Gram Geeta Adhyay - 9

सेवा-सामर्थ्य

THE POWER OF SERVICE

श्रोतियांनी विचारिलें ।  प्रचारकार्याचें महत्त्व कळलें । परि हें सर्वांसीच साधेल भलें । ऐसे नाही ॥१॥

The listeners asked, "We have understood now the importance of canvassing. But how is it possible for all to acquire all the attributes needed for a good canvassor? ||1||

आदर्श प्रचारक मिळणें कठीण । मिळाले तरी टिकणें कठीण । आमुच्यासाठी दुजा मार्ग कोण । ग्रामोन्नतीचा ? ॥२॥

"First of all such an ideal canvassor is rarely found. If luckily such ideal one is found, it is very difficult to maintain and keep him permanently. Therefore tell us some another possible way for improvement of our village". ||2||

तरी ऐका याचें उत्तर । मीं एक गांव पाहिलें सुंदर । शिस्त शांतता व्यवस्था घरोघर । लोक निर्व्यसनी तेथीचे ॥३॥

(Shrisant replies), "Listen my reply to this. I have seen a beautiful village. I noticed a good discipline observed in each and every house. I saw peace and tidiness every where. None of the villagers had any addicts or bad habits. ||3||

पाहूनि वाटलें आश्चर्य । शोधिलें, कुणाचें हें कार्य ? कोणा प्रचारकाचें चातुर्य । फळा आलें ? ॥४॥

Finding all this, I was really surprised and began to search who was behind all this ideal work. Who was the skilful canvassor so creative & active to do this". ||4||

तंव तो नेता आला समोर । लोकांनी त्याची करितां पुकार । म्हणे मी आपुला सेवक साचार । होतों वर्गांत एकदा ॥५॥

The canvassor (leader) came before me when people gave him a call. He said, "I am your servant, Sir. I had been once in your class". ||5||

त्यासि पाहतां नवल वाटलें । कैसें याने हें कार्य केलें ? ज्यासि बोलतांहि नये चांगले । कलाकुशलता नाही अंगी ॥६॥

I was really surprised to see him. I asked myself, "How could this simple man perform such a great work ? He could neither speak well nor possessed any art, attribute and skill of a good canvassor". ||6||

दिसे बिचारा साधाभोळा । परि हृदयीं कार्याचा जिव्हाळा । हवा-हवाच वाटे सकळां । सेवागुणें ॥७॥

In appearance, the poor follow seemed to be very simple and innocent. But he had a great concern and affection for the service in his mind. Because of his intent tendency for serving others, he was liked and much sought after by all. ||7||

प्रचार न करितांहि सेवा । आकर्षित करूं शके गांवा । हाचि रहस्यबोध बरवा । मिळें याठायीं ॥८॥

Here you will notice a secret percept that without any canvassing ability, one can attract the village by his true service to them. ||8||

सेवा शब्दाविणहि बोलकी । सर्व लोकां करोनि सुखी । त्यांचें हृदय सहज जिंकी । आत्मीयता वाढवी ॥९॥

Service speaks itself without uttering words. (The creative work evidently appeares). All people become happy. By serving them, one can win their hearts and souls. So all have a great affinity for him. ||9||

नाना साधनी केला प्रचार । त्याने जरी होतो संस्कार । तरी सेवेविण निर्धार । न राहे टिकोनि जनांचा ॥१०॥

It is sure that employing the various means of service, good rites and initiations can be well impressed upon people's minds. But they don't last longer and survive for ever. To maintain these impressions resolutely, the true & honest service is a must. ||10||

सेवेने मन हातीं घ्यावें । तरीच तें उकलोनि वळवितां यावें । नुसत्या उपदेशाच्या प्रभावें । कार्य न टिके जीवनीं ॥११॥

You should attract people's minds by rendering service to them. Then the public mind becomes clear and open to accept any good turn and shape as you desire. By mere your advice to the people, the work done can't survive for the whole life ||11||

अहो उत्तम प्रचारक नाही बोलला । तरी आवडे त्याचें वर्तन लोकांला । मोह पाडी गांवकर्‍याला । सेवापप्रेमे त्याचें ॥१२॥

Though the excellent canvassor utters not a single word, his love for service fascinates people. They are pleased with his active conduct and love for service. ||12||

तो जंव जंव मार्गी चाले । कार्य करी पाउलापाउलें । लोक पाहतांचि नम्र झाले । दिसती त्यासि ॥१३॥

While casually roaming and walking, his service work (in any form) is continued on each & every step. When people see him (so deeply absorbed in service) they bow their heads with great respect before him. ||13||

तो नसेल जरी बोलका । व्याख्याता उपदेशक नेटका । तरी वक्त्यापंडितांहूनि लोकां । वजन तयाचें ॥१४॥

Not being talkative, he may not speak much. He may not deliver speeches, discourses & lectures. But he certainly creates more and deeper impression upon others than any good orator or a wise pedant. ||14||

ऐसेचि लोक गांव सुधारती । देशाचें नांव उज्ज्वल करिती । नसेना कोणा त्यांची माहिती । सुगंध उधळती वनपुष्पें ॥१५॥

Nobody knows the names of the wild flowers in the woods but their sweet fragrance wafts all over the forest and the countryside. Similarly the honest service and work of such honest workers bring prosperity to the village as well as the shining glories of the country grows and spreads. ||15||

मोठे महाल उभारिले । पाहावयास उंच दिसले । तरी ते दगडावरि ठाकले । पायाच्याचि ॥१६॥

The sky kissing magnificant royal houses and palaces look lofly and highest. But they all are erected on the firm and sound stone foundation. ||16||

पाईक दगड कांही दिसेना । परि महत्त्व  त्यासचि असे जाणा । तैसें सेवेचें महत्त्व राष्ट्र-उत्थाना । सर्वतोपरी ॥१७॥

Though the stones in the foundation of those royal houses and palaces do not appear to eyes, their importance is not less than those magnificant houses. Similarly, the nation's flourishing prosperity depends upon the honest service of such devout but unrevealing service. ||17||

ज्याची सेवा करील प्राणी । त्याचें मन घेई मोहूनि । लंगोटीहि देईल सोडूनि । उदारपणें तो ॥१८॥

When you serve anybody, he will be pleased with you and on occasion, he will readily give you his all self, even his piece of loin cloth (Langotee). ||18||

सुंदर गायन मृगा ऐकविले । त्याचें हृदय प्रसन्न झालें । मग नकळे त्या सर्वस्वहि घेतले । ऐसें होतें ॥१९॥

When a deer is enchanted with sweet music, it can't feel even if you take away its life force (you kill it). ||19||

सेवेने अंगी सामर्थ्य येतें । जें जें बोलाल तेंचि घडतें । हस्तेंपरहस्तें सर्वचि होतें । काम त्याचें ॥२०॥

You can grow your self-power with your (desireless karma yoga) service. Then whatever you say, can easily and very casually gets fulfilled. People take their share of your work joining hand to hand. ||20||

लोकांस एकदा भरंवसा आला । म्हणजे सेवा रूजूं झाली भगवंताला । मग काय उणे त्याला ? मागेल तें ये धावोनिया ॥२१॥

Once people hold firm faith in you, you can consider it that your true & dovout service to people is recognised by God. Then whatever you desire, it will directly fall upon your feet. Then what discripancy or deficiency will be for such person? ||21||

सेवकास संकल्प करणें पुरे । इच्छा होतां घरी अवतरे । वाटेल त्या मार्गें सारें । घडे मनासारिखें ॥२२॥

Only the volition of such true servant be casually put up before people, they rush forward to extract their hard striving to bring it in practical enactment. Then everything happens according to his will & plan. ||22||

परि तें नसे उपभोगास्तव । ऐसें सेवक मानील सदैव । तोचि भोगिल सेवेचें वैभव । शेवटवरि ॥२३॥

People render their services (to fulfil his volition) but the true public servant, who will firmly understand that it is not for his personal enjoyment, pleasures & luxiries, will enjoy the glories of the services till the end of his life. ||23||

ज्यासि उपभोग-वासना झाली । त्याची सेवाचि संपली । पुढे पुढे निंदा झाली । होईल ऐसें ॥२४॥

If the desire or lust for enjoyment appears in the mind of the servant, remember, it is the end of his service. (Now it becomes his profession to earn his livelihood). Then, people go on reviling him. ||24||

परि जो सेवाचि मानतो धन । कांही अपेक्षा न ठेवोन । तो झाला शेवटीं भगवान । पुजूं लागले घरोघरी ॥२५॥

But one who considers his selfless service as his treasure, he becomes comparable to God. People worship him at their houses. ||25||

लोक धनवानांना पुसेना । लोक सत्तेला ओळखीना । परि सेवाधार्‍याचे चरणा । पुजूं लागती जीवाने ॥२६॥

People may not ask for the rich & wealthy persons as well as the rulers but they very humbly prostrate before the person who has resolutely taken a vow to serve people and that too with the sincerely of his soul. ||26||

जगांत जेवढे पूज्यपुरूष झाले । ते सर्व सेवेनेचि गौरव पावले । सेवा सोडतांचि राक्षस ठरले । मारले गेले देवाकरवीं ॥२७॥

All those great personages in the world had earned fame and glories by devoutedly rendering their honest services to people. If any of them left this devine work of service, and got absorbed in enjoyment and involved in pleasures & luxiries, they were considered as monsters because of their tendency for enjoyments and so finally they were destroyed by the Gods. ||27||

संत दामाजीने सेवा केली । प्रसंगीं धान्यकोठारें लुटविलीं । देवावेहि कदर केली । फेडलें ऋण येवोनि ॥२८॥

When there was acute famine, Sant Damaji, having no fear for the king's anger and punishment rendered his remarkable service to people by looting & distributing the government granaries to the starving public. On that occasion, god also came forward and deposited the full cost of the food-grains in the king's court and saved Daamaji from the impending shameful disgrace. ||28||

येथे देवाने फेडलें ऋण । म्हणजें मुखी थाटलें नारायण । पुरविलें बेदरी जाऊनि धन । भलतियाने ॥२९॥

Here "God made Damaji free from the debt" means God inspired some individual and that divine intuition in him gave a promise of the guarantee for making good the cost of the food grains and that individual went to the king and paid the whole amount. ||29||

कोणा मुखीं काय ठाकें । हें कोण सांगेल कौतुकें ? जरि कर्म असेल निकें । जनसेवेचें ॥३०॥

If it is the divine desireless merit of the sincere servant, none can describe who will be inspired by God with intuition, what divine intuition he is given and how enormous volition for public service would be vowed by him. ||30||

सर्व कर्में व्रतें करोनि । तीर्थाटनी वनीं फिरोनि । करावी लागते सेवाच जनी । सत्कीर्तीसाठी ॥३१॥

Though one has performed religious enactments like giving aims, visiting the holy places, roaming through woods & forests to earn devine merit, he must finally render service to the people to acquire it and the divine glory & fame. ||31||

तीर्थीं दान सत्पात्रभोजन । यज्ञादिकीं खर्चावें अन्नधन । त्यांत सेवादृष्टीनेच सांगितले पुण्य । येरव्ही मिथ्या ॥३२॥

It is actually rendering service to people when you give aims and donations in charity at holy places, you feed the hungry, on the occasions of yagnas etc. you give food and money. Theretore to acquire divine merit through them is advised. Otherwise, without the purpose of human service, it is all in vain. ||32||

ज्यसि जरूरी त्यासि न द्यावें । पवित्र स्थान म्हणोनि उधळावें । तरि तेणें पुण्य कधी न पावे । जनसेवेचें ॥३३॥

If without providing the needy you generously squander food grains and money at some holy places, you can't earn divine merit of service to the people. ||33||

तीर्थ समजती पुण्याची खाणी । आणि पापमय गांवींचे प्राणी । त्यांसि तीर्थींहि धोंडापाणी । सांगितलें संती ॥३४॥

Those who think that divine merit can be earned at the holy places only and consider the poor and feeble people at their villages as the sinful, drive them away without providing them, certainly can't earn the desired gains. The great saints had told them that there are only stones & water at the teerthas (the holy places) for them. ||34||

काशीच्या गंगेची कावडी । ओतावी तहानेल्या जीवाचे तोंडीं । यांतचि तीर्थाहूनि पुण्यकोडी । सांगती नाथ ॥३५॥

Saint Eknaath was carrying the holy water of the Ganga in the pitchers (kawadi) from Kashi to Rameshwar. When he saw the donkey dying of thirst, he poured that holy water into its mouth & saved it. Thus he prooved that the crores of divine merit lies in such timely help to the in dire need; needy. ||35||

आपण झिजोनि अंगे स्वता । जीवजंतूंसि द्यावी प्रसन्नता । सुखी करावी गांवींची जनता । हीच सेवा पुण्यकर ॥३६॥

Physically rendering hard work, the great & excellent divine merit can be earned by making the living beings happy. ||36||

ऐसी सेवा जया घडे । तुटे संसाराचे बिरडें । सखा भगवंत हृदयीं जोडे । अंतर पडेना यासि ॥३७॥

When one renders such selfless service, all his worldly sorrows and sufferings will be turned back and warded off. The great God dwells in his heart. In fact, he does not remain away and aloof as different from God. (He becomes one with God). ||37||

सेवा हीच धनसंपत्ति खरी । न सरे जन्मजन्मांतरीं । वाढवी विश्वभिमान अंतरी । ग्रामपूजन सेवामय ॥३८॥

Service is the real wealth. It never ends in birth after birth. The service creates the divine feel in the mind as `The whole universe is my house' (Hey vishwachi maaze ghara) and the village is worshiped through service only. ||38||

म्हणोनि म्हणतों सेवा करा । उत्तम हाचि मार्ग बरा । आपुल्या जन्मासि उध्दरा । गांवासहित ॥३९॥

Therefore with a great concern and solicitude I am telling you that the only way to upliftment of the whole village alongwith your ownself is rendering your services to the people. ||39||

जरि कराल सेवा ऐसी । तरीच उध्दराल जीवासि । उन्नत कराल गांवासि । सर्वतोपरीं ॥४०॥

If you render such desireless honest service then you can uplift your village alongwith your ownself. ||40||

येरव्ही सर्वचि करिती सेवा । कोणी कुटुंबसेवा कोणी लोकसेवा । परि त्याने ग्रामोध्दार कां न व्हावा । तेंहि सांगों ॥४१॥

In fact, in our whole life we render some kind of services. Some of us serve our own families, some serve people. But these are the limited and contracted services. You can't uplift the village by such services. Now I'll tell you the reasons for it. ||41||

सेवेसाठी सर्वचि तत्पर । चालला सेवेनेच व्यवहार । या सेवेचे नाना प्रकार । परि वर्म वेगळेंचि ॥४२॥

All are ready to render their services. The whole world runs on the services of human beings. There are many kinds of services. But their imposthumes are different. ||42||

’ आमुच्या गांवाचा मी पाटील । म्हणोनि करितों सेवा बहाल ’ । म्हणवितो ऐसा सेवक खुशाल । परि राबवी गरिबाला ॥४३॥

The patel struts and says, "I am the patel of this village and as the patel. I render my services to this village". But infact, he boldy gets other villagers to labour hard. ||43||

ज्याची बैलजोडी उपाशी । आतावरि गेली होती कामासि । परि दया न येतां म्हणे त्यासि । जुंप गाडी साहेबासाठी ॥४४॥

Somebody's pair of bulloks had so far gone on strenous farming work. It had just returned and was hungry. It had toiled till noon. But at such time the patel forcefully calls him and without pity, he orders the villager, "yoke your bullock-cart for the Sahib immediately". ||44||

दुपारवरि काम केलें । घरीं जेवावयासहि नाही गेले । तरी बोलावून घातलें । बिगारीसाठी ॥४५॥

The poor miserable bullocks and its owner had toiled hard in the field. They had not returned to their home and didn't have their meals. Yet the patel forcefully calls him to labour without any returns for it. ||45||

जोडी माणसें मारूनि उपाशी । खूश करतो साहेबासि । याची आपुली सेवा ऐसी । साहेब म्हणे धन्य तया ॥४६॥

Starving the poor miserable pair of bullocks and its owner, the patel gets the sahib pleased with him and that sahib also applauds him for his prompt service. ||46||

आमुच्या घरीं झालें लग्न । परि गांवकर्‍यासि भासलें विघ्न । खाती चोरपोर झपाटून । कष्ट करणारे मेले घरीं ॥४७॥

When the patel says, "Soon there will be marriage ceremony performed at my home". All villagers think that it is an impending calamity for them. They all work hard in the marriage ceremony but nobody asks them whether they have dined or not. Those, who don't do any work, such shirkers and others eat up to great extent. ||47||

गांवीं मेजवानीच्या घातल्या पंगती । सेठ सावकार जमवोनि अति । केली गोरगरिबांची माती । कदर नाही तयांची ॥४८॥

Inviting together seth (the merchants) and sawakar (the money lenders) he arranges rows for dinner full of savoury food, but puts the miserable poor workers to the dust by engaging them in various activities of the marriage ceremony. But no seth or sawakar cares at least for the meals of those workers. ||48||

’ चलबे साली ’ म्हणोनिया । जमा केल्या आयाबाया । घरचें काम टाकूनिया । बिगार केली रात्रंदिनीं ॥४९॥

The patel abuses the poor females calling them "Chal be saali" and forcefully takes them to work on fields. Those poor souls have to give up their house hold duties and perform this monyless labouring for the whole day and night. ||49||

शेवटीं कामें सुंदर झालीं । शाबासकी जहागिरदारा मिळाली । कामें करणारीं उपाशीं पाठविलीं । हेहि एक सेवा असे ॥५०॥

In this way, (compelling the poor souls to work hard till death) all the enactments are beautifully performed hence, the observers applaud the jahagirdaars (land lords) and actually hard working poor souls are turned away with starving and hungry bellies. This is also a kind of service. ||50||

साहेब येतो आमुच्या गांवीं । म्हणोनि रात्र जागवावी । मरे-मरेतों करावी । गांव-दुरुस्ती लोकांनी ॥५१॥

When some officer (sahib) is to visit the village, the villagers toil hard the whole day and night to make the necessary repairs of the village. ||51||

याने तोंडपाटिलकी करावी । कपडयास वळी पडों न द्यावी । शेवटी शाबासकी यानेच घ्यावी । जनता सगळी दूरचि ॥५२॥

The patel only gives orders. He doesn't have a single wrinkle upon his ironed clothes. Yet applaudings are offered to the patel for the success and the toiling villagers are left away at a distance. ||52||

गांव केले अति सुंदर । राबवोनि नारीनर । तेथे नांव एकल्याचें थोर । ’ सेवाशील नेता ’ म्हणोनि ॥५३॥

All the males and females of the village toil hard to make the village ideal and beautiful. But only the patel gets name and fame as 'the most dutiful serving leader'. ||53||

एकाने खूप धन लाविलें । गांवीं उत्तम देवूळ केलें । उदार म्हणोनि नांव गाजलें । परि नाही कळलें वर्म त्याचें ॥५४॥

Some rich individual spent a lot of money and eracted a beautiful temple in the village. He was glorified as `the most noble and generous'. But nobody knew the secret behind it. ||54||

आधी लुटलें जनलोकांसि । जमा केल्या धनाच्या राशी । मग बांधिलें देवुळासि । शीग कांही उतरेना ॥५५॥

First, looting the villagers at his will, he accumulated the heaps of wealth. Then (for name and fame) he eracted the temple. Yet the top level of his pile of money in his safe did not decrease down. ||55||

चोरी करूनि धनी झाला । दान देण्यांत शूर ठरला । बिचारा गरीब तसाचि मेला । कळला नाही कष्ट करूनि ॥५६॥

But (without doing a bit of hard work) by robbing people, he became wealthy. Erecting the temple he became famous as the most noble hearted donar - a hero of doners. The poor died vainly. Though the poor worked hard nobody recognised his services. ||56||

म्हणती सेवकाचे फोटो लावा । आदर्श सामोरीच दिसावा । हीहि आहे उदंड सेवा । भिकारी म्हणती अन्नदाता ॥५७॥

The photograph of the public servant is always hung at the front. The purpose behind it is that all should remember him as the ideal servant. If somebody provides food donations to the poor, they held him with respect as their `food donar'. This is also one more kind of service. ||57||

कांहीं देवाचें भजन करती । मनीं प्रतिष्ठेची हाव धरिती । भोळया भाळया लुबाडिती । ’ आम्ही सेवक ’ म्हणोनिया ॥५८॥

Some individuals sing the bhajan (devotional songs) to get fame and they call themselves as the true devoted servants of God. All these pretentions are for robbing the innocent and simple devotees. ||58||

मनांत येईल तेवढी वर्गणी । गोळा करावी चहूंबाजूंनी । ’ सेवेसाठी बांधूं धर्मशाळा ’ म्हणोनि । शेवटीं राहावें आपणचि ॥५९॥

Some individuals collect a lot of money by way of contributions to build. DHARMA SHALA (A building for free boarding for the poor and the travellers) to serve people. But in the end, they set up their mundane with their family in that dharma shala. ||59||

जमा करावा आधी फंड । ज्ञान सांगोनिया उदंड । जनसेवेचे कार्य प्रचंड । तपशीलवार रेखाटूनि ॥६०॥

Some individuals prepare an effective plan in details for the service to the public and convince the villagers about their plan. By advocating Brahmadnyana (divine knowledge of Brahma) they collect contributions from people and raise big fund for the work. ||60||

दावूनि त्याचे फायदे नाना । उत्तेजित करावें लोकांना । शेवटीं सेवेच्या नांवें धिंगाणा । स्वार्थाचाचि चालतसे ॥६१॥

Telling the villagers about a number of benefits of that scheme and compelling them to contribute generously, these people get their selfish benefits sought through that scheme. ||61||

कांहीजण यज्ञयागादि करिती । विश्वशांतीचें ध्येय बोलती । आपणचि मेजवानी झोडती । सेवक सगळे म्हणवोनि ॥६२॥

Some people arrange a sacrifice (yagna) and oblation (yaaga) for the universal peace. They call themselves as the `sevak' (devoted servant) and have belliful delicious meals. ||62||

लोकांसि व्हावी मदत उत्तम । म्हणोनि करिती धर्मार्थ कार्यक्रम । त्यांत चैन करूनि वाढवावें नाम । ऐसेहि सेवक असती कांही ॥६३॥

Some arrange charity programmes to help people. But actually they enjoy amorous and luxurious pleasures and acquire glories for themselves. These are also the servants of people. ||63||

सेवा आपुल्या हौसेसाठी । नाही तरि कोण करी आटाआटी ? प्रतिष्ठा होतांच समाधान पोटीं । मानती प्राणी ॥६४॥

Some individuals render their services as their hobby. If they find that their inordinate desire can't be fulfilled, they don't make any fruitless efforts. They are satisfied if they acquire even a little name and fame in it. ||64||

कांहीं जनांनी सेवा केली । नांव न निघतां झुगारून दिली । उलटीं भांडणें माजविलीं । ’ आपुलें काय ? ’ म्हणोनि ॥६५॥

They rendered their service to acquire name and fame. But when they found that nobody held them in esteem by giving them glories, they hooted off the service work. Further they created quarrels. Moreover, they said, "What are we going to gain through it?". ||65||

कांहींनी धंदा उभा केला । सेवेने दिपविलें थोरामोठयांना । आंतूनि नष्ट केलें लोकजीवनाला । भ्रष्ट वस्तु पुरवोनिया ॥६६॥

Some persons (making pretext of service to the people) start some business. By making a pomp and show they dazzle the eyes of even the big personalities. But adultering inferior substance in superior goods, they spoil the life of people. ||66||

एक तमासगीर मजसी भेटला । त्याने वेश्या जमवोनि नाच केला । म्हणे मी सेवा अर्पावयाला । झटतों आहें जनतेसि ॥६७॥

(Vandaniya maharaj says) Once I met a tamaasgir (An amorous show man). Gathering prostitutes, he presented obscene dances before people. Moreover, he told me, "I am exerting to serve the people." ||67||

कोणी काळाबाजार लाचलुचपती । यांचेंहि बुध्दीने समर्थन देती । लोकांची अडचण हातोहातीं । भागवूं म्हणती सेवाचि ही ॥६८॥

Some crafty individuals take disadvantage of the needy people. They tell people, "I'll fulfil your needs immediately". They take bribes from people and do their work. They go on black marketing. strangely enough, they try to justify all these wrong enactments. This is also a kind of service to people. ||68||

एकाने भिकारी जमा केले । गांवोगांवीं सोडूनि दिले । त्यांचे पैसे हिरावूनि घेतले । सेवा केली म्हणोनिया ॥६९॥

One individual gathered the beggars and sent them to different villages around for begging. When the beggars collected money by begging, he snatched it away from them saying that he had made arrangements for their livelihood. Thus he made his livelihood through it. ||69||

कोणी कोणी सेवा करी । तनमन लावोनि हवें तोंवरि । फोटो काढण्यापुरती चाकरी । पुढे फरारी होताति ॥७०॥

Then there are some public servants. They first honestly exert their hard efforts with mind and body to serve people. But when photographs of their enactments are taken they get absconded. ||70||

कांही सेवेस्तव प्रवासा गेले । चारीकडोनि फिरोनि आले । पुढे बिचारे घरीं बसले । मतलब झाला म्हणोनिया ॥७१॥

In the name of service, some individuals went on travelling abroad. But after travelling in all directions, (fulfilling their selfish purpose of free touring) they returned homes and sat idly and comfortably at their houses. ||71||

कांहींनी लोकां चेतविलें । सेवा म्हणोनि तट पाडले । आपण आंतूनि मिळोनि गेले । स्वार्थ साधला म्हणोनिया ॥७२॥

Some persons outwardly spoke on service to people but misguided people by creating confusion and divided them in different rival groups. But secretly they joined hands with the leaders of those groups and took hush money for themselves. ||72||

एकाने जनता घ्याया हातीं । सेवाव्रताची केली प्रगति । शेवटीं घेतली सत्ता हातीं । सेवा घडावी म्हणोनिया ॥७३॥

Then there was one individual, who wanted to win the minds (votes) of people, made a good progress in rendering service to the people very dutifully. But when he got a chance (winning the election) he acquired some high official post (in the name of service) for himself. ||73||

गेलीं सेवेंत वर्षे किती । आता अधिकार व्हावा म्हणती । शेवटीं लोकांस पिळूनि खाती । करूं प्रगति म्हणोनिया ॥७४॥

He justified his taking executive official post saying that, "so far, I have spent many years in rendering my honest service to people. So it is my right now to get selected for such authoritative designation. So saying, he took all controls of ruling power in his hands. Telling the pretext of rendering more and better service to people for their progress, he squeezed people and extracted a lot of money from them. ||74||

कांहींनी सेवा आरंभिली । सेवा घेण्यांतचि वेळ गेली । ज्याची सेवा हातीं घेतली । त्याचेंच मोडले कंबरडें ॥७५॥

Some selfish persons started rendering their service but slowly they began to seek their own service by people. Thus, those, whom he was expected to serve, were knocked down completely by breaking their limbs in labouring hard for him. ||75||

सेवा करायासि साधू आले । नवरदेवापरी तोरा चाले । सेवेऐवजी जडचि झालें । पारडें यांचें ॥७६॥

Some (so called) Saadhus (sages) : came to serve the village people. But in fact, instead of serving the village, they started strutting with awe like bridegrooms (in their marriage ceremonies) upon the villagers. In this way, without rendering service, they became unbearable burden upon the village. ||76||

आजवरि जन ऐसेचि फसले । म्हणोनि पाहिजे सावधान केलें । विचाराविणा जें सेवाकार्य चाले । घातुक झालें तें सर्व ॥७७॥

Poor and innocent villagers have so far been deceived by such different kinds of selfish persons by their different ways and means. It is time now that the village common simple people must be made alert & cautious about such crafty deceivers. Remember, when any activity is started at random and without considering the need, from and implications of such half hazard activity, it proves harmful and destructive to the interest of the common people in the end. ||77||

ऐसी नसावी सेवा कोणाची । सेवेने वृध्दि व्हावी सहकार्याची । गरज पुरवावी परस्परांची । लोभ न ठेवितां ॥७८॥

Therefore nobody should enact such serving activities. In service to people, the sense of mutual co-operation of each other must grow more and more. The aim of service should be to fulfil all needs of everybody without keeping selfish motive of any personal gains. ||78||

सर्वांस व्हावें समाधान । सेवक-सेवाभावियांसि पूर्ण । घेता देता दोघेजण । संतुष्ट व्हावेत सेवेने ॥७९॥

The relation between the persons rendering services and those who are being served by them should be so considerate that both of them can become satisfied & happy. ||79||

सेवा नसावी वरपंग दांभिक । आंत एक बाहेर एक । सेवा नसावी कृत्रिम सुरेख । कागदी फुलांपरी ॥८०॥

Service to mankind should not be a superficial show. There should be no place for false pretension in it. It must not be like having one hidden intention in mind and enacting otherwise in actual performance. Service to mankind should not be artificial like paper flowers and only outwardly very beautiful. ||80||

सेवा नसावी प्रतिष्ठेपुरती । सेवक नव्हे तो जो आपस्वार्थी । बिघडविल जनजीवनाची शांति । दुष्परिणामी सेवेने ॥८१॥

The aims and objects of service to people must not be for earning personal status and honours. The public servant, who behaves selfishly is not a true servant in the real sense of the term. Such service creates very bad and harmful effects and dissatisfaction and unrest in the public life. ||81||

खरी सेवा म्हणजे निष्काम कर्म । परस्परांच्या सुखाचें वर्म । समजोनि करील जो त्याग-उद्यम । तोचि सेवाभावी समजावा ॥८२॥

The true and honest service means selfless and desireless work. In it, one who clearly understands the secret truth of happiness for both (the servant and being served) and continues his activities for service to people with the intention of sacrifice, should be considered as the true public servant. ||82||

ज्याने आपुलें घर विसरावें । त्यानेच ’ गांव माझें ’ म्हणावें । तोचि करील जीवें भावें । सेवा आपल्या गांवाची ॥८३॥

One, who keeps himself away from the sense of selfishness for his family and gives up attachment for his family and for household life deserves right to call the village as, "My village". It is only he, who can (honestly and dutifully) render his services betting his own life at stake. ||83||

ज्यासि घरची आवडनिवड । तो घालूं न शके लोकहिताची सांगड । जरी बोलका असेल गोडधड । तरी लोक त्याचें न ऐकती ॥८४॥

If one keeps thoughts of likes and dislikes for his family and is involved in it, he can't acquire the desired welfare of people through his service. He may have sweet tongue but people won't listen to him. ||84||

ज्याचा घरचा स्वार्थ वाढला । त्यासि लोकसेवा व्यवसाय झाला । ऐसें दिसतां जनतेला । कोण मानील भावाने ? ॥८५॥

If anybody is dogging behind his personal selfish motive in serving people, it will become his earning profession and not a true service. When people notice the truth behind his service, how can they believe in him & in his service? ||85||

स्वार्थासाठी बुवा बने । स्वार्थासाठी नेता होणें । स्वार्थासाठी प्राणहि देणें घेणें । सर्वचि करिती बिचारे ॥८६॥

You can find every where a lot of people who become ascetics (Buwa) or a leader only to fulfil their own selfish purposes. Some of them go to such an extent that they are ready to give up their life of take away the life of others to fulfil their selfish motives. ||86||

परि यांतून जो निघाला । निष्काम सेवा कराया लागला । तोचि सेवक म्हणोनि चमकला । सर्व लोकीं ॥८७॥

One, who comes above the selfishness, gives up desires and attachment and becomes deserving servant, goes forward to render his services, can be held and honoured as the ideal servant of people. ||87||

म्हणोनि कार्यकर्त्यांने हें ओळखावें । आपुले स्वार्थ आवरोनि घ्यावे । तरीच पाऊल पुढें टाकावें । सेवेसाठी ॥८८॥

Therefore if one has an honest and sincere desire to work he should first understand clearly all these (kinds of service) and then take his steps ahead for service by his enactments. ||88||

सूर्य सकळांची सेवा करी । बदला न मागे तिळभरी । सातत्याने चाले तयाची चाकरी । सेवाभावें ॥८९॥

The sun is serving the whole universe but never expects any returns from the beings in the universe, even as minimum as the `til seed' (sesame - oil seed). Yet his service is non-stop going on. ||89||

वृक्ष सर्वाची सेवा करितो । छाया पुष्पें फळें देतो । शेवटीं प्राण तोहि कार्या लावितो । सेवेसाठी ॥९०॥

The tree provides all living beings with shadow, flowers, fruits etc., and serves them. Finally it gives up its life also. It does such service without any desire from the world. ||90||

मागे कांहींनी सेवा केली । धनधान्यराज्येहि अर्पिलीं । शेवटीं देह देवोनीहि पूर्ति केली । सेवेची त्यांनी ॥९१॥

In the past, many great personages had rendered their honest and desireless services to the mankind. For it, they generously offered their wealth, food grains and even their kingdoms also. They offered their bodies also for the welfare of their subjects and thus they had very dutifully fulfilled their services. ||91||

त्यांच्या सेवेचीं पुराणें झालीं । त्यांची कीर्ति स्फूर्तिरूपा आली । ती आपणहि पाहिजे अंगीकारिली । सेवा कराया ॥९२॥

All ancient puranaas & holy scriptures had been written to describe their great remarkable services. In the course of time a lot of individuals sought inspiration from the glories of such magnificant & generous personages. We should also seek such inspiration from those divine souls to render our true services to the welfare of the world. ||92||

सेवेचे अनंत प्रकार । ते समजोनि करावी निरंतर । आपणासि साधेल तो व्यवहार । सेवाभावाने करावा ॥९३॥

There are infinite kinds of service to the world. We should get knowledge of all kinds with all aspects and then should opt the right kind of service which in consistance to our own tendency and all our physical, mental, and intellectual abilities. ||93||

अन्नसेवा धनसेवा । श्रमसेवा ज्ञानसेवा । शेवटीं ते प्राणसेवा । औषधादि रूपें ॥९४॥

Our true services can be rendered by a) providing food and money to the needy, 2) sharing the labour with our co-operation, c) educating the ignorants, d) saving lives of the sufferers by providing medicines and medical treatments. ||94||

व्यवहारसेवा सदधर्मसेवा । सर्वांत मोठी आत्मसेवा । आत्मसेवेंतचि सर्व सेवा । साधती सत्य ॥९५॥

e) by enacting all our dealings with honesty & truthfulness, f) by enacting in accordance with morality as described by the good & ethical faiths and so on. But of all these various kinds of services, the most excellent form is the own self-service. In fact by performing the enactments for own self service all kinds of the services are automatically performed by us. ||95||

आत्मसेवा नव्हें इंद्रियसेवा । तो आहे निर्मल ज्ञानठेवा । गांव तितुका उन्नत करावा । सत्संगतीने ॥९६॥

Self-service does not mean coaxing our organs by providing their objects. It means to acquire the divine knowledge of the Purest original Truth (Shuddha brahma or Brahmatatwa). With the divine and noblest association lead the common people to the right way of divine knowledge and seek the prosperity and upliftment of the village. (This is the true meaning of Aatma seva). ||96||

सेवा म्हणजे एक नव्हे । प्रत्येक कार्य सेवामय आहे । परि त्यांत व्यक्तिभावें न साहे । संग्रहवृत्ति ॥९७॥

Service does not mean some different and special performance. Each and every enactment can become a true form of service but even the slightest desire for some gain and selfishness is not at all tolerable in it. ||97||

अपरिग्रह सर्वतोपरी । हेचि सेवा आहे खरोखरी । त्याहिपेक्षा आणिक सरोबरी । आहे सेवेची ॥९८॥

The true service lies in not to hoard and store things more than the actual needs of livelihood of the people. However the pure (desireless) service is more excellent than it. ||98||

आपण भूमिसमान राहावें । दीनहीनां वरि उचलावें । त्यांतचि समाधान मानीत जावें । सेवकाने ॥९९॥

We should live as politely as the earth and uplift the down trodden and the poor miserables. (we should provide a sound support to them like earth). In such selfless service the true servant should consider his self satisfaction. ||99||

आपण द्यावें आपण द्यावें । हेंचि अंतरीं जपत राहावें । आपुले कष्ट अर्पोनि सेवावें । यज्ञशेष जैसें ॥१००॥

What we should always meditate in our minds is what more to spare and to give to others. After offering it to provide the needs of others, we should accept, whatever remains, as the divine blessings of the yadna (sacrifice). (In Bhagwad geeta, Lord Krishan had also told so) ||100||

कष्ट व्हावे सर्वा त्यापरी । यशहि वाटावें सर्वांचे घरीं । आपण कांहीच नाही, चतुरीं । मानावें ऐसें ॥१०१॥

All of us should have our share in toiling and striving hard in service to the village and when an excellent success in the services is achieved, everybody should be given a right share of those accomplishments. But in doing so, the true wise servant should always bear in his mind that he is not at all the performer behind the accomplishments. The wise servant should behave with such inclination. ||101||

प्रतिष्ठेसाठी सेवानोहे । ती स्वाभाविक हौसचि आहे । आत्मसमाधान हेचि राहे । पूर्ण फळ तियेचें ॥१०२॥

Then rendering services to others becomes a natural temperament and no greed for honours and high social status finds place in it. We can seek real self-satisfaction in it and this self-satisfaction is the only moral merit of our service. ||102||

आम्हीं सर्व गांव साफ केलें । सर्वांच्या मनीं सुख वाटलें । सर्व लोक आनंदित झाले । हीच त्याची पूर्णता ॥१०३॥

When all of us have a common feeling that we have cleaned our village with our own efforts, all of us should have the equal pleasure of this collective service. The pleasure of all means the true fulfilment of our common service. ||103||

आमुच्या गांवीं थोर आले । म्हणोनि गांव सुंदर सजविलें । परि करणारांचेंचि नांव पुढें केलें । तोचि खरा सेवक ॥१०४॥

When great and excellent personages visit the village, the village is decorated beautifully (to welcome them). But when the public servant presents those for awarding praise and honours who have actually participated in the hard efforts, then he is the true public servant. ||104||

नाहीतरि कष्टासि दडे मागे । नांव होतां पुढे धांव घे । लोक हासती नाना रंगें । टिंगल करोनि नेत्याची ॥१०५॥

Otherwise, if somebody shirks in doing his duties for the village but rushes forward to share the credit for success, people laugh & jeer at such (so called) village leaders. ||105||

ज्यासि आहे प्रलोभन । ईर्षा रागद्वेष जाण । त्याची सेवा विडंबन । समजा खर्‍या सेवेचें ॥१०६॥

When man possesses vices like inducement, malice, anger, greed and jealousy etc., and envies others, his service means the disgrace and distortion of the real sense of service. ||106||

जो दुसर्‍यासि उत्तम करितो । त्यांतचि आनंद मानतो । तोचि सेवक मी समजतों । येत्या युगाचा ॥१०७॥

But when he tries to make others perfect and excellent and feels pleasure in such enactments he is a true public servant in my opinion, and he is the most ideal example of true servant for the era to come. ||107||

प्रत्येक जीवाचा हाचि विकास । सर्वांभूतीं समजावें आपणास । तैसेंचि साधावें व्यवहारास । आपणासि नमवोनिया ॥१०८॥

The spiritual development can be sought by every being when one realises the purest truth that "all living beings are my ownself in infinite forms". With this sense one should behave very politely with all living beings and attend to all his duties. ||108||

सर्वांचा भार आपणावरि । तीच-समजावी सेवा खरी । हें कठिण व्रत न साधे जरी । आपलें ओझें तरी नसावें ॥१०९॥

The true service is to realise the responsibilities of all living beings which are to be held by us. We have to bear them. It is true that many of us can't hold this truth as it is impossible or not so easy to digest. Even if it is so, we should at least try not to lay our burden upon the rest of others. ||109||

आपल्या आल्याचा न पडो धाक । आपल्या गेल्याचा होवो शोक । ऐसा मोहनी-वृत्तीचा सेवक । पाहिजे गांवीं ॥११०॥

Every village should have such a true servant that his visit to anybody's house should not create any fear for his coming. (Now how to make arrangements for this man? etc.) On the contrary, when he leaves, his departure from the house should create hankering in the minds of all family members. Such a fascinating servant is a need of every village. ||110||

नाहीतरि सेवक आला घरां । धाक पडला रांडापोरा । आता कोठोनि याची व्यवस्था करा ? म्हणती आम्ही गरीब ॥१११॥

Otherwise, when the servant visits anybody's house, his wife and children would get worried. They would think, "we are very poor. How can we manage this great man properly?" ||111||

वास्तविक सेवक येतां घरां । मिळावा सर्व घरासि सहारा । आनंद वाटावा लहानथोरां । खेळींमेळीं तयाच्या ॥११२॥

In fact, when the public servant visits anybody, all the members should feel that their protector has rushed to them. With his playful and cheerful behaviour, all the young and the old in that family should feel a great pleasure in his company. ||112||

सेवाभावी आला गांवीं । तेव्हा दसरा-दिवाळीच वाटावी । सर्वांचीं मनें संतोषावीं । सहकार्याने ॥११३॥

When the devoted sewak, having a consciousness for the service, visits the village, the villagers should get delighted as if the delightful festivals like dasara and diwali have visited them. They should receive him enthusiastically and joyfully. His co-operation should make all happy. ||113||

ऐसा सेवक असावा आदर्शवान । राहणीं बोलणीं, करील भजन । सदासर्वदा सत्कार्यीं मन । सेवकाचें ॥११४॥

In every village, there should be one such dedicated sewak whose conduct, speech and living are very sweet & pleasant. He is always involved in singing hymns and devotional bhajans.Noble thoughts of noble creative work should always be in his mind and meditation. ||114||

अडीअडचणी लोक सांगे । सेवक पुरवोनि देई अंगें । ऐसें जीवजनांचें अनंत प्रसंगें । काम करी सेवक तो ॥११५॥

When such true sewak comes to some village, all villagers will place their difficulties and needs with full faith in him and with open mind. He also will engage himself by extracting hard efforts to ward off their difficulties and problems and to fulfil their needs. He will extend his helping hand on such many occasions and for so many people. ||115||

प्रयत्न करी नानापरी । दुर्गुण काढावया बाहेरी । तारतम्य ठेवोनि अंतरीं । तेंचि असे सेवाकार्य ॥११६॥

He considers it his dutiful service in exerting hard in every possible way. When he notices some vices and bad habits in others, he tries to help them to remove and save those individuals from the perilous consequences. His true service is to do this with wise discretion. ||116||

त्यास आपुलें ठावेंचि नाही । जें जें करील ती सेवाचि सर्वहि । कामें करोनिहि वाचा नाही । स्वार्थसुखाची ॥११७॥

While constantly extending his services to all, he never bears a consciousness for himself. He works for all but never utters a single word about his own self gains or his pleasure. ||117||

घरीं दारीं सर्वदुरी । सेवकाचें प्रेम सर्वांवरि । तरीच तो प्रचार करी । आदर्शाचा कृतीने ॥११८॥

He may be at home, out some where or abroad, wherever he goes, he behaves very lovingly and affectionately with all. This is the reason how he can effectively canvass with his ideal behaviour. ||118||

गांवीं असोत पक्ष पंथ । भिन्न जाती मतें अनंत । तीं सर्वचि गुंफिलीं जातील सूत्रांत । सेवेच्या एका ॥११९॥

There may exist different faiths, different parties, different castes and different opinions. very skillfully, he binds all these together with a thread of his affectionate and true service. ||119||

ऐसाचि सेवक जनतेने पाळावा । त्याचि मार्गें गांव उत्तम करावा । सर्व लोकांत प्रेमभाव निर्मावा । सेवकाने ॥१२०॥

The villagers should maintain such honest sewak in their village. With his co-operation and guidance they should grow intimate affection for each other and make the village the most ideal one. ||120||

ऐशा सेवकाची अति जरूरी । सेवक पाहिजे घरोघरीं । सेवकावाचूनि कुटुंब, नगरी । उत्तम नव्हे ॥१२१॥

In fact, each and every house should produce such ideal servants. They are the real & dire need of the villages. No family nor the village can be improved & become better unless they have such a devoted true servant. ||121||

म्हणोनि बोलिलों बोल । सेवाकार्य महाप्रबल । सेवक मिळतां सुखी होईल । गांव सारें ॥१२२॥

Therefore I am insistantly telling you, the work of service to human being is very powerful and forceful. If luckily the village gets such an ideal sewak, the whole village will become happy in all spheres of life. ||122||

श्रोतेहो ! समजा याचें महत्त्व । सर्वांत लोकसेवेचें श्रेष्ठत्व । हृदयीं पटवोनि घ्या तत्त्व । निघा सेवा करावया ॥१२३॥

O listeners ! Realise and understand this importance of true service. Service to mankind is only the most excellent of all services. Bearing this resolutely in your minds, start now to render your honest, devoute services to the human beings. ||123||

त्यासि कला कुशलता नको कांही । प्रांजळ जिव्हाळाचि यशदायी । लागा लागा या मार्गी सर्वहि । तुकडया म्हणे ॥१२४॥

Remember, the true servant does not need to possess (out worldly) any arts, attributes or skills. The real need is the deep concern & affection of a pure and noble mind. There lies the success of the sewaka. (says so shree sant tukadoji maharaaj). Let all of us proceed on the way of such true service. ||124||

इति श्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव संमत । सेवासाधना वर्णिली येथ । नववा अध्याय संपूर्ण ॥१२५॥

The scripture shree graam geeta is well consented by Guru, shastras & self experiences. The ninth chapter, elaborating the way to practice the true service is hereby concluded. ||125||