Thursday, February 28, 2013

Gram Geeta - Adhyay 2


धर्माध्ययन
(Study of Dharma) 
देवें निर्माण केली क्षिती । प्रजा वाढवी प्रजापति । मानवसमाज राहाया सुस्थितीं । धर्म सकळां निवेदिला ॥१॥
God created the earth, on which Brahma created human and other beings. for the proper and neat order of the human society Dharma (Duty) had been prescribed ||1||
’ धर्म ’ बोलावया शध्द एक । परि त्याचा विस्तार अलौकिक । लौकिक आणि पारमार्थिक । मिळोनिया ॥२॥
In speech Dharma seems to be a simple word, but in both worldly and spiritual relations, Dharma has a broad meaning (connotation) touching all aspects of life ||2||
अनेक प्राणी जेथे राहती । त्या सर्वांची राहावी सुस्थिती । समान समाधानाची गति । त्यास धर्म म्हणावें ॥३॥
`Dharma' means the regulated way of life where all living beings can live cohesively along with the human beings. It means that they all can have equal satisfaction. Then such way is called `Dharma' ||3||
आत्मरूपाची धारणा । सर्वांठायी समभावना । विश्वकुटुंब ऐशा आचरणा । धर्म म्हणावे निश्चयें ॥४॥
(i) `Dharma' means the conduct which is followed in life with a contention that Atmaswaroopa (the form of ownself) is pervaded every where. (ii) Dharma holds the contention that all are just like ourselves and it holds the same equal veasoning for all. (iii) It means treating the entive world as our home. Then it is termed as the Dharma. ||4||
आपुली साधावी उन्नति । सौख्य द्यावे इतरांप्रति । या उद्देशे जी जी संस्कृति । धर्म म्हणावे तिजलागी ॥५॥
In this direction, when the culture ( tradition ) holds the relation to make oneself prosper as well as to make others happy, it is termed as the Dharma. ||5||
परस्परांशी वागणूक । ज्यांत न्याय - नीति सम्यक । प्रत्येकांचे कर्तव्य चोख । धर्म ऐसें त्या नांव ॥६॥
Maintaining justice and morality with equality for each other, performing all social and practical duties of each other with honesty, have been termed as Dharma. ||6||
कोणाचा द्रोह न करून । करावा ऐहिक उत्कर्ष पूर्ण । साधावे आत्मसमाधान । हाचि बाणा धर्माचा ॥७॥
Without holding malice for anybody, one should acquire his economical and practical prosperity. He should try to maintain inner undisturbed peace with regular practice. This is the main object of the Dharma. ||7||
सर्वांस असावा संतोष । दुःख न व्हावें प्राणीमात्रास । याचा सक्रिय कराया अभ्यास । धर्मनीति बोलली ॥८॥
When active and actual efforts for serving others are made to maintain equal satisfaction for all and that too without hurting any big or small living being, then it is called as Dharmaneeti. ||8||
भिन्न लोकांची भिन्न कामें । मिळोनी पुरती जीवनकर्मे । असोत भिन्न गुण भिन्न नामें । परि सुख सर्वांचे सहकारीं ॥९॥
According to the different individual nature, each and every body possesses different qualities, temperaments, activities and titles. Yet all can have equal happiness and peace through the co-operation of each other ||9||
नको सत्तेचा बडगा त्यासि । नको दंडभय सत्कर्मासि । आपापले कर्म सर्वासि । धर्म शिकवी सर्वांगें ॥१०॥
(For such a noble work) All should try to render their legitimate duties honestly without yielding to anybody's pressure and without fear for fine or punishment. This is all the learning of Dharma. ||10||
धार्मिक त्यासचि म्हणावें । सत्तेवाचूनि वागे बरवें । स्वयें आपुल्याचि स्वभावें । समरस होई सर्वांशी ॥११॥
One, who maintains good conduct without yielding to any body's pressure and threatening and who maintains his behaviour excellent, who, with his casual temperament, shares the sufferings and happiness of all, can be called as the Dharmika ||11||
नको वैद्य अथवा डॉक्टर । आपणचि राहे आरोग्यतत्पर । नको वकील न्यायाधीश दंडधर । न्यायव्यवहार सहजचि ॥१२॥
If the daily routine is naturally hygienic, why can be there a need of a doctor or a physician ? similarly, if all dealings are based naturally upon justice and morality, the pleaders, justice and the administrators (executive) have noting to do? ||12||
नको धाक तरवारीचा । चुकीस्तव तळमळे आत्मा साचा । साक्ष देतो अंकुश देवाचा । अंतरामाजीं ॥१३॥
If the person feels repentance for some mistake or wrong committed by him, why should he have fear for the weapon ? For, there exists goad of god in every body's mind which stands as the witness for the truth and the lie. ||13||
ऐसें ज्याचे हृदयीं स्फुरण । तोचि खरा धर्मवान । बाह्य अवडंबर धर्मचिहन । तें तें गौण , धर्म नव्हे ॥१४॥
One, who bears this consciousness always awaken in his heart, is the true Dharmika. The outward apparel put on in the name of Dharma, carries no importance. Dress is merely a symbol and not truly the dharma. ||14||
शुध्द सात्विकता प्रकट करावी । लौकिकीं तीच जागवावी । आपुल्या चारित्र्याने सांभाळावी । सुव्यवस्था जगाची ॥१५॥
Manifesting the pure form of satwikata (Virtueousness, righteousness, simplicity and morality), sowing it into the society and awakening it, maintaining it in the sound set up of the world through one's good and noble conduct is the Dharma of the individual. ||15||
व्यक्तिधर्म , कुटुंबधर्म । समाजधर्म , गांवधर्म । बळकट होई राष्ट्र्धर्म । प्रगतिपथाचा ॥१६॥
In this way, Vyaktidharma (duty of the individual), Kutumba dharma (duty of the family), Samajdharma (the duty of the society), gavadharma (the duty of the village) and through all these, the rashtradharma (the duty of the nation) would become strong enough for our development. ||16||
व्यक्ति व्हावी कुटुंबपूरक । कुटुंब व्हावें समाजपोषक । तैसेंचि ग्राम व्हावें राष्ट्रसहाय़क । राष्ट्र विश्वाशांतिदायी ॥१७॥
To achieve this development (i) the individual should be helpful to the prosperity of the family (ii) the family should be helpful to the prosperity of society (iii) the society should be helpful to the prosperity of the village, (iv) the village should be helpful to the prosperity of the nation and (v) the nation will be helpful to the universal peace. ||17||
याकरितां जी जी रचना । तियेसि धर्म म्हणती जाणा । देशद्रोह अधार्मिकपणा । एकाच अर्थी ॥१८॥
The planned structure of such ordered development is called the Dharma contrariwise to this, that which creates unrest and dissatisfaction in the country, such an unfair conduct is called as Adharma. ||18||
मुख्य धर्माचें लक्षण । त्याग अहिंसा सत्य पूर्ण । अपरिग्रह ब्रम्हचर्य जाण । तारतम्ययुक्त ॥१९॥
Selfless sacrifice, refraining ourself from creating troubles to others, truthfulness, avoiding the collection of unwanted extra things, observing brahmacharya (celebacy) and the principals of ethics, which are to be followed from time to time with due discrimination, all these collectively are called the main Dharma. ||19||
निर्भयता शरीरश्रम । परस्परांशी अभेद प्रेम । पूरक व्हावया विद्या सत्कर्म । सकलांसाठी ॥२०॥
Holding no fear for anything (i) while following the noble path (ii) while offering our body in the service and hard work (ii) maintaining unity with love and harmony for eachother with our knowledge, arts and good deeds these factors help to make prosperous to each other. ||20||
सर्व विश्वची व्हावें सुखी । ही धर्माची दृष्टी नेटकी । ती आणावी सर्व गांवलोकीं । तरीच लाभ ॥२१॥
(And with all these) creating happiness and peace in the whole world is the pure and noble aim of the Dharma which people should follow through their moral behaviour. ||21||
विश्वाचा घटक देश । गांव हाचि देशाचा अंश । गांवाचा मूळपाया माणूस । त्यासि करावें धार्मिक ॥२२॥
Country is the part of this world. The village is a small part of the country. The baisc structure of the village is created through the conduct of people. Hence it is necessary to root deeply the dharma in man himself through his conduct. ||22||
व्यक्तिधर्म सर्वां कळावा । कुटुंबधर्म आचरणी यावा । ग्रामधर्म अंगी बाणावा । राष्ट्रधर्माच्या धारणेने ॥२३॥
All should understand their individual own duties. Prosperity of the family and then from family to the prosperity of the village should be achieved with the final aim to achieve the prosperity of the country. ||23||
व्यक्ति - व्यक्ति व्हावी धार्मिक । धर्म नव्हे एकांगी लटक । भौतिक आणि पारमार्थिक । विकास व्हावा सर्वांचा ॥२४॥
In this way each and every individual should try to become dharmika in all aspects. Dharma is not one sided. It is the principal of all round development. So through dharma, social, economical and spiritual development of all is to be achieved. ||24||
प्रत्येकासि शरीर , मन । वाणी , इंद्रियें , बुध्दि , प्राण । या सर्वांचें विकास साधन । तोचि धर्म ॥२५॥
Every body has his own body, mind, speech, organs, intellect and the praana. It is the true Dharma to develop all these aspects through the service by all. ||25||
ऐशा सदधर्माचें ज्ञान । आधी प्राप्त व्हावें सर्वांगीण । मगचि त्यासारिखे जीवन । जगतां येई या लोकीं ॥२६॥
In this way, progressive knowledge of the true Dharma in all its aspects should be achieved by all so that they can then live an ideal life in the world. ||26||
यासाठीच आश्रमव्यवस्था । पूर्वजांची उत्तम प्रथा । आरंभी मिळे धर्माची संथा । पुढे जीवन धर्ममय ॥२७॥
With this intention, our learned ancient Rishis and ancestors had devised a systematic structure of Gurukul ashram to impart the learning and practicing the dharma, obtaining the knowledge and training of the dharma in the very beginning of life, man can have his whole life imbibed with the dharma ||27||
मानव पशूयोनींतूनि आला । नराचा नारायण होणें त्याला । यासाठी संस्कार देऊनि सावरिला । क्रमाक्रमाने ॥२८॥
Man has evolved passing though eighty four laksha of yonees. (origin of beings). Now he has to develop from man to Narayana (God). So it is essential to initiate sliblime, moral and excellent rites upon him with proper and systemic order. ||28||
मानवाकडोनि जें जें घडतें । तें बरें - वाईट दोन्ही होतें । त्यांतूनि निवडावे लागतें । पापपुण्य ॥२९॥
Man performs both good and evil enactments. from these enactments it is to be decided what is sin and what is the divine merit (Punya) and then to choose the proper one from them. ||29||
त्यांचे सुधारोनि आचरण । द्यावें लागतें नवें वळण । जेणें आपलें करील उध्दरण । इतरां सहायक होऊनि ॥३०॥
It is therefore necessary to initiate good rites of good conduct upon the man to shape his life in an excellent form so that he can uplift himself as well as become helpful to others also ||30||
यासाठी धर्मे नेमिले संस्कार । आश्रम गोविले जीवनीं चार । आयुष्य कल्पूनि वर्षे शंभर । विभागलें ते उन्नतिस्तव ॥३१॥
Dharma has devised a regulated plan of initiating rites for this purpose. Considering that the life span of human is of a hundred years, dharma had divided it into four parts in the form of Aashramas so that man can achieve prosperity following the four stages of the ashramas. ||31||
मानवजीवनीं करितां पर्दापण । ब्रम्हचर्याश्रम लागे जाण । जो सर्व आश्रमांचें मूलस्थान । पाया म्हणावा जीवनाचा ॥३२॥
(According to this plan) the human life starts from the Brahmacharyaashrma. It is the foundation of all ashramaas. ||32||
ज्याचा ब्रह्मचर्याश्रम साधला । त्याचा पुढील काळ सुखी गेला । मग प्रत्येक आश्रम त्याला । उत्कर्षदायी होतसे ॥३३॥
(The beginning of the man's life is from the Brahmacharyaasharam) so if one follows the brahmacharyaashrma in an excellent way, his life through all the remaining three aashramas will become happy and prosperous. ||33||
या ब्रह्मचर्याश्रमचें साधन । चाले गर्भधारणेपासून । पोटांतचि असतां जीव पडोन । जतन करावा संस्कारें ॥३४॥
This Brahmacharyaasharma beging right from the moment the being comes into the existence in the womb of its mother . So it is very necessary for the mother to tend the embryo with well and pure rites and with her excellent behaviour. ||34||
संस्कार दुष्परिणामकारी । न पडावे आंतील गर्भावरि । म्हणोनी मातापित्यांनी सदाचारी । राहावे सदभावें ॥३५॥
The parents of the embryo must always behave with pure and pious conduct and noble and pure thoughts to avoid evil impact upon the embryo. ||35||
न करावें अश्लील भाषण । न बघावें दृष्य हीन । न राहावे व्यसनाधीन । दुर्गुणी अन्न न खावें ॥३६॥
They should not use obscene language and share the sensual and impure conversations and discussions. They must not see the disgusting obscene and passionate plays and films. They should not consume food which may grow evil propensity, desperation and vices ||36||
आहारविहार सात्विक पूर्ण । उत्तमगुणी चिंतन वाचन । न ऐकावे शॄंगारगाय़न । गर्भवतीस घेवोनि ॥३७॥
All conduct, thoughts, diet, reading, recitation, meditation of the parent must be pure and full of satwika (pure and pious) virtues. Similarly the pregnant female must be taken to see the erotic and amorous consorts which may develop evil thoughts and create impure passions. ||37||
येथोनि पाहिजे जतन केलें । पुढे मूल जन्मासि आलें । तेव्हापासूनि संस्कार घडले । पाहिजेत सत्कर्माचे ॥३८॥
The embryo should be tended and protected with good and proper care since the conceiving of pregnancy and when the child is born, it should be inititated with noble excellent deeds and rites. ||38||
घरीं पुत्ररत्न जन्मलें । कांही दिवस त्याचें कौतुक केलें । परि जन पुढे पाहूं लागले । कर्तव्य तयाचें ॥३९॥
When the child is born, all people around it marvel and admire it but further they are all watchful about what the child enacts, and how he behaves. ||39||
मुलगा काय खेळणें खेळतो । काय बघतो कोठे जातो । कैसा बोलतो चालतो गातो । पाहती जन ॥४०॥
People critically watch him how and what he enacts, where and what he plays, how he walks and speaks and what kind of songs he sings etc. in his childhood. ||40||
मुलास जैसें कळों लागलें । तैसें त्यास सांभाळणें अवश्य झालें । त्याचे समोर न पाहिजे बोलिले । दुर्विषय कोणीं ॥४१॥
Day by day the child grows understanding and consciousness. It is very essential to take care of him in this period. Nobody should speak disgusting, vulgar and obscene things in his presence. ||41||
त्यावरि उत्तम संस्कार घडावे । म्हणोनीच व्रतबंधादि बरवे । शिकवावे पाठ करोनि घ्यावे । उत्तम विषय ॥४२॥
Mounjibandhana (the rite of sacred thread ceremony) is a rite to initiate an excellent impact upon the child. As soon as this mounjibandhan rite is initiated, he should be made to read and recite the sacred and holy subjects of Dharma. ||42||
मग जो तो त्यासि म्हणे । काय रे ! केलें की नाही वाचणे ? कैसा फिरतोसि रानेंवनें । वेडया - पिशांसारिखा ? ॥४३॥
(Otherwise) Everybody will ask him, "Boy! why are you roaming in woods and forests like mad man and insane person ? why don't you read & write ?" ||43||
तुज नाही का संस्कार । घडावया सदगुणी व्यवहार ? काय करिती पालक चतुर ? लक्ष नाही तुझ्यावरि ॥४४॥
"Hasn't your father provided you proper learning to become virtuous, dutiful, noble, thoughtful and well conversant with good behaviour ? Your father is a wise person, yet why doesn't he pay good attention to you? ||44||
सांगितली नाही का स्नानसंध्या । स्मरावयासि जगदवंद्या ? नमस्कारिलें नाहीस का प्रतिपाद्यां । सकाळींसायंकाळी जाऊनि ? ॥४५॥
"Hasn't your father asked you to go to mediate and remember God? Hasn't he asked you to perform services and offer prayers in the morning and evening to that Director of this universe (and perform snaana-sandhya i.e. taking bath and practicing the rites)?" ||45||
मग का फिरतोसि रानावना ? कैसा होशील शहाणा ? उपदेश देती ऐसा , सदगुणा । वाढवाया जन थोर ॥४६॥
"Boy! how can you become wise if you go on wandering aimlessly in the woods and forests?" In this way, the great and wise elderly men would always advise him to become virtueous, clever and excellent. ||46||
घडावया उत्तम संस्कार मायबाप शिकविती सदाचार । व्हावया उत्तम गुणी चतुर । मोठेपणी ॥४७॥
Parents of the child teach and train him in the ways of good practices, good behavior to initiate excellent rites and impressions upon him so that, when he grows up he should become virtuous & clever. ||47||
आठवर्षांचें आंतचि त्याला । पाहिजे उपनयन संस्कार केला । तोहि नको रूढीचा बांधला । नाटक नुसतें बटूचें ॥४८॥
The upanayana (rite of sacred thread ceremony) must be initiated upon the child before he attains his eight year of age. Of course, it means the beginning of his learning. This upanayana rite must not become an empty show or a drama just to follow the tradition of the family. ||48||
उपनयन म्हणजे विद्येचें व्रत । ब्रह्मचर्याश्रमाची सुरुवात । गुरुजवळी करणें समर्पित । जीवन त्याचें घडवावय़ा ॥४९॥
The true meaning and purpose of the upanayana rite is to make a beginning of child's learning and regarding Brahmacharya rigidly abiding by necessary rules. So by offering the child to the ideal Guru (Master) his life is to be shaped and moulded into noble and excellent moral character. ||49||
तोहि गुरु असावा ब्रह्मचारी । अथवा वानप्रस्थ तरी । त्याने घ्यावी काळजी पुरी । मुलांचिया ब्रह्मचर्याची ॥५०॥
The Guru (Master) of the child must be either a Brahmachaari or a vaanaprasthee. (Vaanaprasthi - means who becomes desireless and gets detached from his householder's life and offer his service to the society). Such Guru should take full care to maintain and regard Brahmacharya by the child very strictly and rigidly. ||50||
त्याचें राहणें खाणें पिणें । खेळ खेळणें ग्रंथ वाचणे । लक्ष ठेवावें आचार्याने । मनोरंजनादिकावरि ॥५१॥
For this, Guru should strictly observe and keep a watch upon eating, drinking, behaving, playing, reading and recitation, enjoyment and recreation etc. during the whole day practical behaviour. ||51||
जरा चुकलिया चुकतचि जातें । मग सावरेना कांही केल्य़ा तें । इंद्रियां वळण जैसे लागतें । तैसेंचि होतें जन्मभरि ॥५२॥
(This is very necessary ) Because if anyting goes wrong in the beginning and is neglected, his organs would get inured to those wrong and evil habits and further that will become a permanent habit in his life. ||52||
म्हणूनि गुरुआश्रमीं नियम । प्रत्येक आचरणी संयम । छात्रालयी हीच उत्तम । दॄष्टी असावी सर्वत्र ॥५३॥
Therefore in Gurukul aashramas, each and every act of behaviour is strictly regulated and controlled with rigid discipline. The same controlling and disciplined view must be maintained in all boarding houses and hostels of the pupils. ||53||
मुलगा अभ्यासा लागला । कीं सात्विक खाणें असावें त्याला । खारट आंबट तिखट मसाला । देऊं नये भोजनीं ॥५४॥
When the boy joins the school, his diet should not be enriched with salty, sour, pungent and tasty spices, He should be given simple and satwika food in his meals ||54||
चमचमीत चुरचुरीत । अति मधुर तळीव पदार्थ । अथवा रुक्ष कृत्रिम मिश्रित । भोजनासि न द्यावें ॥५५॥
His meals should not contain very sweet, fried, vapid, unnaturally tasty, attractive and alluring in looking and savory food items. ||55||
साधें ताजे अन्न द्यावें । वेळेवरि झोपवावें जागवावें । झोपतां जागतां जवळी नसावें । स्पर्शणारें कोणी ॥५६॥
His food should be very simple, moderate and fresh. He should be given food at the right and regular times. He should be made to go to bed at the regular time and should get up early in the morning. Whether he is sleeping or awaken, none other should be so close touching him. (Everybody should have a separate bed.) ||56||
कराया लावावें प्रातर्ध्यान । सांयकाळीं प्रार्थना पूर्ण । झोपतां जागतां चिंतन । आदर्श महापुरूषांचें ॥५७॥
He should be made to contemplate in the morning and offer prayers in the evening and before sleeping. When he gets up early in the morning, he should remember the magnanious and ideal great personages ||57||
नित्य नियमें उषःपान । सुर्यनमस्कार आसन । पोहणें आणि निंबसेवन । आरोग्यदायी जें सोपें ॥५८॥
There are very easy rules for maintaining good health and hygiene; such as drinking fresh and cold water early in the morning, offering prostrates to the sun, practising aasanas, eating neem leaves as they are very helpful for hygiene and swimming regularly. ||58||
शीतजलें करवावें स्नान । सकाळीं रानींवनीं गमन । करवावें नेहमी पठणपाठण । चारित्र्यवंतांचें ॥५९॥
He should have cold water bath. Then he should go for a morning walk. He should read and study the biographies of noble and magnanimous great and ideal personages. ||59||
शौकिन राहणी वर्जावी । सुगंधी अत्तरें फुलेंहि त्यजावीं । कोणी बाल न ठेवी तेल न लावी । ऐसें करावें ॥६०॥
He should avoid over fashionable and pompus style. He should avoid using scents and flowers. He should not keep long hair and comb it every now and then. Such simple atmosphere should prevail in the ashramaas. ||60||
बघूं न द्यावें दर्पणीं तोंड । वाढूं न द्यावें पोषाखाचें बंड । पान बिडी चहाचे थोतांड । सर्वतोपरी वर्जावें ॥६१॥
He should avoid looking into the mirror, keeping a stock of different dresses and form habits of smoking bidi, drinking tea, chewing paan etc. ||61||
कोणीहि न घ्यावे मादक द्रव्य । तोंडी नसावें नाटकीं काव्य । समजावूनि द्यावें सेव्यासेव्य । उपवासहि करवावा ॥६२॥
He should never have intoxicant things and drugs. Nobody should be found singing film songs or songs from plays. Well consideration should be given about what are the good esculents and which are not good to eat. He should also be made to observe fast on some day or days in a week. ||62||
कराया सांगावें आपुलें काम । दुसर्‍यासाठीहि परिश्रम । शिकवावें बंधुभगिनी - प्रेम । सेवाधर्म शिकवावा ॥६३॥
He should be asked to perform his duties honestly by himself. He should be taught to help others by rendering hard work. Similarly, he should be taught to have brotherly and sisterly love for others as well as to serve others as his duty. ||63||
बसवूं नये मुलींसह शिक्षणीं । तेथे संमिश्र नाटकें कोठोनि ? स्त्रैणांसंगती शृंगारगायनी । क्षणभरीहि बसों न द्यावें ॥६४॥
While learning; boys, and girls should not be seated together. This will avoid their unfair dramatic activities. Children must not be allowed to stay with vulgar and dirty people even for a moment. ||64||
मुलाचें वय जसजसें वाढे । तोडावे स्त्रियाचें संबंध गाढे । नेहमी चरित्रवंतांचे धडे । द्यावेत तयासि ॥६५॥
As the boy grows up, his contact with females should be controlled and curtailed. He should always be taught the biographies of ideal noble personages who are baring moral character. ||65||
विवाहादि कार्ये न दाखवावीं । शॄंगारकाव्यें न शिकवावीं । व्यायामदंगलीं खेळवावी । मुले निर्भयत्वें ॥६६॥
The children should be kept away even from the wedding ceremony. They should not be taught and encouraged to sing amorous and exciting songs. They should be freely and fearlessly involved in performing exercises and participating the games and sport competitions. ||66||
अश्लीलता कोठेहि न दिसावी । दिनचर्या आदर्श असावी । सकाळीं सायंकाळी द्यावीं । बौध्दिकें ब्रह्मचर्याची ॥६७॥
Their daily routine should be so ideal that there should not be slightest scope for vulgarity and dirty activities. Every morning and evening they should be given convincing lessons about the importance of observing brahmacharya. ||67||
सांगावे ब्रह्मचर्याचें महिमान । ब्रह्मचर्याचा उद्देश कोण । काय सेविल्या होतें रक्षण । ब्रह्मचर्याचें ॥६८॥
They should be made fullly conversant by convincing teaching about the importance of maintaining bramhacharya, the aim of brahmacharya, food and drinks essential for protecting brahmacharya and the exercises necessary to maintain brahmacharya. ||69||
ब्रह्मचर्य म्हणजे ब्रह्माचरण । ब्रह्मतेजाचें साधन । विद्याप्राप्तीचें वर्तन । वीर्यरक्षण ब्रह्मचर्य ॥६९॥
Brahamacharya means the practising of comprehensive Brahmatatwa. (Principal of Brahmaacharya) It means to create Brahmateja (Splendour and vigour of Brahman). It means protecting semen for achieving knowledge. ||69||
ब्रह्मचर्यासमान कोण । जगीं महत्त्वाचें साधन ? जो ब्रह्मचर्य करी पालन । तो देवासमान होतसे ॥७०॥
Throughout the world, there is no other successful means as the brahamacharya is. One, who will observe brahmacharya, would certainly become the hero in action and divine as God. ||70||
रिध्दिसिध्दी त्याच्या दासी । देव धांवती त्याच्या हांकेसि । सूर्यासमान कांति तयासि । लाभतसे निरोगी ॥७१॥
Then all accomplishments and treasures in the world would get as his faithful servants. Even God also acts according to his words. The body of the Brahmachari becomes brilliant and healthy like the sun. ||71||
भीष्मचा व्रतनिश्चय । कार्तिकेयाचें चातुर्य । शुकाचा ज्ञानयोग निर्भय । लाभे ब्रह्मचर्याने ॥७२॥
Following bramhacharya, one can create in him (i) the firm resoluteness like Bhishma to live throughout his life by observing bramhacharya (ii) divine skill of kartikswami in fighting wars and (iii) shuka's fearless dnyanayoga for achieving the Brahman. ||72||
अवधूताची दृष्टी विशाल । हनुमंताचे महाबल । ब्रह्मचारी पावे महाचपल । वज्रदेह ॥७३॥
(iv) The pervasive consciousness of lord dattatraya for the Guru (v) the unlimited power and strength of Hanumant to lift up the Dronagiri mountain, all such exceptional feats can be acquired by following Brahmacharya. Brahmacharya creates extreme activeness, ability and toughness as well as the strenght of vajra (the weapon of lord Indra). ||73||
सर्व बळांत वीर्यबळ । वीर्य नाही तो दरिद्री दुर्बळ । रोगांचिया मुखींचा कवळ । नेहमी होतो ॥७४॥
The most excellent of all the powers in the world is the power of semen. One who doesn't preserve the power of semen will always become weak and live like a beggar. He will easily fall pray to diseases. ||74||
ज्याने वीर्य सांभाळलें । यश तयासि माळ घाले । वीर्य क्षीण होतां मॄत्युने केले । शिकार त्यासि ॥७५॥
He, who maintains and preserves semen abiding to the necessary rules and regulations, always achieves victory anywhere. Death is ready to take a morsel of him, who, very frequently, ejects his semen. ||75||
वीर्यअंगी आहे ओज । वीर्याअंगी नवें तेज । वीर्याअंगी आरोग्यबीज । बुध्दिसामर्थ्यहि ॥७६॥
Semen possesses vigour and brilliance. It possesses new splendour. It creates preventive power on a large scale to fight against all diseases and it offers the power of intellect. Person holding such semen is blessed with excellent talent. ||76||
ऐका वीर्य कैसें बनतें । चाळीस शेर अन्न पचतें । त्याचें एक शेर रक्त होतें । वीर्य त्याचें दोन तोळे ॥७७॥
Let us now see how this semen is formed in human body. When forty kilograms of food is consumed and digested a kilogram of blood is prouced. Out of the blood formed so, about two tolas (an old measure of weight ) semen is formed from it. ||77||
पुरुष रोज एक शेर जेवला । तरी एक महिना तीस शेरांला । त्यांत दीड तोळा उपजला । वीर्यरसबिंदु ॥७८॥
Suppose a person consumes one kilogram of food everyday. Thus he consumes thirty kilograms food in a month. After forty two days from digesting this food, semen is produced from it. ||78||
तो नष्ट होय एका क्षणीं । केवढी थोर केली हानि ! द्रव्य मिळविलें कष्ट करोनि । केली धुळधाणी हौसेने ॥७९॥
(At the moment of ejaculataion) about one and half tola of the semen is thrown out from our body. What a great loss is this? It is like wasting hard earned money in a moment on useless enjoyment. ||79||
ब्रह्मचारी पतन पावला । महिन्याची कमाई खोवतो क्षणाला । केवढा हा तोटा झाला । आयुष्याचा ? ॥८०॥
Brahamachari looses a month's earining in a moment, when falls down from brahmacharya. (when ejaculates semen). There might be no greater loss of life other than this. ||80||
सातां दिशा अन्नरस होई । तो साता दिसां रक्तपण घेई । रक्तामधूनि मांस होई । थोडें थोडें ॥८१॥
The consumed food takes seven days to produce the digested Juice. This juice produces blood after seven days. Then follows an order of processing of forming flesh from blood. ||81||
त्यांतूनि मेद आणि हाडें ।साता दिसां मज्जा वाढे । मग वीर्य निपजे थोडथोडें । सप्ताहानंतरी ॥८२॥
Then in the course of time, fat, bones, marrow and after all, semen is produced in a very little quantity. ||82||
बेचाळीस दिवसानंतर । वीर्य शुक्रधातु शक्तिकर । त्यासि किती प्रयास दिवसरात्र । अन्नखर्च कितीतरी ॥८३॥
In this way, the consumed food produces veeryadhaatoo (sperm) after forty two days. Imagine, how much food is to be consumed and howmany hard efforts are to be done for this whole process. ||83||
तें अमोल वीर्य देहातील रत्न । ज्यावरि देहाचें जीवन । ते आरोग्यदायी अमृतकण । तेज वाढे रोमरोमीं ॥८४॥
Remember, this veerya dhaatu (sperm) is the most excellent and precious jewel in our body. The whole life and vigour of the body depends upon it. It grows splendor in every hair to hair throughout our body. ||84||
म्हणून यासि सांभाळावे । ओज सामर्थ्य वाढवावें । सूर्यचंद्रापरी शोभावें । ब्रह्मचर्याने ॥८५॥
This is the reason why one must maintain and preserve the semen strictly with firm determination. And in doing so one can grow lustrou, vigour and can shine brightly like the sun and the moon. He gets adorned in the world. ||85||
ऐसें शिकवावें बाळां तरुणां । बौध्दिक द्यावें सर्व जना । बुध्दि बनतां वेळ लागेना । जीवन आदर्श व्हावया ॥८६॥
Hence the childeren and the youths should be provided with excellent reasoning intellect. Once they have acquired such an excellent intellect, their ideal life automatically takes a start. ||86||
गुरुजनीं ऐसे द्यावेत धडे । आपुला आदर्श ठेवोनि पुढे । विद्यार्थी तयार होतां चहूकडे । राष्ट्र होई तेजस्वी ॥८७॥
Keeping their whole life highly ideal, the gurus should present the example of their ideal life before their pupils and impart them practical learning so that their ideals could come and imbibe in to the behaviour of the pupils. If all pupils are prepared in such a way every where, certainly, the country would shine gloriously at the highest peak of its prosperity. ||87||
चोवीस वर्षे ऐसीं गेलीं । त्याची जीवन - सफलता झाली । गृहस्थपणें गुढी उभारली । सत्कार्याची त्यापुढे ॥८८॥
If the first twenty four years of age are spent in following such a regulated and disciplined routine behaviour by maintaining brahamacharya and in acquiring the practical and active self dependant learning, we can say that the boy has achieved a pious start for entering into gruhasthrashaama (the stage of house-holder). ||88||
ब्रह्मचारी घे गृहस्थपण । शंभर वर्षे जगे तयाचें संतान । रोगराई दुबळेपण । तया न बाधे सर्वथा ॥८९॥
When such brahmachari enters into his gruhasthaashrama, the off-springs, that he produces will never be unhappy, weak and powerless. They will be healthy, strong and will live a hundred year's happy life. ||89||
यानेच गांव होईल आदर्श । बलवान बनेल सर्व देश । मानवासमाजाचा उत्कर्ष । होईल सर्वतोपरी ॥९०॥
(Like an individual) this rule is applicable to the village also. By practicing so, the village will become ideal and thus the whole country will become strong and powerful. This gurukul system of education is the only way to achieve the all around progress and development of the human society. ||90||
हें साधाया पहिला उपक्रम । पाहिजे ब्रह्मचर्याश्रम । जेणें प्रजा होई कार्यक्षम । स्वतःसाठी तैसी राष्ट्रासाठी ॥९१॥
To bring this ideal into concrete and practical form, it is essential to initiate the brahmacharya-dharma from the very beginning of life. Then only the future generation will become strong and powerful to get themselves prosper and able to develop the country as well. ||91||
राष्ट्रासाठी जीवन बनविणें । त्यासि चारित्र्ययोग संपादणे । आरोग्यबल शरीरीं राखणें । ब्रह्मचर्यायोगें ॥९२॥
Before starting to offer to the cause of the development of the nation, every individual should first make his own life ideal and moulded with noble and moral conduct. With the splendour of brahmacharya he should make his body strong, sturdy and healthy. ||92||
परस्परांत प्रेम राखणें । समाजाकरितां तत्पर होणें । त्यासाठीहि आधी जीवन बनविणे । हाचि पाया आवश्यक ॥९३॥
It is necessary to have a strong foundation of one's own ideal life before starting to extract his services for the welfare of the society. In doing so, all should maintain love and affection for each other. ||93||
जे हे नियम मुलांसाठी । तीच मुलींकरितां रहाटी । वयाचीच मुख्य़ विषमता पोटी । राही तयांच्या ॥९४॥
The rules for the education of girls are the same as applicable to the boys. The only main factor needs some more consideration and it is the age limit of the girls. ||94||
भारतीं झाल्या ब्रह्मचारिणी । विद्यासंपन्न तेजस्विनी । त्यांचे आश्रम स्वतंत्र स्थानी । आदर्शरूप ॥९५॥
In Bharat, many female bramhacharinees had born in the past. They did have their own aasharamaas but those aashramas were settled separately at different places. Those brahmacharinees have been highly intellectual and dominent. ||95||
जोंवरि हे होते आश्रम । तोंवरि राष्ट्र बलवान उत्तम । वाढूनि व्यसनें विषयप्रेम । पतन झाले समाजाचें ॥९६॥
So long as this Gurukul Aaashram system was in force in our country, it was strong, rich in power and vigour, glorious and happy. Today, this system has been completely vanished. Now liking for the sensual worldly enjoyments have developed everywhere and yielding to drugs and addicts has brought the downfall of the society. ||96||
धर्माचा पाया विद्यार्थीधर्म । तयासाठी ब्रह्मचर्याश्रम । त्यानेच जीवन होईल उत्तम । व्यक्तीचें आणि राष्ट्राचें ॥९७॥
Vidyarthidharma ( the duty of the pupil ) is the root foundation of dharma. The provision of brahmacharya was mainly devised for this. The life of an individual and the life of the country will become happy and glorious only by seeking this brahmacharyaashrama. ||97||
म्हणोनि साधा या व्रतनियमाला । असेचि आश्रम काढा गांवाला । शिकवा आपुल्या भावी पिढीला । लक्ष देऊनि मित्रहो ! ॥९८॥
Friends! I very strongly propose to set up and run the system of Gurukul aashram in every village to maintain the rites and rules of brahmacharyaashram and to pay careful attention to make the future generation enriched with noble character by providing them moral and disciplined education. ||98||
मी हें जाणतो मागील वर्म । त्याकाळीं सुलभ श्रध्दा संयम । तैसे आज करितां आश्रम । कठीण जाईल गांवासि ॥९९॥
In the past, living in the pure, pious and regulated atmosphere of the gurukul ashramas, the virtues like faith, self control could have been easily, casually and naturally acquired and imbibed. I also understand and realise that the re-establishing of this old gurukul system will be surely difficult today as it would be thought to be outdated in the beginning. ||99||
उपभोग सकलांचे वाढले । राहणीमाजीं अंतर पडलें । सभोवताली तार चढले । विषयसतारीचे ॥१००॥
This systme will be felt odd and impractical because we all have created our needs extremely more than our real requirements. The life style in the past and that at present has completely changed. Today's atmosphere has been fully occupied by the harsh and impure airs of carnal and sensual enjoyments. ||100||
मुलींचें विद्यालय अलग नाही । विधवाहि शृंगाराविण न राही । धाक कोणाचा कोणाहि । उरला दिसेना ॥१०१॥
Today girls don't have separate schools. There are common mixed schools for both boys and girls. Widows, who are expected to live pious simpleand pure life, sacrificing all the worldly pleasures and enjoyments, are now living a luxurious life and are freely enjoying all pleasure. None has fear or hesitation for such uncontrolled behaviour. ||101||
नटवेष घुसले जीवनीं । भुलविलें चित्रपट - कादंबर्‍यांनी । अध्यापक तोचि विलासी व्यसनी । शॄंगारकाव्य शिकवितो ॥१०२॥
Fashionable and goudy style of living has become a prime need of life today. Romantic films and novels which carry the same sensual theme in them have greatly fascinated and enchanted the younger generation. The teacher, who is expected to impart moral and ideal lessons to the youngsters has himself become addict and luxurious. He now teaches his pupils the disgusting aromatic uncounted vulgar subjects. ||102||
रस्तोरस्तीं खाद्य पेयें । वैभवशाली विद्यालयें । चैन हेंच जणू जीवन ध्येय । कोणीं सोय लावावी कोणा ? ॥१०३॥
Lot of food and drink stalls are set up along the roads and streets; selling unhygienic and licentious food and drink items. The schools and colleges have become the rich places providing luxurious enjoyments. The only aim of life is supposed to have maximum enjoyment and pleasures. Who is there now to care for providing ideal and moral guidance to our future generation? ||103||
ऐसे वातावरण जरी असलें । तरी ह्रदयवंताने पाहिजे सुधारलें । आपुलें गांव बिघडू दिलें । ऐसे न करावें सुज्ञाने ॥१०४॥
Though the atmosphere today has been so polluted with such lust for luxurious and carnal enjoyments, It is the duty of the wise and sensible persons to protect our village from such impure and deteriorating, condition. They should try hard to make improvement with due affection for their village. ||104||
नियमित मुलांचें वर्तन । नियमित ठेवावें खानपान । नियमित ब्रह्मचर्याचें पालन । घडलेंच पाहिजे ॥१०५॥
A regulated plan should be implemented so that the daily routine of the children, their eating and drinking would be rigidly followed by them according to the rules of health and hygiene. They will strictly follow the rules of brahmacharya. ||105||
सर्व भुक्तिमुक्तिसि कारण । असे ब्रह्मचर्य धर्मज्ञान । म्हणोनि विनवितों श्रोतेजन । इकडे दुर्लक्ष न व्हावें ॥१०६॥
The knowledge of brahmacharya is the only requirement to seek devotion, spiritual knowledge and the sublime aim of human life. So I humbly request all my listeners not to neglect it and not to take it so easy. ||106||
ऐसे साधाल जेवढयापरीं । संतान बळकट होई संसारीं । गांवाचे स्वास्थ वाढेल निर्धारीं । तुकडया म्हणे ॥१०७॥
The more you try hard in this regard, the more powerful and strong will be the future generation in their life. Accordingly, the village will also become healthy and happy (says the vandaniya- maharaj). ||107||
इति श्री ग्रामगीता ग्रंथ । गुरू - शास्त्र - स्वानुभव - समंत । धर्म ब्रह्मचर्य निवेदिले येथ । दुसरा अध्याय संपूर्ण ॥१०८॥
With this, the second chapter of this shree Graamgeeta, describing the law of brahmacharya, which scripture is well consented which is well consented by Guru-shastra and self experience is hereby concluded. ||108||

Sunday, February 24, 2013

Gram Geeta - Adhyay 1

देवदर्शन
DEVADARSHANA (Manifestation Of God)

ॐ नमोजी विश्वचालका ! जगदवंद्या ब्रह्मांडनायका ! एकचि असोनि अनेकां । भासशी विश्वरूपी ॥१॥
O ! The Director of the universe in the form of AUM (ß) and its adorable Master! I prostrate before you. You are the Only one, but you appear as many in the form of the universe. ||1||

आपणचि झाला धराधर । उरला भरोनि महीवर । अणुरेणूंतूनी करशी संचार । विश्वनाटक नटावया ॥२॥
You are the sustainer of the world. You pervade it, and yet you are left beyond it. You fill in the every particle of the cosmos to enact its play. ||2||

आपणचि मंदिर , मूर्ति , पूजारी । आपणचि पुष्पें होऊनि पूजा करी । आपणचि देवरूपें अंतरी । पावे भक्तां ॥३॥
You are the temple, the idol in it, its worship and the worshiper and the flowers for worshiping too. You manifest as God in the hearts of the devotees. ||3|

गणेश , शारदा आणि सदगुरू । आपणचि भक्तकामकल्पतरू । देवदेवता नारद तुंबरू । आपणचि जाहला ॥४॥ You yourself have become Ganesh, Shaarada, Sadguru and the Gods and the Goddess; Who are like the wish - fulfilling tree, offering gladly and easily to the devotees, the fruit of their devotion. You have also become Naarad and Tumbaroo etc. ||4||

नाना चातुर्यकला - व्यापें । आपणचि गाये नाचे आलापे । प्रसन्न होऊनि आपणचि सोपें । भक्तिफळ दावी ॥५॥
Your devotees try to please you with their arts like music and dance, with their adroitness and enactments. But in fact, you have displayed yourself in the form of these devotees. ||5||

गुरूशिष्य एकाच स्थळीचे । भिन्न नाहीत पाहतां मुळींचे । सुखसंवाद चालती भिन्नतत्वाचे । रंग रंगणी आणावया ॥६॥
Though you yourself are Guru (Master) and the Shishya (disciple) in their origin, these two different forms appear separate only to enlarge the bliss in their conversation. ||6||

 हें जयाचिया अनुभवा आलें । त्याचे जन्ममरणदुःख संपले । आत्मस्वरूप मूळचें भलें । ओळखलें म्हणोनिया ॥७॥
When the self proved unity of the original self of these forms is understood and experienced by one, his sufferings of birth and death are ended forever. ||7||

त्यासि नाही उरला भ्रम । विश्व आपणासह झाले ब्रह्म । तो जे जे करील तें तें कर्म । पूजाच तुझी ईश्वरा ! ॥८॥
As all his delusions are entirely vanished, the whole universe alongwith himself appears to him as Brahma. So all his enactments become the form of worship to you. ||8||

तुझ्या शक्तीची ही पूर्णावलि । अजूनि नाही जीवाभावांत शिरली । म्हणोनीच अज्ञानदशा उरली । आम्हांपाशी ॥९॥
O God ! This power of your perfection has not yet penetrated and spread into us, So the ignorance still prevails. ||9||

जेव्हां तुझे दर्शन घडे । उघडतीं विशाल ज्ञानाची कवडें । मग मी - तूं - पणाचे पोवाडे । कोठचे तेथे ? ॥१०॥
At the moment of your Divine Manifestation, all the doors of knowledge get wide opened and the consciousness (of duality as) of ' I ' and ' You ' is completely vanished. ||10||

ज्यासि तुझें दर्शन घडलें । त्यास कैंचे परके राहिले ? । सर्व विश्वचि झालें आपुलें । दिव्यपणीं ॥११॥
And when one feels the divine consciousness of the whole universe as nothing but his own self, who can be a stranger and unknown for him? ||11||

परि आम्ही वंचित दर्शनासि । परसुखें आनंद कुठला आम्हांसि ? आपुल्या स्वार्थे अल्पसंतोषी । मानतो स्वर्ग ॥१२॥
But we have been deprived of your undivided manifestation. And so, we can't feel our happiness in the happiness of others. We find the heaven of pleasure only in our mean selfishness. ||12||

दुसर्‍याची उणीव पाहतां हसणें । दुसर्‍याची आपत्ति पाहून पळणें । दुसर्‍याचें वैभव देखोनि जळणें । होतें ऐसें ॥१३॥
When we find faults, sufferings and calamities of others, instead of trying to ward and remove them off, we make a fun of them, laugh at them and run away from them. We are jealous of the glory and prosperity of others ||13||

कष्टासाठी कोणी मरो । प्रतिष्ठेसाठी आम्हीच उरों । लोभासाठी कुणाहि स्मरों । होतें ऐसें ॥१४॥
We admire our own status at the cost of labour and toiling of others and we take pride upon it. We hold feet of even evils also through our avarice. We have such a meanness in us because of our own selfish beingness. ||14||

हें जेव्हां अनुभवा आलें । तेव्हाच ’ अल्पज्ञ आम्ही ’ कळलें । म्हणोनि तुझ्या नामी वेधलें । चित्त सर्वतोपरी ॥१५॥
When we vividly realised that we bear little knowledge instead of bearing pervasiveness, O God ! then our innerself has wholely turned to your divine ' NAAMA'. ||15||

दुजा कोणा शरण जावें । तरी सर्वांगीण शक्ति केंवि पावें ? एकेकाचे चरण धरावे । तरी वेळ जीवा फावेना ॥१६॥
O God ! You are the only centre of all the faculties of power. That divine power can't be achieved by surrendering ourselves to anybody. We have no enough time available to surrender to innumerable individuals to acquire all your faculties of powers. ||16||

उजेडाकरितां काजवे धरावे । भुललिया मार्गी परतों जावें । तेथे स्वसंवेद्य कैसे व्हावें । निर्भयपणे ? ॥१७॥ Besides; to return to our forgotten way, though we try to have the light of hundreds of fire- flies, how can your self-knowledgeable form be achieved so casually by us? ||17||

तारकेवरि दृष्टि धरली । तीचि स्वयें क्षणांत उडाली । तैसी गति होईल आमुची भली । विशाल मार्गी ॥१८॥
The support of others on this vast extensive way will prove as deceitful as the faintly sparkling light of a starlet diminishing in a moment. ||18||

तूंची खरा निश्चयी अविनाशी । कधीकाळांही न ढळशी । सर्व गुणज्ञान तुझेपाशी । हवे ते ते लाभती ॥१९॥
In fact, You are the one and only one, always existent, eternal, immovable and self illuminating sun, possessing all knowledge, qualities powers and accomplishments. ||19||

यासीच पाहिजे सूर्यकिरण । अनेक मार्ग दिसती दूरून । अनुभवया आपुलें चिंतन । ध्येय - प्राप्तिरूपाने ॥२०॥
In that your divine light, the seeker can see vividly so many ways for achieving his goal through self contemplation and that too near, close, or in front of him. ||20||

सुर्य जैसा नभी उगवला । अंधकाराचा नाश झाला । तैसा तूं हृदयीं प्रकटला । जीव झाला विश्वव्यापी ॥२१॥
As soon as the sun rises in the sky, all darkness in the world vanishes away. Similarly, as soon as you appear in the heart of the devotee, the ignorance of the being vanishes away and he becomes the occupant of the whole universe. ||21||

चंद्राचे किरण व्यापलें । चकोरचित्त प्रसन्न झालें । तैसे तू आपुलेंसें केलें । मग पळाले ताप सारे ॥२२॥
When the moon beams pervade the skies the 'Chakora' (a kind of bird) becomes blissful. Similarly, at the touch of your divine knowledge, all the three kinds of the troubles of the being get lost and he becomes happy. ||22||
(Note :- According to our Vedant philosophy, the being has to suffer three kinds of troubles. (i) Adhyatmik - i.e. all physical troubles such as all kinds of diseases, pains, gisorders, physical defects and deformities etc. (ii) Adhi bhoutik - i.e. troubles created by surrounding people, animals, punishments given by rulers etc. accidents, attacks and bites by beasts, animals and all likewise troubles. (iii) Adhidaivik :- Floods, epidemics, storms, calamities, impact of evil powers and evil spirits etc.)

जोंवरि पंचानन नाही दिसला । तोंवरि अतिगर्व जंबुकाला । तैसा तुझा प्रकाश नाही पडला । तोंवरि ग्रासती विकारशत्रु ॥२३॥
As long as the jackal does not come across the lion, it can carry the pretension as the bravest. Similarly, as long as your knowledge does not emerge in the mind, all those distorting and disturbing enemies ( passions and attachment ) devour the being. But when the being seeks your divine knowledge, all his disturbing enemies become powerless and harmless. ||23|| [Note : According to Bharatiya Philosophy the being's six enemies are (i) kaam- i.e. desire, (ii) krodha- i.e. anger, (iii) mada i.e. pride, (iv) matsara - i.e.- jealosy, (v) Dambha i.e. hypocrisy and (vi) moha i.e. infatuation, which cause the downfall of the man.]

सूर्ये जीवन देता आपुलें । कमल जैसें हसले फुललें । तैसें तुझ्या दर्शनानें झाले । कॄपापात्र जीवांचें ॥२४॥
Receiving the life-force from the sun-rays, the lotus flower fully opens and smiles, Similarly, the being gets blossomed at the touch of your divine knowledge. ||24||

राजहंसें चोंच पुरवितां । पाणीदुधाची होय भिन्नता । तैसें तुझें ज्ञान स्पर्शे चित्ता । दोष - निर्दोषता उमगे ॥२५॥
The bill of the swan separates milk away from water. Similarly, the touch of your divine knowledge makes the mind understand what is right and what is wrong. ||25||

अति काळोखीं वीज कडाडे । दुरावला गडी दृष्टीस पडे। तैसी तुझ्या दर्शनप्रतापें घडे । शांतिप्राप्ति ॥२६॥
The moment the lightning flashes, the missing friend again becomes parent. Similarly, the impact of your appearance brings divine supreme peace in the being. ||26||

अज्ञानामुळे विकार माजती । अज्ञानेंचि लाभते कुसंगति । अज्ञानानेच दुरावते प्राप्ति । सत्यस्वरूप देवाची ॥२७॥
Association with evil companions, through sheer ignorance leads one to his downfall. Passions grow forceful. So he can't seek the God in his truthful self-form. ||27||

तुझे दर्शन म्हणजे ज्ञान । अंतरंगात आनंदभान । वस्तु भरोनी पूर्णपण । तुझ्या ठायी ॥२८॥
So the knowledge is indispensable. Knowledge itself is your manifestation, due to which all pervasive and blissful form of God, experiential to the heart can be achieved. O God ! it is your form of perfection which has occupied entirely all the living and non-living things. ||28||

म्हणोनी हे ज्ञानसमुद्रा ! पूर्णकलात्मक आत्मचंद्रा ! सर्वांगविकासा स्वर्गमुनींद्रा ! कृपा करी आम्हांवरी ॥२९॥
Therefore, O the ocean of divine knowledge | O full phased moon of your self-form ! O the ideal of alround total expansion ! O our heavenly Sadguru ! kindly bless us. ||29||

जीवांचें दारिद्र्य द्याया निवारून । एक तूंचि आहेसि संपन्न । म्हणोनी आलों तुझ्या शरण । सर्वज्ञा आदिपुरूषा ॥३०॥ 
O, The original form ! Omniscient God! You are one and the only one true, glorious and magnificent force to ward off the destitution of the least knowing beings. So we have come in total surrender to you. ||30||

होतों तुझेचि परि दुरावलों । ठायींच असोनि भुललो । मृगजळास पाणी समजोनि धांवलों । हरिणापरी ॥३१॥
O God ! basically we belong to you only. But we have been departed from you. Though we are close to you, we have forgotten you. Like the deer, we have been rushing after the mirage with the hope of happiness. ||31||

सुकलिया नदीसि पाहूनि । त्रस्त होती पिपासू प्राणी । भरतें येतां जाती आनंदूनि । तैसेंचि करी आम्हांसि ॥३२॥ The thirsty soul suffers extreme agonies finding the river dry. But when it finds the river flooded, the agonised soul becomes blissful. Let our condition also be like that happy contented soul. ||32||

कोवळे अंकुर भूमीवरि फुटले । जेथे मंदशीतल वर्षा चाले । त्यापरीच समाधान झालें । आर्त जीवांचें तवकृपें ॥३३॥
Mild, cold light shower of rains creates pleasant impact upon the tender and just shot up sprouts, similarly the troubled beings get peace and happiness by the shower of your divine grace. ||33||

ऐसें व्हावयासि करतों प्रार्थना । तन्मय करोनी जीवप्राणा । भिन्न उरोंचि नये वाटे मना । व्हावें लवणा - समुद्रापरी ॥३४॥
Pining to become so, we are offering our heartful prayers, collecting all our soul and life. It is the goal of our life to become one with you like salt, which gets absorbed in the sea and becomes one with it. ||34||

यांत असती किती अडथळे । आकुंचित केलें अज्ञान - मळें । परि तुझ्या विशालतेचें चिंतन बळें । करील मोकळें आम्हांसि ॥३५॥
Due to the muck produced by ignorance, we have become narrow minded. Hence so many stumbling blocks and bars have come in our way to get ourselves absorbed and to become one with you. But we are sure, these ties, bonds and bars would be severed by the constant and concentrated meditation of your all pervasiveness. ||35||

आम्ही कितीहि दडलों पडलों तरी । तुझें लक्ष उडत्या घारीपरी । निवडोनि काढी अज्ञानाबाहेरी । सुख सर्वतोपरीं द्यावयासि ॥३६॥
The kite files at the high altitude in the sky but always keeps its off-spring in its cautious sight. O God ! in the same way do have for us, your same divine affection. We may have been hidden or fallen, you will surely draw us up from our downfall and make us fully satisfied & happy. ||36||

भुललिया वत्सा गाय हंबरे । पक्षिणी अंडांभवती फिरे । तान्हुल्या माय काम करितांहि सावरे । आपुलेंचि म्हणोनि ॥३७॥
The cow moos for its missing calf. The female bird whirls round its ignorant off springs. While attending to several household duties; mother rushes tends and cares for her child. ||37||

भिंगोटी अळीसि गोंजारी । निज्यध्यासें आपणासमान करी । तैसा देव भक्तालागी घरी । साधनजाळें पसरोनि ॥३८॥
The caterpillar carassess the grub, makes it to contemplate on its form constantly and turns it into a caterpillar like itself similarly; God also spreads a net of spiritual practices in the life of his devotees and tends them by himself thorough his affectionate attachment for them. ||38||

ऐसें हें प्रत्यक्षचि घडे । जीव आर्त होतां मार्ग सापडे । मार्गे चालतां साक्षात्कार जोडे । व्यापक देवदर्शनाचा ॥३९॥
One who extremely yearns to happen so for him, can have a direct route; and following it, he can have mainfestation of the universal form, in all humanity. And finally he can have that manifestation of all occupant God. ||39||

हें जाणोनि करितों प्रार्थना । पूर्ण व्हावया मानवांची आरधाना । विश्वरूप पहाया देवदर्शना । आलों चरणां निर्धारें ॥४०॥
In this way the devotion of the man should reach the perfection and he should seek the manifestation of the universal form, So we are offering our sincere prayers at your feet. ||40||

तूं व्यापक सर्वांतरात्मा । सत्यज्ञानानंद निष्कामा । तैसेंचि होणें ह्रदयें आम्हां । तरीच होय तुझी भक्ति ॥४१॥ You are in the all pervasive form of satya (truth) dnyaana (knowledge) and anand (bliss). You are the desireless and you are all occupant. When we try to become alike through our sincere heart and soul then it would be our true devotion for God. [ Because the true devotee (bhakta ) is undivided (avibhakta) from the form of God.] ||41||

म्हणोनि आमुची बुध्दि विशाल करी । कर्म करावया भूलोकावरि । आयुष्य दे शतक निर्धारीं । जीवों आम्ही विश्वसेवे ॥४२॥
So, O God ! make our intellect extensive and pervasive and allow us to live for hundred years to render our duties towards the service to the universe. ||42||

पुण्यक्षेत्र पंढरपुरी । बैसलों असतां चंद्रभागेतिरीं । स्फुरूं लागली ऐसी अंतरी । विश्वाकार वॄत्ति ॥४३॥
While I was sitting on the bank of the holy river the chandrabhaaga, which is the holy field of devotional inspiration to the saints, a strange indignation of my individual identity changed into the form of the whole universe and started to spring up spontaneously in my mind. ||43||

तेथे दृष्टांत होई अदभूत । कासया करावी विश्वाची मात ? प्रथम ग्रामगीताचि हातांत । घ्यावी म्हणे ॥४४॥
Then the divine assignation aroused in my mind and I began to think that instead of dreaming about upliftment of the world, it's better to consider about the upliftment of the village & to produce 'Graamgeeta' for it. ||44||

विश्व ओळखावें आपणावरून । आपणचि विश्वघटक जाण । व्यक्तिपासूनि कुटुंब निर्माण । कुटुंबापुढे समाज आपुला ॥४५॥
It is the basic principal 'PINDI TE BRAHMAANDI', which means, what exits in the being (Pindi) that all also exists in the entire universe (Brahmaandi). According to this principle, the original constituent of this universe is the ' man'. The family and the society take a form from the man in due course ||45||

समाजापुढे ग्राम आहे । ग्रामापुढे देश राहे । देश मिळोनि ब्रह्मांड होय । गतीगतीने जवळ तें ॥४६॥
When such the societies come together, a village comes into being ; such innmeral villages form a nation. And all such nations together have formed this world. ||46||

मानवमात्रांचे प्रथम माहेर । आपुलें गांव त्यांतील घर । यांतूनि प्रगति करीत सुंदर । पुढें जावे विश्वाच्या ॥४७॥
If we think with a broad and comprehensive view, we can understand that the village only is the home of man. This world can be reformed in improved state only by seeking the total development of the villages. ||47||

प्रथम पाया मानव - वर्तन । यास करावें उत्तम करावें जतन । गांव करावें सर्वांगपूर्ण । आदर्श चित्र विश्वाचें ॥४८॥
The ideal of the developed world can be brought in reality only through the all round development of the villages. But first of all, ( before this), It is necessary that the individual should become ideal by himself through his virtuous and noble behavior. ||48||

गांव हा विश्वाचा नकाशा । गांवावरून देशाची परीक्षा । गांवचि भंगतां अवदशा । येईल देशा ॥४९॥
The ideal of the progressive nation can appear through the ideals of the villages. The downfall and the deterioration of the village will prove the penury of the country and it will bring misery to the country. ||49||

आकारें पॄथ्वी असो विशाल । नद्यापर्वतांनी महाप्रबल । परि आमुचें गांवचि मूल । घटक विशाल पॄथ्वीचा ॥५०॥
The tremendous vastness of the earth appears far expansive due to the rivers and mountains on it. But a small village is the basic constituent of the earth. ||50||

गांवचि जरि उत्तम नसलें । तरि देशाचें भवितव्य ढासळलें । ऐसें मानावें जाणत्याने भलें । ह्रदयामाजीं ॥५१॥
The wise knowledgeable persons should always bear in their minds that if the village gets deteriorated, the future of the country will become miserable and fateful. ||51||

गांवाच्या प्रसन्नतेंत संत प्रसन्न । विश्व प्रसन्न , देव प्रसन्न । सर्वाआधी मन प्रसन्न । करावयाचे आपुलें ॥५२॥
If the people in the village are delighted with happiness and satisfaction, the saints, the country and the whole universe also will be blissful and pleasant. But first, all must seek the bliss and satisfaction of their own minds. ||52||

हें ओळखाया ज्ञान व्हावें । ज्ञान अनुभवासि आणावें । मगचि सुख संपादावें । विश्वरूप - दर्शनाचें ॥५३॥
To create this consciousness of blissful world, knowledge is very essential. That knowledge must come in the conduct of everybody. Then only we can achieve the divine pleasure of the manifestation of universal form of God. ||53||

जाणावें ग्राम हेंचि मंदिर । ग्रामांतील जन सर्वेश्वर । सेवा हेचि पूजा समग्र । हाचि विचार निवेदावा ॥५४॥
To execute this practice, the village is to be held as the temple, the villagers as the God and service rendered to them with devotion is the worshiping. This is real kind of devotion. All should understand it. ||54||

यासाठी करावा ग्रंथ प्रारंभ । आचरण - ज्ञान मूळारंभ । सक्रियतेचा मूळस्तंभ । उभारावा ॥५५॥
So, (I thought) it will be better to start writing such a scripture which will help in acquiring knowledge and by concrete continued practical activities, a sound, and firm foundation of this mission can be set up. ||55||

ऐसा ऐकिला मधुर आवाज । भीमेतरी असता सहज । तैसाचि वंदिला पंढरीराज । ध्यानरूपाने ॥५६॥
I heard this sweet sponteneous inner voice through my mind. Considering it to be the divine assignation, I bowed down to lord pandurnag in the universal form, and through my meditation I offered my humble salutations to him. ||56||

केलें साधुसंतांचें चिंतन । करावया ग्रामाचें पुनर्निर्माण । नवीन कांहीच न सांगेन । जुनेंचि देणें देवाचें ॥५७॥
I devotedly and humbly remembered the great selfless saints and sages for recreating the renovation and restructuring the village. I contemplated upon this because whatever I am going to convey through this scripture would be the divine gift of the blessing of God in the form of the noble thoughts and excellent volitions of those saints and sages. ||57||

संतमहंतांनी कथन केलें । परि तें पुढे विपर्यस्त झालें । मानवा - मानवांत खंड पाडले । पाखंडयांनी ॥५८॥
So far, since past, whatever noble thoughts and virtueous advices were conveyed by all the saints and sages for the welfare and betterment of the people have been destorted by drawing adverse conclusions and interpretation with selfish motivations by the truthless evil individuals. They had created rift and divisions in the village. ||58||

विशालता गेली मानवांची । रचना केली जातिपंथांची । कामाची होती ती कायमची । विभागणी माथीं बैसली ॥५९॥
The original broad mindedness in the mankind has been lost and different groups and divisions in the form of castes and sects have come into existence. The plan of distribution of labour which was established for the sound and systematic set up and administration of the village was then imposed upon the society permanently in the form of castes which was wrongly based upon the traditional lineage. ||59||

 सेवेसाठी पंथ - मंडळ । ते जनाशी वितंडायाचे झाले खेळ । असोनि एकचि गोपाळ । लढले जैसे यादवांपरी ॥६०॥
In the past, the Gopaalas (Cow-keepers), who had been living very happily and lovingly had got penetrated with the evil feelings of malice, hatered and jealousy among them. They got vanished by fighting intestine warfare with each other. The same intestestine warfare has again developed among the sects and groups which were formed for the better interest of the people. ||60||

 हें व्दैत जावें निघोन । म्हणूनि सेवा आरंभावी आपण । ऐसा संकल्प दृढ धरोन । ग्रंथ केला सदभावें ॥६१॥
To root out this discriminative attitude and tendency of duality and to bring a new spirit and new life in the village, I have started to write this scripture with the aim in sight to offer my humble service ( in the form of the book ) to the people. ||61||

 आपुल्यापरी काम घ्यावे । जैसें जयासि साधेल बरवें । उत्तमचि करित जावें । ईश्वरगुरूसि स्मरोनी ॥६२॥
Let us take in hands whatever enactments and activities we can perform in casual manner, but with idealistic view. Let us remember our well experienced and self - realised Guru and God and continue to extract our duties and activities with firm determination and to do our best. ||62||

 वाडःमयी सेवा सेवाचि जाण । जेणें मार्गी लागती जन । जन तितुका जनार्दन । जाणूनि कार्य करावें ॥६३॥
Accordingly, I have decided to compile such a practicable scripture by which, people will find a right and noble path to follow. I have held the common people (Janata) as the God (Janaardana) and decided to offer my services in the form of this scripture. ||63||

 जें जें आपणासि कळतें । तें तें सांगावे सकळातें । आपुलेचि म्हणोनि जन ते । मायबाप ॥६४॥
I have decided to narrate my thoughts about the upliftment and betterment of the village, which I have understood through my constant contemplation, and to put in the form of this scripture for the people in the rural areas. ||64||

 सांगणाराचि हुशार झाला । ऐकणारा वाया गेला । ऐसा समज ज्याने केला। बुडाला तो अहंकारें ॥६५॥
While narrating so, if through pride and ego, a discrimination is held in our mind that only the narrater is the wisest and the most erudite and all the listeners are ignorant simpletons, then it will result in the downfall of them. ||65||

 सर्वचि ऐकतील ऐसें नाही। यासि आहे मागील ग्वाही । म्हणोनि सेवा खंडों द्यावी । ऐसें नाही उचित ॥६६॥
It is not expected that all will listen to it and take it by heart. In the past innumerable saints and sages had constantly narrated such moral and generous advices for the betterment of the people, but how many people paid attention to it and brought it in their practical behavior ? The calamitous horrible condition of the society is the conspicuous evidence of it. But it would not be better to lose heart and give up the pure and virtuous service to impart right and indispensable knowledge to the people. ||66||

 आत्मसंतोषाकारणें । विश्वसेवेच्या प्रेरणेने । ग्रंथ रचिले सहृदयपणें । थोर जनांनी ॥६७॥
The great learned wise and erudite individuals in the past, have produced most magnificent books and volumes through their pure minds and souls. Their literary services in the form of their sacred scriptures were for their self-satisfaction on one hand and yearning for the upliftment and welfare of the mankind on the other hand. ||67||

कांही सांगती वेश्वाची कहाणी । कांही बोलती देश लक्षूनि । आपण सांगावी ग्रामावरूनि । ग्राम - गीता ॥६८॥
In their books and scriptures, some had narrated knowledge about the universe. Some had told about the country. But I have decided to speak upon the village through this Graama-geeta, as, the village is the foundation of the Universe. ||68||

कृष्णगीता रामगीता । हंसगीता हनुमंतगीता । शिवगीता अवधूतगीता । कथिल्या कोणीं ॥६९॥
गुरूगीता गणेशगीता । पांडवगीता भगवदगीता । देवगीता देवीगीता । सर्व झाल्या ॥ ७०॥
All these saints, sages and wise writers had produced their books and scriptures (adding the word ' Geeta' as the suffix to the adviser) such as Krishnageeta, Ramgeeta, Hansageeta, Hanumantgeeta, Shivageeta, Awadhootgeeta. ||69|| Gurugeeta, Ganeshgeeta, Pandavageeta, Bhagadwatgeeta, Devageeta, Devigeeta and so on. ||70||

 सर्वांचा एकचि सार । शुध्द करावे हॄदय - मंदिर । सुखी करावें चराचर । तरिच पावे सदगति ॥७१॥
The essence of all these geetas is ' One can attain the final goal of his life which is the supreme state of par excellence and salvation, by giving more and more happiness to all the living beings, and to make one's mind the purest temple. ||71||

 ’ विश्वब्रम्ह ’ बोलत गेला । सभोंवती समाज दुःखी बुडाला । ग्रामसेवाहि न कळे ज्याला । त्याचें ज्ञान व्यर्थचि ॥७२॥
When the whole society is being singed by sorrows, sufferings and indigence, if somebody goes on continuously repeating 'Sarvabrahma (All in the world is the Brahma) then his oral wordly knowledge of ' Brahma' is a meaningless and vain verbose ||72||

 वनीं तीर्थी फिरोनी आला । आपुला गांव नाही सुधारला । तो कैसा म्हणावा महाभला । एकटाचि ? ॥७३॥
Or if somebody connives at the deterioration of his village and has come visiting many holy places and through the woods for his own self-upliftment, how can he be considered as the wise? ||73||

 संतांचें ऐसेंचि वचन । आपण तरला तें नव्हे उध्दरण । लोकांस लावी सन्मार्ग पूर्ण । तोचि तरला पूर्णपणें ॥७४॥
In fact all the saints had unanimously stated ' One who leads and directs people on to the right and virtuous path can only gets his own upliftment and salvation' (Aapana tarala te navhe nawala, kula uddhareela sakalaanche - means, it is not surprising if somebody seeks his self-redemption. If he redempts the family of all, then it is a wonder) ||74||

 ठेवोनिया संतांवरि विश्वास । हाचि धरिला मनीं निजध्यास । आरंभ केला ग्रामगीतेस । आपुल्यापरी सेवाभावें ॥७५॥
Having full faith upon the holy words of the saints and with firm determination to serve, I have started to write this Graamageeta scripture with as much intelligence as I possess. ||75||

 माझी मला साक्ष आहे । मी ग्रंथकर्ता विध्दान नोहे । परि धान्यराशींत आपुले पोहे । टाकावे वाटती ॥७६॥
I am writing this book, so I am the producer of this scripture. But I do realise that I can't claim to be the wise, learned and talented as the writer. But it is my humble submission to drop some grains of my loving rice into the piles of the divine gift of the blessing of God. ||76||

 देव प्रेमाचा भुकेला । न पाही जातपात अथवा कला । साधाभोळाहि उध्दरिला । ऐसा लौकिक तयाचा ॥७७॥
I know this also, that the Great-God is hungry of love from his true devotees. He never looks to the caste and tribe, art and skills or beauty and ugliness of the devotee. It is his fame and glory that he uplifts even the most simple common man, who is desireless, and sincerely loving him. ||77||

 देव सौंदर्याचा भोक्ता असता । तरि कुब्जेवरि कां प्रसन्न होता ? देव जरि वैभवचि इच्छिता । तरि विदुराघरीं कां धावे ? ॥७८॥
Had the God been hungry of beauty, why would he have made a hunch backed ugly woman as his chief-queen? Had he been the lover of wealth and gloriousness, why would he have rushed to the poor vidoora in stead of enjoying the rich and luxurious arrangements which the wealthy kourawaas had kept ready to offer him? ||78||

 देवा कलाकौशल्याचि रूचे । तरि कां वेड पेंध्यावाकुडयाचें ? मीपण जिरवी ब्रम्हदेवाचें । तेथे पांडित्य काय करी ? ॥७९॥
Had God the liking for art and skills, how could he have gone mad ofter the ugly shapeless ' Pendyaa' and the cowboys like him? When God had subdued the pride of even Brahmadeva, how can he be attracted and enchanted by the pedantry and wisdom? ||79||

 ऐसे देवाचे गोडवे । सांगावे तें कमीच पडावें । म्हणोनि आपुल्यापरीं चिंतावे । कार्यं करावे भक्तीने ॥८०॥ 
In this manner, one may go on elaborating and describing the merits of God endlessly. It will always be insufficient. So one should try to contemplate upon God as much as be can and devotionaly keep attending to his duties. ||80|| 

आपुला विश्वास जैशापरी । तैसी करावी चाकरी । येथे बोलायची उरी । आहे सर्वांलागोनि ॥८१॥
Whatever work, which we believe in, should be rendered with due consideration that it is our humble and sincere service to God. Each one has a full scope here to think and to choose the work and the field, he is interested in. ||81||

 आपणासि देवापायी समर्पावें । विश्वी विश्वाकार व्हावें । पहावें तैसे बोधीत जावें । जीवांलागी ॥८२॥
Let us totally surrender to God and offer our own self to him. Let us become one with this universe. Let us seek the self experience and let us convey our divine experience imparting in the form of knowledge to other individuals. ||82|| 

ऐसे धरोनी मानसीं । आरंभ केला ग्रामगीतेसि । प्रार्थूनिया संतमहंतासि । आशीर्वाद घेतला ॥८३॥
Keeping this in mind, I have started writing this Graamageeta but before putting it into my words, I have offered my humble and sincere prayers to all saints and seers who are the divine form of God and I have begged for their divine blessing. ||83||

 संतमहात्मांचें हृदगत । देवाला शुभ सृष्टिसंकेत । विशद कराया सरळभाषेंत सुखसंवाद आरंभिला ॥८४॥
(Vandaniya maharaj says), In this Gramgeeta, I am starting to put in a very simple and very lucid version, in sweet conversational manner (i) the innermost consciousness of the saints and great spirits for the welfare of human beings and (ii) the satya sankalpa (true volition) of God for creating this natural phenomenon in the form of this live universe ||84|| NOTE : According to vedas and upanishadas, there was nothing except the conscious less, subtle, eternal Brahma. A spontaneous volition (Ekoham bahusyaama) ' I am the only one and now manifesting in innumerable multiform' - This satyasankalpa came into existence in the form of this universe and all living and nonliving beings in it.)

 येथे श्रोतीं विचारिलें । ग्रामगीतेप्रति लिहीणे झालें । त्यांत संतदेव कासया घातले । स्तुतिस्तोत्रें गौरवूनि ? ॥८५॥
The listeners, asked, "What was the propriety and reason to remember first the saints and God, to give them importance and to offer them the Graamgeeta? ||85||

 आपुले गांव उन्नत करावे । सकल लोक हांती घ्यावें । यासि देवाचे गोडवे । गावेत कासयासि ? ॥८६॥
When you can achieve the ideal reformation of the village by seeking the co-operation of all the village people, why should then you give undue importance to God (before writing the book)? ||86||

 काय देव न म्हणतां काम नोहे ? संता न भजतां वाया जाय ? आशीर्वाद न घेतां येतो क्षय । सत्कार्यासि ? ॥८७॥
Do you think that such noble and sublime work can't be done successfully unless God is remembered before starting it ? or do you think without offering prayers to the saints such work goes to dust ? It is true that without their blessings our noble mission gets destroyed? ||87||

 कासयासि मध्यस्थता ? उगीच देवधर्मांची कथा । करवी सर्व आपण गाथा । मारावी माथां देवाच्या ॥८८॥
When you yourself are writing the scripture, why should it be then imposed upon God's head ? why do you feel the necessity of God and Dharma as the intermediary for your literature? || 88 ||

 ऐसे देवावरि विश्वासूनि । लोक झालेत दुबळे मनीं । गांव भिके लागलें याच गुणीं । सोडा ’ देव देव ’ बोलणे ॥८९॥
People have become weak, dependent and drone, and have turned to beggary by such blind faith upon God and Dharma. So, atleast you, now must give up this rattling of ' Devadeva' (repeating the name of God) ||89|| 

तुमचें म्हणणे मीं ऐकलें । लोक पराधीन आळसी झाले । परि देवाने ऐसें सांगितले । कोठे आहे ? ॥९०॥
(Maharaja's reply) I have attentively listened to your doubts and views. It is true that people have become dependent upon others and drones. But tell me, where had God advised people to become so? ||90||

 अहो ! देवचि ऐसा नाही झाला । मग सांगेल कैसा इतरांला ? हा तों विपर्यास केला । भित्र्या आळसी लोकांनी ॥९१॥
Friends! God himself has never become and never used to be drone and dependent upon others. How would he then ask others to become so? It is those cowards and drones who had adversely twisted the matters and drawn adverse interpretations and conclusions. ||91||

 ज्यासि करणें नको कांही । त्याने द्यावे देवाची ग्वाही । आपुलीं पापें लपवावीं सर्वही । पाठीमागे ॥९२॥
Those, who don't want to put themselves to any such noble and good work, on the contrary, who want to screen all their misdeeds and evil acts, should produce or quote the witness of God. ||92||

 लोकांत वाढवावा भ्रम । आपुले चुकवावेत श्रम । देवाचिया नामें चालवावें कुकर्म । त्यांनीच समाज बुडविला ॥९३॥
These people allure and fascinate other people and shirk their duties. they do a lot of evil enactments and wrong deeds in the name of God. Such evil wrong doers have brought the society to the downfall & state of deterioration. ||93||

 म्हणोनि मी तैसे न सांगेन । येथे जें केलें देवस्मरण । तें भित्रे आळसी कराया जन ।नाही जाणा निर्धारें ॥९४॥
So I will never present such harmful and perilous ideas and thoughts before people. Kindly bear this into your minds firmly and with full faith, moreover very determinently. I have prior remembered God not at all to make people cowards and drones ||94||

 देव म्हणजे कर्तव्यशूर । न्यायनीतीचें माहेर । क्रांतीकार्याचे दिव्य निर्झर । अग्रसर जगामाजीं ॥९५॥
God is motherly home of the dutiful heroism and justice, and morality. God is hero in action. In accodance with the demands of time and circumstances, God becomes a live spring to bring the social revolution in the nature. ||95||

 देव म्हणजे अतिमानव । मानवाचा आदर्श गौरव । त्यांचे कार्य ध्यानीं राहो । फूर्ति यावया पुढिलांसि ॥९६॥
God is the most excellent form of super human. He is the most precious ideal of the mankind. I have remembered the name of God taking into consideration the sublime and divine performances and these performances were not enacted by him as God, but he did them in the form of the most excellent and magnificent human being. It will prove to be the motivation and inspiration to the futrue generations. ||96||

 येथे मुख्य देवाचें व्याख्यान । नाही केलें यथार्थ पूर्ण। देवासि पुरूषोत्तम समजून । वागा म्हणालों सर्वाना ॥९७॥
By this, I don't mean to describe God mainly and meaningfully as God. I have described him only to comprehend his sublime performance as the most excellent perfection of the human being (Purushottama), so that we all can try to follow him and bring his significant performance in our duties and activities also. ||97|| 

मुख्य देवाचें आरंभी स्मरण । त्यांतहि त्याचें एकेक लक्षण । तेंच साधकासि व्हावे साधन । म्हणोनिया आठविलें ॥९८॥
Thus, in the preamble of my scripture, a meaningful description of God and his remarkably enormous and magnificent performance has been widely elaborated with the sincere intention that the seeker should use each property of that divine power into his own duties and practices. ||98||

 चला विशालतेच्या मार्गी । जे गेले ते तरले जगीं । भरोनि दिली अंतरंगीं । हीच कीर्ती भाविकांच्या ॥९९॥
I have tried to fill in this greatness of God in the minds of the devotees as described in the quotation, "Proceed on the broad, vast and noble path." Those, who had gone on this path could seek their resource for their salvation. ||99||

 मित्रहो ! गांव व्हावें स्वयंपूर्ण । सर्व प्रकारें आदर्शवान । म्हणोनीच घेतलें आशीर्वचन । पूर्वजांचें ॥१००॥
Friends! I have sought the blessings of the saints and the great spirits with the intention and hope that the village can become self-sufficient in all respects and aspects in ideas and self - dependent ||100||

 आशीर्वाद म्हणजे त्यांचें वचन । ऐकोनि घ्यावें देऊनि श्रवण । त्या फळवावें कार्य करोन । यासि आशीर्वाद बोलती ॥१०१॥
Therefore, These blessings mean to understand the dictums of the great spirits whole heartdly and fulfilling those blessings with our enactments and duties. ||101||

 लोक थोर आशीर्वाद घेती । परि कार्य थोडेहि न करिती । तेणेंचि फजीत पावती । गुलाम दुर्बळ होऊनि ॥१०२॥
The drones and dependent on others seek divine blessing of the great saints and spirits but they fail in performing their duties. Hence, inspite of the blessings they had shought, they are left to suffer and become disgraceful in the end. ||102||

 आमुचें आशीर्वादाचें लक्षण । थोरांनी करावें मार्गदर्शन । बोधमार्ग उमगावा आपण । सफल करावा संकल्प ॥१०३॥
But I have expected the blessings with the only intention that the path of the divine knowledge could be well understood and well realised, by which, the excellent noble thoughts and the volitions for universal welfare of the great spirits should come into reality and in a concrete form ||103||

 एरव्ही थोंरानी म्हणावें ’ शतं जीव ’ । आम्हीं व्यसनें करावी मॄत्युठेव । अभ्यास न करितां ’ बुध्दिमान भव ’ । आशीर्वाद कैसे फळे ? ॥१०४॥
Otherwise it would happen that the great spirits and elders should bless us to live life of hundred years and we would go on inviting death by getting addict. They may give blessings to the pupil' Be intellictual' and the boy may not study at all. How absurd all these events would be! O learned friends! if we have such blessings, the same absurdity would happen in our mission also. ||104||

 अंध दुबळा भाविकपणा । तो कधीहि न रूचे माझ्या मना । संतदेवाची निष्क्रिय गर्जना । करील तो अस्तिक नव्हे ॥१०५॥
I have never liked the blind faith which weakens the work and our duties. I shall never consider him to be the deist who neglects his essential duties and goes on acclaiming saints and God. ||105||

 आम्ही मुख्यतः कार्यप्रेरक । चालती आम्हां ऐसे नास्तिक । ज्यांचा भाव आहे सम्यक । ’ सुखी व्हावे सर्व ’ म्हणूनि ॥१०६॥
Basically I am the motivator for performing enactments. So such at heist who bears faith in equality, who bears an intention for happiness to all but who does not believe in God, is also dearer to me ||106||

 भलेही तो देव न माने । परि सर्वां सुख देऊं जाणे । मानवासि मानवाने । पूरक व्हावें म्हणूनिया ॥१०७॥
He may not believe in the existence of God. But he holds the tendency and thoughts that everybody should be happy and all should extend mutual co- operation ||107||

 ग्रामांतील सर्वजन । होवोत सर्वसुख - संपन्न । घेऊं नये कुणाचा प्राण । समाजस्थिती टिकावी ॥१०८॥
All the villagers in the village should live happily. They should grow more and more prosperous. None should do injustice to others and everybody should do his duty to wards the society sincerely and honestly. ||108||

 आम्ही सर्वचि संतुष्ट राहूं । सर्व मिळोनि सर्व खांऊ । रांबू सर्व , सुखें सेवूं । जें जें असेल तें सगळें ॥१०९॥
All of us will be contented. Whatever may be available or we may possess; all of us would enjoy it with equal share for everybody. We all would toil hard, extract our duties very honestly and sincerely and enjoy happiness and pleasures collectively and equally. ||109||

 आमची संपत्ति नसे आमची । आमची संतती नसे आमची । कर्तव्यशक्तीहि नसे आमची । व्यक्तिशः उपभोगार्थ ॥११०॥
हें सारें गांवाचें धन । असो काया वाचा बुध्दि प्राण । ऐसें असे जयाचे धोरण । तो नास्तिकहि प्रिय आम्हां ॥१११॥
If an atheist holds a very broad and noble contention that our wealth is not our individual possession; our children are not belonging only to us, our energy to enact is not only for our own self ||110|| Our talent, our life, our bodies, our speech and all these are not at all for our individuals enjoyment. All these (our possessions) actually belong to the village, then such atheist is very dearer to me ||111||

 तो तत्त्वतः नास्तिकचि नोहे । जो सर्वांसि सुखविताहे । तो ’ देव देव ’ जरी न गाये । तरी देवसेवाचि त्या घडे ॥११२॥
He may not at all have faith in God. He may not perform any spiritual practices. But such atheist, who always puts himself to make others happy, is principally the true deist and indirectly his service to God is rendered by him ||112||

 आम्ही देवाचें नांव मध्ये घातलें । परि सर्वांच्या सुखार्थ कार्य केलें । कर्तव्यतत्परतेसीच वर्णिलें । जिकडे तिकडे ॥११३॥
I have remembered God in the preamble only with the intention for the success of our noble work to make all happy. He is described everywhere in this scripture to get our selves promptly ready to render our duties sincerely and honestly. ||113||

 लोकांपुढे विशाल ज्ञान । ठेवाया अत्युच्च आदर्श कोण । म्हणोनि देवाचें नामाभिधान । घेतलें विशाल भावाने ॥११४॥
I have held God in such a high esteem with intention to put an ideal example of the vast and most extensive knowledge before people. ||114||

 आम्ही आपुल्यासाठी मरतो । देव सकळांसाठी कार्य करतो । हाचि भाव त्याने स्फुरतो । म्हणोनि धरिला देव चित्तीं ॥११५॥
We all strive hard unto death only for our own self. But God constantly strives hard for the welfare and good of all in the universe. Such a respectful consciousness for God should emerge in our minds ||115||

 देव म्हणजे घेवचि नोहे । सर्व कांही देवचि आहे । ऐसा ज्याचा संप्रदाय । त्यासि भजूं जीवेंभावें ॥११६॥ 
Where 'Deva' (to give) exists, the selfish version of 'Gheva' (to receive) can't find place. There exists only true and sincere feeling to offer our entire possessions. Such individual, who holds this retention firmly, is adorable to me from my whole heart ||116||

 अंतिम ध्येय अखंड शांति । अनुभवा यावी जीवाप्रति । याचलागी केली स्तुति । साध्यसाधनाची ॥११७॥
Yaachalaagee keli stutee | saadhya saadhanaachi ||117|| So far, I have offered my respectful praise and admiration to all ways and means, aims and objects which will help us to seek our final goal of life-which exists in the perfection of our life. This perfection dwells in the everlasting divine peace which one will seek in the manifestation of God. ||117||

 जे शांती आणि सत्य । अंगी मुरवोनि झाले कृतकॄत्य । तेचि सेवामुर्ति संत स्तुत्य । आदर्शरूपे ॥११८॥
The saints, who had made their life blessed by experiencing immovable divine peace and the external truth in their self form, are truly adorable and deserve our humble salutations because of their ideal form of divine service. ||118||

 उदारचरित संतसज्जन । मनोभावे तयांसि वंदन । जे उपदेशिती ’ जनी जनार्दन ’ । गांव संपन्न करावया ॥११९॥
Therefore I hereby prostrate with all humility and love before all those saints and seers, who, with their generous and noble minds shape ideal character of human beings. They have always proclaimed 'Janata' (people) is the real ' Janaardana ' (God) and they have constantly advised us to achieve all sided development and prosperity of our village. ||119||

 साधुसंत देवधर्म । मानवोध्दारचि त्यांचें कर्म । तेंचि आठवूनि उध्दरूं ग्राम । तुकडया म्हणे ॥१२०॥
The saints are self- realised holy spirits, God is in the form of their vast and magnificent work. They perform their duties towards the humanity and its upliftment with firm retention of equality. In fact such holy saints have incarnated in the form of their noble work of this upliftment of the human beings. So, remembering them first with humility, let us now turn to the subject of village upliftment. ||120||

 इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र - स्वानुभव संमत । देवसंत वंदोनि कथिले ह्रदगत । प्रथम अध्याय संपूर्ण ॥१२१॥
(Sant Tukadoji Maharaj says) the graamageeta scripture is consented by shriguru, the shastraas and my self experiences . The frist chapter in which I have offered my humble salutations to the holy saints and God and conveyed the contents of mind, is hereby concluded. ||121|| 

Thursday, February 21, 2013

Introduction to Gramgeeta


Rashtrasant Tukdoji was a modern revelation of age old traditions with definite foresight for the better India and millions of her sons and daughters. Though not educated in the conventional way, he has yet written books in Hindi and Marathi. On the basis of his experience and insight the Rashtrasant composed an epic on Indian village life 'Gramgeeta' wherein he exposed the present realities and gave a new concept of development for rural India. Even today, for the modern society, his 'Gram Gita' provides inspiration for village development and National reconstruction.


This modern Geeta has 41 chapters, covering all aspects of a village life towards a complete development of a village. This book is divided into eight different Panchak (a collection of 5 points) based on the important aspects of a village life, and they are as follows:
  1. Sadharma Manthan (manifestation of God through all religions) panchak
  2. Lokwashikaran (attracting people through rendering honest service) panchak
  3. Gramnirman (village development) panchak
  4. Drushtiparivartan (change in perspective) panchak
  5. Sanskar sanshodhan (seeking of good upbringing) panchak
  6. Prem dharma sthapan (establishing the religion of love) panchak
  7. Devatwasadhan (practice of devotion) panchak
  8. Adarsh Jeevan (ideal lifestyle) panchak
This book has principles on the life of a village person from birth, education, married life and social life in the village. His main reason of writing this book was to permeate the new thought of Navyugdharma-premdharma (contemporary thought-the thought of love) amongst the people. He made a major contribution in the development of villages with this book. This book and Saint Tukadoji’s work would definitely contribute in making villages self-sufficient and make India into a prosperous country.

ग्रामगीता - प्रस्तावना
सर्व सामान्य लोकांच्या मनावर शिक्षणाचे महत्त्व बिंबवणारा, अस्पृश्यता गाडून टाका असे सांगणारा, स्वच्छतेचे महत्त्व अधोरेखित करणारा, सर्व धर्मांकडं सारख्याच नजरेनं पहा असे सांगणारा, राष्ट्रसंत म्हणजेच संत तुकडोजी महाराज.
भारत हा खेड्यांचा देश आहे, हे लक्षात घेऊन ग्रामविकास झाला की राष्ट्राचा विकास होईल, अशी तुकडोजी महाराजांची श्रद्धा व विचारसरणी होती. समाजातल्या सर्व घटकांतील लोकांचा उद्धार कसा होईल, याविषयी त्यांनी अहर्निश चिंता केली. ग्रामोन्नती व ग्रामकल्याण हा त्यांच्या विचारसरणीचा जणू केंद्रबिंदूच होता. भारतातील खेड्यांच्या स्थितीची त्यांना पुरेपुर कल्पना होती. त्यामुळं त्यांनी ग्रामविकासाच्या विविध समस्यांचा मूलभूत स्वरूपी विचार केला व त्या समस्या कशा सोडवाव्यात, याविषयी उपाययोजनाही सुचविली. या उपाययोजना त्यांच्या काळाला तर उपकारक ठरल्याच पण त्यानंतरच्या काळालाही उपकारक ठरल्या. खेडेगाव स्वयंपूर्ण कसे होईल, याविषयीची जी उपाययोजना तुकडोजी महाराजांनी सुचविली होती, ती अतिशय परिणामकारक ठरली. ग्राम हे सुशिक्षित व्हावे, सुसंस्कृत व्हावे, ग्रामोद्योग संपन्न व्हावेत, गावानेच देशाच्या गरजा भागवाव्यात, ग्रामोद्योगांना प्रोत्साहन मिळा्वे, प्रचारकांच्या रूपाने गावाला नेतृत्व मिळावे, असा त्यांचा प्रयत्‍न होता. त्याचे प्रतिबिंब ग्रामगीतेत उमटले आहे. त्यांच्या मनात घर करून राहिलेल्या गावाचे आणि ग्रामसंस्कृतीचे नितळ रूप म्हणजे 'ग्रामगीता '.

तुकडोजी महाराजांनी ग्रामशुद्धी, ग्रामनिर्माण, ग्रामरक्षण, ग्रामआरोग्य, ग्रामशिक्षण, ग्राम कुटुंब, ग्रामप्रार्थना, ग्राममंदिरे, ग्रामसेवा, ग्रामसंस्कार, ग्रामउद्योग, ग्रामसंघटन, ग्रामआचार या साऱ्यांचा सूक्ष्म विचार "ग्रामगीता' या ग्रंथात केला आहे.

या ग्रामगीतेमध्ये एकेचाळीस अध्यायात आठ पंचके आहेत. सद्‌धर्ममंथन, लोकवशीकरण, ग्रामनिर्माण, दृष्टिपरिवर्तन, संस्कारशोधन, प्रेमधर्मस्थापन, देवत्वसाधन, आणि आदर्श जीवन अशी ती आठ पंचके म्हणजे ग्रामजीवनाच्या विकास संकल्पनेतील अष्टमहासिद्धीच होत.

राष्ट्रसंत तुकडोजी महाराजांनी ही ग्रामगीता ग्रामदेवतेलाच अर्पण केली आहे. हा गाव सुखी व्हावा. सर्वार्थाने समृद्ध व्हावा. परस्परांचा स्नेहभाव जागवावा. ज्यांचे हात श्रमांसाठी पुढे सरसावले आहेत, त्यांच्या श्रमांना प्रतिष्ठा मिळावी, मानवतेचे तेज झळाळावे, या आर्त तळमळीने त्यांनी ही ग्रामगीता अर्पण करून ग्रामजीवनात समृद्धीचे पूर्णत्व आणणारी ग्रामदेवता जनमनात जागवली आहे.

१९५५ साली ग्रामगीतेची पहिली आवृत्ती प्रसिद्ध झाली. या पुस्तकाला एकदोन नाही, तब्बल नऊ प्रस्तावना आहेत. शिवाय तुकडोजी महाराजांच्या चरित्राचे अकरा खंड लिहिणा-या सुदाम सावरकरांनी महाराजांच्या कामाची चार पानात करून दिलेली ओळख आहे. प्रस्तावना लिहिणा-यांत विनोबा, गाडगेमहाराज, मामासाहेब सोनोपंत दांडेकर, दादा धर्माधिकारी, श्रीपाद सातवळेकर अशा अध्यात्माच्या क्षेत्रातील त्याकाळातली सर्वात टॉपची मंडळी आहेत. तर वि. स. खांडेकर, वि. भि. कोलते आणि ग. त्र्यं. माडखोलकर अशी साहित्यातली दादा माणसंही आहेत. शिवाय तेव्हाच्या मध्य प्रांत राज्याचे समाजकल्याणमंत्री दीनदयाल गुप्त यांनीही लिहिलं आहे.
 

आपणा सर्वांसाठी ही 'ग्रामगीता' येथे सादर करीत आहोत, मुळ मराठी ओव्या व त्यांच्या इंग्रजी भाषांतरासहित. 

साभार - khapre.org आणि  gramgeeta.org