Gram Geeta Adhyay - 12

ग्रामशुध्दि

PURIFYING THE VILLAGE

एका सज्जनें विचारिलें । म्हणे ग्रामराज्यांत काय ठेविलें ! जिकडे तिकडे गोंधळ चाले । अस्ताव्यस्तपणाचा ॥१॥

A good gentleman once asked,"There is nothing good and no sense in the village rule because at present everywhere in the village, there is a great confusion and chaos. Nobody has cohesion and harmonious adjustment with anybody else.||1||

कागदीं पुस्तकांत, काव्यांत । खेडयाचें वर्णन दिव्य बहुत । परि वस्तुस्थिति पाहतां तेथ । क्षणभरीहि राहवेना ॥२॥

Very beautiful and piquant descriptions of the villages are given in books and verses. But if you personally go into any village and see the whole atmosphere, you will not be able to stay there for even a few moments.

रस्ते सर्व घाणींनी भरले । आजूबाजूंस डबकें साचलें । एकहि काम न निभे तेथलें । शहराविण ॥३॥

(Because) You will find the streets and paths full of rubbish and dirt. There are puddles of dirty water along both the edges of the streets and paths. They are clogged with mud and dirt. Not a single work can be done without going into a city to get it done ||3||

’ खेडयाकडे चला ’ म्हणतां । परि एकहि सोय नसे पाहतां । घरें कसलीं ? हुडेचि तत्त्वता । डुकरखोपडे खुराडे ॥४॥

You say "Return to the villages". But there you will find no orderly arrangements. See the houses there. Are they houses in the real sense? They are just like heaps of soil & stones. They are no better than pig-sties and fowl houses. ||4||

नाही कसलें मनोरंजन । दंढारी-तमाशावांचून । उगेचि कां करावें वर्णन । खेडें उत्तम म्हणोनि ? ॥५॥

For entertainment there is nothing except Dandari (Nautanki i.e. plays presented by the professional folks.) and Tamasha (Ludicrous shows presented by Female dancers with laawani songs.) And yet the villages are described as the excellent ||5||

मित्रा ! तुझें म्हणणें ऐकिलें । माझ्या मनीं योग्य तें पटलें । त्याचें कारण तेंहि ऐकिलें । पाहिजे श्रोतीं ॥६॥

(vandaniya Maharaj says)," My friend! I have attentively listened to you and it appealed to me. But the listeners should listen the reason for such village condition. ||6||

जेव्हा कार्यकर्ते होती आळसी । त्यांत उपभोगाची वाढे खुशी । तेव्हाच अंतर पडे कार्यासि । गांवशिवेच्या ॥७॥

Look! When the social workers in the village become idlers and get pleased and interested in enjoying pleasures and comforts, then naturally they become negligent towards their dutiful services to the village.||7||

एकदा चुकलें तरि चाले । पण नेहमी चुकतचि गेलें । त्यानेच राज्यांचेंहि मरण ओढवलें । गति काय गांवांची ? ॥८॥

If a mistake is committed once, it can be tolerated and repaired. But if the same mistake is repeated again and again, what of village? it can destroy the nation also||8||

कार्यकर्त्यांनीच घेतली निशा । काय पाहतां मग गांवाची अवदशा । सुरू झाला गुंडांचाचि तमाशा । लोक झाले भलतैसे ॥९॥

If the workers in village get intoxicated with addictions, then what more can you see other than the deterioration of the village? Rowdism and goondaism by ruffians spreads all over the village and even the common people also begin to behave uncontrolled and unrestrained. ||9||

वतनदार इजारदार । ग्रामजोशी वेशकर । पूर्वी ज्यांना ज्यांना ग्रामाधिकार । चुकलें त्यांच्या हातूनिया ॥१०॥

All the workers had been authorised by a particular placement to perform their duties. The workers, on whom the good establishment of the village depended committed mistakes and left performing their legitimate duties as the public servants. There were vatandars, ijaardar (chief executive officer of the village), Graamjoshi (The chief brahmin who looked after the religious practices in the village), veskar (the village sweepers) etc. They all had left doing their duties. ||10||

चुकलियावरीहि कोणीच बघेना । मग लोक काढती वाटा नाना । जैसा ज्यास वाटे धिंगाणा । करूं लागती हौसेने ॥११॥

In this way, they had fallen off their duties and then nobody turned again to perform the necessary services to the village, nor others came forward to take their place to render dutiful service.The villagers also began to find way outs and everybody began to enact to his pleasure. All have started the boisterous ramping. ||11||

कोणी हौसेने घर बांधलें । मार्गावरीच ओटे वाढले । कोणाचें छप्पर पुढे आलें । गाडी कांही जाईना ॥१२॥

Some villager built his house as he wanted. The enlarged verandahs came in the way of the passers by. Somebody brought the sloping roof of his house so low and over the street that it completely stopped the coming and going of the bullockcarts. ||12||

कोणी घाण नाली सोडूनि दिली । ती सर्व मार्गावरि आली । माणसें ढोरें सारीं फसलीं । घराभोंवती बिचार्‍याच्या ॥१३॥

Then some villager gave a way out to the dirty waste water through a small gutter from his house. He did it so carelessly that all dirty water constantly flowed on the street nearby. The ditches soaked water and the street near his house became so muddy that the passers by and animals got stuck in to the mudful pits. ||13||

कांहींनी सांडपाणी साचविलें । मच्छर जंतु अति वाढले । रोगराईनी बेजार झाले । शेजारी सगळे ॥१४॥

Some saturated the pits and puddles with dirty water from his house. Naturally mosquitoes and other so many species of germs and worms began to breed and grew there on a tremendous scale. The neighbourers around their houses suffered with various serious diseases. ||14||

कांहींनी सडकेवरि गुरें बांधलीं । त्यांतहि मारकुंडींच निघालीं । मार्गस्थांची फजीती झाली । सांगतां येना ॥१५॥

Some one tied his cattle on the road for passers by Many of those animals were attacking by nature. (They often pushed and hit with their horns.) This created such a disgraceful trouble to the passers by that it is beyond to describe. ||15||

कांहींनी दारीं दगड ठेविले । जाणाराचें गाडेंचि उलटलें । कांही ठोकर लागोनि पडले । अंधारामाजी ॥१६॥

Some one brought big rocks & stones and placed them in front of his house. A bullock cart collided upon those rocks and overturned. While going by the road, in the dark, some people (not noticing the rocks) knocked upon them and fell down ||16||

कांहींनी टाकला पुंजाणा । केरकैचणीं कांचखिळे नाना । बोचती येणार्‍या-जाणार्‍यांना । बोलूंच नका ॥१७॥

Then there were some (careless persons) They threw a heap of rubbish and garbage on the street. This heap contained not only dirty rubbish, but also there were sharp pieces of broker glass, pointed iron nails etc. The poor miserable passers by got their feet injured and wounded seriously. It is hard to describe. ||17||

साहेब चाले मोटारींनी । कांही जाती जोडे घालोनि । गरीबास विचारीना कोणी । पाय त्याचे फुटले तरी ॥१८॥

The officers go by car. The rich put on shoes. (so they do not suffer while going on such a road.) But how there be costly shoes in the feet of poor villagers? Besides, who is going to care for the cuts & injuries that the poor miserable fellow had to suffer? ||18||

सडकीं फळें शेंग टरफलें । कुजके सोप मार्गीच टाकले । आजूबाजूस पाहोनि फेकलें । ढोबर त्यावरि माऊलीने ॥१९॥

Some villagers threw rotten fruits, husks of ground nutpads, peels of bananas exactly on the road. Then some loving mother carried out a big piece of broken ewer in which she had collected the night soil of her dear child.(this ewer piece is called a dhobar) Then looking carefully at either sides and finding nobody around, she poured the muck and threw away the broken piece on the road. ||19||

गांवचे मार्ग विष्टेने व्यापले । आड कोने घाणींनी भरले । ठायींठायीं उकिरडे साचले । गांव वेढलें गोदरींनी ॥२०॥

In this way, all roads and paths of the village have got coloured with excreta and night soil. All nooks and corners of the open air space or spots along the roads are overflown with dirt and rubbish. The village has become an excreting latrine now. (Note :- Such openair space or spot used for excreting by particularly females in the villages are called `Godari') ||20||

घराघरांचे कुंप सडले । कांटे रस्त्यावरीच पडले । फास आणणारासहि न कळलें । साफ करावें म्हणोनिया ॥२१॥

The thorney fences round the houses got rotten. Their thorns spread all over the streets. Some villagers brought a cartfull of thorny branches for fencing. Again the thorns of those branches were added to old thorns. But the men did not care to pick up the thorns and clean the street. ||21||

गांवीं खंडार्‍यांत माजलें रान । विंचू-सर्प राहती लपोन । पडक्या गढीचे हूडे भयाण । तेथील घाण पुसूं नये ॥२२॥

On the open spots and in the large breaches, thorny bushes, grass have grown wildly. In those thickets, snakes and scorpions took shelter and started breeding on a large scale. The mourning remains of rampart and delapilated fortress and the heaps of its material along with the accumulated rubbish around are all beyond description. ||22||

विहिरी कोणी बांधून ठेविल्या । त्या पुन्हा नाही दुरुस्त केल्या । घुणार्‍या घाण करीतचि गेल्या । सडला पाण्यांत पाचोळा ॥२३॥

The forefathers of the villagers had dug & built up big wells in the long long past. Since their creation, nobody cared to repair them and clean them. Women, washing their clothes and cooking vessels near the wells added more dirt and mud close near the wells. Blowing winds carried the dried leaves of the trees and grass blades. All such dirt accumulated in and around the wells and after long time it got rotlen in the muddy water. ||23||

कोणी रस्त्यावर टाकिला गाळ । विहिरी मोर्‍या उपसोनि ओंगळ । टाकोले हीर, फुटके खपरेल । मेलेले उंदीरहि त्यावरि ॥२४॥

Then after many years had passed and some villagers emptied out the mud and sediment from the wells and cleaned them. But they carelessly threw away the muddy sediment on the nearby paths and roads. Then some wise one got the grinding stones & pasting stone slabs chipped. (such slab is called `PAATA'). He threw the sharp edged chips and pointed particles, stone powder streightway on the muddy paths. Some threw the pieces of broken tiles. And to add to all these heaps of dirt & mud, somebody threw the dead rats also. ||24||

श्रीमंतांचे वाढले गोठे । रस्त्यावरीच आले ओटे । मार्गीच लाकडें विटा गोटे । कोण बोले तयांना ॥२५॥

The rich villagers extended the sties & pens of their cattle and encroached the roads by their enlarged verandahs. Someother rich individuals put the heaps of wood & logs, Pebbles and round big bolders, bricks on the roads and shortened & narrowed them.But (as they were rich) who can challenge them? ||25||

गांवातील पंच झोपले । " काय म्हणावें ? नातलग मित्र आपलें ! " म्हणोनि त्यांनी डोळे लाविले । गांव झालें डोंगर हें ॥२६॥

The village juries (pancha) have no seriousness & consciousness about this. Besides how and to whom they would say or challenge?. All these trouble creaters spoiling the village atmosphere, are either the relatives or the friends of the jurors.So the miserable Jurors have to connive at these wrong doers. They got their eyes tightly shut and the village here has turned into the barren mountain of dirt. ||26||

ऐसीच विचित्र गांवाची स्थिति । हें आलें माझ्या अनुभवाप्रति । म्हणोनीच वाटे लावावी सुसंगति । गांवोगांवीं आतातरी ॥२७॥

I have personally witnessed and experienced the worst condition of the villages. Therefore, I now strongly feel that something must be done to improve the spoiled condition and bring the villages in the neat & proper order. ||27||

हे सगळेंचि दुरुस्त कराया । शहाण्यांनी जावे खेडयांकडे या । आदर्श ग्राम हाचि पाया । राष्ट्राचा असे म्हणोनि ॥२८॥

To improve the condition of the villages and to repair the damage done to the rural area, it is necessary that the wisemen and considerate workers should turn to villages (to do some good work). Because, (as you know) the IDEAL VILLAGE is the sound foundation of the nation.||28||

जें जे गांवीं शहाणे झाले । शक्तियुक्तींनी पुढे निघाले । ते सर्व शहराकडे धावले । म्हणोनि माजलें रान येथे ॥२९॥

Today, we can realise that the wise and conscientious youngmen (produced by the villages), when became great in power and intellect, have left the villages and rushed towards the big cities. Therefore the villages have become wild jungles. ||29||

भंगी साफ करिती शहर । तैसे पूर्वी कामदार महार । झाडीत होते गांवगल्ली सुंदर । पुढे केवळ पाटलांची ॥३०॥

At present, there are seavengers and sweepers in the big towns and cities to clear the city. In the past, the villages also had the public servants (kaamdar, mahar etc) who swept & cleaned the streets and lanes and used to keep them clean and beautiful. Slowly, in the course of time, they began to clean the lane and the patel's mansion only. ||30||

पवित्र ठेवावा देवाचा मार्ग । हा भाविकांचा जाणोनि ओघ । देव मांडिले होते जागोजाग । तेथेहि माजले उकिरडे ॥३१॥

At least, the road leading to the temple of God would be kept clean. With this intention, many temples had been created from place to place along the streets. But today, there near the temples also, the heaps of dirt and rubbish have developed. ||31||

नगरप्रदक्षिणेची प्रथा । ती प्रिय होती अनेक पंथा । तीहि गेली लयाला आता । उरलें सगळें करंटेपण ॥३२॥

In the past, many faiths and sects in the villages had accepted a good tradition of circumambulation around the village. (Graam pradakshina), and with great interest and enthusiasm, they used to arrange such circumambulations. Today, this good tradition has vanished away from the village life; and what has remained back is only the misery and bad fate. ||32||

दिंडया-मिरवणुकी होत्या मागे । उत्सव, दहीकाल्याच्या  प्रसंगें । त्यांतहि शिरलें बेढंगें । नाचगाणें, दंढारी ॥३३॥

In the processions and the `dindi' (a small procession of bhajan singer devotees visiting the holy places and temples on foot) had been the traditional rites. They were arranged at the time of some religious festivals or at the time of `Dahi-kaala' (A mixture of curd and some hotch potch prepared to serve to all devotees & villagers as blessing particularly, on the Gokul ashtami - the birth anniversary festival of Lord Krishna). Today it is found that ugly dances, rowdy & noisy music and street plays have entered such processions. ||33||

लोक दिंडया-मिरवणूकी काढती । परि त्याचें तत्त्वचि आतां न जाणती । म्हणोनि वाढली गलिच्छता अति । दारोदारीं घरोघरीं ॥३४॥

Even today, such processions and dindi are arranged in the towns villages and cities. But there is no moral truth (as it used to be in the past) in these celebrations. Therefore dirtiness, impurity, uncleanliness have reached from door to door and house to house. ||34||

कधीकाळीं काढिती भजन । घरोघरीं बोलावया जाऊन । तुटका वीणा टाळ दोन । मृदंग गेला कामांतूनि ॥३५॥

Now somebody decides to arrange `bhajan' (The programme of singing devotional songs & hymns). He has to go house to house to call and collect people. Then they start a search for the musical instruments for playing at the prograamme. It is found that the lute (veena a stringed instrument) is broken. The cymbals (the pair of bell metal) are not matching in tune. The mridanga (Instrument to set rhythem- Like Tabala) is totally out of order.||35||

मग राहिले वाजंत्रीबाजे । त्यांतहि तालस्वर अंदाजें । कसेंतरी लाविती, साजे । लग्नमौंज म्हणोनिया ॥३६॥

Now very few musical instruments and artists playing upon them have survived. They are also ordinary artists (not so good performers). They only use to keep near about the tunes and rhythm. Somehow, they carry on playing upon such instruments at the occasions of wedding or sacred thread ceremonies. ||36||

कर्णा शंख घंटया नगारे एकचि गोंधळ करिती सारे । बेताल होतां कोठूनि भरे । ताल जीवनीं गांवाच्या ॥३७॥

Horns, conchs, bells and drums are blown and beaten so harshly and loudly that all those create a great noise and commotion. When such devotional programmes are so unrhythmically performed, the assemblies get disorderly scattered and confused ||37||

ऐसा झाला तालतितंबा । विस्कळित झाल्या कीर्तनें, सभा । म्हणती ’ दयायावी रुक्मिणीवल्लभा ’ । आपुली शुध्दचि नाही ॥३८॥

Due to such unrestrained and chaotic circumstances, the programmes like keertana (a narration punctuated by devotional songs & music) and devotional assecblies got disorderly scattered and confused. On the other hand, people,"pray for mercy as", Dayaa yaavee Rukminivallabha" O dear husband of Rukmini, have mercy upon us. But they don't have even a bit of consciousness for themselves. ||38||

गांव-देवळाची पालखी निघे । जो तो तमाशा म्हणोनि बघे । कसली भावना ? खिदळती तुंगे । आयाबाया पाहोनि ॥३९॥

A palana in (paalkhi) is taken out in procession from the village temple. Everybody watches it (not devotionally but) as the amorous display. There is a great rowdism and commotion. Where is there any good and devotional pious feeling? people in the procession and the roadside spectators laugh shamelessly looking at the females. ||39||

चालतांना शिस्त नाही । जनलोकांची अजीव घाई । कोणाचाहि पायपोस नाही । पायीं कोणाच्या ॥४०॥

There is no discipline while the procession is moving on. There is an astonishing haste and mad rush of the people. No one has his right shoes (i.e.there is a great confussion & chaos all over). ||40||

कोणी कोणाचें ऐकेना । पुढे घासावयासि करी धिंगाणा । याचे शिक्षणचि नाही कोणा । कैसे चालावें मार्गाने ॥४१॥

(If some good individual tries to tell about this) Nobody is ready to listen to anybody. Everyone tries to dash violently and proceed ahead. Nobody has a proper training about how to walk on the road. (They don't have traffic sense) ||41||

नाही चालणारांसि शिस्त । चालती जैसीं जनावरें समस्त । माणसाचें चालणेंचि स्वस्थ । विसरले लोक ॥४२॥

Nobody observes a proper discipline while walking along the road. They walk on like beasts and animals. People have forgotten the good ways of walking. ||42||

मार्गीं लागती ठोकरा । कितीकांच्या बोटांचा झाला चुरा । रेटा बसे मागे-सामोरां । करितां प्रदक्षिणा ही सारी ॥४३॥

They get knocked while walking in procession carelessly. While performing the circumambulation around the temple, many people get their toes trodden and crushed under the feet of others. They get mighty and violent dashes from front as well as from behind; (who then will look down?) while going in circumambulation. ||43||

सध्याची ऐसीं प्रदक्षिणा । ही प्रदक्षिणेची विटंबना । मार्गाची घाण साफ होईना । प्रदक्षिणा काय कामाची ? ॥४४॥

This is the manner of performing circumambulation at present. It is shameful and disgraceful humiliation of the circumambulation in the name of God. If the rubbish and dirt is not removed from the roads and they are not swept & cleaned, what use is there to perform devotional circumambulance? ||44||

म्हणोनीच काढली रामधून । व्हावयासि गांवाचें पुनर्निर्माण । सेवामंडळ संस्थेंतून । उदय केला कार्याचा ॥४५॥

Now from our shreegurudeo seva-mandal, we have started a scheme. It is called `RAAMDHOONA". We have planned the scheme of Raamdhoon for reviving and reconstructing the villages. ||45||

मित्रहो ! रामधून नाही आजची । ही आहे परंपरा प्रदक्षिणेची । प्रदक्षिणेंत योजना होती कार्याची । तीच आहे रामधून ॥४६॥

Friends! This Raamdhoon is not a new invention. It is the same traditional circumambulation through wihich the same plan of village purification is to be implemented. ||46||

मी समजतों गांवहि शरीर । त्यास राखावें नेहमी पवित्र । त्यानेच नांदेल सर्वत्र । आनंद गांवीं ॥४७॥

In my opinion, the village is just like our body. (Like the care we take to keep clean our bodies) the village must be kept clean and pure. That will bring bliss to it. ||47||

जैसें आपण स्नान करावें । तैसें गांवहि स्वच्छ ठेवीत जावें । सर्वचि लोकांनी झिजूनि घ्यावें । श्रेय गांवाच्या उन्नतीचें ॥४८॥

As we have a bath daily & regularly to keep our body clean, similarly we should try to keep our village clean. For such cleanliness and purification, all must render their hard efforts. Their participation in this work will bless them with divine merit of uplifting the village. ||48||

आपण तेवढें स्वच्छ राहावें । भोवती गलिच्छ वातावरणचि पाहावें । याने सुमंगलता कधी न पावे । तनमन होई दूषित ॥४९॥

If we look to our personal cleanliness and purification and allow the environment around us to be extremely dirty, we can't ever acquire excellent auspeciousness and sacredness and will be polluted in body & soul. ||49||

म्हणोनि स्वच्छ ठेवावें दुकानघर । नाल्यामोर्‍या सडका चौफेर । मग रामधूनची फेरी सुंदर । काढावी आबालवृध्दांनी ॥५०॥

There we must be very careful and alert in keeping our shops, houses, gutters, narrow channels of dirty waste water, roads and all the surroundings. Then a circumambulation of Ramdhoon should be taken out by all from children to the aged ones. ||50||

रामधूनपूर्वी गांव पूर्ण । व्हावें स्वच्छ सौंदर्यवान । कोणहि घरीं गलिच्छपण । न दिसावें कोठे ॥५१॥

Before starting the Raamdhoon, the village must be cleaned and beautified. No where at any house or in front of any doors dirty sports should be seen. ||51||

त्यांत व्हावयासि मदत । घ्यावेत सेवाभावियांचे हात । ज्यांना सेवा हेंचि व्रत । पसंत आहे ॥५२॥

Co-operation of all those service-minded social workers and who have liking for the vow of service, should always be sought for cleaning & sweeping the villages. ||52||

मिळोनि करावी ग्रामसफाई । नालीमोरी ठायींठायीं । हस्तेंपरहस्तें साफ सर्वहि । चहूकडे मार्ग ॥५३॥

In this way, all should join their hands together to clean the village, the gutters and waste water channels etc. Hand in hand all should clean streets and roads on all sides. ||53||

त्यांत जी जी निघेल घाण । ती दूर न्यावी गांवापासून । अस्ताव्यस्त न देतां फेकून । नीट व्यवस्था लावावी ॥५४॥

After sweeping and cleaning the village, all the garbage should be taken far away from the village. It should not be thrown away in scattered state. It should be neatly collected at one place and managed neatly. ||54||

त्यासाठी करावे खतखड्डे । गांवाबाहेर जागीं उजडे । जनावरांचें मलमूत्र सापडे । तेंहि त्यांतहि भरावें ॥५५॥

To manage the collected garbage, excrela etc, deep pits be dug to create compost manure. excreta of all caltles in the village should be collected and deposited & dumped into these pits. ||55||

तैसेचि करावे चरसंडास । मळ दिसोंचि न द्यावा कोणास । आपुल्या मळाची आपणांस । व्यवस्था लावणें सोयीचें ॥५६॥

Similarly in the village and outside the village, trench latrines should be created to make arrangements for excreting of the villagers so that, no where the excreta will be seen in the open. In this way it will be convinient to make arrangements to dispose off the muck and excreta. (It will be good in view of good health and cleanliness.) ||56||

नदीकिनारीं वा बोरंगांत । शौचासि जाती स्त्रियादि समस्त । ती कुचंबणा आणि घाण निश्चित । दूर होईल चरसंडासे ॥५७॥

Generally, in the villages, women go to attend the call of nature by the riverside or in the borwana.(A small grove of jujube trees). Such trench latrines will help to ward off the dirt as well as to prevent women from shameful perplexity. ||57||

तेथे बसलिया शौचास । माती झोकावी सावकाश । मलमूत्र येवोनि खतरूपास । कारणीं लागो म्हणोनिया ॥५८॥

For turning up the excreta into manure, spread slowly soil upon it into the trench of the latrines after attending the call of nature. ||58||

सर्व गांवाचि ऐसी रीति । जे जे सांगती करोनि घेती । त्यांवरीच प्रसन्न राहे क्षिति । खताने तृप्ति होवोनिया ॥५९॥

All village should follow this procedure. Those, who will make such arrangements for disposing off the excreta, will be blessed by the earth and it will be pleased by the rich manure. ||59||

एरव्ही तो वांढाळ गडी । जो वाटेल तिकडे मळा सांडी । ते खतद्रव्यांची करिती नासाडी । वानर जैसे ॥६०॥

Otherwise that individual should be considered as boorish and immodest who, like monkey, sits anywhere for excretion and makes it unclean and dirty on one hand and wastes the valuable material for making manure on the other hand. ||60||

अहो ! ही निसर्गाची रचना । समजलीच पाहिजे सर्वजना । खाद्यचि होतें खत जाणा । खतापासोनि खाद्योत्पत्ति ॥६१॥

O Listeners! This is the arrangement of the nature; all must understand it. food products are turned into manure and manure again produces food grains. ||61||

आपण जें जें कांही खातों । रसरक्तमांस तेणें जमवितों । त्यांतूनि वाचलें तें खत म्हणतो । भूमिवरि घालावया ॥६२॥

From food that we consume, juices, to develop our bodies, blood and flesh are formed. The stuff which remains from the food is excreted out and it is called the manure. ||62||

त्या खताची झाली जोपासना । तीच फळते काढाया उत्पन्ना । खत नसतां भूमिची दैना । होऊं लागे ॥६३॥

If this manure is carefully preserved, it can help to extract rich produce from the soil. Without manure, the soil becomes non- productive and deteriorates miserably. ||63||

मूत्रविष्टाहड्डी मिसळली । त्याने भूमीस स्फूर्ति चढली । पुन्हा पेरणी करितां उदभवलीं । प्रचंड कणसें ॥६४॥

When excreta, urine and bones get absorbed in the soil, it gets enriched and it sustains such inspiration and encouragement that the seeds, which are sowed,produce enormous ears(heads of corn) thickly bearing the grain granuals. ||64||

परि गांव हें समजेना । याचें ज्ञानचि नुरलें कोणा । करिती विष्टेचा धिंगाणा । आपणासहित गुरांच्या ॥६५॥

But the villagers do not understand this. None of them possesses this knowledge (a know-how to produce manure from excreta). Hence they destroy their excreta as well as dung of the cattle. ||65||

गोवर्‍या करोनि जाळिती । ते महालाभास आंचवती । शेणांत आहे लक्ष्मीची वसती । धर्मग्रंथींहि वचन ऐसें ॥६६॥

Some villagers prepare dung-cakes and burn them for cooking. Thus they ignorantly lose a great benefit from this. Even our holy religious scriptures had stated that Lakhshmee the goddess of wealth - dwells in dung. ||66||

म्हणोनि सर्व गांवाचें मलमूत्र । जमवोनि झाकावें जाणोनि तंत्र । त्याने गांवाची जमीन सर्वत्र । खतवोनि द्यावी ॥६७॥

Therefore all villagers should get full knowledge of how to produce compost manure and the benefitial use of it. Collecting the excreta of the whole village as well as the dung of the cattle, deposit it scientifically in deep pits. When in due course the manure gets prepared from it, the villager should enrich their fields with this compost manure and make the whole agricultural land of the village green with crop. ||67||

याने दूर होईल घाण । थांबेल रोगराईचें नुकसान । आणि पिकेल अधिक धान्य । अनेक लाभ एकामाजी ॥६८॥

This procedure of preparing compost manure is benefitial to man in various ways. (i) It helps in maintaining the village and its surrounding clean. (ii) It will save us from harmful diseases and the damage we face from epidemics. (iii) It will make the soil highly productive and we can grow produces on a large scale. ||68||

हें समजाविण्याहि पाहिजे कमेटी । तिने करोनि नाना आटाआटी । जनता जागृत करोनि शेवटीं । उत्पन्न द्यावें वाढवोनि ॥६९॥

The villagers need to educate them properly and thoroughly about the procedure and employing the compost manure. For this, a committee of knowing persons should be constituted. This committee will awake the villagers and convince them the great benefit from this procedure and then they can bring wealth & prosperity to the village by increasing their agricultural production. ||69||

गोखरू तरोटा तालीमखाना । ज्यांनी भूमि विढिली जाणा । त्यांचेंहि खत कराया सर्वांना । लावोनि पीक वाढवावें ॥७०॥

Certain wild bushes like `Gokharoo' (a thorny nut-plant), Tarota(a wild plant), Talimkhaana (a kind of wild plant), naturally grow on a large scale on the surrounding open land. These wild plants also be collected and deposited in the pits. They can also produce fertilizers in a very natural way and the compost manure produced by these wild plants can grow the agricultural production of the villagers. ||70||

मुबलक खत मुबलक पाणि । मुबलक श्रम मुबलक बी-भरणीं । मुबलक उत्पन्न गगनासि भेदूनि । दिसावें गांवीं ॥७१॥

In this way, if the villages use plenty of the compost manure, sufficiently plenty of water, render plenty of hard and laborious manpower and plenty of best seeds to sow, our villages will appear to produce a tremendously sky kissing agricultural production and rich crops. ||71||

हेचि खरी आहे सेवा । हेंचि आवडे देवाधिदेवा । उगीच मोठेपणाचा कांगावा । मिरवावा कासयासि ? ॥७२॥

This is the true service to the village and the humanity. This is the divine service which Great God also likes and approves. (without enacting such service activities) an empty shouting, boasting and show of empty grandeur are all in vain and senseless. ||72||

सर्वांनी गांव स्वच्छ करावें । तेणें आरोग्य नांदेल बरवें । घाण-खतांतूनि नवनवें । वैभव येईल उदयासि ॥७३॥

In this way, all should necessarily keep their village clean; so that they will enjoy excellent health and hygiene. A new and bright glory will emerge from the know-how of the rich manure from the waste material and its proper use for agriculture. ||73||

ग्रामसफाई झालियावरि । रामधून काढावी नाम-गजरीं । स्वच्छतेसवेंच पावित्र्यहि भारी । वातावरणीं यावयासि ॥७४॥

After finishing the cleaning and sweeping of the whole village, a procession in loud acclamation of the name of God in tuneful manner, RAMDHOON should be taken out through the whole village. This Ramdhoon procession will create a pure and holy atmosphere. The village environment must be filled with cleanliness as well as purity and holiness. ||74||

प्रात:काळीं सामुदायिक नामगजर । सुखस्वराज्य तो टिकवी सुंदर । त्यासाठीच ब्राह्ममुहूर्त रामप्रहर । वेदहि म्हणे ॥७५॥

Early in the morning, such collective and tuneful loud acclamation of the name of Great God sustains happiness in the selfdesciplined village kingdom. Even in the holy vedas, the period of early morning has been described as Brahmamuhoorta (A sacred early down to meditate upon the Brahman) or the Ramprahar (A period of divine part of day in the name of Ram) ||75||

यावरि श्रोते विचारती प्रश्न । कैसी प्रदक्षिणेची रामधून ? जेणें घडेल ईश्वर-भजन । आरोग्य हेंहि संपादे ॥७६॥

Upon this, the listerners asked, "Sir kindly tell us how is this Ramdhoon with which the circumambulation is taken through the village? How does it help us to perform the devotional bhajan singing as well as to seek our health and hygiene? ||76||

रामधूनची ऐका रीति । आधी करा ग्रामशुध्दि ती । जेणें स्नान घडे गांवाप्रति । आरोग्यदायी ॥७७॥

(Reply) Now listen to the procedure of Ramdhoon. First perform the cleaning and sweeping to purify the whole village. It is a good bath to the village and hygienic too ||77||

निघण्यापूर्वी सूर्यनारायण । करावें सडासंमार्जन । सर्व गांवाने मार्ग झाडोन । आनंदभुवन निर्मावें ॥७८॥

Early in the morning, before the sun rises, every family should perform brooming the front courtyard. Then sprinkle and shower it with water mixed with cow-dung. Then the streets and paths of the whole village should be swept and cleaned. All this will make the village as the blissful home. ||78||

जिकडे तिकडे पाणी शिंपावें । मार्ग रांगोळयांनी सजवावे । ठायीं ठायीं ठेवोनि द्यावे । फोटो संतां-थोरांचे ॥७९॥

The streets and roads also should be showered by water. Then all streets and roads should be decorated with beautiful rangolee patterns. Pictures and photographs of great saints, holymen and great spirits should be placed on various main spots of the village. ||79||

सुंदर बांधावें आम्रतोरण । ठिकठिकाणीं शोभवावें मैदान । आपुलाल्या श्रमाचें प्रदर्शन । दारादारांत ठेवावें ॥८०॥

The open grounds and spots should be adorned with the arches of the mango leaves. Beautiful self-made creations of handicraft should be exhibited in front of the doors of each house. ||80||

मग जमोनि सकल सेवकजनें । रामधून काढावी गांभीर्याने । प्रथम रांग चातुर्याने । सजवावी शोभे ऐसी ॥८१॥

Then all the village workers should gather the villagers and take out the Ramdhoon procession with very much peacefulness and seriousness. For this, a disciplined row befitting the decorum of the Ramdhoon parade should be formed. ||81||

लहान मुलें मुलांमाजी । तरुण युवक तरुणांमाजी । वयोवृध्द सहजासहजीं । वृध्दांमाजी योजावे ॥८२॥

While preparing the rows, small children should be collected in children's group. The youths be collected in youth's group. The elderly aged individuals should be grouped in their group. ||82||

स्वतंत्र चालवाव्या महिला मुली । मार्गीं आणावी शोभा चांगली । गीतें म्हणणारांची योजना केली । पाहिजे मधामधांतूनि ॥८३॥

A separate row should be formed for the female and girls in the same catagories as of the male. The beauty of the Ramdhoon procession should be hightened. In among the groups of the parading folks, the singers of the Ramdhoon should be spread and scattered. ||83||

बाजूनी चालवावे सेवकजन । सेवक-गणवेषांत परिपूर्ण । त्यांनी सांभाळावी सेवकांची लैन । दोन दोन चालवावे ॥८४॥

Along both sides of the procession, guiding volunteers from the workers should go in the lines of two individuals, pair after pair. The worker volunteers should be in full uniform (white half shirt of khaddar, blue pant and red-ochre coloured cap). These volunteers will carefully maintain the disciplened row of the walking individuals. ||84||

एकाने धरावी घंटा हातीं । दोन ठोके द्यावेत घाटेवरती । चालू लागेल ठरलिया पध्दतीं । रामधून जागेहूनि ॥८५॥

One of the volunteers will hold a bell. He will ring two strokes to signal the start of the procession. Then (resounding a voice of victory) the procession will start proceeding by the prescribed route. (At the head of this procession, two volunteers will carry the red-orche coloured flags). ||85||

’ रघुपति राघव राजाराम । पतितपावन सीताराम । ’ म्हणावें गायकाने प्रथम । मग म्हणावें सर्वांनी ॥८६॥

As soon as the procession starts moving on, one singer will sing the Naamdhoon- "Raghupati Raghava Raajaram, patit paavana seetaram". All other folks, walking in the procession will sing it after the singer. ||86||

अतिधीराची चाल धरावी । ओळ शिस्त सांभाळावी । मग गीतें गायकांनी म्हणावीं । राष्ट्र-भक्ति-भावनेचीं ॥८७॥

The mode of singing the hymn or devotional song should be slow and serene. Each line of the hymn should be sung in one tune maintaining the discipline and the rhythm of the music. The main singer will sing devotional songs, songs of nation's pride and love and patriotic songs also. ||87||

कांही म्हणावीं ग्रामावर । कांही म्हणावीं भक्तिपर । कांही म्हणावीं निरंतर । चारित्र्यवान करणारीं ॥८८॥

The songs should be included with some bhajans on the greatness of the village, some full of patriotic spirit, some devotional hymns and some songs that will teach to develop excellent moral character and ideal life. ||88||

चौकांतूनि दारांतूनि । जात असतां शांतपणीं । जयघोष गर्जवावे भेदूनि । गगन सारें ॥८९॥

While this Ramdhoon procession is passing peacefully through the village, when it arrives at the main squares, & entrances of the houses, resounding jaidhwanee (the voice of victory) should be shouted in high pitch tone so that the skies will be filled with the sounds of jaighosha. ||89||

गुरुदेवाच्या जयजयकारें । भारतमातेच्या नामोच्चारें । साधुसंतांच्या घोषें उदगारें । जागृति करावी आनंदें ॥९०॥

Let the skies be filled and resounded with the loud shouting for victory of shrigurudeva, praises to Bharatmaata, great holy saints and holy men and Let the awareness be created in all villagers. ||90||

मार्गी थोरामोठयांचें चित्रदर्शन । वंदावें उभ्यानेचि हात जोडोन । थांबूं नये मार्गातून । रामधून सोडोनिया ॥९१॥

When the procession approaches the spots where the photographs and pictures of holy saints and excellent penonages, as well as great magnanimous spirits are kept all should stand humbly before them and offer salutations with great respect. Nobody must leave the procession and linger anywhere. ||91||

ऐसी फेरी पूर्ण करावी । गुरुदेव-चौकीं स्थिरावोनि घ्यावी । आधीच सेवकांनी लैन लावावी । लोकांपुढे येवोनि ॥९२॥

In this way this Ramdhoon procession should reach the Gurudeva square and stop there. All the village workers will stand in a disciplined row in front of the collective group of all villagers. ||92||

मग तैसेचि लोक उभे करावे । मोकळे मोकळे ओळींत बरवे । लहान लहानांत ठेवावे । तरुण वृध्द ऐसेचि ॥९३॥

Behind the row of workers, all other villagers should stand in rows. They should be arranged in different group of rows as before i.e. children's row, youth's row, elder's row, girl's row, female's row etc ||93||

महिलांची अलग रांग । करावी सुंदर यथासांग । ऐसा साजवावा लोकसंघ । चौकामाजी वा मैदानीं ॥९४॥

Females & girls should make a separate row. In this way the whole mass of village folks should be arranged in disciplined and decorative way in a square or on the ground. ||94||

मग सूचकाने सूचना द्यावी । जीं ’ सक्रियपाठीं ’ लिहिली बरवी । प्रार्थना, भाषण, प्रणाम योजावीं । योजनेपरी ॥९५॥

There are instructions in the `sakreeya paath' (Active lesson) about the Ramdhoon. The announcer will give instructions to the villagers. Then according to the plan (decided before) he should arrange the discourses,lectures, prayer and salutation in a proper order. ||95||

भाषणीं हेंच सांगत जावें । जनतेने नीटनेटकें राहावें । सहकार्याने वागत असावें । गांवामाजी ॥९६॥

In the lecture or the discourse, it should be hammered upon the villagers that they should live neatly & trimly, and they should extend mutual co-operation to each other. ||96||

जेव्हा वाढेल मार्गी घाण । तेव्हा होईल मलीन मन । तयायोगें विकास पूर्ण । राहील अडोन जीवांचा ॥९७॥

When rubbish and dirt will grow on & along the streets, it will spoil the minds of people. The proper development of all living beings will be held up. ||97||

सर्वांनी स्वच्छ शिस्तबध्द व्हावें । परस्परांशीं प्रेम करावें । तरीच गांव स्वर्ग व्हावें । सर्वतोपरीं ॥९८॥

Thefrefore all should maintain cleanliness. They should keep their behaviour pure, clean and well disciplined. They should maintain co-operation with eachother. Then only the village will be complete in all respects and with considerations in all aspects. It will be full of heavenly pleasures a happiness ||98||

भाषणानंतरि जयघोष करून । मार्गी वळवावे सकळ जन । शांतपणें चालाया सांगोन । रामधून संपवावी ॥९९॥

When the discourse with such contents is over, all should again shout in a loud voice of victory thrice and then they should be instructed to turn round and go away peacefully. This will be the end of the Ramdhoon. ||99||

शेवटीं जावें सेवकजनें । अतिप्रसन्न होवोनि मनें । स्वर्ग उतरेल या योजनेने । ग्रामामाजीं ॥१००॥

Finishing all the Ramdhoon programme, the workers should return with pleasant minds. This way, this plan of Ramdhoon will bring heavenly joys & happiness in the villages and it will enjoy the happy lije. ||100||

लोकांना मार्गी चालतांहि नये । म्हणोनि काढला हा उपाय । गरीब-अमीर-अनपढ सर्व हे । शिकती चालणें यामाजीं ॥१०१॥

People don't know how to walk properly on the roads. They walk in indisciplined and disorderly manner. Therefore the remedy of Ramdhoon has been found out to teach them how to walk. All the poor, the rich, educated and uneducated etc. will learn through Ramdhoon. ||101||

दोघादोघांच्या करिती रांगा । एकामागूनि एकाची जागा । गांव पवित्र करी भजनगंगा । वाढे संघटना गांवाची ॥१०२॥

One after another in a pair, this row of walkers - the holy bhajan ganga - will go through the village, purify the village and atmosphere around it and grow the unity and integrity in the organisation of the village ||102||

सहजचि चालणें बोलणें येतें । शिस्तीने बसणें उठणें कळतें । गाणें वाजविणेंहि कळों लागतें । गांवच्या दरबारीं ॥१०३॥

Casually and naturally one can learn a disciplined way of walking; disciplined and right posture of sitting, getting up, singing and playing on musical instruments by singing Ramdhoon while going in a procession. Its impact can be known in the court of village. ||103||

घराघरांची होय दुरुस्ती । सौंदर्याची वाढे प्रीति । अस्वच्छतेची मिटे प्रवृत्ति । वाढे वृत्ति सहकार्याची ॥१०४॥

(At least for that reason) houses will be mended and repaired, liking for decorating houses can develop in the villagers. All dirty inclinations and tendencies will get vanished by the participation in the Ramdhoon. A strong feeling of mutual co-operation arises in the minds of all folks. ||104||

’ आपण एक ’ ही वाढे भावना । दिगंतीं जाई आळसीपणा । कोणी न वाटे अधिक-उणा । गुणप्रदर्शना वाव मिळे ॥१०५॥

By this Ramdhoon a strong sense of `All for one and one for all' grows in all. Even the name of idleness will not exist in the village. Feeling of descretion as big and small, less or more etc. will not exist in anybody. Everybody will have a chance to develop and exhibit his virtues & attributes. ||105||

सर्वांचें सर्वांकरितां वाढे मन । लोक राहती अतिप्रसन्न । ऐशी आहे रामधून । सहकार्याची बोधशाळा ॥१०६॥

All will develop broad and noble mindedness. The villagers will live in a great happiness & satisfaction. This Ramdhoon is the school to impart knowledge lessons of co-operation to all. ||106||

ऐशा योजना घेवोनि हातीं । करावी खेडयांची दुरुस्ती । तेणें आनंद लाभेल सकळांप्रति । तुकडया म्हणे ॥१०७॥

(Vandaniya shreesant Tukadojee Maharaj says)" By taking such creative schemes in hand all sided development of the villages can be sought and all will enjoy the benefits of improvement, happiness and pleasure. ||107||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभवसंमत । ग्रामस्नान-रामधून वर्णित । बारावा अध्याय संपूर्ण ॥१०८॥

Thus the twelfth chapter of Shreegraamgeeta- the scripture which is well consented by the Guru, shastraas and self-experiences - in which bathing of the village (graam-snaan) i.e. graamashuddhi and the Ramdhoon are described is hereby concluded. ||108||