Gram Geeta Adhyay - 3

आश्रम-धर्म

(The duty of Aashrama) 

श्रोतियांनी प्रश्न केला । मागे ब्रह्मचर्याश्रम निरूपला । जीवन -विकासाचा बोलिला। पाया धर्ममय ॥१॥

The listeners questioned "In the previous chapter, information about the brahmacharyaashrama was fully elaborated. learning about the dharma is the sound foundation of the development of human life ||1||

तेथे संशय उपन्न झाला । काय ब्रह्मचारी राहणें सर्वांला ? मग संसाराचा उलाढाला । कोणी करावा ? ॥२॥

But now we have a doubt. If all individuals go on following brahmacharya and live as brahmacharis, how can the existence and routine cycle of the family life and the world go on. Who will then run this cycle of the worldly social and family life ?" ||2||

यांचें उत्तर आहे सोपें । जग चाले कोणाच्या प्रतापें ? आपुलेंच रडें आपणा न संपे । म्हणे जगाचें कैसे होय ? ॥३॥

Answer to this doubt is very easy. Whose power is behind the managing and maintaining of this world ? The power directing this world is separate one. you all the individuals can't fulfil the routine activities of your own life and mundane. Why do you then care for what will happen to this world ? ||3||

अरे ! तुम्हांस याची चिंता कशाला ? तें पाहूं द्या निर्मीत्याला । तुम्ही साधलिया साधा व्रताला । ब्रह्मचर्याच्या ॥४॥

Why do you care for this world ? the creater of the world is there to take care of it. If possible, you only try to preserve and follow the duties of bramhacharya regularly. ||4||

नैष्ठिक ब्रह्मचर्य पाळा । परंतु अधःपात टाळा । वृत्ति आठवे विषयचाळा । तरि सांभाळा गॄहधर्म ॥५॥

You can, follow brahmacharya resolutely with full faith and determination, and take care not to have downfall in it. If this is not possible and your mind falls prey to the attraction of the worldly pleasure and enjoyments, you had beter adopt the Gruhasthaashrama. ||5||

चोवीस वर्षे ब्रह्मचर्य । नियमें सांभाळिले वीर्य । तरि याने का खुंटेल कार्य । संसाराचे ? ॥६॥

Remember, if you have preserved your semen by observing the vrata of brahmacharya for twenty four years, the regular routine activities of the world will never stop. ||6||

मुलगा जरा वयांत आला । हवें तैसे वागूं लागला । बाळपणीच भोगी तारूण्याला । जन्म गेला दुःखीं मग ॥७॥

But, if this is not strictly observed the boy will start seeking and enjoying sensual pleasures immediately attaining maturity and this will surely make his whole life miserable and unhappy. ||7||

ऐसे क्षयी श्वानसूकर । दुबळे पाप्याचे पितर । यांनी होईल का संसार । कधी सुखाचा ? ॥८॥

How can we expect to make this world like a heaven by such persons who are weak, addicted to sensual pleasures which destroy the body and health ? How can the worldly life become as happy as the heaven by the persons who go on producing weak and powerless off-springs as the dogs and pigs produce? ||8||

त्याचें जीवन म्हणजे पाप । त्याचा संसार म्हणजे ताप । त्यांचें संतान म्हणजे शाप । संसारासि ॥९॥

Their life means sin. Their mundane ( house life ) is miserable and full of hardships. So, Continuing this heredity their off-springs will also prove a curse upon the world. ||9||

संसार सर्व सुखी व्हावा । आपुलाहि उध्दार घडावा । यास्तव ब्रह्मचर्याचा ठेवा । साधलाचि पाहिजे ॥१०॥

So, to make one's mundane (house holder's life) happy and to seek upliftment of oneself, everybody must carefully preserve this great treasure of brahmacharya. ||10||

संसारपंथ न मोडावा । प्रजातंतु न खंडावा । म्हणोनि ब्रह्मचार्‍याने साधावा । गॄहस्थाश्रम ॥११॥

To maintain the cycle of the world and to continue the order of the lineage further, everybody should live as a true brahmachaari for twenty four years and then adopt the gruhasthaashrama. (The state of the house holder) ||11||

ध्यानीं घेवोनि निसर्गनियम । धर्मे योजिला गृहस्थाश्रम । ज्याने व्यक्ति -गांव -राष्ट्र उत्तम । धारणेंत चाले ॥१२॥

This is the law of nature. taking this into consideration; Dharma has devised a systematic plan of gruhasthaashrama in human life. Following this, the individual, the village and the country will surely proceed on the path of progress and development in the proper direction. ||12||

इंद्रियांची दुर्धर गति । ती लागेना सहज हातीं । पुढे होऊ नये फजीती । म्हणोनि यावें या मार्गी ॥१३॥

Moreover the impulse of the organs is so uncontrollable that it can't be easily overpowered. Gruhasthashraama is the only good way to save oneself from further shame and the fiasco of one's life. ||13||

येरव्ही लग्न केलेंचि पाहिजे । त्याविण कार्यचि न साजे । ऐसा आग्रह धरतील जे । ते व्यर्थवादी ॥१४॥

But it is totally meaningless to have frenzied insistance upon getting married, arguing that the lifework has no beauty and splendour without getting married. ||14||

जयासि साधे इंद्रियदमन । वृत्ति सत्कार्यी रमे पूर्ण । त्याने केलेंचि पाहिजे लग्न । ऐसें नाही ॥१५॥

Marriage is not a binding upon him who has achieved full control upon his organs and passions and who is always interested in enacting and engaging himself in noble deeds. Marriage is not at all a must and a necessary restriction for him. ||15||

परि संसार न करितां विरागी होय । त्यासि आहे महाभय । सेवासाधनाहि कठिण जाय । बिकट आहे मार्ग तो ॥१६॥

But it is possible, if somebody turns to be ascetic without performing his mundane as a house holder. he may tend to go for seeking the organic satisfaction and to enjoy sensual pleasures freely. This will be a cause of fear for him. It will be difficult for him to render service as well as for observing spiritual practices. This will be a dangerous way for him. ||16||

मुक्याने वेद अभ्यासावे । लंगडयाने पर्वतीं चढावें । आधंळ्याने युध्द करावें । तैसे कठिण ब्रह्मचर्य ॥१७॥

Observing and maintaining brahmacharya throughout life is not easy. It is as hard as for the dumb to intone the vedas, for the lame to clime up the mountain top or for the blind to take aim in fighting the war. ||17||

हें साधणें सोपें नाही । तैसीच ही निसर्गाशीं लढाई । म्हणोनि त्याचा राजमार्ग तोहि । कथिला धर्मे ॥१८॥

To practice brahmacharya resolutely and strictly is not at all easy. It is actually a war against nature. Therefore the Dharma has produced a simple and easy way for this. ||18||

मुलगा धर्मविद्या शिकला । अभ्यासाने सदगुणी झाला । शक्तियुक्तींनी उंबरठा गांठला । तारुण्याचा ॥१९॥

The boy gets prepared practicing the resolute learning of brahmacharya and achieving education of Dharma. He grows and gets matured acquiring physical strength and good skill and mastery in arts and attributes. Now he enters into his prime youth. ||19||

घडलें निष्ठावंत ब्रह्मचर्य । शरीरीं प्रगटलें ओजवीर्य । निसर्गेचि झालें अनिवार्य । लग्न करणें ॥२०॥

As he has followed the strict conditions of brahmacharya and resolutely maintained it for twenty four years, he has become brilliant with the power and vigour of semen. naturally wedding becomes a dire need for him. ||20||

न जाणों लग्नासि झाला उशीर । घडेल झणी दुर्व्यवहार । म्हणोनि वडील होती चिंतातुर । मुलासाठी ॥२१॥

His parents and elderly relatives aways fear and are worried thinking that, if his marriage is delayed, he may turn on the wrong way of evil behaviou. So they become serious about his marriage. ||21||

योग्य देती लग्नसंस्कार । बालपणाचा पाडोनि विसर । करिती तया जबाबदार । दीक्षा देवोनि संसाराची ॥२२॥

So they make proper arrangements for his marriage. Making him forget his childhood they perform proper rites of his marriage and initiate upon him with responsibilities of his own life and household duties and the duties towards his family as the house holder. ||22||

गृहस्थाचा काय धर्म । कोणतें आचरण काय वर्म । कैसें आचरावें कर्म । गृहस्थाश्रमा शिकविती ॥२३॥

His parents and elderly relatives explain to him what the duties of the grahastha are. What are his responsibilities. They guide him how his conduct as the gruhasthashrami should be, what should be his aim of life and what duties and responsibilities he has to fulfil. ||23||

आजवरि होता ब्रह्मचारी । आता वाढली जबाबदारी । पत्नी येंता आपुल्या घरी । घरचि लागे साधावें ॥२४॥

They tell him that so far he was a brahmachari. Henceforth he has to shoulder all responsibilities of his life and mundane. At the entrance of his newly married wife, he has to run and maintain all the household business and activities. ||24||

मागे विद्यार्जनाचा व्यवहार । पुढे पाऊल पडे कामावर । म्हणोनि सावध - सावधान सत्वर । बोलती ज्ञाते ॥२५॥

(At the time of marriage ) the experienced elders suggest him to be saawadhaana (to be alert). By this they mean to make him understand and well conscious that so far he had taken a great care in his studies and earning knowledge. Now, with same carefulness, he has to shoulder the duties and responsibilities of his own life and mundance. So he must become alert and prepare himself for it ||25||

निधि घेऊनि ज्ञानाचा । मार्ग सुधारावा जीवनाचा । धर्म साधावा कुटुंब -राष्ट्राचा । याचसाठी सावधान ॥२६॥

By saying saawadhaana ( be alert ) at the time of his marriage, they also mean that after acquiring knowledge, he has to follow the ideal and noble path of life. And while going on such path, he has to perform his kutumbadharma (duties for his family) as well as Raashtradharma. (duties for his country). ||26||

प्रकृतीचा संयोग दिला । व्यक्तीने कुटुंबरूपें विकास केला । तेणें घराचा भाग पडला । अंगावरि ॥२७॥

As soon as he unites with his wife by marriage ; the man gets developed in the form of a family. This naturally brings a burden of family upon the man ||27||

कैसे घडेल उद्योग करणें । आपुला सर्वांचा निर्वाह साधणें । लग्नसंस्कारें लाविली बंधनें । समाजधर्माचीं ॥२८॥

According to the samaajdharma (The duty to the society) the wedding rite has prescribed binding upon the individual that he must opt for some source of earning for his livelihood and provide for the needs of his family. ||28||

एकपत्नीव्रता घ्यावें । वाईट कुणाकडे न बघावें । हेंच निश्चयाने शिकवावें । लागे तया ॥२९॥

The most important principal a man has to learn and adopt is not to have any evil feelings and passions in his looks at others (particularly at the females) as he has vowed for monogamy. ||29||

काहीं घडतां दुर्व्यवहार । कलंक लागे घराण्यावर । म्हणतील मुलगा कुलांगार । जन्मा आला ॥३०॥

If any thing goes wrong and some evil misbehaviour is shown by him or sinful act is committed by him, it will bring a stain upon his lineage. He will be defamed as the harmful destroyer of the family. ||30||

याच कारणासि जपावें । सात्विक मार्गां अवलंबावें । संती सांगितले जें बरवें । तेंचि करावें सर्वथा ॥३१॥

Therefore he must keep carefully away from such evil things. he should always keep his behavior pure and pious; and he should follow the noble path as advised by the great saints. ||31||

एकांतीं लोकांती स्त्री पाहोन । होऊं न द्यावें वृत्तीचें उत्थान । प्राण गेलियाहि अमोल जीवन । खोंवू नये कुमार्गीं ॥३२॥

Whethre in solitude or in public, one should never allow his mind to become passionate and to hold sinful and evil thoughts about the female who is not his wife. Even at the cost of his life (Praana) he should not allow his pure and precious life turn towards the evil and dubious way. ||32||

एका पत्नीसि शास्त्रें नेमिलें । ऐशा गृहस्थाश्रमीं राहिलें । तरी तो ब्रह्मचारीच म्हणविलें । पाहिजे आम्हीं ॥३३॥

According to aashramdharma when one follows monogamy after his marriage, he must be considered to be the bramhachari. ||33||

गृहस्थाश्रम जरी घेतला । पथ्याने विषयीं वागला । तरी तो ब्रह्मचारीच समजला । जातो गृहस्थ ॥३४॥

After adopting gruhasthadharma, if the individual follows strictly the rule of seeking pleasure of intercourse only once a month, he is considered as the brahmachaari. ||34||

त्यासाठीं उभयतांनी पाळावा संयम । कारणाविण नको समागम । येरव्ही आपले व्रतनियम । दोघांनीहि आचरावें ॥३५॥

Therefore both the husband and wife should have a self- control and follow their individual respective rules in enjoying sexual intercourse at the prescribed proper time. ||35||

संतानाकरितांच वीर्य देणे । येरव्ही आपुलें ब्रीद रक्षिणें । ऐसें साधलें जीवन ज्याने । महान तपस्वी ॥३६॥

After the period of menstruation he should offer semen only for producing the off- spring. When semen is offered in the ritukaala (period of conceiving pregnancy) both husband and the wife should keep the vow of self-controlling their passions at other times. One, who seeks adopting this rule in his life, is considered as the great ascetic. ||36||

अहो ! लग्न जरी केलें । तरी विषय -दास्य नाही सांगितलें । जन्म निभवावयासि मिळविले । साथीदार लग्नाने ॥३७॥

Friends! it is not stated anywhere that by getting married, one should always sink himself in enjoying sensual and sexual pleasures constantly. The main object of the marriage is to have a faithful life partner to achieve the fulfillment of life. ||37||

जिंकावया कामवृत्ति । पत्नी , नव्हे वाढवाया ती । उत्तममार्गे मिळवावी संपत्ति । तीहि आसक्ति जिंकाया ॥३८॥

In fact, wife means the helper to conquer the passionate tendency and lust for sex. She is not the means to grow passionate more and more and to grow the uncontrolled attachement to the sexual pleasures. Similarly, money should be earned by moral and fair means and that too without attachment greed and lust for money. ||38||

जीवन -शक्ति एक झाली । तेणें सुकीर्ति प्रकाश पावली । सतकार्य -कळी उमलों लागली । ऐसें व्हावें ॥३९॥

When the life forces of both the husband and wife get united in the uniform manner, their gruhasthaashrama glows with sublime and brilliant flame and helps them to grow and develop their moral and better enactments. ||39||

सुख व्हावें मातापित्यासि । बंधुभगिनी आणि इतरांसि । वागण्याची रीति ऐसी । मोह पाडी सर्वांना ॥४०॥

Through their natural and casual excellent behavior, their parents, brothers and sisters as well as all others related to them enjoy great pleasure and satisfaction in their company. ||40||

मोकळें बोलणें गोजिरवाणें । चाल चालणें चारित्र्याने । जीवन कंठणे उज्ज्वलतेने । थोरामोठयांचें पाहूनि ॥४१॥

It is the duty of the householder that his manner of conversation with all should be pure and pleasant. His behavior with all should be loving and affectionate. His conduct, his character and all activities should be ethical. He should always remember and pay due respect to the elders and respectful great personalities. In this way, he should live a dutiful life. ||41||

संतॠषींनी कथिले ज्ञान । त्याचें करणें अध्ययन । यानेच फिटेल ॠषिॠण ।गृहस्थाचें ॥४२॥

The man should contemplate upon the philosophical and spiritual knowledge which the great rishis and saints had advocated in their scriptures. This study and meditation will rid the householder off the debt of the saints and rishis. || 42||

संतान करावें आदर्श साचें । तरि ॠण फिटे मातापित्याचें । अथवा आपणचि नाम वाढवावें तयांचें । देशसेवेने ॥४३॥

By providing dharma-shikshana (learining of dharma) to the children and making them ideal, or by rendering service to the country and growing the name and feme of parents, the householders can get free from the debt of father and mother. ||43||

विश्वीं देव जाणूनि सेवावा । तोचि वैश्वदेव बरवा । प्राणीमात्रासि वाटा द्यावा । हाचि यज्ञ पावन ॥४४॥

Considering that God has pervaded the whole universe, all living beings should be given a morsel of food. This is called the sacred vaishwadeva ie sacrifice and offering to the universal God.) ||44||

यानेचि फिटे देवॠण । गृहस्थाश्रमी सर्वांचें जीवन । संतोषवावे दीन दुःखी जन । सेवाभावें ॥४५॥

By performing such vaishwadeva yagna, one can get rid of the debt of God (Devaruna). The life of all beings in the world depends upon the gruhasthaashrami (The householder). Therefore he should serve the poor, miserable and suffering people and make them happy and satisfied. ||45||

उचित करावी कुटुंबसेवा । जीवसेवा , ग्रामसेवा । ध्यानधारणेचा ठेवा । त्रिकाळ नेमिला सर्वांसि ॥४६॥

He should render proper service to his family, to all living beings and to his village. It is advised to every individual that he should perform contemplation and offer prayers and practice his spiritual acts regularly in the morning, at noon and in the evening. ||46||

गृहस्थाश्रमीं ऐसें वर्तलें । अतिमहत्त्व जीवना आलें । साधुसंती गौरविलें । ऐशा गृहस्थाश्रम ॥४७॥

If these ruels are followed in the gruhasthaashrama by the householder, his life will become excellent like the heaven. All the sages and saints have also admired such gruhasthaashrama. ||47||

असो कोणताहि आश्रम । त्यांत मुख्य असे संयम । विकासाचा वाढता क्रम । त्यागबुध्दीच्या ॥४८॥

Whichever aashram it may be, much stress and importance is given to self-control. The principle of the ashramas is to seek the gradual development of one's tendency towards sacrifice (Tyaag) through self-control. ||48||

गृहस्थासि संतान झाले । उपभोगाचें पारणें फिटलें । पुढे संस्कार बळावले । त्यागवृत्तीचे ॥४९॥

When the Householder has a baby, his desires for the material wishes should come to end and he should start giving up all the wishes one by one while practicing of self-control. ||49||

आपुली असली -नसली हौस । वाहे मंद सावकाश । सुख व्हावें पुत्ररत्नास । वाटे पित्यासि ॥५०॥

When this is done all his desires and needs become less and less. Then he keeps thinking to make his son more and more happy. ||50||

आपणासि आवडे घास । तो राखून देई तयास । दुसर्‍याच्या सुखार्थ भोगी त्रास । हें शिक्षण गृहधर्मी ॥५१॥

He carefully saves the things which he himself likes most, for the use of his son. In this way, in the gruhasthadharma, the lesson to suffer troubles is learnt from his family to make others more happy. ||51||

त्याच्या गुणात आपुलें भुषण । त्याच्या कीर्तीत समाधान । तो वाईट होतां दुषण । लागेल आम्हां ॥५२॥

Father takes pride in the virtues of his son. He feels a great satisfaction in the glory and fame of his son. If something wrong happens, father thinks that his son has brought stigma to him and to the lineage of the family. ||52||

ऐसी धरोनि दूरदृष्टी । व्हावें लागे त्यासाठी कष्टी । प्रसंग पडतां उठाउठी । धांवूनि झेली स्वतःवरि ॥५३॥

With this long and broad vision, father takes great troubles for his son. On any occasion, he presents himself to accept the blows which may fall upon his son. ||53||

परि आपुल्या पुत्राकारणें । कोणावरि अन्याय न करणें । आपुल्या ऐसींच समजणें । मुलें सर्वांचीं ॥५४॥

But (while doing so for his son) father must not do injustice to others. The gruhastha should treat other children also as his own sons. ||54||

सर्वांकरितांच झटावें । ऐसें व्यापकपण साधावें। हेंच गृहस्थाश्रमीं शिकावें । लागे तत्व ॥५५॥

One should labour and do hard work for the happiness of others. This is the broad moral principle which should be imbibed in following the duty of the householder. ||55||

पुत्रावरि दया करी । तीच दासदासीवरि । पंक्ति प्रपंच नाही अंतरी । तोचि धन्य गृहधर्म ॥५६॥

Man should have the same love and affection (which he bears for his own son), for the servants and maids also. Not only should he have such love and affection without distinction but in eating and drinking also there must not be discrimination of 'mine' and 'thine' then only this gruhasthadharma can be considered as sublime and blessed. ||56||

पुत्र शिकून मोठा झाला । एक होता दुसराहि जन्मला । तिसरा होतांचि संसार संपला । पाहिजे पित्याचा ॥५७॥

The first son has started his learning. Then the second son is born. And when the third one arrives, father must give up all the worldly enjoyments and pleasures of his mundane. This means that he should purposefully try to detach his mind from passions attachment and desires. ||57||

न संपतां मग यातना । भोगाव्या लागताति नाना । वानप्रस्थाश्रम म्हणोनिच जाणा । योजिला धर्मसंस्कारें ॥५८॥

If he does not curb his attachment and give up his mundane as the house holder, he will surely have to suffer sorrows and agonies in his further life. In view of this, the aashramadharma has planned this vanaprasthaashram full of noble impressions and initiations. ||58||

ऐसें जयाने साधलें । त्यासीच ’पुरूष ’ म्हणणें शोभलें । येरव्ही ते विषयी झाले । गधे घोडे वानर ॥५९॥

When the individual follows his behaviour according to the order of aashramadharma, it will be befitting to call him 'man' (Purusha). Those, who do not behave in such a planned and disciplined way and get deeply involved in passions, enjoyments and desires, they are no less than the donkeys, horses, and monkeys. ||59||

मीं तों ऐसें नवल पाहिले । एकाने चाळीस विवाह केले । त्यास साठ पुत्र झाले । ते राहिले शेतावरि ॥६०॥

At one place, I have seen a very wonderful thing. One individual got married forty times. His forty wives delivered sixty children. As the place for accommodation for all became inadequate, they all took shelter on their various farms. ||60||

एका शेतावरि एक पत्नी । चिमण्या हाकली महाराणी । लग्न म्हणजे आमदानी । जंगलीजेठांची ॥६१॥

The man made arrangements for each wife to live on one separate farm. Thus all his forty wives were engaged on separate farms (to ward off the birds to guard the farms). The marriages of such illiterate ignorant person thus became as if the source of income for him. ||61||

असा हा संसाराचा तमाशा । वारे संसाराची आशा । सगळया आयुष्याची दुर्दशा । वासनेपायीं ॥६२॥

Is not such kind of life a miserable display of his mundane? How funny! (This is the intent attachment of man for the house and mundane; that leads the human life to the downfallen state of deterioration. ||62||

काहीं दोनचार स्त्रिया करिती । आयुष्य सर्वांचे नागविती । ही तों आहे पशुवृत्ति । गृहस्थाश्रम म्हणों नये ॥६३॥

Some individuals get two or four wives and in the end put the life of all of them to the dust. This is not the moral humanity. It should be called a beastly tendency. This certainly can't be called as the true gruhasthaashrama. ||63||

पुरुषा बहुपत्नींचा अधिकार । स्त्रियांनी कां न करावे चार ? हा दुर्गतीचाचि विचार । दोघांचाहि ॥६४॥

If the man enjoys the right of having more than one wife, why should female not think to have many husbands ? But such mean ideas will surely bring a downfall for both males and females. ||64||

एका स्त्रियेसि दहा पति । अजूनहि कोठे असे ही रीति । त्या माऊलीची कोण गति । देव जाणे ॥६५॥

Somewhere there is such a tradition in existence today, that a woman can have ten husbands. God knows what a sorrowful and miserable condition that poor female would be living in. ||65||

हा सर्व अज्ञानाचा पसारा । वाढवाल तेवढा वाढे भारा । म्हणोनि आळा या विकारा । घातलाचि पाहिजे ॥६६॥

All this is the spread up effect of ignorance. If there is a lack of proper and reasonable consciousness, this untidy extension will grow more and more. Therefore this distoration of humanity must be checked and controlled with due consideration. ||66||

एकदा एक पत्नी केली । पुढे पत्नीची भाषाचि संपली । तरीच दोघांनाहि लाभली । शांति संसारी ॥६७॥

Once a man gets wedded and seeks a wife then he should never think of second wife. If the firm determination of having one and only one wife is strictly followed, both the husband and wife will have peace and happiness in their life. ||67||

संसार सदाचाच अपूर्ण । विकारी नसे समाधान । ऐसी गाठीं बांधोनि खूण । विचारें सुख साधावें ॥६८॥

Mundane (worldly life) is ever indequate. No sansaari (the householder) can achieve full and complete satisfaction in his mundane for fulfilling his all passions. Everybody should bear this in mind and try to seek happiness and satisfaction through noble and sublime thoughts. ||68||

दोघांचें व्हावें एक मन । तेथेचि नांदे स्वर्ग पूर्ण । होतां आदर्श संतान । पांग फेडील देशाचा ॥६९॥

When both the husband and wife form one common mind with due thoughtfulness, heaven appears in their united life. Further, when they have off-springs with noble and excellent character, it will be glorious and brilliant fortune of the country. ||69||

यावरि श्रोतीं विचारलें । संतानासाठी लग्न नेमिलें । परि एका स्त्रियेसि संतान न झालें । म्हणूनि केलें दुजें लग्न ॥७०॥

Here, the listeners raised a doubt. suppose a person gets wedded to produce an ideal off-spring. But unfortunately, his wife failed to deliver any son. Naturally the person will have to get married the second time and bring a second wife for himself. ||70||

त्यासि निषधिलें आपण । आता सांगा न होतां संतान । कैसें फिटूं शकेल ऋण । देशाचें आणि वडिलांचें ? ॥७१॥

But in your opinion, you have objected to perform second marriage and have a second wife. If the individual doesn't have a son, how can he get rid off the debt of his country and of his father and forefathers? ||71||

लग्न केलियाहि वरि । पुत्र न होतां उदरीं । म्हणती त्यास अधोगति सारी । प्राप्त होते ॥७२॥

It is said that after marrying, if the individual can't have a son, he can't seek his sublime state i.e. his redemption. It is also stated that without own son, the man goes to the lowest stage after his death. ||72||

याचें उत्तर यथार्थ ऐका । हा समजचि वेडयासारखा । सेवेने ज्ञानाने मुक्तिसुखां । प्राप्त होतो कोणीहि ॥७३॥

Now listen a proper answer to your doubt. The idea you have conceived about man's redemption and salvation is insane in it self. Because, any body (without having a son) can seek salvation by acquiring knowledge and by rendering his service to the needy. He can surely seek the sublime happiness of emancipation. ||73||

पुत्र न होतांचि एक । संन्यासी ब्रह्मचारी कित्येक । तरले ऋषिमुनि संत देख । बुडालीं अनेक श्वानसूकरें ॥७४॥

Several sages and seers, saints and ascetics did not have a single son of their own yet they sought emancipation. But producing plenty of offsprings dogs and pigs have gone to the sad state of deterioration. ||74||

’ निपुत्रिकास अधोगति ’ । ऐसें जे ग्रंथवेत्ते म्हणती । त्यांच्या म्हणण्याची निष्पत्ति । दुसरी होती ॥७५॥

The scriptures and books, in which it is stated that 'the person having no son goes to the sad state of deterioration;' did have a very different view and noble thought behind it. ||75||

भारतीं ऐसा काळ आला । संन्यास देती ज्याला त्याला । महत्त्व न द्यावें लग्नकार्याला । ऐसें झाले ॥७६॥

There had been an age in India when the practice of initiating sanyaas was in a full swing and practice of making everybody a bairaagi and ascetic was getting established. marriages were not given least importance. ||76||

ज्यानें त्याने तप करावें । ऐसें धरलें बहुतांच्या जीवें । म्हणोनि हें बंधन घालावें । लागलें ग्रंथकर्त्यां ॥७७॥

Everybody began to become ascetic and to practice devout austerity. when the thoughtful scripture writers noticed that a great flow of youths are rushing to become ascetics and bairaagis, they sensed the horrible danger to the sound set up of the society. Therefore those wise scripture writers have to prescribe such a condition and binding upon the people. ||77||

पुत्र व्हावा कुल -उध्दारी । येरव्ही ती वाझंचि बरी । ऐसेंहि बोलिलें निर्धारी । ग्रंथामाजीं ॥७८॥

The writer of the scripture had further stated that the son, born to the individuals should be the redeemer of the lineage and the family. Otherwise, it would be better not to have the son at all. The mother is better barren having no son than to have an evil and bad son. ||78||

यांतूनि हाच निघे सार । समाजधारणेसाठी संसार । पुत्र नसतांहि होतो उध्दार । प्रयत्नशील गृहस्थाचा ॥७९॥

The essence of all this reasonable consideration is that the mundane (The family life) of a man is for the better settlement of the sound society. The householder, having not a single son, if believes in labour and extracts hard efforts he can also seek his redemption and emancipation with noble and honest efforts. ||79||

समाजाच्या उनत्तीचें सुत्र । खंडूं न द्यावें सर्वत्र । यासि पूरक तोच योग्य पुत्र । बाधक तारि ती अधोगति ॥८०॥

If the son is fit to grow the work of upliftment of the society and develop this heritage more, he is the son in true sense. If the son is unfit to do this, he is not a good and proper son. He is the worst one and will lead to the sad state of deterioration. ||80||

’ पापपुण्य आपुलें आपणा । पुत्रबंधु न तारी कोणा । ’ ही ग्रंथांची सत्य घोषणा । विसरूं नये कोणीहि ॥८१॥

One gets sublime state or a sad lowliest state according to the divine merit or sins he has committed in his life' None should forget this proclamation made by the scriptures. Remember, no son or brother can help you in seeking your redemption. ||81||

एक पुत्र जरी नसला । सर्व पुत्र आपुलेचि म्हणाला । सर्वाच्याहि उपयोगा झाला । तरि झाला उध्दार त्याचा ॥८२॥

Having not a single son, if somebody considers and treats the other children as his own sons and devotes himself to the service of all, he will surely seek his sublime highest state. ||82||

असेल मुलासाठी धन । करावें सत्कार्यासि अर्पण । यांत भावना ठेवूं नये भिन्न । तरीच पावे सदगति ॥८३॥

If a person has preserved wealth for his son, but unfortunately, could not have his own son, he should utilize all his wealth for the welfare of people without bearing any discrimination. This will surely lead him to seek the excellent state. ||83||

आपुलें घरचि नव्हे घर । विश्व आपुलें मकान सूंदर । हेंचि शिकावया असे संसार । उध्दार तो याच मार्गे ॥८४॥

Mundane is a school where man gets lessons to understand that his small house is not his real home. The whole universe is his real home. The whole universe is his vast and noble house. To create this vast vision, the mundane is a school and it is the only way for one's redemption ||84||

ऐसा करावा पूर्ण विचार । दोघांनी आपुलें शोधोनि अंतर । दूरदृष्टीचा साधावा व्यवहार । पुत्र असले नसले तरी ॥८५॥

Both the husband and the wife should resoutely have an introspection with this broad and througtful consideration. They should behave with long sight. Then they may have or may not have any son of their own ||85||

मन काढावें घरांतूनि । पुत्रास जबाबदारी समजावोनि । पुत्र नसतां गावांस अर्पूनि । देशाटनीं निघावें ॥८६॥

If the man has a son, he should give up all attachement for his home and hand over the entire responsibilities to his son. If he does not have any son, he should offer all his wealth and belongings for the improvement and uplifting the village. he should leave to travel abraod. ||86||

निघावें पत्नीस घेऊनि। जी धर्मअर्थकामीं सांगातिणी । ती जरि साथ न दे मोक्षसाधनीं । पुत्राजवळी राहूं द्यावें ॥८७॥

As his wife has accompanied him in seeking his three objetcts of human life (purushartha-dharma, (duty) artha (wealth) and kaama (desire), he should take her alongiwth him on his travel. If she does not want to go on travel and accompany him in seeking emancipation, he should let her live with his son or at home. ||87||

पत्नी जरी देई सहयोग । तरी जीवनीं वर्जावा भोग । दोघांनाहि अंगी बाणवावा त्याग । निश्चयाने त्यापुढे ॥८८॥

Even if his wife accompany him in seeking the truth of life "Moksha" both should avoid material wishes and continue practice of celibacy with dedication ||88||

कार्य संपले संसाराचें । पुढील जीवन वानप्रस्थाचें । मिळोनी तपाचे सदवर्तनाचे । धडे पाळावे दोघांनी ॥८९॥

If his wife accompanies him in his travel for salvation, both of them should give up all passions, desires and lust for enjoyments and should spend the remaining life following the resolute vow of sacrifice. ||89||

पाहावीं विशाल स्थानें मंदिरें । तीर्थें वनें मुनि -कुटीरें । अनासक्त व्हावया मनें शरीरें । चित्त लावावें सत्कार्यीं ॥९०॥

Herefrom, their life work and mundane has come to an end. Now their life as the vaanaprasthaas has begun. So they should wander visiting vast places like woods and forests, holy places, temples, holy rivers and teertha khshetras where the saints and seers had performed devout austerity. They should become totally detached from mundane and desireless through their minds and body. They should engage and involve themselves in good and moral enactments and sublime missions. ||90||

सर्वकार्यासि वाहून घ्यावें । अध्यात्मभावा अनुभवीत जावें । आणिकासहि धडे द्यावे । शिकवावा सेवाभाव ॥९१॥

They should devote themselves to the service of mankind by following regular spiritual practices. They should enjoy the sweetness of self-experience and also guide others and convince them the need of service to others. ||91||

सेवेसाठी घ्यावी दीक्षा । न्यावी लया गांवाची अवदशा । काम करावें भरूनि हर्षा । सर्वांसाठी अंतरी ॥९२॥

The vow of this vaanprasthaashrama should be taken to serve others and to reset up the distorted fold of the village. They should render their noble service with love and affection for one and all in the village. ||92||

शिक्षणसंस्था , आश्रमसंस्था । सत्संगसंस्था परमार्थसंस्था । यांची करावी सर्व व्यवस्था । शांतीसाठी ॥९३॥

Happiness and peace should dwell in the village. For this, they should manage to start educational institutions, (Gurukul) ashram sansthas, institute for having regular company of virtueous and pious saints and greatmen and the institutes for learning spiritual practices. ||93||

अंध पंगु महारोगी । अनाथ आणि वॄध्द जगीं । आश्रम चालवावे जागजागीं । त्यांच्या सेवेचे ॥९४॥

They should set up ashrams everywhere for the blinds, dumb, orphans, aged persons, lepers etc,. and provide them accommodation shelter and help. ||94||

गृहस्थांना वेळ न फावे । म्हणोनि वानप्रस्थें लक्ष द्यावें । मुलाबाळांसि संगोपावें । ब्रह्मचारि रक्षूनि ॥९५॥

The house holders can't find enough time to spare for such work. So the vaaniprastha should take up this work and should teach the children the importance of maintaining brahmacharya. ||95||

द्यावें जीवनाचें शिक्षण । जेणें कार्यकर्ते निघतील पूर्ण । सर्वांगीण उन्न्तीचें ज्ञान । द्यावें तयां आश्रमस्थानीं ॥९६॥

All such ashramaas should be the centers for imparting all sided knowledge in all aspects of life. Lessons of self-reliant life should be given so that, by this, they can raise a team of active workers. ||96||

हें कार्य वानप्रस्थाने करावें । घरादारांचे बंध तोडावे । अनासक्तीने वागावें । सेवेसाठी सर्वांच्या ॥९७॥

The vaanaprastha should take up this educational work as his task. For this task, he should get completely free from his household activities. There should be no bindings and restrictions upon him. Becoming desireless and giving up all his attachments; he should devote his life to the service of others. ||97||

नुरतां संसारात वासना । वैराग्य येतें सहज वर्तनां । उरले तें हेचि कार्य जाणा । शिक्षण द्यावें सर्वांसि ॥९८॥

When all desires and attachment for houselife get totally uprooted, man can easily seek an ascetic selfless inclination. Then he has noting more to do except imparting learning and knowledge to others. ||98||

ग्रामसेवाचि देशसेवा । देशसेवाचि ईश्वरसेवा । हेंचि अनुभवावया जीवभावा । वानप्रस्थ आश्रम ॥९९॥

Such service to the village is truly the service to the nation. And while serving the country, service to God is automatically performed by us. The vaanaprasthaashrama is planned to provide this excellent experience to one's ownself as well as to the others. ||99||

तिसरा वानप्रस्थ आश्रम । हा संन्यासाचा उपक्रम । व्हावया वासनेचा उपशम । अंतरामाजीं ॥१००॥

This third stage of vaanaprasthaashram is the beginning of the stage of sanyaasa. Henceforth his mind should become completely desireless and detached from all worldly affairs. ||100||

पुढे आहे संन्यासधर्म । वानप्रस्थाचा तोडण्यासि भ्रम । अनुभवूनि आत्माराम । वृत्ति उपराम कराया ॥१०१॥

This sannyaasdharma is to remove the delusion of the vaanaprastha and to make his mind steady in the consciousness of his ownself. ||101||

जेव्हां घरांतूनि मन निघालें । सर्वदेशी होऊनि सेवे लागलें । संन्यासवृत्तीने क्रमें साधलें । परमात्म्य अंगी ॥१०२॥

This sense of sannyaasa is to be imbibed gradually after giving up the attachment for houselife. Then he should engage himself whole heartedly in the service to others. By this, he will experience that his ownform has pervaded in all others in the whole world. ||102||

संन्यासी शिकवी वानप्रस्थासि । शेवटीं स्थितप्रज्ञता कैसी । प्राण गेल्याहि आसक्क्तीसि । स्पर्श मुळी होईना ॥१०३॥

The sannyaasi will provide proper learning and lessons under his guidance. The vaanaprastha will seek the steady undisturbed and unmoved state of intellectual inclination. When the vaanaprastha seeks such state of 'Sthitpradnya' even at the movement of leavning of praana (life force) he will never have slightest attachment for anything. ||103||

वानप्रस्थीं संसार त्यागला । संन्यस्तीं स्वरूपं योग झाला । परम रस वृत्तीने चाखला । धागाचि खुंटला आसक्तीचा ॥१०४॥

In this way, the vaanaprastha will get completely detached from the worldly life giving up his mundane. He will then get himself wholly absorbed in the consciousness of his own form. Deserting the attachments and desires, that sanyaasi then will spend all his time in meditation and contemplating upon the God. ||104||

कळला आत्मा -परमात्मा सकळ । जीव -ब्रह्म कैवल्य केवळ । प्रज्ञावॄत्ति होय निश्चळ । स्वरूपामाजीं ॥१०५॥

He then seeks the divine knowledge that his soul does not have the separate entity but he himself is the divine spirit which is all pervasive and all occupant of the whole universe. It is eternal and it exists all the time and everywhere in the universe. He himself is the eternal and omnipresent, supreme spirit (PARAMAATMA). The ignorance of duality in jeeva (being) and brahma will vanish away and he will seek the heavenly feeling of emancipation with resolute intellect, he will have this feel of emancipation. ||105||

ही स्थितप्रज्ञता अंगी मुरली । त्यासि जीवन्मुक्ति लाभली । याचि देहीं त्याने साधली । पूर्ण सफलता जीवनाची ॥१०६॥

When this steady and unmoved state of spiritual intellect is sought, he acquires the divine happiness of emancipation even when he is alive. He has thus sought the perfection of his life in this last birth and existence as a being. ||106||

तो सकळां झाला स्फूर्तिदायक । निःस्पृहतेने मार्गदर्शक । जीवनदृष्टी देई सम्यक । सर्व जगाला ॥१०७॥

He then becomes the centre of inspiration and motivation for all in the world. Having no, least disire, he imparts the lessons of equality to all and guides the world. ||107||

हेंचि सत्य -धर्माचें ध्येय । हेंचि सर्व कर्मांचें श्रेय । सर्व ग्रंथाचें हेंचि तात्पर्य । तुकडया म्हणे ॥१०८॥

This is the intent essence of truth and dharma. This is the precis of all the scriptures produced by all saints and this is the fruit of all desireless enactments in the service to mankind (says so vandaneeya maharaja) ||108||

इति श्री ग्रामगीता ग्रंथ । गुरुशास्त्र -स्वानुभव संमत । तिन्ही आश्रम निरूपिले येथ । तिसरा अध्याय संपूर्ण ॥१०९॥

This Graamgeeta grantha has been consented by the Guru, shastraas and the writer's self experiences. The third chapter, dealing with the three aashramas is hereby concluded. ||109||