Monday, April 29, 2013

Gram Geeta Adhyay - 18

श्रम-संपत्ति
LABOUR-WEALTH

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

सर्वांसचि लागलें कर्म । कर्म हाचि देहाचा धर्म । तेथे काम करावें मुद्दाम । हें बोलणें विपरीत ॥२॥
All are closely connected with enactments, Enacting is the physical property of the human beings. So to tell to enact or to make enact by force seems somewhat adverse and contradictory. (to what the Geeta had advocated.) ||2||

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

ही श्रोतियाची शंका । भ्रमवीत आली नित्य लोकां । परि ही नव्हे गीतेची भूमिका । निर्भेळ ऐसी ॥४॥
(Vandaniya maharaj saya)"This doubt as expressed by the listener (or a general line of thinking) has been always confusing and misleading the common people. (In fact) this is not the basically and principally clear and pure concept of the Geeta. ||4||

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

परि त्या कर्माचे अनेक प्रकार । कांही शुध्द निषिध्द मिश्र । कांही विधियुक्त कांही पवित्र । निष्काम कर्म ॥६॥
(Though it is so) Among all those enactments some are sacred and pure enactments, some are impure, some are improper and probhibited enactments, some are a complex mixture of pure and impure enactments. Some are regular and formal acts, some are sacrecd and some are desireless and selfless enactments. Thus, there are so many kinds of the enactments. ||6||

कांही देहेंद्रियांसाठी । कांही निपजती मनाच्या पोटीं । कांही विवेकबुध्दीने गोमटीं । निपजती कर्मे ॥७॥
Some activities are performed by different physical organs. Some are enacted according to the mental activity of imaginations. Some excellent enactments are performed and by proper and discretionary reasoning. ||7||

कांही कर्मे स्वत:करिता कांही कुटुंबाचीया हिता । कांही कर्मे गांवा लोकांकरितां ।  सेवाधर्मरूप ॥८॥
The individual performs some activities for his own personal interest. He does some activities for the welfare of his family. Some are enacted as the duty to serve the people living in his village. ||8||

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

तैसेंचि प्रसंगाविशेषें कांही । करणें सणोत्सवादि सर्वहि । त्यांतहि विशेष ऐसें नाही । नैमित्तिक कर्मी ॥१०॥
Similarly, on some special occasions and events, some festivals and ceremonies are clelbrated. The individual enacts some activities on those occasions. But there is nothing special in the enactments done on such occasions. So they are also classified as the regular legitimate routine duties. ||10||

नित्यनैमित्तिक कर्मे सहज । तीं करणें आवश्यक काज । न करितां विस्कटेल समाज । परि करणें नव्हे महाधर्म ॥११॥
The regular-occasional enactments are casually and natually performed by the individual and they are necessary and indespensible, If they are not done, the neat fold of the society will be disturbed and shattered. But they too can't be considered as `Mahadharma'. ||11||

तैसेंचि पोटासाठी करणें काम । हे नव्हेत पुण्यपरिश्रम । उरल्या वेळीं जें सेवाकर्म । त्यासि धर्म बोलती ॥१२॥
To perform any enactments just to feed oneself is not at all the divine meritorious enactment. After performing the enactments for one's ownself, when one utilizes his spare time in enactments for the service to others, they are called the duty to humanity. ||12||

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

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

हेचि गीतेची शिकवणूक । वारंवार निश्चयात्मक । जेणें सर्वेश्वराचें पूजन सम्यक । तेंचि कर्म गीतामान्य ॥१५॥
This is the sacred teaching of the Geetaa. Enacting in this manner, consented by the Geeta, one can offer his services as his devotional worship to the God of all, the most excellent spirit, the absolute Brahma. ||15||

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

जनतारूप जनार्दनाची । ज्यांत सेवा न होई साची । त्यास गीताप्रिय कर्माची । पदवी आम्हीं न देऊं ॥१७॥
The enactment, which can't provide a service to the welfare of the Janardan (God) in the form of masses, can't deserve the title as "Enactment consented by the Geeta" in our opinion. ||17||

आज भरपूर उत्पादन । हेंचि जनसेवेचें साधन । त्यासाठी झटेल जो जो जन । गीता कळली तयासि ॥१८॥
Today, the true and proper means to render one's services to the masses and multitudes is to produce plenty of wealth and food grains. Anybody, who renders hard labour and efforts to achieve this tremendous abundance for the people, has really and accurately understood and realised the true meaning of the Bhagawadgeetaa ||18||

मंदिरीं बैसोनि नाक दाबावें । त्यापेक्षा मार्गींचे कांटे उचलावे । दु:खितासि प्रेमें पाणी पाजावें । हें श्रेष्ठ तीर्थस्नानाहूनि ॥१९॥
In stead of sitting in the temple by holding nose (performing praanayam) it is better to collect the thorns in the public roads (to avert the sorrows and sufferings of people.) It is more excellent to quench the thirst with love for somebody, dying of acute thirst than to bathe in any holy river at some holy place. ||19||

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

श्रमिकांस जेणें लाभेल अन्न । तें कर्म श्रेष्ठ यज्ञाहून । एरव्ही गीतेचें नांव सांगून । भलतें समर्थन करूं नये ॥२१॥
The tremendous labour that the hard workers render to earn their livelihood is in fact the most excellent and the most superior enactment to even secred yadna. Therefore none should try to justify vainly by giving the witness of quotations from the Geeta. ||21||

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

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

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

असलें काम जरी बंद पडलें । तरी माझ्यामतें कांही न अडलें । परि निर्वाहाचें उत्पादनचि शांतलें । कैसें चालेल जीवन ? ॥२५॥
If all such enactments are stopped, no harm is there to the interest and welfare of the world. But if the productive enactments for maintaining and earning livelihood come to a stand still or delayed; then living life in the world will be impossible.||25||

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

श्रीसंत गोरा राबे अंगें । देवहि माती तुडवूं लागे । तेथे श्रीमंत आळसें वागे । हें महापाप ॥२७॥
Shree sant Gora Kumbhar (The ideal example of this chapter) used to extract hard physical labour. So even God had come to him and co-operated in his work of trampling the soil and mud. And if the rich live as the idler, what a great sin it will be ! ||27||

यावरि बोले एक श्रोता । नाही गरीब मजुरासीच काम पाहतां । बेकारांचा वाढतो जत्था । तेथे श्रीमंतां काम कोठे ॥२८॥
upon this, one listener said, "Sir, today the poor labourer also can't get a job. Therefore you will find the mobs of such unemployed persons. When they can't seek any job to do, what work is there for the rich to do?" ||28||

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

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

देशांत कामांचा उभा डोंगर । दारिद्रयदु:खाचा वाहतो पूर । अर्धनग्न अर्धपोटी लोक अपार । त्यांचें दु:ख कां न दिसे ? ॥३१॥
Today there is tremendous work - as huge as a mountain- to be done in our country. A destructive flood of poverty and sufferings has been constantly flowing. A great humber of people have to live a half naked and half starved life. Why can't these people see the sorrows of those miserables ? ||31||

येथे विश्रांतीसि नाही वेळ । निरंतर कार्यकर्ते प्रबळ । पाहिजेत ठायींठायीं सकळ । काम ऐसें देशापुढे ॥३२॥
Today, there is such a tremendous work before our country that the true workers will not find a little time to spare for relaxing. From place to place, we need the strong and ever ready workers to put their hard strenuous efforts and labour to do the work. ||32||

परि ज्यांना होणें आहे साहेब । लोकांवरि कसावया रुबाब । न कष्टतां इच्छिती आराम खूब । तेचि राहती बेकार ॥३३॥
But those, who want to become big bosses and rule over others and who have a great desire and liking for pleasures and ease, may only remain as jobless and unemployed. ||33||

शिक्षणाचा द्यावा उपयोग । करोनि प्रचार आणि प्रयोग । तंव ते स्वत:चि बनती रोग । समाजाच्या जीवनीं ॥३४॥
Infact, the educated individuals should utilize their acquired knowledge for doing good to others. They should actually enact and make experiments and canvassing of the essential social work. But these educated persons have themselves become a disease to the social life. ||34||

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

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

सकाळीं आठ वाजतांचें काम पूर्ण । दहा वाजतां उठे घरांतून । नाही कामावरि मन । चुथडा करी कामाचा ॥३७॥
This labourer finishes the personal morning duties by ten o'clock, which should have been finished before eight in the morning. Then he goes out to seek some job. While doing his job, he doesn't pay good attention and spoils the whole job. He doesn't put his whole heart in his work. ||37||

म्हणे श्रीमंतासि काय झालें ? ते काय भिकेसि लागले ? काय होतें काम न केलें । तरी आमुचें नुकसान ? ॥३८॥
(Moreover) he says, "The rich don't do any work. Do they face any difficulties then? Have they become beggars? Similarly, if we don't do our work, what harm and loss will be there to the society and employers?" ||38||

कामासाठी हात उचलेना । तोंडीं सारखा वाचाळपणा । मजूरी न देतां धिंगाणा । घालितसे लोकांपाशी ॥३९॥
This fellow never raises his hand to do the work. He only goes on raving and pratting. When the employer refuses to give him wages, he quarrels with the employer, bullies violently and boisterously in public. ||39||

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

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

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

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

मजूर इकडे कार्यनिष्ठा न जाणे । श्रीमंत तिकडे आळशी बने । म्हणोनि झालें कंटाळवाणें । जीवन आता देशाचें ॥४४॥
On one hand, the labourers have no faith and sincerety for the work. On the other hand, the rich have become more and more idle and languid. Hence the life of the country today has become tidious and tiresome. ||44||

उत्पादनाची गति खुंटली । उपभोगाची भावना वाढली । काय करील भूमाता भली । मशागत नसतां जमिनीची ? ॥४५॥
The growth rate of the productions is decreasing day by day and inversely. The tendency and liking for the enjoyments is increasing more and more in general. What best favour can the poor motherland do then? If the cultivation of the land is not done properly and carefully how can the land yield more produces? ||45||

यासि सर्वचि असती जबाबदार । शक्ति संपत्ति विचार प्रचार । हें एकहि नाही ताळयावर । म्हणोनि ग्राम ओसाडलें ॥४६॥
All nationals are responsible for this deterioration. The strongest, the richest, the most brilliant thinkers and the right way of canvassing their proper reasoning, all these factors have no harmonious co-relation among them. So the village has become desolated. ||46||

श्रीमंतां आपुलें न वाटे काम । गरीबा उत्पादनाचें नाही प्रेम । शिक्षितां हीन वाटतो परिश्रम । यानेच आली शिथिलता ॥४७॥
The rich think that to enact hard work is not at all their duty. The poor labourers have no interest in increasing the production more and more. The educated (white collared) individuals feel it below their dignity to put themselves to physical hard work. All these factors have brought languidness in the prosperity of the country. ||47||

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

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

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

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

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

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

आणि इतरांचा वेळ कितीतरी । जाई व्यर्थचि गांवीं घरीं । कामीं लावितां तो निर्धारीं । काया पालटेल गांवाची ॥५४॥
Secondly, in the village and at home the other members waste their ample time doing nothing. If everybody uses this period going to the waste, in doing some activities whole heartedly, then the total appearance of the village will come to a bright & excellent change. ||54||

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

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

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

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

चरखाटकळी पासून उद्योग । अन्न धान्यादिकांचे प्रयोग । घरेदारें सर्व सुयोग । आपणचि निर्मावे ॥५९॥
From the self reliant industry for producing cloth on charkha (spinning wheel) and takalee (spinning small disc) to food and crop producing agricultural fields, researches and experiments should be made. Our houses & doors should be made by ourselves in the village. ||59||

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

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

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

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

कोणी सुंदर विटा करी । कोणी फाडी फोडी बरी । सर्व हे आपापल्या परीं । घरोघरीं कार्यरत ॥६४॥
Some one produces beautiful bricks. Some splitter & hewer of stones chips stones and produces well shaped big stones. In this way, everybody seems to be fully engaged and absobed in enacting some productive work or other. ||64||

कोणी बैलांचा साज करी । कोणी रंग शोधी परोपरी । प्रत्येकजण कांहीतरी । करितचि आहे ॥६५॥
Some prepares beautiful habiliments to decorate bullocks. Someone is absorbed in the research of producing different shades of high quality paints. Each & every male and female in every house is doing some work or other ||65||

ऐसें हें सर्व गांव । जोडधंद्यांनी भरीव । जराहि नाही उणीव । कोणेपरी कोठे ॥६६॥
In this way, an industrious atmosphere must appear in every villages which is fully occupied by some additional industries & professions. Then there will be no shortage of anything even in the least scale. ||66||

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

त्यासचि म्हणावी सुंदर कला । एरव्ही अवकळेची धर्मशाला । उसणें आणोनि सजविला । आपुला नवरदेव ॥६८॥
The art and skill, which becomes useful in growing the family's income through their hard work should be admired by calling it as the beautiful art. Otherwise, the village will become the free boarding building full of deteriorations if it depends upon others for its needs. How can a bridegroom maintain all beautifying adornments if they are all the borrowed things from others? ||68||

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

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

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

आपुल्या गांवीं जे जे होते । आपणचि वस्तु वापरावी ते । तेणें गांवींचें धन गांवींच राहतें । शक्ति वाढते गांवाची ॥७२॥
All things produced in the village should be necessarily used by the villagers. It will help to maintain the wealth of the village in itself and increase the powers of the village. ||72||

चांभार गांवीं उपाशी मरे । जोडयासाठी शिक्षित शहरीं फिरे । केवढी गांवाची कदर करणारे । बुध्दिमंत हे ! ॥७३॥
Otherwise, the cobbler (shoe-maker) in the village dies of starvation and the educated one wanders in the town or a city to purchase foot wears for him. What a great intellectual he is caring for the welfare of the village! ||73||

गांवीं विणकर फुटाने फाकती । यासि हवी मलमलची घोती । वा रे यांची देशभक्ति ! गांव मारिती शौकासाठी ॥७४॥
The weaver in the village lives a meagre life any how by feeding himself with soaked & parched grams. And these educated gentlemen want superfine dhotees (for which, they go to the towns or cities.) Thus they are killing the village by starvation for their pleasures. What a great national devotion these folks have! ||74||

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

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

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

गांवीं एक कुस्तीगीर महान । आणि बाकीचे लकडी पहेलवान । तरी तें गांव शरीरबलाने पूर्ण । म्हणतां नये कधीहि ॥७८॥
There is only one strong and stout wrestler in the village and all other villagers are puny and bony fighters, we can't say from that strong wrestler that the village is strong, healthy and possesses great physical stength. ||78||

मोजके थोरपुरुष होऊनि जाती । इतरांची पातळी नयेचि वरती । तंव ती समाजाची प्रगति । कैसी म्हणावी जाणत्याने ? ॥७९॥
Very few great personages are born in the society and all others can't even reach to the highest level of those great individuals. They remain as the lower down fallen folks. Can any wise and knowing person say that the society has progressed to the highest level of those great excellent personages? ||79||

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

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

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

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

खेळणीं लेणीं जीवनोद्यमें । लाकडी लोहारी बेलदारी कामें । कुंभारी, विणकरी, उत्तम चर्मे । असावीं तेथे ॥८४॥
In that exhibition the toys, ornaments, things useful for household work, wooden furniture and other things, articles and tools made of iron & steel, things made from stones, earthern wares and other articles made by potter, fabrics and cloth woven by the local weavers, highly artistic leather articles etc. also be kept in the exhibition. ||84||

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

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

गांवीं असावी उद्योग-समिति । जी सतत करील उद्योग-उन्नति । गांवाचें आर्थिक जीवन हातीं । घेवोनि लावील सोय जी ॥८७॥
A commitee of all industries and professions should be set up in the village. It will always try to prosper the local industries. Taking the financial life of the village in its hand, this committee will solve the financial problems and difficulities of the village. ||87||

गांवचिया धनिकांकडोनि । संपत्तीचा वांटा मिळवोनि । सर्वांच्या हितासाठी रात्रंदिनीं । उपयोग करावा तयाचा ॥८८॥
This committee will take a share of wealth from the rich and wealthy people in the village. It will use this money the whole day and night for the betterment and welfare of the village. ||88||

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

किंवा धनिक जरी ना वळे । शेतकरी-मजुरांच्याचि बळें । थेंबें थेंबें साचवावें तळें । त्यांच्या अल्प ठेवींचें ॥९०॥
If the rich and wealthy persons are not ready to co-operate in this village work, the farmers and labourers should raise funds by saving regularly. As the saying describes, "Thembe Thembe taley saache" i.e. When drops of water get collected at some place, a big lake is formed". Similarly their small deposits will become a great treasure. ||90||

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

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

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

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

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

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

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

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

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

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

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

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

याने सर्वांस मिळेल सुख मिटेल जीवनाची भूक । ग्रामराज्य होईल सुरेख । आर्थिकतेने समृध्द ॥१०३॥
This project will make all happy. It will fulfill all the shortages scarcities and hunger. A fine and fair rule of the village will come into existence on sound financial footing and glories. ||103||

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

शहराकडे चालला प्रवाह । तो थांबवाया नि:संदेह । सर्वांचा गांवींच होईल निर्वाह । ऐसी योजना करावी ॥१०५॥
The flow of village youths is turning towards the big towns and cities today. If a perfect plan is made to provide employments and jobs to them in the industries and professions, run by the village itself, this outgoing flow can be prevented. ||105||

खेडेंचि शहराचें जनक । शहर भोवतें खेडें उत्पादक । शहराकडे न जातां लोक । धावावे उलट खेडयाकडे ॥१०६॥
In fact, the village is the creator of the cities & towns. The villages are productive while the cities are the enjoyers of those products. So the cities will have to roam around the villages to seek pleasures and enjoyments. Then village people will not rush towards the towns and cities. On the contrary, the city people will run to the villages. ||106||

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

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र-स्वानुभव संमत । ग्रामोद्योगांचा कथिला तत्त्वार्थ । अठरावा अध्याय संपूर्ण ॥१०८॥
This Gramgeeta scripture is consented by the Guru, shastras and self experiences. This eighteenth chapter titled as `shram sampatti' which provides perfect guidance of village industries is hereby concluded. ||108||

Friday, April 26, 2013

Gram Geeta Adhyay - 17

गरीबी-श्रीमंती
POVERTY- RICHNESS

श्रोतेजन प्रश्न करिती । आमुच्या गांवीं आहे संपत्ति । परि सुख न मिळे लोकांप्रति । ऐसें झालें ॥१॥
The listners put forward a question- "There is ample wealth in our village but such circumstances prevail that people are not happy". ||1||

विकास कार्याचा कोठला ? गांवीं वाद बळावला । धनिक-गरीबांचा लागला । वर्ग-कलह ॥२॥
Struggles have been cropped up between the rich and the poor. So nobody finds time to pay attention to the development of the village. ||2||

समाज या दोहोंभागीं विभागला । एक न मानी एकाला । परस्परांवरोनि विश्वास गेला । उडोनि त्यांचा ॥३॥
The village has been divided in two distinct groups. Both of them have lost faith in each other. ||3||

आता काय करावी योजना ? कोणाची थोरवी पटवावी जना ! कैसेनि होईल ग्रामरचना । सुंदर आमुची ? ॥४॥
What can be the remedy to solve the problem? How shall we convince the importance of the rich or of the poor to our people in the village? How can we set up a neat fold of our village and make it beautiful? ||4||

ऐका प्रश्न हा महत्वाचा । आवश्यकचि निर्णय याचा । त्यावांचूनि गांवाचा । मूळपायाचि ढासळे ॥५॥
(Reply) This is really an important question. Its solution is also very essential. Otherwise the original foundation of the village will tumble down. ||5||

श्रीमंत-गरीबांचा वाद । गांवास करील बरबाद । म्हणोनि ही दूर करावी ब्याद । जाणत्यांनी ॥६॥
This struggle between the rich and the poor must be put out. Otherwise it will lead the whole village to the destruction, Therefore, it is the duty of the wise to avert this trouble. ||6||

देवाघरीं एकचि प्राणी । ना श्रीमंत ना भिकारी कोणी । ही आहे समाजरचनेची उणी । मानवनिर्मित ॥७॥
For God, the rich and the poor are equal and at par. This discrimination has been created by the social structure set up by the man. ||7||

मूलसिध्दांतीं भेदचि नाही । हा प्रलोभनांचा खेळ सर्वहि । समज येतां दोघांसहि । भेद कांही दिसेना ॥८॥
There is no hitch in the original proposition, as "All human beings are one". All this tumult and commotion has cropped up through the selfish tendencies of man. If the ignorance and misunderstanding of both are removed, then there will be no discrimination. ||8||

खेळाकरितां दोन पक्ष केले । परि खेळ विसरोनि लढूं लागले । आपसांत वैमनस्य आले । अज्ञानाने ॥९॥
Players were divided in two sides for the recreation from their game. But these two groups forgot the sportsmanspirit of the game and started to quarrel between themselves. This hostility emerged among them through their ignorance. ||9||

एकाकडे आले अधिक कंचे । तो म्हणे माझ्याचि मालकीचे । मग खेळणेंहि थांबलें इतरांचें । एकाचिया लोभामुळे ॥१०॥
While playing the game of pebbles, one of the players won more pebbles. He began to argue,"All these pebbles now belong to me". As this player became selfish, the spirit of the whole game was lost. ||10||

ऐसेंचि आहे संसाराचें । घरचें आणि समाजाचें । तितंबे झाले कुटूंबांचे । अज्ञानें आणि लोभाने ॥११॥
The same thing have happened in all world, society and the family through the ignorance and avarice of people.||11||

कामाकरितां जाति केली । काम विसरून जातचि धरली । जन्मजात थोरवी मिरविली । वर्णधर्माच्या नांवाने ॥१२॥
In fact the castes has been created for the proper management of the business of the village. But forgetting the work, people have adhared to the castes, and in the name of the varnas and aashramaas, they have started to strut upon the caste in which they are born. ||12||

ऐसेंचि झालें अर्थव्यवस्थेचें । हिस्सेदार सर्वचि धनाचे । पण कांहीच राहिले मानाचे । बाकी मेले भुकेने ॥१३॥
The same is the condition in respect of the wealth. In fact, all are having the equal right of their share in the wealth. But some selfish people accumulated the wealth and began to strut upon their status and prestige. The remaining others died in acute agonies of hunger. ||13||

एक राहिला गरीब गडी । एकाची वाढली श्रीमंती बडी । ही सर्व अज्ञानाची बेडी । भोवली सगळया ॥१४॥
One individual remained poor and the other one became more and more rich. Thus the fetter of this discrimination, which was the result of their ignorance, has been tied round the feet of all. ||14||

एकापाशीं ठेव ठेवली । त्याने अविचाराने उपभोगिली । कुणाची ठेव ही बोलीच गेली । कालांतराने ॥१५॥
Somebody deposited some amount with an individual. This fellow used it for his enjoyment without thinking that it didn't belong to him. Further, this fellow totally forgot that some other person had deposited the wealth with thim. ||15||

देवळामाजी पुजारी ठेवला । तो देवूळचि ग्रासूनि बसला । बायकापोरंसाठीहि केला । उपयोग त्याने देवळाचा ॥१६॥
An individual was appointed in a temple to worship God. He srized the whole temple. He shifted his wife and children there and made the temple as his own residence. ||16||

कोणी तीर्थी सदभक्त झाले । त्यांची देवळावरि सत्ता चाले । पुढे व्यापाराचें साधनचि केलें । हक्क दावूनि मुलांनी ॥१७॥
At some holy place, one individual established his rule as the devotee of God. In due course his sons claimed their right as his successors and started a regular business, earning from that temple. ||17||

एकाकडे दिली खूप जमीन । गांवें वसवोनि त्यांना द्याया वाटून । परि तोचि बसला गबर होऊन । राबणारांसि पिळोनि ॥१८॥
One individual was alloted a very large piece of land to create settlements on it and to distribute the land properly to the residents in those settlements. He began to squeeze the people toiling on the land and became more and more rich. ||18||

धनासाठी राखणदार आणला । त्याने कमजोर मालक पाहिला । आपणचि बळकावून बसला । पैसा शक्तियुक्तीने ॥१९॥
A person was appointed by some rich individual to protect his wealth. When he found that his owner was a weak and simple dupe man, he used his power and tricks and seized all wealth forcefully. ||19||

ऐसेंचि झालें गरीबी-श्रीमंतीचें । कष्ट करणारे झाले दूरचे । पैसे घेणारे झाले कायमचे । मालक येथे ॥२०॥
The same condition has prevailed in case of the poor and the rich. The labourers, who actually worked hard, were thrown away and those, who collected and guarded the funds, became the permanent owners of all wealth. ||20||

श्रमणारापदरीं मोजकें माप । उरला गल्ला आपोआप । तो स्वयें उपभोगणें हें महापाप । परि ठरविला न्याय्य हक्क ॥२१॥
It became a regular practice to pay a fixed amount to those who actually worked hard. Then whatever big balance was left by paying off the wages, it was seized by the owner. In fact, to grab money in this way was a great sin. But the rich proved it as their legal right. ||21||

खोटयासि दिलें खरें नांव । पैशांनी पैशांचें वाढलें वैभव । म्हणती ही पूर्वजांची ठेव । हक्क कुठला श्रमिकांचा ? ॥२२॥
By proving a lie as the truth, the moneyed became more wealthy. They put their claim of right saying that it was the wealth earned by their fathers and forefathers. How can the labourers have any right upon it? ||22||

आता कांही केल्या समजेना । कोण पुसतो उपदेश-कीर्तना ? । फार तर मुंगियासि साखरकणा । देवोनि म्हणे दान केलें ॥२३॥
Now it has become difficult to convince such folks. The precepts or virtueous stories, the keertanaas are of no use. It is much for them to throw some sugar grains before the ants and to make a flash or flairing display of their charity. ||23||

हजारोंचें जीवन पिळावें । तेणें त्यांच्यांत रोग वाढावे । मग दवाखाने धर्मार्थ घालावे । धर्मशील म्हणवोनिया ॥२४॥
They squeeze the lives of thousands of the hard working labourers. Naturally, they suffer and develop many diseases. Then they start charitable hospitals and again make a flairing display of being great religious donars. ||24||

पाहतां आजचा मजूर । न मिळे पोटासि भाकर । तैसेंचि काम करवी अहोरात्र । वारे मालक धर्मशील ! ॥२५॥
You will find that the hard working labourer can't even get a belliful jwaar bread. The master gets work done round the clock from this half starved labourer and calls himself as the most religious man. What a great justice it is ! ||25||

हा तों राहतो महालीं शहरीं । मुलें गाडी नेती सिनेमादारीं । शिकती व्यभिचार व्यसनें चोरी । लुटती कारभारी खेडुतां ॥२६॥
This master lives in a palatial house in some city. His children go to see a cinema in a motorcar. They become plunderers, adulterers and addicted. the manager (diwan) of this master robs the simple minded and innocent villagers. ||26||

कांहींनी खूप बुध्दि लढविली । संपत्ति अतोनात वाढविली । काढोनि कवडीहि नाही दिली । प्राण जातां श्रमिकांचा ॥२७॥
Some talented masters earned tremendous wealth through their sly intelligent practices; but they never helped with even a cowry to some miserable labourer though he was in the last lingerings of his life. ||27||

गांवांतील लोक उपाशी मरे । म्हणती मरती ते मरोत बिचारे । आयुष्य सरल्या कोण तारे ? पैसा-दवा सब झूट ! ॥२८॥
If the villagers are dying of hunger, this rich individual says, "Those, who are on the verge of death will die. When their destined life is over, who can save them? When the life is over, all the money, medicines etc are useless. ||28||

ऐसें अधिक धन जमविलें । समाजीं कामीं नाही आलें । ते चोरचि म्हणावे ठरले । एकलकोंडे आपगर्जी ॥२९॥
In this way these folks have become wealthier and more wealthier. But they never spared and spent even a single cowry for the betterment of the society. Such folks should be held as secluded, selfish and thieves. ||29||

ज्याचे पाशी अधिक जमीन । न देई मजुरां पोट भरून । तो कशाचा भाग्यवान ? महाकदर्यु म्हणावा ॥३०॥
If anybody possesses plenty of land but never feeds the hardworking labourers bellifully, how can he be considered as the most fortunate? He should be considered as the greatest miser. ||30||

भव्य वाडा पडला सुनसान । एकचि पत्नी एक संतान । परि न देई शेजारपण । वा रे भूषण कृपणाचें ! ॥३१॥
Some rich individual is today living in his palatial mansion. He has one wife and only son. Thus these three individuals are living in that very big mansion. This mansion appears as desolated quiet place. Yet this rich man does not bring any neighbourer to have a company. What a great misery is this! ||31||

कित्येकांचें जनावरी वागणें । सरंजामशाहीने वजन टाकणें । धाकदडपणाने कामें घेणें । घातक होईल यापुढे ॥३२॥
Some influencial rich individuals always behave insolently, adamently and mercilessly. They get their work done by threatening and by pressure. But henceforth all these practices will surely become harmful to them. ||32||

गरीब सारेच ओरडती । श्रीमंत हे गुंड आहेत म्हणती । परि यांची लागली नेत्रपाती । कांहीं केल्या उघडेना ॥३३॥
Today, all poor people are shouting abuses calling the rich people as ruffians and gundas. But their eyes are sealed. They don't open eyes to have a look of reality. ||33||

यासि उपाय करावा कांही । त्यासाठी मार्ग दोनचि पाही । कायदा अथवा धर्ममार्ग राही । सेवाभावें समज द्याया ॥३४॥
Only two remedial ways are possible to make them realise. Either the government should frame a rule or law; or to serve these people through the sense of duty (or through a religious sense). ||34||

यासहि कोणी न घालती भीक । त्याने पुढे चिडती लोक । मग रक्तक्रांतीची ऐकूं ये हांक । वाढे धाक मनस्वी ॥३५॥
But these insolent wealthy people do not yield to these two means. So people get excited and agitated. Through such growing agitations and unrest, a blood revolution can emerge up. Then these walthy folks will become scared and panic. ||35||

कोणी घर फोडोनि चोरी करिती । कोणी डाके मारूनि लुटती । कोणी भरदिवसां कापिती । मुलाबाळांसहीत ॥३६॥
Some overagitated persons then break the palatial houses of these wealthy people and attempt robberies. Some decoits loot away their wealth by attempting decoity. Then some angrymen, in their mad fever of vengeance kill these wealthy persons with their wives and children mercilessly. ||36||

ही पाळीच कां येऊं द्यावी ? म्हणोनि कांही योजना शोधावी । गरीब-श्रीमंत दोन्हीहि बरवीं । राहतील ऐसी ॥३७॥
But this stage of disaster should not be allowed to occur. So some good plan should be prepared so that the rich and the poor can live together amicably and considerately. ||37||

परस्परांचा विचार घ्यावा । आपला समतोल हिस्सा ठेवावा । कोणासहि राग न उदभवावा । ऐसें करावें गांवाने ॥३८॥
Both the rich and the poor should think considerately of each other, and decide their equal proportion. The village should give a proper justice to both so that no side will have any wrath or vexation. ||38||

तुमचा पैसा आमचे श्रम । तुमची बुध्दि आमुचा उद्यम । एकाचा घोडा एकाचा सरंजाम । असावा जैसा ॥३९॥
You spare your money and we shall labour for you. You utilize your talent and we shall run the industry and professions on it. Thus, you should follow the principle of using a horse of some one and decorate it with the habiliments from another individual. ||39||

मुळीं जीवनाची तैसीच रचना । एकास हात लागती नाना । सर्वां मिळोनीच हा आपुल्या स्थानां । बनतो सन्माना घ्यावया ॥४०॥
The basical design of human life is such. Many hands will have to unite for doing work of one individual. An admirable life (mundane) is run by the co-operation of all. ||40||

कोणाचे निभेना वगळूनि ग्राम । प्रत्येकासि प्रत्येकाचें काम । काम झालिया पुन्हा भ्रम । वाढतो याचा ॥४१॥
No body can live happily by disconnecting himself from the village. Everybody has to take help from others. But when the work is successfully done, the ego of the individual again becomes strong and creates delusion. ||41||

सुतार याचे खांब करी । बेलदार याची भिंत उभारी । कुंभार याचे कवेलू उतारी । छावणीसाठी ॥४२॥
If somebody wants to build a house, he needs a carpenter to chip wood for pillars. The mason builds walls of the house. The potter makes roofing tiles. Then only the roof can be covered. ||42||

लोहार खिळेफासे घडवी । मजूर बांधी घरें-पडवी । ऐसें न करितां हा गोसावी । राहता कोठे ? ॥४३॥
The blacksmith produces nails and hooks. The labourer builds up the house and varanda. If the man doesn't have such co-operation from all, then he will have to live alone like some shelterless gosavee. (an ascetic.) ||43||

चांभार याचे जोडे बनवी । विणकर याला वस्त्रें पुरवी । नीटनेटके कपडे शिवी । शिंपी यासाठी ॥४४॥
The cobbler makes shoes for this man. The weaver weaves cloth for him. The tailor tailors dresses and apparels for him. ||44||

शेतकरी याला पिकवोनि दे । धान्य मिरची भाजी कांदे । सर्वांच्या श्रमें घर आनंदें । साजवी हा आपुल्यासाठी ॥४५॥
The farmar produces grain, chilly, vegetables, onions etc for him. In this way this individual adorns his house life upon the labour and hard work of so many people. ||45||

सर्वांचे हात सर्वासि लागे । सर्वांस जगविती गुंतले धागे । हें समजोनि जो गांवीं वागे । तोचि खरा बुध्दिमान ॥४६॥
Helping hands of all are working for all. The threads of co-operation, which are interwoven among themselves can help all human beings to live happily. One, who behaves sensibly and lives in the village understanding this, is really an intellectual. ||46||

परि यांत भाव वाईट शिरला । कोणी न मानीच कोणाला । म्हणे पैसे देतों आम्हीं सकलां । म्हणोनि कामें करिती हे ॥४७॥
But one evil sense has penetrated this. People began to think that `all these individuals do our work because we pay them for it.' Thinking so, they do not regard others and respect them. ||47||

खरे महत्त्व आहे परिश्रमाला । परि हा मानतो पैशाला । काम न करितां, पैसा असला । तरी काय भागतसे ? ॥४८॥
In fact, the real importance is to be given to the labour and enactments. But this individual gives more importance to money. If money is ample but the workers are not available, can he maintain his life? ||48||

खोदूनि आणली गोटेमाती । तासली फाडी रचल्या भिंती । तेव्हाच बनली ती संपत्ति । परिश्रमाच्या स्पर्शाने ॥४९॥
The masan broke stones and brought them. He chipped them in right shape. The labour built up walls. The touch of labour of these artisans could create the estate in the form of the house. ||49||

रानीं असोत लांकडे काडया । त्या श्रमाविण न होती गाडयामाडया । श्रमाविण संपत्ति म्हणजे कवडया । त्याहि वेचल्या श्रमाने ॥५०॥
Ample wood is available in the forest but without hard work, the carts and the mansions can't be created from them. Without labour, even cowries are also not acquired. They can also be obtained by doing labourious efforts. ||50||

खरें याचें तारतम्यज्ञान । सर्वांनी असावें समजोन । वाहावा सर्वांचा योगक्षेम पूर्ण । हाचि धर्म धनिकांचा ॥५१॥
All people must have a discriminative and thoughtfull consideration for this. It is the duty of the wealthy individuals that they should fulfil their responsibilities to help the labourers to maintain their houselives. ||51||

गांवीं जे जे श्रीमंत असती । तयांचें धन गांवची संपत्ति । समजोनि वागावें या रीतीं । मदत द्यायासि प्रसंगीं ॥५२॥
The wealthy individuals should hold firmly the concept that their wealth actually belongs to the village. Through this reasoning, they should always rush to help the needy at their critical occasions and difficulties. ||52||

आपणापाशी अधिक असे । शेजार्‍यासि पुरवावें हर्षें । सर्व मिळोनि राहावें सरिसें । गांवधर्म म्हणोनिया ॥५३॥
Whatever in excess and more than one's needs is available with him, he should provide it gladly to his neighbourer. It is the duty of the village to live happily by rendering co-operation to eachother. ||53||

धन हें गरीबांचें रक्त । समजोनि वागोत श्रीमंत । श्रम ही गांवाची दौलत । म्हणोनि व्हावा मान तिचा ॥५४॥
The rich should always hold this firmly that wealth is created when the poor boil their precious blood upon hard toiling. Therefore the labourious hard work is the real wealth of the village and so it should always be held in high esteem. ||54||

ऐसें केलिया सकळ जनांनी । वर्गभेद मिटतील गांवचे दोन्ही । यास बुध्दि द्यावया उपजोनि । साधुसंतांनी काम घ्यावें ॥५५॥
If all villagers behave with this understanding and consciousness, the class struggle in both-the rich and the poor-will be put out for ever. The saints and seers should take the responsibility to give proper learning and create this intelligence of understanding among all people. ||55||

आणि सावध असावें सरकार । नीटनेटका घडवाया व्यवहार । जनतेमाजी भराभर । वारें शिरवावें शिक्षणाचें ॥५६॥
The government should be aware and cautious enough to maintain this behaviour in a neat manner. For this, the government should start a vast expedition of providing and spreading education in masses and multitudes. ||56||

लहान मुलीमुलांपासोनि । मिटवावी गरीब-श्रीमंत श्रेणी । सर्वांस पाहाया समानपणीं । लावावें प्रत्यक्ष कृतीने ॥५७॥
All should be cautious enough to keep the boys & girls away from air of the class struggle since their early childhood. They should be made to follow equality for all in their actual practical behaviour. ||57||

शब्दांत नको समसमान । प्रत्यक्ष पाहिजे धनमानशिक्षण । फूट पाडिती ते द्यावेत हांकोन । गांवचे भेदी ॥५८॥
Moreover, this equality should not be verbal only. It should be seemed in regard to the wealth, respectful status and education. The evil folks, who try to create a rift in the village should be bansihed forever from the village. ||58||

नसतील ऐकत जे जे कोणी । त्यांना कायद्याने घ्यावें आटपोनि । मग रचना करावी समानगुणीं । इमान जागीं ठेवोनिया ॥५९॥
Those, who don't follow this should be taught lesson by the government. By harmonious union of working traits and abilities of the individuals and the duties and enactments they are expected to do honestly, and restructure the village afresh. ||59||

जैसे बापास पुत्र सारिखे । तैसे गरीब श्रीमंत राजाचे सखे । हा भेद मिटविणें काम निकें । त्याचेंचि असे राजधर्में ॥६०॥
Father looks and loves all his sons equally and evenly. The government should also have the same sense of equality for the rich and the poor. Removing this discrimination in a neat and fair manner, and ruling over the people in a just and fair manner is the duty of the rulers. ||60||

पण जेथे सरकार मिंधा झाला । तेथे आग लागली प्रजेला । मग कोण पुसे कोणाला ? धिंगाणा झाला पहा सर्व ॥६१॥
But where the government (and the rulers) has become partial through obligations, the subjects will be singed in fire. Then who will ask and whom? All this commotion and tumult and unrest has emerged because of this discrimination. ||61||

संतसाधूहि मिंधे झाले । दक्षणेवरील मोहून गेले । मग पर्वताचे कडेचि लोटले । समाजावरि ॥६२॥
The saints and seers of today have been subdued under the pressure of the constant flow of `Dakhshana' (money offered as fees for rituals and rites) and have become obliged. It is as calamitious as the collapsing of a mountain upon the society and Villages. ||62||

जनतेचा मग वालीच नाही । ती चेततां मग आगचि सर्वहि । भस्म होईल सगळी मही । हाहा:कारें ॥६३॥
The public will have nobody to protect them and their welfare. If a great agitation and fire of anger in public mind bursts out, it will bring the whole earth to ashes and the fire of revolution will result in a general lamantation and wailing. ||63||

सगळी जनता बंदिस्त केली अथवा मारोनि टाकिली । तरी श्रमाविण पैदास कुठली ? कष्टावें लागेल सर्वांसि ॥६४॥
Then though all people are put into prison or to death, no production is possible without putting ourselves to hard work and labour. So all will have to yoke themselves to hard labour. ||64||

मग हें ऐसें कां होऊं द्यावें ? सकळांनी आधीच जागृत व्हावें । आपुल्या परीने सावरावें । कार्य नीट गांवाचें ॥६५॥
Why should then all of us allow this fire of revolution to break out? They should become cautious well in advance and lead the village towards the neat and fair way with all their mights and energy. ||65||

उत्तम व्यवहारें धन घ्यावें । उत्तम कार्यासाठी लावीत जावें । जेणें परस्परांचें कल्याण व्हावें । तैसेचि करावे व्यवहार ॥६६॥
With fair and just dealings everybody should earn money and it should be utilized to fulfil the needs of eachother, to bring betterment and welfare for all public. All should maintain such co-operative and model behaviour with eachother. ||66||

ऐसा कदर्युपणा नसावा । की ज्याने गांवचि व्याजें बुडवावा । प्रसंग पडतांहि न द्यावा । साथ लोकां ॥६७॥
There should be no such misery which will make the whole village bankrupt and break under the heavy pressure burdening of high rate of interest. There should be no such misery through which one will not go to help others. ||67||

अविचाराने न उधळावें धन । फसवोनि न घ्यावें गरीबांपासून । दोन्ही मार्ग समसमान । ठेवावे देवघेवीचे ॥६८॥
Nobody should squander money indiscreetly. Money should not be earned by deceiving the poor. Both the giver & taker should make dealings between them in fair and just manner. ||68||

न व्हावा शेवटचा कळस । म्हणोनि सहानुभूतीचा वाढो हव्यास । विरोधचि करूं नये यास । कोणी कोणा ॥६९॥
The climax of the social disorder will be bloody revolution. It should not happen. So it is necessary to grow compassion and sympathy towards the poor, miserable and needy. Nobody should oppose others in this regard. ||69||

सगळयांनी मिळोनि वागावें । सर्वांचें समजोनि कार्य करावें । श्रीमंत-गरीब दिसोंचि न द्यावे । बहिरंग जीवनीं ॥७०॥
All should behave mixing up in all. Every enactment and work must be performed with a feel that it is for all. In outer and routine behaviour never allow an air of discrimination in the poor and the rich. ||70||

ते दिसावेत गुणावरि । बुध्दीवरि, कार्यावरि । ऐसे असले प्रकार जरी । समताभाव तरी न सोडावा ॥७१॥
It is sure that the difference in individuals are obviously distinct because basically there is difference in traits, intelligence and enactment in every indivudual. Yet the feel of equality should never be forgotten. ||71||

याचें समाजासि मिळे शिक्षण । तोचि खरा भाग्याचा दिन । त्यासि नाही मग भंग जाण । कल्पकाळीं ॥७२॥
The day, on which such education will be imparted to all human beings, will be the most precious day for the humanity and it will never be destroyed till the end of this world. ||72||

समाजांत जेव्हा धुरीण वाढती । तेव्हाचि ऐसी होय क्रांति । आपोआपचि मिटेल भ्रांति । पक्षभेदांची ॥७३॥
When such broad minded leaders will increase in number, there will be a fair and better revolution for equality which will put an end to these delusions spontaneously. ||73||

तेचि करितील परिवर्तन । समाजांत उत्तम ज्ञानकण । पेरूनि करितील परम पावन । भारतमाता ॥७४॥
Such leaders (bearing a feel of equality) will surely impart the necessary education and bring the better change in the human society. In this way they will make our beloved motherland Bharatmaata the most sacred divine, and pious land. ||74||

ऐसी सुबुध्दता सगळयांत यावी । तरी श्रीमंती-गरीबी मिटावी । नाहीतरि गति बरवी । नाही आता समाजीं ॥७५॥
It is the most essential fact now to understand this truth. Then only the discrimination in the rich and the poor will be removed if all people will form such intellect and reasoning. Otherwise it is obvious that the condition of the society will deteriorate more and more. ||75||

हें समजणेंचि जरूर आहे । काळ याचीच वाट पाहे । तो ऐसा थांबलाचि न राहे । स्वारी करील वेगाने ॥७६॥
Now the need is to understand this. The time is waiting for happening this. But it will not wait more to let you understand this. It will raid upon you in the form of revolution with stormy speed at any time. ||76||

म्हणोनि माझें एवढेंचि सांगणें । वाढवा सामाजिक वृत्तीचें लेणें । मिरवा सामुदायिकतेचीं भूषणें । लोकांमाजी ॥७७॥
(Maharaj says) Therefore I want to tell this much to all. Let the virtue of social tendency for equality increase more and more. Create such an understanding in all that the collectivity is the real ornament of people. ||77||

नुसतें श्रीमंत सहकार्य देती । खर्चूनि लक्षावधि संपत्ति । तरी तेवढयाने ही भेदवृत्ति । जाणार नाही ॥७८॥
Though the rich become liberal donors and glady spend huge money upon the work for public welfare, this class struggle will never be put out. ||78||

ओळखोनि श्रमाची प्रतिष्ठा । त्यांनी दावावी कार्यनिष्ठा । श्रमणारांच्या निवारावें कष्टा । स्वत: श्रम करोनिया ॥७९॥
The rich should realise the importance of labour and show their firm faith in it. They should physically participate in the hard toiling and avert or lessen the labour of the poor. ||79||

सर्वांनी सर्वांसि पूरक व्हावें । ऐसें धर्माचें सूत्र बरवें । हें काय तुम्हांसि सांगावें ? शहाणे जनहो ! ॥८०॥
All should extend mutual co-operation to eachother. O my wise brothers! should I tell you that this is the beautiful principle of the duty to the humanity? ||80||

त्याअभावीं बिघडली गांव-स्थिति । कोणी जनावरासम राबती । कोणी नाजुक होवोनि फिरती । टोळभैरव ॥८१॥
When the rich begin to shirk from doing hard work, the neat fold of the social structure is disturbed and impaired. Now some individuals are toiling hard like animals while others are roaming like delicate idle wanderers. ||81||

कोणी म्हणती धनी आम्ही । काय आहे आम्हां कमी ? कमाई केली वडिलें नामी । घरबसल्याचि आमुच्या ॥८२॥
Some of them say, "We are the wealthy persons What inadequacy do we have? Our fathers and forefathers had earned and accumulated the vast wealth by sitting idly and comfortably at home. ||82||

हें तयांचें महाअज्ञान । कळली नाही त्यांना खूण । यापुढे जाईल धन-जमीन । निकष्टिकांची ॥८३॥
This is their great ignorance. They have not so far understood the sound of approaching of the adverse time. If they don't do hard physical labour along with others, they will surely lose their land and wealth. ||83||

न करितां काजकाम । पावेल कोणा जीवा आराम ? सर्व धांवतील होवोनि बेफाम । निकष्टिकांमागे ॥८४॥
Nobody will allow any individual to live comfortably without doing work. All hard workers and labourers will then attack upon the shirking idlers. ||84||

म्हणोनि सांगणें उद्योगा शिका । पराधीन राहूं नका । आपुल्या हक्काचा हा पैका । गोडी चाखा तयाची ॥८५॥
Therefore o folks! learn some art, skill, knowledge of some industry or profession. Don't depend upon the labour of others. Money earned through hard work is the money you really deserve as your right. Enjoy its sweetness. ||85||

आज निकष्टिकांची चालती । उद्या विचारूं नका फजीती । म्हणोनि समजोनि घ्यावी युक्ति । उद्योगाची ॥८६॥
The time today is favourable to such shirkers who don't put themselves to hard work. But tomarrow you will find how shameful disgrace they will have to face. Therefore they must learn some art and industrial knowledge. ||86||

सर्व तर्‍हेच्या कलाकुसरी । शिकूनि वागावें शहाण्यापरी । पोट भरावयाची उजागरी । तेव्हा लाभे ॥८७॥
They should get learning and training of every art and skill and behave like wise. Then only they can feed themselves holding their heads high. ||87||

हें जंव करितील शिक्षितजन । तेव्हा बंद होतील मजुरांचे वाग्बाण । नाहीतरी ते बेईमान । ठरवितील आपणां ॥८८॥
When the educated people will start enacting hard labour, they will save themselves from the bitter reproaches and taunting comments of the labourers. Otherwise they will be treated as dishonest and traitors of the society. ||88||

म्हणतील आम्हीं कष्ट करावे । तुम्ही आरामांत राहावें । सांगतां ’ समानतेने ठेवावें ’ । कोण म्हणेल पुढारी ? ॥८९॥
They will say, "We toil hard and you enjoy comforts and pleasures. Moreover, you go on advising us to behave practicing equality. Then who will accept your leadership? ||89||

सर्वांवरि सारखेंच प्रेम । मग सर्वांकरितां एकचि नियम । सर्वांनी करावेत परिश्रम । अपापल्या परींनी ॥९०॥
If you say `love all evenly and equally,' then apply the same rule equally and evenly to all. All should then extract hard physical labour according to their physical might and abilities. ||90||

एकाने करावें काम । दुसर्‍याने करावा आराम । हें तों आहे हराम । देश-हिताच्या दृष्टीने ॥९१॥
Some one should extract hard labourious work while another individual rests in ease and relaxes. This is unlawfully and inequitably acquired pleasure and it is harmful in the interest of the nation. ||91||

दुनिया आहे कष्टिकांची । जो जो कसेल शेती त्याची । जो काम करील लक्ष्मी तयाची । दासी व्हावी नियमाने ॥९२॥
This world belongs to the hard workers. The land belongs to him who actually cultivates with hard toiling. Lakhshmi should become the maid servant of him who does hard work. This is the rule of the world of humanbeings. ||92||

ऐसी आहे आजची प्रवृत्ति । पाहिजे हेंचि समाजा प्रति । त्यांत थोरांनी तरी खंती । काय म्हणोनि मानावी ? ॥९३॥
To live by extracting hard work is the moral tendency essential for today's world. The society earnestly needs this tendency. Why shlould then a few rich persons regret upon it? ||93||

विद्वानाने शिक्षिताने । महंताने श्रीमंताने । कष्ट कराया मुद्दाम लागणें । हेंचि मोठेपणाचें ॥९४॥
The erudite, pedant, monk, head of a monastery, big merchants money lenders should personally participate in hard work. There only lies their greatness and magnanimity for them. ||94||

तेणें सर्वांस होईल सुकर । कामें करितील जन भराभर । लाज जाईल निघोनि पार । वैभवाने निर्मिलेली ॥९५॥
When common people observe these great personages extracting hard labourious work, they will come forward rapidly to enact hard labour and all will be very happy. The feel of shame and shyness which had so far imbibed by them through their wealth and richness will then completely subside. ||95||

कामांत पडले बुध्दिमान । तेणें प्रत्यक्षांत येईल ज्ञान । शेतीभातीची उन्नति पूर्ण । विकास होईल देशाचा ॥९६॥
When the intellectuals come forward to do work, people can get the practical knowledge. By such practical knowledge, the agricultural development will be created and the prosperity of the country will be easily possible. ||96||

एरव्ही उद्योगाविण जें भोगणें । तें मानवासि लाजिरवाणें । आळशासि खाणेंपिणें । देणें असे महापाप ॥९७॥
Enjoying happiness and pleasures without doing work and labour, is a stigma upon the humanity. It is a great sin to provide food and drink to the idler. ||97||

श्रमाने अंगीं हीनता येते । ऐसें बोलती कोणी एक ते । समजावे देशघातकी पुरते । उपद्रवी पापभक्षी ॥९८॥
`To extract work by doing labour brings inferiority to the individual.' This is a wrong concept which some people hold. But those, who think so are the trouble shooters, traitors of the country and they are the sin consumers. ||98||

आपुलें करावयासि काम । कां वाटावी लाजशरम ? उलट गर्व असावा निस्सीम । कामाचा आपुल्या ॥९९॥
Why should one feel a shame in doing one's own duty and enactments! on the contrary, he should be proud of his performance. ||99||

जयास जैसी अभ्यासरीति मानवेल जैसी कार्यपध्दति । घेऊनि तेंचि शिक्षण सुमति । यावें पुढती तयाने ॥१००॥
The individual, who has studied some subject should acquire highest knowledge in that subject. The way of enactment which he likes most should be developed by him and thus he should act as the leader and guide of the society. ||100||

कामें सर्वचि मूल्यवान । त्यांची योग्यता समसमान । श्रीकृष्णें सिध्द केलें उच्छिष्टें काढून । ओढिलीं ढोरें विठ्ठलें ॥१०१॥
All enactments and deeds carry equal value and equal importance. Lord Krishna had proved this by collecting the foul tender plates of leaves of the diners at the Rajsooya yadna of the Pandawaas. Lord Pandurang of Pandharee had dragged the dead animals and worked with sant Chokhoba. These examples prove that no work is lower. All duties and deeds are equally precious. ||101||

कोणाचीच योग्यता कमी नाही । सर्वचि कामें आवश्यक हीं । म्हणोनि कामाचा बदला सर्वांहि । सारखा असे सामान्यत: ॥१०२॥
No work is of below dignity. All enactments are very essential and useful. Therefore the returns of all enactments in general should be equal to all. ||102||

एक शेतीकामाचा कामगार । एक बेलदार सुतार लोहार । शिंपी धोबी कुंभार चांभार । सारिखेची उपयुक्त ॥१०३॥
The individual may be a land and agricultural labour, or a stone mason, a carpenter, blacksmith, tailor, washerman, potter, cobbler and/or any other kind of worker. All are equally indispensible for the society. ||103||

कोणी भंगी-काम करी । कोणी वैद्य नाम घरी । कोणी देवालयीं सक्रिय पुजारी । सारिखेचि उपयुक्त ॥१०४॥
Somebody works as a sweeper. Some enacts as the medical practioner, somebody worships God in some temple. All these different enactments are equally essential, useful and important. ||104||

कोणी बुध्दिवंत पुराण सांगे । कोणी चुकलिया लावी मार्गे । जैसी ज्याची योजना निसर्गे । सहजचि केली त्यापरीं ॥१०५॥
Some learned erudite individual delivers discourses or speaks upon the religious scriptures like puranas; somebody guides the strayed and erring people towards the right way. The human being enacts according to the physical abilities and tendencies that the nature has provided him. ||105||

परि सर्वांना सर्वांचा आदर । ऐसा असावा जगाचा व्यवहार । कोण ब्राह्मण कोण महार ? कामामाजीं सारिखे ॥१०६॥
The manner of the conduct of the world should be such as to hold equal respect by all and for all. Whether a Brahmin or a mahaar he should not be considered as high or low. So for as work and labour are concerned, all are equal and at par. ||106||

येथे कामांत उच्च-नीचता । कोणें ठरवावी व्यवहारत: ? प्रत्येक काम महत्त्वपूर्णता । आपुल्या स्थानीं ठेवितसे ॥१०७॥
So for as the dealings are concerned, who can decide which enactment and work is of higher status and which is below dignity? Each and every deed and work carries its own importance. ||107||

आहे सर्वांचीच गरज । सर्वकाळ सहजासहज । एक नसतां जग-जहाज । अपूर्णता दावीतसे ॥१०८॥
All types of work are naturally needful. This need will always be there. If any one of these activities and deeds is short, it brings inferiority to the ship in the form of the world. ||108||

दोर घेवोनि साखळीचा । बोझा बांधावा लाकडांचा । एक तुटतां तार कडीचा । सर्व पडे विस्कटोनि ॥१०९॥
A rope of a chain is used to tie the bundle of pieces of wood. If the wire of one ring gets broken, the chain becomes untied and undone scattering all the pieces of wood. ||109||

तैसी आहे कामांची गति । काम असावें सर्वांप्रति । तरीच जगेल ही क्षिती । सारखेपणीं राबतां ॥११०॥
The same is the case of the working and enactments. All must have some work or other to do and everybody should render his hard work equally as others do. Then only this creation of God will survive ||110||

ज्याचा असेल जो जो बाणा । तो लावावा देश-कारणा । जो असेल ज्या कार्यी शहाणा । तेंचि पुरवावें तयाने ॥१११॥
Everybody should utilize, whatever art, talent, and knowledge that he possesses, for the prosperity of the country. Every individual, who is skilful in a particular art or work, should fulfil all the needs by doing that work only. ||111||

ज्यासि पुरेल जैशापरी । तैसी भरपूर द्यावी सामुग्री । श्रम करावे आपापल्यापरी । जैसी बळबुध्दि ज्यापाशीं ॥११२॥
When a particular work is allotted to some particular individual, he should be provided with all the required things and tools in a plentiful measure. He should utilize all his talent and energy to do the work putting himself to his best efforts and hard work. ||112||

ऐसें गांवीं कराल काम । तेणेंच पावेल आत्माराम । लाभेल संतोषाचें निजधाम । नाहीतरि संकट ना टळे ॥११३॥
In this way, averting the cause of difference of opinion, if all of us begin to work at our home towns and villages, all can seek the manifestation of that most excellent and all pervasive Divine Spirit (God) and full satisfaction of life. Otherwise the impending calamity is unavoidable ||113||

अरे ! उठा उठा श्रीमंतांनो ! । अधिकार्‍यांनो ! पंडितांनो ! । सुशिक्षितांनो ! साधुजनांनो ! । हांक आली क्रांतीची ॥११४॥
O The wealthy individuls ! the officers! the erudites! the pedants! The educated folks! the saints & seers! evoke and be aware! Listen to the disesterous call of the bloody revotution. So get up and start doing your duties. ||114||

गांवागांवासि जागवा । भेदभाव हा समूळ मिटवा । उजळा ग्रामोन्नतीचा दिवा । तुकडया म्हणे ॥११५॥
(Shree- Sant Tukadojee says.) Go from village to village. Alert people about this revolution through canvassing and advising. Tell them about the dire need to meet out the class struggle forever. When the villages become prosperous, every town and village will become brilliant like a flame of lamp. ||115||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र-स्वानुभव संमत । श्रमसंपत्तिमहत्त्व कथित । सतरावा अध्याय संपूर्ण ॥११६॥
This Graamgeeta is well consented by the Guru, sciences and self experiences. The seventeenth chapter titled as `The magnanimity and importance of the Wealth of hard labour (Shramsampatti mahatwa) is hereby concluded. ||116||

Tuesday, April 23, 2013

Gram Geeta Adhyay - 16

वेष-वैभव
THE GLORIES OF APPARELS (GARMENTS)

ईश्वरास मान्य जें सत्कार्य । जें सांगोनि गेले संतवर्य । तें आचरणें यांतचि सौंदर्य । खर्‍या जीवनाचें ॥१॥
The beauty of true life lies in the noble, virtueous enactment which is agreeable to God and frequently advised by the great holy saints and seers. ||1||

सात्विक आहार सात्विक विहार । सात्विक संगति, व्यवहार । सात्विक वाचन-दर्शनादि साचार । प्रिय सज्जनांसि ॥२॥
The good noble and virtueous individuals are fond of pious and simple food, simple and moderate living, pious and virtueous association, fair and noble dealings, reading of good, ethical, philosophical books and precepting sciences etc. ||2||

ऐसें सात्विक करणें जीवन । ही नव्हे अंधश्रध्देची खूण । सात्विकता निसर्गनियमांस धरून । ऐसा अनुभव जाणत्यांचा ॥३॥
Making one's life pious is not the sign of blind faith. Not only of the man but the tendencies of all beings are natuarally pious since their moment of taking birth. This is the experience of the knowing wise people. ||3||

सात्विकतेनें आरोग्य लाभे । शांतिसुख दास होऊनि राबे । जीवन सर्वप्रकारें शोभे । प्रभावीं सौंदर्याने ॥४॥
Health and hygiene are naturally sought through the piousness, serenity and happiness. They become attendants and readily appear to serve the pious individuals. The piousness creates very influencial and impressive natural beauty in life and adorns it. ||4||

स्वैराचार हीन विचार । राजस-तामस आहार-विहार । दिनचर्येंत नाही ताळतंत्र । त्याचें इह-पर सुख नाशे ॥५॥
uncontrolled and wanton conduct, mean and narrow resoning, the food and enjoyments full of the vices of raja and tama, irregular daily routine and all such unnatural flaws and faults certainly destroy both the temporal and spiritual happiness. ||5||

चहा-चिवडा-चिरूटांचे दास । आपल्या तनुमनधनाचा नाश । करोनि बिघडविती जीवनास । गांवच्याहि ॥६॥
Those, who have become the habitual and addicted to consuming tea, chiwada etc. and smoking cigar-bidi etc. do a great harm to themselves and destroy their body, mind and money. Similarly they destroy the life of other people in the village also. ||6||

सात्विक सरळ ठेवितां जीवन । तें होय सुंदर आरोग्यपूर्ण । सात्विकचि असावी वेषभूषाहि जाण । मानवाची ॥७॥
If man maintains his life piously and in simple, moderate way it becomes pleasant healthy and hygienic. So his apparel should also be pious, simple and moderate. ||7||

कांही भडक वेषभूषा करिती । कपडयावरि किती कपडे घालती । आंत लुकडे परि वरोनि शृंगारिती । शरीरें आपुलीं ॥८॥
Some people wear gaudy and showy garments. They put on many pieces of different kinds of garments. Inside their garments their body is thin and bony but they decorate it with such clothes. ||8||

तोंडाचें खोडकें दिसती हाडें । छातीची खोली दाखवी लांकडें । काय होतें घालोनी कपडे । गर्भरेशमीहि ? ॥९॥
The facial bones of some people have become plain & flaltening. Their chest has gone deep inwords. The ribs appear like pieces of wood from outwardly. Then what is the use for them from putting on silken garments? ||9||

उगीच करिती थाटमाट । कपाळीं अत्तराचा मळवट । पावडर कंगवा आरसा चिरूट । खिशामाजी ॥१०॥
They decorate outwardly their bodies with showy garments. They put a layer of some scent on their forehead and always carry articles like talkum powder, comb, small mirror, cigar or bidi in their pockets. ||10||

व्यसन तोंडाचें खोडकें करी । तेल लाविती वरचेवरी । केश फिरवोनि म्हणती साजरीं । दिसतों आम्ही ॥११॥
Due to their addictions, their faces bear sunken features yet they frequently oil their hair, comb them and strutingly say, "look, how smart we look ! ||11||

अंग निस्तेज जीर्ण झालें । खरूज गजकर्णादिकें भरलें । भारी कपडे घालोनि झांकिलें । सौंदर्यासाठी ॥१२॥
They have lost their physical lustre and their bodies have gone worn out. Inside their clothes their bodies have developed skin diseases like itch, eczema, ringworm, scabies, pimples etc. But to appear handsome and pretty, they cover their bodies with costly garments. ||12||

कशाचें हें सौंदर्य पण । ज्यांतूनि न जाय सूर्यकिरण । ब्रह्मचर्याचेहि नाहीत कण । शरीरामाजी ॥१३॥
What kind of beauty is this! No sunrays can pass through their thick clothes. There are no even particles of their celibasy (veerya- i.e. semen) in their body. ||13||

चालतांना पढती आढया । बोट लावतां खाती तनघडया । बाता करिती बडया बडया । आम्ही शौकीन म्हणोनि ॥१४॥
While walking, their legs get crossed and twisted. Even a slight push by fingers, makes them lose their balance. Yet in their self boasting they strut saying how they are fond of pleasures and beauty. ||14||

रडयासारिखी निघते वाचा । औषधावाचूनि न होय शौच्या । बोटांत आंगठया हिरकणीच्या । मिरवोनि काय ? ॥१५॥
Their utterence is like the grunting of he-buffalo. Without taking some purgative medicines they can't attempt purification. Yet they strut by putting diamond rings in their figures. ||15||

निस्तेज शृंगारिलें प्रेत । की भुजाण उभें केलें शेतांत । एकटाचि विचित्र दिसे चारचौघांत । ऐसी नको वेषभूषा ॥१६॥
In such physical decoration they look like decorated corpse; or like the scare crow in the blooming cropful field. In a group of some individuals, this fellow in such over decorative costumes alone, appears odd & strange. ||16||

अथवा भरजरी कपडे घातले । परि ते स्वच्छचि नाही केले । सोवळे म्हणवोनि पुन:पुन्हा नेसले । तेच ते पीतांबर ॥१७॥
Some body puts on the clothes interwoven with golden and silver threads. But for many days or months such clothes are never cleaned and washed. As a sacred garment to be put on special occasions of festivals or worshiping God and deities, men wear the same silken dhotee (peetambar) again and again. ||17||

ऐसी कला कासया करावी । जी हास्यास्पद आणि बाधकहि व्हावी । आपुली साधीच राहणी ठेवावी । ऐपतीपरी ॥१८॥
Why should we play such showy tricks. They make fun of us in public and become harmful to our body also. Therefore, it is better to maintain our simple and moderate living manners in the limits of our abilities to spend. ||18||

अंगीं गुणसौंदर्य भरावें । सुंदर सात्विक कपडे करावे । खादी-ग्रामोद्यागाचेंचि ल्यावें । लेणें आपुल्यापरीं ॥१९॥
Try to imbibe the beauty of virtues in your person. Put on simple, pleasant and moderate clothes. Use the khadee cloth woven in village industry and adorn yourself in such garments. ||19||

नेहमी स्वच्छ धुतलेलें असावें । एकाचि वस्त्रें अंग झाकावें । निसर्गाचें हवा किरण लागावें । शरीरालागी ॥२०॥
Always wear cleanly washed clothes. Use only one piece garment to cover your body. Your body must have a touch of sunrays & natural fresh air. ||20||

एकावरि एक आच्छादन । तें थंड देशांचें अंधानुरण । शरीरा लागतां सूर्यकिरण । औषधिगुण अंगीं येती ॥२१॥
Putting on more clothes upon your bodies is the blind imitation of the foreign cold countries. When the sunrays reach our bodies, our body forms medicinal remedial reacting powers spontaneously. ||21||

सोनेमोतीं रेशीम-जरी । सौंदर्यप्रसाधनें बहुपरी । त्या सर्वांहूनि शतपटीने बरी । आरोग्याची टवटवी ॥२२॥
Though gold, pearls, silk clothes, woven with golden and silver threads are the ornamental things to grow your physical beauty, the freshness of health and hygiene is hundred times better and the most precious beautiful ornament. ||22||

सौंदर्य असावें रक्तशुध्दीचें । ओजपूर्ण ब्रह्मचर्याचें । नीटनेटकें वागण्याचें । घरींदारीं उत्तम ॥२३॥
The beauty should be in purity of blood, vigerous celibasy and in the ideal behaviour at home and outside in public. ||23||

कला दाखवावी बळकट स्नायूंची । उंच छातींची ताठ शरीराचीं । आरोग्याची बाणेदारपणाची । सर्वांगांनी आदर्श ॥२४॥
Present your art and skill of strong and stout muscles, wide chest and healthy robust body, which will show your health and dignity. Thus, art in all round and all sided ideals should be displayed in life. ||24||

वेषभूषेची चढाओढ । आज जीवनास झाली अत्यंत जड । गरजा, चिंता, रोगांची वाढ । यांत कसलें मोठेंपण ? ॥२५॥
Today the dry and dull competitions and fashion shows have put a heavy burden upon life. They have grown unnecessry wants, cares, worries and diseases. Where is then a greatness in such competitions? ||25||

बाह्य वस्तूंचें भडकपण । हें आंतल्या उणीवेचें प्रदर्शन । महत्त्वास चढतां बाह्य आवरण । मोल घटे मानवतेचें ॥२६॥
To over-decorate bodies superficially using different articles of toilets, is an exhibition of our drawbacks and hidden deformities. When outward covering becomes important, the humanity loses its preciousness and value. ||26||

मानव मानवतेने शोभावा । गांधीवेष लाजवी वैभवा । श्रीकृष्णाचा मोरमुकुट पावा । वेड लावी विश्वाला ॥२७॥
Man should appear adorned by the virtueous humanity. The poor clothing like a phakeer M. Gandhiji's clothes had abashed the enormous glories and wealth. A simple coronet made of the plum of a peacock and the flute of Shreekrishna could also enchant the world. ||27||

हें जाणोनिया अंतरीं । सात्विक व्हावें आहार-विहारीं । तेणें घर-गांव-देशसेवाहि बरी । साधतसे सहजचि ॥२८॥
Keeping this consciousness in mind, man should try to become happy by adopting the healthy habits of pious food and pious virtueous, and noble behaviour. It will also help you to render your services in a very casual way to your home, village and nation also. ||28||

लोकांपुढे राही आदर्श । समानतेचा उसळे हर्ष । ग्रामोद्योगांचाहि उत्कर्ष । आपैसाचि होय गांवीं ॥२९॥
By such pious and noble behaviour, you can produce an ideal before people and you can create the pleasure of commonness and equality in them. Side by side, the village professions and industries will also prosper spontaneously. ||29||

येथे श्रोता करी शंका सादर । साधी राहणी उच्च विचार । हें जरी ऋषिजीवनाचें सूत्र । तरी तें आज ना चाले ॥३०॥
One of the listeners expressed his doubt, "Simple living and high thinking is the principle of the pious life of the ancient rishis and sages, yet at present it is out of date, needless and can't be followed in practical life. ||30||

किंमती कपडे भडक राहणी । छाप पाडिती आज जनीं । साधा सात्विक राहे पडोनि । मागच्या मागे ॥३१॥
Costly and gaudy custumes and expensive showy living style creates deep impression upon people's minds. A simple and pious individual is left aside and ignored as the backward and nobody even looks at him. ||31||

विष्णूचा पीतांबर पाहून । सागरें लक्ष्मी केली अर्पण । शंकराचीं चिरगुटें बघून । दिलें हलाहल तैसें होय ॥३२॥
Being impressed by the costly and beautiful silken dhotee (peetambar) of Lord Vishnu, the sea offered him his daughter Lakhshmee but seeing the rags of Lord Shankar, the sea offered him a very dangerous and harmful poison called halaahal. The same is about the manner of living. ||32||

आज पैसे खर्चतां सर्व मिळते । न्याय मिळतो सत्ताहि मिळते । कीर्तिसन्मान थोरपण मिळते । ऐसा अनुभव सर्वांचा ॥३३॥
It is a general expenience of all that by throwing money, everything can be obtained. Even justice, ruling powers, fame, honour and high status and honour in the society can be easily purchased by paying for them. ||33||

मित्रा ! हाचि भ्रमिष्ट अनुभव । लोकांना सांगतो धनचि देव । या सूत्रानेचि दु:खें सर्व । आज वाढलीं जीवनांत ॥३४॥
(Maharaj says), "My friend! this experience of all people like yourself is misguiding all to the wrong way. By this delusion, people have developed a wrong concept that wealth is a real God. This order of reasoning has created sorrows and sufferings in the life of all. ||34||

सर्व हेंचि चालती समजोनि । जैसी स्पर्धाचि लागली जनीं । तोरा दाविती एक-एकाहूनि । जाती पतनीं अधिकाधिक ॥३५॥
All are madly rushing to this wrong way. There is also a competetion. Everybody tries to display his pretentious swaggering and is going rapidly towards his downfall. ||35||

कापसाहूनि सफेद वसनें । सोन्याहूनिहि पिवळे दागिने । शिखर गांठलें कृत्रिमतेने । नित्य नव्या हौसेसाठी ॥३६॥
Dead white clothes -whiter than cotton; ornaments yellower and more brilliant than gold and all alike these artificial glories have reached the climax due to the inordinate desires in the showy life style of today. ||36||

स्वच्छता आणि पवित्रता । शुध्दता आणि नैसर्गिकता । याहूनि प्रिय झाली कृत्रिमता । सुशिक्षितता तीच वाटे ॥३७॥
At present, this artificialness has become more and more popular than cleanliness, sacredness, purity and natural simplicity. All feel that highly educatedness lies only in that arificialness. ||37||

स्नान न करतां फवारा घ्यावा । कपडयावरि अत्तरांचा शिडकावा । मळ सांचो परि सुंदर दिसावा । कपडा नवा घडोघडीं ॥३८॥
In stead of having a good bath, now man prefers to have a shower bath. After putting clothes, he sprays some perfume upon his clothes. Inside the garments there may have gathered a layer of dirt but every moment the costumes must appear neatly folded, new and attractive. This is their intention in doing so. ||38||

नवी फॅशन थाटमाट । यांची वाढतचि गेली चट । शिवतां पन्नासाचा कोट । लागे पँटहि तोलाचा ॥३९॥
New fashions, dressing and decorations are growing more and more popular. If the coat has cost fifty rupees then the pant must also be equally costly. ||39||

ह्या गरजा वाढतचि जाती । तेथे न पुरे कुबेर-संपत्ति । मग बापुढे कामगार करिती । काय तेथे ? ॥४०॥
Day by day such unnecessary needs are growing more and more. Even the treasure of kuber (the treasurer of Gods) will fall short to fulfil them. Then what can a poor worker and labourer do there? ||40||

कोणी खाती लाचलुचपती । कोणी उघडचि डाके देती । अन्याय अत्याचार वाढती । पैशासाठी ॥४१॥
Then (to fulfill all such needs at least partially) somebody takes bribes and hushmoney. Some openly attempt decoity. They do such wrong deeds, crimes, injustice and excesses to get money. ||41||

कोणी सरळपणें चालती । ते यांमाजी रगडले जाती । मग त्यांचीहि भांबावे वृत्ति । वाढे अशांति चहूंकडे ॥४२॥
Those, who behave in righteous and plain way, get crushed in this plagueing to death competition. They get embarrassed and confounded. They lose their peace of mind from all sides. ||42||

कोणी घरीं उपास काढिती । मुलाबाळां दूध न देती । परि बाह्य डौल उत्तम ठेविती । मोठेपणा मिरवाया ॥४३॥
Some of them want to maintain outward show of their greatness. So to keep the superficial higher status in society, they and their family members live half-starved. They stop even providing milk to their children to maintain their false show of status. ||43||

कोणी म्हणती यावाचून । न चाले धंदा न मिळे धन । परि हें सर्वांसीच गेलें समजोन । वर्म एकमेकांचें ॥४४॥
They justify their such behaviour saying that they can't run their business without making such gaudy show and they can't earn money. But all know the secrets behind these outward pomp & show and superficial display of false high status. ||44||

मग कां अट्टाहास करावा ? जाणोनि सन्मार्ग कां न धरावा ? परि तो मार्गहि नाही ठावा । वेड लागलें धनाचें ॥४५॥
(Vandaniya maharaj says), why should then there be such obstinate persistance for such outward showiness ? Understanding the reality, why should they not follow a noble good way of life? But they don't even know what a noble and good way of life is, because all have gone mad after money. ||45||

म्हणती पैशांनीच सर्व होतें । मोक्ष मिळतो, राज्य मिळतें । संत मिळती, कीर्ति मिळते । देवाचें होतें पूजनहि ॥४६॥
These insane money minded people say, "Everything can be obtained by money.One can buy emancipation by paying for it, we can get a kingdom, we can purchase holy saints, we can get wealth and glories by money. Even we can seek devotion by money. ||46||

परि हें म्हणणें वेडयासारखें । पैशांनीच सखे होती पारखे । पैशासाठीच जगीं वाखे । घाली नरकीं पैसाचि ॥४७॥
But this concept that money makes everything possible is totally wrong and insane. Due to this money dealings; close friends also go away from us and become alienated from us. It puts us to disgrace and finally leads us to the hell. ||47||

पैसा नियमांनी मिळविला । तारतम्याने खर्चीं घातला । तरीच सौख्य देतो जीवाला । जीवनामाजीं ॥४८॥
If money is earned by fair way and lawfully and if it is spent in fair way with proper discretional reasoning, then only it creates happiness, peace and satisfaction in life. ||48||

नाहीतरि पैसा जहर । शांति न लाभूं दे क्षणभर । माणसासि बनवितो वानर । चंचल चित्त करोनिया ॥४९॥
Otherwise, money is a dreadful poison. It does not allow man to have mental peace for even a moment. It makes man act like a monkey by making his mind fickle. ||49||

चिंता लावितो कमावितांना । पशूसारिखे कष्ट नाना । जाळतो तनुमना जीवना । सर्वकाळ मानवाच्या ॥५०॥
It makes man worried while man tries to earn money. It makes man to labour hard more and more like an animal. Through out the life span it constantly incinerates the mind body & life, of the man. ||50||

चिंता थोर रक्षणाची । चोरभय अग्निभयादिकांची । लालसा वाढे उपभोगाची । माणूस होय पशुजैसा ॥५१॥
Man is always worried with the fear of thieves, fires and other factors which may deprive him of his store of money. He is always disturbed with the care for protection of his money. Money grows extreme inordinate desires & lust for the enjoyment of various kinds of pleasures and luxuries. It turns man into an animal. ||51||

असला दिसला त्यासि पैसा । जीव होतो कासाविसा । वाटे खर्च करावा कैसा । झोप त्यासि लागेना ॥५२॥
Everybody constantly dreams for money. He sees money and money only. This piercing and intimate contemplation of money always keeps him agitated, upset and disturbed. Again, he is in the worry of how to spend and utilize the money. It does not allow him to have a sound sleep. ||52||

आला पगार खर्च झाला । सिनेमा तमाशे पाहण्यांत गेला । त्यांतूनि उरला कांही, त्याला । उत्तम मार्ग लागेना ॥५३॥
When the individual gets his salaries, he squanders it on attending cinema or a tamasha. Whatever money remains with him after his extravagant spending, it is not also utilised in good and proper way. ||53||

दारू, गांज्यादिक पितो । कांही पैसा सट्टयांत जातो । कांही विभागणीस लागतो । व्यभिचाराच्या ॥५४॥
From his remaining money, he spends some on drinking wine and smoking hemp. Some amount gets lost in betting and gambling; and some goes in his adulteration. ||54||

कांही उन्मादाच्या भरीं । झगडा करतां मार्गावरि । वकिलांचीं घरें भरी । ’ शाहजोग आम्ही ’ म्हणावया ॥५५॥
Some individuals start struggling and quarrelling in streets through some frenzied arrogance. Then, to prove in the court of law, that they are good, innocent and noble gentlemen, they pay huge money as fees to the pleaders. ||55||

कांही खाण्यांत आलें बाष्कळ । मग उठलें पोट, कपाळ । डॉक्टर-वैद्यांची झाली धावपळ । पैसा गेला त्यासाठी ॥५६॥
Somebody consumes coarse, unsavoury food products without thinking of their consequences. Then they suffer from acute pains in stomach and heads. They rush to the doctors and physicians for a medical treatment and thus a big amount from their hard earned money goes away on medicines and treatment. ||56||

कांही दाखवाया मोठेपण । देती पार्टी, बिदागी, दान । हसतां हसतां फसती घेवोन । बेगर्जी वस्तु ॥५७॥
Some folks want to make a great show of their greatness, generosity & high status. So they arrange big expensive parties and dinners, they pay donations, endowments in charity. On some occasion, they fall prey to the selling tricks and get deceived by purchasing costly things which they never require. ||57||

कांही लोक कमाई करिती । त्यांची त्यांनाच न पुरे पुरती । खर्च वाढतां कर्ज घेती । धोका भोगती जाणोनिया ॥५८॥
Some individuals work hard and earn money. But their earnings is not enough to fulfil even their own needs (due to their luxurious enjoyments). Their expenses grow more than their earnings. So they take loans. Thus, knowingly, they invite future calamities of the debts. ||58||

जैसा कर्ज घेवोनि खर्च करी । तैसा कमाईस लक्ष न घरी । तेणें संकटें येती घरींदारीं । मग विचारी ’ काय करूं ? ’ ॥५९॥
He takes loans after loans but he does not pay careful attention to earn more by exerting more labourous hard work to pay off those loans. Naturally the calamities stand at his doors (in the form of the recovery officers or the threatening ruffians). Then he asks, "What should I do now?" ||59||

पुढे जीवा लागली हळहळ । लोटतां न लोटे पुढचा काळ । म्हणोनि बुध्दि झाली चंचळ । चोरीचहाडी करावया ॥६०॥
Then his mind becomes restless in regret. It becomes difficult for him to spend further span of life in such hardships. He becomes fickle minded and turns to the path of theft and milicious babbling. ||60||

अक्कल नाही आमदानीची । समज नाही मोजमापाची । जीभ चटकली खाण्यापिण्याची । धरला मार्ग चोरीचा ॥६१॥
On one hand he is not intelligent enough to earn more. He does not control his overspending by keeping discretion of maintaining the two ends (of income & expences) meet. Moreover his toung has formed a great fascination and liking for the delicious savoury food. So he now turns to attempt theft to fulfil his desires. ||61||

कलंक लागला घराण्यावरि । आईबापाची बदनामी पुरी । पुत्र निघाले ऐसे वैरी । उत्तम कोणी म्हणेना ॥६२॥
All these wrong and evil practices stain the name of the family and put his parents to a great shameful disgrace. If the sons have become so (thieves) they are the enemies of the family & parents. None speaks well of them. ||62||

हौसेसाठी सोडला धर्म । किळसवाणे करिती उद्यम । नाना प्रकारें व्यभिचारकर्म । करिती आणि करविती ॥६३॥
To fulfil their inordinate desires, they have given up their duties to the family and humanity.They have completely sunk in the hideous and disgustful enactments & distorted professions. They enact by themselves and encourage others to enact adultury and other sinful deeds. ||63||

कोणी धनिक राक्षसचि असती । पैसा देवोनि गुलाम करिती । पाप करिती करवोनि घेती । आपणासाठी ॥६४॥
Then there are some wealthy people. They are practically the dreadful demons. They provide a lot of money to others and make them their obedient slaves. They enact sins by themselves and get the sinful crimes done by others. ||64||

कोणी फसवोनि धन कमाविती । आपणचि उपभोग भोगती । त्यांचीहि शेवटीं होते फजीती । ऐकिली कीर्ति बहुतांची ॥६५॥
Some people deceive innocent folks and grab money. They use all such earnings in their own personal enjoyments only. But finally they are also put to shame and disgrace. ||65||

कांहींना जवानीचा चढे तोरा । लग्नें करिती दहाबारा । सरला पैसा आणि बोजवारा । कोणी थारा देईना ॥६६॥
Some individuals grow over priding upon their vigerous youth. In that high fever of egotism they get married to ten or twelve girls and strut upon having so many wives. But (in maintaining all) when all their wealth gets exhausted, then they completely become bankrupt and disgraceful. Nobody then extends them any help. ||66||

मग खाती बायका तोडोनि । म्हणती पैसा आणा कोठोनि । काय खावें घरीं बसोनि ? लग्न केलें कासया ? ॥६७॥
Now their all wives attack on them for fulfilling their needs. They say, "Go anywhere and do anything, but bring money and feed us. What should we eat now sitting in your house? If you were so helpless and unable to maintain us, why did you marry with us?" ||67||

कांही चढले चढवितां मनीं । विचार दिला सगळा सोडोनि । घरेंदारें बसले समर्पोनि । वेश्या ठेवोनि घरामाजी ॥६८॥
Some individuals were given undue honours. They became insolent and inflated on their false greatness. They lost their proper discretional reasoning. They kept prostitutes in their homes and offered all their belongings at the feet of those prostitutes. ||68||

हा झाला वानरासमान । लोक न पाहती याचें वदन । आप्त हासती दुरून-दुरून । करणी याची पाहोनिया ॥६९॥
Then such fellow becomes distorted like a monkey. Due to his dirty enactments and foul behaviour, people did not cast even a flying glance at him. His relatives also kept a distance from him and laughed at him tearing themselves away from him. ||69||

कांही धनासाठी दत्तक घेती । परि भांडतां कवडी न उरे हातीं । उरली तरि दत्तक-मित्र उडविती । संपत्ति सारी ॥७०॥
Some wealthy individuals adopt a boy as they don't have their own son. Creating quarrels and disputes with adopted sons they lose all their wealth. In case, if some of their wealth is saved, their adopted sons squander it enjoying luxurious pleasures alongwith their friend circle. Those adopted sons also then lose all the remaining wealth. ||70||

कोणी टोलेजंग नवसचि केला । जरि देवा ! पुत्र झाला । पुत्राभारंभार देईन तुला । सोनेचांदी, म्हणोनिया ॥७१॥
Then there are some individuals. They make a vow to God, "O God! if by your grace I can have my own son, born to me, I shall offer you gold and silver equal to his weight." ||71||

कांहींना प्रथमचि मुलें झालीं । त्यांनी गांवोगांवीं मिठाई वाटली । इस्टेट सारी गमविली । हर्ष होतां पोराचा ॥७२॥
Some body had his first son born to him. In the fit of joy beyond bounds he went on distributing sweetmeats in the whole nearby villages and lost all his estate in such huge and thoughtless squandering. ||72||

जेव्हा पुत्र झाले खंडोखंडी । तेव्हा हात कपाळीं देवोनि रडी । आता उरली नाही कवडी । भीक मागे लोकांसि ॥७३॥
But in the course of time, he produced score of children. Now he was completely penniless. He didn't have even a cowree with him. Holding his head in regret he now cries and weeps in sorrow. He has to go on begging alms from people. ||73||

कांही सज्जन यांतूनि वांचले । परि घरींच पैसे उधळोनि दिले । मुलामुलींचें लग्न केलें । धन खोविलें बारूदखानीं ॥७४॥
Some good noblemen could save themselves from such disgrace. But they spent more and more upon their household needs. When they performed marriages of their sons and daughters, they squandered huge money upon the display of firework and illuminations. ||74||

टोलेजंग दिला मंडप । नाही पाहिलें मोजमाप । पंगती बसल्या आपोआप । लाडूजिलेबी बासुंदीच्या ॥७५॥
In those wedding ceremoneies, they eracted a huge and extremely spacious pendal. There was none to keep a control upon expenses. (without invitation) When the mob, gathered there, saw the menu of marriage feast, all (even uninvited) crowd spontaneously formed rows after rows for the marriage dinner. ||75||

कांही देखीसेखीं करूं लागले । व्रतबंध संस्कारादि भले । होते पैसे सर्व खोविले । वाढदिवशीं पुत्रांच्या ॥७६॥
Some folks started to celebrate the rites of vratabandhan (secred thread ceremony), birthday celebrations etc. on a very huge scale. They didn't know the sacred principles underlying behind them. They only tried to imitate these practices only by observing others do it and they became bankrupt. ||76||

कांहींनी वडिलांची पुण्यतिथी केली । पुंजी सारी गमाविली । शेवटीं रोटीहि देईल कुठली । नांव घेवोनि वडिलांचें ? ॥७७॥
Some individuals celebrated death anniversaries of their fathers and forefathers by spending all their savings. But finally they became so poor that they could not manage even for their bread to sacrifice in the name of their fathers and forefathers. ||77||

कांही सज्जन यांतूनि वाचले । परि घरीं सणवारादि केले । होते-नव्हते पैसे घातले । दिवाळी-दसरा-होळीमाजी ॥७८॥
From such events, some folks had been escaped luckily. But further they celebrated the festivals like diwalee, dasaraa, holee etc. so expensively that they exhausted all their savings over those celebrations. ||78||

कांही मानव ऐसे असती । जे वाईट कामीं पैसा न घालिती । परि प्रतिष्ठेसाठी मरमरती । पैसा देवोनि गांठींचा ॥७९॥
There are some individuals who never spend their money in any evil and foul enactments. But they readily spend to any limit just to maintain their high status and greatness. ||79||

शेतांत खटा असोत नव्वद । परि एका तासासाठी करिती फिर्याद । सारी इस्टेट होवो बरबाद । परि लढती एका शिवीसाठी ॥८०॥
There are some individuals. There are so many scarcities in their fields which needed immediate attention. But these strange persons will sue their neighbourers for one abusing word and destroy all wealth in attending court hearings but will not look after their land. ||80||

कोणी नांव व्हावें लोकांतरी । म्हणोनि साहेबांस मेजवानी करी । नाना पक्वान्नें नजराणे परीपरी । पाहिजे तें तें पुरवावें ॥८१॥
Some people want to grow their name and fame. so they arrange feasts for their heads. They provide sweet delicious savoury food items. They offer costly presents and anything they want and try to satisfy them. ||81||

कांहींनी घरेंदारेंहि विकलीं । प्रतिष्ठा स्थापावयासि आपुली । पुढे भिकारी होवोनि मेलीं । मुलेंबाळें त्यांचीं ॥८२॥
Some folks sell out their houses and estate just to establish their honours and prestige. Finally, their children become beggars and die of starvation or become beggars. ||82||

कांही लढले निवडणूक । पैसा गमावोनि झाले खाक । नाही उरलें लौकिकीं नाक । घेतला शोक विकतचा ॥८३॥
Some individuals contested elections. They spent their whole wealth upon the election expenses. Now they have no daring to go before people and in society. Thus they bought only regret by spending all their wealth on elections. ||83||

कांहींनी विकली शेतीभाती । बंगले बांधले सडकेवरती । शहरीं मौज भोगली, अंतीं । पोटा अन्न मिळेना ॥८४॥
Some individuals sold out their agricultural land (which was useful for their farming profession); and built house (bunglow) with that money in cities. They enjoyed all pleasures in cities and all money was exhausted in building construction and in enjoyments. Further they could not have enough food. Thus they were put to disgraceful state of poverty. ||84||

कोणी व्यापारासाठी घर बांधिलें । पैसे त्यांतचि संपोनि गेले । पुढे खाण्याचे फजीते झाले । व्यापार कांही सुचेना ॥८५॥
Some built up shop for commercial business. But all their money was exhausted and they became dear for meals even. So they didn't know how to run the trade and business. ||85||

कोणी देश-विदेश पाहती । नाना वस्तूंचा संग्रह करिती । शेवटीं त्यांचीहि झाली फजीती । गोष्टी उरल्या बडयाबडया ॥८६॥
Some individuals went abroad and visited many foreign countries. They visited some places in the country also. In their travel they purchased so many artistic and other things that they liked. Thus they spent all their money in foreign tour and finally faced shameful bankruptcy. What remained with them were only the boastful descriptions of their travel. ||86||

कोणा साधूची लागली झळ । घरीं बुवांची चाले वर्दळ । चमत्कार करिती म्हणे सकळ । पैसे उधळी त्यालागी ॥८७॥
Someone came in contact with some ascetic. It started frequent visits of such ascetics and gosavees to his house. `That ascetic enacts supprising miracles', he thought and then started to spend a lot of money on that ascetic. ||87||

करी सेवा देई दक्षणा । मिष्टान्नें खाऊं घाली नाना । भरजरी वस्त्रपात्रादि दाना । करोनि झाला भिकारी ॥८८॥
He used to feed that `buwaa' (ascetic) with many sweet, delicious and savoury food items. Moreover, he used to pay him lot of `dakhshana' He used to give him costly clothes knitted with gold & silver threads; He gave him vailuable pots and utensils also. Thus he wasted all his money spending over that ascetic and finally became a beggar. ||88||

मग बुवासीच म्हणे धन सांगा । लागला मागे करोनि त्रागा । गांठ पडली ठगा-ठगा । झाला शेवटीं निराश ॥८९॥
At last, he started asking often and often to that ascetic for telling him how he could get money. (Both he and his buwa were greedy) Thus two knaves had met each other. But at last this individual became disappointed. ||89||

बुवा दक्षिणेपुरता गोड बोलला । ती संपतांच घर विसरला । कोण पुसतो धनहीनाला ? नाश झाला शेवटीं ॥९०॥
That buwaa was hungry of `dakhshinaa'. He used to speak sweetly as long as he got it from this man. When the man stopped paying him the dakhshina, that buwa forgot this man's house. Who cares for the moneyless man? Thus he faced his destruction. ||90||

भक्ति चमत्कारादिसाठी । म्हणोनि झाली फजीती मोठी । घरदारहि लावोनि नेलें पाठीं । लुबाडलें ढोंगी बुवांनी ॥९१॥
This man offered his devotion because of the miracles. So he had to suffer disgrace. That hypocrite ascetic enchanted this man and all his family memebers & drew after him and robbed him completely. ||91||

कांही तीर्थधामावरि गेले । घरचें डबोलें जवळचि आणिलें । चोरागुंडादिकांनीं ठोकलें । पैसे नेले लुटोनि ॥९२॥
Somebody went on pilgrimage with family at some holy place. They carried with them all their valuables. There some gundaas and ruffians attacked on them, beat them and snatched all money and valuables from them. ||92||

झाले बिचारे केविलवाणी । भीक मागत आले परतोनि । ऐसी केली पैशाधेल्यांनी । स्थिति अनेकांची ॥९३॥
At last that miserable person and his family had to return pitifully by begging for their return journey and any how they reached home. In this way money had destroyed lives of so many persons. ||93||

सुविचारावांचोनि कांही । पैसा सत्कारणीं लागत नाही । धन वाढतां मन वाढत जाई । घटतां संवयी न घटती ॥९४॥
Without noble and fair thoughts, money is not utilized in good and noble work. (otherwise) the more the money grows, the more our requirements also grow. The greed of mind grows more and more. But though the store of money becomes shorter and shorter, the habits formed so far never decrease. ||94||

जीवनासि आवश्यक धन । सर्व कार्यांचें प्रारंभसाधन । प्रपंचीं पदोपदीं पाहिजे सुवर्ण । परि विचारधन आधी हवे ॥९५॥
Money is essential for living life. Every big or small work must have money to start it. In the householder's life gold and money are required on every step. All this is true. But before all these matters what man requires necessarily is the wealth of good and noble thoughts. ||95||

नाहीतरि माणुसकीचें पडे विस्मरण । अंगीं वाढती हीन गुण । लोक तोंडापुरते म्हणती सज्जन । पाठ फिरवितां धिक्कातिरी ॥९६॥
If man does not possess this most essential wealth of good & nobe thoughts, he forgets the truth of humanity and he develops many vices (mean tendencies) Then people call him as gentleman on his face but behind him, they disdain him. ||96||

शेवटीं मनुष्याचा निर्मळ व्यवहार । हाचि ठेवतो हृदयीं आदर । जो परस्परांच्या हिताचा विचार । आत्मत्वाने चालवी ॥९७॥
Finally only the pure and pious conduct and practice can create great respect and a feel of adoration in the minds of people. Such pious persons think of eachother with a deep feeling of love and affection. ||97||

मनुष्यधर्म म्हणोनि सर्व करावें । परि भिकारीच न व्हावें । जीवन कर्तव्यशील राहावें । ऐसेंचि करावें सत्कर्म ॥९८॥
As the duty of human everything that is proper and befitting must be enacted. But in doing so, one should not become beggar and moneyless. Maintaining our own house and life, whatever good and precious work can be done, it must be done by everybody. ||98||

जें टिकेल तें करणें बरें । ज्यासि सज्जन म्हणती साजिरें । कंजूषीहि न करणें बरे ! उधळपट्टीहि न व्हावी ॥९९॥
Everything, which will survive and last longer and which is upheld as precious and excellent by the virtueous noblemen should be done. In doing such excellent work, there must be neither misery nor extravagance. ||99||

ऐपत पाहोनि प्रसंग करावे । प्रसंगीं कदर्यु न बनावें । परि पैसेहि न उधळावे । भीक लागेल ऐशापरी ॥१००॥
Considering our financial abilities to afford money, one must celebrate the special occassions. Finding the demand of the occasion, he must not become miser in fulfiling it. But he must not spend lavishly by which he may be put to disgrace in future and to beg for his livelihood. ||100||

लौकिकासाठी भिकारी न व्हावें । अंथरूण पाहून पाय पसरावे । प्रसंग शोभे ऐसे करावे । टिकाऊ परिणाम लक्षूनि ॥१०१॥
Never go to the downfall and become beggar just for the sake of maintaining prestige and honours. Always think of your income while spending money. Always think of the everlasting and permanently surviving consequences of celebrating any occasions and then celebrate them as your funds allow you to afford for them. ||101||

मनुष्य भावनेच्या आहारीं जातो । तेव्हा तारतम्यचि सोडतो । कांहीहि विचित्र करीत सुटतो । ’ हौसेला मोल नाही ’ म्हणोनि ॥१०२॥
When man surrenders himself to any feeling or whim, he loses his discretional reasoning saying that `Inordinate desires are beyond the limits of any price', He starts to do strange enactments thoughtlessly and without considerations. ||102||

परिणामांची पर्वा न करितां । व्यर्थचि दाखवितो उदारता । घरीं धनसंपत्ति नसतां । कर्ज काढोनि हौस करी ॥१०३॥
Without caring for the possible good or bad consequences, he unnecessarily shows undue and overliberal attitude. Then, if he doesn't have enough money, he takes loans and fulfils his inordinate desire. ||103||

पुढे आपुला करोनि नाश । भिकेस लावी मुलाबाळांस । नाही कोणाचाचि विकास । ऐसें कासया करावें ? ॥१०४॥
Thus, he destroys his wealth and makes his children beggars. It means that none of them have chance to make their future better and well developed. Why then should he do so? ||104||

रोज न्यायाने मिळवावें धन । थोडें थोडें करावें जतन । कांही खर्चावें त्यांतून । प्रसंगासाठी संसारीं ॥१०५॥
Everyday, he should earn money by fair, righteous and moral ways. He should regularly save some amount from it. For fulfilling his family needs, he should megrely use some of his earnings. ||105||

योग्य अतिथींचा करावा आदर । त्यांसहि द्यावी भाकरींत भाकर । आपुल्यापरीने करावा सत्कार । आलियाचा ॥१०६॥
When any needy guest or visitor arrives, he should spare one bread from his own share and treat the visitor with honour. Thus, carefully considering his condition, he should respectfully treat such guests and visitors. ||106||

दुसर्‍याच्या दु:खांत दु:खी व्हावें । त्याच्या आनंदीं सुख मानावें । प्रसंगीं आपणासि वगळितां यावें । न्यायी बुध्दीने ॥१०७॥
Always share the sorrows and sufferings of others. Always think that real happiness lies in the happiness of others. But on some events try to remain aloof and neutral with discretion and with righteousness and fair reasoning. ||107||

आपण कमवावें आपण खावें । परि उरलें तें गांव-कार्यीं लावावें । कमींत कमी खर्चात जावें । नेटकेपणें ॥१०८॥
We should earn by working hard and we should enjoy from whatever we earn. If, after fulfilling our household needs, some part of our earning is left in balance, utilize it in the development activities of the village. We should live neatly by spending meagrely and by fulfilling our real needs. ||108||

कमावणें ती नव्हे श्रीमंती । बचत केली तीच संपत्ति । यानेच संपन्न होई व्यक्ति । वाढे श्रीमंती गांवाची ॥१०९॥
Earning enormous money does not mean real richness. That, which is saved for good, noble and fair work is the real wealth. When all will think and enact so, the individual and the village will become more and more rich. ||109||

थोडया थोडयांतचि अधिक खर्चे । काटकसरीने रोज वाचे । थेंबें थेंबें तळें साचें । मग तें मना शांति देई ॥११०॥
We should spend meagrely over our minimum needs and save some money everyday. As the saying goes "Thembe thembe taley saache" i.e. when each and every drop of water comes together a big lake becomes existant, we should form a habit of regular saving. It will make your mind profoundly peaceful. ||110||

तिळातिळांतचि तेल पूर्ण । क्षणाक्षणाने बनलें जीवन । कणाकणाने सांचे धनधान्य । कामीं येई प्रसंगीं ॥१११॥
When every drop of oil is extracted from each oil seed, a store of oil is formed. A long life of man consists of each and every moment. Collecting every grain we can have a barnful foodgrains. Similarly saving every single pie we can raise a treasure and on ciritical occasion, this savings only will promptly help us. ||111||

अधिक न घ्यावा एकहि घांस । तेणें नशीबीं नये उपास । थोडा त्रास अधिक विकास । शेवट गोड याचि मार्गे ॥११२॥
After getting hungry if you don't take even a morsel more than quenching your hunger, you will never suffer starvation. If you bear some trouble, you can develop yourself more. We have to meet a sweet end following this way. ||112||

ऐसें वर्तन व्हावें गांवी । गरजांची धांव कमी करावी । अनासक्ति वाढवावी । प्रत्येकाने अनुक्रमें ॥११३॥
Everybody in our village should maintain his behaviour in this controlled manner. We should reduce our needs to the minimum number of real and essential needs. We should develop detachment for such unnecessary needs by ordered manner of living. ||113||

काटकसरीचें करितां वर्तन । अपार वांचेल गांवी धन । त्याने गांव होईल नंदनवन । सर्वतोपरीं ॥११४॥
In this way, if everybody follows meagre living, we can have boundless wealth in our village and it will become a pleasant ideal eden garden in all respects. ||114||

गांवासि सत्ययुग आणावा । त्याच्या सुखें स्वर्ग मानावा । आपुल्या इंद्रियांच्या चवा । सोडूनि द्याव्या थोडथोडया ॥११५॥
(Through our skilful enactments) we shall revive the rise of the Age of Truth (Satya yug) and make our village happy. It will be heaven for us. Inordinate desires and attachments for the objects of our senses should be gradually curtailed by us. ||115||

मग जाणोनिया आत्मरंग । राहावें नित्यानंदस्वरूपीं दंग । तेव्हाचि जीव होय अभंग । अमर स्थानीं शेवटच्या ॥११६॥
Then making all our inclinations introvert and recognising our original own self-form, Let us get fully absorbed in our `Nityaanand swaroop' (Ever divine blissful self form). Then being in us will become undivided at our last eternal and immortal original home. ||116||

सम्यक आचार सम्यक विचार । संग्रामाचा आदर्श थोर । साधु-संत महावीर । जगज्जेते झाले या मार्गे ॥११७॥
With proper and well behaviour, proper and well thinking, and by excellent mind control, there had gone the number of the most excellent and ideal sages and holy saints and world conquerers like Bhagwaan Mahaveer. ||117||

शुध्द आचार-विचारांचें फळ । व्यक्तिसवेंचि गांव सोज्ज्वळ । गांवीं सुखें नांदतील सकळ । तुकडया म्हणे ॥११८॥
The sweet outcome of pure and pious behaviour and reasoning is that following them, the individual becomes sacred and pure. Due to goodness of all such individuals the village also becomes naturally pure and sacred. All kinds of pleasures and happiness will then permanently stay in our village. (says so shree sant Tukadojee Maharaj) ||118||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव संमत । कथिली साधी राहणी संयमयुक्त । सोळावा अध्याय संपूर्ण ॥११९॥
This Graamgeetaa scripture has been well consented by the Guru, shastraas and self experiences. This sixteenth chapter, describing the self-controlled simple living is hereby concluded. ||119||