Gram Geeta Adhyay - 16

वेष-वैभव

THE GLORIES OF APPARELS (GARMENTS)

ईश्वरास मान्य जें सत्कार्य । जें सांगोनि गेले संतवर्य । तें आचरणें यांतचि सौंदर्य । खर्‍या जीवनाचें ॥१॥

The beauty of true life lies in the noble, virtueous enactment which is agreeable to God and frequently advised by the great holy saints and seers. ||1||

सात्विक आहार सात्विक विहार । सात्विक संगति, व्यवहार । सात्विक वाचन-दर्शनादि साचार । प्रिय सज्जनांसि ॥२॥

The good noble and virtueous individuals are fond of pious and simple food, simple and moderate living, pious and virtueous association, fair and noble dealings, reading of good, ethical, philosophical books and precepting sciences etc. ||2||

ऐसें सात्विक करणें जीवन । ही नव्हे अंधश्रध्देची खूण । सात्विकता निसर्गनियमांस धरून । ऐसा अनुभव जाणत्यांचा ॥३॥

Making one's life pious is not the sign of blind faith. Not only of the man but the tendencies of all beings are natuarally pious since their moment of taking birth. This is the experience of the knowing wise people. ||3||

सात्विकतेनें आरोग्य लाभे । शांतिसुख दास होऊनि राबे । जीवन सर्वप्रकारें शोभे । प्रभावीं सौंदर्याने ॥४॥

Health and hygiene are naturally sought through the piousness, serenity and happiness. They become attendants and readily appear to serve the pious individuals. The piousness creates very influencial and impressive natural beauty in life and adorns it. ||4||

स्वैराचार हीन विचार । राजस-तामस आहार-विहार । दिनचर्येंत नाही ताळतंत्र । त्याचें इह-पर सुख नाशे ॥५॥

uncontrolled and wanton conduct, mean and narrow resoning, the food and enjoyments full of the vices of raja and tama, irregular daily routine and all such unnatural flaws and faults certainly destroy both the temporal and spiritual happiness. ||5||

चहा-चिवडा-चिरूटांचे दास । आपल्या तनुमनधनाचा नाश । करोनि बिघडविती जीवनास । गांवच्याहि ॥६॥

Those, who have become the habitual and addicted to consuming tea, chiwada etc. and smoking cigar-bidi etc. do a great harm to themselves and destroy their body, mind and money. Similarly they destroy the life of other people in the village also. ||6||

सात्विक सरळ ठेवितां जीवन । तें होय सुंदर आरोग्यपूर्ण । सात्विकचि असावी वेषभूषाहि जाण । मानवाची ॥७॥

If man maintains his life piously and in simple, moderate way it becomes pleasant healthy and hygienic. So his apparel should also be pious, simple and moderate. ||7||

कांही भडक वेषभूषा करिती । कपडयावरि किती कपडे घालती । आंत लुकडे परि वरोनि शृंगारिती । शरीरें आपुलीं ॥८॥

Some people wear gaudy and showy garments. They put on many pieces of different kinds of garments. Inside their garments their body is thin and bony but they decorate it with such clothes. ||8||

तोंडाचें खोडकें दिसती हाडें । छातीची खोली दाखवी लांकडें । काय होतें घालोनी कपडे । गर्भरेशमीहि ? ॥९॥

The facial bones of some people have become plain & flaltening. Their chest has gone deep inwords. The ribs appear like pieces of wood from outwardly. Then what is the use for them from putting on silken garments? ||9||

उगीच करिती थाटमाट । कपाळीं अत्तराचा मळवट । पावडर कंगवा आरसा चिरूट । खिशामाजी ॥१०॥

They decorate outwardly their bodies with showy garments. They put a layer of some scent on their forehead and always carry articles like talkum powder, comb, small mirror, cigar or bidi in their pockets. ||10||

व्यसन तोंडाचें खोडकें करी । तेल लाविती वरचेवरी । केश फिरवोनि म्हणती साजरीं । दिसतों आम्ही ॥११॥

Due to their addictions, their faces bear sunken features yet they frequently oil their hair, comb them and strutingly say, "look, how smart we look ! ||11||

अंग निस्तेज जीर्ण झालें । खरूज गजकर्णादिकें भरलें । भारी कपडे घालोनि झांकिलें । सौंदर्यासाठी ॥१२॥

They have lost their physical lustre and their bodies have gone worn out. Inside their clothes their bodies have developed skin diseases like itch, eczema, ringworm, scabies, pimples etc. But to appear handsome and pretty, they cover their bodies with costly garments. ||12||

कशाचें हें सौंदर्य पण । ज्यांतूनि न जाय सूर्यकिरण । ब्रह्मचर्याचेहि नाहीत कण । शरीरामाजी ॥१३॥

What kind of beauty is this! No sunrays can pass through their thick clothes. There are no even particles of their celibasy (veerya- i.e. semen) in their body. ||13||

चालतांना पढती आढया । बोट लावतां खाती तनघडया । बाता करिती बडया बडया । आम्ही शौकीन म्हणोनि ॥१४॥

While walking, their legs get crossed and twisted. Even a slight push by fingers, makes them lose their balance. Yet in their self boasting they strut saying how they are fond of pleasures and beauty. ||14||

रडयासारिखी निघते वाचा । औषधावाचूनि न होय शौच्या । बोटांत आंगठया हिरकणीच्या । मिरवोनि काय ? ॥१५॥

Their utterence is like the grunting of he-buffalo. Without taking some purgative medicines they can't attempt purification. Yet they strut by putting diamond rings in their figures. ||15||

निस्तेज शृंगारिलें प्रेत । की भुजाण उभें केलें शेतांत । एकटाचि विचित्र दिसे चारचौघांत । ऐसी नको वेषभूषा ॥१६॥

In such physical decoration they look like decorated corpse; or like the scare crow in the blooming cropful field. In a group of some individuals, this fellow in such over decorative costumes alone, appears odd & strange. ||16||

अथवा भरजरी कपडे घातले । परि ते स्वच्छचि नाही केले । सोवळे म्हणवोनि पुन:पुन्हा नेसले । तेच ते पीतांबर ॥१७॥

Some body puts on the clothes interwoven with golden and silver threads. But for many days or months such clothes are never cleaned and washed. As a sacred garment to be put on special occasions of festivals or worshiping God and deities, men wear the same silken dhotee (peetambar) again and again. ||17||

ऐसी कला कासया करावी । जी हास्यास्पद आणि बाधकहि व्हावी । आपुली साधीच राहणी ठेवावी । ऐपतीपरी ॥१८॥

Why should we play such showy tricks. They make fun of us in public and become harmful to our body also. Therefore, it is better to maintain our simple and moderate living manners in the limits of our abilities to spend. ||18||

अंगीं गुणसौंदर्य भरावें । सुंदर सात्विक कपडे करावे । खादी-ग्रामोद्यागाचेंचि ल्यावें । लेणें आपुल्यापरीं ॥१९॥

Try to imbibe the beauty of virtues in your person. Put on simple, pleasant and moderate clothes. Use the khadee cloth woven in village industry and adorn yourself in such garments. ||19||

नेहमी स्वच्छ धुतलेलें असावें । एकाचि वस्त्रें अंग झाकावें । निसर्गाचें हवा किरण लागावें । शरीरालागी ॥२०॥

Always wear cleanly washed clothes. Use only one piece garment to cover your body. Your body must have a touch of sunrays & natural fresh air. ||20||

एकावरि एक आच्छादन । तें थंड देशांचें अंधानुरण । शरीरा लागतां सूर्यकिरण । औषधिगुण अंगीं येती ॥२१॥

Putting on more clothes upon your bodies is the blind imitation of the foreign cold countries. When the sunrays reach our bodies, our body forms medicinal remedial reacting powers spontaneously. ||21||

सोनेमोतीं रेशीम-जरी । सौंदर्यप्रसाधनें बहुपरी । त्या सर्वांहूनि शतपटीने बरी । आरोग्याची टवटवी ॥२२॥

Though gold, pearls, silk clothes, woven with golden and silver threads are the ornamental things to grow your physical beauty, the freshness of health and hygiene is hundred times better and the most precious beautiful ornament. ||22||

सौंदर्य असावें रक्तशुध्दीचें । ओजपूर्ण ब्रह्मचर्याचें । नीटनेटकें वागण्याचें । घरींदारीं उत्तम ॥२३॥

The beauty should be in purity of blood, vigerous celibasy and in the ideal behaviour at home and outside in public. ||23||

कला दाखवावी बळकट स्नायूंची । उंच छातींची ताठ शरीराचीं । आरोग्याची बाणेदारपणाची । सर्वांगांनी आदर्श ॥२४॥

Present your art and skill of strong and stout muscles, wide chest and healthy robust body, which will show your health and dignity. Thus, art in all round and all sided ideals should be displayed in life. ||24||

वेषभूषेची चढाओढ । आज जीवनास झाली अत्यंत जड । गरजा, चिंता, रोगांची वाढ । यांत कसलें मोठेंपण ? ॥२५॥

Today the dry and dull competitions and fashion shows have put a heavy burden upon life. They have grown unnecessry wants, cares, worries and diseases. Where is then a greatness in such competitions? ||25||

बाह्य वस्तूंचें भडकपण । हें आंतल्या उणीवेचें प्रदर्शन । महत्त्वास चढतां बाह्य आवरण । मोल घटे मानवतेचें ॥२६॥

To over-decorate bodies superficially using different articles of toilets, is an exhibition of our drawbacks and hidden deformities. When outward covering becomes important, the humanity loses its preciousness and value. ||26||

मानव मानवतेने शोभावा । गांधीवेष लाजवी वैभवा । श्रीकृष्णाचा मोरमुकुट पावा । वेड लावी विश्वाला ॥२७॥

Man should appear adorned by the virtueous humanity. The poor clothing like a phakeer M. Gandhiji's clothes had abashed the enormous glories and wealth. A simple coronet made of the plum of a peacock and the flute of Shreekrishna could also enchant the world. ||27||

हें जाणोनिया अंतरीं । सात्विक व्हावें आहार-विहारीं । तेणें घर-गांव-देशसेवाहि बरी । साधतसे सहजचि ॥२८॥

Keeping this consciousness in mind, man should try to become happy by adopting the healthy habits of pious food and pious virtueous, and noble behaviour. It will also help you to render your services in a very casual way to your home, village and nation also. ||28||

लोकांपुढे राही आदर्श । समानतेचा उसळे हर्ष । ग्रामोद्योगांचाहि उत्कर्ष । आपैसाचि होय गांवीं ॥२९॥

By such pious and noble behaviour, you can produce an ideal before people and you can create the pleasure of commonness and equality in them. Side by side, the village professions and industries will also prosper spontaneously. ||29||

येथे श्रोता करी शंका सादर । साधी राहणी उच्च विचार । हें जरी ऋषिजीवनाचें सूत्र । तरी तें आज ना चाले ॥३०॥

One of the listeners expressed his doubt, "Simple living and high thinking is the principle of the pious life of the ancient rishis and sages, yet at present it is out of date, needless and can't be followed in practical life. ||30||

किंमती कपडे भडक राहणी । छाप पाडिती आज जनीं । साधा सात्विक राहे पडोनि । मागच्या मागे ॥३१॥

Costly and gaudy custumes and expensive showy living style creates deep impression upon people's minds. A simple and pious individual is left aside and ignored as the backward and nobody even looks at him. ||31||

विष्णूचा पीतांबर पाहून । सागरें लक्ष्मी केली अर्पण । शंकराचीं चिरगुटें बघून । दिलें हलाहल तैसें होय ॥३२॥

Being impressed by the costly and beautiful silken dhotee (peetambar) of Lord Vishnu, the sea offered him his daughter Lakhshmee but seeing the rags of Lord Shankar, the sea offered him a very dangerous and harmful poison called halaahal. The same is about the manner of living. ||32||

आज पैसे खर्चतां सर्व मिळते । न्याय मिळतो सत्ताहि मिळते । कीर्तिसन्मान थोरपण मिळते । ऐसा अनुभव सर्वांचा ॥३३॥

It is a general expenience of all that by throwing money, everything can be obtained. Even justice, ruling powers, fame, honour and high status and honour in the society can be easily purchased by paying for them. ||33||

मित्रा ! हाचि भ्रमिष्ट अनुभव । लोकांना सांगतो धनचि देव । या सूत्रानेचि दु:खें सर्व । आज वाढलीं जीवनांत ॥३४॥

(Maharaj says), "My friend! this experience of all people like yourself is misguiding all to the wrong way. By this delusion, people have developed a wrong concept that wealth is a real God. This order of reasoning has created sorrows and sufferings in the life of all. ||34||

सर्व हेंचि चालती समजोनि । जैसी स्पर्धाचि लागली जनीं । तोरा दाविती एक-एकाहूनि । जाती पतनीं अधिकाधिक ॥३५॥

All are madly rushing to this wrong way. There is also a competetion. Everybody tries to display his pretentious swaggering and is going rapidly towards his downfall. ||35||

कापसाहूनि सफेद वसनें । सोन्याहूनिहि पिवळे दागिने । शिखर गांठलें कृत्रिमतेने । नित्य नव्या हौसेसाठी ॥३६॥

Dead white clothes -whiter than cotton; ornaments yellower and more brilliant than gold and all alike these artificial glories have reached the climax due to the inordinate desires in the showy life style of today. ||36||

स्वच्छता आणि पवित्रता । शुध्दता आणि नैसर्गिकता । याहूनि प्रिय झाली कृत्रिमता । सुशिक्षितता तीच वाटे ॥३७॥

At present, this artificialness has become more and more popular than cleanliness, sacredness, purity and natural simplicity. All feel that highly educatedness lies only in that arificialness. ||37||

स्नान न करतां फवारा घ्यावा । कपडयावरि अत्तरांचा शिडकावा । मळ सांचो परि सुंदर दिसावा । कपडा नवा घडोघडीं ॥३८॥

In stead of having a good bath, now man prefers to have a shower bath. After putting clothes, he sprays some perfume upon his clothes. Inside the garments there may have gathered a layer of dirt but every moment the costumes must appear neatly folded, new and attractive. This is their intention in doing so. ||38||

नवी फॅशन थाटमाट । यांची वाढतचि गेली चट । शिवतां पन्नासाचा कोट । लागे पँटहि तोलाचा ॥३९॥

New fashions, dressing and decorations are growing more and more popular. If the coat has cost fifty rupees then the pant must also be equally costly. ||39||

ह्या गरजा वाढतचि जाती । तेथे न पुरे कुबेर-संपत्ति । मग बापुढे कामगार करिती । काय तेथे ? ॥४०॥

Day by day such unnecessary needs are growing more and more. Even the treasure of kuber (the treasurer of Gods) will fall short to fulfil them. Then what can a poor worker and labourer do there? ||40||

कोणी खाती लाचलुचपती । कोणी उघडचि डाके देती । अन्याय अत्याचार वाढती । पैशासाठी ॥४१॥

Then (to fulfill all such needs at least partially) somebody takes bribes and hushmoney. Some openly attempt decoity. They do such wrong deeds, crimes, injustice and excesses to get money. ||41||

कोणी सरळपणें चालती । ते यांमाजी रगडले जाती । मग त्यांचीहि भांबावे वृत्ति । वाढे अशांति चहूंकडे ॥४२॥

Those, who behave in righteous and plain way, get crushed in this plagueing to death competition. They get embarrassed and confounded. They lose their peace of mind from all sides. ||42||

कोणी घरीं उपास काढिती । मुलाबाळां दूध न देती । परि बाह्य डौल उत्तम ठेविती । मोठेपणा मिरवाया ॥४३॥

Some of them want to maintain outward show of their greatness. So to keep the superficial higher status in society, they and their family members live half-starved. They stop even providing milk to their children to maintain their false show of status. ||43||

कोणी म्हणती यावाचून । न चाले धंदा न मिळे धन । परि हें सर्वांसीच गेलें समजोन । वर्म एकमेकांचें ॥४४॥

They justify their such behaviour saying that they can't run their business without making such gaudy show and they can't earn money. But all know the secrets behind these outward pomp & show and superficial display of false high status. ||44||

मग कां अट्टाहास करावा ? जाणोनि सन्मार्ग कां न धरावा ? परि तो मार्गहि नाही ठावा । वेड लागलें धनाचें ॥४५॥

(Vandaniya maharaj says), why should then there be such obstinate persistance for such outward showiness ? Understanding the reality, why should they not follow a noble good way of life? But they don't even know what a noble and good way of life is, because all have gone mad after money. ||45||

म्हणती पैशांनीच सर्व होतें । मोक्ष मिळतो, राज्य मिळतें । संत मिळती, कीर्ति मिळते । देवाचें होतें पूजनहि ॥४६॥

These insane money minded people say, "Everything can be obtained by money.One can buy emancipation by paying for it, we can get a kingdom, we can purchase holy saints, we can get wealth and glories by money. Even we can seek devotion by money. ||46||

परि हें म्हणणें वेडयासारखें । पैशांनीच सखे होती पारखे । पैशासाठीच जगीं वाखे । घाली नरकीं पैसाचि ॥४७॥

But this concept that money makes everything possible is totally wrong and insane. Due to this money dealings; close friends also go away from us and become alienated from us. It puts us to disgrace and finally leads us to the hell. ||47||

पैसा नियमांनी मिळविला । तारतम्याने खर्चीं घातला । तरीच सौख्य देतो जीवाला । जीवनामाजीं ॥४८॥

If money is earned by fair way and lawfully and if it is spent in fair way with proper discretional reasoning, then only it creates happiness, peace and satisfaction in life. ||48||

नाहीतरि पैसा जहर । शांति न लाभूं दे क्षणभर । माणसासि बनवितो वानर । चंचल चित्त करोनिया ॥४९॥

Otherwise, money is a dreadful poison. It does not allow man to have mental peace for even a moment. It makes man act like a monkey by making his mind fickle. ||49||

चिंता लावितो कमावितांना । पशूसारिखे कष्ट नाना । जाळतो तनुमना जीवना । सर्वकाळ मानवाच्या ॥५०॥

It makes man worried while man tries to earn money. It makes man to labour hard more and more like an animal. Through out the life span it constantly incinerates the mind body & life, of the man. ||50||

चिंता थोर रक्षणाची । चोरभय अग्निभयादिकांची । लालसा वाढे उपभोगाची । माणूस होय पशुजैसा ॥५१॥

Man is always worried with the fear of thieves, fires and other factors which may deprive him of his store of money. He is always disturbed with the care for protection of his money. Money grows extreme inordinate desires & lust for the enjoyment of various kinds of pleasures and luxuries. It turns man into an animal. ||51||

असला दिसला त्यासि पैसा । जीव होतो कासाविसा । वाटे खर्च करावा कैसा । झोप त्यासि लागेना ॥५२॥

Everybody constantly dreams for money. He sees money and money only. This piercing and intimate contemplation of money always keeps him agitated, upset and disturbed. Again, he is in the worry of how to spend and utilize the money. It does not allow him to have a sound sleep. ||52||

आला पगार खर्च झाला । सिनेमा तमाशे पाहण्यांत गेला । त्यांतूनि उरला कांही, त्याला । उत्तम मार्ग लागेना ॥५३॥

When the individual gets his salaries, he squanders it on attending cinema or a tamasha. Whatever money remains with him after his extravagant spending, it is not also utilised in good and proper way. ||53||

दारू, गांज्यादिक पितो । कांही पैसा सट्टयांत जातो । कांही विभागणीस लागतो । व्यभिचाराच्या ॥५४॥

From his remaining money, he spends some on drinking wine and smoking hemp. Some amount gets lost in betting and gambling; and some goes in his adulteration. ||54||

कांही उन्मादाच्या भरीं । झगडा करतां मार्गावरि । वकिलांचीं घरें भरी । ’ शाहजोग आम्ही ’ म्हणावया ॥५५॥

Some individuals start struggling and quarrelling in streets through some frenzied arrogance. Then, to prove in the court of law, that they are good, innocent and noble gentlemen, they pay huge money as fees to the pleaders. ||55||

कांही खाण्यांत आलें बाष्कळ । मग उठलें पोट, कपाळ । डॉक्टर-वैद्यांची झाली धावपळ । पैसा गेला त्यासाठी ॥५६॥

Somebody consumes coarse, unsavoury food products without thinking of their consequences. Then they suffer from acute pains in stomach and heads. They rush to the doctors and physicians for a medical treatment and thus a big amount from their hard earned money goes away on medicines and treatment. ||56||

कांही दाखवाया मोठेपण । देती पार्टी, बिदागी, दान । हसतां हसतां फसती घेवोन । बेगर्जी वस्तु ॥५७॥

Some folks want to make a great show of their greatness, generosity & high status. So they arrange big expensive parties and dinners, they pay donations, endowments in charity. On some occasion, they fall prey to the selling tricks and get deceived by purchasing costly things which they never require. ||57||

कांही लोक कमाई करिती । त्यांची त्यांनाच न पुरे पुरती । खर्च वाढतां कर्ज घेती । धोका भोगती जाणोनिया ॥५८॥

Some individuals work hard and earn money. But their earnings is not enough to fulfil even their own needs (due to their luxurious enjoyments). Their expenses grow more than their earnings. So they take loans. Thus, knowingly, they invite future calamities of the debts. ||58||

जैसा कर्ज घेवोनि खर्च करी । तैसा कमाईस लक्ष न घरी । तेणें संकटें येती घरींदारीं । मग विचारी ’ काय करूं ? ’ ॥५९॥

He takes loans after loans but he does not pay careful attention to earn more by exerting more labourous hard work to pay off those loans. Naturally the calamities stand at his doors (in the form of the recovery officers or the threatening ruffians). Then he asks, "What should I do now?" ||59||

पुढे जीवा लागली हळहळ । लोटतां न लोटे पुढचा काळ । म्हणोनि बुध्दि झाली चंचळ । चोरीचहाडी करावया ॥६०॥

Then his mind becomes restless in regret. It becomes difficult for him to spend further span of life in such hardships. He becomes fickle minded and turns to the path of theft and milicious babbling. ||60||

अक्कल नाही आमदानीची । समज नाही मोजमापाची । जीभ चटकली खाण्यापिण्याची । धरला मार्ग चोरीचा ॥६१॥

On one hand he is not intelligent enough to earn more. He does not control his overspending by keeping discretion of maintaining the two ends (of income & expences) meet. Moreover his toung has formed a great fascination and liking for the delicious savoury food. So he now turns to attempt theft to fulfil his desires. ||61||

कलंक लागला घराण्यावरि । आईबापाची बदनामी पुरी । पुत्र निघाले ऐसे वैरी । उत्तम कोणी म्हणेना ॥६२॥

All these wrong and evil practices stain the name of the family and put his parents to a great shameful disgrace. If the sons have become so (thieves) they are the enemies of the family & parents. None speaks well of them. ||62||

हौसेसाठी सोडला धर्म । किळसवाणे करिती उद्यम । नाना प्रकारें व्यभिचारकर्म । करिती आणि करविती ॥६३॥

To fulfil their inordinate desires, they have given up their duties to the family and humanity.They have completely sunk in the hideous and disgustful enactments & distorted professions. They enact by themselves and encourage others to enact adultury and other sinful deeds. ||63||

कोणी धनिक राक्षसचि असती । पैसा देवोनि गुलाम करिती । पाप करिती करवोनि घेती । आपणासाठी ॥६४॥

Then there are some wealthy people. They are practically the dreadful demons. They provide a lot of money to others and make them their obedient slaves. They enact sins by themselves and get the sinful crimes done by others. ||64||

कोणी फसवोनि धन कमाविती । आपणचि उपभोग भोगती । त्यांचीहि शेवटीं होते फजीती । ऐकिली कीर्ति बहुतांची ॥६५॥

Some people deceive innocent folks and grab money. They use all such earnings in their own personal enjoyments only. But finally they are also put to shame and disgrace. ||65||

कांहींना जवानीचा चढे तोरा । लग्नें करिती दहाबारा । सरला पैसा आणि बोजवारा । कोणी थारा देईना ॥६६॥

Some individuals grow over priding upon their vigerous youth. In that high fever of egotism they get married to ten or twelve girls and strut upon having so many wives. But (in maintaining all) when all their wealth gets exhausted, then they completely become bankrupt and disgraceful. Nobody then extends them any help. ||66||

मग खाती बायका तोडोनि । म्हणती पैसा आणा कोठोनि । काय खावें घरीं बसोनि ? लग्न केलें कासया ? ॥६७॥

Now their all wives attack on them for fulfilling their needs. They say, "Go anywhere and do anything, but bring money and feed us. What should we eat now sitting in your house? If you were so helpless and unable to maintain us, why did you marry with us?" ||67||

कांही चढले चढवितां मनीं । विचार दिला सगळा सोडोनि । घरेंदारें बसले समर्पोनि । वेश्या ठेवोनि घरामाजी ॥६८॥

Some individuals were given undue honours. They became insolent and inflated on their false greatness. They lost their proper discretional reasoning. They kept prostitutes in their homes and offered all their belongings at the feet of those prostitutes. ||68||

हा झाला वानरासमान । लोक न पाहती याचें वदन । आप्त हासती दुरून-दुरून । करणी याची पाहोनिया ॥६९॥

Then such fellow becomes distorted like a monkey. Due to his dirty enactments and foul behaviour, people did not cast even a flying glance at him. His relatives also kept a distance from him and laughed at him tearing themselves away from him. ||69||

कांही धनासाठी दत्तक घेती । परि भांडतां कवडी न उरे हातीं । उरली तरि दत्तक-मित्र उडविती । संपत्ति सारी ॥७०॥

Some wealthy individuals adopt a boy as they don't have their own son. Creating quarrels and disputes with adopted sons they lose all their wealth. In case, if some of their wealth is saved, their adopted sons squander it enjoying luxurious pleasures alongwith their friend circle. Those adopted sons also then lose all the remaining wealth. ||70||

कोणी टोलेजंग नवसचि केला । जरि देवा ! पुत्र झाला । पुत्राभारंभार देईन तुला । सोनेचांदी, म्हणोनिया ॥७१॥

Then there are some individuals. They make a vow to God, "O God! if by your grace I can have my own son, born to me, I shall offer you gold and silver equal to his weight." ||71||

कांहींना प्रथमचि मुलें झालीं । त्यांनी गांवोगांवीं मिठाई वाटली । इस्टेट सारी गमविली । हर्ष होतां पोराचा ॥७२॥

Some body had his first son born to him. In the fit of joy beyond bounds he went on distributing sweetmeats in the whole nearby villages and lost all his estate in such huge and thoughtless squandering. ||72||

जेव्हा पुत्र झाले खंडोखंडी । तेव्हा हात कपाळीं देवोनि रडी । आता उरली नाही कवडी । भीक मागे लोकांसि ॥७३॥

But in the course of time, he produced score of children. Now he was completely penniless. He didn't have even a cowree with him. Holding his head in regret he now cries and weeps in sorrow. He has to go on begging alms from people. ||73||

कांही सज्जन यांतूनि वांचले । परि घरींच पैसे उधळोनि दिले । मुलामुलींचें लग्न केलें । धन खोविलें बारूदखानीं ॥७४॥

Some good noblemen could save themselves from such disgrace. But they spent more and more upon their household needs. When they performed marriages of their sons and daughters, they squandered huge money upon the display of firework and illuminations. ||74||

टोलेजंग दिला मंडप । नाही पाहिलें मोजमाप । पंगती बसल्या आपोआप । लाडूजिलेबी बासुंदीच्या ॥७५॥

In those wedding ceremoneies, they eracted a huge and extremely spacious pendal. There was none to keep a control upon expenses. (without invitation) When the mob, gathered there, saw the menu of marriage feast, all (even uninvited) crowd spontaneously formed rows after rows for the marriage dinner. ||75||

कांही देखीसेखीं करूं लागले । व्रतबंध संस्कारादि भले । होते पैसे सर्व खोविले । वाढदिवशीं पुत्रांच्या ॥७६॥

Some folks started to celebrate the rites of vratabandhan (secred thread ceremony), birthday celebrations etc. on a very huge scale. They didn't know the sacred principles underlying behind them. They only tried to imitate these practices only by observing others do it and they became bankrupt. ||76||

कांहींनी वडिलांची पुण्यतिथी केली । पुंजी सारी गमाविली । शेवटीं रोटीहि देईल कुठली । नांव घेवोनि वडिलांचें ? ॥७७॥

Some individuals celebrated death anniversaries of their fathers and forefathers by spending all their savings. But finally they became so poor that they could not manage even for their bread to sacrifice in the name of their fathers and forefathers. ||77||

कांही सज्जन यांतूनि वाचले । परि घरीं सणवारादि केले । होते-नव्हते पैसे घातले । दिवाळी-दसरा-होळीमाजी ॥७८॥

From such events, some folks had been escaped luckily. But further they celebrated the festivals like diwalee, dasaraa, holee etc. so expensively that they exhausted all their savings over those celebrations. ||78||

कांही मानव ऐसे असती । जे वाईट कामीं पैसा न घालिती । परि प्रतिष्ठेसाठी मरमरती । पैसा देवोनि गांठींचा ॥७९॥

There are some individuals who never spend their money in any evil and foul enactments. But they readily spend to any limit just to maintain their high status and greatness. ||79||

शेतांत खटा असोत नव्वद । परि एका तासासाठी करिती फिर्याद । सारी इस्टेट होवो बरबाद । परि लढती एका शिवीसाठी ॥८०॥

There are some individuals. There are so many scarcities in their fields which needed immediate attention. But these strange persons will sue their neighbourers for one abusing word and destroy all wealth in attending court hearings but will not look after their land. ||80||

कोणी नांव व्हावें लोकांतरी । म्हणोनि साहेबांस मेजवानी करी । नाना पक्वान्नें नजराणे परीपरी । पाहिजे तें तें पुरवावें ॥८१॥

Some people want to grow their name and fame. so they arrange feasts for their heads. They provide sweet delicious savoury food items. They offer costly presents and anything they want and try to satisfy them. ||81||

कांहींनी घरेंदारेंहि विकलीं । प्रतिष्ठा स्थापावयासि आपुली । पुढे भिकारी होवोनि मेलीं । मुलेंबाळें त्यांचीं ॥८२॥

Some folks sell out their houses and estate just to establish their honours and prestige. Finally, their children become beggars and die of starvation or become beggars. ||82||

कांही लढले निवडणूक । पैसा गमावोनि झाले खाक । नाही उरलें लौकिकीं नाक । घेतला शोक विकतचा ॥८३॥

Some individuals contested elections. They spent their whole wealth upon the election expenses. Now they have no daring to go before people and in society. Thus they bought only regret by spending all their wealth on elections. ||83||

कांहींनी विकली शेतीभाती । बंगले बांधले सडकेवरती । शहरीं मौज भोगली, अंतीं । पोटा अन्न मिळेना ॥८४॥

Some individuals sold out their agricultural land (which was useful for their farming profession); and built house (bunglow) with that money in cities. They enjoyed all pleasures in cities and all money was exhausted in building construction and in enjoyments. Further they could not have enough food. Thus they were put to disgraceful state of poverty. ||84||

कोणी व्यापारासाठी घर बांधिलें । पैसे त्यांतचि संपोनि गेले । पुढे खाण्याचे फजीते झाले । व्यापार कांही सुचेना ॥८५॥

Some built up shop for commercial business. But all their money was exhausted and they became dear for meals even. So they didn't know how to run the trade and business. ||85||

कोणी देश-विदेश पाहती । नाना वस्तूंचा संग्रह करिती । शेवटीं त्यांचीहि झाली फजीती । गोष्टी उरल्या बडयाबडया ॥८६॥

Some individuals went abroad and visited many foreign countries. They visited some places in the country also. In their travel they purchased so many artistic and other things that they liked. Thus they spent all their money in foreign tour and finally faced shameful bankruptcy. What remained with them were only the boastful descriptions of their travel. ||86||

कोणा साधूची लागली झळ । घरीं बुवांची चाले वर्दळ । चमत्कार करिती म्हणे सकळ । पैसे उधळी त्यालागी ॥८७॥

Someone came in contact with some ascetic. It started frequent visits of such ascetics and gosavees to his house. `That ascetic enacts supprising miracles', he thought and then started to spend a lot of money on that ascetic. ||87||

करी सेवा देई दक्षणा । मिष्टान्नें खाऊं घाली नाना । भरजरी वस्त्रपात्रादि दाना । करोनि झाला भिकारी ॥८८॥

He used to feed that `buwaa' (ascetic) with many sweet, delicious and savoury food items. Moreover, he used to pay him lot of `dakhshana' He used to give him costly clothes knitted with gold & silver threads; He gave him vailuable pots and utensils also. Thus he wasted all his money spending over that ascetic and finally became a beggar. ||88||

मग बुवासीच म्हणे धन सांगा । लागला मागे करोनि त्रागा । गांठ पडली ठगा-ठगा । झाला शेवटीं निराश ॥८९॥

At last, he started asking often and often to that ascetic for telling him how he could get money. (Both he and his buwa were greedy) Thus two knaves had met each other. But at last this individual became disappointed. ||89||

बुवा दक्षिणेपुरता गोड बोलला । ती संपतांच घर विसरला । कोण पुसतो धनहीनाला ? नाश झाला शेवटीं ॥९०॥

That buwaa was hungry of `dakhshinaa'. He used to speak sweetly as long as he got it from this man. When the man stopped paying him the dakhshina, that buwa forgot this man's house. Who cares for the moneyless man? Thus he faced his destruction. ||90||

भक्ति चमत्कारादिसाठी । म्हणोनि झाली फजीती मोठी । घरदारहि लावोनि नेलें पाठीं । लुबाडलें ढोंगी बुवांनी ॥९१॥

This man offered his devotion because of the miracles. So he had to suffer disgrace. That hypocrite ascetic enchanted this man and all his family memebers & drew after him and robbed him completely. ||91||

कांही तीर्थधामावरि गेले । घरचें डबोलें जवळचि आणिलें । चोरागुंडादिकांनीं ठोकलें । पैसे नेले लुटोनि ॥९२॥

Somebody went on pilgrimage with family at some holy place. They carried with them all their valuables. There some gundaas and ruffians attacked on them, beat them and snatched all money and valuables from them. ||92||

झाले बिचारे केविलवाणी । भीक मागत आले परतोनि । ऐसी केली पैशाधेल्यांनी । स्थिति अनेकांची ॥९३॥

At last that miserable person and his family had to return pitifully by begging for their return journey and any how they reached home. In this way money had destroyed lives of so many persons. ||93||

सुविचारावांचोनि कांही । पैसा सत्कारणीं लागत नाही । धन वाढतां मन वाढत जाई । घटतां संवयी न घटती ॥९४॥

Without noble and fair thoughts, money is not utilized in good and noble work. (otherwise) the more the money grows, the more our requirements also grow. The greed of mind grows more and more. But though the store of money becomes shorter and shorter, the habits formed so far never decrease. ||94||

जीवनासि आवश्यक धन । सर्व कार्यांचें प्रारंभसाधन । प्रपंचीं पदोपदीं पाहिजे सुवर्ण । परि विचारधन आधी हवे ॥९५॥

Money is essential for living life. Every big or small work must have money to start it. In the householder's life gold and money are required on every step. All this is true. But before all these matters what man requires necessarily is the wealth of good and noble thoughts. ||95||

नाहीतरि माणुसकीचें पडे विस्मरण । अंगीं वाढती हीन गुण । लोक तोंडापुरते म्हणती सज्जन । पाठ फिरवितां धिक्कातिरी ॥९६॥

If man does not possess this most essential wealth of good & nobe thoughts, he forgets the truth of humanity and he develops many vices (mean tendencies) Then people call him as gentleman on his face but behind him, they disdain him. ||96||

शेवटीं मनुष्याचा निर्मळ व्यवहार । हाचि ठेवतो हृदयीं आदर । जो परस्परांच्या हिताचा विचार । आत्मत्वाने चालवी ॥९७॥

Finally only the pure and pious conduct and practice can create great respect and a feel of adoration in the minds of people. Such pious persons think of eachother with a deep feeling of love and affection. ||97||

मनुष्यधर्म म्हणोनि सर्व करावें । परि भिकारीच न व्हावें । जीवन कर्तव्यशील राहावें । ऐसेंचि करावें सत्कर्म ॥९८॥

As the duty of human everything that is proper and befitting must be enacted. But in doing so, one should not become beggar and moneyless. Maintaining our own house and life, whatever good and precious work can be done, it must be done by everybody. ||98||

जें टिकेल तें करणें बरें । ज्यासि सज्जन म्हणती साजिरें । कंजूषीहि न करणें बरे ! उधळपट्टीहि न व्हावी ॥९९॥

Everything, which will survive and last longer and which is upheld as precious and excellent by the virtueous noblemen should be done. In doing such excellent work, there must be neither misery nor extravagance. ||99||

ऐपत पाहोनि प्रसंग करावे । प्रसंगीं कदर्यु न बनावें । परि पैसेहि न उधळावे । भीक लागेल ऐशापरी ॥१००॥

Considering our financial abilities to afford money, one must celebrate the special occassions. Finding the demand of the occasion, he must not become miser in fulfiling it. But he must not spend lavishly by which he may be put to disgrace in future and to beg for his livelihood. ||100||

लौकिकासाठी भिकारी न व्हावें । अंथरूण पाहून पाय पसरावे । प्रसंग शोभे ऐसे करावे । टिकाऊ परिणाम लक्षूनि ॥१०१॥

Never go to the downfall and become beggar just for the sake of maintaining prestige and honours. Always think of your income while spending money. Always think of the everlasting and permanently surviving consequences of celebrating any occasions and then celebrate them as your funds allow you to afford for them. ||101||

मनुष्य भावनेच्या आहारीं जातो । तेव्हा तारतम्यचि सोडतो । कांहीहि विचित्र करीत सुटतो । ’ हौसेला मोल नाही ’ म्हणोनि ॥१०२॥

When man surrenders himself to any feeling or whim, he loses his discretional reasoning saying that `Inordinate desires are beyond the limits of any price', He starts to do strange enactments thoughtlessly and without considerations. ||102||

परिणामांची पर्वा न करितां । व्यर्थचि दाखवितो उदारता । घरीं धनसंपत्ति नसतां । कर्ज काढोनि हौस करी ॥१०३॥

Without caring for the possible good or bad consequences, he unnecessarily shows undue and overliberal attitude. Then, if he doesn't have enough money, he takes loans and fulfils his inordinate desire. ||103||

पुढे आपुला करोनि नाश । भिकेस लावी मुलाबाळांस । नाही कोणाचाचि विकास । ऐसें कासया करावें ? ॥१०४॥

Thus, he destroys his wealth and makes his children beggars. It means that none of them have chance to make their future better and well developed. Why then should he do so? ||104||

रोज न्यायाने मिळवावें धन । थोडें थोडें करावें जतन । कांही खर्चावें त्यांतून । प्रसंगासाठी संसारीं ॥१०५॥

Everyday, he should earn money by fair, righteous and moral ways. He should regularly save some amount from it. For fulfilling his family needs, he should megrely use some of his earnings. ||105||

योग्य अतिथींचा करावा आदर । त्यांसहि द्यावी भाकरींत भाकर । आपुल्यापरीने करावा सत्कार । आलियाचा ॥१०६॥

When any needy guest or visitor arrives, he should spare one bread from his own share and treat the visitor with honour. Thus, carefully considering his condition, he should respectfully treat such guests and visitors. ||106||

दुसर्‍याच्या दु:खांत दु:खी व्हावें । त्याच्या आनंदीं सुख मानावें । प्रसंगीं आपणासि वगळितां यावें । न्यायी बुध्दीने ॥१०७॥

Always share the sorrows and sufferings of others. Always think that real happiness lies in the happiness of others. But on some events try to remain aloof and neutral with discretion and with righteousness and fair reasoning. ||107||

आपण कमवावें आपण खावें । परि उरलें तें गांव-कार्यीं लावावें । कमींत कमी खर्चात जावें । नेटकेपणें ॥१०८॥

We should earn by working hard and we should enjoy from whatever we earn. If, after fulfilling our household needs, some part of our earning is left in balance, utilize it in the development activities of the village. We should live neatly by spending meagrely and by fulfilling our real needs. ||108||

कमावणें ती नव्हे श्रीमंती । बचत केली तीच संपत्ति । यानेच संपन्न होई व्यक्ति । वाढे श्रीमंती गांवाची ॥१०९॥

Earning enormous money does not mean real richness. That, which is saved for good, noble and fair work is the real wealth. When all will think and enact so, the individual and the village will become more and more rich. ||109||

थोडया थोडयांतचि अधिक खर्चे । काटकसरीने रोज वाचे । थेंबें थेंबें तळें साचें । मग तें मना शांति देई ॥११०॥

We should spend meagrely over our minimum needs and save some money everyday. As the saying goes "Thembe thembe taley saache" i.e. when each and every drop of water comes together a big lake becomes existant, we should form a habit of regular saving. It will make your mind profoundly peaceful. ||110||

तिळातिळांतचि तेल पूर्ण । क्षणाक्षणाने बनलें जीवन । कणाकणाने सांचे धनधान्य । कामीं येई प्रसंगीं ॥१११॥

When every drop of oil is extracted from each oil seed, a store of oil is formed. A long life of man consists of each and every moment. Collecting every grain we can have a barnful foodgrains. Similarly saving every single pie we can raise a treasure and on ciritical occasion, this savings only will promptly help us. ||111||

अधिक न घ्यावा एकहि घांस । तेणें नशीबीं नये उपास । थोडा त्रास अधिक विकास । शेवट गोड याचि मार्गे ॥११२॥

After getting hungry if you don't take even a morsel more than quenching your hunger, you will never suffer starvation. If you bear some trouble, you can develop yourself more. We have to meet a sweet end following this way. ||112||

ऐसें वर्तन व्हावें गांवी । गरजांची धांव कमी करावी । अनासक्ति वाढवावी । प्रत्येकाने अनुक्रमें ॥११३॥

Everybody in our village should maintain his behaviour in this controlled manner. We should reduce our needs to the minimum number of real and essential needs. We should develop detachment for such unnecessary needs by ordered manner of living. ||113||

काटकसरीचें करितां वर्तन । अपार वांचेल गांवी धन । त्याने गांव होईल नंदनवन । सर्वतोपरीं ॥११४॥

In this way, if everybody follows meagre living, we can have boundless wealth in our village and it will become a pleasant ideal eden garden in all respects. ||114||

गांवासि सत्ययुग आणावा । त्याच्या सुखें स्वर्ग मानावा । आपुल्या इंद्रियांच्या चवा । सोडूनि द्याव्या थोडथोडया ॥११५॥

(Through our skilful enactments) we shall revive the rise of the Age of Truth (Satya yug) and make our village happy. It will be heaven for us. Inordinate desires and attachments for the objects of our senses should be gradually curtailed by us. ||115||

मग जाणोनिया आत्मरंग । राहावें नित्यानंदस्वरूपीं दंग । तेव्हाचि जीव होय अभंग । अमर स्थानीं शेवटच्या ॥११६॥

Then making all our inclinations introvert and recognising our original own self-form, Let us get fully absorbed in our `Nityaanand swaroop' (Ever divine blissful self form). Then being in us will become undivided at our last eternal and immortal original home. ||116||

सम्यक आचार सम्यक विचार । संग्रामाचा आदर्श थोर । साधु-संत महावीर । जगज्जेते झाले या मार्गे ॥११७॥

With proper and well behaviour, proper and well thinking, and by excellent mind control, there had gone the number of the most excellent and ideal sages and holy saints and world conquerers like Bhagwaan Mahaveer. ||117||

शुध्द आचार-विचारांचें फळ । व्यक्तिसवेंचि गांव सोज्ज्वळ । गांवीं सुखें नांदतील सकळ । तुकडया म्हणे ॥११८॥

The sweet outcome of pure and pious behaviour and reasoning is that following them, the individual becomes sacred and pure. Due to goodness of all such individuals the village also becomes naturally pure and sacred. All kinds of pleasures and happiness will then permanently stay in our village. (says so shree sant Tukadojee Maharaj) ||118||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव संमत । कथिली साधी राहणी संयमयुक्त । सोळावा अध्याय संपूर्ण ॥११९॥

This Graamgeetaa scripture has been well consented by the Guru, shastraas and self experiences. This sixteenth chapter, describing the self-controlled simple living is hereby concluded. ||119||