Monday, April 29, 2013

Gram Geeta Adhyay - 18

श्रम-संपत्ति
LABOUR-WEALTH

एक श्रोता प्रश्न विचारी । आम्हीं ऐकिलें गीतेमाझारीं । कर्ममय असे सृष्टि सारी । न करतांहि कर्म घडे ॥१॥
A certain listener started his question, "We have listened in the Bhagwadgeeta that this whole creation is fully involved in some enactments or other. Though not enacted purposefully, some enactments are bound to happen naturally and casually. ||1||

सर्वांसचि लागलें कर्म । कर्म हाचि देहाचा धर्म । तेथे काम करावें मुद्दाम । हें बोलणें विपरीत ॥२॥
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||

आपण म्हणतां परिश्रम करा । येणें पोषण होईल अहंकारा । सहज चालेल तोचि बरा । व्यवहार लोकीं ॥३॥
You ask us to work hard, to toil labouriously. But (in doing so) one can develop the pride for his enactments. So it will be better to allow the natural, casual and spontaneous routine behaviour to enact in its own manner. ||3||

ही श्रोतियाची शंका । भ्रमवीत आली नित्य लोकां । परि ही नव्हे गीतेची भूमिका । निर्भेळ ऐसी ॥४॥
(Vandaniya maharaj saya)"This doubt 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||

कर्ममय विश्व आहे । कोण रिकामा बसला राहे ? प्रत्येक जण करीतचि जाय । कांहीतरि कर्म ॥५॥
The whole universe is absorbed in enacting some activities or other. Is their any being sitting idly without doing any actions? Everybody is doing something or other on each moment. ||5||

परि त्या कर्माचे अनेक प्रकार । कांही शुध्द निषिध्द मिश्र । कांही विधियुक्त कांही पवित्र । निष्काम कर्म ॥६॥
(Though 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 enactments. ||6||

कांही देहेंद्रियांसाठी । कांही निपजती मनाच्या पोटीं । कांही विवेकबुध्दीने गोमटीं । निपजती कर्मे ॥७॥
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 reasoning. ||7||

कांही कर्मे स्वत:करिता कांही कुटुंबाचीया हिता । कांही कर्मे गांवा लोकांकरितां ।  सेवाधर्मरूप ॥८॥
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||

आपल्या देहाचें करणें काम । हा कसला आला महाधर्म ? । हें आहे नित्यकर्म । सहजचि घडणारें ॥९॥
(from among these enactments) whatever enactments does the individual perform just to live his life, do they hold any greatest and most precious sense of duty? All those enactments are routine daily and casual enctments. They are called `Nitya karma' the regular legitimate duties ||9||

तैसेंचि प्रसंगाविशेषें कांही । करणें सणोत्सवादि सर्वहि । त्यांतहि विशेष ऐसें नाही । नैमित्तिक कर्मी ॥१०॥
Similarly, on some special occasions and events, some festivals and ceremonies are clelbrated. 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 routine duties. ||10||

नित्यनैमित्तिक कर्मे सहज । तीं करणें आवश्यक काज । न करितां विस्कटेल समाज । परि करणें नव्हे महाधर्म ॥११॥
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||

तैसेंचि पोटासाठी करणें काम । हे नव्हेत पुण्यपरिश्रम । उरल्या वेळीं जें सेवाकर्म । त्यासि धर्म बोलती ॥१२॥
To perform any enactments just to feed oneself is not at all the divine meritorious 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 humanity. ||12||

तेंचि माणुसकीचें कर्म । जें दुसर्‍यांसाठी केले श्रम । एरव्ही पशुपक्षीहि करिती उद्यम । आपुलाले ॥१३॥
Those enactments are the enactments of humanity. Otherwise, even the birds and animals also enact to feed themselves. ||13||

निषिध्द आणि सकाम कर्म । तैसेचि त्यागूनि अहं-मम । जगासाठी करावेत श्रम । ईश्वरार्पण बुध्दीने ॥१४॥
All such enactments, such as prohibited enactments (improper deeds) and purposeful enactments (deeds with some desired gains) should be given up. Sense of pride and consciousness of own self (Ahankaar and mamatwa) should also be sacrificed and all enactments in service to the humanity should be performed with the sense of offering all their fruits to the God. ||14||

हेचि गीतेची शिकवणूक । वारंवार निश्चयात्मक । जेणें सर्वेश्वराचें पूजन सम्यक । तेंचि कर्म गीतामान्य ॥१५॥
This is the sacred teaching of the Geetaa. 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||

एरव्ही कामाविण कोणी नाही । हें मजसीहि कळे नि:संशयीं । परि त्यासि काम आज न म्हणों कांही । जें न उत्पादन वाढवी ॥१६॥
Otherwise, nobody remains idle without performing some enactment or other, I am also fully and firmly convinced about this. There is no doubt in this reasoning. But we are not going to consider it as the deed which does not help in growing the production of our country. ||16||

जनतारूप जनार्दनाची । ज्यांत सेवा न होई साची । त्यास गीताप्रिय कर्माची । पदवी आम्हीं न देऊं ॥१७॥
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 our opinion. ||17||

आज भरपूर उत्पादन । हेंचि जनसेवेचें साधन । त्यासाठी झटेल जो जो जन । गीता कळली तयासि ॥१८॥
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 labour and efforts to achieve this tremendous abundance for the people, has really and accurately understood and realised the true meaning of the Bhagawadgeetaa ||18||

मंदिरीं बैसोनि नाक दाबावें । त्यापेक्षा मार्गींचे कांटे उचलावे । दु:खितासि प्रेमें पाणी पाजावें । हें श्रेष्ठ तीर्थस्नानाहूनि ॥१९॥
In stead of sitting in the temple by holding nose (performing praanayam) 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||

एक हात खोदावी जमीन । हें पूजनाहूनि पूजन । परिणाम शेकडों व्याख्यानांहून । अधिक तयाचा ॥२०॥
Offering free labour (Shramadaan) in digging a hand deep ditch, is more precious than worship; it is the greatest worship of God. Hundreds of (inactive) lectures can't have as much importance as the labour rendered in service to the people. ||20||

श्रमिकांस जेणें लाभेल अन्न । तें कर्म श्रेष्ठ यज्ञाहून । एरव्ही गीतेचें नांव सांगून । भलतें समर्थन करूं नये ॥२१॥
The tremendous labour 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 should try to justify vainly by giving the witness of quotations from the Geeta. ||21||

एक नौजवान आळसें निजला । म्हणे हेंहि पाहिजे शरीराला । म्हणोनि तो सारखाचि झोपला । फक्त उठला भोजनासि ॥२२॥
One young individual, being sluggish, continued slumbering constantly. He justified saying that sleep is essential for the body. He got up at the time of repast only. ||22||

भोजन झाल्यावरि पुन्हा पडला । कैसा आवडेल घरच्या लोकांला ? कोणी थट्टामस्करी करूं लागला । म्हणे हेंहि कामचि आहे की ॥२३॥
After repast, he again slept. How can such slumberous person be tolerated by other family members? so somebody jested upon his excessive sleeping. He pleaded that sleep is also an essential enactment. ||23||

एक सावकारीचें घाशी लिखाण । एक झगडयाचें चालवी प्रकरण । कोणी उपद्रव करी हातीं धरोन । लोक हरप्रकारें ॥२४॥
Somebody writes promissory notes as a money lender. Another one pleads the case of quarrels in the court. The third one creates troubles and threatens people by taking help of the ruffians. ||24||

असलें काम जरी बंद पडलें । तरी माझ्यामतें कांही न अडलें । परि निर्वाहाचें उत्पादनचि शांतलें । कैसें चालेल जीवन ? ॥२५॥
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||

म्हणोनि सर्वांनी काम करावें । ग्रामाचें धन वाढवावें । येथे गरीब-श्रीमंत न पाहावें । कामासाठी ॥२६॥
Therefore, all must extract hard work to their best abilities and grow the wealth and glory of the village. There should be no shirking practices through the discrimination as somebody to be the poor and another one to be the rich. ||26||

श्रीसंत गोरा राबे अंगें । देवहि माती तुडवूं लागे । तेथे श्रीमंत आळसें वागे । हें महापाप ॥२७॥
Shree sant Gora Kumbhar (The ideal example of this chapter) used to extract hard physical labour. 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||

यावरि बोले एक श्रोता । नाही गरीब मजुरासीच काम पाहतां । बेकारांचा वाढतो जत्था । तेथे श्रीमंतां काम कोठे ॥२८॥
upon this, one listener said, "Sir, today the poor labourer also can't get a job. Therefore you 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||

श्रोतियाची ही विचारसरणी । आहे भ्रमाची पोसणी । सारा देश दीन-दरिद्री अज्ञानी । तेथे काम न दिसे तया ॥२९॥
(Vandaniya Maharaj says)- The reasoning of the listener is merely growing the delusions in this regard. Today, the whole country is poor, destitute and ignorant and yet these people don't find work to do. ||29||

पुन:पुन्हा जन्मा यावें । मातृभूमीसि सुखी करावें । ऐसें थोर म्हणती जीवेंभावें । तेथे काम न दिसे तया ॥३०॥
The great personages had always said (through extreem affection) "Let us born again and again and try hard to make our dear motherland happy". And here are these folks who don't find any work to do. ||30||

देशांत कामांचा उभा डोंगर । दारिद्रयदु:खाचा वाहतो पूर । अर्धनग्न अर्धपोटी लोक अपार । त्यांचें दु:ख कां न दिसे ? ॥३१॥
Today there is tremendous work - as huge as a mountain- to be done in our country. 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||

येथे विश्रांतीसि नाही वेळ । निरंतर कार्यकर्ते प्रबळ । पाहिजेत ठायींठायीं सकळ । काम ऐसें देशापुढे ॥३२॥
Today, there is such a tremendous work before our country 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 strenuous efforts and labour to do the work. ||32||

परि ज्यांना होणें आहे साहेब । लोकांवरि कसावया रुबाब । न कष्टतां इच्छिती आराम खूब । तेचि राहती बेकार ॥३३॥
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 unemployed. ||33||

शिक्षणाचा द्यावा उपयोग । करोनि प्रचार आणि प्रयोग । तंव ते स्वत:चि बनती रोग । समाजाच्या जीवनीं ॥३४॥
Infact, the educated individuals should utilize their acquired knowledge for doing good to others. They should 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||

एका बाजूने शिक्षित-श्रीमंतांचें । तैसेंचि झालें मजूर-गरिबांचें । शिथिलता आळस दोघांचे । घरीं थाटला दिसताहे ॥३५॥
On one hand, there are these (inactive) educated and rich folks. On the other hand are the poor labours in the same condition. It is as if the disliking for exerting physical labour. idleness and languidness have occupied the houses of the both. ||35||

जेव्हा पोटासि भूक लागे । तेव्हाचि घरोघरीं काम मागे । नाहीतरि आळसा घेवोनि संगें । खुशाल पडे झोपडीमाजी ॥३६॥
When the labourer finds the shortage of food for the family's day's meals, he goes from house to house to search for some job to earn day's livelihood. Otherwise, he wastes his whole day rolling in bed idly in his hut. ||36||

सकाळीं आठ वाजतांचें काम पूर्ण । दहा वाजतां उठे घरांतून । नाही कामावरि मन । चुथडा करी कामाचा ॥३७॥
This labourer finishes the personal morning duties by ten o'clock, which should have been finished before eight in the morning. Then he goes out 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 work. ||37||

म्हणे श्रीमंतासि काय झालें ? ते काय भिकेसि लागले ? काय होतें काम न केलें । तरी आमुचें नुकसान ? ॥३८॥
(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 our work, what harm and loss will be there to the society and employers?" ||38||

कामासाठी हात उचलेना । तोंडीं सारखा वाचाळपणा । मजूरी न देतां धिंगाणा । घालितसे लोकांपाशी ॥३९॥
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 boisterously in public. ||39||

ऐसें करणें आहे चुकीचें । पैसे कसून घ्यावेत कामाचे । परि कामचुकार होणें हें आमुचें । ब्रीद नव्हे सर्वथा ॥४०॥
What he does is totally wrong on his part. He should attend to his work sincerely and honestly and should extract full wages that his hard work deserves. But shirking and neglecting his work can't be his fair forte. ||40||

मजूर सकाळीं पाहिजे उठला । नित्यविधिकर्मांतून निपटला । घरकाम करोनि निघाला । पाहिजे तत्काळ कामासि ॥४१॥
The labourer must get up early in the moring, should finish all his morning duties like personal purification etc. Then he should do the necessary duties for his household work; and should be seen on his way to the job, he is employed for. ||41||

जेव्हा कामाची वाजेल घंटा । मजूर चालला चारी वाटां । उद्योगांचा चालला सपाटा । ऐसें व्हावें ॥४२॥
As soon as the bell rings to start the work, he should be seen rushing towards his sight of the job. He should yoke himself in doing the work sincerely without any breaks. ||42||

मजुरावरीच आहे उत्पादन । उत्पादनचि मुख्य ग्रामाचें धन । तयामाजी करणें कुचरपण । वेडेपणाचें ॥४३॥
The growth in production depends upon the honest and sincere labourer. Production is the real wealth of the village. So to shirk and make unnecessry delay in the production work is insanity. ||43||

मजूर इकडे कार्यनिष्ठा न जाणे । श्रीमंत तिकडे आळशी बने । म्हणोनि झालें कंटाळवाणें । जीवन आता देशाचें ॥४४॥
On one hand, the labourers 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 country today has become tidious and tiresome. ||44||

उत्पादनाची गति खुंटली । उपभोगाची भावना वाढली । काय करील भूमाता भली । मशागत नसतां जमिनीची ? ॥४५॥
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 favour 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||

यासि सर्वचि असती जबाबदार । शक्ति संपत्ति विचार प्रचार । हें एकहि नाही ताळयावर । म्हणोनि ग्राम ओसाडलें ॥४६॥
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 harmonious co-relation among them. So the village has become desolated. ||46||

श्रीमंतां आपुलें न वाटे काम । गरीबा उत्पादनाचें नाही प्रेम । शिक्षितां हीन वाटतो परिश्रम । यानेच आली शिथिलता ॥४७॥
The rich think that to enact hard work is not at all their duty. The poor labourers 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 brought languidness in the prosperity of the country. ||47||

ऐसें न व्हावें आता पुढती । सर्वांनी सुधारावयास पाहिजे मति । म्हणोनि आहे माझी विनंति । सकळांप्रति आग्रहाची ॥४८॥
In future at least, this should not be happened. All should bring a favourable change in their reasoning and make improvement. This is my humble and sincere request to all (says so vandaniya Tukadojee Maharaj) ||48||

जें जें ज्याचेनि काम बने । त्याने तें सेवा म्हणोनि साधणें । आपुलेंहि बरें करणें । गांवासि होणें भूषणावह ॥४९॥
If a person can do a particular work skilfully and excellently, he should do it with the feel of rendering his services to the village. He can seek his welfare by it and it will be a marvellous adornment to the village also. ||49||

जो जो पोटापाण्याचें काम न करी । उत्पादनासि ना सुधारी । त्यास विरोध करावा, विचारी । माणसाने गांवाच्या ॥५०॥
Anybody, who does not work hard, at least for earning his own livelihood, who does not improve the growth rate of the production, should be boldly and firmly opposed by the considerate and thoughtful individuals of the village. ||50||

श्रमनिष्ठेचा करावा प्रचार । सर्वांस आपुलकी वाटे पुरेपूर । ऐसी व्यवस्था करावी सुंदर । गांवचें उत्पादन वाढवोनि ॥५१॥
A deep faith for physical labour should be created in all through proper canvassing so that all will form affection and liking for physical labour from their whole heart. For this, a good arrangement should be made by actually increasing the production of your village. ||51||

गांवचें वाढवाया उत्पन्न । गांवीं कराया नवनिर्माण । काय करावें ऐसा प्रश्न । वारंवार ऐकूं येई ॥५२॥
A question is always and very often raised, what should be done to increase the production rate of the village industries and what new constructive creation should be made in the village. ||52||

त्यासि उपाय हाचि प्रथम । कामगार करिती जे श्रम । त्यांची शक्ति वांचे तिला काम । द्यावें सहायक दुसरेंहि ॥५३॥
The first and important remedy upon this is to provide some additional work to the labourers to use their extra energy to work after completing their legitimate duties. ||53||

आणि इतरांचा वेळ कितीतरी । जाई व्यर्थचि गांवीं घरीं । कामीं लावितां तो निर्धारीं । काया पालटेल गांवाची ॥५४॥
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||

कच्ची सामुग्री गांवच्या भागीं । ती पुरेपूर आणावी उपयोगी । शोध करोनि नाना प्रयोगीं । माती करावी सोन्यासम ॥५५॥
The raw material is plentifully available in the village. (This is the great fortune of the village). It should be completely utilized in village itself. Utmost efforts should be made through researches and experiments to produce gold out of soil. ||55||

अन्य देशींच्या तरुणांसि वेड । नित्य नवें संशोधन प्रचंड । तैसी धुंद चढावी अखंड । गांवच्या शिक्षित तरुणां ॥५६॥
In other foreign countries, the youths are madly involved in research work and in new scientific inventions. Alike them, our young educated youths also should become absorbed in such scientific researches and inventions. ||56||

गांवचे कलावंत निपुण । त्यांना द्यावें उत्तेजन । नवनव्या वस्तु कराव्या निर्माण । उपयोगाच्या जीवनासि ॥५७॥
Those excellently brilliant artists in the village should be encouraged to produce new, novel and useful things in the village. ||57||

उद्योगें यंत्रेंहि निर्मावी । परदेशा भीक न मागावी । आपणचि करोनि भोगावीं । वैभवें सारीं ॥५८॥
Without begging at the doors of other foreign countries, we must create big industries and the machinery required to run those industries in our own villages and by ourselves. Creating all the grandeurs and wealth we all should collectively enjoy all pleasures from that wealth. ||58||

चरखाटकळी पासून उद्योग । अन्न धान्यादिकांचे प्रयोग । घरेदारें सर्व सुयोग । आपणचि निर्मावे ॥५९॥
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 should be made. Our houses & doors should be made by ourselves in the village. ||59||

प्रत्येक घरीं जोडधंदा । सर्व स्त्रीपुरुष याचि छंदा । दूर करावया आपदा । जीवनाच्या लागावे ॥६०॥
In every hut and house of the village, some additional small industry should be run. The males and the females in the family should form hobby and liking for it. In this way, all should opt the various ways and means to fulfil the problems and difficulties of the house. ||60||

कोणी पिशव्या कोणी नवारी । कोणी खादी विणतो घरीं । कोणी चपला चामडियाच्या करी । मेल्या जनावरांच्या ॥६१॥
Some villager produces bags, some weaves newaar on handlooms. Somebody weaves khadee cloth, while some other individual makes foot wears from the leather of the dead animals. ||61||

कोणी चटया कोणी आसनें । कोणी खुर्च्या कोणी खेळणें । कोणी बादल्या पलंग गोणे । साबणहि घरीं करीं ॥६२॥
Someone makes wooden chairs, some other creates toys for the children. Somebody makes buckets, cots, sacks and soaps in his home. ||62||

कोणी सुंदर मडकें घडवी । कुंडया फुल-पात्रें बरवीं । कोणी कवेलू मजबूत दावी । करोनिया सुंदरसें ॥६३॥
Some skilful potter makes beautiful and sturdy earthern pots while some other potter makes flower vases, glasses, strong tiles etc. ||63||

कोणी सुंदर विटा करी । कोणी फाडी फोडी बरी । सर्व हे आपापल्या परीं । घरोघरीं कार्यरत ॥६४॥
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 other. ||64||

कोणी बैलांचा साज करी । कोणी रंग शोधी परोपरी । प्रत्येकजण कांहीतरी । करितचि आहे ॥६५॥
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 house is doing some work or other ||65||

ऐसें हें सर्व गांव । जोडधंद्यांनी भरीव । जराहि नाही उणीव । कोणेपरी कोठे ॥६६॥
In this way, an industrious 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||

ऐसी असावी कलाकुसरी । उद्योगधंदे घरोघरीं । जराहि न दिसेल बेकारी । वाढली कोठे ॥६७॥
When such kinds of additional industries of artistic & skilful productions would be run in every house, no swelling of unemployment will be seem growing a little any where. ||67||

त्यासचि म्हणावी सुंदर कला । एरव्ही अवकळेची धर्मशाला । उसणें आणोनि सजविला । आपुला नवरदेव ॥६८॥
The art and skill, which becomes useful in growing the family's income through their hard work should 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||

जो जो धंदा गांवीं नसला । प्रोत्साहन मिळावें त्या कार्याला । परि तो पाहिजे योग्य ठरला । गांवाच्यासाठी ॥६९॥
If any industry or a profession is not existing in the village, it should be picked up and established in some house, provided that its benefits are suitable for the welfare of the village. ||69||

गांवचे उद्योग मागासले । त्यांस शिक्षणाने पुन्हा उजळिलें । ऐसें असावें सुधारलें । गांव आमुचें ॥७०॥
If any small scale village industry has become sick, it should be restarted and developed by providing proper training to the individuals. In this manner, our village should be improved.||70||

नसतील त्या वस्तु निर्माव्या । येत नसतां शिकोनि घ्याव्या । घरोघरीं त्याच दिसाव्या । गांवच्या वस्तु ॥७१॥
The things, which are not available in the village, should be produced in village itself. If necessary, a proper know how should be acquired from other town or city, but in everyhouse, all things must be utilized which are produced by the villagers of that village. ||71||

आपुल्या गांवीं जे जे होते । आपणचि वस्तु वापरावी ते । तेणें गांवींचें धन गांवींच राहतें । शक्ति वाढते गांवाची ॥७२॥
All things produced in the village should 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||

चांभार गांवीं उपाशी मरे । जोडयासाठी शिक्षित शहरीं फिरे । केवढी गांवाची कदर करणारे । बुध्दिमंत हे ! ॥७३॥
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||

गांवीं विणकर फुटाने फाकती । यासि हवी मलमलची घोती । वा रे यांची देशभक्ति ! गांव मारिती शौकासाठी ॥७४॥
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||

कोणी म्हणती आमुचा पैसा । आम्ही खर्चू हवा तैसा । गांव-द्रोही समजावा ऐसा । आपस्वार्थी मानव ॥७५॥
These people argue, "It is our money. We are free to spend it in any way we please to spend". These selfish folks should be treated as the traitors of the village. ||75||

गांवचे कलावान मागासले । म्हणोनि न पाहिजे उपाशी मारिले । बाह्य वस्तूंनी आपणचि सजले । भूषण नव्हे दूषण तें ॥७६॥
The local village artisans have become backward. So they are left to die of starvation. And these folks are buying things from ouside to adorn themselves. But it is not an adornment. It is blameworthy and tarnishing our image. ||76||

देशांत एकटा ताजमहाल । त्यावरूनि न ठरे देशाचा हाल । घरोघरीं लोक जरि कंगाल । तरि तें मोजमाप कशाचें ? ॥७७॥
There is one and only one the most beautiful Tajmahal in our country. Does it mean that our country is wealthy? When there are hungry poor people in every house, suffering acute poverty, what is the use of counting the welthiness by the measure of the Taj? ||77||

गांवीं एक कुस्तीगीर महान । आणि बाकीचे लकडी पहेलवान । तरी तें गांव शरीरबलाने पूर्ण । म्हणतां नये कधीहि ॥७८॥
There is only one strong and stout 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 stength. ||78||

मोजके थोरपुरुष होऊनि जाती । इतरांची पातळी नयेचि वरती । तंव ती समाजाची प्रगति । कैसी म्हणावी जाणत्याने ? ॥७९॥
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||

यासाठी प्रत्येक घटक सज्ञान । पाहिजे निरोगी उद्योगी संपन्न । तरीच तें गांव आदर्शाचें भूषण । मिरवूं शके ॥८०॥
Therefore everybody in the village must be thoughtful, healthy, diligent and hero of action. Then only the village can become a graceful adornment and can claim as an ideal village. ||80||

म्हणोनि प्रत्येकाने आपुल्या गांवीं । ग्रामीण वस्तूंना चालना द्यावी । त्यांत सुधारणाहि घडवावी । उन्नति व्हाया कलावंतांची ॥८१॥
So everybody should encourage the use of the things produced in the village itself. Necessary changes and improvements in those products should be made to uplift the local artists and artisans through proper training ||81||

ऐसे सर्वचि उद्योगधंदे । चालवावेत गांवींच आनंदें । नांदावेत सकळ लोक स्वच्छदें । सुखसमाधानें ॥८२॥
All industries & professions essential for villager's life should be run with great enthusiasm, and pleasure. All villagers should live happily with their own will & pleasures. ||82||

गांवीं असावें वस्तुप्रदर्शन । आपुल्याच गांवीं झालें निर्माण । बीं बियाणें, शेती-उद्योग-सामान । तयामाजीं ठेवावे ॥८३॥
An exhibition should be arranged of all the products produced by the local villagers. In that exhibition, seeds, the tools for agricultural cultivation work, tools required in various industries and factories and all other things should be exhibited. ||83||

खेळणीं लेणीं जीवनोद्यमें । लाकडी लोहारी बेलदारी कामें । कुंभारी, विणकरी, उत्तम चर्मे । असावीं तेथे ॥८४॥
In that exhibition the toys, ornaments, things useful for household 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 exhibition. ||84||

असावें सुंदर एक घर । त्यामाजीं वस्तू विविध सुंदर । आम्हींच निर्मिलेल्यांचा भर । असावा तेथे ॥८५॥
A beautiful house should be erected, Beautiful and artistic things should be arranged in that house. The beautiful artistic pieces, things of handcraft, made by local artists should particularly be kept on a large scale ||85||

गांवीं जें मालधन निर्माण होतें । बघावया लोकांनी यावें तेथे । योग्य किंमती देवोनि तें तें । घ्यावें सामान तयांनी ॥८६॥
Then the people in the village and around should go there to see what things are produced by the villagers of their village. If they want to buy anything, they should pay the proper price and buy it. ||86||

गांवीं असावी उद्योग-समिति । जी सतत करील उद्योग-उन्नति । गांवाचें आर्थिक जीवन हातीं । घेवोनि लावील सोय जी ॥८७॥
A commitee of all industries and professions should 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||

गांवचिया धनिकांकडोनि । संपत्तीचा वांटा मिळवोनि । सर्वांच्या हितासाठी रात्रंदिनीं । उपयोग करावा तयाचा ॥८८॥
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||

कांही असती जमीनदार । तेचि गांवचे अर्थभांडार । त्यांना सर्व कारभार । सोपवाया लावावा मजूरांवरि ॥८९॥
The big & wealthy landlords are the barns of wealth for the village. They should be made to handover the charge of their business to the labourers. ||89||

किंवा धनिक जरी ना वळे । शेतकरी-मजुरांच्याचि बळें । थेंबें थेंबें साचवावें तळें । त्यांच्या अल्प ठेवींचें ॥९०॥
If the rich and wealthy persons are not ready to co-operate in this village work, the farmers and labourers should raise funds by saving regularly. As the saying describes, "Thembe Thembe taley saache" 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||

त्यांतूनि निर्माण करावा वस्तुसंग्रह । सर्वांना उपयोगी भांडारगृह । सर्वां मिळोनि चालवावें नि:संदेह । दुकान सर्व वस्तूंचें ॥९१॥
From that fund, a collection of village products should be made available in a shop which should be maintained and run by all villagers. ||91||

त्यांत असावी सर्वांची मालकी । हुशार किसानांची ठेवावी चालकी । सर्वांच्या अनुमतीने व्यापार-एकी । करावी गांवीं ॥९२॥
All villagers will be the owners of that shop. Some wise farmers should keep a regular watch on the management of the shop. A unity of all trades & industries should be made with due thoughtful considerations of all villagers. ||92||

एक असावें धान्यभांडार । चालावया गांवचे व्यवहार । त्यांत असावे सर्व जनतेचे शेअर । सोयीसारखे ॥९३॥
There should be one grain shop run by the villagers. All sale & purchase activities will be enacted through this shop. All villagers should become share holders of this shop. ||93||

प्रसंगीं त्यांतूनचि धान्य न्यावें । सर्वांमिळोनि कर ठरवावे । प्रसंगीं सर्वांनी वाटून घ्यावें । उत्तम रीतीं ॥९४॥
At the events of some difficulties or hardships, the villagers should take the grain from this shop. The taxes should be decided by all hands unitedly. On occasions, the profits should be distributed among all shareholders. ||94||

त्यांतूनचि करावी गांवची सेवा । उणीव पडेल ज्या कष्टी जीवां । अथवा ग्रामसुधारणेस लावावा । वाढवा त्याचा ॥९५॥
Services to the village should be rendered through the management of this shop. The hardworking people when feel need, they should be provided to make up their needs from this shop. The increased benefits should be utilized for the reforms of the village. ||95||

गांवीं चालते सवाई-दिढी । त्यास याने बसेल अढी । ग्रामनिधीची उघडतां पेढी । थंडावेल व्यापारी-सावकारी ॥९६॥
This will put an end to the practices of charging at the higher rates of interest of multiplication of one and one fourth or one and half. When the village fund will be well maintained, the unfair dealings of traders and money lenders will be subdued. ||96||

गांवीं आवश्यक तेलघाणी । शुध्द तेलादिकांची निशाणी । गांवचीं कामें सर्व मिळोनि । गांवींच करावीं उपयुक्तशीं ॥९७॥
To provide pure edible oil, the village should have its own oil mill. In this way, all the essential activities should be performed by all in a neat and perfect manner. ||97||

उद्योगहीनांना उद्योग द्यावे । कामें देवोनि सुखी करावें । आपणासमान पाहिजे बरवें । केलें त्यांसि सुखवस्तु ॥९८॥
Those, who are unemployed in the village, should be provided with proper jobs, and they should be made happy like others. ||98||

काम ज्याने ज्याने करावें । त्याने हक्कानें पोटभरि खावें । लागेल तेवढें मागावें । हें तों आहे प्रामाणिक ॥९९॥
Everybody who works should have bellyful food. It is his right. But he should honestly take the share which actually he needs. ||99||

जयास न मिळे कामधाम । त्याने समितीस सुचवावें नाम । ग्रामसेवाधिकारी उद्यम । देईल त्यासि ॥१००॥
Those who don't have jobs or employments should enroll their names with the committee formed for employments. The village employment officer will help to give proper jobs to those unemployed individuals. ||100||

काम देणें कर्तव्यचि त्याचें । जमा असतील फंड गांवाचे । त्यांतूनि पुरवावें मोल कामाचें । उपयोगी ऐशा ॥१०१॥
It is the duty of the village employment officer to provide jobs to the unemployed youths. They will render proper duties. They should be paid their wages from the funds of the village. ||101||

मजुरा मजुरी पूर्ण द्यावी । जेणें मुलेंबाळें सुखें जगवी । तैसींच उत्पन्ने वाढवोनि घ्यावीं । गांवामाजीं ॥१०२॥
The labourers should be paid enough wages so that he can live happily with his family and children. Similarly the income of the village should be increased from the industries and agriculture of the village. ||102||

याने सर्वांस मिळेल सुख मिटेल जीवनाची भूक । ग्रामराज्य होईल सुरेख । आर्थिकतेने समृध्द ॥१०३॥
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 sound financial footing and glories. ||103||

यास्तव श्रीमंत शिक्षित हुद्देदार । कलावंत शेतकरी कामगार । सर्वांनी मिळोनि ग्रामोध्दार । करावा ग्रामोद्योगांनी ॥१०४॥
To achieve this dream, all the rich, educated, officers and dignitaries, artists, farmers, labourers and workers should unite and work for total upliftment and prosperity through the local industries and professions. ||104||

शहराकडे चालला प्रवाह । तो थांबवाया नि:संदेह । सर्वांचा गांवींच होईल निर्वाह । ऐसी योजना करावी ॥१०५॥
The flow of village youths 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 outgoing flow can be prevented. ||105||

खेडेंचि शहराचें जनक । शहर भोवतें खेडें उत्पादक । शहराकडे न जातां लोक । धावावे उलट खेडयाकडे ॥१०६॥
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 around 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 villages. ||106||

ऐसी करावी ग्रामसेवा । हेंचि कर्म आवडे देवा । संशय कांही मनीं न धरावा । तुकडया म्हणे ॥१०७॥
(As you are so far told) the service to the Village should be rendered in this manner. This is the enactment that is liked by God. Never have any doubt in this regard. (says so Sant Tukadoji baabaa) ||107||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र-स्वानुभव संमत । ग्रामोद्योगांचा कथिला तत्त्वार्थ । अठरावा अध्याय संपूर्ण ॥१०८॥
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 concluded. ||108||

1 comment: