Gram Geeta Adhyay - 6

संसर्ग-प्रभाव

THE IMPACT OF THE ASSOCIATION WITH GOOD COMPANIONS

ईश्वरें जग केलें निर्माण । त्याचें कार्य अजूनि अपूर्ण । तें आपल्यापरीं कराया पूर्ण । सदबुध्दि दिली मानवा ॥१॥

God has created this vast and magnanimous world with some divine intention. But the work according to that intention has not yet been completed. To get it complete, He has gifted only the human being with excellent virtueous intellect. ||1||

एकापासूनि अनेक व्हावे । अनेकासि एकत्वीं आणावें । हा आपुला मूळ संकल्प देवें । चित्तीं घातला सर्वांच्या ॥२॥

Before creating this great creation of the universe, God had made a volition as his purpose for it. It was to appear in his multiform and all these innumerable beings in his multiform should become one and return to their original form i.e. God. God has kept divine volition in each and every being while creating all this universe. ||2||

अनेक ईषणा प्रेरणा । त्या कारण होती आत्मविकसना । पुत्रपौत्रादि रूपें नाना । मानव आपणा प्रकटवी ॥३॥

According to that divine volition of God to seek multiform, he had placed attachment and desires in the male and female. He had created passions to inspire and motivate the beings to strive to seek it. And so, the human being tries to recreate and reproduce him in many forms like son and grandsons. ||3||

कोणी शिष्यशाखा  वाढवी । कोणी ग्रंथादिक उपजवी । जगीं आपुली परंपरा चालावी । ऐसी इच्छा स्वाभाविक ॥४॥

So some individuals try to establish and develop their traditions and lineages in the form of the sect of their disciples. Some develop their tradition upon producing the books and scriptures. Thus, to develop his own heritage and tradition is a natural instinct of man and it is in accordance and in consistence with God's volition. ||4||

जगावरचि मानव जगला । समुदायांतचि उन्नत झाला । तो समुदायाचें कार्य विसरला । तरि तें उचित कैसें ? ॥५॥

Man has been living in and depending upon the world. He has sought his development and prosperity living in the society (World). If he forgets and propriety in living in the society (world) that man has strayed away from the divine rule and law of the nature. ||5||

पिंडब्रह्मांड हें निगडित । संस्कारहि जगाशीं  संबंधित । आत्मज्ञानें राहो जीव अलिप्त । परि उपेक्षा न व्हावी जगाची ॥६॥

Man and the nature have a very close intimacy between them. The world gets a particular shape and form by the impact of man upon it. The nature (creation) forms according to the impacts of the human beings. So, if any individual has acquired the self-realization, he may live aloof from the world but he must not neglect or look down upon the world. ||6||

सत्य शिव सुखी सुंदर । ऐसा व्हावा हा संसार । हें सोपविलें कर्तव्य थोर । देवें मानवाप्रति ॥७॥

It is God's divine will that this world and life on it should become heavenly with truth, auspiciousness, bliss, (happiness) and beauty. God has entrusted this responsibility upon the man. ||7||

मानवें आपुला उध्दार करावा । तैसाचि समाज सुधारावा । यासाठीच दिला धर्म आघवा । नेमूनि सकळां ॥८॥

Man should strive to attain perfection. In addition to his self upliftment, he should make the society develop and flourish. So God has defined the duties for each and every individual and it is the way of Dharma. (wyaktee dharma) ||8||

यासाठीच झाले अवतार । यासाठीच संतभक्तांचा व्यवहार । ’ सुखी करीन अवघाचि संसार ’ । ब्रीद तयांचें ॥९॥

That is why God had incarnated himself many times in this world. The saints and devotees had performed all their activities in accordance with the vow to make the whole life and the world blissful and happy. ||9||

न सुधारवे अखिल विश्व । तरि उन्नत करावें आपुलेंचि गांव । यानेच संतोषेल देवाधिदेव । लाभेल ठेव मोक्षाची ॥१०॥

If one can't make the whole world happy (due to his lack of abilities), he should strive to make at least his own village happy. He will surely be blessed by God and seek his emancipation. ||10||

हें ठीक म्हणती श्रोतेजन । परि गांवाप्रति आमुचें कर्तव्य कोण ? काय होईल आम्हीच झुरोन ? गांवी कोणी ऐकेना ॥११॥

Upon this, some listeners said, " What you have told us is fair and right. But what can we do for the village? What is the use of our pining and yearning for this? You know, nobody now listens to us. ||11||

सर्व करीती आपुल्यासाठी । स्त्रीपुत्रांसाठी चैनीसाठी । परि आठवचि नाही येरासाठी । कांही करावें म्हणूनि त्यां ॥१२॥

Everybody is striving hard by taking all troubles but for his wife, childeren and his own luxuries and pleasures. But none has a consciousness to strive a little for others. ||12||

सर्वांस वाटे आमुचें ऐकावें । पण ऐकतील कैसे हें न ठावें । म्हणोनि यास्तव पुढे जावें । न वाटे कोणा ॥१३॥

All expect that people should listen to them. But they don't know the tact or trick by which they can attract the attention of people towards what they want to say. Therefore, nobody dares to come forward to do any activity in favour of the village and people. ||13||

कार्य करावया पुढे जावें । साथ न मिळतां फजीत व्हावें । संकटी कोणी जीव द्यावे ? । वाटे ऐसें बहुतेका ॥१४॥

They think, they shuld take initiative and come forward to do something, but if they don't get co-operative hands in the work, they will have to face disgrace. Moreover, they fear that they may face a threat to their life in some adverse events, so they don't come forward. ||14||

आम्हांस वाटे गांव सुधारावें । परि सांगा त्यासाठी काय करावें ? कैसे वळतील आघवे । लोक सन्मार्गीं ? ॥१५॥

We do feel that our villege should improve and become an ideal one. But what task should we take and what should we do to fulfill it ? Please tell us in what way would people turn towards the right path? ||15||

आपण पुसलिया प्रश्नाचें । मी उत्तर देईन साचें । परि लक्षीं ठेवोनि ह्रदयाचे । आचरा तैसें ॥१६॥

(upon this, Vandaneeya mahaaraj says) I shall give you perfectly convincing reply to all your questions. Please listen to me with concentration of your mind and attention, and be prepared to enact as I am going to advise you. ||16||

मी सांगेन म्हणूनि नव्हे । संती हेंचि कथिले बरवें । माझा विश्वास जेथे धांवें । तेंचि सांगेन तुम्हांला ॥१७॥

The ideas and thoughts, which I am going to narrate to you now, are not only my personal ideas and thoughts. All the great saints and seers had first brought them into their practical behaviour and then they had advocated them to the world. Therefore, I will narrate only those ideas & thoughts in which I personally have a firm faith ||17||

सर्वाआधी एक निश्चय । लोक असती अनुकरप्रिय । विशेष दिसे ती घेती सोय । न सांगतांहि ॥१८॥

First of all bear one thing determinently in your mind. People always behave observing and according to the behaviour of others. When they notice something special and remarkable, they hold it firmly in their mind, though nobody has asked them to do so (imitate) ||18||

मुख्य कार्यकर्त्याची राहणी । निरोक्षोनि बघतीं कोणी । लागती त्याच्याच मागे धावोनी । वत्स जैसे ॥१९॥

So, the life style and the casual routine behaviour of the leader, head or eminent individual should be so ideal that while observing it inquisitively, people should rush madly after him like a calf running after its mother cow ||19||

म्हणोनी कार्यकर्त्यांत असावें आकर्षण । सेवाचारित्र्यांचे ओजपूर्ण । सुधार नोहे त्यावांचून । गांवाच्या कोण्या ॥२०॥

Therefore, the social worker must have a dominent and fascinating character to create a deep impact of his service and behaviour upon people. But for this, the prosperity and development of the village is impossible. ||20||

या मार्गानेचि जनजागृती । हेंचि सूत्र घ्यावें हाती । आपण वागावें तैसे वागती । जनहि सारे ॥२१॥

Mind this well that the consciousness and awareness in people can be created only by this way. People behave as they observe us behaving in society ||21||

यासाठी प्रथम करावी आपुली शुध्दि । शरीरशुध्दि ह्रदयशुध्दि । घरशुध्दि ग्रामशुध्दि । सर्वतोपरीं ॥२२॥

Therefore we should first seek our own sanctity. We should keep ourself clean, pure and try to make our hearts (minds) pure (discarding all evil thoughts and passions). then we should make our homes clean and further we should bring purity cleanliness and sanctity in our village. ||22||

जैसें तुम्ही कराल आपुले घर । तें पाहतील जन सत्वर । करतील तैसेचि प्रकार । आपुल्या घरीं ॥२३॥

when you clean your house and do something to beautify it, people will observe it and they will try doing the same to make their houses more fine and beautiful ||23||

सुंदर दृश्य पाहतां डोळां । आवडे पाहणाराहि तसाच सोहळा । आपणहि वर्तावयाचा चाळा । करितो प्राणी ॥२४॥

When somebody sees somewhere a very beautiful landscape he forms and develops a liking for it. then he tries to create the same beautiful scene in his home also. ||24||

फुललेली बाग पाहिली । अनंतरंगी फुलें फुललीं । सुरस फळांनी बहरली । सौंदर्यखाणि ॥२५॥

Somebody sees a beautiful garden fully blossomed with colourful flowers and trees bearing beautiful fresh fruits ||25||

पाणी वाहे झरणापरी । वृक्षलतांच्या कुंजांतरी । आमोद दरवळे नानापरी । फळफुलांचा ॥२६॥

Water is flowing and trickling like a small stream. sweet fragrance of flowers and fruits is wafting and lingering all over the garden and far around ||26||

गर्द छायेतळीं हिरवळ । दुर्वांकुरांचे जाळे कोमळ । नाना रंगी फुलपाखरें सोज्वळ । मन मोहविती जीवांचें ॥२७॥

The herbage in the deep shadow under the trees has spread like a knitted net of delicate and tender sprouts of the 'DURVA' (A kind of grass essential in worshipping lord Ganapati). The butterflies of infinite colours are frolicking over the fragrant colorful flowers. All these things in the nature attract and enchant the minds and souls of the beings who intently observe it. ||27||

कोठे पाणी चमके आरशापरी । कोठे दगडांच्या कणांची कुसरी । कोठे कोमलरूप भूमि धरी । वाटे अंकीं लोळावें ॥२८॥

Some where are the big water pools full of clean and clear water reflecting like a mirror. elsewhere are the neatly arranged stone particles. Somewhere the land has taken a tender surface which is inviting that anybody would be tempted to roll on it. ||28||

कोठे भूमिचेहि भिन्न वर्ण । कोठे काळे, पिंगटपण । कोठे पांढरे लाल मधून । सुवर्णापरी ॥२९॥

Somewhere the land has taken different colours. Some are black spots, some are brown, some red, some of white soil and some where it is golden. ||29||

लतालतावरि झुलती पक्षी । सर्व फळाफुलांचे  साक्षी । जरी फिरती अंतरीक्षीं । पिकलीं फळें त्या ठावी ॥३०॥

The birds, witnessing the blessoms of fruits and flowers are swinging gayfully on the vines and creeping plants. They may be flying at the high altitude but down beneath them, ripe fruits are seen by them all over. ||30||

उडोनि तेथेचि मारिती झडप । रसाचा आस्वाद घेती अमूप । जैसा करील प्राणी संकल्प । तैसा भोग त्या पावे ॥३१॥

These birds whirling at high altitudes suddenly fly down and enjoy the sweet juice of the fruits to their full satisfaction- whatsoever is desired by every bird it is completely fulfilled there. ||31||

जिकडे तिकडे सुगंध उसळे । उल्हासित इंद्रियें भोगती सगळें । नाक कान जीभ डोळे । नाना विषयारसानंद ॥३२॥

The sweet fragranceand aroma of different flowers is wafting in all directions. All senses are blissful and enjoying their desired pleasures. The five organs of our body are acquiring their five objects of pleasure and have become fully contented. ||32||

ऐसें दृश्य पाहे प्राणी । तेव्हा आपणहि करावें वाटे मनीं । जातो घरासि परतोनि । सजवाया घर आपुलें ॥३३॥

When the observer observers such a beautiful landscape he also desires to imitate and create that view at his home. So returning home, he starts to decorate his house. ||33||

लहान अंगणी बाग लावी । अथवा कुंडींतचि फुलें फुलवी । शृंगारी झोपडी आपुली बरवी । आपुल्यापरीं ॥३४॥

He prepares a small garden in his front courtyard, plants different flower plants and fruit trees in it and cultivates it. If a big courtyard is not available, he plants small flower plants in vases and flowerpots. He trims his hut also neatly and tidily and tries to decorate it. ||34||

जरि त्या बागचि न दिसता । तरि तो कैसा प्रयत्न करता ?  ऐसाचि आहे मानव तत्त्वता । जें देखें आपण करी ॥३५॥

Had he not observed that beautiful landscape, how could he have taken so laborious activity and striven to do something at his home? It is the human nature and tendency. whatever precious he observes, he tries to copy it by himself. ||35||

विशेषतः ऐसें मुलांचे वागणें । त्यांचें कार्यंचि प्रतिध्वनि उठवणें । जें जें पाहतील डोळयाने । तेंचि आचरती उल्हासें ॥३६॥

Children in particular naturally possess this tendency to imitate others. Actually, their behaviour is the imitation of all enactments of elders and others. whatever they observe, they will spontaneously imitate it and display it in their behaviour ||36||

म्हणूनि मुख्यांची ही जबाबदारी । ते जे करतील ग्रामभीतरी । मुलें आचरतील घरीं दारीं । मातापित्यासि वळवोनि ॥३७॥

Therefore it is the responsibility of the heads and eminent social workers. Whatever they perform in the village, the children imitate it and bring it into practice at home and out. By their imitation, they make their parents also to follow the same conduct. ||37||

एका प्रमुखाने कोंबडी पाळली । तिला सुंदर पिलीं झालीं । दुसर्‍यानेहि तीच घेतली । कला त्याची ॥३८॥

One headman of some village domesticated a hen. In due course, the hen produced beautiful froliking chickens. Seeing this another villager also brought a hen at his home. ||38||

मग गांवासि तोच आनंद । चढला तयांना उन्माद । लढाई करण्याचा लागला नाद । कोंबडियांची ॥३९॥

Soon, people in the village began to enjoy domesticating hens. some individual then found out a game of cock-fighting ||39||

एकादा कोंबडयांची झुंज पाहिली । सर्व गांवास धुंदी चढली । मग कोंबडयात्रा भरली । लढाईसाठी ॥४०॥

Once the villagers enjoyed the thrill in cock-fighting, they started to hold fairs of cock-fighting competitions. ||40||

बांधतीं कोंबडयांच्या पायीं सुरा । लढविती मैदानीं भरभरा । रक्तबंबाळ खेळ सारा । क्रूरवृत्तीने वाढविला ॥४१॥

Everybody wanted his cock to win. So they tied small sharp edged knives or blades to the feet of the cocks. They got horribly wounded and become blood stained in their fighting. But this cruel game became more and more popular in the villages. ||41||

मग पाटील म्हणे कर लावा । पैदासीचा धंदा वाढवा । लोक चेतले गांवोगांवां । झुंज करण्या कोंबडयांची ॥४२॥

The patel of the village when noticed they growing popularity of this cruel game, he imposed entertainment tax on it; and created a source of income for the village. Then there was no end. The cock-fighting game speedily spread up in every village. ||42||

बिचार्‍या दीन जीवानें काय केलें । यांनीच त्यास निमित्त धरलें । त्यांचे प्राण लढतां गेले । धंदे वाढले पापांचे ॥४३॥

What offence had the poor miserable being committed? Through their inordinate desire, people made it an event and yoked the poor cock to fight unto death- such sinful cruel and evil profession began to flourish all over in the villages. ||43||

एका प्रमुखाने चालना दिली । ती रीती सर्व गांवाने उचलली । प्रौढ माणसेंहि करूं लागली । लढाई मग कोंबडयांची ॥४४॥

One headman mobilized the profession of keeping cocks. The whole village imitated it. Even middle aged and aged wise men also began to participate in the game of cock fighting. ||44||

सारी शक्ति कोंबडयांमागे । प्रतिष्ठितहि झाले बेढंगे । म्हणोनि एकाने आपुल्या अंगे । नगर-आखाडा निर्मिला ॥४५॥

The whole manpower of the village then rushed madly after the cocks due to the growing popularity of this game. even the reputed and respectful elders also lost their balanced senses. Observing this distorted condition of the village, another (more wise and sensible) headman started by himself a wrestling school for the villagers. ||45||

जमविलें बाल तरुण कांही । उल्हास ओतिला त्यांच्या देहीं । व्यायामाच्या नव्या उत्साहीं । लाविलें तयां ॥४६॥

Bringing the young boys and youths, he filled in them the spirit and liking for physical exercises. He turned them towards this new project of regular physical exercises. ||46||

प्रथम भरविला गांवी दंगल । इनामी कुस्त्यांचा जंगी मेळ । पाहतांचि मुलेंबाळें सकळ । लागले करण्या व्यायाम ॥४७॥

In the beginning he held a wresting competition in the village. He kept rewards for the winners. Boys and youths were greatly overwhelmed by that programme and all of them started practicing physical exercises. ||47||

घरोघरीं मुले खेळती कुस्ती । गल्लीगलींत चंग बांधती । चढली व्यायामाची मस्ती । लहानथोरां ॥४८॥

Since then, children in every house began to practice wresling. They got heartily hypnotized by physical exercises. ||48||

कवायत करेला मल्लखांब । लाठीकाठी भाला लेजीम । तरवार छडीपट्टा मर्दानी काम । व्यायामाचें ॥४९॥

They started practicing parades (with free hands) and began to learn all sports, athletic events, and uses of sticks, laathis, karela, lances, lezim, swords, chaadipatta etc. Now in the village the physical games, sports and heroic exercises were regularly performed everywhere. ||49||

त्याने गांवांतील वाईट व्यसन । सर्वचि गेलें हारपोन । शरीर कमाविण्याची लागली धुन । लहानथोरां ॥५०॥

This resulted in eradicating all evil practices and bad habits which were making people weak. The addicts growing diseases disappeared from the village. Everybody formed liking in physical exercises for bodybuilding. ||50||

जो तो आपुली छाती पाही । दंड मोंढे फिरवीत राही । मांडियांचे पट वाढवी देहीं । सौंदर्य यावया मल्लाचें ॥५१॥

Practicing physical exercises everybody wanted to know how strong his body has become so they used to observe their chest. They started to practice with the mace, mondha etc. They used to do more exercises to develop their muscles of thinghs. They began to bet upon building up their bodies strong and sturdy and as handsomely proportionate as the bodies of their ideal wrestlers. ||51||

मैदानी मर्दानी खेळ चाले । सर्व गांव लाल मातीने रंगलें । कोंबडयांचे व्यसन कमी झालें । लढाई गेले विसरोनि ॥५२॥

In this way, now outside games and sports on playgrounds and in the wrestling arena were constantly played by the villagers. The whole village became the physical exercise school. Their earlier liking for cock keeping and cock fighting became more and more feeble and many of them totally forgot it. ||52||

दुसर्‍या एकास बुध्दि सुचली । त्याने जोडी चारूनि मस्त केली । दुसर्‍या बैलजोडीशीं लाविली । धावण्यासाठी ॥५३॥

Then there was another individual. He fed his pair of bullocks regularly with nutritious fodder and made them strong and swift. Then he bet upon a race with the bullocks of another villager. ||53||

जनलोकांचें लक्ष वेधलें । त्यांतचि मनोरंजन वाटलें । पुढे शंकरपट सुरू झाले । गांवोगांवीं ॥५४॥

(Watching this new game) the villagers were attracted and fascinated by it. They found a great pleasure in it. They developed liking for it which resulted in arranging SHANKARAPAT (racing competition of the pair of bullock carts) in every village. ||54||

त्यांत कांही उद्देश उत्तम असती । बैलांना खुराक देवोनि बनविती । स्पर्धेने वाढविती बैलांची शक्ति । शेतीसाठी ॥५५॥

This practice had some good aspects and objects also. Such race competitions required strong, sturdy and swift bullocksy. So people started feeding their bullocks with best nutritious food and fodder. Such bullocks became very much helpful in the agriculture work of the farmers. ||55||

पण त्यांतूनि प्रकटे दुष्परिणाम । राहतें मागे उत्तम काम । बैल पळविण्याचाहि हंगाम । पुढे येतो ॥५६॥

But in addition to the good effects, some bad outcome also appeared Good motives and purposes got neglected and bad effects got produced. people started seasons of bullock cart races and the important agricultural work got neglected ||56||

मग जो बैल पळेना । त्यास टोचती तुतारी-अणा । रक्ताळोनि दुखविती प्राणा । नंदीबैलाच्या ॥५७॥

(But another bad effect) Then if a bullock in the pair does not run fast, they used to penetrate and pierce with sharp pointed nail of the goad to make the bullock run faster. Such careless piercing would create deep wounds and scars and make the bull bloodstained. In such a cruel way, they used to injure the poor and dumb animal. ||57||

राहिलें शेतीभातीचें काम । शंकरपटाचाचि उद्दम । माणसें करिती कसाबकर्म । नानापरी ॥५८॥

(When such mad craze for shankarpat developed), who has time to pay attention to the farming and cultivation? Their all activities on their farms and fields were left behind and they all stated and concentrated upon this new profession of arranging bullock-cart races as shankarapat. This butcher like activity developed in every village. ||58||

सहजचि गाडी जुंपती । पुराणी हातीं धरोनि टोचती । पळतां पळेना तरी मारिती । निर्दयपणें ॥५९॥

Even for a casual work, if they drive a bullock-cart, they always take a sharp nailed goad with them. Though the bullocks run fast, they carelessly pierce them to make them run faster. ||59||

गांव पडले त्याच प्रवाहीं । उत्तम नाद घेणेंचि नाही । राक्षसी धंदे ग्रामीं सर्वहि । वाढूं लागती त्वरेने ॥६०॥

The whole village began to flow aimlessly getting absorbed in the stream of mad race. None was conscious to from liking for some good hobby and habit. All such devilish and cruel activities began to grow more and more. ||60||

ऐसा धूमधडाका चालला । एकाने गांवी तमाशाचि आणला । सारा रागरंग बदलला । मागीलपैकी ॥६१॥

While this profession (of shankarpat) was in full swing some another individual invited a ' TAMAASHA ' (a very popular sort of ballet performed by female dancers on the erotic songs called 'Laawani') This cheap entertainment of disgraceful tamasha changed the whole face of the village and they lost a graceful balance in their behaviour. ||61||

जो तो लावणी मुखें उच्चारी । घरींदारीं शेतीं मंदिरीं। ज्याच्या त्याच्या तोंडी सारीं । गाणीं विषयांचीं ॥६२॥

Everybody (young and old) began to intone the laavani (erotic and obscene songs). Not only at home, streets, yards and fields but in temples also such erotic songs full of sensual meaning were heard form everybody. ||62||

तमाशाचे प्रस्थ वाढलें । लहान मुलांत संस्कार बिंबले । मुलें तरुणहि नटूं लागले । तमाशागिरापरी ॥६३॥

The bad impact of this tamasha grew so forcefully that its deep impressions began to take root even in small children. The children and the youths began to adorn themselves like the actors and performers in the tamasha. ||63||

जो तो चांगभांग करी । मुद्रा सुरू झाली लाजरी । हावभाव शरीरावरी । नाचती घरी मुलेंबाळें ॥६४॥

Everybody began to grow hair and engage himself in the activities of fascinating one. Adorning faces with artificial make up like females they began to imitate the gestures like them. All small children also began to perform dances at home. ||64||

आईवडील कौतुक करिती । मुली मौज म्हणोनि हासती । कोणी ताटपाट बडविती ।  डफासारिखे आनंदे ॥६५॥

Strangely enough, the parents of those children applauded their sons and daughters for their imitating performances. Girls also enjoyed and laughed and smiled with joy. Other children accompanied the dancers by beating the plates and wooden planks like tambourines. ||65||

परंतु कोणी इकडे बघेना । काय होणार विंटबना । सारा गांव तमाशाच्या रंजना । राजी झाला ॥६६॥

But nobody got concerned and paid attention consciously to what extent of deterioration would the village be put to. The whole village got completely involved in the whirlpool of tamasha. ||66||

’ डुबती ’ म्हणे ढोलक ओरडून । तुणतुणें म्हणें ’ कोणकोण ’ । मंजिरा सांगे ’ सर्वजन ’ । परि कोणा न कळें हें ॥६७॥

But none of the listeners were on their senses to understand the hidden warning of these instruments. ||67||

मग कूठले कथाकीर्तन । भजन वा साधूंचें प्रवचन । टिंगल करिती मार्गी तरुण । सदभावांची ॥६८॥

How could be their place and scope for activities like narration of good stories, devotional songs, discourses by the holy saints? on the contrary, the youths used to deride and jeer at them. Thus the sanctity and piousness in behaviour, liking, for religious rites and practices were brought to disgrace and shame. ||68||

ज्याने गांवी तमाशे आणले । त्याचे पुत्र नाचे निघाले । गांवोगांवी जाऊं लागले । तेथेहि झाले सुरू फड ॥६९॥

Those, who invited such harmful display of tamasha in the village, had to suffer the worst consequences. Their own sons turned to tamasha, became dancers or artists, went abroad (to other villages) and started the tamasha there also. ||69||

मुलींना मार्गी जायाची चोरी । मुलें छळती निलाजरीं । येणें जाणें वाढवूनि घरीं । नेल्या काढून कित्येक ॥७०॥

(The worst effect of the tamasha was) It became very difficult and dangerous for girls to go on the roads. The shameless and immodest young boys began to molest the girls on each street and corner. Some boys established and grew association by frequent visits or by secret meetings and eloped with many girls from their houses. ||70||

मग पाटलासि पडला उजेड । अरे काय वाढले थोतांड ? माझ्या घरांतहि शिरले बंड । तमाशाचें ॥७१॥

When the riotous and heinous impact spread all over the village a flash of reality opened the eyes of the patel of the village. He strongly noticed that the wild winds of this disgraceful tamasha had occupied the village as well as his house also. ||71||

माझ्या भावाने तमाशा आणला । त्याचा तर वंशच बिघडला । मुलगी पळाली मुलगाहि गेला । घर दुसर्‍याचे बुडवोनि ॥७२॥

The Patel realized and thought, "My brother invited this disgraceful tamasha in the village. His own son strayed and turned to wrong path. His daughter also has eloped with some boy and thus she had tarnished the image of his family also and brought the lineage to disgrace. ||72||

मग विचारी ज्याला त्याला । कैसें बंद करावें तमाशाला ? जो तो म्हणे तुम्हीच होऊं दिला । धिंगाणा या गांवाचा ॥७३॥

With great concern and sorrow, the Patel started seeking advice and guidance from everybody for eradicating the shameful tamasha from the village. All blamed him and scolded him saying, " You are the headman of this village. You have allowed this worst form of entertainment and disturbed the sound setup of the village. ||73||

कुस्ती व्यायामाच्या नादांत । गांव सुंदर आदर्श अदभुत । परि हे भलभलते छंद नेत । लया सगळया गांवासि ॥७४॥

"Earlier, the village had become extraordinarily ideal as all the young and old had absorbed in the liking for wresting and physical exercises. But this mad and vicious craze for the tamasha has brought so many addications, and bad habits, which have ruined our village." ||74||

सुंदर होतें मुलांचें खेळणें । बरें होतें बैल तयार करणें । पण या पापाने औदासीन्य । आणले गांवी ॥७५॥

"The good and healthy games of the boys and making the bullocks sturdier and stronger, such activities were far better. But giving up those good activities, when you invited this sinful tamasha in the village, it had come to a downfall and a shameful disgrace and deterioration to our village." ||75||

आता भोगा त्याची सजा । सारींच मुलें वाजविती वाजा । झाला तमाशाचाचि अगाजा । सर्व गांवी उत्सवीं ॥७६॥

"Now suffer the worst and evil consequences of it. All young boys in the village have turned to Tamasha. Whatever ceremonies celebrations or feter are arranged in the village, this disgraceful tamasha has become a prominently essential item, without which, the villages think, those ceremonies and celebrations are inadequate without the tamasha. ||76||

या गांवांत जे जे येती । ते तमाशाचे रंगीच रंगले असती । ओघ न थांबवे पाटलाप्रति । कठीण झालें ॥७७॥

The visitors who come to the village from outside are also interested and absorbed in the tamashaa. It was impossible for the patel even to prevent the force of this tamasha. ||77||

एकाने त्यांत छंद आणला । दारू पिऊन फिरूं लागला । तमाशाचे आनंदाचा लोकांला । कळस दिसे त्या ठायीं ॥७८॥

(When all these evil practices were going on ) one individual added to this chaotic state of the village with one more bad and harmful habit. Drinking wine, he began to roam through the village. People, who had already in the grip of tamasha thought that a climax of pleasure could be sought through wine. ||78||

हळुहळू तीच वाढली प्रथा । दारूबाजांचा जमला जत्था । काय पुसतां गांवाची व्यथा । आता तुम्ही ॥७९॥

Slowly the number of drunkards began to grow more and more. Their groups were formed. Now what can be said about the deterioration of the village? ||79||

कोणी दंढारी तमाशे करी । कोणी दारु पिऊन शिव्या उच्चारी । कोणी कोणा न माने तिळभरी । लहान थोर स्वैर झाले ॥८०॥

Some dandhari (acting in plays) performed his traditional rural plays. Some other individuals continued abusing people under the influence of wine. None had a sense of awe and fear for any respectable elders. Thus all the young and old became devoid of order. ||80||

व्यभिचार्‍यांची झाली दाटी । गंजिफा खेळती पैशांसाठी । मुलें करिती चोरीचपाटी । काढती भट्टी घरोघरीं ॥८१॥

Adultery grew and spread up everywhere. To earn more and more money easily, they began to gamble. Children started stealing and plundering. Some individuals set up distilleries of wine in the village. Thus such perilous industries cropped up in each and every house. ||81||

मांस खाण्याचें वाढलें व्यसन । चैन न पडे मद्यावांचून । अनेक रोग मांसमद्यांतून । वाढले गांवी ॥८२॥

All developed a taste and liking for non-vegetarian food, i.e. for meat. They could not enjoy it without wine. many kinds of diseases spread up due to consuming liquor and meat. ||82||

मुलें तेल लावूनि बाल फिरविती । पान चावूनि कोठेहि थुंकती । सिगारेट ओढूनि धुर सोडिती । धाकचि नाही कोणाचा ॥८३॥

Even small children also started to use hair oil and other things. Chewing betel and tobacco, they would spit anywhere. They started smoking bidis and cigarettes. No body had respectful fear for any respectable elders. ||83||

मजूर कष्टाने पैसा मिळविती । तोहि दारूपायीं उधळती । मुलाबाळां उपवास पडती । होय दुर्गति जीवनाची ॥८४॥

Toiling and laboring hard, the labourers used to earn money but they went on squandering that hard learned money on wine. At home their children had to suffer starvation. This was the downfall of their life. ||84||

दारू पिऊनि मारिती स्त्रीला । सगळया गांवीच चळ सुटला । पूर आला भांडाभांडीला । कोर्टकचेर्‍या गजबजल्या ॥८५॥

Bad practices like beating wife under the influence of wine etc. forcefully spread all over the village. Quarrels, struggles, fighting grew in full swing. The courts and police stations got crowded because of internal conflicts of the villagers. ||85||

लोळे गटारांत अमीरहि । कोणीहि कोणास मारूनि देई । मुलीबाळी सुरक्षित नाही । ऐसा प्रसंग ओढवला ॥८६॥

In the intoxication of overdrinking, even the rich individuals were found rolling in dirty gutters. Without reasons, anybody would beat any other person. Girls and women had no safety anywhere and they were frequently molested. Thus the condition of the village was distorted beyond control. ||86||

पैसाआडका नष्ट झाला । ऐसा गांव ’ उन्नती ’ स चढला ! सगळ्या गांवाचाचि धिंगाणा केला । दारूबाजांनी ॥८७॥

The sound economical condition of the village totally broke down and funds with people and in the village were completely squandered. The village reached to the worst condition. The drunkards thus broke up the whole sound set up of the village. ||87||

गावांचा मुखंड दारू प्याला । म्हणोनि व्यसन लागले बहुतेकाला । मग सर्व गांवचि लागला । गटारगंगेमार्गी ॥८८॥

When the leader of the village became drunkard, majority of the villagers followed him and became addict of wine. Further, the whole village went on the gutterway under the intoxication of wine. ||88||

तैसेंचि आहे जुगाराचे । चोरीचें आणि व्यभिचाराचें । पहिले बिघडती मुखंड आमुचे । मग बिघडे गांव सारा ॥८९॥

The same is the case in gambling, plundering, adultery and bad habits, At first the heads, leaders and prominent persons get spoiled and corrupted. Observing them the whole village also gets spoiled by following them. ||89||

आज जें जें लोकांचें बिघडले । तें तरी कुणाचें होतें पाहिलें । म्हणोनीच तैसे करूं लागले । लोक सर्व ॥९०॥

Wherever you find such spoiled individuals behaving in uncontrolled manner, be sure, they had previously observed some other doing such evil and worst activities. Imitating them now, the people in village have fallen down to such lower state. ||90||

स्वतः प्रथम त्याने आचरिलें । मगचि लोकांना सांगितलें । म्हणोनीच जनलोक रंगले । रंगी त्याच्या ॥९१॥

First the leader or headman of the village behaved so. He then told others about it. Following him the others also began to behave and enact evil practices and wrong deeds. ||91||

सर्व गांवाचें वर्तन । कार्यकत्यावरचि जाण । कार्यकर्ते गांवाचें प्राण । समजों आम्ही ॥९२॥

The behaviour of the village people entirely depends upon the behaviour of the main active workers. Therefore we hold these workers as vital as the praanas (the life forces of the beings) of the villages. ||92||

गांवी चार भले वागती । तरीच गांवा होय उत्तमगति । मुख्य म्हणविणारे स्वार्थ साधती । तरि सर्व गांवचि तैसें ॥९३॥

If four wise men behave in good manner, righteously and with morality, the whole village then becomes ideal, as the villagers would follow the good manners of those wise men. If the leaders run after their selfish gains, no doubt, the village would also become selfish and all villagers would run after their individual gains. ||93||

गांव म्हणजे शुध्द आरसा । जें दाखवाल तें दिसेल सहसा । जें कराल तें करील खासा । गांव आमुचा ॥९४॥

The village is just like a mirror. You will find the same reflection of the same behaviour in the village as you are behaving. whatever we enact and the manner we act it, the same manner and enactment will be reflected by the village people. ||94||

मी जें प्रारंभी बोललो । बाग बघोनि प्रसन्न झालों । तैसाचि घरीं वर्तूं लागलों । ऐसें होते सकळांचें ॥९५॥

In the very beginning, I had told you that the natural tendency of the village has become likewise the man who, when saw the beautiful garden, enjoyed the pleasure, returned home and tried to make a beautiful garden in front of his house. ||95||

म्हणोनि मी आपणांसि विनवितों । योग्य जो वाटे आदर्श तो तो । निर्माण करूनि ठेवतां येतो । प्रभाव आपुल्या अंगीं ॥९६॥

Therefore it is my humble request to you. I want to tell you all that you can create a deep and better predominance in your ownself by performing good deeds whichever you feel ideal and virtueous. ||96||

अस्थिपंजर फकीर तो आज । भूमिदानयज्ञाचा उठवी आवाज । तरि तीच लाट उसळली सहज । गांवोगांवीं ॥९७॥

You see, a lean and skeletonlike man today has raised his feeble social cry for the 'BHOOMIDAAN YADNYA' (Offer a piece of land as a donation for some landless labourer). The same cry easily and casually has become a tide and spread up in every village. ||97||

आपली झुगारूनि सुखचैन । किती लोक दान मागती फिरून । गरीब-अमीरहि स्वार्थ विसरून । देती भूदान उल्हासें ॥९८॥

Keeping away their own pleasures and happiness, a larger number of people are accompanying him, walking with him barefooted to beg land as donation and a large number of the rich and the poor also are voluntarily coming forward to offer their spare piece of land in bhoomidaan yadnya very gladly. ||98||

पुढारी जें जें गांवी करी । लोक तैसेंचि वागती घरोघरीं । म्हणोनि याची आहे जबाबदारी । मुखंडावरती ॥९९॥

It is the excellent example for the leader and main workers. whatever they do in the village, the villagers will follow it and do the same at their homes. Thus, the entire responsibility lies on the heads, leaders and active main workers. ||99||

तेव्हा काय करावें आपुल्या गांवी । ती योजना आपण ठरवावी । तैसीच आपुली सर्व सुधारावी । टापटीप ॥१००॥

Therefore the workers and the leaders should consciously think and decide a systematic plan for the ideal development of the village. They should maintain their behaviour according to that plan and try to make their homes trim and neat ||100||

त्यांत नेहमी सावध असावें । जें जें करणें असेल बरवें । तें दूरदृष्टीने शोधूनि पाहावें । तेव्हा घ्यावे कार्य हातीं ॥१०१॥

They should be cautious, careful and vigilant about their enactments with thoughtful consideration about the possible results and consequences. The task according to the plan should be then taken in hand to perform. ||101||

नाहीतरि सहज केलें । परि तें प्राणावरीच आलें । सारें गांवचि बिघडलें । होईल ऐसें ॥१०२॥

If they don't care and keep cautious eye, if they casually take some activity in hand without proper prethinking, it is possible, they may be put to some perilous calamity and it may be harmful to the village also. ||102||

म्हणोनि गांवी तेंच सुरू करावें । ज्याने गांव नांवलौकिक पावे । येरव्ही शिवेआंतहि येऊं न द्यावें । विडंबनकार्य ॥१०३॥

They should start such an excellent activity which will enhance the name and glory of the village. They must be very careful and vigilent not to allow to enter the village. any bad habits, addicts or hobbies, which may tarnish the image of the village. ||103||

कदाचित केलें एखाद्याने । तेंहि सहन करू नये कोणे । लावावी उधळोनि समंजसपणें । वाईट रीति ॥१०४॥

If anybody tries to humiliate the village or bring disgrace, he must not be spared and pardoned. with due consideration, that evil practice or act should be rooted out. ||104||

कारण जैसी संगती घडे । तैसे अनुभवा येई रोकडे । म्हणोनि सावध असावें मागेपुढे । उत्तम गुण वाढवाया ॥१०५॥

The vigilance and cautiousness are a must because we suffer directly the good or bad effects of the company we keep, the social workers in the village should therefore be alert about growing excellent virtues and attributes in the village. ||105||

उत्तम खेळ उत्तम कार्य । उत्तम कला उत्तम सौंदर्य । गांवास भूषण ज्याने होय । तें अगत्याने उचलावें ॥१०६॥

Excellent games and sports, ideal enactments, excellent arts and their remarkable beauty should be brought into regular practice by the villagers; so that the village can become ideal one. With great efforts, such excellent activities should be started which will bring adorations to the village. ||106||

कोठे कांही व्यसन घुसलें । त्यास लगेच पाहिजे कमी केलें । त्यासाठी गांवचे मुखंड लागले । पाहिजेंत पाठीं ॥१०७॥

If even the smallest bad habit or addiction is noticed anywhere in the village, it should be immediately removed. The headman should pursue in uprooting it from the village. ||107||

जरी कांही नाराजी झाली । मुलेंबाळें रुसूं लागलीं । तरी पाहिजे समज घातली । वडीलधार्‍यांनी ॥१०८॥

In doing so, if anybody gets hurt or the children become displeased, the elders should properly convince them in kind and sympathetic manner. ||108||

सर्वांमाजी उत्तम उपाय । तें वातावरणचि बदलूनि जाय । ऐशा नव्या छंदाची द्यावी सोय । कार्यकर्त्यांनी ॥१०९॥

The best way for it is that the workers should design such an excellent hobby and liking in the village that the spoiled and polluted atmosphere of the village will be changed totally, Involvement and absorbing in such excellent hobbies will never allow any evil and wicked practice to find place in the village. ||109||

कायकर्ता तोचि गांवचा । ज्यास लोभचि नाही कोणचा । आमुचा गांवचि मोक्ष, आमुचा । मानावा त्याने ॥११०॥

He is the true social worker who has no selfish expectations, who holds firmly that his village only is his ultimate goal of life. ||110||

मग त्याचा आदर्श गांव पाही । सर्व गांवचि सुधरोनि जाई । मुखंडावरीच गांव राही । तुकडया म्हणे ॥१११॥

In this way, the responsibilities lie upon the active workers only. whole village considers him as an ideal guide. Getting inspiration from such worker all will try to bring healthy reformations. (so says Shrisant Tukadoji Maharaj) ||111||

इति श्री ग्रामगीत ग्रंथ । गुरु-शास्त्र-स्वानुभवसंमत । निवेदिलें ग्रामजीवनमर्म येथ । सहावा अध्याय संपूर्ण ॥११२॥

Thus, this sixth chapter dealing with poignancy in the matters of interest of the village life; narrated in shrigraamgeeta, which bears three verified experiences, is hereby concluded. ||112||