि आणिला खेव । संत तुकारामांनी ॥८७॥
"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 righteous 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 shri Shivaji Maharaj while he was attending the keertana (A devotional discourse punctuated by devotional songs and abhangas) of the great sant Takaram was going on. ||87||

’ हरिभक्त राहती जेथे । परचक्र यावें कैसें तेथे ? ’ ऐसें म्हणोनि लाविला पणातें । जीव त्यांनी ॥८८॥
Sant Tukaram delivered a message full of inspiration to the devotees who had gathered to listen to his kirtan, saying "the unrighteous 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||

आपुले वारकरी भाविक । तेचि वारकर्ते पाईक । करोनि दुष्टांसि  लाविला धाक । शिवाजीच जणुं सर्वहि ॥८९॥
Our devoted pilgrims (waarkari- who go on pilgrimage to holy Pandharpur on two auspecious days of Ashaadhi Ekaadashi and Kartiki Ekaadashi) and our 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 velorous shri Shivaji Maharaj. ||89||

तीच घेवोनि प्रेरणा । गांवी उभारावी न्यायसेना । जेणें कांही नुरे धिंगाणा । गांवीं आपुल्या ॥९०॥
We should also acquire such encouraging inspiration from this example and build up an army for maintaining justice in our village. Then there the riots and rowdism cannot exist in the village. ||90||

दारू गांजा भांग अफीम । जुगार वेश्यादि वाईट काम । यांचें उरूं न द्यावें नाम । आपुल्या गांवीं ॥९१॥
The village army (Graam-sena) should not allow even the names of wine, hemp, opium, gambling, betting and prostitution etc. to exist in our village ||91||

त्यासाठी गांवच्या कांही सज्जनांनी । लागावें व्यसन-निर्मूंलनीं । उत्तम गुणांच्या अनेक श्रेणी । वाढवाव्या गांवीं ॥९२॥   
To achieve the effective and successful implementation of the graamsena, the good saintly persons with ideal moral behaviour, should exert their all efforts to root out the addiction and bad habits. They should draw up plans that will help developing and growing excellent virtues in the villagers. ||92||

गांवचे चार सज्जन मिळोनि । अनिष्टप्रथा बंद कराव्या त्यांनी । ज्याने गांवास पावे नुकसानी । न ठेवावें तें ॥९३॥
A few four or five noble good gentlemen should 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||

कांही उन्मत्त शेतकरी । टोचती बैलासि तुतारी । रक्त काढूनि वासना पुरी । करिती आपुली ॥९४॥
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 races. ||94|

देवाचिया नांवाखाली । कांही देतात जीव बळी । बंद करावी प्रथा असली । भावना सुधारोनि लोकांची ॥९५॥
In the name of God, some sacrifice the poor mute living beings. You have to educate them by changing their such cruel inclinations and practices through blind faith. You have to put an end to these inauspicious practices and traditions. ||95||

कोणी घुमारे लुबाडिती । बुवा लोकांस फसविती । भ्रमिष्ट मतें व्रतें शिकविती । सावध करावें त्याठायीं ॥९६॥
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 religious observances (vrata). It is the duty of the graamsena to make the villagers alert by giving them proper knowledge and by removing blind faiths about such pretenders. ||96||

परस्परांना मदत करावी । अडीअडचण ती निभवावी । सर्वांकडोनि करोनि घ्यावी । योग्य सेवा ॥९७॥
All should be asked to extend their co-operation to eachother and solve and fulfil the needs and hardships of eachother. Thus the graamsena should get such services rendered by all the villagers and seek the proper improvement and reformation of the village. ||97||

गांवसेवेंत आली अडचण । तिला द्यावें अग्रस्थान । आपापली जागा-जमीनहि देऊन । सोय करावी सर्वांची ॥९८॥
Top priority must be given to the service for reformation of the village. If it need be, all should be ready to offer their own land or open plots to accomodate the needy villagers. ||98||

सर्वांकडोनि ऐसी सेवा नव्हे । तरि गरजूंना सहकार्य द्यावें । होईल तेवढें तरी करावें । निष्कपटपणें ॥९९॥
If it is not possible for anybody to render such services, he should try to fulfil the needs of the few who are in dire needs. All should always try to do whatever they can do and it should be done ingenuously. ||99||

मुलाबाळांचें असतां लग्न । सर्वांनी जावें धावोन । पडोंचि न द्यावें ओझें, न्यून । आईवडिलांसि तयांच्या ॥१००॥
If there is marriage ceremony of a boy or girl at any individual's family, all should 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 ceremony. ||100||

थोडेंथोडें सर्वांनी आणावें । वरवधूंना साहित्य द्यावें । भोजनापासोनि उरकवावें । सर्वतोपरीं ॥१०१॥
In such marriage ceremony, all should provide the things and material required to the married life of the couple by giving them the necessary things. Similarly the marriage dinner should also be arranged extending fullest co-operation in cash or kind. ||101||

मांडवावरी पांच डहाळे । टाकावे हा धर्म गांवकर्‍या कळे । तैसेचि निभवावे प्रसंग सगळे । सहकार्याने ॥१०२॥
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 should be carried out with the mutual co-operation. ||102||

जैसें जैसें सहकार्य वाढे । तैसें गांव उन्नतीस चढे । न पडे विपत्तीचें कोडें । गांवीं कोणा मानवासि ॥१०३॥
The more co-operation of eachother develops, the more prosperity of the village increases. Nobody will have to face any hardship or calamity. ||103||

ऐसी सेवा बिंबतां जीवनीं । कांहीच गांवीं न पडे उणी । तरीहि असावा स्वतंत्रपणीं । सेवकांचा विभाग ॥१०४॥
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 separately. ||104||

सुसज्ज असावेत गांवचे तरुण । कोणतेंहि संकट येतां ऐकून । आपुलीं सर्व कामें सोडून । धांव घ्यावी तयांनी ॥१०५॥
The youths 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 should rush to face & overcome it. ||105||

आग लागणें, विहिरींत पडणें । कॉलरा होणें, मूर्च्छा येणें । प्रत्येक प्रसंगीं धांवून जाणें । कर्तव्य त्यांचें ॥१०६॥
It is the duty of dountless brave youth 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 unconscious by fainting etc, they should promptly attend to it. ||106||

ऐसी ग्रामसेवेची योजना । जागृत जेथे ग्राम-सेना । तेथे स्वर्गींच्या नंदनवना । बहर येई सहजचि ॥१०७॥
Where there is such a well set plan of service to the village, and where the graam sainik (village soldiers) are everready and ever alert, naturally, the village will flourish like the heavenly eden garden. ||107||

ऐसें संघटनांनी गांव । भोगूं लागेल दिव्य वैभव । ग्रामराज्यचि सुखाची ठेव । तुकडया म्हणे ॥१०८॥
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||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्रस्वानुभवसंमत । ग्रामरक्षणाचा वर्णिला पंथ । अकरावा अध्याय संपूर्ण ॥१०९॥
In this way the eleventh chapter guiding to protect the village through the scripture shreegraamgeeta, wellconsented by guru, shastraas and the self experience, is hereby concluded. ||109||

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