Sunday, May 5, 2013

Gram Geeta Adhyay - 20


ग्रामोन्नतीचा पाया शिक्षण । उद्याचें राष्ट्र आजचें संतान । यासाठी आदर्श पाहिजेत गुरुजन । राष्ट्रनिर्माते ॥१॥
Eduction is only the sound foundtion of the upliftment of the villages. Today's child generation will become the makers of the nation. So the most ideal and virtueous teachers are indespensible to provide them proper education. ||1||

विद्यागुरुहूनि थोर । आदर्श मातेचे उपकार । गर्भापासोनि तिचे संस्कार । बालकांवरि ॥२॥
The obligations of the mother are more than the obligations of the teacher who imparts knowledge to the child. Mother initiates deep impressions upon the child since it comes into existence in her womb. ||2||

’ जिच्या हातीं पाळण्याची दोरी । तीच जगातें उध्दरी ।’ ऐसी वर्णिली मातेची थोरी । शेकडो गुरुहूनिही ॥३॥
Therefore mother's greatness is described as greater than hundreds of the masters who impart learning to the child. In a very famous quotation, it is stated "The mother who holds the line of the cradle of a child can only uplift the whole world" ||3||

मातेच्या स्वभावें पुत्राची घडण । त्यास उज्ज्वल ठेवी तिचें वर्तन । स्त्रीच्या तेजावरीच पुरूषाचें मोठेपण । ऐसें आहे ॥४॥
The child is shaped according to the nature and the temperatment of its mother. Her virtueous behaviour makes the child brilliant. The greatness of a man entirely depends upon the splendour of a woman. ||4||

म्हणती जरी ’ बाप तैसा लेक ’ । परि माऊलीचें महत्त्व अधिक । मातृशक्तीनेचि वाढती सकळीक । मुलें चारित्र्याने ॥५॥
It is said that `The child is the image of its father; it is alike his father'. Yet the importance of mother in regard to the child is specially more important than the spirit of above quotation. It is the potency of the mother that through her character, she brings up the child and tends it in all aspects. ||5||

पुरूष सर्वकाहीं करी । परि बांधला राहे घराबाहेरी । सर्व विचार घेवोनि आचरी । तरीच शांति त्यासहि लाभे ॥६॥
Man can enact everything outside his home yet he is tied with so many bonds in the outside world. If he enacts with thorough and proper thinking and consideration, then only he can seek peace and satisfaction. ||6||

उत्तम महिला हेंचि करी । आपुलें घर ब्रीदासह सावरी । मूलबाळ आदर्श करी । वरि प्रेमळपण सर्वांशीं ॥७॥
It is the duty of an excellent female that she maintains her home with the prestige of humanity. She makes her off springs ideal and maintains the loving and affectionate behaviour with all in and outside her home. ||7||

याच गुणें ’ मातृदेवो भव ’ । वेदाने आरंभीच केला गौरव । नररत्नांची खाण अपूर्व । मातृजाति म्हणोनिया ॥८॥
Because of her these virtues the vedaas have offered great admiration and respect in their very beginning by quoting "Maatru devo bhava". `Always hold mother as God'. This great respect is offered by the vedaas because woman is the mine of the most precious human-diamonds. ||8||

प्रल्हादाची कयाधु आई । छत्रपतींची जिजाबाई । कौसल्या देवकी आदि सर्वहि । वंदिल्या ग्रंथीं ॥९॥
In the holy scriptures, salutations with high esteem are offered to all mothers such as Kayaadhu-the mother of Pralhad; Jijabai-the mother of Chhatrapati Shivaji; Kousalyaa-the mother of Lord Ram and Dewakee- the mother of Lord Krishna. ||9||

कांही पुराणीं सांगितली दीक्षा । करावी स्त्रीजातीची उपेक्षा । ती होती साधनाची शिक्षा । सर्वतोपरीं ॥१०॥
In some mythologies (purana), it is stated as the rules of conduct that the females hould be prohibited and kept away. The real fact behind such prohibition was for imposing a punishment to the spiritual seeker in the period of his enacting spiritual practices. ||10||

वियोगाने वैराग्य दृढ करावें । मन इंद्रियसुखांतूनि परतवावें । म्हणोनि विषयप्रवृत्तीचे गोडवे । निषेधिले त्यांत ॥११॥
The lust and love for the carnal pleasures and the inclination towards them are denied to the spiritul seeker so that keeping away from the woman, he should grow extreem desirelessness and asceticism and turn his mind away from lewd instincts. ||11||

वैराग्यांत न कथिलें दोषविरोधा । नसली साधनांत आपदा । कीर्तीत नसली कांही निंदा । तरि पूर्ण नोहे साधन ॥१२॥
In regard to desirelessness (asceticism) if there had been no mention about restrictions and prohibitions upon the vices of extreme lust and passions for enjoyment of carnal pleasures; if there do not exist any hardships and difficulties in the way of spiritual practices; if there does not exist reviling or reproaching in the glory, the means of the spiritual practices should be considered as incomplete in itself. ||12||

म्हणोनि इंद्रिय-विषय-दोषदर्शन । देहाचें नश्वरत्व ओंगळपण । हें वैराग्यार्थ केलें कथन । व्यक्तिनिंदा नव्हे ती ॥१३॥
Therefore defects and vices about the senses and their objects of enjoyment have been strongly shown in those scriptures. The human body is perishible and dirty. This is stated to create desirelessness about the attachment for the body. Therefore it should not be considered as the reproachment of any individual (the Female). ||13||

जेथे जेथे मन मोहूनि धावे । तेथूनि त्यास परतवोनि लावावें । लहान मुलापरी सांगावे । छीः छीः ऐसें म्हणोनि ॥१४॥
Whereever mind gets attracted and forms attachment, wherever it hurls towards the worldly and carnal enjoyments; it has to be controlled and turned away from them. It is like telling a child to restrict and to turn away from some dirty things "shit! shit! don't go there!" ||14||

हें पुरुषास कथिलें स्त्रियेसाठी । तोच भाव पुरुषाविषयीं तिचें पोटीं । तेथे कवणाची तुच्छता मोठी ? छीः छीः विषयांसि शास्त्र म्हणे ॥१५॥
As this prohibition about Females is told to man, the same is the sense for the woman to bear about man. Now who is superior to whom? Both male and Female are considered equally at par and our sciences have condemned the lust and passions for carnal enjoyments and objects of senses for both. ||15||

परि छीः छीः नेहमीच म्हटलें । तरि पालनपोषणचि बिघडलें । संसारचक्रचि थांबोनि गेलें । त्यांतूनिहि फुटती हीन मार्ग ॥१६॥
But if all people begin to condemn by saying "shit! shit!" and turn away from the worldly matters; all arrangements of tending and bringing up the new generations will get impaired and damaged. If the cycle of the world comes to stand still, the vile and evil tendencies will crop up from such circumstances. ||16||

म्हणोनि विधीने सेवन उचित बोलिंलें । महिलेविण विश्व न चाले । काय होतें पुरुषाने केलें ? अभद्र झालें घर सारें ॥१७॥
The sequence of the succession of the genertions of the universe can not be maintained without the co-operation of the female. Therefore the sciences have directed to enjoy the sexual pleasures following the regular ritual conditions (i.e. to enjoy sex at the time and in the period after the monthly course of the female) What can man alone do to maintain the world life? Without the woman, the house becomes ominous miserable and unfortunate. ||17||

घरचा उत्तम कामधंदा । हें महिलेचेंचि लक्षण सदा । आलिया-गेलियासि आपदा । महिला असतां न वाटे ॥१८॥
Maintaining the household activities neatly and excellently is the notable characterestic of the householder female. When the Female is present in the house to look after the visitor or the guest, no difficulty or no problem remains to make all necessary arrangements to welcome and treat that visitor. ||18||

खस्ता सोसूनि परिचर्या । प्रेमळपणें बारीक कार्या । करूं जाणती उत्तम भार्या । न कंटाळतां काळजीने ॥१९॥
The excellent house wife emaciates herself in rendering loving and affectionate services to all members of her family. For this, she has to enact all major and minor trifle duties with great care, with affectionate behaviour and without the sense of tiring or tidiousness about them. ||19||

पुरुष-हृदया नाकळे जेवढें । स्त्रियेचें समजणें तितुकें गाढें । तियेच्या भावनागंगेचे पवाडे । वर्णिले न जाती माझ्याने ॥२०॥
Woman possesses profound knowledge more, than the man holds consciousness in his mind. (Maharaj says) it is impossible for me to describe the holy Ganga of her sensibility by adoring and admiring through admiring songs in her honour. ||20||

सर्वांगीण एकतानता । तिजसीच घडे एकात्मता । जें जें  ठरवील तें सर्वथा । करोनि सोडिल माऊली ती ॥२१॥
Only Woman is capable of keeping unmoved concentration in all the matters related to her home and household duties. She only is capable of becoming one with all by getting envolved and absorbed with them. That loving mother only can carry on whatever she has in her mind to do and finally she gets it completed. ||21||

जगांत असती नाना जीव । सकळांस जाहीर त्यांचा भाव । परि मायाळुपणाचा गौरव । माऊलीसरिसा नाही ॥२२॥
Innumerable kinds and varieties of living beings are existing in this world. All are well acquainted with the traits and characterestics of their temperaments and natural tendencies. But no living being possesses the highest esteemable quality or virtue of compassion and affection which only the mother possesses for all. This is really a commendable and glorious particularity of her nature. ||22||

देवाने निर्मिली ही क्षिति । तिचे उदरी खाणी किती । परि माऊलीजैसी प्रेमळ दीप्ति । कोठेच नाही ॥२३॥
The Great God had produced this creation of the whole universe. Infinite mines of living being may be existing in the bally of this creation. But you will never find the compassion and deep sense of affection anywhere except in the mother. ||23||

माऊलीचें स्वभावकर्म । तोचि जगी म्हणविला मानवधर्म । माऊलीचें उत्कट प्रेम । म्हणोनीच देव प्रिय लोकां ॥२४॥
Whatever enactments are performed casually and through her natural tendencies, they all are called as `the duty of humanity' in this world. All are fully aware of and acquainted with the unlimited exceptional love of mother. So people yearn to love God (as they look God in the form of kind and loving mother.) ||24||

संती माऊलीचें रूप धरिलें । तरीच ते देवपणासि पावले । नाना साधनें करोनि फिरले । त्यांना न गवसलें देवरूप ॥२५॥
When the holy saints could put themselves into the form of loving mother (as they wanted to love God profoundly) then only they could seek the divinity. Those, who ran behind the different ways and practices could not even seek the knowledge of the form of God. (Divinity is beyond their approach). ||25||

तें हें स्वतःसिध्द माऊलीपण । स्त्रियेअंगी सहजचि घडण । त्याचा विकास करावया पूर्ण । उत्तम शिक्षण पाहिजे ॥२६॥
That most excellent motherly sense has very naturally been imbibed in the form of the woman. To cherish and develop this excellent virtue in the woman, it is very indespensible to give proper education and learning to all females. ||26||

स्त्री-दक्षता विचित्रचि आहे । तेथे माणसाचें लक्षचि न जाय । तेवढें शिक्षण मुलाबाळांस ये । तरीच सोय संसाराची ॥२७॥
Woman possesses a strange cautiousness. Man's vision fails to reach and recognise that cautiousness in her. If that much learning from the woman can be provided to the children, it can be said that an excellent arrangement of the householder's life has been made. ||27||

पुरुष आहे पिंडवर्णी । स्त्री आहे दक्ष कारुणी । दोघांचे स्वभाव मिळतांक्षणीं । होय मेदिनी वैकुंठचि ॥२८॥
Man gives importance to the reality that actually is noticed by him. But Woman is an image of cautiousness and pity. If these two temperaments of man and woman holding the above said virtues come together, the earth will become `Vaikuntha' (The residence of Lord Vishnu) ||28||

उत्तम पुरुषासवें उत्तम नारी । तरि त्यांचा संसार स्वर्गापरि । पुरुषाहूनि काकणभरि । महिला वरीच राहतसे ॥२९॥
If the excellent man and excellent woman are united, their house life (mundane) becomes as excellent as the heaven. But if we campare them, we find that woman is superior to man in some degrees. ||29||

जेव्हा पुरुष होय चिंतातुर । तेव्हा घरची लक्ष्मी सांगे विचार । हें मी पाहिलें घरीं अपार । प्रसंग येतां जाण्याचे ॥३०॥
Whenever I have visited some houses on some occasions, I have especially experienced in every house that when the husband gets worried about some problems or hardships, the housewife comes forward and in a very right and proper direction she guides her husband to solve that problem or to overcome that hardship. ||30||

निरीक्षोनि जीं जीं घरें पाहिलीं । तेथे सरसता अनुभवा आली । चातुर्य-लक्षणें अधिक दिसलीं । महिलांमाजीं ॥३१॥
When I very carefully observed the houses in my visits, I have specially noticed that woman possesses the signs of segacity and intellignece more than man. ||31||

मानवी स्वभावांचें अनुमान । प्रसंग पाहोनि अवधान । पुढील काळाचें अनुसंधान । स्त्रियांचे ठायीं ॥३२॥
Man's policy is to guess and estimate the situation upon what he sees actually happening on that particular occasion. But a catagorical speciality seems obviously in woman that she determines her policy keeping an eye upon the distant future to come before her and her family. ||32||

स्त्रीलाच भक्ति स्त्रीलाच ज्ञान । तिलाच संयम शहाणपण । तिच्यानेच हालतीं वाटे संपूर्ण । संसारचक्रें ॥३३॥
Therefore I feel that a woman holds a perfect devotion. She possesses knowledge and wisdom more. I think, she holds the reins of all activities in the whole world and the world functions according to those reins. ||33||

म्हणजे पुरुषाचें कांहीच नाही । ऐसें म्हणणें नोहे कांही । सहज स्वभावाची रचनाचि ही । विशद करोनि सांगितली ॥३४॥
By this, I don't mean that the male has no importance. I wanted only to explain the natural structure of woman and of her casual temperament. ||34||

हें सर्व जरी सांगितलें । तरी त्यांत भावनेनेचि रंग भरले । कारण, मी नाही अनुभवलें । सुखदुःख संसाराचें ॥३५॥
Whatever I have so far told about the females is through my feelings and imaginations. Because, I myself have never endured the sorrows and happiness in the householder's life nor I have experienced them actually and personally. ||35||

माझा संसार विश्व आहे । सर्व स्त्री-पुरुष मायबाप । व्यवहारदृष्टीने समजून काय । पाहिजें तें तें बोललों ॥३६॥
In fact my mundane is the whole world. All males and females are my father and mother. Whatever I have uttered is only through the practical observations and what appealed to me. ||36||

परि यांतूनि एकचि घ्यावें । स्त्रियेसि कोठे अव्हेरावें । कोठे माऊली म्हणोनि पाय धरावे । ओळखावें हें तारतम्यें ॥३७॥
From whatever I have narrated so for, I want you to understand and recognise with proper discretion where the female is to be kept away and denied; where to offer our adoration and worship her holding her in high esteem of loving mother and where to consider her as our enemy. ||37|| - (contd)

कोठे वागवावें मित्रभावें । कोठे देवी म्हणोनि पुजावें । कोठे वैरिणीसारखे बघावें । स्थलकालपात्रभेदाने ॥३८॥
(- contd) (you should recognise) where you should treat the woman as your dear friend, where to worship her with devotion holding her as divine as a deity and where to treat her as your enemy with due consideration about proper or improper place, time and the worthiness. ||38||

हें ज्या पुरुषांना नाही कळलें । ते जरी रानीवनी पळालें । तरी काय होतें केलें । सोंग ऐसें वरपंगी ? ॥३९॥
Those, who could not understand and could not have such a sense of discretion, if ran away into the forests and woods through scare for the woman, what can they achieve by taking such superficial sham? ||39||

ते जिकडे जातील तिकडे । स्त्रीचि आहे मागेपुढे । अंतरी-बाहेरी प्रकृतीचे वेढे । जीवापाडें पडले हे ॥४०॥
They may roam here and there. They will find some woman or other ahead and behind them. It is a fact that the being is sieged by the `PRAKRUTEE' i.e. the natural disposition (in philosophy- the cause of this unreal world). ||40||

केवळ आपुल्या वृत्तीकरितां । केली स्त्रीनिंदा तत्त्वता । तेथे माऊलीपणाचिया माथां । दोष देतां पाप लागे ॥४१॥
Here, I have reproached the female through a philosophical view and only to take care of the tendencies of man. But if I put blame upon the motherhood (Maaooleepana), I will be committing a sin or a crime on my part. (Maharaj wants to say that Maaoolee kind mother of us is to be called to the virtues like generosity, pervasion, total love, integrity, forbearance etc.) ||41||

म्हणोनि वैराग्यें स्त्री अव्हेरली । त्यांनी  विवेकें साधना केली । त्यापुढे त्यांनीच संबोधिली वंदिली । माऊली तीस म्हणोनि ॥४२॥
Therefore, those who had avoided and kept the female away for seeking firm desirelessness and asceticism, they enacted their spiritual practices with clear and sharp sight. Further, they had offered their heart felt salutations in high esteem to the woman considering her to be the divine loving mother. ||42||

परि हें एकांगीपणें नोळखती । स्त्रियांची अनास्था करिती । यानेच झाली घोर दुर्गति । समाज-जीवनाची ॥४३॥
But as the woman is neglected through one sided vision and lack of thoughtful considerations; as people failed in understanding and recognising the woman and as they didn't care for her, the whole social life has been distorted and had fallen down. ||43||

हीन-दुबळें केलें स्त्री-समाजा । तैसीच पुढे वाढली प्रजा । म्हणती स्त्रीजात तेवढी पशूच समजा । पाशवी झालें जग सारें ॥४४॥
The whole woman society has been made feeble and miserable. So the off-springs produced by her carried and held the same vices and evil instincts. The human society also became miserable and wretched. And these people say that woman should be considered and treated as the beast. This is the reason why this world has become beastly. ||44||

कोणी भोगवस्तु समजोनि भली । सजवोनि ठेवती नुसती बाहुली । त्याने घरोघरीं शिरला कली । अबला बनली मायभूमि ॥४५॥
Some people consider woman as the thing of enjoyment of sexual pleasures; and keep her inside as a decorated doll. Due to this practice "KALEE"- i.e. quarrels and conflicts- has entered and occupied each and every house. Our motherland- abalaa (woman) has become infirm ||45||

म्हणती स्त्री ही गुलामचि असते । तिला हक्क नाहीत उध्दरायापुरते । हें म्हणणें शोभेना शहाण्यातें । स्वार्थांधतेचे ॥४६॥
Some say that woman is a parmanently slave and she doesn't have a right to seek her upliftment. It is not befitting to the wise to say so through blind selfishness. ||46||

म्हणती स्त्री ही कार्यांत धोंड । म्हणोनि तिच्या प्रगतींत पाडावा खंड । ऐशापरी जाणोनि वाढविती दगड । मार्गी आपुल्या ॥४७॥
Then there are some others who say that woman is a stumbling block in their enactments so her way to progress should be broken down. In fact in doing so, those people invite the biggest stumbling block in their own prosperity and progress. ||47||

वास्तविक दोन्ही संस्कारें जन्मती । अपुल्या प्रयत्नेंच उन्नत होती । शेवटी उध्दारही तिच्याच हातीं । असे तियेचा ॥४८॥
In fact, man or woman come into being by taking birth according to their impressions of previous births. They both seek upliftment and prosperity through their own efforts. Finally woman's upliftment lies entirely in her own hands. ||48||

काय देवें देवता भिन्न केल्या ? ऋषि-पत्न्या नव्हत्या सांभाळिल्या ? काय महिलात साध्वी नाही झाल्या ? पहा पुराणी मागच्या ॥४९॥
Refer to our earlier mythologies. You will find the facts. Had the Gods kept the Deities and Goddesses away from them? Had not the great sages and seers maintained their wives carefully? Had not been there the examples of highly virtueous divine women in thepast? ||49|| (contd)

काय स्त्रियांनी नाही लिहिले वेद ? नाही केला ब्रह्मवाद ? नाना विद्याकला भेद । यांत प्रवीण कितीतरी ॥५०॥
(—contd) Had not there been the most brilliant and highly talented women who had written some matters in the vedas? Had not they argued and debated upon the supreme Truth-Brahma? There had been lot of exceptionlly highly accomplished females who were expert in recognising the different arts and skills. ||50||

काय स्त्रियांनी युध्द नाही केलें ? पतिपुत्रां नाही प्रोत्साहन दिलें ? काय स्त्रियांनी प्राण नाही अर्पिले । ब्रीदासाठी ? ॥५१॥  
Did not the females fight great wars? Did they not encouraged and inspired their husbands and sons to go on the battlefields to fight bravely? Did they not sacrificed their life force to maintain their sacred status and dignity? ||51||

हजारो स्त्रिया फुलांहूनि नाजूक । ब्रीदासाठी जाहल्या राख । त्यांचें करावें तेवढें कौतुक । थोडेंचि आहे ॥५२॥
There were thousands of females more delicate than flowers But to keep their chestity and pure status and dignity, they bravely enacted immolation and sacrificed their life, reduced to ashes but maintained their chestity. We will surely fall short though we offer our admirations and adorations at any limit. ||52||

स्त्रियेसारिखी मोहिनी नाही । स्त्रियेसारिखी वैरागिणी नाही । स्त्रियेसारिखी मुलायम नाही । आणि कठोर रणचंडिका ॥५३॥
None except the woman exists in the world who holds a tremendous attraction and who can fascinate anybody. None but the woman exists who holds intense & extreme desirelessness and asceticism. None but the woman is more delicate and more tender than her and none other exists as harsh and merciless as the woman when she fights on the battlefield. She appears as the formidable and destructive deity on the battlefield. ||53||

परि तिचें लक्ष कोणीकडे न्यावें । काय संस्कार तिच्यांत भरावे । काय शिकवोनि तयार करावें । हें आहे संगतीहातीं ॥५४॥
But it entirely depends upon where her attention is to be turned; what excellent impressions are to be initiated upon her, what kind of learning is to be given to her to make her perfect and fine woman. ||54||

संगती विषयासक्तीची असली । तरि वेडीबावरी स्त्री बनली । तिच्यांत वैराग्यऊर्मी भरली । तरि न गवसे गुंडांसहि ॥५५॥
If she gets associated with lewd and passionate companion, she becomes insane and bewilder. If she gets ascetic association; she will acquire such a forceful desirelessness and asceticism that even the mightiest and cruel ruffian will be unable to capture, captivate and control her. ||55||

प्राण देईल आपुल्या हातें । परि भ्रष्ट न होईल लोभें-भयें ते । ऐसे विचारचि पाहिजे तेथे । बिंबविले धीरपुरुषें ॥५६॥
A woman will readily commit suicide and sacrifice her life by her own strong will but she will never succumb to fear or greed and get herself defiled. It is the duty of courageous man to imbibe in her such high thinking. ||56||

त्यासाठी तिला तैसेंचि ठेवावें । सुसंगति द्यावी आणि शिकवावें । नातेंगोतें सर्व तैसेंचि राखावें । स्त्रीचेप्रति ॥५७॥
For this, the female should always be kept in such regular practice. She should be provided excellent and virtueous association. She should be given excellent knowledge. The sanctity in relations with her should be strictly maintained. ||57||

अगदी मूलवयापासोनि । उत्तम चालीरीतींची राहणी । कार्यी चपल, सावध जीवनीं । शिक्षण देवोनि करावी ॥५८॥
From her early childhood, the female should be taught and made accustomed with excellent usages and manners of good behaviour. She should be given a good practice of excellent and dutiful conduct. She should be educated to acquire swiftness in enacting her work and in becoming cautious in life. ||58||

कांही मुली शक्ति-शिक्षण घेती । मुलांपेक्षाहि धीट असती । नाही गुंडाचीहि छाती । हात घालील त्यांचेवरि ॥५९॥
Some women take training in physical excercises and develop their physical strength and might. They are bolder and more courageous than even boys. The ruffians and rascals can't dare to put their hands upon those females. ||59||

तेथे कासयासि पडदा । परावलंबनाची आपदा । आत्मसामर्थ्यानेच सदा । स्त्रिया मर्दिती असुरांना ॥६०॥
When it is so, why should the woman be put into the veil? Why should she depend upon others for her protection? With their self power & strength, females can destroy even the most evil demons. ||60||

परि इकडे करोनि दुर्लक्ष । आपुला राखोनि वरपक्ष । लोक स्त्रियांचें जीवन रुक्ष । करोनि ठेविती स्वार्थाने ॥६१॥
But this proper reasoning and thought have been neglected and males have firmly maintained superiority upon females. For their selfish motives, the males have made the life of females, uninteresting and miserable. ||61||

कांही लग्न होतां गुंतविती घरीं । नसे बोलण्याचीहि उजागरी । ’ चूल आणि मूल ’ हीच चाकरी । सांगती तिज ॥६२॥
Some individuals engage their brides completely inside the four walls of the house immidiately after their marriages.They don't allow her a freedom even to speak to any other person. They engage their newly wedded wives only in cooking and tending the children. ||62||

कांही घरांतचि कोंडून ठेविती । बिचारीला जगचि नसे जन्मजातीं । जरा दिसली सूर्याप्रति । मारूनि करिती सरळ तिला ॥६३॥
There are some folks who very strictly confine females inside the house. The poor woman as always kept in the four walls does not even know what the outer world is. (The males are so stubborn and cruel that) if she comes out for a moment in sunshine, the males of the house beat her savagely. ||63||

मुलीने सदा लपोनि राहावें । मुलाने गांवीं रागरंग पाहावे । ऐसे हे दुष्ट रिवाज ठेवावे । न वाटती आम्हां ॥६४॥
I earnestly feel that such wicked traditions as to compel the girls to live a hidden and confined life and to allow the boys to wander any where to observe the obscene and carnal, passionate sights and activities, should be immediately torn and thrown away from our life. ||64||

अरे ! तुझ्याहूनि ती उत्तम वागते । समाजीं उत्तम भाषण देते । तुलाहि शहाणपण शिकवूं जाणते । मग ती मागे कशाने ? ॥६५॥
(Addressing the Male, vandaniya maharaj says)," Man! she lives more virtueously and piously than you. She delivers excellent lecture in the society. She is capable of teaching you some wise lessons. How do you consider her as inferior to you? ||65||

ऐसें असतां दाबून ठेवावें । आजच्या युगीं शोभा न पावे । जेथे समान हक्क असती बरवे । वर-वधूंना ॥६६॥
In present circumstances, to suppress and subdue females is not at all befitting to the present age. (and present modern generation) (vide The constitution of Bharat) Males and Females, brides and bridegrooms have been given and promised equal rights and equal status. ||66||

ईश्वरानेचि निर्मिलें हें सूत्र । दोन्ही ठेवावेत समान पवित्र । मुलांनीच काय केलें सर्वत्र । राहाया पुढे जगामाजीं ? ॥६७॥
It is a divine formulation that both male and female should strictly & equally observe purity and chestity. Then what more special had the boys done so that they should always be allowed to go ahead in the world? ||67||

वेगळे नियम प्रतिष्ठेसंबंधीं । विधवा होतां विवाह-बंदी । निर्वाहाचीहि नाही संधि । ही भेदबुध्दि कशासाठी ? ॥६८॥
There are different rules and norms for honour and status of male and female. If a woman becomes a widow she is denied the right to get remarried. As a widow, she does not have or is not provided with help to earn her livelihood. Why should be there in the human society a sence of differenciation and discrimination in male & female? ||68||

कांही स्त्रिया विधवा होती । केश काढूनि विद्रुप करिती । त्याने कैसी साधे संन्यासवृत्ति । मला नसे ठावें हें ॥६९॥
When a certain woman becomes widow, people impel her forcefully to remove all her hair on her head and make her ugly. I don't understand how they can bring an ascetic tendency in the woman by deforming her in this way (says so vandaniya maharaj.) ||69||

आपुला झांकोनि दुबळेपणा । करावी दुसर्‍याची विटंबना । हा तों आहे दुष्टपणा । अमानुष जैसा ॥७०॥
It is nothing but to hide one's own weakness and to put the other individual to the state of disgrace and shame; and to torment her. This act is not befitting to humanity and it is sheer cruelty and demonic act ||70||

संन्यास घेणें असेल विधवेला । तरि वनीं आश्रमीं ठेवावें तिला । सेवाशिबिरीं अभ्यास केला । पाहिजे तिने स्वइच्छें ॥७१॥
If the widow wants to become ascetic, she should be sent to a forest to live in solitude in some aashrama. She may practice in the service camp at her own will. ||71||

आपण खावें ल्यावें साजिरें । तिला जन्मवरि दु:खांचे भारे । त्याहूनि तिचें मरणें बरें । होतें पति-चितेमाजी ॥७२॥
All other members eat delicious food and put on apparel and ornaments of their liking. But as a widow, a woman has to live whole life in a sorrowful and miserable condition. In stead of wasting the precious life in such a way it was better for her to offer herself for immolation on the pyre alongwith the corpse of her dead husband. ||72||

तिने वृत्तीने राहावें उदास । करावा परमार्थाचा अभ्यास । विद्रूप करूनि आपणास । काय फायदा समजेना ॥७३॥
Male dominated society thinks that As a widow, she should live in a neutral and sad state and live uncontaminated from the world and worldly affairs. She should enact spiritual practices. I don't understand what benefit her relatives seek by making her ugly by deforming her? ||73||

विधवेसि मानावें अभद्र । मुलगी जन्मतां ती दळभद्र । वय वाढतां समजावी क्षुद्र । हा तो दुष्टपणा समाजाचा ॥७४॥
The human society considers the widow as inauspicious. When a girl gets born in the family, she is considered as unlucky and miserable. If the daughter becomes aged (due to a long delay for her marriage) the family considers her to be mean. This is a great wickedness of our society. ||74||

जैसा पुरुष राहे ब्रम्हचारी । तैसी स्त्रीहि असूं शकते कुमारी । अधिकाराची उणीव सारी । घालविली पाहिजे ॥७५॥
A man can remain as a bachelar throughout his life. Similarly, woman can also live as a virgin in her whole life. Now, if someone thinks of non existing deficiency of rights in a bachelor and a virgin he should remove such understanding. ||75||

स्त्रीजातीस संततिनियमन-बेडी । परि पुरुषास नाही कांही बेरडी । हें म्हणणें नव्हे अविचारी खोडी । वाटते मज ॥७६॥
The female is confined by compulsion of birth control but strangely enough there are no rules for males in this regard. In my opinion, such insistance is nothing but indiscreetness. ||76||

नियमन असावें तें सर्वासि । अभ्यास द्यावा तो दोघांसि । विशाल करावें विचारशक्तीसि । देशक्लेश समजावोनि ॥७७॥
Control and restrictions should be applicable to all with equality. Both male and female should be given the required practice & exercises. All should make their reasoning broad and extensive and should be given full understanding about the sad effects upon population and country and be made to be befitting accordingly. ||77||

समाजीं जो पुरुषासि आदर । तैसाचि महिलांशि असावा व्यवहार । किंबहुना अधिक त्यांचा विचार । झाला पाहिजे समाजीं ॥७८॥
In human society man is given a respectful treatment. Same respectful behaviour should be kept in regard to the females also. Moreover, I would like to stress upon giving more consideration by the human society to the female section. ||78||

येथेच समाजाचें चुकलें । एकास उचलोनि दुसर्‍यास दाबलें । याचें कटुफळ भोगणें आलें । कितीतरी स्थानीं ॥७९॥
Here, in this regard, our society has committed a himalayan blunder. It has lifted one (male) up and supressed the other (female) deep below. Therefore the society and the country had to endure a great many bitter consequences in many fields. ||79||

परि लक्ष नाही आज तिकडे । नाहीत मुलीबाळींना उत्तम धडे । कुरण वाढूं द्यावें ढोरांसाठी पुढे । तैसें झालें समाजाचें ॥८०॥
Though the social condition has become so deteriorated, nobody has given a careful attention to it. Even today, the girls are not provided lessons of proper excellent knowledge and know how. Meadows are reserved and developed for feeding fodder to the animals. The same treatment has been given by the society to the women with a view of considering them as the things to seek selfish carnal, enjoyments. ||80||

यास पाहिजे आता वळविलें । ठिकठिकाणीं शिक्षण दिलें । मुलीमहिलांचें जीवन जागविलें । तरीच जगलें गांवराज्य ॥८१॥
Now it is a time to give a right turn to all this tradition. Proper arrangements to provide education to girls and women should be made from place to place. Their life is to be made brilliant and they should be evoked for their upliftment. Then only the rule of the village will be alive. ||81||

शहाण्यांनी हें विसरूं नये । गांवीं सर्वांची करावी सोय । जेणें पुरुषांचें तैसेंचि स्त्रियांचें होय । उत्थान आता ॥८२॥
The wise should not now forget this. They should make all proper arrangements for all (male and female), so that women can progress as speedily as the men are progressing. ||82||

तरीच ग्राम शोभूं लागे । पुरुष-नारी दोन्ही विभागें । जेणें स्वर्गचि उतरेल कार्यायोगें । विकासाच्या ॥८३॥
Then only the village will have better appearance and adornment. Both sides - of the male and the female- can be speedily developed through the right and planned enactments and activities and surely, heavenly happiness and pleasures will descend in the village. ||83||

महिलांच्या आंतरिक गुणांचा विकास । करील ऐसें शिक्षण खास । जरि दिलें जाईल त्यांस । तरीच भावी जग पालटे ॥८४॥
Females should be provided such special education and training which can surely develop their internal latent virtues talent and adroitness. Then the world of future will surely be changed into a better one. ||84||

महिलांचें उच्चतम शिक्षण । शिक्षणांत असावें जीवनाचें स्थान । जीवनांत असावें स्वारस्य पूर्ण । शांतिदयादि भावनांचें ॥८५॥
Females should be proveded highest education. They should be given proper status and respectful place in life. That life should contain serenity, pity and such other excellent virtues and sweet essence of well wishes and good sentiments. ||85||

समाजविकास ज्यास आवडे । त्याने शिकवावे मुलींना धडे । लिहितां-वाचतां येईल एवढें । तरी शिक्षण आवश्यक ॥८६॥
Those who have a likining for the development of the human society should volunterily come forward to impart at least lessons of prilimanary knowledge to the girls so that they can be able to read and write. ||86||

तैसीच शिकवावी टापटीप । गाणें बोलणें वागणें अनुरूप । घर पाहतांचि कळावें आपोआप । कैसी येथील महिला तें ॥८७॥
(Alongwith education) the females should be taught proper and excellent manner of behaviour such as keeping neatness and tidiness; to sing, to converse in good manner etc. Even at a glance upon the house, one should have an idea what type of female is maintaining the house. ||87||

मुलीबाळीस उत्तम ठेवणें । हें तों मातापित्यांचें कर्तव्य प्रमुखपणें । त्यानेच राष्ट्राचें फेडील पारणें । घर संतानें आपुलिया ॥८८॥
It is the ultimate main duty of parents to provide excellent education to their daughters. The national debt as the citizen can be paid off by making the sons and daughters in the family develop a good culture. ||88||

मीं पाहिलें मुलें फार शिकती । यंत्रविद कारागीर होती । परि मुलींसाठी योजना अति । मंद आहे शिक्षणांची ॥८९॥
I have noticed that sons in the families are provided higher education. They become perfect and well skilled in the technical know-how of huge machines. They become excellent artisans and clever skilled workmen. But all plans and projects to provide education to females and girls are implemented extremely slowly. ||89||

ऐसें समाजीं न व्हावें । मुलांपरीच मुलींना शिकवावें । त्यांचें स्थानमान नेहमी असावें । सहकारितेचें  ॥९०॥
Such slackness should not continue in the society. Girls should be provided excellent education alike the boys. Her status in the society and respect given to her should always depend on the principle of co-operation. ||90||

मुलांस विविध उच्च ज्ञान द्यावें । तैसेंचि मुलींनाहि शिकवावें । हेळसांड करूं नये हें जाणावें । समाजाने ॥९१॥
Girls should also be provided same excellent higher education as the boys are especially provided. All should very carefully and firmly hold in minds that it must not be seen that the girls are neglected by the society. ||91||

परि स्वतंत्र असावें मुलीचें शिक्षण । स्त्रीपुरुषांचे उद्योगहि भिन्न । जेथे होतें दोघांचें मिलन । प्रसंग कठिण ओढवती ॥९२॥
But female education arrangements should be made separate and independant. The professions of males and females should also be run separately and independantly. It is essential because when both male and female come together, very difficult odd and awkward situations emerge from their association. ||92||

विचारें जें जें कांही होतें । त्यांत योजनाबध्दता राहते । अविचाराने जातां मोहपंथें । धोका मागुतां पावती ॥९३॥
When some enactments are done with due and full considerations and consciousness; they have sound foundation of well drawn planning. But lack of proper considerations and cautiousness in the same enactments creates passionate attraction which may produce adverse effect in the end. ||93||

म्हणोनि समजोनि शिक्षण द्यावें । दोन्ही रथचक्रां सारखें करावें । शक्तियुक्तींनी भरावें । गांव सारें आपुलें ॥९४॥
Therefore, with such discretion and understanding, both boys & girls should be given proper education. The two wheels of a chariot must have the same equal measure of the humanity circumferance. Similarly both the male and female sides should be simultaniously and equally developed and be uplifted. The whole village should become brimful with pure pleasure through the union of the might and contrivances. ||94||

परंतु नेहमी भयभीत करावें । प्रत्येकाचें स्थान भिन्न ठेवावें । मग स्वभावास वळण कोणीं द्यावें । संसर्ग येतां ? ॥९५॥
(But here lies the point of consideration.) If both boys and girls or male and female become always scared and minds of both are always full of fear due to the separate and independant places for their education; some adverse effects may crop up in future. If for some reason or other both (boy & girl or male & female) come in close contact and companionship, who is there to give a proper turn and direction to their natural instincts and temperaments! ||95||

स्त्रीपुरुषांच्या विकृत कल्पना । भ्रमविती परस्परांच्या मना । यासाठी वाढवावा बंधुभिगिनीपणा । योग्य संबंधें ॥९६॥
It is possible, the distorted and impaired concepts and wrong ideas about the relation between male and female in their minds may create illusion. Therefore, it is better to grow a relation of brother-sister between them through proper companionship. ||96||

शिक्षणांत अशीच करावी व्यवस्था । न होईल परस्परांची अनास्था । या दृष्टीने शिकवोनि समस्तां । वळण द्यावें नैतिकतेचें ॥९७॥
The same procedure should be followed while making arrangements for the education of male and female. We can avert estrangement that may grow in both of them. They will not neglect eachother. For this, you have to provide both of them moral education about ethical and virtueous character. ||97||

दोघांनाहि आपुलें ब्रीद कळे । तरीच सगळा अनर्थ टळे । एरव्ही पिंजर्‍यांत जरी वेगळे । तरी गोधळे वृत्ति त्यांची ॥९८॥
If both (male and female-or-boy and girl) are given such a moral education, they will understand their own different characters and prestige. then all the further impending calamaties will be averted. If they are kept away and separate from each other from the beginning and then if they may be put together in one cage, their instincts and inclinations about each other will surely create unwanted commotion. ||98||

म्हणोनि सहशिक्षणहि नाही वाउगें । जरि नैतिकभाव राहती जागे । शिक्षणीं जागृति ठेवणें सर्वांगें । काम नेत्या वडिलांचें ॥९९॥
Therefore co-education can also be given to both boys and girls (together). It will not prove bad provided that co-education can keep and grow the ethical value and morality awakened in boys and girls. To keep cautiousness in providing co-education to boys & girls is an important duty of the fathers and leaders in the society. ||99||

शिक्षणीं सांभाळोनि तनुमन । करावें मुळीबाळीस विद्वान । अंगीं असावें शौर्य पूर्ण । ब्रीद आपुलें रक्षाया ॥१००॥
While taking education, the boys & girls should cautiously maintain sound minds & sound body. Thus girls (and females) should be made expert and highly skilful in education. They should hold enough courage and braveness to safeguard their respectful status and dignity. ||100||

जेव्हा पुरुष पावतो पतना । त्यास स्त्रीप्रकृति सहन होईना । तेव्हां महिलांत असावी संघटना । त्याची सुधारणा करावया ॥१०१॥
When male comes to a morally downfall, he can't bear the presence of female by controlling himself. (He becomes passionate and impatient for woman.) So, to reform such erotic passionate male, there should be a good and strong organisation of females. ||101||

जैसी मुलांची संघटित सेना । तैसी स्त्रियांची असावी संघटना । आपुल्या सुखदु:खांच्या भावना । प्रकटवाव्या सभासंमेलनीं ॥१०२॥
Boys have their own organisations. Similarly the girls and females should build up their strong independant organisation. The girls & women should boldly place their sentiments of sorrows and happiness in the assemblies and gatherings of their own organisation. ||102||

पुरुषांचें जैसें स्फूर्तिस्थान । तैसेंचि महिलांचें असावें उन्नतिभुवन । त्यांत सभा प्रार्थना कथाकीर्तन । उपक्रम पूर्ण महिलांचे ॥१०३॥
The boys organisation is the place of encouragement and inspiration for them. Similarly, the organisation for the females should be the home of upliftment and prosperity for them. Programmes like meetings, prayers, storytelling, keertana etc should be regularly presented for the females and by themselves at their organisations. ||103||

दूर सारोनि जातीय आदि भाव । जमवोनि महिलासमुदाय सर्व । तिळगूळ हळदीकुंकू शारदोत्सव । सहभोजनादि करावे ॥१०४॥
In their organisation there should be no scope or place for castism and communalism. All females should freely come together and arrange programmes like distributing Til-Gul (sesam seeds and jaggery on Makar sankranti), offering Haladi-kunkum to each other (as a token of married woman, they offer powder of turmeric and red powder,) ceremony of sharada pooja etc. On these occasions, a common co-dining should also be arranged in that organisation. ||104||

उत्सव साध्वीपतिव्रतांचे । जयंति-पुण्यतिथी पर्व तयांचे । वाचनालयादिक महिलाविभागाचें । जेथे तेथे आवश्यक ॥१०५॥
The birth anniversaries and death anniversaries of great sacred, pious, virtueous, chaste and dutiful wives should be ceremoniously celebrated. Similarly, at their organisation there should be a female library. Thus, so many activities of female welfare should be arranged from place to place by the organisation. ||105||

स्त्रियांचे स्वतंत्र मेळे-समुदाव । त्यांच्या उन्नतीचा कला-गौरव । प्रतिकाराचीहि त्यांना जाणीव । अवश्य असावी ॥१०६॥
Their arts and attributes for prosperity should be honoured and admired. So, functions like assemblages of females, their aggregates should be arranged. A strong sense to stand boldly against injustice should also be created in them. ||106||

माझें म्हणणें श्रोतयांतें । जें जें सुख असेल पुरुषातें । महिलांसीहि असावें अभिन्नपणें तें । स्वातंत्र्य सुखसाधन ॥१०७॥
I have to tell you all listeners. Whatever pleasures and means of happiness and comforts are available to males, should also be provided and made available to females without any descrimination and differenciation. They should also have equal liberty like males. ||107||

सर्व सोयी पुरुषांकरितां । स्त्रियांसाठी सर्व व्यथा । हें कोण बोलतें शास्त्र आता ? द्यावें हातां झुगारोनि ॥१०८॥
If any science differenciates stating that all comforts and conviniencies should be given to males and all sorrows and troubles should be suffered by females, it should be thrown far away. ||108||

पुरुष उन्नतीस चढला । परि कांहीच न कळे महिलेला । तरि तो गांवहि एक कल्ली झाला । नशीबीं आला र्‍हास त्रास  ॥१०९॥
If only man has reached highest peak of prosperity and if the woman can enact nothing, then be sure, that village has become completely obstinate and adherent and one sided. It will bring deterioration to the village and it will have to suffer lot of troubles. ||109||

म्हणोनि रथाचीं दोन्ही चाकें । मजबूत करावी कांतोनि सारखें । तरीच संसारगाडी सुखें । सुखावेल ग्रामजीवनाची ॥११०॥
Therefore both the wheels of chariot should be made even in size by chipping them and both wheels should be made strong and sturdy. Then only this chariot of houselife (mundane) will run smoothly and happily. ||110||

आदर्श ऐसे मातापिता । जन्म देतील आदर्श सुतां । ते वैकुंठ बनवितील भारता । तुकडया म्हणे ॥१११॥
Vandaniya Tukadoji Maharaj says; if the parents become so virtueously ideal, they will produce virtueous and ideal offsprings. Those ideal children (when will grow up) will make our beloved motherland Bharat as holy and glorious as vaikuntha. (kingdom of Lord Vishnu). ||111||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । ग्रामोद्वार कथिला महिलोन्नतींत । विसावा अध्याय संपूर्ण ॥११२॥
Thus, this Graamgeeta scripture is well consented by the Guru, sciences and self-experiences. This twentieth chapter in which `upliftment of villages through prosperity and development of females' is elaborately narrated is hereby concluded. ||112||

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