Gram Geeta Adhyay - 7

आचार-प्राबल्य

(Forceful impressions of Conduct )

एका सज्जनें प्रश्न केला । लोकरहाटी कळली आम्हांला । पुढारी नेतेच सुधारती गांवाला । सत्य हें सारें ॥१॥

A good gentleman asked, "We have now understood how people behave. We have also understood they have a natural inclination for imitation and so they like it. It is also true that due to this tendency to imitate others, it is easy for the leaders and heads to use it to reform the village. ||1||

परि भल्यांनीच गोंधळ घातला । पुढारी पुढिलांचा अरि झाला । तयांच्या नगार्‍यापुढे कसला । आवाज आमचा ताण मारी ? ॥२॥

"But whom we held and honoured as the wisemen, they have created riotous practices and activities in the village. The leaders and the servants have become the enemies of those honest persons who want to come forward for the betterment and reformation of the village. These leaders and heads have created such an awe and a fearful hold that before them, our thoughts tune feebley like the sound of a small stringed instrument before the thunderous beats of the very big drum. (Nagara). ||2||

न्यायदेवता सिंहासनी बसविली । तीच अन्याय करून गेली । मग कैची सुव्यवस्था आली ? सांगा सांगा ॥३॥

"The leaders were elected on the nyaaya-panchaayat (the pancha committee to decide disputes, complaints and claims of the villagers). They are behaving unrighteously and doing injustice. Now you tell us, how can the better set up be maintained in the village?" ||3||

सत्संगतीसि पंडित बोलाविला । त्यानेच गांवी कलह केला । शहाणा म्हणावा तोच निघाला । महामुर्ख जैसा ॥४॥

"For seeking a pious, holy and spiritual association, we invited a learned and a wise pedant. but he started quarrels and disputes in the village. Thus, whom we respectfully held as the wisest at last proved to be gem of the fools. ||4||

प्रसन्नतेकरिता ठेवलें गायन । तेथे ऐकावें लागलें रुदन । आपल्या पोटाची सोय व्हावी म्हणून । अडे ओरडे ॥५॥

To keep our minds pleasant and delightful, we invited a classical singer to listen sweet and melodious music but instead of classical singing, that fellow started a song of his own problems of livelihood. ||5||

घोडें शिकवाया आणला स्वार । तोचि पडला मोडोनि कंबर । कैसे बसतील मग इतर । घोडयावरि ? ॥‍६॥

Once we invited a horse ride trainer. But before climbing upon the horse, he tripped down and got his waist fractured. who will now dare ride on the horse? ||6||

इमानदार म्हणोनि पाहिला धनी । त्यानेच केली बेइमानी । आता विश्वास ठेवावा कोणीं । कोणावरि ? ॥७॥

Finding that the moneylender was an honest individual; our saving was deposited with him but he acted dishonestly and flatly refused that we have kept any amount with him. Whom should we have a faith in? ||7||

मुलें शिकविण्या ठेविला मास्तर । त्यानेच केला दुर्व्यवहार । शिक्षकासीच शिक्षणाची जरूर । ऐसे झालें ॥८॥

A teacher was appointed to teach the children in the village and develop their good moral character. That teacher enacted obnoxiously with the children. Now we have to teach him lessons in good moral behaviour. ||8||

औषधि द्याया आणिला डॉक्टर । त्याने रोग्यासि दिलें जहर । आतां कोणी करावा उपचार ? सांगा सांगा ॥९॥

A physician was invited to diagnose the diseases of the patients and prescribe medicines to cure them. But he himself gave posion to the patient. Now tell us who can give a right treatment to the patients? ||9||

ऐसें झालें आमुच्या गांवी । सांगा काय व्यवस्था करावी ? कोणांस हांक मारूनि घ्यावी । विश्वासाने ? ॥१०॥

Likewise the examples, given above, same condition is prevailing in our village now. Now guide us, what we should do. Who should we believe in and call to reform our village ? we have failed to find out a proper way. ||10||

जन मनांत येईल तें करिती । दारू पिती तमाशे नाचविती । पुढारीच पुढाकार घेती । ऐशा कामीं ॥११॥

The villagers behave at their individual free will. They drink wine arrange tamasha displays. Even the leaders also take initiative in such activities. ||11||

गुंडास धरोनिया हातीं । करिती मनीं येईल त्याची फजीती । त्यावांचोनि पुढार्‍याची गति । म्हणती प्रगतिपथा येईना ॥१२॥

If anybody stands in opposition of their misconduct, these leaders ask the ruffians (who are always with them to threaten people) to attack that good gentleman and then molest and humiliate him in a very shameful way. To justify these evil practices, they say "without creating such terror and awe, the social worker can't enact forcefully and enthusiastically." ||12||

ऐसेंचि धरिलें त्यांनी मनीं । नाश केला गांवी फिरूनि । आता चोरचि झाले धनी । सज्जन मेले उपवासी ॥१३॥

With such evil understanding, the leaders had created a wild riotous atmosphere and rowdism in the village, Now the thieves and robbers have become the lords of the village and good and honest common man is suffering starvation. ||13||

गांव सगळेंचि बिघडलें । आपल्यापरीं स्वैर झालें । नाही कोणाचें वर्चस्व राहिलें । कोणावरि ॥१४॥

The neat fold of the village is completely disturbed. People have started to behave, as they desire want. None has a controlling power to check up any wrongdoer. ||14||

सांगा सांगा काय करावें ? तुम्ही म्हणतां गांव सुधारावें । कोण्या मार्गे आपण जावें । ऐशा स्थितीं ? ॥१५॥

You insist upon reforming the village. You now tell us what can we do in these spoiled and deteriorated circumstance? ||15||

आपण करावें कांही साधन । हसती टिंगल करोनि जन । म्हणती हा साधू आला कुठोन । पोट भरावया ॥१६॥

If somebody takes the task to improve the village and its condition, these corrupt leaders tease him, jeer at him and make a fun of him. They laugh at him and say" See, wherefrom this belly -god has cropped up?" ||16||

खराटा घेवोनि झाडझूड करावी । तेथेचि मलविसर्जना बसवी । म्हणती तुमची सेवा तुम्ही चालवावी । आम्ही करूं ऐसेंचि ॥१७॥

It we start sweeping the village with a broom, the house woman brings her child to sit along the roadside for purification. If we object her, she responds saying" You go on continuing your social service, we will go on continuing as we like." ||17||

कांही सांगावें शहाणपण । म्हणती तुम्ही सांगणारे कोण ? खुशी वाटेल तैसें करोन । राहूं आम्ही ॥१८॥

If we try to tell them some good hints and convince them, they arrogantly asked us, "Who are you to advise us ? We shall behave as we please." ||18||

ऐसी झाली गांवाची स्थिती । वाईट वाटतें हृदयाप्रति । सोडूनि जावें गांवा येई चित्तीं । परि जीवा आवडेना ॥१९॥

Observing such bad and deteriorated condition of our village we feel great sorrow and disappointment. To avoid all this, we feel, it is better to leave this village and go elsewhere. But our minds do not allow us to do so. ||19||

शेवटी आलों तुम्हांसि शरण । तुम्ही गांव केले आदर्श म्हणोन । कैसे वळविलें तेथील जन ? सांगा आम्हालागोनि ॥२०॥

Finally we have come to you in total surrender. you have successfully improved your village and made it an ideal one. Kindly tell us how you could change people's minds and turned them to ideal behaviour. ||20||

मित्रा ! तूं विचारला प्रश्न बरवा । अति हर्ष झाला माझ्या जीवा । मी सांगेन धरोनि भावा । वर्म माझें ॥२१॥

Friends! I am really very glad at your question with great affection and sincerity, I will tell you the secret of the improvement and better reformation of the village. ||21||

प्रथम कळूं दे तुझी साधना । काय ठेवितोसि आपुली धारणा ? दिनचर्येंची कैसी रचना । आहे तुझ्या ? ॥२२॥

But before it, I would like to know what you do yourself to make the village better. What are your ideas and retention about this? How do you perform your daily routine? ||22||

हेचि मुख्य खूण । जोंवरि वक्त्याचें न दिसे आचरण । तोंवरि लोक वागतील म्हणोन । समजूं नये ॥२३॥

As long as the narrator - advising the morals, does not appear behaving in the way as he advises others, he can't expect others to listen to his moral advice and behave accordingly. ||23||

लोकांसि जें जें शिकवावें । तें आधी आपणचि आचरावें । नुसतें पुढारी म्हणोनि मिरवावें । तेणें आदर न वाढे ॥२४॥

You must enact yourself first what you want people to enact. In the awe of being leader, if you enact only per dictation to others (Tond patilki) nobody will listen to you. ||24||

एकेक विषयाचें पुढारीपण । घेवोनि तैसें केलें आचरण । त्यांनीच बिघडवूं शकले गांव पूर्ण । गुंड व्यसनी व्यभिचारी ॥२५॥

Each one of you have taken a lead in inviting and spreading some evil practice of wicked tendency. The villagers then began to imitate you. You have spoiled the whole village. Like their leaders, the villagers also became ruffians, addict and adulterous. ||25||

तैसेचि गांव सुधाराया आपण । विशेष केलें पाहिजे आचरण । जेणें येईल अंगी आकर्षण । गावांस वेधून घेणारें ॥२६॥

People behave imitating the leader. understating this, the leaders themselves should form such ideal conduct by which, they can attract common villagers. They can acquire the power to attract people by their particularly ideal behaviour. ||26||

येर पुढारी असोत सर्वहि । परंतु आपला मार्ग खुंटला नाही । लोक जणुं वाटचि पाहती सदाहि । कोण होतो पुढे म्हणोनि ॥२७॥

There may be a number of leaders in the village. They can't create stumbling blocks in our work and ways to enact. In fact, the villagers are always awaiting for some one who comes forward to do something good and for the welfare of the village. ||27||

यासाठी निराशेचें नाही कारण । आचरणें साधावें पुढारीपण । सत्यचि प्रभावी सर्वांहून । ही अमोल खूण विसरूं नये ॥२८॥

There is no reason for disappointment. You can acquire the leadership of your village by your ideal moral behaviour. truth is the most predominant. You must always hold this decidedly and firmly in your mind. ||28||

ज्याने सत्याशीं नातें जोडलें । त्याचे अंगी गुरुत्वाकर्षण आलें । सांगण्याहूनिहि सामर्थ्य चाले । त्याच्या शुध्द जीवनाचें ॥२९॥

When somebody establishes a close contact with reality (truth) he can automatically attract people's minds towards him. people get more impressed by his virtueous and moral conduct than his advice. ||29||

यासाठी प्रथम पाहिजे इंद्रियनिग्रह । खानापानादिकीं नियमाग्रह । सर्वचि विषयीं असंग्रह । आपुल्यासाठी म्हणोनि ॥३०॥

Such is the way of pure, virtuous and moral conduct. First you should have a complete control on your senses and you must bring them under your discipline. The rules regarding your diet and drinks should be strictly followed. You must not hoard things more than your needs. ||30||

पवित्र मित आहार-विहार । निद्रा थोडी शांती फार । सदा प्रसन्नता मुखावर । बोलतां चालतां ॥३१॥

You should have a moderate diet and drinks. your conduct should be pure, moral and honest. You should not have a sleep more than six hours. Your mind should always be peaceful and your features should always be smiling and pleasant. ||31||

यमनियमादि तैसीं आसनें । साधोनिया आरोग्य राखणें । बुध्दि-बल-चातुर्यें वर्तनें । तेजोमय असावें ॥३२॥

Observing the rules of sound health and hygiene, practicing yogasanaas regularly you should maintain sound health. Brilliance of your intellect, vigour (of brahmancharya) and cleverness should elegantly appear in your routine behaviour. ||32||

आपुल्या कष्टावरीच जगावें । कुणाचे उपकार अंगी न घ्यावें । कमीत कमी खर्चाने रहावें । साध्या घरी ॥३३॥

Always live upon your own hard work and labor. Never have least obligations from anybody. Live your life very frugally and your house also should be very simple. ||33||

अंग झाकण्यापुरते कपडे । शिवले असावेत साधे भाबडे । शौकपाणी न आवडे ।  राहावें ऐसें ॥३४॥

Your cloths should be simple and moderate. they should be tailored in simple style and just enough to cover and protect your body. You should give up your inclination towards luxurious and amorous manner of living. ||34||

आपुलें परक्याचें हित । दोन्ही असावेत लक्षांत । जेणें परक्यासि वाटे पसंत । तैसा व्यवहार असावा ॥३५॥

You should always guard your own as well as other's interest also and behave in such a manner that others would like it. ||35||

आपुल्या कोणत्याहि कारभारीं । अन्याय न व्हावा कोणावरी । सावधानी असावी हृदयांतरी । सर्वकाळ सत्याची ॥३६॥

Be always cautious and vigilant in your mind while enacting or performing any activity. You must be aware and think that your any act may not do injustice to others. ||36||

दयाक्षमा शांति नम्रता । प्रत्येक जागीं प्रामाणिकता । सरळपणा आणि प्रेमळता । ही दैवी संपत्ति साधावी ॥३७॥

Keeping honesty in your every act, you should imbibe the divine wealth of virtues like simplicity, politeness, loving attribute, mercy, forgiveness, etc. ||37||

सार्वजनिक कामीं जाऊनि । कष्टत जावें निःस्पृहपणीं । जाति-पक्ष-मित्रशत्रु म्हणूनि । पक्षपात कोठे नसावा ॥३८॥

While participating in some particular social or public work, you must always be selfless. You should share hard work in that public activity you should behave with equality without a least discrimination of caste, party, friends or foe etc. ||38||

असभ्य हेकट नसावें वर्तन । कर्कशता न दिसावी वागण्यांतून । कुणाचीहि निंदास्तुति ऐकोन । दुराग्रही मन न करावें ॥३९॥

Your behavour with others must not be arrogant or you should not be obstinate. Your speech must never be harsh. people may praise you or revile you. But you must not form any prejudice (good or bad) for any person. ||39||

प्रत्यक्ष दोष पाहिल्याविण । अथवा न समजतां विश्वसनीयांकडून । करूं नये न्यायदान । शोधल्यावाचून सर्व पक्ष ॥४०॥

Unless you have yourself witnessed the mistake or fault or unless you have obtaine completed and true facts through your faithful sources or unless giving attentive hearing to both parties in despute, you should not decide and pass your judgement. ||40||

सामुदायिक जबाबदारी । असेल जी जी नागरिकावरि । न चुकता पाळावी ती निर्धारी । स्वार्थ उरीं न ठेवितां ॥४१॥

Every citizen must fulfil his collective responsibility, without committing mistakes, resolutely and selflessly. ||41||

न करावी कोणाची निंदास्तुति । आपण आदर्श करावी कृति । स्त्रियामुलेंवृध्दादि सर्वांसांगाती । वागावें प्रेमें विश्वासें ॥४२॥

Never praise or revile anybody (through selfish intention) your normal behaviour should be so ideal that others should be inspired to imitate it. Your behaviour towards the female, Children and the elders should be loving, affectionate and faithful. ||42||

राखावी शब्दांची किंमत । वेळेचें महत्त्व सदोदित । दुसर्‍याचें सुखदुःख आघातहित । आपणाइतुकेंचि जाणावें ॥४३॥

Always try to keep your word, with strict exactitude. Never waste your time idly. Always consider that the sorrows and joys, perils and welfare of others are as if your own. ||43||

हें सर्व जंव पाहतील जन । म्हणतील हाचि आहे सज्जन । वाढेल तुमच्या कार्यांचें महिमान । हळूहळू ॥४४॥

When people will observe these noble qualities in your behaviour they will think that you are really a true and virtuous gentleman. Then whatever activity you would take up in your hands, it will be given importance and priority more and more by other people. ||44||

लोकांसि कळेंल तुमचें वर्तन । अंतबार्ह्य सात्विक पूर्ण। मग पाहतील देवाप्रमाण । तुम्हांलागी ॥४५॥

When people will observe that everywhere at home, outside, in and out, your conduct is always noble, pure, righteous and kind (i.e. saatwika) they will hold you in high esteem and look to you as divine as god. ||45||

मित्रा ! ऐसें जंव तूं करिशी । तंव लोक राहतील प्रसन्न तुजशीं । ऐकण्याची वाटेल खुशी । लोकांना तुझें ॥४६॥

Friend! if you behave in this manner, people will always be pleased with you and they would very gladly listen to you. ||46||

म्हणतील तुम्हीं सांगावें । तैसेंचि आम्ही वागावें । तुमच्या बोलण्यांतून निघावें । तरि मरण होईल आमुचें ॥४७॥

Poeple would tell you," we would surely listen to you whole heartedly. If we behave otherwise, it will be as if inviting our death." ||47||

तेव्हा प्रथम करावा विचार । आपण घ्यावा की नाही पुढाकार । एकदा पाऊल टाकतां समोर । मागे घेऊं नये कल्पांतीं ॥४८॥

Fist of all, with due consideration you will have to decide whether to take initiative in leadership or not in any activities, work or responsibility. When you decide to shoulder it after well consideration you must not give it up at any stage. You must try to strive as hard as you can even putting your life at stake and fulfil it successfully. ||48||

ज्यासि वाटे जनसेवा करावी । त्याने प्रथम लोकलाज सोडावी । आपुल्या आत्माची ग्वाही घ्यावी । कार्य सत्य म्हणोनिया ॥४९॥

When one yearns to serve people, he should first give up any sense for what people would think and say about him. He should have his own soul's decision regarding the truthfulness of the activity, which he wants to take in hands. ||49||

ज्यांत आहे सर्वांचें सुख । तें सत्कार्य न करितां राहावें विन्मुख । हें तों आहे घोर पातक । समजोनि घ्यावें ॥५०॥

Always bear it in your mind that if you live your life without performing some sublime mission in which lies the interest and welfare, happiness and contentment of all, it will be like committing a great sin. ||50||

साहेल तैसी करावी सुरवात । मुरवावया जनलोकांत । हृदयांत आणि इंद्रियांत । मेळ राहूं शके ऐसी ॥५१॥

After a full consideration, choose only such activity or work which you and people are able to fulfill upto successful end. Then start to enact keeping harmonious balance in your organs and souls and sow the seeds of that activity in people. ||51||

क्रमाने पाऊल पुढे घ्यावें । कार्य करितां समाधान मानावें । विरोधकांसि उत्तर द्यावें । नम्रतेने ॥५२॥

Gradually gear up your performance of enactments. Learn to seek satisfaction in your activities, If anybody stands to oppose with any objection to your work, try to convince him politely. ||52||

लोकांसि बोलणें शिकवावें । तरि आपण उत्तमचि बोलावें । बोलण्यांत माधुर्य ओतावे । आपुल्या प्रेमें ॥५३॥

Before advising others on a good manner of speaking you yourself should first speak in an excellent manner. Your speech should be loving and you should bring sweetness in it. ||53||

आपुल्या बोलण्याने उबगतील जन । ऐसें कधी न करावें भाषण । कोणचेंही पूर्ण ऐकल्याविण । न द्यावें मधून उत्तर ॥५४॥

Never speak in a rude manner and in a harsh tongue. It will make people tire of listening to you. Unless the person has finished his speaking and you have listened to it, never try to prevent or cut off his speech and never give your reply until he has finished his speaking. ||54||

आपुलें बोलणें प्रेमाचें । दुसर्‍याचें बोलणें क्रोधाचें । परि ते सहन करावे त्याचे । वार अंगीं ॥५५॥

In spite of your loving and sweet way of speaking if smebody is responding with impulse of anger, try to bear his blows with maintaining your peace of mind. ||55||

दुसर्‍याने कितीही क्रोध केला । तरी हसोनि पाहिजे मावळिला । उत्तर देतां यावें शांतीनें त्याला । आपुल्यापरी ॥५६॥

If somebody has reached the peak of anger, try to ward off his anger with your smiling and loving manner and without getting disturbed, respond to his anger in a peaceful manner. ||56||

शंका विचारावयाची दाटी । लागेल पदोपदीं पाठीं । सहन करोनि ही आटाआटी । पाय पुढे टाकावा ॥५७॥

People may annoy you by raising their doubts. Try to clear away their doubts in conciliating manner and push forward your activity. ||57||

एकदा झालिया निश्चय । मग लोकचि होती साहाय्य । कामें करावयाची सोय । सोपी होते ॥५८॥

When a decision to perform some noble activity is taken people will crowd up at their own accord to offer their co-operation. It will make easy to carry on your work. ||58||

आपोआपचि होतो निर्वाळा । तांडा जमतो भोंवती सगळा । निवडावा त्यांतूनि जिव्हाळा । आहे कोणा ॥५९॥

After deciding to perform your noble activity, people will come forward to render their help and co-operate you. Now you should carefully observe who, among those, have real affection and concern for the work. ||59||

त्यांसचि साथी करावें । शक्तियुक्तीने मन भरावें । कार्य करावयासि सोपवावें । आपुल्या जैसें ॥६०॥

Then select your companions carefully from those helpers. Make the best of them. With your power of morality and intellectual adroitness fill their minds with ardant fascination. In future try to hand them over the entire responsibility of some activity and make them to perform it just as you yourself would have done it. ||60||

ऐसे मिळतां काही जन । आरंभ झाला सत्कार्या पूर्ण । मग सहजचि घ्यावें महत्पुण्य ।गांव-सेवेचें ॥६१॥

When some such ardent and co-operative workers are brought together , start your noble mission with them in full swing and earn divine merit of your service to people. ||61||

याहून नाही दुसरा उपाय । आपुल्या गांवाची लागया सोय । हाचि मंत्र आहे सिध्दांतमय ।गांव आपुलें सुधारावया ॥६२॥

There is no other surest way to reform your village. Thus is the only theoretical intention to bring the ideal plan of reformation of your village into a concrete reality. ||62||

हें ऐकोनिया माझे उत्तर । प्रश्नकर्ता बोलला चतुर । यासि लागतील दिवस फार । तोंवरि गांवाचे होईल कैसें ? ॥६३॥

(Vandaniya Maharaj says), "Listening to my reply about unmistakable way to reform the village, the inquisitive questioner (selfish ) further asked." Your ideal plan will take a long time to become effective into a concrete form. Till then what will happen to our village? ||63||

आपण सांगितले जें साधन । तेंहि आहे महाकठिण । कोण साधील यमनियम आसन । ध्यानादि सर्व ? ॥६४॥

"The practices you have elaborately described are also very difficult. How can anybody cope up with it by extracting strenuous exertion in practicing self-control, rigid discipline, asanas, meditation etc?" ||64||

त्यासि वर्षेहि बरींच लोटतीं । तोंपर्यंत आमुची गात्रें शिथिल होतीं । मग कोण पाहील गांवाप्रति । उत्तम आहे की वाईट ? ॥६५॥

"Besides, it will take many long years. Till then we may grow old. Then who will witness whether the village has improved or impaired? ||65||

आम्हीं मध्येच गेलों मरून । मग इच्छा राहील अपूर्ण । काय सांगावें पुढे कोण । करील कार्य आमुचें ? ॥६६॥

"Suppose, practicing according to your advice we die, our yearning for improvement of our village will remain unfulfilled. Who can then assure us that our incomplete sublime mission will be taken up by some active worker and will be successfully completed? ||66||

यासाठी सांगा सोपा उपाय । ज्याने साधेल सर्व सोय । देऊं आम्ही खर्च जरी ये । त्यासाठी कांही  ॥६७॥

"So, kindly suggest us some other easy way to improve our village. If some expenses are to be incurred upon it, we will gladly bear our share of it. ||67||

मित्रा ! ऐक याचें उत्तर । तुज सोडोनि गांव व्हांवे सुंदर । ऐसी इच्छा धरिशील तीव्र । तरि ती वेडेपणाची ॥६८॥

(Vandaneeya Maharaj replies) "My friend ! Now listen to my reply to your question about the improvement of your village. You may have a strong yearning to reform your village but sparing yourself from your own participation, it will prove insane" ||68||

माझें गांव सुंदर व्हावें । मी चोरजारचि राहावें । ऐसें विसंगत दिसतें आघवें । म्हणणें तुझें ॥६९॥

"Your intention is to improve your village and make it beautiful but you want to remain yourself as a thief and adulterer. Your all this narration is basically wrong." ||69||

व्यक्तिशुध्दीविण दुसरा उपाय । काय आहे व्हाया साहाय्य ? । टिकविण्यास गांवीं उत्तम सोय । याविण मजला दिसेना ॥७०॥

"What other way can be helpful to maintain happiness and peace in your village except every individual's selfpurity? The santity of every individual is one and only one way for this" ||70||

तूं म्हणशील सत्तेने सुधारावें । तांबडतोब कायदे करावे । तुझ्यासारखे टाळतील आघवे । ते तैसेचि ठेवावे स्वार्थीजन ॥७१॥

"If you think that using the pressure of the ruling power and making laws, you can bring the improvement and reformation of your village, but the other people also are equally selfish like yourself. They will also definitely avoid obeying the laws." ||71||

हें म्हणणें कोण ऐकेल ? कितीहि उदार बोलले बोल । तरी जनमन ते ओळखील । छीथू करील आमुचीहि ॥७२॥

"Who will listen to your such selfish reasoning? If you show by pretending to be noble, generous and affectionat, people will finally recognize what exactly you have in your mind and they will spit on our face just as they will do it to you. ||72||

आणि तैसेंचि करूं जावें । तरि गांव कैसें सुधारावें ? । व्यक्ति मिळोनीच गांव आघवें । हें विसरतां सर्व फोल ॥७३॥

"Secondly though the villagers enact according to your reasoning, your village can't be reformed at all. If you forget that village consists of each and every individual all your enactments would be fruitless." ||73||

लोक सुधारणेच्या रेखा फाडती । पैसा देऊन करूं म्हणती । परि पैसा घेऊनि फसविती । ऐसें लोक उभेच तेथे ॥७४॥

"Many people draw plans on paper for improvements of the village. They say that they will make concrete work of village reformation according to their paper plan and by incurring expenditure upon it. But they are surrounded easily by many others who are waiting to deceive them and get the funds from them for the work. (thus these selfish evil persons will rob the money and will do nothing.) ||74||

करूं म्हणती व्याख्यानें देऊन । तरि लोकहि शिकती व्याख्यान । काय होय यांतूनि निष्पन्न ? जोंवरि मानव ना बदले ॥७५॥

Friend! you say that by delivering lectures and discourses on the village improvements, you can get the work done. But remember, there are so many others who will learn the art of lecturing (like you). But what gain can you achieve from this unless the man is not changed? ||75||

त्यास मुख्य पाहिजे अंतःकरण । जिव्हाळ्याची सेवा पूर्ण । तरीच ग्राम होईल नंदनवन । अवडंबरावाचूनि ॥७६॥

First, the most essential factor is our mind. People must have firm mind to perform any act. Secondly it needs the honest and affectionate service. A village can be improved beautifully like a paradise with sincere mind and yearning for service and then no pomp and show is necessary. ||76||

वास्तविक त्यासि वेळहि नाहि । सवेंच चालेल सुधारणाहि  । सुरू करोनि सांगत जाई । शिकवी मनासहित जना ॥७७॥

In fact, no spare time is needed to teach this. While rendering your own services to the reformation activity, you can teach your own mind and to the other villagers also. they can achieve previous precept easily and casually. ||77||

बोल बोल याचें उत्तर । तुझी तयारी आहे काय सत्त्वर ?  नाहीतरि वेळ मात्र । गमावूं नकोस आमुचा ॥७८॥

"Tell me quickly if are you ready to do all this. Don't waste my time unnecessarily" ||78||

तेव्हा तो निराशेने वदला । अपरिग्रह जरि आम्हीं केला । काय करील मुलाबाळाला ? मग काय झाला फायदा माझा ? ॥७९॥

"The questioner was very much disappointed. He said, "you asked us not to hoard more than our requirements. What will then happen to our children when we would not be alive? What benefit would we have in doing all this?" ||79||

कासया करावें एवढे कठीण ? चालूं द्या जैसे चालती जन ? आपणचि दुःखी होऊन । कां मरावें यासाठी ? ॥८०॥

"Why should we then put ourselves in such hard labour? let people behave as they like. Why should then we suffer sorrows and invite our own death?" ||80||

ऐसें बोल ऐकतां प्रश्नकर्त्याचे । बोललों तुम्हीच गुंड गुंडाचे । पुन्हा त्यांतहि आमुचें । साहाय्य घेतां बुडवाया ॥८१॥

Listing to the questioners speech, I told him," In fact, you are the king of the ruffians and rascals. People like you had brought a downfall and deterioration to your village and now you are making us party to it" ||81||

तुम्हीच गांव बुडविला ।  सांगायासि आले बोलबाला । ऐसाचि वाटे घात झाला । सर्व गांवदेशाचा ॥८२॥

"You have yourself destroyed your village and now you have come to me bragging and boasting to your ownself. All villages and our country have gone to dust only because of such selfish and evil people like you." ||82||

तुमच्यावरूनि मज बोध झाला । देश अशांनीच गर्तेत घातला । शहाणे म्हणवून नाश केला । गांवाचा तुम्ही ॥८३॥

I have understood from your own example that people like you have destroyed this country. You always held a false sense of being very wise and you yourself have become the cause of destruction of your village" ||83||

प्रथम जें तुम्ही  ऐसें बोलले । जे जे जन सुधारण्यास आणले । त्यांनीच गांव बुडविलें । आमुचें सर्व ॥८४॥

"In the beginning, you told me that all those, whom you had invited to improve your village had spoiled the village. ||84||

हें म्हणणे सारें लटके । तुम्हांसीच द्यावे वाटे फटके । नाहीतरि करा आतां निकें । सांगतों तैसें ॥८५॥

But this is all a total lie. I now really feel that I should now give you a hard beating. Otherwise, now what I tell you follow it mutely and meekly" ||85||

तो भला कांही पाय घेईना । फसला मोह-कर्दमीं नाना । म्हणे आलों होतों आपुल्या दर्शना । लाभ होईल म्हणोनि ॥८६॥

The fellow, who was stuck in mud of temptations had no courage to do anything. He said, "I had come to you with a hope that I would gain some beneficial advice from you." ||86||

गांवी येती साधु-महंत । कार्यकर्ते विद्वान  पंडित । त्यांचे संगती तैसा तैसा शास्त्रार्थ । करावा हीच रुचि मज ॥८७॥

"When the saint, sages, workers, wise pedants come to our village, we discuss with them on many issues and topics .We have a great interest and liking in such discussions. ||87||

जैसे आम्हीं पोथीपुराण वाचतों । तैसीच त्याची चर्चा करतों । कोण शहाणा हें पाहतों । वरच्या वरि ॥८८॥

We discuss with them according to the books, scriptures and holy books, puraanaas etc, which we have read so far. From the discussions with them, we try to examine who is really wise and who is superficially pretending to be erudite and wise ||88||

तैसा बोललों आपला ज्ञानचर्चा । नेहमीच चालती गप्पा आमुच्या । होतील कधीकाळीं मनाच्या । भावनाहि ऐशा ॥८९॥

In this way, we do have light conversation and discussions very frequently. In the same way, I held a discussion with you upon some knowledge issues. I am sure, sometime or other we will have our minds prepared to bring your advice and guidance in to practice." ||89||

तुम्हीं तर नेटचि लाविला । सांगतां सुरवातचि करावयाला । यास पाहिजे विचार केला । कांही वर्षें ॥९०॥

"But you are forcefully insisting us to start enacting immediately and right from now, but we will have to think upon all the aspects for some years more" ||90||

मी ऐकलें त्याचें म्हणणें । विव्हळ झालों जीवेंप्राणें । ऐसेहि जन निर्मिले भगवंताने ! वाटलें मना ॥९१॥

When I heard his thoughts, I was extremely pained and disturbed. I thought, God has created such type of people (destroyer of the village) also." ||91||

हात जोडले तयाप्रति । म्हणालों आता नको आपुली संगति । बहू ज्ञान दिलें तुम्हांप्रति । वस्तादाने ॥९२॥

Then folding hands to him I said. "Now enough of this. your wisest master (ustaad) has already given you much knowledge of this kind. ||92||

परंतु यापेक्षा मूर्ख बरे । ते ऐकोनि घेती विचारे । आम्ही प्रयत्न करूं म्हणोनि सारे । घरी जाती सदभावें ॥९३॥

The fools are better than these people. those poor fellows at least listen mutely, assure that they would try to enact accordingly to improve their village and bearing true and good disposition they go back to their homes. ||93||

तुम्ही दिसतां पढतमूर्ख । दुसर्‍या दुखवोनि घेतां सुख । कळोनि न वळे याचें कौतुक । करावें तरि लाजिरवाणें ॥९४॥

"You are really the educated fool. You try to seek pleasure and happiness by hurting others. You understand well but never want to accept the truth. If I express wonder at your intellect, it will also be not good for us as it would be disgraceful to us." ||94||

परि आतां एक ध्यानी ठेवावें । याने आपुलें भलें कधीहि नव्हे । परि कुणातेंहि समाधान पावे । या चर्चेने क्रियायोगें ॥९५॥

"But mind it will, you will never prosper due to your such thoughts and behaviour. but anybody who will bring the essence of this discussion in practice and enact honestly and sincerely, will have a true satisfaction" ||95||

असो मजसी जैसा प्रश्नकर्तां भेटला । तैसा का कोणी शहाणा उठला । तरि त्याने घातचि झाला । ग्रामसेवाकार्याचा ॥९६॥

"If you also come across such a questioner as I have met and discuss in the same way with awe of wisdom, take it for granted that he would bring harm to the service to village and finally destroy it." ||96||

बोलण्यांत ते अति शहाणे । परि कार्य त्यांचें ओंगळवाणें । कैसें गांव सुधारेल याने ? सांगा मज ॥९७॥

"Such people have a very swift and sweet tongue and tact to convince others very cleverly. but all their dealings and enactments are very filthy and loathsome. Now tell me, how can the village be improved by such people? ||97||

न सोडतांहि पेंढारीपण । त्यांना पाहिजे पुढारीपण । इच्छिती संन्याशाचा सन्मान । पत्नी घेऊनी खांद्यावरि ॥९८॥

On one hand they won't give up their highway robber like tendencies and on the other hand they strongly desire to have leadership of the village. It is absurd like the person, addicted immensely to woman, who carries his wife on his shoulder and expects the respect and adoration which a true sannyaasi deserves. ||98||

साधूशी भाविकपणें बोलती । मूर्खापाशी महंत होती । व्यसनी लोकांमाजी मिळूनि जाती । व्यसनें भोगतां ॥९९॥

These people would make a great display of their devotion when they are in the company of saints and sages. They strut in the company of fools and try to impress that they are the most knowledgeable intellects and when they are in the company of the addicts they get fully absorbed in their addiction. ||99||

आपणा सर्वत्र मान मिळावा । धनाचाहि संग्रह व्हावा । आणि  जरा न ताणहि न लागावा । ऐसा व्यापार हवा त्यांसि ॥१००॥

They prefer such activities by which they will gain honours and admiration from people, they can make wealth and in doing all they will not have to suffer even the least loss. ||100||

हेंचि ओळखावें धू्र्तपण । यासीच पढतमूर्ख म्हणती शास्त्रज्ञ । त्यालागी करूनहि प्रयत्न ।असाध्य त्यांचा खातारोग ॥१०१॥

The worker who honestly try to improve their village must recognize the craftiness of such wicked persons, and try to prevent them in good time. The wise call such wrong doers as educated fools. Their disease of avarice (worst tendency for getting hushmoney) will never be cured though you employ a lot of efforts. ||101||

त्यांपासोनि ग्राम वाचवावें । खरें सात्विकपण गांवी भरावें । सरळपणासाठीच प्रयत्न करावे । सुधारकांनी ॥१०२॥

It is better to save the village from such crafty people. Try to fill up the whole atmosphere with virtuousness, piousness and purity. If you can, try to change their evil tendencies and conduct. ||102||

यासि मज एक साधन सुचे । जे जे असतील गांवी ऐसे । आधी त्यांचेच लागावें कांसे । ससेमिरा घेऊनिया ॥१०३॥

I have got a better idea. You should make a search for such persons. All of you should keep constantly to pursue them beyond their limits to endure. ||103||

जे जन बोलण्यांत जिंकती । आचरणांत मागे राहती । त्यांची घ्यावी चातुर्यें झडती । ग्राम हातीं घेवोनि ॥१०४॥

Those who are wise and clever enough to win in debates and arguments but always lag behind in their practical behaviour should be carefully scrutinized and narrowly searched out and cleverly expose them with the help of villagers by turning them towards us. ||104||

फुकी ज्ञानचर्चा नाही झाली । म्हणोनि ज्ञानशक्ति कमी पडली । ऐसी कधी न पडावी भुली । लोकांस माझ्या ॥१०५॥

My friends! who honestly yearn to improve the village should not form any misunderstanding that if somebody doesn't want to do or can't enter into inactive and empty discussion of knowledge it means that his power of (Practical) knowledge is below standard in that issue. ||105||

अदंभ दया अभयादि गुण । त्यांसीच गीता म्हणे ज्ञानखूण । क्रियावान तोचि पंडित पूर्ण । सर्वभूतहितीं रत ॥१०६॥

The Bhagwadgeeta holds it a remarkable feature of knowledge which includes (i) not to have pretence (ii) possess the excellent virtues like being merciful and (iii) fearlessness. the wise have recognized such individual as a true pedant who is absorbed in the mission of the village improvement and who is always ahead and ready to render his hard efforts on the mission. ||106||

लाख बोलक्यांहून थोर । एकचि माझा कर्तबगार । हें वचन पाळोनि सुंदर । गांव सुधारावें कार्याने ॥१०७॥

(Jyotiba Phuley says) who is always ahead in enacting is more excellent than lakhs of other empty boasters. According to this quotable guote (of shree Jyotiba Phule) everybody should readily come forward to pick up his share in this noble mission and with their service should improve the village. ||107||

सुधारणेची करितां बोलणीं । म्हणावें, चला कामें करूं मिळोनि । घ्या हें टोपलें माती भरोनि । शिरावरि आपुल्या ॥१०८॥

If it need be to speak on the improvement of the village say this much only. "Get up, take this spade and carry the basket of soil on you heads. let us all finish the work." ||108||

सर्वांसीच लावावें काम । हाचि मार्ग सर्वात उत्तम । यानेच बनेल आदर्श ग्राम । सहाय्य देतां सत्कार्या ॥१०९॥

The real way to reform the village is to make all to participate in rendering honest service to the village. the co-operation of all villagers will definitely make your village the most ideal one. ||109||

आदर्श न करितां जीवन । कैसा मिळेल आदर्शाचा मान ? कैसा जगीं आदर्श होय निर्माण ? तुकडया म्हणे ॥११०॥

Unless we have made our life really ideal, how can we claim the honour of getting called as ' the ideal one'? How can an example of the excellent beautiful work be set before the world? (says so shreesant tukadoji maharaj) ||110||

इति श्री ग्राम-गीता ग्रंथ । गुरू शास्त्र स्वानुभव-संमत । कथिला ग्रामोन्नतीचा आचारपथ । सातवा अध्याय संपूर्ण ॥१११॥

Thus, in the well consented Gramageeta by the Guru, shastras and self experience, this seventh chapter enlightening the ideal way of enactments for the upliftment and prosperity of the villages, is hereby concluded. ||111||