Gram Geeta Adhyay - 5

वर्ण-व्यवस्था

( The arrangement of the Varnas ) 

 

साधावया पुरूषार्थ परम । आचरावया मानवधर्म । निवेदले चार आश्रम | गृहस्थाश्रम मुख्य त्यांत ॥१॥

The most excellent object of the life of man (paramapurushaartha) is to seek emancipation, and to seek it, the saints had advocated a proper way of conduct; Accoring to it they had explained four ashramaas (The order of life divided in four stages); Gruhasthashrama is the main and most important in them. ||1||

गृहस्थाश्रमीच समाज बहुतेक । त्याच्या गरजा असती अनेक । आणि प्रकृतीनेहि लोक । भिन्न भिन्न ॥२॥

It is, because majority of people of the entire society belong to this gruhasthaashrama. Their needs are numerous and different as well as their natures are also different. ||2||

जरी मानव दिसती समान । दोन हातपाय डोळे कान । तरी स्वभावाचें भिन्नपण । ओळखूं येतें ॥३॥

All men look alike by their two hands, two legs, two eyes and two ears and other organs. But each and every individual appears clearly and obviously different from others from their distinct temperaments. ||3||

स्वरूपाची धारणा वेगळी । जी विचारें भरली सगळी । संस्कार खेळती चेंडूफळी । वेगळाले ॥४॥

Each individual has a different nature and according to his different temperament the stream of reasoning for realizing his own selfform is also different. In consistency to this distinction they have different impressions which create struggles and conflicts. ||4||

एक शांत एक उग्र । एक चंचल एक एकाग्र । कोणें निवडावीं समग्र । गुणकर्में तीं ॥५॥

The difference distinctly appears in each and every individual. Somebody is fickle minded, some one is concentrated. Somebody is clam while the other one is ferocious. It is impossible to sort them out from their traits and attributes (Guna) and enactments (Karma) ||5||

मग मानव कैसा म्हणावा एक । अधिकारहि न दिसे सम्यक । त्याचें जीवनहि भिन्नतेचें निदर्शक । स्वभावापरी ॥६॥

Then we can't say that all human beings are one and alike. according to their different temperament everybody's life is also different. Similarly, the position of every one in social life is not alike. ||6||

भिन्न वृत्ति भिन्न प्रकृति । भिन्न कुटुंबें भिन्न संगति । तीं आदळतीं परस्परांवरती । ज्ञान नाही म्हणोनि ॥७॥

Eeverybody has a different tendency. His nature is different, temperament is different, family is different. The company circle of everybody is not alike. Moreover the lack of knowledge in them creates confrontation and struggles among them. ||7||

त्यांत एक संधि ओळखूं येते । स्वभावसाम्य निवडलें जातें । राजस तामस सात्विक दिसते । प्रकृति वेगळाली ॥८॥

Under these circumstances, one way to avoid this struggle can be found out. We can form groups of individuals having alike temperaments. Though everybody holds different nature, in general, some are of rajas (having prominent properties of rajoguna), some are satwika (having the prominent properties of sattwa guna) and some are tamas (having vices of tamoguna) ||8||

स्वभावाचे तीनचि प्रकार । त्यांत बसती सर्व प्राणीमात्र । जितुकें म्हणोनि विषयमंत्र । या जगीं जीवकोटीचें ॥९॥

All the living beings can be sort out according to the above three kinds of temperaments through their diversity in their temperaments. Then there may exist a lot of different modes of the structures of individual's temperatment of one's own self. ||9||

ज्याचें अंगी जो मुख्य गुण । त्यापरीच त्याचें सारें वर्तन । प्रत्येकाचें कर्म भिन्न । एकमेकापासूनि ॥१०॥

In this world, we find the conduct of every individual according to the main and dominant trait in him so the difference in the enactment of every individual in same condition is also obviously different from each other. ||10||

प्रत्येक भिन्न दिशेस जाई । तरि समाज कैसा सुदृढ राहीं ? मग कैसी उन्नति होई । व्यक्तीची आणि देशाची ? ॥११॥

If everybody opts to go in his own different direction, it will be very difficult to maintain the unity in the society. It will be impossible to unite and organize the strength of the society. How can the progress of the individual and the contribution forit be achieved? How can the nation become prosperous? ||11||

हें धर्मवेत्त्यांनी जाणलें । गुणकर्मविभाग ध्यानीं घेतले । परस्परांसि पूरक बनविले । समाजव्यवस्थेकारणें ॥१२॥

Hence our knowledgeable wise ancestors took in to account all aspects and had made four divisions according to the traits and enactments of the different temperaments and designed a structure of the society in which all individuals could become co-operative and helpful to eachother. ||12||

सत्त्वप्रधान रजप्रधान । मिश्रित आणि तमप्रधान । शुध्दाशुध्द लक्षूनि गुण । विभाग चार नेमिले ॥१३॥

Some body possessen satwaguna mainly and more impressively some other possesses rajoguna more, some are with the mixed properties of satawa-raja or raja-tama and some others have taama guna. Considering the more or less impact of these pure or impure gunas upon the individual temperaments they had been divided in four kinds. ||13||

निसर्गावरि केली रचना । म्हणोनि म्हणती ईश्वरी योजना । कल्पिलें बुध्दि - बाहु - उदर - चरणा । समाजपुरूषाच्या ॥१४॥

This design of the division in four kinds was made according to the natural temperaments and hence some have called it as the plan made by God himself. Considering the society as a whole body of the one human being - purusha- they described the division of varnaas as the head, hands, abdomen and legs of that samaaj pursha. ||14||

मुळांत सर्वचि एकसम आहे । परि अनंत गुणें व्यापलें राहे । गुण गुणासि पोषक होय । यासीच संसार बोलती ॥१५॥

In fact, the vivifying truth (Aatma tatwa) is one and only one. But that one true selfform has been thoroughly pervaded by the gunaas. the guna of one individual becomes helpful to other. Thus the individual's guna can help eachother. This is called as the worldlife (Sansar). ||15||

धंदे असती अनेक गुणांचे । परि मुख्य भेद चारचि त्यांचे । म्हणोनि ’ चातुर्वर्ण्य ’ नांव याचें । ठेविलें ऋषिजनीं ॥१६॥

Different professions in the society are performed by different individuals according to their natural inclinations and different temperaments and traits. Yet those professions had also been divided in four divisions. Therefore our ancient wise rishis and sages had titled this order of four divisions as the ' Chaturvarnya'. ||16||

संरक्षण देती ते क्षत्रिय । व्यापार करिती ते वैश्य निर्भय । न्यायदर्शन योजनाकार्य । ब्राह्मणवर्णा नेमिलें ॥१७॥

Those who can bravely protect people are the 'Khshatreeyaas' (The brave individuals), those who perform the commercial business are the 'Vaishyas', and those who have the right decision and reasoning power and the consciousness for justice and reasoning ability of proper planning are considered as these 'Brahmanaas' ||17||

या तिन्ही कामीं अनधिकारी। तया शूद्र नाम निर्धारीं । करी सर्वाची सेवाचाकरी । तोहि सर्वांसि पूरक ॥१८॥

The reamaining, other than the above three divisions who have no abilities or traits as required for these duties, are considered as the 'Shoodras'. They are expected to render their services to the above three varanaas and be helpful to all. ||18||

सत्य न्याय अस्तेय संयम । सर्वांसि सारखाचि नियमधर्म । परि आपापलें भिन्न कर्म । वाहूनि पूजिती समाजदेवा ॥१९॥

(Though these four divisions were made) the rules and ethical norms like speaking truth, behaving righteously and justly, avoiding robbing and plundering and maintaining self-control etc. were made applicable to all the four varnaas. All these divisions were expected to consider the whole society as God and everybody should worship the ' Janata Janardana ' (God in the form of the mankind) by offering their honest and humble services to it. ||19||

जो ज्यापाशीं उत्तम गुण । त्यानेच त्याचें चालावें जीवन । व्हावें समाजाचेंहि धारणपोषण । हीच योजना चातुर्वर्ण्यीं ॥२०॥

Each individual should earn his livelihood by enacting the profession based upon the most excellent attribute which he possesses with mastery; He should cherish and maintain the well set up of the society through his profession. Such was the planned arrangement of the varna order. ||20||

भिन्न गुणांचा सहकार्य - संगम । त्यांत सर्वांचाचि योगक्षेम । मग कैसा चाले जीवनसंग्राम ? वर्गकलह न राहे ॥२१॥

If the harmonious co-operation of different individual's traits and attributes is sought, the life of all individuals (irrespective of their particular varna) can be happily and peacefully, lived and enjoyed. There will be no conflict and discrimination in the society. ||21||

सर्वकालीं सर्वदेशीं । नैसर्गिक गुणभिन्नता ऐसी । म्हणोनि वर्णाश्रमयोजना जगासि । शांतिदायी ॥२२॥

Though the diversity of gunaas is distinctly found every where in the world, the planned order set up of the Varnaashrama will prove to be gifting peace to the world ; if it is implemented practically honestly and properly. ||22||

परि हें तत्त्व राहिलें मागे । आसक्तीचे जडतां धागे । आपुला पुत्र शूद्रापरी वागे । तरी त्या गणावें आपुल्यावर्णीं ॥२३॥

But this excellent principle behind the order of the chaturvarna has been demolished due to the attachment in the common human tendency. Though the son of somebody behaves like the shoodra, his father and forefathers held and considered him to be belonging to the same varna which they belonged to. ||23||

नजरेआड केले कर्मगुण । जन्मावरोनि चालले वर्ण । धंद्यांवरोनी जाति भिन्न । वाढल्या लोकीं ॥२४॥

The varna of the son in further generation was confirmed as the same that of his ancestors and his own guna and karma were completely neglected. Further, as the professions began to grow according to the needs and ever-changing standard of the society, the number of different castes also began to grow more and more. ||24||

त्यांतहि ज्ञात्यांनी । ठेविलें धोरण । कर्मांतूनि गुण निर्माण । केले संस्कारांची देऊनि घडण । जन्मलेल्यासि त्या वर्णाचे ॥२५॥

Even in these changed circumstances, the saints and seers formed a new arrangements of varnaashrama. By recognizing the guna ( trait and attribute ) manifesting in the child through his traits and enactments they provided particular teachings and impressions to the child and made him eligible and befitting to that particular varna. ||25||

पूर्वी त्यासाठी होते संस्कार । शिक्षणक्रम शिकवी व्यवहार । मागील ऋषी असती चतुर । समाजव्यवस्था चालवाया ॥२६॥

In the past, when the child was born in a particular varna, proper impressions were made upon its mind right from its early childhood to develop him befitting to that varna. Through the curriculum of education, the child was taught the particular activities and behaviours belonging to that varna. In this way, our ancient rishi and seers (prophets) were very wise enough in managing the social administration in the right set up. ||26||

तयांनी कुटुंबेंच संस्थामय केलीं । बालपणापासून शिकवण दिली । परंपराचि तैसी बनविली । प्रयत्नांनी गुणकर्मांची ॥२७॥

All arrangements to provide such impressions and education to the child were made in its home and his family it self. The family of the child was no less than a fullfledged institution for providing the required practicals for the guna and karma of the lineage in which the child was born. With great efforts, Our wise saints and sages had developed traditions of such family professions from generation to generation. ||27||

शेतकर्‍याच्या मुलास शेती । तरवार क्षत्रियपुत्राहातीं । वैश्याचीं मुलें तराजू धरती । लहानपणापासूनि ॥२८॥

For example, the sons of the farmers were given the practical knowledge of cultivation. The children for the khshatriyaas were given the practical training in the use of different weapons and skills in battling. The children of the vaishya (merchants) were given the balances to provide them the knowledge and training in their commercial business. ||28||

ब्राह्मणाच्या मुला मंत्रजप । शिकविला जाई आपोआप । ऐसा हा परंपरेचा व्याप । चालला होता ॥२९॥

Similarly, the son of the Brahmin was casually taught to perform sandhya (ritual Practice of Brahmin thrice a day) to recite and intone the incantations (mantraas) etc. In such way such tradition was followed in the lineage of the family. ||29||

जो जयाने धंदा केला । त्याचा स्वभावचि तो बनला । स्वभाव बनतां संस्कार जडला । अंगी तयाच्या ॥३०॥

The individual could get his natural tendency and temperament shaped according to the profession which he performed when the matching temperament for the practice of profession was shaped; he got habituated and inured to the impressions needed for his profession. ||30||

तैसेचि मग त्याचें वर्तन । तैसेंचि खेळणे बोलणें भोजन । अंगे - अंगे जाती बनून । संस्कारसंगे ॥३१॥

Then the child's routine behaviour, his playful activities, his manner of speaking, eating, drinking etc. all these enactments and conduct were performed by him in accordance with the particular impressions and learning he had received. ||31||

परि ही परंपराहि मोडली । सत्तालोभें फूट पाडली । लहानथोरासि भावना वाढली । उपभोगाची ॥३२॥

This good tradition further was also got strewn. Due to the lust for power and authoritative status, each and every individual began to run after seeking the worldly enjoyment and luxurious life. Such tendencies began to grow in all the individuals in the society. ||32||

कांही आपत्ति कांही संगति । कांही सत्ता कांही प्रकृति । यामुळे दुसर्‍यांचे धंदे हाती । घेतले सुखास्तव ॥३३॥

Alongwith above factors some calamities and dangers; the companionship and associates resulted in changing the sound set up and in tendency of the individuals. The greed for power and the indications were also behind such changes. Due to all these factors, people began to enter into the business and professions of others (and left their family's traditional professions.) ||33||

वैश्यधंदा एकाने धरला । व्याजभोगी व्यापारी बनला । आपुल्याहि मित्राचा घेतला । मुनाफा त्याने ॥३४॥

One individual opted the profession of the vaishya. His tendency to charge high interest and to acquire more and more benefit increased so much that he did not spare even his close friends and used to squeeze interest and profit form them. ||34||

त्यांत तारतम्यचि न राही । भरमसाट वाढली मुनाफशाही । जनतेचें हित कोण पाही । मिसळून देई माल खोटा ॥३५॥

(Then to earn more benefit without any discrimination of morality or immorality) without considering welfare of people, he began to earn more and more benefit by adulterating inferior things in pure and superior goods deliberately conniving at his evil dealings. ||35||

खोटें बोलणें सहजीं घडे । स्वार्थापायी पाप वाढे । यास कोण सांभाळील चोखडें । सत्ता नसतां जागरूक ॥३६॥

For this, he could very easily speak lies. Thus such sinful enactments began to grow due to the selfish tendency of the individuals. Who would prevent all this and prevent him doing such wrong deeds? The rulling power and the government authorities also have become corrupt and they deliberately connived at these harmful evil practices and evil dealings. ||36||

सहज कोणी त्यास म्हणावें । तरि शत्रुभाव अधिक बळावे । मग दोघांचेहि धंदे बरवे । एकाच मार्गीं ॥३७॥

If anybody challenges him for his unfair and sinful deeds in his profession, it creates malice and enmity about the challenger. So this challenger also begins to think, why he then should get deprived of the benefit of dishonesty and immorality ? He also begins to follow the same evil and unfair way in dealing in his profession and gains more benefit. In this way both individuals go on the path of downfall. ||37||

गांवचे लोक विरुध्द होती । म्हणती आमुचीच कां धर्में फजीती ? तेहि पुढे कामचोर होती । अडवणूक करिती वैश्याची ॥३८॥

(Noticing the evil practices of the vaishya) the reasoning tendency of the villagers also took adverse turn. They began to feel, why then they should suffer loses following dharma and rattling the morals of dharma. So they also began to shirk or avoid their duty to serve the vaishya. ||38||

सर्वांमध्ये कलह माजे । त्यासि निवारावें क्षात्रतेजें । तरि तेहि बिचारे पोटाच्या काजें । धावती स्वैर ॥३९॥

Thus, disorder and confusion began to grow up and spread in all. the khshatriyas were expected to control and clear away all these confusions and take a lead , but they had become belly gods. there was no law and order to control these chaotic circumstances. ||39||

जिकडे पैसा मान मिळे । तिकडे धावंती क्षत्रियबाळें । न्यायनीती कोण सांभाळे ? झुके पारडे पैशांनी ॥४०॥

The khshtriyas began to rush towards the direction from where they could get wealth, power and honour. who would then care for justice and morality ? Money power can easily turn the truth into a lie and a lie into the truth. ||40||

चोरी पकडण्या चोर धावले । शिपायीबाणा घेऊनि भले । तेणें चोरांना अधिकचि फावले । चोरी करण्या गांवाची ॥४१॥

Some thieves, under the disguise of the policemen began to follow other thieves to arrest them. It helped the other real thieves and plunderers, and they started to rob the village and to steal belongings conveniently. ||41||

तेथे ब्राह्मणांनी करावे न्यायदान । सर्वांसि ठेवावें सेवापरायण । तरि तेहि पाहूनि दान मान । झाले त्यांचेंच साह्यकारी ॥४२॥

In these circumstances, the Brahmins were expected to give justice considering righteously the facts. They should compel people to extract their enactments dutifully and honestly. But unfortunately, these Brahmins leaned towards the party from whom they could get more honours ands gains. ||42||

पुढे ऐसीच झाली रीति । दंडुकेशहासि क्षत्रिय म्हणती । चोरव्यापारी त्यासि बोलती । लोक वैश्याधिकारी ॥४३॥

Further this deformation itself became a natural tendency. one who created threatening as rowdism was treated as the khshatreeya; who runs business dishonestly was considered as the vaishya- a gaint merchant and great businessman ||43||

बुध्दीने जो फाटाफूट करी । तो ब्राह्मण जाहला निर्धारीं । ऐसी बिघडली वर्णव्यवस्था पुरी । गांवोगांवीं ॥४४॥

One who created rift with cunning tacties in the village was treated as the Brahmin. In this way village and town got completely detoreriated and the whole systematic structure of the varnas totally collapsed. ||44||

त्यामाजीं जो कमजोर ठरला । तो शुद्र म्हणोनि बाहेर काढला । अन्नान्नदशा करोनि सोडला । जीवनकलही ॥४५॥

One, who had fallen short and feeble in coping up with all these disorders and enactments in dishonest way, was counted as the shudra and thrown out and it become quite hard and impossible for him to fulfil his daily needs of food, clothing and shelter. His life became full of hardships and worries. ||45||

वर्णजातींचे गुणकर्म नाही । मोडून केली नोकरशाही । नागविली भावना सर्वहि । वर्णाश्रमाची ॥४६॥

In such chaotic condition of the society, all the varnaas, castes, enactments according to gunas were totally disturbed displaced and the bureaucracy firmly established a dominating grip upon the society. The sound construction of the society got completely collapsed. ||46||

अभिमान राहिला वर्माचा । चुराडा झाला गुणकर्मांचा । ऐसा घडविला संस्कार गांवाचा । घडी काही बसेना ॥४७॥

Then what remained behind was the false pride for the varna. The gunas (attributes)and the karmas (enactments) were crushed to dust. All good and moral impressions of the village were vanished and ordered set up existed nowhere. ||47||

ऐसें मुळीच पूर्वी नव्हतें । परस्परपूरक धंदे सर्व ते । सर्वांचेच कल्याण त्यांत होतें । समभावाने ॥४८॥

In fact such chaotic anarchy had never existed in the past. All professions were co-operatively complementary to eachother. The welfare of all the elements of the society was inherited in the previous set up. ||48||

परि तो सारा वर्णाश्रम । आज होऊनि बसला भ्रम । वर्णांश्रमांतील नेमिलें काम । बहुतेकांनी सोडलें ॥४९॥

But now that varnaashrama system has remained only as the imagination or delusion because almost all individuals have today left their traditional professions according to their varnas. ||49||

ब्राह्मण जोडे शिवण्यासि लागला । चांभार तो पुजारी बनला । क्षत्रियें नोकरीपेशा धरिला । वैश्याघरीं ॥५०॥

One who was born in Brahman varna started to mend shoes. The cobbler by birth became the worshipper of God in some temple. The khshtriya sought employment as a paid servant at the residence of some rich vaishya. ||50||

वैश्य लढे सैन्यांत जाऊन । शुद्र करिती कथाकिर्तन । यासि वर्णसंकर म्हणती जन । करिती मात्र सर्वचि ॥५१॥

The son of the vaishya got recruited in the army and the shudra began to give sermons and perform kathaas and keertans. this was called by people as the varnasankara (The confusion or intermixture of the varnas) But all began to do whatever they liked. ||51||

परि जाति मागचीच सांगती । कामे मात्र भलतींच करिती । तेणें होते अनिश्चिती । समजावया लोकांसि ॥५२॥

Today, the individuals may do any profession other than the varnas, they belong to, and supposed to do. yet they tell their castes which their forefathers had belonged to. This has made impossible to consider who is exactly belonging to what exact varna. ||52||

वडिलांचा धंदा भिन्न होता । तो मुलाच्या जंव नसे हातां । तरि वडिलांचा धंदा मुलाने सांगतां । अर्थ काही निघेना ॥५३॥

Though the son is not performing the business or the prefession which his father had been enacting, he tells the profession of his father as his caste. What conclusion can one possibly draw from this? ||53||

म्हणोनि जेणें जें काम करावें । त्याच वर्णजातीचें म्हणवावें । ऐसें तरी असावें बरवें । वर्णजाति मानलिया ॥५४॥

Hence, if we are going to consider the varnas and castes in the present condition, it is better to treat them upon the profession which at present performed by the person (and not upon the caste or varna which his lineage belonged to). ||54||

ऐसेंचि नामाभिधान चालतें । आणि सर्व लोक तैसेंचि वागते । तरि वर्णव्यवस्था भ्रष्ट झाली म्हणतें । कोण कैसें ? ॥५५॥

If everybody begins to tell his varna or caste according the profession he is actually performing at present and begins to behave according to it, who then dare say that our varnavyawastha (structure of varnas) has been polluted and spoiled? ||55||

परि जन ऐसें म्हणवाया लाजती । कर्में मात्र विपरीत करिती । पूर्वजांचिया नावें जगती । आळशापरी ॥५६॥

But the absurdity is that the individual enacts some profession but feels shame to declare his caste or varna according to his profession. But actually they perform their profession exactly contrary to the caste or varna which they call them belonging to. such people become drones and try to live upon the name and fame which their father and forefather had earned by their heroic enactments. ||56||

जरी झालो कर्मभ्रष्ट । तरी आपण इतरांहूनि श्रेष्ठ । ऐसा प्रतिष्ठेसाठी बळकट । धरिली रूढि ॥५७॥

They proudly say, "Though we have fallen down from our family professions (traditionally performed by their father and forefather) according to our caste or varna, we are still the persons of high status by our birth in caste or varna of our family and so we are more reputable than others". To maintain this contention, they have stuck up to the useless, false and outdated customs and traditions. ||57||

वास्तविक कामाकरितां वर्ण झाले । समाजासि सर्वचि लागलें । म्हणोनि सर्वांनाचि महत्त्व भले । ब्राह्मणापासोनि महारावरि ॥५८॥

In fact, the varnas were designed for extraction of the right enactments dutifully. So equal importance and respect to each varna or caste from Brahmin to the mahaara must be given to all. the society needs the dutiful co-operation of all its elements. ||58||

त्यांत ’ तूं नीच मी उच्च ’ म्हणोन । वाढविलें आडंबर पूर्ण । त्यानेच जाहलें पतन । वर्णांचें आणि गांवाचें ॥५९॥

The obstentations of "I am high and you are low" have been developed by us. That has resulted in the downfall of not only the varnaashram system but also of the whole village and the people. ||59||

प्रत्येक धंद्याचें गम्य भिन्न । वेगळी खुराक वेगळें वळण । यासाठीच होतें वेगळेपण । रोटीबेटी - व्यवहाराचें ॥६०॥

The delicate weak point of each Dharma is different and separate than that of others. Their diet and tablemanners are separate and different. Because of these distinct difference there had been separate norms, usages, rituals and separate restrictions in negotiating and manners of celebrating marriages between the two families. ||60||

तेथे अज्ञानाने भेद पाडले । हाती सत्ता ते मोठे ठरले । समाजाची स्वच्छता करीत मेले । ते ते बोलिले नीच ऐसे ॥६१॥

In this way, the whole society lost its sound stability (sank in delusions) and has skidded from its place. Those who held powers were being considered as great and were held in high respect and those poor miserable souls, who died while striving to clean and wash out the dirty and spoiling germs in society, striving to maintain the sound health of the society, were treated badly and hated by others considering them to be low and wretched . ||61||

वास्तविक नीचता दुराचारें होते । खरी उच्चता तपाने लाभते । जातीमातीवरि कैसी ठरते । उच्चनीचता ? ॥६२॥

In fact, lowliness and meanness emerge; though evil conduct and wicked, sinful enactments. True highness and excellence come through honest services rendered to others and through practicing the sacrificing pious austerity. The highness and wretched lowliness never depend upon the false castes and varnas. ||62||

ज्याने कांही नीचता केली । समाजाने त्यास शिक्षा दिली । म्हणोनि अस्पृश्यता बोलली । कांही कारणें ॥६३॥

If anybody had committed some mean, filthy and shameful evil enactment which was harmful to the society he was outcasted by the society and as a punishment, His family and the whole society cut off all relation with him. They imposed sucha punishment of untouchability upon him. ||63||

परि त्यांची पीढीच नीच समजावी । आपुली नीचता ती लपवावी । दुसर्‍याची उत्तमताहि न गौरवावी । प्रथाच पडली यापरी ॥६४॥

But, because that individual was outcasted and considered as the untouchable by the society, a new tradition began to form to consider all his next generation outcasted and the untouchable. Similarly a tradition to hold one high, as his ancestor had reached to the par excellence by his excellent enactments and to hide lowliness of the present generation is becoming established. Now to deny the true, high and esteemed status of others has also become a tradition in the society. ||64||

अरे ! हें कुठलें न्यायदान ? हें तों गुलामीचें लक्षण । याने कैसे होईल पुनर्निर्माण । गांवाचें आमुच्या ? ॥६५॥

Friends! is this a fair justice? on the contrary it is a sign of the slavery. If the village goes on in this way, the redemptive work of restructuring and renovating of the village will certainly become impossible. ||65||

म्हणोनि अस्पृश्यता क्रियेवरि मानावी । जाति सर्व एक जाणावी । आपापल्या परीने उचलावीं । कामें सकळांनी ॥६६॥

Hence untouchability must be considered upon the evil and ominous enactment of the individual. All castes should be considered and held to be equal in status and worthiness. All should render their legitimate duties and enactments honestly. ||66||

जाति सर्वांचि एकचि आहे । परि धंदा गुणकर्मांसम राहे । आपल्या उद्योगाच्या प्रवाहें । ओळखी द्यावी ॥६७॥

The caste of all should be one and only one. Though the professions of the different individuals are separate accoridng to their own attributes and enactments, all professions and occupations should be held of equal level. The individual should introduce himself by the profession he is actually performing. ||67||

येरव्ही सर्वत्रचि सर्व वर्ण । सर्वांतचि दिसती सर्वगुण । परि कोणतें गुणप्राधान्य । तेंचि ओळखावें मुख्यतः ॥६८॥

In general, all traits and attributes are found exsting in all on some more or less scale. While deciding the particualr varna, the attribute or trait, which forcefully and distinctly mainfests in the individual, should be the deciding factor. ||68||

शुद्राघरीं उत्तमवर्तनी जन्मला । तो शूद्रचि कैसा राहिला ? तैसा क्षत्रियाघरीं भ्रष्ट निपजला । तो क्षत्रिय कैसा ? ॥६९॥

If the child, mainifesting the excellent impression and ideal characterestics, is born in the shudra family, why should he be called as the shudra? or if an abberrant child is born to the khshatriya, how can it be called as the true khshatriya? ||69||

एक ब्राह्मण दुकानीं बैसला । मांसमच्छी विकों लागला । त्याची पूजा कराया एक गेला । शोभा देईल काय तें ? ॥७०॥

Supposse a Brahimin (by brith) seats in a butchers shop and sells meat and fish. will it be proper and worthy act if somebody goes to worship that Brahmin? ||70||

ब्राह्मण म्हणवूनि विलास करी । नाना व्यसनें अंगीकारी । करी नोकरी सावकारी । तो ब्राह्मण कां मानावा ? ॥७१॥

If any so called Brahmin ( by birth ) gets addict and works as the attendant or does the business of money lender, how can he be held as the true Brahmin ? ||71||

परंपरेने गोसावी होणें । मग त्याने विवाहाचा थाट करणें । तें केवढें होय लाजिरवाणें । लोकांमाजी ? ॥७२॥

If through the tradition of lineage, somebody calls himself as the gosaavi (an ascetic) and after some days gets pompously married, will it not be a disgrace and shame to the gosavi sect? ||72||

आचार्य आणि आचारी । एकाच जातीचे अधिकारी । म्हणोनि काय आदर एकाचपरी । करावा लोकीं निष्ठेने ? ॥७३॥

If a well learned spritiual Guru and a cook, both belog to the same caste, should people hold both of them equally high in esteem and offer them both equal honour with full faith.? ||73||

ऐसें कोणासहि ब्राह्मण म्हणावें । पूजूनि त्याचे पाय वंदावे । त्याने जोडयांच्या दुकानीं नोकर कां न व्हावें । पाय पुसाया ? ॥७४॥

In this way, if considering anybody as brahmin, you go on prostrating before him, is it not better to have a job of an attendent in a shoeshop to rub and clean the shoes of the customers? ||74||

वास्तविक जातिवंत जे ब्राह्मण । त्यांनी स्वतःच टाळावें हें पूजन । म्हणावें माणुसकीनेच नमन । करूंया सर्वां ॥७५॥

The Brahmin of high breed should not allow such worshipping by others ; but as a human being, like to others, he may be offered salutations. ||75||

आपण वेगवेगळा धंदा करणारे । सर्व बरोबरीचे मित्र बरे । हें पूजेचें ढोंग सारें । आम्हीच कासया करावें ? ॥७६॥

In fact, we all, performing different kinds of profession, are friends of eachother. Then why should such pretention of adoration be continued? ||76||

ऐसें लोकासि शिकवावें । बिघडलें दिसेल तें सुधरावें । जनासि उद्योगि बनवावें । आपुल्यापरी ॥७७॥

Now it is necessary to educate people with such knowledge. Wherever we notice the impaired usage, tradition or manner, we must try to correct it and put all individuals to render their activities dutifully like us. ||77||

’ जेथे दिसती ब्राह्मणाचे गुण । त्यासि आदरें म्हणावें ब्राह्मण ’ । ऐसा स्थापिलाचि आहे सनातन । नियम वर्णाश्रमाचा ॥७८॥

If some excellent characterestics and traits of a brahmin are mainfested in somebody's behaviour, he should be respectfully called as the Brahmin. Because, it is the eternal rule established by the varnashramdharma. ||78||

म्हणोनि गुणांवरचि लक्ष द्यावें । ’ जो ज्या गुणीं तो त्या वर्णीं म्हणावें । सर्व गुणांचा आदर स्वभावें । सर्वांकरितां असावा ॥७९॥

Therefore keeping only the traits (gunas) in view, we should consider that individuals, possessing that particular guna of that particular varna, as the person belonging to that varna. In this way, all attributes should be held with equally high in esteem. ||79||

जो जैसा कर्म करूं लागला । तो त्याचि वर्णाचा अधिकारी झाला । सर्वत्र नियम हा चालला । तरीच होईल सुव्यवस्था ॥८०॥

If we make it a rule to consider the individual worthy of a particular varna by the profession or enactments he is performing it will help us in keeping a neat and better arrangement and maintenance in the society. ||80||

येथे संशय उभा झाला । विविध कर्में करावी लागती एकाला । तरि काय वेळोवेळीं म्हणो त्याला । ब्राह्मण क्षत्रियादि गुणाऐसें ? ॥८१॥

A doubt was raised in this connection. To day one individual has many different activities and enactments to perform from time to time. should we call him brahmin, khshatriya etc. while he is performing enactments according to that varna? ||81||

एक वैश्यकर्मी असला । परि ध्यानासाठी मंदिरी बसला । तरि तो वैश्य कैसा ठरला । तया स्थानी ? ॥८२॥

A person, vaishya by his profession, goes to a temple and performs meditation there, how can he be called as a vaishya there? ||82||

एक भंगी - काम करी । वेळ मिळतांचि ये प्रार्थनामंदिरी । त्याचें भंगी नामचि उच्चारी । कोणत्या न्यायें ? ॥८३॥

Or another individual works as a sweeper. When he finds spare time at his leisure, he comes to the temple for prayer (prarthana - mandir to offer prayers.) How can you call him by the name bhangi ' (the sweeper) as his professional caste ? ||83||

त्यां क्षणी तो खराच ब्राह्मण । परि त्याचें नित्यकर्म अन्य । म्हणोनि प्रामुख्याने नामाभिधान । धंदे पाहूनि ठेविती ॥८४॥

In fact, he is not performing the work of a sweeper, He is actually practicing the enactment of a Brahmin while offering prayer to God. But in his routine his legitimate professional work is different. Therefore he should be called according to his routine legitimate profession which he has odopted to do for his life. ||84||

एकाचें लक्ष्य मुख्यतः व्यापार । परि तो करितो कीर्तन सुंदर । म्हणोनि त्यास ब्राह्मण म्हणणे साचार । होईल कैसे ? ॥८५॥

Another individual has commercial business (trade) as his main profession and he gives excellent sermons, performs excellent keertana, pravachana etc yet he can't be called as a brahmina. ||85||

सदब्राह्मण शेती करू लागला । म्हणोनि तो माळीच मानला । याने येईल क्षणाक्षणाला । अनवस्थाप्रसंग ॥८६॥

If some individual possesses deep impressions and tendency of a perfect Brahmin but begins to cultivate farm and do agricultural activities, we can't consider him as a Mali (gardener). If we go on changing one individual's caste or varna according the enactment he is doing temporarily, we shall face many difficulties in recognizing his real varna. ||86||

बहुरूपी कधी राजे बनती । म्हणोनि काय राज्य चालविती ? ज्याची कला त्याचे सांगाती । येरां काय वैभव तें ? ॥८७॥

If a person, skillfully performing to present the different personalities and entertain people, takes a role of king in his play, can he rule like a real king? the art and skills of a person accompanies him. How can he get the glories and grandeur of others? ||87||

म्हणोनि याची ऐसी आहे रीती । ज्यांत ज्याची मुख्य अंतरवृत्ति । त्याच्या जीवनाची निश्चिती । दाखवि तें विशेष कर्म ॥८८॥

Therefore, to determine the true life - varna of any individual they only guide and lead us to his main profession ( karma) as, he performs that profession as his main life duty only in accordance with his main dominant tendency which is formed by some particular guna or by his natural temperament. ||88||

त्याचें विशेष कर्म कोणतें । गुण कोणते विषय कोणते । अंग कोणते अंतरंग कोणतें । तें पाहूनि नाम ठेवावें ॥८९॥

Hence the real varna of a person can be determined by the factor (I) which is his main profession to maintain life (2) what particular and distinct guna (trait) he mainly possesses and manifests (3) What particular subjects he like most (4) which is the remarkable and distinguishing characteristic in him and (5) how is his inner motivation ||89||

ज्यामध्ये ज्याचें सर्व तनुमन । सर्वस्व ज्यांचें ज्यांत लवलीन । ऐशा प्रमुख गुणावरून । म्हणावा तो त्या वर्णाचा ॥९०॥

The varna of the individual is to be considered by the profession in which all his mind, body and all forces have been mainly engaged and deeply involved, and from the temperament he has developed. ||90||

येथे म्हणण्याचेंचि नाही महत्त्व । जें जयाचें असेल सर्वस्व । त्यापरी त्याचा व्हावा गौरव । समाजामध्ये ॥९१॥

One's own saying, "I belong to certain varna" is meaningless. The all round tendency and temperament, which he has naturally possessed, should be considered while deciding his varna in the society. ||91||

समाजाची रचना नेटकी । बसेल तैसें करावें कौतुकीं । दीक्षा घ्यावी समजोनि निकी । गुणकर्माची ॥९२॥

In this manner, the whole society is to restructured in a proper and neat form and every individual should be given that particular initiation and impression of the particular varna in accordance with the obvious and dominant manifestation of his traits and the enactments. ||92||

जाणत्यांनी तत्त्वें अभ्यासावी । रूपांतरें व्यवहारी आणावीं । बिघडली घडी दुरुस्त करावी । समाजाची ॥९३॥

The veterans and erudite thinkers should comtemplate upon the principles of the varnaashram structure. They should acquire full understanding and knowledge in all aspects and then should strive to bring those principles in the practical social life. Thus they should reform the distorted set up and fold of the social and village life. ||93||

सुखी व्हावा गृहस्थाश्रम । मिटावा जीवनाचा संग्राम । सहकार्याने नांदावे ग्राम । यासाठी बुध्दि सर्वां द्यावी ॥९४॥

The wise and veteran masters should give knowledge, create a moral understanding and harmony in all the individuals and divisions of the society so that their life in the village and society should become happy. For this, all should think coolly and settle all debates, difference of opinion, protests and struggles with mutual understanding and harmonious co-operation. ||94||

जेव्हा गुण गुणांशी द्रोह करी । तेव्हां पडे बुध्दि अपुरी । हें सांभाळण्याचें कार्य करी । ब्राह्मण तें ॥९५॥

All people are under the natural impact of the three gunas (satawa, Raja,and Tama ), so every individual has acquired his separate tendency and temperament according to guna which he forcefully possesses. Naturally malice, confrontation, enmity develop in the individuals of different nature, tendencies and temperaments. Here the power of rasoning and intellect falls short to maintain the balance with righteous discrimination. It is the true knowledgeable Brahmin only, who, with his knowledge and wisdom can make good this need of power of reasoning and intellect and can pacify all the stormy struggling persons. ||95||

गुणासि गुणाचें सहकार्य । मिळोनि व्हावें सफल कार्य । हा सृष्टिक्रमाचा व्यवसाय़ । ब्राह्मण्याकडे ॥९६॥

It is the duty of a real Brahman to teach and guide all the individual who are having impressions of different gunas, to provide mutual co-operation to each other and to achieve the prosperity of the society. This duty of the real Brahmin is the law of the nature. ||96||

हें करावया ऐक्य निर्माण । आज पाहिजेत गुणवंत ब्राह्मण । ब्राह्मण्यावाचूनि हें साधन । घडेचि ना ॥९७॥

Only the true brahmins, who have gone beyond the impressions of all the three gunas can seek such a harmonious unity of mutual co-operation of the individuals, possessing different gunas. They only can bind the confronting gunas together with harmony, self-control and co-operation. ||97||

सामुदायिक बुध्दीची शिकवण । सर्व जीवांत समत्वस्थापन । विषम पात्रांचें समाधान । करूण देणे ब्राह्मणकर्म ॥९८॥

It is the moral duty of the true Brahman to create mass consciousness in all and a feel of respect for each other. It is his moral duty to satisfy all the individuals who hold different and opposite temperaments and tendencies. ||98||

ब्राह्मण तो दूरदृष्टि । त्याचें घरचि समष्टि । सुरळीत चालण्या होय कष्टी । ब्राह्मण तो ॥९९॥

The house of such real Brahman is the society itself and the houses of all are like his home for him. He strives hard and leaves no stone turned to teach, guide and make all individuals agree to live together with love and affection as brothers. the true Brahmin is he, who well understands the future of the village. ||99||

ब्राह्मण ह्रदयाचा अति निर्मळ । दुष्टबुध्दीचा महाकाळ । हिंसेवाचूनि करी प्राजंळ । मन दुर्जनांचें ॥१००॥

The true Brahmin is pious and pure by heart. But, for the wicked and evil men, he is as dreadful as the ferocious death (Mahakaala, the fearful God of destruction). But though a particular individual is wicked and evil, the true Brahmin tries to calm him down and purifies and cleans him, he never hurts or disregards that individual. ||100||

शक्तियुक्तीचा उदार । भक्तिमुक्तीचा आधार । सर्वोदयाने संसार । नटवी जो ॥१०१॥

The true Brahmin utilizes all his intellectual power very broad mindedly and generously for the welfare activities and upliftment of the society. He provides hand to the needy to overcome his dire necessities. If one wants to learn how to become one with God and how to seek emancipation, he can have a right learning and guidance from such true Brahmin. His life is to adorn this world in all faces and aspects. ||101||

जो सर्वांसि प्रेमें सांभाळी । गांवसेवाचि मानी आगळी । उणें पडों नेदी कधीकाळी । कोण्या प्रकारें ॥१०२॥

Service to the village is the only aim of his life. For it, he tends all with loving care and affection. He tries to fill up every deficiency at any where, at any time and of anything. ||102||

त्याचें लक्ष नोहे येरव्ही । जें बिघडेल तें नीटचि करवी । जुळवाजुळवीची पैरवी । ब्राह्मणाकडे ॥१०३॥

The true brahmin very carefully pays attention to repair and reform if he notices any fault, any damage or any disturbed state. It is only, he, who possesses this skill and art of resetting the harmonious arrangements as before. He never looks at the things other than this. ||103||

सर्वांशी सर्वाचें जळवावें । कीर्तिस्फूर्तीने ग्राम भरावें । लौकिक पारमार्थिक पडों न द्यावें । उणें ग्रामवासियांचें ॥१०४॥

Only the true brahmin can inspire and make all the villages to live together with harmony and affection. He motivates and encourages all and grows the name and glory of the village. At the same time, he helps all not to lag behind or to be deprived of the worldly matters such as their basic needs of food, clothing and shelter, and side by side guides in their spiritual thinking and development. ||104||

गांव करावें व्यवहारचतुर । त्यांत भरावे निर्मळ संस्कार । परस्परांत निर्मावा सहकार । न्यायनीतीने चालण्या ॥१०५॥

He makes all the village people clever and skilful in dealing with their profession. he always tries to keep a consciousness and sensible feel of morality and mutual co-operation by initiating good impressions upon them. Such individual is a true Brahmin. ||105||

हें शिकवाया थोरांच्या कथा । सांगत जाव्या मिटाया व्यथा । त्याग वाढवावा उचित प्रथा । थोरामोठयांच्या दावूनि ॥१०६॥

For all these activities in the welfare of the village, the true Brahmin sets ideal examples of the excellent great spirits and personages in the past and present, through their life stories. He imparts knowledge to people, consoles them in their woes, sorrows and sufferings. He tries to help them to imbibe and grow in them a tendency and sense of morality to sacrifice for others. Placing and presenting examples of great and ignominious spirits he tries to draw a noble way of development and progress for them. ||106||

त्यासाठी कृष्णकथा रामजन्म । चालवावा महात्म्यांचा पुण्यतिथिक्रम । ग्रंथांतरीचा न्यायसंग्राम । शिकवावा निर्भय व्हाया ॥१०७॥

He should narrate the stories of life and work of Lord Krushna, story of birth of Ram ; stories of the great personages who had struggled for the betterment and welfare of the mankind. He should tell these stories on the day of celebration of their birth anniversary; and death anniversaries. He should narrate the stories of such great personages who had fought bravely with the evil and wicked villains for the welfare of the society, who righteously had judged without keeping a sense of discrimination etc. All such tales and stories should be purposefully narrated to them to make them fearless and courageous. ||107||

प्रत्येकाचें कर्तव्य सांगोनि । आपुल्या उत्साहें उद्योगी लावोनि । करावी ग्रामाची मेळणी । विशाल मार्गे ब्राह्मणें ॥१०८॥

He should teach everybody to render his duties honestly keeping himself enthusiastic, he should try to make other diligent and he should create a solidarity and unity in all ways and in all individuals. ||108||

असोनिया गांवी ब्राह्मण । पडली तटे चाललें भांडण । तरि समजावें । तो पावला पतन । गांव मोकाट सुटलें हें ॥१०९॥

In spite of the presence of such a true Brahmin in the village, if there are struggles, conflicts, fightings and quarrels, if the village is going on unrestrained way and if the Brahmin fails to right the wrongs and impaired condition, it indicates that the Brahmin has depraved from his status. There will be no control and lawful bindings in the village. ||109||

त्याने आपली निष्ठा सोडली । म्हणोनि लोकांनी हेळसांड केली । त्याचेकडे कां न आली । पुकार लोकांची ? ॥११०॥

When the Brahmins become downfallen from their legitimate duties and activities, the village would disregard and neglect them. Otherwise, why should complaints not reach him and lodged with him? ||110||

जंव ब्राह्मणचि चुकों लागले । तंव गांवचि स्वैराचारी झालें । नाना तर्‍हेचे तमाशे माजले । गावांमाजीं ॥१११॥

When the Brahmins had fallen from their legitimate duties and enactments, the village also had become unrestrained and all had started behaving at their own will. The condition of the village became a disgraceful display (tamasha). Many kinds of disputes and vexatious wrangling grew up the village people. ||111||

लोकश्रध्देत व्हावया बदल । काय कारण घडलें प्रबल ? हें जाणेल तोचि निर्मल । त्यागी तपस्वी ॥११२॥

Today, disbelief for Brahmin is obviously found in the village people. What can be the reason for this? It is only the person, who is truly self - sacrificing and pure in mind that can understand the reason. ||112||

प्रभाव ऐसा अंगी यावया । त्याग यपनियमांची दीक्षा तया । पाहिजे , म्हणोनि तपश्चर्या । करावी लागे ब्रह्मकर्म्या ॥११३॥

If the Brahmin wants to seek his real state again he has to acquire impressive and dominant power in him. To acquire such power, he has to perform rigid penance by practicing self-sacrifice, self control, rules and discipline. ||113||

आबालवृध्दा समजविण्यासाठी । ओज तेज असावें पाठी । म्हणोनि जपतप , सदग्रंथ कंठी । धारण करावे ब्राह्मणाने ॥११४॥

(Becoming an impressive, philosopher and guide) He has to educate from the oldest to the youngest. for this, he must have luster and brilliance of his penance. So the Brahmin must have a regular long practice of 'japa' (reiterating the name of God or some sacred mantra.) He must have the spiritual books and scriptures by heart. ||114||

उपदेश देतां रागावूं नये । लोभें चुकवूं नये निर्णय । म्हणोनि सांभाळावा इंद्रियजय । अध्यात्मउपाय त्यासाठी ॥११५॥

He has to guide and advise people. He should guide with love and affection. If he is acting as a judge he must not give a wrong and unfair decision by falling prey to greed or lust for big gains. To seek these excellent virtues, he should overpower his organs and bear control on them. he should perform spiritual service more and more. ||115||

आधी त्याग त्याने करावा । तरीच मग लोकांसि शिकवावा । याच मार्गे परिणाम पहावा । लोकांमाजीं आपैसा ॥११६॥

Charity begins at home. By this moral principal he should start to imbibe a tendency for self-sacrifice first by himself and then only he should advise others to practice self-sacrifice. If he enacts so by himself, it will create a good and deep impact upon people. ||116||

ही दीक्षा ज्याने घेतली । आपुली भोगवासनाचि निरसली । त्यासीच ब्राह्मण संज्ञा मिळाली । वर्णाश्रमाची ॥११७॥

One, who takes a vow for accepting the duty to serve the society and deserts the inclination towards enjoyment and pleasures will only earn the worthy title of Brahman in the varnaashram structure. ||117||

ऐसे गुण जो धरण्यासि चुकला । तो ब्राह्मण म्हणोनि गौरविला । तरि व्यर्थचि आहे त्याला । पदवी अजागळापरी ॥११८॥

But if his behavior and enactments are contrary to this and yet he is being enumerated as a Brahmin, his title becomes in vain like the teat hanging from the neck of the he-goat. ||118||

जातिवेषासि वंदणे । हें तों दुसर्‍याचेंचि सोने । फिटलें कोणाचें पारणे । रुईफळे खाऊनि ? ॥११९॥

Recognizing anybody as a Brahmin by outward clothes and from the caste he belongs to is like generously and profusely distributing gold (leaves of a particular tree supposed as gold) to all on the DASARA. it is like braking the long observed fast by eating the fruits of a RUI tree (a very poisonous tree). ||119||

ब्राह्मण मुळी जाति नोहे । ती विशालतेची पदवी आहे । हें समजोनि धरावी सोय । ग्रामवासियांनि ॥१२०॥

In fact, 'Brahman' is not at all a caste. It is the title of honour and respect for the magnanimous tendency and pure moral conduct. All the villagers should understand this real meaning and behave with the real brahmana. ||120||

सर्वाघटीं ब्रह्म ईश्वर । पाहूनि होई सेवातत्पर । तोचि ब्राह्मण सर्वांवर । प्रभाव पाडी नम्रतेचा ॥१२१॥

Having a consciousness that Brahma (the eternal truth) is pervasive in all the living and nonliving beings and objects in the world, one who very promptly attends to serve them, and always behaves very humbly and politely with each and everybody, can only create a deep and excellent impact upon all. ||121||

त्याचें चारित्र्य बघूनि उज्ज्वल । लोभ करिती त्यावरि आबाल । सर्वांसीच सांगे विशाल । धर्म मानवजागृतीचा ॥१२२॥

He becomes mostly desired by the people when they observe his pure and ideal conduct. He awakens people by elaborating the highest and magnificent principal of the duty of human beings. ||122 ||

ब्राह्मण असे अस्पृश्यांचा । क्षत्रियांचा वैश्यादिकांचा । कोणाशीच पारखा त्याचा । शब्द नाही ॥१२३॥

He becomes the dearest one and benefactor to all the untouchables, khshtriyaas, vaishyaas and all other beings. Therefore his speech is never discriminating. ||123||

त्याने सर्वांचे भले पाहावें । भिन्न गुणांचे लोक जुळवावे । आणि गांव चालवूनि संतोषावें । बुध्दि देवोनि ॥१२४॥

He brings together all the individuals having different traits and attributes. He provides them with good thoughts and guidance for their welfare and betterment and creates a general satisfaction in the village. ||124||

उगीचचि लोक ना ऐकती । त्यांसि दंड देईल हा ब्रह्ममूर्ति । परि ग्रामी वाईट चालीरीती । प्राण गेल्या न ठेवी ॥१२५॥

If somebody neglects or disobeys the good advice and proper instruction without any reason for discontent, this austere brilliant Brahmin will impose a punishment and will curse the wrong doer. But even at the cost of his life, he will never allow the wrong usages, customs and traditions to establish in his village. ||125||

ब्राह्मणाचें वचन ना ऐके । तो तिन्ही लोकीं न टिके । याचें कारण हेंचि इतुकें । ब्राह्मण अनर्थ करीना ॥१२६॥

So, if anybody neglects or avoids the precious words of such Brahmin he would find no place for him in all the three worlds (swarga), mrityu (earth) and pataal (the world below the earth) because such brahmin never enacts so, which will lead to overwhelming calamity. ||126||

त्याची हेचि साध्यमुद्रा । शांति लाभावो आब्रह्मशूद्रा । ग्रामसुखांत सुख लोकेंद्रा । तपस्वियासि ॥१२७॥

It is his aim that all, from the Brahmins to the shudras should have divine peace, happiness and satisfaction. This great ascetic feel makes himself happy when he finds all in the village are happy. ||127||

म्हणोनि ब्राह्मणवर्ण श्रेष्ठ बोलला । उगीच नाही डांगोरा पिटला । भृगूची लाथहि झेलता झाला । देव माझा ॥१२८॥

Not so casually and unnecessarily, such highly usteric brahman has been held with so much high esteem and admired as the most supreme. lord vishnu is still bearing the mark of the kick of Bhrugu on his chest, even at present, Lord Vishnu is bearing very proudly that mark (foot print) as the 'SHREE VATSALANCHHANA' upon his divine body. ||128||

ऐसें ब्राह्मणत्व निर्माण करा । प्रचारक होऊनि घरोघरीं फिरा । तरीच सर्वांसि मिळे आसरा । सुखशांतीचा ॥१२९॥

One should manifest such an excellent glorious and brilliant characteristic of virtueous Brahmanatwa (Brahminess) through his routine and normal behaviour and spread the truth going from house to house. Then only people will find the way to real happiness and real satisfaction. ||129||

हें ब्राह्मणत्व नव्हे जातीय । कुणीहि साधावें निर्भय । जो आदर्श प्रचारक होय । तोचि ब्राह्मण निर्धारें ॥१३०॥

Remember, this most excellent state of Brahmin can't be sought by the traditional caste succession (by birth). Anybody is eligible to achieve it doubtlessly by his own hard and resolute efforts. One who can become an ideal canvasser of the truth (the full description of such ideal canvasser is given in the eighth chapter), he can be considered as the Brahman blessed by the real characteristics of Brahmanatwa. ||130||

ब्राह्मण सर्वांची सदबुध्दि । ती करील अन्य गुणांची वृध्दि । गांवी नांदतील ऋध्दिसिध्दि । गुणकर्मांच्या सहकारें ॥१३१॥

The Brahmanya is the fair intellect of the village. It helps the other attributes to develop with the co-operation of the attributes and enactments of all. supernatural accomplishments and prosperity will dwell in the village. ||131||

हरिकथानिरूपण राजकारण । सावधपण सेवाप्रयत्न । हा चारी वर्णांचा सार न्यूनपूर्ण । प्रत्येकाने आचरावा ॥१३२॥

Narration of the stories of Lord Hari (Harikatha nirupana) a good understanding of politics, ever alertness and devotion to the service of all are the essence of all the four varnaas. All should bring them into practice in their routine behaviour. ||132||

लोकशिक्षण न्याय रक्षण । जनांचें पोषण आणि श्रमदान । यासाठी जे जे करितील प्रयत्न । त्यांना साधेल वर्णाश्रम ॥१३३॥

Those, who will import knowledge to the people, protect the village with righteous and justful manners, make all people self-sufficient in their needs of foodgrains etc and put physically and devotedly to the service of the village and people, are only worthy of having a place in the frame of the varnaashrama. ||133||

स्वभावें सर्वांनी कर्म करावें । गांव सौंदर्यें साजवावें । सर्वासह उध्दरोनि जावें । तुकडया म्हणे ॥१३४॥

Everybody should perform his duties according to his natural inclination and temperament. Doing his duty honestly he should develop and grow the beauty of the village and try to seek the upliftment of all with mutual co-operation of all. (Says so Shri Tukadoji Maharaj) ||134||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र स्वानुभव संमत। वर्ण - धर्म निरूपला येथ । पांचवा अध्याय संपूर्ण ॥१३५॥
In this way the fifth chapter, narrating the duties of the four varnaas, in this scripture' Graamageeta, which is consented by the guru, the shastras and self-experiences, has been concluded. ||135||