Gram Geeta - Adhyay 2

धर्माध्ययन

(Study of Dharma) 

देवें निर्माण केली क्षिती । प्रजा वाढवी प्रजापति । मानवसमाज राहाया सुस्थितीं । धर्म सकळां निवेदिला ॥१॥

God created the earth, on which Brahma created human and other beings. for the proper and neat order of the human society Dharma (Duty) had been prescribed ||1||

’ धर्म ’ बोलावया शध्द एक । परि त्याचा विस्तार अलौकिक । लौकिक आणि पारमार्थिक । मिळोनिया ॥२॥

In speech Dharma seems to be a simple word, but in both worldly and spiritual relations, Dharma has a broad meaning (connotation) touching all aspects of life ||2||

अनेक प्राणी जेथे राहती । त्या सर्वांची राहावी सुस्थिती । समान समाधानाची गति । त्यास धर्म म्हणावें ॥३॥

`Dharma' means the regulated way of life where all living beings can live cohesively along with the human beings. It means that they all can have equal satisfaction. Then such way is called `Dharma' ||3||

आत्मरूपाची धारणा । सर्वांठायी समभावना । विश्वकुटुंब ऐशा आचरणा । धर्म म्हणावे निश्चयें ॥४॥

(i) `Dharma' means the conduct which is followed in life with a contention that Atmaswaroopa (the form of ownself) is pervaded every where. (ii) Dharma holds the contention that all are just like ourselves and it holds the same equal veasoning for all. (iii) It means treating the entive world as our home. Then it is termed as the Dharma. ||4||

आपुली साधावी उन्नति । सौख्य द्यावे इतरांप्रति । या उद्देशे जी जी संस्कृति । धर्म म्हणावे तिजलागी ॥५॥

In this direction, when the culture ( tradition ) holds the relation to make oneself prosper as well as to make others happy, it is termed as the Dharma. ||5||

परस्परांशी वागणूक । ज्यांत न्याय - नीति सम्यक । प्रत्येकांचे कर्तव्य चोख । धर्म ऐसें त्या नांव ॥६॥

Maintaining justice and morality with equality for each other, performing all social and practical duties of each other with honesty, have been termed as Dharma. ||6||

कोणाचा द्रोह न करून । करावा ऐहिक उत्कर्ष पूर्ण । साधावे आत्मसमाधान । हाचि बाणा धर्माचा ॥७॥

Without holding malice for anybody, one should acquire his economical and practical prosperity. He should try to maintain inner undisturbed peace with regular practice. This is the main object of the Dharma. ||7||

सर्वांस असावा संतोष । दुःख न व्हावें प्राणीमात्रास । याचा सक्रिय कराया अभ्यास । धर्मनीति बोलली ॥८॥

When active and actual efforts for serving others are made to maintain equal satisfaction for all and that too without hurting any big or small living being, then it is called as Dharmaneeti. ||8||

भिन्न लोकांची भिन्न कामें । मिळोनी पुरती जीवनकर्मे । असोत भिन्न गुण भिन्न नामें । परि सुख सर्वांचे सहकारीं ॥९॥

According to the different individual nature, each and every body possesses different qualities, temperaments, activities and titles. Yet all can have equal happiness and peace through the co-operation of each other ||9||

नको सत्तेचा बडगा त्यासि । नको दंडभय सत्कर्मासि । आपापले कर्म सर्वासि । धर्म शिकवी सर्वांगें ॥१०॥

(For such a noble work) All should try to render their legitimate duties honestly without yielding to anybody's pressure and without fear for fine or punishment. This is all the learning of Dharma. ||10||

धार्मिक त्यासचि म्हणावें । सत्तेवाचूनि वागे बरवें । स्वयें आपुल्याचि स्वभावें । समरस होई सर्वांशी ॥११॥

One, who maintains good conduct without yielding to any body's pressure and threatening and who maintains his behaviour excellent, who, with his casual temperament, shares the sufferings and happiness of all, can be called as the Dharmika ||11||

नको वैद्य अथवा डॉक्टर । आपणचि राहे आरोग्यतत्पर । नको वकील न्यायाधीश दंडधर । न्यायव्यवहार सहजचि ॥१२॥

If the daily routine is naturally hygienic, why can be there a need of a doctor or a physician ? similarly, if all dealings are based naturally upon justice and morality, the pleaders, justice and the administrators (executive) have noting to do? ||12||

नको धाक तरवारीचा । चुकीस्तव तळमळे आत्मा साचा । साक्ष देतो अंकुश देवाचा । अंतरामाजीं ॥१३॥

If the person feels repentance for some mistake or wrong committed by him, why should he have fear for the weapon ? For, there exists goad of god in every body's mind which stands as the witness for the truth and the lie. ||13||

ऐसें ज्याचे हृदयीं स्फुरण । तोचि खरा धर्मवान । बाह्य अवडंबर धर्मचिहन । तें तें गौण , धर्म नव्हे ॥१४॥

One, who bears this consciousness always awaken in his heart, is the true Dharmika. The outward apparel put on in the name of Dharma, carries no importance. Dress is merely a symbol and not truly the dharma. ||14||

शुध्द सात्विकता प्रकट करावी । लौकिकीं तीच जागवावी । आपुल्या चारित्र्याने सांभाळावी । सुव्यवस्था जगाची ॥१५॥

Manifesting the pure form of satwikata (Virtueousness, righteousness, simplicity and morality), sowing it into the society and awakening it, maintaining it in the sound set up of the world through one's good and noble conduct is the Dharma of the individual. ||15||

व्यक्तिधर्म , कुटुंबधर्म । समाजधर्म , गांवधर्म । बळकट होई राष्ट्र्धर्म । प्रगतिपथाचा ॥१६॥

In this way, Vyaktidharma (duty of the individual), Kutumba dharma (duty of the family), Samajdharma (the duty of the society), gavadharma (the duty of the village) and through all these, the rashtradharma (the duty of the nation) would become strong enough for our development. ||16||

व्यक्ति व्हावी कुटुंबपूरक । कुटुंब व्हावें समाजपोषक । तैसेंचि ग्राम व्हावें राष्ट्रसहाय़क । राष्ट्र विश्वाशांतिदायी ॥१७॥

To achieve this development (i) the individual should be helpful to the prosperity of the family (ii) the family should be helpful to the prosperity of society (iii) the society should be helpful to the prosperity of the village, (iv) the village should be helpful to the prosperity of the nation and (v) the nation will be helpful to the universal peace. ||17||

याकरितां जी जी रचना । तियेसि धर्म म्हणती जाणा । देशद्रोह अधार्मिकपणा । एकाच अर्थी ॥१८॥

The planned structure of such ordered development is called the Dharma contrariwise to this, that which creates unrest and dissatisfaction in the country, such an unfair conduct is called as Adharma. ||18||

मुख्य धर्माचें लक्षण । त्याग अहिंसा सत्य पूर्ण । अपरिग्रह ब्रम्हचर्य जाण । तारतम्ययुक्त ॥१९॥

Selfless sacrifice, refraining ourself from creating troubles to others, truthfulness, avoiding the collection of unwanted extra things, observing brahmacharya (celebacy) and the principals of ethics, which are to be followed from time to time with due discrimination, all these collectively are called the main Dharma. ||19||

निर्भयता शरीरश्रम । परस्परांशी अभेद प्रेम । पूरक व्हावया विद्या सत्कर्म । सकलांसाठी ॥२०॥

Holding no fear for anything (i) while following the noble path (ii) while offering our body in the service and hard work (ii) maintaining unity with love and harmony for eachother with our knowledge, arts and good deeds these factors help to make prosperous to each other. ||20||

सर्व विश्वची व्हावें सुखी । ही धर्माची दृष्टी नेटकी । ती आणावी सर्व गांवलोकीं । तरीच लाभ ॥२१॥

(And with all these) creating happiness and peace in the whole world is the pure and noble aim of the Dharma which people should follow through their moral behaviour. ||21||

विश्वाचा घटक देश । गांव हाचि देशाचा अंश । गांवाचा मूळपाया माणूस । त्यासि करावें धार्मिक ॥२२॥

Country is the part of this world. The village is a small part of the country. The baisc structure of the village is created through the conduct of people. Hence it is necessary to root deeply the dharma in man himself through his conduct. ||22||

व्यक्तिधर्म सर्वां कळावा । कुटुंबधर्म आचरणी यावा । ग्रामधर्म अंगी बाणावा । राष्ट्रधर्माच्या धारणेने ॥२३॥

All should understand their individual own duties. Prosperity of the family and then from family to the prosperity of the village should be achieved with the final aim to achieve the prosperity of the country. ||23||

व्यक्ति - व्यक्ति व्हावी धार्मिक । धर्म नव्हे एकांगी लटक । भौतिक आणि पारमार्थिक । विकास व्हावा सर्वांचा ॥२४॥

In this way each and every individual should try to become dharmika in all aspects. Dharma is not one sided. It is the principal of all round development. So through dharma, social, economical and spiritual development of all is to be achieved. ||24||

प्रत्येकासि शरीर , मन । वाणी , इंद्रियें , बुध्दि , प्राण । या सर्वांचें विकास साधन । तोचि धर्म ॥२५॥

Every body has his own body, mind, speech, organs, intellect and the praana. It is the true Dharma to develop all these aspects through the service by all. ||25||

ऐशा सदधर्माचें ज्ञान । आधी प्राप्त व्हावें सर्वांगीण । मगचि त्यासारिखे जीवन । जगतां येई या लोकीं ॥२६॥

In this way, progressive knowledge of the true Dharma in all its aspects should be achieved by all so that they can then live an ideal life in the world. ||26||

यासाठीच आश्रमव्यवस्था । पूर्वजांची उत्तम प्रथा । आरंभी मिळे धर्माची संथा । पुढे जीवन धर्ममय ॥२७॥

With this intention, our learned ancient Rishis and ancestors had devised a systematic structure of Gurukul ashram to impart the learning and practicing the dharma, obtaining the knowledge and training of the dharma in the very beginning of life, man can have his whole life imbibed with the dharma ||27||

मानव पशूयोनींतूनि आला । नराचा नारायण होणें त्याला । यासाठी संस्कार देऊनि सावरिला । क्रमाक्रमाने ॥२८॥

Man has evolved passing though eighty four laksha of yonees. (origin of beings). Now he has to develop from man to Narayana (God). So it is essential to initiate sliblime, moral and excellent rites upon him with proper and systemic order. ||28||

मानवाकडोनि जें जें घडतें । तें बरें - वाईट दोन्ही होतें । त्यांतूनि निवडावे लागतें । पापपुण्य ॥२९॥

Man performs both good and evil enactments. from these enactments it is to be decided what is sin and what is the divine merit (Punya) and then to choose the proper one from them. ||29||

त्यांचे सुधारोनि आचरण । द्यावें लागतें नवें वळण । जेणें आपलें करील उध्दरण । इतरां सहायक होऊनि ॥३०॥

It is therefore necessary to initiate good rites of good conduct upon the man to shape his life in an excellent form so that he can uplift himself as well as become helpful to others also ||30||

यासाठी धर्मे नेमिले संस्कार । आश्रम गोविले जीवनीं चार । आयुष्य कल्पूनि वर्षे शंभर । विभागलें ते उन्नतिस्तव ॥३१॥

Dharma has devised a regulated plan of initiating rites for this purpose. Considering that the life span of human is of a hundred years, dharma had divided it into four parts in the form of Aashramas so that man can achieve prosperity following the four stages of the ashramas. ||31||

मानवजीवनीं करितां पर्दापण । ब्रम्हचर्याश्रम लागे जाण । जो सर्व आश्रमांचें मूलस्थान । पाया म्हणावा जीवनाचा ॥३२॥

(According to this plan) the human life starts from the Brahmacharyaashrma. It is the foundation of all ashramaas. ||32||

ज्याचा ब्रह्मचर्याश्रम साधला । त्याचा पुढील काळ सुखी गेला । मग प्रत्येक आश्रम त्याला । उत्कर्षदायी होतसे ॥३३॥

(The beginning of the man's life is from the Brahmacharyaasharam) so if one follows the brahmacharyaashrma in an excellent way, his life through all the remaining three aashramas will become happy and prosperous. ||33||

या ब्रह्मचर्याश्रमचें साधन । चाले गर्भधारणेपासून । पोटांतचि असतां जीव पडोन । जतन करावा संस्कारें ॥३४॥

This Brahmacharyaasharma beging right from the moment the being comes into the existence in the womb of its mother . So it is very necessary for the mother to tend the embryo with well and pure rites and with her excellent behaviour. ||34||

संस्कार दुष्परिणामकारी । न पडावे आंतील गर्भावरि । म्हणोनी मातापित्यांनी सदाचारी । राहावे सदभावें ॥३५॥

The parents of the embryo must always behave with pure and pious conduct and noble and pure thoughts to avoid evil impact upon the embryo. ||35||

न करावें अश्लील भाषण । न बघावें दृष्य हीन । न राहावे व्यसनाधीन । दुर्गुणी अन्न न खावें ॥३६॥

They should not use obscene language and share the sensual and impure conversations and discussions. They must not see the disgusting obscene and passionate plays and films. They should not consume food which may grow evil propensity, desperation and vices ||36||

आहारविहार सात्विक पूर्ण । उत्तमगुणी चिंतन वाचन । न ऐकावे शॄंगारगाय़न । गर्भवतीस घेवोनि ॥३७॥

All conduct, thoughts, diet, reading, recitation, meditation of the parent must be pure and full of satwika (pure and pious) virtues. Similarly the pregnant female must be taken to see the erotic and amorous consorts which may develop evil thoughts and create impure passions. ||37||

येथोनि पाहिजे जतन केलें । पुढे मूल जन्मासि आलें । तेव्हापासूनि संस्कार घडले । पाहिजेत सत्कर्माचे ॥३८॥

The embryo should be tended and protected with good and proper care since the conceiving of pregnancy and when the child is born, it should be inititated with noble excellent deeds and rites. ||38||

घरीं पुत्ररत्न जन्मलें । कांही दिवस त्याचें कौतुक केलें । परि जन पुढे पाहूं लागले । कर्तव्य तयाचें ॥३९॥

When the child is born, all people around it marvel and admire it but further they are all watchful about what the child enacts, and how he behaves. ||39||

मुलगा काय खेळणें खेळतो । काय बघतो कोठे जातो । कैसा बोलतो चालतो गातो । पाहती जन ॥४०॥

People critically watch him how and what he enacts, where and what he plays, how he walks and speaks and what kind of songs he sings etc. in his childhood. ||40||

मुलास जैसें कळों लागलें । तैसें त्यास सांभाळणें अवश्य झालें । त्याचे समोर न पाहिजे बोलिले । दुर्विषय कोणीं ॥४१॥

Day by day the child grows understanding and consciousness. It is very essential to take care of him in this period. Nobody should speak disgusting, vulgar and obscene things in his presence. ||41||

त्यावरि उत्तम संस्कार घडावे । म्हणोनीच व्रतबंधादि बरवे । शिकवावे पाठ करोनि घ्यावे । उत्तम विषय ॥४२॥

Mounjibandhana (the rite of sacred thread ceremony) is a rite to initiate an excellent impact upon the child. As soon as this mounjibandhan rite is initiated, he should be made to read and recite the sacred and holy subjects of Dharma. ||42||

मग जो तो त्यासि म्हणे । काय रे ! केलें की नाही वाचणे ? कैसा फिरतोसि रानेंवनें । वेडया - पिशांसारिखा ? ॥४३॥

(Otherwise) Everybody will ask him, "Boy! why are you roaming in woods and forests like mad man and insane person ? why don't you read & write ?" ||43||

तुज नाही का संस्कार । घडावया सदगुणी व्यवहार ? काय करिती पालक चतुर ? लक्ष नाही तुझ्यावरि ॥४४॥

"Hasn't your father provided you proper learning to become virtuous, dutiful, noble, thoughtful and well conversant with good behaviour ? Your father is a wise person, yet why doesn't he pay good attention to you? ||44||

सांगितली नाही का स्नानसंध्या । स्मरावयासि जगदवंद्या ? नमस्कारिलें नाहीस का प्रतिपाद्यां । सकाळींसायंकाळी जाऊनि ? ॥४५॥

"Hasn't your father asked you to go to mediate and remember God? Hasn't he asked you to perform services and offer prayers in the morning and evening to that Director of this universe (and perform snaana-sandhya i.e. taking bath and practicing the rites)?" ||45||

मग का फिरतोसि रानावना ? कैसा होशील शहाणा ? उपदेश देती ऐसा , सदगुणा । वाढवाया जन थोर ॥४६॥

"Boy! how can you become wise if you go on wandering aimlessly in the woods and forests?" In this way, the great and wise elderly men would always advise him to become virtueous, clever and excellent. ||46||

घडावया उत्तम संस्कार मायबाप शिकविती सदाचार । व्हावया उत्तम गुणी चतुर । मोठेपणी ॥४७॥

Parents of the child teach and train him in the ways of good practices, good behavior to initiate excellent rites and impressions upon him so that, when he grows up he should become virtuous & clever. ||47||

आठवर्षांचें आंतचि त्याला । पाहिजे उपनयन संस्कार केला । तोहि नको रूढीचा बांधला । नाटक नुसतें बटूचें ॥४८॥

The upanayana (rite of sacred thread ceremony) must be initiated upon the child before he attains his eight year of age. Of course, it means the beginning of his learning. This upanayana rite must not become an empty show or a drama just to follow the tradition of the family. ||48||

उपनयन म्हणजे विद्येचें व्रत । ब्रह्मचर्याश्रमाची सुरुवात । गुरुजवळी करणें समर्पित । जीवन त्याचें घडवावय़ा ॥४९॥

The true meaning and purpose of the upanayana rite is to make a beginning of child's learning and regarding Brahmacharya rigidly abiding by necessary rules. So by offering the child to the ideal Guru (Master) his life is to be shaped and moulded into noble and excellent moral character. ||49||

तोहि गुरु असावा ब्रह्मचारी । अथवा वानप्रस्थ तरी । त्याने घ्यावी काळजी पुरी । मुलांचिया ब्रह्मचर्याची ॥५०॥

The Guru (Master) of the child must be either a Brahmachaari or a vaanaprasthee. (Vaanaprasthi - means who becomes desireless and gets detached from his householder's life and offer his service to the society). Such Guru should take full care to maintain and regard Brahmacharya by the child very strictly and rigidly. ||50||

त्याचें राहणें खाणें पिणें । खेळ खेळणें ग्रंथ वाचणे । लक्ष ठेवावें आचार्याने । मनोरंजनादिकावरि ॥५१॥

For this, Guru should strictly observe and keep a watch upon eating, drinking, behaving, playing, reading and recitation, enjoyment and recreation etc. during the whole day practical behaviour. ||51||

जरा चुकलिया चुकतचि जातें । मग सावरेना कांही केल्य़ा तें । इंद्रियां वळण जैसे लागतें । तैसेंचि होतें जन्मभरि ॥५२॥

(This is very necessary ) Because if anyting goes wrong in the beginning and is neglected, his organs would get inured to those wrong and evil habits and further that will become a permanent habit in his life. ||52||

म्हणूनि गुरुआश्रमीं नियम । प्रत्येक आचरणी संयम । छात्रालयी हीच उत्तम । दॄष्टी असावी सर्वत्र ॥५३॥

Therefore in Gurukul aashramas, each and every act of behaviour is strictly regulated and controlled with rigid discipline. The same controlling and disciplined view must be maintained in all boarding houses and hostels of the pupils. ||53||

मुलगा अभ्यासा लागला । कीं सात्विक खाणें असावें त्याला । खारट आंबट तिखट मसाला । देऊं नये भोजनीं ॥५४॥

When the boy joins the school, his diet should not be enriched with salty, sour, pungent and tasty spices, He should be given simple and satwika food in his meals ||54||

चमचमीत चुरचुरीत । अति मधुर तळीव पदार्थ । अथवा रुक्ष कृत्रिम मिश्रित । भोजनासि न द्यावें ॥५५॥

His meals should not contain very sweet, fried, vapid, unnaturally tasty, attractive and alluring in looking and savory food items. ||55||

साधें ताजे अन्न द्यावें । वेळेवरि झोपवावें जागवावें । झोपतां जागतां जवळी नसावें । स्पर्शणारें कोणी ॥५६॥

His food should be very simple, moderate and fresh. He should be given food at the right and regular times. He should be made to go to bed at the regular time and should get up early in the morning. Whether he is sleeping or awaken, none other should be so close touching him. (Everybody should have a separate bed.) ||56||

कराया लावावें प्रातर्ध्यान । सांयकाळीं प्रार्थना पूर्ण । झोपतां जागतां चिंतन । आदर्श महापुरूषांचें ॥५७॥

He should be made to contemplate in the morning and offer prayers in the evening and before sleeping. When he gets up early in the morning, he should remember the magnanious and ideal great personages ||57||

नित्य नियमें उषःपान । सुर्यनमस्कार आसन । पोहणें आणि निंबसेवन । आरोग्यदायी जें सोपें ॥५८॥

There are very easy rules for maintaining good health and hygiene; such as drinking fresh and cold water early in the morning, offering prostrates to the sun, practising aasanas, eating neem leaves as they are very helpful for hygiene and swimming regularly. ||58||

शीतजलें करवावें स्नान । सकाळीं रानींवनीं गमन । करवावें नेहमी पठणपाठण । चारित्र्यवंतांचें ॥५९॥

He should have cold water bath. Then he should go for a morning walk. He should read and study the biographies of noble and magnanimous great and ideal personages. ||59||

शौकिन राहणी वर्जावी । सुगंधी अत्तरें फुलेंहि त्यजावीं । कोणी बाल न ठेवी तेल न लावी । ऐसें करावें ॥६०॥

He should avoid over fashionable and pompus style. He should avoid using scents and flowers. He should not keep long hair and comb it every now and then. Such simple atmosphere should prevail in the ashramaas. ||60||

बघूं न द्यावें दर्पणीं तोंड । वाढूं न द्यावें पोषाखाचें बंड । पान बिडी चहाचे थोतांड । सर्वतोपरी वर्जावें ॥६१॥

He should avoid looking into the mirror, keeping a stock of different dresses and form habits of smoking bidi, drinking tea, chewing paan etc. ||61||

कोणीहि न घ्यावे मादक द्रव्य । तोंडी नसावें नाटकीं काव्य । समजावूनि द्यावें सेव्यासेव्य । उपवासहि करवावा ॥६२॥

He should never have intoxicant things and drugs. Nobody should be found singing film songs or songs from plays. Well consideration should be given about what are the good esculents and which are not good to eat. He should also be made to observe fast on some day or days in a week. ||62||

कराया सांगावें आपुलें काम । दुसर्‍यासाठीहि परिश्रम । शिकवावें बंधुभगिनी - प्रेम । सेवाधर्म शिकवावा ॥६३॥

He should be asked to perform his duties honestly by himself. He should be taught to help others by rendering hard work. Similarly, he should be taught to have brotherly and sisterly love for others as well as to serve others as his duty. ||63||

बसवूं नये मुलींसह शिक्षणीं । तेथे संमिश्र नाटकें कोठोनि ? स्त्रैणांसंगती शृंगारगायनी । क्षणभरीहि बसों न द्यावें ॥६४॥

While learning; boys, and girls should not be seated together. This will avoid their unfair dramatic activities. Children must not be allowed to stay with vulgar and dirty people even for a moment. ||64||

मुलाचें वय जसजसें वाढे । तोडावे स्त्रियाचें संबंध गाढे । नेहमी चरित्रवंतांचे धडे । द्यावेत तयासि ॥६५॥

As the boy grows up, his contact with females should be controlled and curtailed. He should always be taught the biographies of ideal noble personages who are baring moral character. ||65||

विवाहादि कार्ये न दाखवावीं । शॄंगारकाव्यें न शिकवावीं । व्यायामदंगलीं खेळवावी । मुले निर्भयत्वें ॥६६॥

The children should be kept away even from the wedding ceremony. They should not be taught and encouraged to sing amorous and exciting songs. They should be freely and fearlessly involved in performing exercises and participating the games and sport competitions. ||66||

अश्लीलता कोठेहि न दिसावी । दिनचर्या आदर्श असावी । सकाळीं सायंकाळी द्यावीं । बौध्दिकें ब्रह्मचर्याची ॥६७॥

Their daily routine should be so ideal that there should not be slightest scope for vulgarity and dirty activities. Every morning and evening they should be given convincing lessons about the importance of observing brahmacharya. ||67||

सांगावे ब्रह्मचर्याचें महिमान । ब्रह्मचर्याचा उद्देश कोण । काय सेविल्या होतें रक्षण । ब्रह्मचर्याचें ॥६८॥

They should be made fullly conversant by convincing teaching about the importance of maintaining bramhacharya, the aim of brahmacharya, food and drinks essential for protecting brahmacharya and the exercises necessary to maintain brahmacharya. ||69||

ब्रह्मचर्य म्हणजे ब्रह्माचरण । ब्रह्मतेजाचें साधन । विद्याप्राप्तीचें वर्तन । वीर्यरक्षण ब्रह्मचर्य ॥६९॥

Brahamacharya means the practising of comprehensive Brahmatatwa. (Principal of Brahmaacharya) It means to create Brahmateja (Splendour and vigour of Brahman). It means protecting semen for achieving knowledge. ||69||

ब्रह्मचर्यासमान कोण । जगीं महत्त्वाचें साधन ? जो ब्रह्मचर्य करी पालन । तो देवासमान होतसे ॥७०॥

Throughout the world, there is no other successful means as the brahamacharya is. One, who will observe brahmacharya, would certainly become the hero in action and divine as God. ||70||

रिध्दिसिध्दी त्याच्या दासी । देव धांवती त्याच्या हांकेसि । सूर्यासमान कांति तयासि । लाभतसे निरोगी ॥७१॥

Then all accomplishments and treasures in the world would get as his faithful servants. Even God also acts according to his words. The body of the Brahmachari becomes brilliant and healthy like the sun. ||71||

भीष्मचा व्रतनिश्चय । कार्तिकेयाचें चातुर्य । शुकाचा ज्ञानयोग निर्भय । लाभे ब्रह्मचर्याने ॥७२॥

Following bramhacharya, one can create in him (i) the firm resoluteness like Bhishma to live throughout his life by observing bramhacharya (ii) divine skill of kartikswami in fighting wars and (iii) shuka's fearless dnyanayoga for achieving the Brahman. ||72||

अवधूताची दृष्टी विशाल । हनुमंताचे महाबल । ब्रह्मचारी पावे महाचपल । वज्रदेह ॥७३॥

(iv) The pervasive consciousness of lord dattatraya for the Guru (v) the unlimited power and strength of Hanumant to lift up the Dronagiri mountain, all such exceptional feats can be acquired by following Brahmacharya. Brahmacharya creates extreme activeness, ability and toughness as well as the strenght of vajra (the weapon of lord Indra). ||73||

सर्व बळांत वीर्यबळ । वीर्य नाही तो दरिद्री दुर्बळ । रोगांचिया मुखींचा कवळ । नेहमी होतो ॥७४॥

The most excellent of all the powers in the world is the power of semen. One who doesn't preserve the power of semen will always become weak and live like a beggar. He will easily fall pray to diseases. ||74||

ज्याने वीर्य सांभाळलें । यश तयासि माळ घाले । वीर्य क्षीण होतां मॄत्युने केले । शिकार त्यासि ॥७५॥

He, who maintains and preserves semen abiding to the necessary rules and regulations, always achieves victory anywhere. Death is ready to take a morsel of him, who, very frequently, ejects his semen. ||75||

वीर्यअंगी आहे ओज । वीर्याअंगी नवें तेज । वीर्याअंगी आरोग्यबीज । बुध्दिसामर्थ्यहि ॥७६॥

Semen possesses vigour and brilliance. It possesses new splendour. It creates preventive power on a large scale to fight against all diseases and it offers the power of intellect. Person holding such semen is blessed with excellent talent. ||76||

ऐका वीर्य कैसें बनतें । चाळीस शेर अन्न पचतें । त्याचें एक शेर रक्त होतें । वीर्य त्याचें दोन तोळे ॥७७॥

Let us now see how this semen is formed in human body. When forty kilograms of food is consumed and digested a kilogram of blood is prouced. Out of the blood formed so, about two tolas (an old measure of weight ) semen is formed from it. ||77||

पुरुष रोज एक शेर जेवला । तरी एक महिना तीस शेरांला । त्यांत दीड तोळा उपजला । वीर्यरसबिंदु ॥७८॥

Suppose a person consumes one kilogram of food everyday. Thus he consumes thirty kilograms food in a month. After forty two days from digesting this food, semen is produced from it. ||78||

तो नष्ट होय एका क्षणीं । केवढी थोर केली हानि ! द्रव्य मिळविलें कष्ट करोनि । केली धुळधाणी हौसेने ॥७९॥

(At the moment of ejaculataion) about one and half tola of the semen is thrown out from our body. What a great loss is this? It is like wasting hard earned money in a moment on useless enjoyment. ||79||

ब्रह्मचारी पतन पावला । महिन्याची कमाई खोवतो क्षणाला । केवढा हा तोटा झाला । आयुष्याचा ? ॥८०॥

Brahamachari looses a month's earining in a moment, when falls down from brahmacharya. (when ejaculates semen). There might be no greater loss of life other than this. ||80||

सातां दिशा अन्नरस होई । तो साता दिसां रक्तपण घेई । रक्तामधूनि मांस होई । थोडें थोडें ॥८१॥

The consumed food takes seven days to produce the digested Juice. This juice produces blood after seven days. Then follows an order of processing of forming flesh from blood. ||81||

त्यांतूनि मेद आणि हाडें ।साता दिसां मज्जा वाढे । मग वीर्य निपजे थोडथोडें । सप्ताहानंतरी ॥८२॥

Then in the course of time, fat, bones, marrow and after all, semen is produced in a very little quantity. ||82||

बेचाळीस दिवसानंतर । वीर्य शुक्रधातु शक्तिकर । त्यासि किती प्रयास दिवसरात्र । अन्नखर्च कितीतरी ॥८३॥

In this way, the consumed food produces veeryadhaatoo (sperm) after forty two days. Imagine, how much food is to be consumed and howmany hard efforts are to be done for this whole process. ||83||

तें अमोल वीर्य देहातील रत्न । ज्यावरि देहाचें जीवन । ते आरोग्यदायी अमृतकण । तेज वाढे रोमरोमीं ॥८४॥

Remember, this veerya dhaatu (sperm) is the most excellent and precious jewel in our body. The whole life and vigour of the body depends upon it. It grows splendor in every hair to hair throughout our body. ||84||

म्हणून यासि सांभाळावे । ओज सामर्थ्य वाढवावें । सूर्यचंद्रापरी शोभावें । ब्रह्मचर्याने ॥८५॥

This is the reason why one must maintain and preserve the semen strictly with firm determination. And in doing so one can grow lustrou, vigour and can shine brightly like the sun and the moon. He gets adorned in the world. ||85||

ऐसें शिकवावें बाळां तरुणां । बौध्दिक द्यावें सर्व जना । बुध्दि बनतां वेळ लागेना । जीवन आदर्श व्हावया ॥८६॥

Hence the childeren and the youths should be provided with excellent reasoning intellect. Once they have acquired such an excellent intellect, their ideal life automatically takes a start. ||86||

गुरुजनीं ऐसे द्यावेत धडे । आपुला आदर्श ठेवोनि पुढे । विद्यार्थी तयार होतां चहूकडे । राष्ट्र होई तेजस्वी ॥८७॥

Keeping their whole life highly ideal, the gurus should present the example of their ideal life before their pupils and impart them practical learning so that their ideals could come and imbibe in to the behaviour of the pupils. If all pupils are prepared in such a way every where, certainly, the country would shine gloriously at the highest peak of its prosperity. ||87||

चोवीस वर्षे ऐसीं गेलीं । त्याची जीवन - सफलता झाली । गृहस्थपणें गुढी उभारली । सत्कार्याची त्यापुढे ॥८८॥

If the first twenty four years of age are spent in following such a regulated and disciplined routine behaviour by maintaining brahamacharya and in acquiring the practical and active self dependant learning, we can say that the boy has achieved a pious start for entering into gruhasthrashaama (the stage of house-holder). ||88||

ब्रह्मचारी घे गृहस्थपण । शंभर वर्षे जगे तयाचें संतान । रोगराई दुबळेपण । तया न बाधे सर्वथा ॥८९॥

When such brahmachari enters into his gruhasthaashrama, the off-springs, that he produces will never be unhappy, weak and powerless. They will be healthy, strong and will live a hundred year's happy life. ||89||

यानेच गांव होईल आदर्श । बलवान बनेल सर्व देश । मानवासमाजाचा उत्कर्ष । होईल सर्वतोपरी ॥९०॥

(Like an individual) this rule is applicable to the village also. By practicing so, the village will become ideal and thus the whole country will become strong and powerful. This gurukul system of education is the only way to achieve the all around progress and development of the human society. ||90||

हें साधाया पहिला उपक्रम । पाहिजे ब्रह्मचर्याश्रम । जेणें प्रजा होई कार्यक्षम । स्वतःसाठी तैसी राष्ट्रासाठी ॥९१॥

To bring this ideal into concrete and practical form, it is essential to initiate the brahmacharya-dharma from the very beginning of life. Then only the future generation will become strong and powerful to get themselves prosper and able to develop the country as well. ||91||

राष्ट्रासाठी जीवन बनविणें । त्यासि चारित्र्ययोग संपादणे । आरोग्यबल शरीरीं राखणें । ब्रह्मचर्यायोगें ॥९२॥

Before starting to offer to the cause of the development of the nation, every individual should first make his own life ideal and moulded with noble and moral conduct. With the splendour of brahmacharya he should make his body strong, sturdy and healthy. ||92||

परस्परांत प्रेम राखणें । समाजाकरितां तत्पर होणें । त्यासाठीहि आधी जीवन बनविणे । हाचि पाया आवश्यक ॥९३॥

It is necessary to have a strong foundation of one's own ideal life before starting to extract his services for the welfare of the society. In doing so, all should maintain love and affection for each other. ||93||

जे हे नियम मुलांसाठी । तीच मुलींकरितां रहाटी । वयाचीच मुख्य़ विषमता पोटी । राही तयांच्या ॥९४॥

The rules for the education of girls are the same as applicable to the boys. The only main factor needs some more consideration and it is the age limit of the girls. ||94||

भारतीं झाल्या ब्रह्मचारिणी । विद्यासंपन्न तेजस्विनी । त्यांचे आश्रम स्वतंत्र स्थानी । आदर्शरूप ॥९५॥

In Bharat, many female bramhacharinees had born in the past. They did have their own aasharamaas but those aashramas were settled separately at different places. Those brahmacharinees have been highly intellectual and dominent. ||95||

जोंवरि हे होते आश्रम । तोंवरि राष्ट्र बलवान उत्तम । वाढूनि व्यसनें विषयप्रेम । पतन झाले समाजाचें ॥९६॥

So long as this Gurukul Aaashram system was in force in our country, it was strong, rich in power and vigour, glorious and happy. Today, this system has been completely vanished. Now liking for the sensual worldly enjoyments have developed everywhere and yielding to drugs and addicts has brought the downfall of the society. ||96||

धर्माचा पाया विद्यार्थीधर्म । तयासाठी ब्रह्मचर्याश्रम । त्यानेच जीवन होईल उत्तम । व्यक्तीचें आणि राष्ट्राचें ॥९७॥

Vidyarthidharma ( the duty of the pupil ) is the root foundation of dharma. The provision of brahmacharya was mainly devised for this. The life of an individual and the life of the country will become happy and glorious only by seeking this brahmacharyaashrama. ||97||

म्हणोनि साधा या व्रतनियमाला । असेचि आश्रम काढा गांवाला । शिकवा आपुल्या भावी पिढीला । लक्ष देऊनि मित्रहो ! ॥९८॥

Friends! I very strongly propose to set up and run the system of Gurukul aashram in every village to maintain the rites and rules of brahmacharyaashram and to pay careful attention to make the future generation enriched with noble character by providing them moral and disciplined education. ||98||

मी हें जाणतो मागील वर्म । त्याकाळीं सुलभ श्रध्दा संयम । तैसे आज करितां आश्रम । कठीण जाईल गांवासि ॥९९॥

In the past, living in the pure, pious and regulated atmosphere of the gurukul ashramas, the virtues like faith, self control could have been easily, casually and naturally acquired and imbibed. I also understand and realise that the re-establishing of this old gurukul system will be surely difficult today as it would be thought to be outdated in the beginning. ||99||

उपभोग सकलांचे वाढले । राहणीमाजीं अंतर पडलें । सभोवताली तार चढले । विषयसतारीचे ॥१००॥

This systme will be felt odd and impractical because we all have created our needs extremely more than our real requirements. The life style in the past and that at present has completely changed. Today's atmosphere has been fully occupied by the harsh and impure airs of carnal and sensual enjoyments. ||100||

मुलींचें विद्यालय अलग नाही । विधवाहि शृंगाराविण न राही । धाक कोणाचा कोणाहि । उरला दिसेना ॥१०१॥

Today girls don't have separate schools. There are common mixed schools for both boys and girls. Widows, who are expected to live pious simpleand pure life, sacrificing all the worldly pleasures and enjoyments, are now living a luxurious life and are freely enjoying all pleasure. None has fear or hesitation for such uncontrolled behaviour. ||101||

नटवेष घुसले जीवनीं । भुलविलें चित्रपट - कादंबर्‍यांनी । अध्यापक तोचि विलासी व्यसनी । शॄंगारकाव्य शिकवितो ॥१०२॥

Fashionable and goudy style of living has become a prime need of life today. Romantic films and novels which carry the same sensual theme in them have greatly fascinated and enchanted the younger generation. The teacher, who is expected to impart moral and ideal lessons to the youngsters has himself become addict and luxurious. He now teaches his pupils the disgusting aromatic uncounted vulgar subjects. ||102||

रस्तोरस्तीं खाद्य पेयें । वैभवशाली विद्यालयें । चैन हेंच जणू जीवन ध्येय । कोणीं सोय लावावी कोणा ? ॥१०३॥

Lot of food and drink stalls are set up along the roads and streets; selling unhygienic and licentious food and drink items. The schools and colleges have become the rich places providing luxurious enjoyments. The only aim of life is supposed to have maximum enjoyment and pleasures. Who is there now to care for providing ideal and moral guidance to our future generation? ||103||

ऐसे वातावरण जरी असलें । तरी ह्रदयवंताने पाहिजे सुधारलें । आपुलें गांव बिघडू दिलें । ऐसे न करावें सुज्ञाने ॥१०४॥

Though the atmosphere today has been so polluted with such lust for luxurious and carnal enjoyments, It is the duty of the wise and sensible persons to protect our village from such impure and deteriorating, condition. They should try hard to make improvement with due affection for their village. ||104||

नियमित मुलांचें वर्तन । नियमित ठेवावें खानपान । नियमित ब्रह्मचर्याचें पालन । घडलेंच पाहिजे ॥१०५॥

A regulated plan should be implemented so that the daily routine of the children, their eating and drinking would be rigidly followed by them according to the rules of health and hygiene. They will strictly follow the rules of brahmacharya. ||105||

सर्व भुक्तिमुक्तिसि कारण । असे ब्रह्मचर्य धर्मज्ञान । म्हणोनि विनवितों श्रोतेजन । इकडे दुर्लक्ष न व्हावें ॥१०६॥

The knowledge of brahmacharya is the only requirement to seek devotion, spiritual knowledge and the sublime aim of human life. So I humbly request all my listeners not to neglect it and not to take it so easy. ||106||

ऐसे साधाल जेवढयापरीं । संतान बळकट होई संसारीं । गांवाचे स्वास्थ वाढेल निर्धारीं । तुकडया म्हणे ॥१०७॥

The more you try hard in this regard, the more powerful and strong will be the future generation in their life. Accordingly, the village will also become healthy and happy (says the vandaniya- maharaj). ||107||

इति श्री ग्रामगीता ग्रंथ । गुरू - शास्त्र - स्वानुभव - समंत । धर्म ब्रह्मचर्य निवेदिले येथ । दुसरा अध्याय संपूर्ण ॥१०८॥

With this, the second chapter of this shree Graamgeeta, describing the law of brahmacharya, which scripture is well consented which is well consented by Guru-shastra and self experience is hereby concluded. ||108||