Wednesday, June 5, 2013

Gram Geeta Adhyay - 29


श्रोतीं शंका विचारिली । आपण सर्वधर्मी समानता केली । परंतु ’ परधर्म भयावह ’ बोली । गर्जविली गीतेने ॥१॥
The listeners expressed doubt, "you say that equal belief for all other religions should be maintained. But the Bhagwad Geeta roorinigly states `The religion of other's is dreadful' ||1||

स्वधर्मी मरण्यांतहि श्रेय । परि परधर्मीं आहे भय । मग धर्मांचा समन्वय । करिता कैसा ? ॥२॥
It is better to die but to stick up to our own religion because to accept the other religion (to get converted into other religion) is very dreadful. Then how can all religions be stringed in one garland? ||2||

ऐका ग्रंथींचा दाखला । परधर्म भयावह जरी ठरला । तरी त्याचा अर्थ पाहिजे जाणला । श्रोतयांनी ॥३॥
(Vandaniya Maharaaj says) "First you should understand the deeper meaning of the norms advocated in the Geeta. The Geeta had stated that the other's religion is fearful. But the listeners should understand what exactly the Geeta had meant by it. ||3||

हिंदु बुध्द मुसलमान । ख्रिस्ती पारशी अथवा जैन । ऐसें नव्हतें नामाभिधान । धर्मासि तेव्हा ॥४॥
When the Geeta was narrated, the names like the Hindu, the Buddha, the Islam, the Christian, the Parsi or the Jain were not at all given to the religions. Not a single religion titled as above was existing at that time. ||4||

भिन्न धर्मांचा जन्महि नव्हता । मग परधर्म कां सांगे गीता ? तेथे कर्तव्याचीच भिन्नता । ध्यानीं तियेच्या ॥५॥
When no such religion was even born at that time, The Geeta uses the title as `Paradharma' because the Geeta had held the word`dharma' in the sense of `The Duty'- Dharma means the duty and the duties can be different according to the conditions and circumstances or situations prevailed at that time. This was the meaning of `Dharma' in the mind of the narrator of The Geeta. ||5||

एकाची प्रकृति ज्या कार्याची । ज्या गुणांची स्वभावेंचि । त्यासि गुणकर्में दुसर्‍याचीं । साधती केंवि ? ॥६॥
The nature and the temperament of some individual has been formed through the impact of the attributes and the traits, he has been possessing, and that nature and temperament would be agreeable the particular duties which he should enact. Then how can he change his nature and temperament like those of any other individual who possesses totally different attributes and traits for that kind of nature and temperament? ||6||

कोणात शक्ति कोणांत युक्ति । कोणांत ज्ञान, सेवावृत्ति । साधे त्याचि साधनें करावी भक्ति । जनताजनार्दनाची ॥७॥
Some body may have a great physical strength. Some other may have some particular skill or imagination. The third one may have a good knowledge and another one may be possessing an inclination of serving others. (Thus every individual possesses attributes and traits different from others.) Therefore it is better to utilize the particular attribute or trait which is prominantly present the person, and to render his services to the public in the form of the God. ||7||

त्याने आपल्या प्रकृतिपरी । करावी राष्ट्राची चाकरी । दुसर्‍याचें कर्तव्य घेतां शिरीं । विनाश त्याचा ॥८॥
Everybody should serve the nation and his countrymen according to the nature and temperament he possesses. If he tries to opt the ways and means to enact the duties and practices of others which are according to their nature and temperments, then his imitation of others becomes dreadful and destructive for him. ||8||

म्हणोनि परधर्म भयावह । ऐसें कथिलें नि:संदेह । तुपांत नोहे मत्स्याचा निर्वाह । पाण्याहूनि उत्तम जरी ॥९॥
It is in this sense, the Geeta had stated that the duty of others (paradharma)is dreadful. Ghee is surely better than water. But the fish can not survive and flourish in ghee. It will die if it is put into Ghee. ||9||

स्वधर्म म्हणजे आत्मधर्म । आत्म्याचा स्वभाव सत्य ज्ञान प्रेम । यासाठीच करणें जीवनाचा होम । श्रेयस्कर हें सर्वां ॥१०॥
`Swadharma' means the dharma-i.e. the duty of one's own self. The nature of the spirit (soul) is the truth, knowledge and love. Therefore everybody should follow these three attributes of the soul (truth, knowledge & love) at even the cost of his life and this is only favourable for his welfare. ||10||

असत्य, अज्ञान, भेद-वैर । अन्याय, अत्याचार, दुराचार । हा अनात्मधर्म दु:खकर । परधर्म हा भयावह ॥११॥
Untruth, ignorance, discrimination, enmity, injustice and excesses, astrocities, evil enactments and sinful deeds all these are `Anatmadharma' - means vices against the virtues of the spirit. This `Anaatmadharma' is dreadful and the cause of all sorrows and agonies. ||11||

आत्मवश तें तें सुख । परवश परतंत्र तें दु:ख । ऐसेंहि धर्मग्रंथीं अनेक । कथिलें थोरांनी ॥१२॥
What you enact freely through your own inspiration of your soul its the source of your happiness. But whatever you are compelled to enact by submitting to other and according to their will and direction. it will make you unhappy. All the great personages had narrated so in their books and religious scriptures. ||12||

परधर्म म्हणजे विकरांधता । स्वधर्म म्हणजे न्यायसिध्दता । हें समजण्याचें तत्त्व हातां । दिलें तयांनी ॥१३॥
`Paradharma' means to submit ourselves to the passions and desires blindly. `Swadharma' means to follow the justice with clear and distinct vision. The great wise personages had stated the norms to recognise which is swadharma for us and which is paradharma. ||13||

आपुला म्हणोनि हृदयीं धरावा । परका म्हणोनि दूर लोटावा । ऐसा ऋषिमुनींचा गवगवा । कोठेचि नाही ॥१४॥
We could never find a single example of the sages and seers that anyone of them had held some one as his relative as he belongs to them and averted another for not belonging to them. To think so about them would be defaming them. ||14||

मुसलमान म्हणतां मारावा । ख्रिश्चन म्हणतां हाकूनि द्यावा । आपला पापीहि छातीशीं धरावा । हा नव्हे अर्थ स्वधर्माचा ॥१५॥
Swdharm does not mean that you should beat any muslim as soon as you notice him or to drive away christian as soon as intimately you meet him. Swadharma does not mean to hold the hindu with love, though he is the most sinful. ||15||

कोणी म्हणती आम्ही हिंदु । मुसलमानांचा अतिविरोधु । ख्रिश्चनासि कधी न वंदूं । भाऊ म्हणोनि आपुला ॥१६॥
Some insist upon that they must strongly oppose the muslims as they themselves are the hindus. They think that being the hindus, they should never treat the christian as their brother. ||16||

मी म्हणतों वंदन गुणासि आहे । जातिधर्मावरि काय ? हिंदु उघड पाप करिताहे । त्यासि मान कां  द्यावा ? ॥१७॥
(Vandaniya maharaj says) salutations are offered not considering what caste or religion the person belongs to. They are offered to show respect to the noble virtues and excellent attributes that the person possesses. What is the relation between salutations and castes or religions? Why should we pay respect to any hindu when you evidently notice him enacting sinful deeds? ||17||

मुसलमानाचें उत्तम वर्तन । तरी तो निंद्य मुसलमान म्हणोन । हें कोणीं दिलें न्यायदान ? सांगा सांगा श्रोतेहो ! ॥१८॥
Some muslim individual is really a good noble man with an excellent behaviour. Then who has given such a judgement that he should be reproved only because he is the muslim? O! listeners! tell me what you think about this. ||18||

ख्रिश्चन दूरदेशाहुनि आला । सेवा करतां करतां मेला । त्याने जरि धर्म नाही बिघडविला । तुमचा कांही ॥१९॥
If some christian individual has come into your country from far abroad and is rendering his honest and valuable services to the poor, weak and depress people and if he has nothing done harmful and not impaired your religion ||19|| (contd)

तरी त्यासि तुम्हीं अव्हेरावा । हें म्हणणें नाही पसंत जीवा । तो आपुलाचि म्हणोनि राखावा । बंधुसखा ॥२०॥
(contd) Yet you should disown him and push him away (only because he belongs to christian religion). This is not a convincing as a fair enactment. On the contrary, he should be considered as our brother and should be supported by you. ||20||

जो कोणी सत्य सिध्दांती । ज्याची विश्वव्यापी प्रीति मति । तो असो कोणत्याहि धर्मजमातीं । समजावा चित्तीं आपुलाचि ॥२१॥
One, who is the sincere worshipper of the truth and whose intellect directs him to love the whole universe, may belong to any religion, society or group; he should be treated with love and affection. ||21||

धर्म माणुसकीसि म्हणती । माणुसकी न्यायावरि शोधिती । न्याय कोणाच्याहि प्रति । एकचि राहतो सर्वदा ॥२२॥
The humanity is called as the Duty; It is dharma. It depends and is recognised upon righteousness and justice. The religions may be different. Justice remains one and the same for all religions. ||22||

परि ही दृष्टि मंद झाली । आप-पर भावना बळावली । तेणें धर्मपंथांत फूट पडली । आत्मीयता दिसेना ॥२३॥
But unfortunately, the knowledge had fallen short to understand all this. The strong sense of `mine and thine has grown more powerfully in all and has resulted in creating rift in the faiths and religions. The intemacy, love and affection in human beings have got totally lost. ||23||

मूळतत्त्वें विलया गेलीं । महंती-बुवागिरी वाढली । सांप्रदायिक वृत्ति फोफावली । अज्ञानयोगें ॥२४॥
Due to the ingnorance preveiling in common people the original basical truths and propositions have totally vanished away. Impact of undue sense of applauding for the head monks, heads of Gosavees (Mahant) and pretending masks of mosquerading (Buwaabaajee), also the tendency for holding false pride for the group or cult have grown more in common people. ||24||

ऐसा प्रकार होत आला । म्हणोनि खरा धर्म मातींत मिळाला । आतां उठणेंचि त्या धर्माला । कठीण झालें ॥२५॥
As all these evil practices and enactments were being continued, the real dharma (Duty towards humanity) was spoiled and gone to dust, it has lost its strength to rise up again holding its head high. ||25||

गुणकर्मांचा लोप झाला । स्वधर्म-परधर्म ठरेल कोठला ? गोंधळोनि समाज गेला । गर्तेमाजीं भेदभ्रमें ॥२६॥
As the attributes and virtues and the duties according to them both had vanished, how can there be true realisation of swadharma (one's own moral duties) and paradharma (enactments imitating other's attributes)? so the common people have got confused and delusioned and they have fallen in the deep, dark pit of ignorance. They can't understand their fair and essential duties. ||26||

’ विष्णुमय जग ’ हाच स्वधर्म । ऐसें संतीं कथिलें वर्म । तरीहि आमुचा न जाय भेदभ्रम । अमंगळ ऐसा ॥२७॥
The holy saints have stated the sacret of the religion as "Vishnumaya jaga" haach aamacha swadharma', (i.e. our true religion is to treat the whole world as the form of Lord Vishnu). Yet the strong sense of discretion, which has soaked into us has not relieved us from its strong grip. ||27||

’ मानव ’ हेंचि आपुलें नाम । मग स्वधर्म म्हणजे ’ मानवधर्म ’ । हें तरी ध्यानीं घ्या सत्य वर्म । साध्या बोलीं ॥२८॥
We are called as the `human' beings. Therefore `Swadharma' means the `Duty as human towards humanity' This secret truth has been narrated to us in very simple and plain words. You all should remember at least these words of the divine souls. ||28||

आपण आहोंत मानव । मानव्याचा वाढवावा गौरव । सुखी राहावेत आबालवृध्द सर्व । हेंचि कार्य आपुलें ॥२९॥
We are the human beings. So it is our duty to grow admiration for the humanity. It is also our duty to make all, from child to the ageold people happy and to behave in this way in our enactment according to the duty of humanity. ||29||

मज मान्य धर्म न्यायनीति । शुध्द चारित्र्य, प्रेमस्फूर्ति । करी जो समाजाची धारणास्थिति । समान भावें ॥३०॥
I shall accept that religion which maintains the retention and which shapes the human society on the foundation of justice, morality, pure and pious character and the inspiration of loving all. ||30||

हें जोंवरि वर्म नेणें । तोवरि धर्म हो कोणी म्हणे । ती अपूर्णतेचीं धर्मलक्षणें । समजों आम्ही ॥३१॥
If anybody does not understand this secret meaning of the religion and yet prides in considering himself as the religious, I feel, he lacks the knowledge of adequate properties of the religion. ||31||

मग घ्या कोणत्याहि ग्रंथाचें वचन । परि वर्म याहूनि नाही भिन्न । मानवता हीच आहे खूण । सर्व धर्म-समन्वयाची ॥३२॥
Then you may read any bood of any religion and see the quotations in them, you will find that the secret of the religions is not at all different from the humanity. Therefore the characterestic of the humanity is vital to seek the co-ordination and conciliation of all religions. ||32||

ज्या ज्या धर्मी मानवता । ते सर्व धर्म एकचि तत्त्वता । यासि विरुध्द नाही गीता । समतावादी कृष्णाची ॥।३३॥
All those religions which have accepted the humanity (in principle and behaviour) are not at all separate. They are one. (bearing different names). The Bhagwadgeeta has promoted the same truth of equality. Lord Krishna, who advocated the principle of equality had stated nothing contradictory to it in the Geeta. ||33||

कृष्ण म्हणे ’ समं हि ब्रम्ह ’ । समता हाचि ईश्वरी धर्म । समदर्शी तोचि पंडित उत्तम । योगाचें मर्म समत्वचि ॥३४॥
Lord Krishna had stated in the Geeta `Equality is the most excellent and supreme Truth (i.e. Brahma). It is the divine Law (Eeshwaree dharma). Lord Krishna had called the man as `Samadarshi' (Having impartial and even vision for all) and as the pedant (pandit-ie. the wise learned person). [In geeta, he had said panditah samadarshinaah]. The secret of the yoga is also the equality.[samatwam yoga uchchate-Geeta]. ||34||

सर्वठायीं वासुदेव । ऐसा भाव नव्हे अनुभव । दुर्लक्ष तो महात्मा, देव । बोलूनि गेला गीतेमाजीं ॥३५॥
The most excellent Lord Krishna had further stated in the Geeta that such an individual is rarely found who not only holds the firm belief about God's existence in all the human beings but he has experienced and realised it also. [Vasudeva sarvamiti aah sa Mahatmaa sudurlabhah] ||35||

सर्व धर्म सोडोनिया । शरण जावें एका देवराया । सर्वव्यापक जाणोनि तया । हेंचि वर्म उध्दाराचें ॥३६॥
The secret of self-upliftment is to give up all religions and faiths and to surrender your entire own-self to the great god who has pervaded the whole universe. ||36||

सर्वांविषयीं समभाव । सर्वांभूती वासुदेव । हे जाणे तोचि खरा मानव । सत्य धर्म हाचि त्याचा ॥३७॥
He is the `MAN' in the true sense who understands well that as the God exists in all so one must maintain a sense of equality for all. And it is his true religion. ||37||

या दृष्टीने करी जें जें कांही । ती सर्वेश्वराची पूजाच होई । जेथे आप-पर भेद नाही । समन्वयीं चित्त आलें ॥३८॥
Maintaining this sense of equality, whatever action is performed by the individual, it is his worshipping to that all pervasive God. When there is no sense of discretion of `mine' and `thine; then the mind of the man has achieved the conciliation and co-ordination. ||38||

मग तो असो कोणत्या जातीचा । पंथाचा वा धर्मजमातीचा । तो खरा स्वधर्मी सखाचि आमुचा । मानूं आम्ही ॥३९॥
Then this individual may belong to any caste, faith, religion or community; we shall treat him as our true friend because he is the true follower of `Swadharma'. ||39||

यावरि श्रोतीं विचारिलें । आपण सर्व धर्मी समत्व कथिलें । परि याचे फायदे घेतले । कुटिल जनांनी आजवरि ॥४०॥
upon this discussion, the listeners said,"So far you have narrated about the sense of equality for all religions. But history till this day is a witness of a large number of events where all benefits of this have been enjoyed by the wicked and evil people only. ||40||

कोणीं युध्द करोनि लोकां जिंकिलें । बळेंचि आपुल्या धर्मी ओढिलें । कोणीं प्रलोभनांनी मोहविलें । वाटे का हें योग्य तुम्हां ? ॥४१॥
Some fought wars, conquered and imposed their religion upon the defeated subjects by force. Some others enchanted the common innocent people by putting incentives before them and deceiving them, they pulled those innocent people into their religion by converting them. Do you think, all these enactments were proper and befitting? ||41||

कांही दूरदेशींचें लोक येती । सेवा करोनि प्रवेश मिळविती । भोळया जना नागविती । धर्मान्तरा करवोनिया ॥४२॥
Some foreign canvassors came from far away countries. They extend all services to the poor and the needy people and get mixed up with the common people. Then they convert the innocent people and deceive them. ||42||

वाढवोनि आपुलें संख्याबळ । करावी सत्तेसाठी चळवळ । ऐसा डाव साधती सकळ । विधर्मी हे सेवेंतूनि ॥४३॥
These canvassors intrude the local religion by converting more and more people and increase the population of their foreign imported religion. Then on the basis of their majority, they start movements and agitations to have a share in the ruling power. thus through the enactments and activities disguised under the service to the humanity, they get success in seeking their selfish motive. ||43||

सर्व धर्मीं समभाव । म्हणतां धर्मान्तरासि मिळे वाव । येणें बुडेल राष्ट्राची नाव । सांगा उपाव यासि कांही ॥४४॥
When people hold the sense of equality for all regions, it results in giving ample scope for the foreign canvassors for convertion of simple innocent people. This evil practice will surely drown the ship of the nation. Please tell us some remedy on this. ||44||

यावरि ऐकावें उत्तर । धर्म-समभाव आणि धर्मान्तर । ह्या गोष्टींत असे बहु अंतर । खरोखर नव्हे हे ॥४५॥
(Maharaj says) "Listen to my reply to this doubt. These two matters, holding the sense of equality for all religions and convertion from one religion into another, are totally different. They are actually not one and the same thing. There is a vast distance in these two matters. ||45||

धर्मान्तराचा करितां विचार । ज्ञात्याचेंचि योग्य धर्मान्तर । परि ज्यासि कळलें सारासार । त्यासि धर्मान्तर कशासाठी ? ॥४६॥
While considering the convertion of the religion, I feel, those who are wise enough and have a thorough knowledge of religions, their convertion into another religion can be justified as right and proper enactment. But the man, who knows and understands the real essense (Saai) and unsubstantial matter (Asaar) regarding the true religion, why will he feel the need to give up his own religion and get converted into other religion? ||46||

ज्यासि कळलें धर्मसमत्व । त्यासि बाह्य भेदांचें नुरे महत्त्व । मग तो स्वधर्मीच आचरील तत्त्व । पाहिजे तें तें ॥४७॥
The man, who has realised the truth of the equality of all religions will never give importance to the outword differences in the different religions. He will maintain his own original religion and will follow the proper rites and practices that his religion has stated. ||47||

न करील कोणावरि आक्रमण । न होईल कोणाच्या आधीन । लोभें भयें परधर्मग्रहण । हें अध:पतन वाटे तया ॥४८॥
He will never intrude upon others nor would submit to anybody. He will surely feel it as the downfall to get converted into other religion through greed or fear. ||48||

दुसर्‍या धर्मासि युध्दें छळिलें । त्यासि धर्मसेवा नाम दिलें । हें महापातक असे बोलिलें । यापूर्वीहि निश्चयाने ॥४९॥
It is a great sin to fight with people belonging to other religion, to conquer them and then torment them cruelly to make them to accept their religion and call this hideous enactment as service to the religion. ||49||

तैसाचि जो समान अज्ञानी । त्यासि विधर्मी नेलें मोहवूनि । त्यायोगेंहि उन्नति कोठूनि ? तें तों सोंग बहुरूप्याचें ॥५०॥
Similarly if the ignorant and innocent mass of people has been converted into another religion by tempting and alluring. how can those ignorant and innocent people achieve their prosperity? That will be like the guise taken by multimasquerade (Baguroopee). ||50||

मानवी स्वभाव प्रेमाचा भुकेला । कांही गरजांमुळे वश झाला । तरी त्याचा फायदा असला । घेऊं नये दुसर्‍यांनी ॥५१॥
Man is hungry of love. He can be easily tempted and deceived by the sweet tongue of anybody. He submits himself to anybody when his dire needs are fulfilled. But this surely does not mean that anybody should take disadvantage of needy people for conversion. ||51||

कोणींहि सेवा करायासि यावें । परि धर्मान्तर मोहाने करवावें । आपले जनगण वाढवावे । हें तों दुष्ट राजकारण ॥५२॥
There should be no bar for anybody to come forward to serve the human beings. But if he has a secret motive in rendering such services to deceive people by putting some intensive to allure them to increase majority and to initiate his religion, this means a vicious politics. ||52||

धर्मवर्में एकचि असती । परि हे राजकारण त्यांत गोविती । संख्याबल वाढवोनि करिती । परस्परांचा वैरभाव ॥५३॥
The secret truth of any religion is one and the same. But these cheaters being dirty politics in the religions and try to grow their majority by converting people. To achieve this motive of dirty politics, they create enmity & malice in people. ||53||

धर्मप्रचाराचे नांवाखाली । राज्यसाधना आंतूनि घाली । त्याची जातचि समजावी भ्रष्ट झाली । धर्मातूनि ॥५४॥
In the name of canvassing for their religion, they play political tricks upon people. In fact they belong to the different low caste other than human beings. They themselves have fallen from their religion. ||54||

तो नव्हे कोणत्याहि धर्माचा । स्वार्थ साधणेंचि धर्म त्याचा । अव्हेरूनि द्यावा जिवाभावाचा । असला तरी ॥५५॥
Such individual does not belong to any religion. His only religion is to seek his own selfish objects. Such person may be closely beloved relative, you should avert him and cutoff from you. ||55||

तैसाचि न ओळखतां स्वत्व । दुसर्‍यांचें मानोनि महत्त्व । उगीच परधर्मीं घे धाव । नाही ठाव त्यासि कोठे ॥५६॥
Similarly, the person, who does not recognise the real truth of the religion and is delusioned by the greatness of others, rushes to get converted into other religion, then he spiritually does not deserve place anywhere. ||56||

समजोनि तत्त्व सर्वांत मिळावें । परि पोटाकरितां धर्मा न सोडावें । आत्ममार्ग न समजतांचि करावें । कासयासि हें सारें ? ॥५७॥
One may mix up in people belonging to any religions to know the secret Truth of those religions. But he must not give up his own religion to feed himself or to fulfil some of his selfish objectives. Why should he do such insane enactment without understanding the right way to seek his own self upliftment? ||57||

ऐसें जेथे जेथे झालें । त्यांना कलंकचि लागले । पाहतांना आजहि दिसलें । अनुभवियासि ॥५८॥
The experienced researchers have found that persons, in whose respect such event had occured, had to live a tarnished life. ||58||

येथे आपणहि आहों कारण । याचें असूं द्यावें स्मरण । खर्‍या धर्माचें सक्रिय ज्ञान । कोण देतो दीन जनां ? ॥५९॥
Don't forget, we all are also responsible for all these events. Does anyone of us provide the true and practical knowledge to the ignorant miserable multitudes? ||59||

लोक धर्म-धर्म ओरडती । प्रसंग पडल्या कामीं न येती । संग्रह असोनि चित्त पाहती । आपुलियांचें ॥६०॥
People go on proudly shouting and applauding the religion. But when some calamity befalls upon some miserble individual, nobody comes forward to help him to overcome that calamity. Though they possess all what can remove that calamity and save that miserable individual, they think of what others are doing for him. ||60||

धर्माचा बाळगती अभिमान । परि धर्मबांधवां नाही स्थान । कुत्र्यामांजराइतुकाहि मान । न देती तयां धर्मलंड ॥६१॥
These people go on priding upon their religion but they don't give any honourable place to their co-followers. The rigid and orthodox worshippers of the religion don't give importance to their religious brothers as much as they give to their cats and dogs. ||61||

मानवाचा स्पर्शहि पाप । मानूनि त्यासि करिती दु:खरूप । विधर्मी जातां मानिती बाप । त्यासीच मग ॥६२॥
They suppose that even a slightest tough of their downtrodden religious brothers makes them sinful; and push him in sorrows and agonies. But when he gets disgusted by such humiliating treatment and gets converted into another religion, they pay him high respect as much as they pay to their father. ||62||

दीनदलितांची तहानभूक । दीनदलितांचें  सुखदु:ख । कांहीच नेणती अभिमानी मूर्ख । स्वधर्म-घोक चालविती ॥६३॥
They never help the poor, needy and miserable as well as the downtrodden and depressed individuals by providing them at least food & water. They never try to understand the sorrows and happiness of those poor people. Yet these foolish hypocrites go on reitevating "We follow our own religion. ||63||

सर्वांठायीं म्हणती ब्रह्म । परि भ्रमासारिखें करिती कर्म । ऐसें नाही धर्माचें वर्म । बोलिलें संतीं कोठेहि ॥६४॥
In speech, they use to state "The absolute supreme Truth (Brahma) has pervaded all beings and matters". But in behaviour, they enact as if they are confused and delusioned. No saint has ever said about such secret of the true religion in such discriminating enactments. ||64||

परि हे शिकवाया उपदेशक कुठले ? कोण लोकांस समजावी भलें ? हे तों सर्वाचि लागले । पोटापाण्यासि धर्मनावें ॥६५॥
But where can we find the master advisors to convince the common ignorant people by explaining them the purest Truth of the duty of human beings towards humanity? All these prists and advocates of religions are after stuffing their bellies in the name of their religions. ||65||

पोटपुजार्‍यांनी केला प्रचार । आपुल्या लाभाचा व्यवहार । मानवांमाजीं पाडलें अंतर । व्यक्तिसुखासाठी ॥६६॥
All these belly-Gods, who are after seeking their livelihood through religion, continued canvassing their religions only for their personal pleasures and happiness. And to fulfil their selfish objectives, they have created discrimination and differences in individuals. ||66||

हें सर्व आडाणपण । जोंवरि जाणार नाही मानवांतून । तोंवरि जगाची उन्नति पूर्ण । होणें कठिण समजावें ॥६७॥
unless this ignorance regarding the true religious, duties of human beings towards humanity etc. does not vanish away from the tendencies of people, this world can't achieve the perfect prosperity and ultimate upliftment. ||67||

त्यासाठी एकचि करावें । आपापलें धर्मक्षेत्र सुधारावें । सकळांसीच सकळांचें द्यावें । तत्त्वज्ञान समजावोनि ॥६८॥
Therefore, to overcome the confusion due to ignorance about the different religions, it is necessary to try to make reformations in the respective religions of different sects, cults and countries. The only way for this is the considerate reformation in the religious fields and to provide people full knowledge of all religions by explaining the pholosophies of the different religions. ||68||

हें ज्या धर्मास जातीस फावे । तेणेंचि सुखसोहळे बघावे । यासाठी अनेक प्रयत्न करावे । जाणत्या जनांनी ॥६९॥
The caste or the religion, which can achieve this, can only have the experience of the excellent happiness. And for this, the wise and knowledgeable persons who know the secrets of the religions, should make hard efforts. ||69||

कांहींनी करावा आदिवासी-सुधार । जावोनि रानीं खेडयांवर । पाहावें गरीब लोकांचें कुटीर । कैसें आहे ॥७०॥
Some of these wise intellectuals should go into the forests and small aadivasee villages. They should visit and see in what type of small humble huts they live in. Living with them, they should try to bring reformation and improvements in the hard forest life of these adivasis. ||70||

गरीब जंगली आदिवासी जाती । झाडपालेचि नेसोनि राहती । झाडाखालीच असते वसती । कित्येकांची ॥७१॥
Many of these castes and tribes of advasis live under trees. Being very poor, they cover their half naked bodies with the leaves of trees. ||71||

त्यांसि बोलणें चालणें समजेना । भिवोन पळती बघतांचि आपणा । प्रेम लावोनि त्या कुटुंबांना । करावें आपण आपलेंसें ॥७२॥
These poor adivasis are ignorant. They don't have knowledge of good manners of speaking and walking, in doing their personal activites. When they see us, as strangers and aliens, they get scared and run away from us. So it is necessary to create love and affection with them and their families and take them in your fold. ||72||

त्यांना औषधपाणी पुरवावें । लिहिणें वाचणेंहि शिकवावें । उत्सवीं सहभोजनीं मिसळावें । कार्यकर्त्यांनी ॥७३॥
The social workers should provide these adivasis proper medicines to cure them. They should also be taught some reading and writing. The social workers should participate in the festivals and ceremonies of the adivasis and should dine with them on such events. ||73||

जनीं भोजनीं मंदिरीं । अस्पृश्यतेचीहि न उरावी उरी । स्थान-मान सर्वतोपरीं । एक करावें सर्वांचें ॥७४॥
The social workers should maintain total equality. In their group at dinners, in the temples, the workers should never allow the air of untouchability. They should give equal place, to all and hold them all with equal respect and honours. ||74||

स्वच्छ राहणी निर्व्यसनी । शिकवावी स्वयें त्यांत मिसळोनि । तुच्छ न मानावें दुरोनि । उणीव दावोनि परभारें ॥७५॥
The social workers should get mixed up with the advasis and educate them how to maintain cleanliness in routine living. The adivasis should be explained the vices of addictions. the workers should try to free them from those bad addictions. But remember, this is not to be enacted by standing away like aliens and guiding them keeping a distance from them. ||75||

दूर कराव्या अडी-अडचणी । सुविचारांची करावी पेरणी । सर्वचि समाज समानगुणी । करावा नाना प्रयत्नें ॥७६॥
The social workers should try to fulfil the needs and ward away their hardships. They should try to create good and noble thoughts in the adivasis and to bring the whole adivasi multitudes on the same level of civilized society. The attributes of the progressive civilized society should be brought in these adivasis. ||76||

आजवरि यांची केली उपेक्षा । प्रायश्चित्त म्हणोनि सेवादीक्षा । घेवोनि त्यांची वाढवावी कक्षा । संधि देवोनि सदभावें ॥७७॥
so far, our progressive civilization had neglected these adivasis, living in the forests and in remote areas far away, and had totally ignored them. Now to expiate for this sin we have to take a vow to serve them and to give them all chances with all our good will for achieving their progress and prosperities. ||77||

जे कोणी असती अडले-नडले । रंजले-गांजले रोगें पिडले । त्यांसाठी पाहिजे धाम निर्मिलें । सुखशांतीचें, आरोग्याचें ॥७८॥
It is very essential to create a shelter for those who are in dire need of help and shelter, who have many hard ships, who are poor, troubled and tormented by miserable circumstances, who are suffering from diseases. These miserable people should be provided with such shelters where they can live with comforts, happiness, peace and good hygiene. ||78||

क्षय अथवा कुष्टरोग । हे न मानितां दैवाचे भोग । त्यांच्या निवारणाचे प्रयोग । केले पाहिजे गांवोगांवीं ॥७९॥
Similarly it is also essential to remove the superstition that the diseases like leprosy and tuberculosis are destined for those miserable sufferers. Now in every village, all experiments and efforts should be made to provide good medical care to the patients of these diseases and to cure them. ||79||

भंगलेल्या मानवी मूर्ति । यांच्या सेवेंतचि ईश्वरभक्ति । आर्तासि दिल्यावांचूनि शांति । मागतां मुक्ति मिळे कैसी ? ॥८०॥
The miserable people, who have lost their happiness and satisfaction in their lives and who have become the broken images of the humanity, should be given our services with love, sympathy & care. The real service to God lies in these enactments. Unless we bring back the peace and happiness of these miserables who are pining for it, how can we achieve our emancipation? ||80||

जीवनांतूनि जे जे उठले । त्यांशी सहृदयपणें पाहिजे भेटलें । अनाथांचिया सुखास्तव झटले । तेचि आवडले देवधर्मा ॥८१॥
We should meet all those ill fated miserables whose lives have been devastated and we should be very sympathetic for them. Those, who worked hard to make such orphans happy, are always liked & loved by God and the religion (i.e. the humanity.) ||81||

अंध पंगु मूक बधीर । अशक्त अपंग निराधार । या ईश्वरी चित्रां रंगविती सुंदर । ते ते थोर धर्मशील ॥८२॥
All those, who are blind, lame, dumb, deaf, weak, disabled and helpless, are the impaired images of the God. The personages who try to make these broken images of God happy and beautiful again are truly religious. ||82||

विधर्मी लोक हें कार्य करिती । म्हणोनि जनांची जडते प्रीति । किळस आळस आमुच्या चित्तीं । अधोगति आमुची ही ॥८३॥
The canvassors of the religions come from far off foreign countries and render all their good services to these miserable downtrodden and suffering multitudes. So people form liking and affection for them. We feel nausea and disgust in rendering our services to such needy sufferers and we have become idle in working for them. This is a great downfall of our nation and nationals. ||83||

सोडोनिया ऐसा स्वभाव । आपण सेवेसि अर्पावा जीवभाव । दलितसमाजा मानोनि देव । सेवा करावी हाचि धर्म ॥८४॥
Therefore, we must give up such attitude of disregarding towards the depressed and downtrodden sections of our society and offer our whole efforts to serve them from soul and mind. We should consider these downtrodden miserable masses as God. This is the real religion and real duty to the humanity. ||84||

हाचि धर्म संतीं आचरिला । जनीं जनार्दन ओळखिला । निर्लोभ प्रेमें सजविला । विश्वबगीचा ॥८५॥
All the great saints and holymen had followed this way of service to the humanity. They had always seen the Lord (janardan) in the masses of people and selflessly and desirelessly, they had rendered their services to make the whole human society happy. ||85||

धर्मावतार रामकृष्ण । जटेने झाडी अस्पृश्यांचें अंगण । एकनाथ केलें भोजन । कडे मिरवोन बाळ त्यांचें ॥८६॥
Shree Ramkrushna Paramhamsa was the incarnation of God. He used to sweep the courtyard of the untouchables with his long hair. Sant Eknaath carried the child of the untouchable individual on his waist. He fed the untouchable downtrodden poor people. ||86||

चैतन्य महाप्रभूने हृदयीं । आलिंगिले दलित, रोगीहि । गांधी येशूने तोषविले कुष्टदेही । सेवा करोनि ॥८७॥
Chaitanya Mahaaprabhu held the depressed and the patients in his embrace with love and affection. Mahatma Gandhi and Jesus Christ had nursed and served the lepers and satisfied them with their services. ||87||

विधवा अनाथ-अपंगसेवा । पैगंबरें मानिला पुण्यठेवा । जातिभेदाचा झुगारिला गवगवा । बुध्द गौतमाने ॥८८॥
Mohmmad Paigambar considered a great divine merit in rendering his services to the widows, orphans and the physically handicapped, disabled people. Goutam Bhuddha demolished the false pretensions of the discrimination in the different castes. ||88||

श्रीरामें शबरीचीं खादलीं बोरें । गुहका आलिंगिलें प्रेमभरें । मित्र केलीं आदिवासी वानरें । अहिल्येसि उध्दरिलें ॥८९॥
Lord Shreeram had eaten the jujube fruites, sampled by shabari. He embraced affectionately the adivasi Guhak who was the boatman. He uplifted the depraved Ahilya. He made friendship with the adivasi communities in the forest. ||89||

श्रीकृष्ण गोवळयांत नांदला । स्त्रीशूद्रांचा कैवारी झाला । जोबवतीशीं विवाह केला । आदिवासी जमातीच्या ॥९०॥
Lord Krishna grew up in the company of the milk-men and their kids. He became the espouser of the females and the shoodras. He got wedded with jambuwanti who belonged to the adivasi community. ||90||

भीष्माचिया वडिलाने । वरिलें कोळियाच्या कन्ये । ऐसीं शेकडो प्रमाणें । सापडती पूर्व ग्रंथीं ॥९१॥
Bhishma's father, King Shantanu had taken hand of satyavati, the daughter of the fisherman and married with her. In our Puraanas, we can find hundreds of such examples of virtuous services rendered by the great souls to the depressed and downtrodden multitudes. ||91||

सीता शकुंतला कर्ण कबीर । ऐसे अनाथ कन्यापुत्र । समाजें सांभाळितां झाले थोर । तैसेचि अपार ऋषिजन ॥९२॥
In our the then human societies, the great sages and seers had brought up the orphan boys and girls like Seeta, Shakuntala, Karna, Kabeer etc. They tended these orphan children lovingly as their real parents and initiated good and noble virtuous impressions upon them. So all these orphan children when grew up, they reached the highest state and respects in their life. ||92||

ज्ञानदेव नामदेवादि संतीं । आलिंगिलें दलित समाजाप्रति । किती प्रगटल्या भक्तमूर्ति । मागासलेल्यांत त्याकाळीं ॥९३॥
Saints like Dnyaandeva and Naamdeva held the depressed and backward multitudes lovingly and affectionately close to their hearts. So a lot of true, sincere and saintly devotees from all castes & communities of backward and depressed multitudes emerged up during that period. ||93||

संत चोखोबाचें सारें घर । झालें भक्तीचें मंदिर । उपेक्षिल्या समाजीं देवत्व थोर । देतां संस्कार प्रगटे तें ॥९४॥
The whole family of sant chokhoba had turned into the divine temples of devotion. Thus, if these neglected and disregarded people from the backward sections of the multitudes are initiated with proper and virtuous noble impressions, the great holy and divine personages can be produced from them. ||94||

सजन कसाई, रविदास चांभार । दादू पिंजारी, गोरा कुंभार । कान्होपात्रा, जनी, वंका महार । उदया अपार आले ऐसे ॥९५॥
From such backward, depressed and downtrodden multitudes, the great holy and divine saints like sajan kasai, Ravidas cobbler, Dadu pinjari, Gora kumbhar, kanhopatra, saint janabai, Banka mahar and a great number of saints like them had emerged up. ||95||

तैसेचि आजहि उदया येती । घरोघरीं नामांकित पुरुष-युवती । त्यासाठी केली पाहिजे उन्नति । गादलेल्या समाजांची ॥९६॥
Even today we can produce such holy saints and virtuous noble social workers from each and every house. For this achievement, the suffering multitude should be uplifted by providing them proper initiations of good virtues. ||96||

महात्मा गांधी, ज्योतिबा फुले । यांनी मर्म हें ओळखलें । दलितोन्नतीचें कार्य केलें । कर्तव्य आपुलें तेंचि असे ॥९७॥
The modern saints & holy men like Mahatma Gandhi and Jyotiba phule had understood this secret and had enacted with hard strenuous efforts for the upliftment and prosperity of the depressed and downtrodden masses. The same is the duty for us to enact now. ||97||

मानवें मानवा समान समजणें । परस्परां उन्नत करणें । संसारासि या आनंदें भरणें । हीच खरी धर्मसेवा ॥९८॥
The real and honest service to the religion (Duty of humanity) is to consider every human being as the human like ourselves, to make the development of each other and to fill this world with pleasure and happiness. ||98||

कोणी कोणास त्रासवूं नये । कोणी कोणास फसवूं नये । कोणी कोणास दुरावूं नये । आपुले म्हणावे सगळेचि ॥९९॥
None should trouble others. None should deceive others none should get avert from others. All humanbeings should be considered and treated as our own close relatives. ||99||

पाहाव्या त्यांच्या सुखसोयी । वागणूक सर्वांशी ठेवावी न्यायी । भेदभावना समूळ जाई । जीवन ऐसें निर्मावें ॥१००॥
All comforts and happiness and all conviniences should be provided equally to all human beings. Our behaviour with all others should be righteous and just. We should remove the differences & distinctions from their roots and create an ideal human life. ||100||

मग त्यांचा विश्वास जडे । त्यांना आपला स्वभाव आवडे । वळेल तुम्ही म्हणाल तिकडे । मन तयांचें ॥१०१॥
Then they will have a faith in you. They will like your sweet and noble temperament and nature. They will be ready to turn wherever you direct them to go and they will behave according to your advice. ||101||

हेचि आहे धर्मसेवा । करावी आपण धरोनि सदभावा । मागासल्या सर्वचि बांधवां । बंधु समजोनि शिकवावें ॥१०२॥
This is the true service to the duty of humanity (religion). All of us should render such service with good and noble intentions. We should educate all individuals belonging to backward classes and treat them as our brothers. ||102||

पडित रान हें उठवावें । फुलाफळांनी बहरूं द्यावें । आहारीं जाऊंच न द्यावें । कोणाचिया कोणा ॥१०३॥
All backward masses, depressed, downtroddens are like an uncuttivated land. Toiling on it, let us develop and cultivate it and enrich it with blossoms of flowers & fruits. Never allow anyone to fall prey to the selfish motives of any evil and wicked individuals. ||103||

परि अन्य धर्मांशीं वितंडावें । कोणी कोणाचे दोष मांडावे । हे स्वार्थबुध्दीचे वणवे । चेतवूं नयेत सेवकांनी ॥१०४॥
The social workers should avoid debates and arguments with the followers of other religions. They should not find faults with them. Because by such enactments, we set fire through our selfish attitude. The social workers should keep away from enacting such deeds. ||104||

आपुला पिता जरी वंद्य । तरी इतरांचा तो न होय निंद्य । हेंचि धर्माचें सूत्र आद्य । सर्व धर्मी समभावनेचें ॥१०५॥
We should surely hold our father in high esteem and adore him. But we should never hold the father of some other individual as reprovable. This is the first and the most important principle of the religion that we should hold a sense of equality for all religions. ||105||

ही दृष्टि सर्वांसीच द्यावी । समाजीं मानवता वाढवावी । म्हणजे धर्म-भेदांची भ्रांति गांवीं । उरणार नाही ॥१०६॥
This vision should be given to all so that a sense of humanity will grow in our human society. Then ignorance and delusions (confusions) regarding the basic differences in religions would not at all exist. ||106||

साधनांमाजीं उत्तम साधन । संस्कारें तयार करावें मन । सेवामार्गे मनीं घुसोन । सर्व लोकांच्या ॥१०७॥
You should enter into people's minds through your selfless services and initiate good and noble impressions upon their minds. This is the most excellent means to seek the prosperity of all. ||107||

कलापथक प्रवचन कीर्तन । तुंबडया पोवाडे पुराण । नाटकादि प्रत्येक साधन । याच कार्यीं योजावें ॥१०८॥
The programmes of kala pathak (group of artists), keertana, songs on the tumbadee (the instrument with one gourd, used by the gosavees), powaade gayan (ballad like songs in praise of heroes); reading and recitation of puranaas, dramas & plays etc. should be arranged with the only one object-the prosperity of the human society. ||108||

जें जें ज्यासि असेल ठावें । तें तें समाजा शिकवीत जावें । जीवजनास फायदे द्यावे । मानवधर्म म्हणोनि ॥१०९॥
Those who have mastery upon some arts or skills, should teach them to others. The benifits of good things should be distributed in all, considering it our duty to the humanity. ||109||

खरा धर्म जाणतील लोक । तरि अनेकांतहि पाहतील एक । मग न गडेल परकीयांची मेख । स्वार्थभावनेची ॥११०॥
People will then understand their real religion-i.e. their real duty towards the humanity. Then they will observe the one and only one truth pervading all. so the selfish motives of the foreign canvassors will never be fulfilled. ||110||

यासाठी भजन-संकीर्तन । उत्तम लोकशिक्षणाचें साधन । प्रपंच-परमार्थ धर्म-ज्ञान । शिकवावें संपूर्ण त्यांतूनि ॥१११॥
Bhajans, keertana are very effective means to educate common people so through these means, people should be educated by giving full knowledge about worldly life and spiritual enactments, religions & duty of humanity etc. ||111||

आपुल्या गांवचा कोणीं प्राणी । मुळीच न ठेवावा अज्ञानी । हीच खरी गांवाची बाणी । पुरवा झटूनि सेवकांनो ! ॥११२॥
O! Social workers! The promise of your village is that none in the village should remain ignorant and uneducated. You have to keep it and fulfil it by putting all your best efforts. ||112||

हेलावतां सदधर्माचा सागर । धर्मनद्या होतील एकाकार । मग कोठे धर्म धर्मान्तर ? द्या संस्कार ऐसे सर्वां ॥११३॥
When this ocean of the true religion of humanity gets swollen and tidal, then all religions titled with different names will become one in that united form of the ocean. Where will then arise the question of convertion? In this way, good initiations are to be impressed deeply upon the minds of all. ||113||

भ्रामक रूढयांच्या कल्पनांतून । वर येऊं द्या धर्मनिधान । त्यासाठी योजा भजनादि साधन । जागवा जन तुकडया म्हणे ॥११४॥
Sant Tukadojee maharaj says, "Bring up the valuable treasure of the divine knowledge about the real religion, i.e. the duty of all human beings towards the humanity. The masses should be brought up from the delusive and confounding ideas about the superstitions, customs, traditions, and rites & rituals. For this purpose, we should use all means like bhajan, poojan etc. Let us all awaken all the human beings. ||114||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । दलित सेवा कथिली येथ । एकोणतिसावा अध्याय संपूर्ण ॥११५॥
This Gramgeeta scripture has been consented by the Guru, shastras and the self-experiences. The twenty ninth chapter, dealing with the `Service to the downtrodden and depressed multitudes, is hereby concluded. ||115||