Gram Geeta Adhyay - 17

गरीबी-श्रीमंती

POVERTY- RICHNESS

श्रोतेजन प्रश्न करिती । आमुच्या गांवीं आहे संपत्ति । परि सुख न मिळे लोकांप्रति । ऐसें झालें ॥१॥

The listners put forward a question- "There is ample wealth in our village but such circumstances prevail that people are not happy". ||1||

विकास कार्याचा कोठला ? गांवीं वाद बळावला । धनिक-गरीबांचा लागला । वर्ग-कलह ॥२॥

Struggles have been cropped up between the rich and the poor. So nobody finds time to pay attention to the development of the village. ||2||

समाज या दोहोंभागीं विभागला । एक न मानी एकाला । परस्परांवरोनि विश्वास गेला । उडोनि त्यांचा ॥३॥

The village has been divided in two distinct groups. Both of them have lost faith in each other. ||3||

आता काय करावी योजना ? कोणाची थोरवी पटवावी जना ! कैसेनि होईल ग्रामरचना । सुंदर आमुची ? ॥४॥

What can be the remedy to solve the problem? How shall we convince the importance of the rich or of the poor to our people in the village? How can we set up a neat fold of our village and make it beautiful? ||4||

ऐका प्रश्न हा महत्वाचा । आवश्यकचि निर्णय याचा । त्यावांचूनि गांवाचा । मूळपायाचि ढासळे ॥५॥

(Reply) This is really an important question. Its solution is also very essential. Otherwise the original foundation of the village will tumble down. ||5||

श्रीमंत-गरीबांचा वाद । गांवास करील बरबाद । म्हणोनि ही दूर करावी ब्याद । जाणत्यांनी ॥६॥

This struggle between the rich and the poor must be put out. Otherwise it will lead the whole village to the destruction, Therefore, it is the duty of the wise to avert this trouble. ||6||

देवाघरीं एकचि प्राणी । ना श्रीमंत ना भिकारी कोणी । ही आहे समाजरचनेची उणी । मानवनिर्मित ॥७॥

For God, the rich and the poor are equal and at par. This discrimination has been created by the social structure set up by the man. ||7||

मूलसिध्दांतीं भेदचि नाही । हा प्रलोभनांचा खेळ सर्वहि । समज येतां दोघांसहि । भेद कांही दिसेना ॥८॥

There is no hitch in the original proposition, as "All human beings are one". All this tumult and commotion has cropped up through the selfish tendencies of man. If the ignorance and misunderstanding of both are removed, then there will be no discrimination. ||8||

खेळाकरितां दोन पक्ष केले । परि खेळ विसरोनि लढूं लागले । आपसांत वैमनस्य आले । अज्ञानाने ॥९॥

Players were divided in two sides for the recreation from their game. But these two groups forgot the sportsmanspirit of the game and started to quarrel between themselves. This hostility emerged among them through their ignorance. ||9||

एकाकडे आले अधिक कंचे । तो म्हणे माझ्याचि मालकीचे । मग खेळणेंहि थांबलें इतरांचें । एकाचिया लोभामुळे ॥१०॥

While playing the game of pebbles, one of the players won more pebbles. He began to argue,"All these pebbles now belong to me". As this player became selfish, the spirit of the whole game was lost. ||10||

ऐसेंचि आहे संसाराचें । घरचें आणि समाजाचें । तितंबे झाले कुटूंबांचे । अज्ञानें आणि लोभाने ॥११॥

The same thing have happened in all world, society and the family through the ignorance and avarice of people.||11||

कामाकरितां जाति केली । काम विसरून जातचि धरली । जन्मजात थोरवी मिरविली । वर्णधर्माच्या नांवाने ॥१२॥

In fact the castes has been created for the proper management of the business of the village. But forgetting the work, people have adhared to the castes, and in the name of the varnas and aashramaas, they have started to strut upon the caste in which they are born. ||12||

ऐसेंचि झालें अर्थव्यवस्थेचें । हिस्सेदार सर्वचि धनाचे । पण कांहीच राहिले मानाचे । बाकी मेले भुकेने ॥१३॥

The same is the condition in respect of the wealth. In fact, all are having the equal right of their share in the wealth. But some selfish people accumulated the wealth and began to strut upon their status and prestige. The remaining others died in acute agonies of hunger. ||13||

एक राहिला गरीब गडी । एकाची वाढली श्रीमंती बडी । ही सर्व अज्ञानाची बेडी । भोवली सगळया ॥१४॥

One individual remained poor and the other one became more and more rich. Thus the fetter of this discrimination, which was the result of their ignorance, has been tied round the feet of all. ||14||

एकापाशीं ठेव ठेवली । त्याने अविचाराने उपभोगिली । कुणाची ठेव ही बोलीच गेली । कालांतराने ॥१५॥

Somebody deposited some amount with an individual. This fellow used it for his enjoyment without thinking that it didn't belong to him. Further, this fellow totally forgot that some other person had deposited the wealth with thim. ||15||

देवळामाजी पुजारी ठेवला । तो देवूळचि ग्रासूनि बसला । बायकापोरंसाठीहि केला । उपयोग त्याने देवळाचा ॥१६॥

An individual was appointed in a temple to worship God. He srized the whole temple. He shifted his wife and children there and made the temple as his own residence. ||16||

कोणी तीर्थी सदभक्त झाले । त्यांची देवळावरि सत्ता चाले । पुढे व्यापाराचें साधनचि केलें । हक्क दावूनि मुलांनी ॥१७॥

At some holy place, one individual established his rule as the devotee of God. In due course his sons claimed their right as his successors and started a regular business, earning from that temple. ||17||

एकाकडे दिली खूप जमीन । गांवें वसवोनि त्यांना द्याया वाटून । परि तोचि बसला गबर होऊन । राबणारांसि पिळोनि ॥१८॥

One individual was alloted a very large piece of land to create settlements on it and to distribute the land properly to the residents in those settlements. He began to squeeze the people toiling on the land and became more and more rich. ||18||

धनासाठी राखणदार आणला । त्याने कमजोर मालक पाहिला । आपणचि बळकावून बसला । पैसा शक्तियुक्तीने ॥१९॥

A person was appointed by some rich individual to protect his wealth. When he found that his owner was a weak and simple dupe man, he used his power and tricks and seized all wealth forcefully. ||19||

ऐसेंचि झालें गरीबी-श्रीमंतीचें । कष्ट करणारे झाले दूरचे । पैसे घेणारे झाले कायमचे । मालक येथे ॥२०॥

The same condition has prevailed in case of the poor and the rich. The labourers, who actually worked hard, were thrown away and those, who collected and guarded the funds, became the permanent owners of all wealth. ||20||

श्रमणारापदरीं मोजकें माप । उरला गल्ला आपोआप । तो स्वयें उपभोगणें हें महापाप । परि ठरविला न्याय्य हक्क ॥२१॥

It became a regular practice to pay a fixed amount to those who actually worked hard. Then whatever big balance was left by paying off the wages, it was seized by the owner. In fact, to grab money in this way was a great sin. But the rich proved it as their legal right. ||21||

खोटयासि दिलें खरें नांव । पैशांनी पैशांचें वाढलें वैभव । म्हणती ही पूर्वजांची ठेव । हक्क कुठला श्रमिकांचा ? ॥२२॥

By proving a lie as the truth, the moneyed became more wealthy. They put their claim of right saying that it was the wealth earned by their fathers and forefathers. How can the labourers have any right upon it? ||22||

आता कांही केल्या समजेना । कोण पुसतो उपदेश-कीर्तना ? । फार तर मुंगियासि साखरकणा । देवोनि म्हणे दान केलें ॥२३॥

Now it has become difficult to convince such folks. The precepts or virtueous stories, the keertanaas are of no use. It is much for them to throw some sugar grains before the ants and to make a flash or flairing display of their charity. ||23||

हजारोंचें जीवन पिळावें । तेणें त्यांच्यांत रोग वाढावे । मग दवाखाने धर्मार्थ घालावे । धर्मशील म्हणवोनिया ॥२४॥

They squeeze the lives of thousands of the hard working labourers. Naturally, they suffer and develop many diseases. Then they start charitable hospitals and again make a flairing display of being great religious donars. ||24||

पाहतां आजचा मजूर । न मिळे पोटासि भाकर । तैसेंचि काम करवी अहोरात्र । वारे मालक धर्मशील ! ॥२५॥

You will find that the hard working labourer can't even get a belliful jwaar bread. The master gets work done round the clock from this half starved labourer and calls himself as the most religious man. What a great justice it is ! ||25||

हा तों राहतो महालीं शहरीं । मुलें गाडी नेती सिनेमादारीं । शिकती व्यभिचार व्यसनें चोरी । लुटती कारभारी खेडुतां ॥२६॥

This master lives in a palatial house in some city. His children go to see a cinema in a motorcar. They become plunderers, adulterers and addicted. the manager (diwan) of this master robs the simple minded and innocent villagers. ||26||

कांहींनी खूप बुध्दि लढविली । संपत्ति अतोनात वाढविली । काढोनि कवडीहि नाही दिली । प्राण जातां श्रमिकांचा ॥२७॥

Some talented masters earned tremendous wealth through their sly intelligent practices; but they never helped with even a cowry to some miserable labourer though he was in the last lingerings of his life. ||27||

गांवांतील लोक उपाशी मरे । म्हणती मरती ते मरोत बिचारे । आयुष्य सरल्या कोण तारे ? पैसा-दवा सब झूट ! ॥२८॥

If the villagers are dying of hunger, this rich individual says, "Those, who are on the verge of death will die. When their destined life is over, who can save them? When the life is over, all the money, medicines etc are useless. ||28||

ऐसें अधिक धन जमविलें । समाजीं कामीं नाही आलें । ते चोरचि म्हणावे ठरले । एकलकोंडे आपगर्जी ॥२९॥

In this way these folks have become wealthier and more wealthier. But they never spared and spent even a single cowry for the betterment of the society. Such folks should be held as secluded, selfish and thieves. ||29||

ज्याचे पाशी अधिक जमीन । न देई मजुरां पोट भरून । तो कशाचा भाग्यवान ? महाकदर्यु म्हणावा ॥३०॥

If anybody possesses plenty of land but never feeds the hardworking labourers bellifully, how can he be considered as the most fortunate? He should be considered as the greatest miser. ||30||

भव्य वाडा पडला सुनसान । एकचि पत्नी एक संतान । परि न देई शेजारपण । वा रे भूषण कृपणाचें ! ॥३१॥

Some rich individual is today living in his palatial mansion. He has one wife and only son. Thus these three individuals are living in that very big mansion. This mansion appears as desolated quiet place. Yet this rich man does not bring any neighbourer to have a company. What a great misery is this! ||31||

कित्येकांचें जनावरी वागणें । सरंजामशाहीने वजन टाकणें । धाकदडपणाने कामें घेणें । घातक होईल यापुढे ॥३२॥

Some influencial rich individuals always behave insolently, adamently and mercilessly. They get their work done by threatening and by pressure. But henceforth all these practices will surely become harmful to them. ||32||

गरीब सारेच ओरडती । श्रीमंत हे गुंड आहेत म्हणती । परि यांची लागली नेत्रपाती । कांहीं केल्या उघडेना ॥३३॥

Today, all poor people are shouting abuses calling the rich people as ruffians and gundas. But their eyes are sealed. They don't open eyes to have a look of reality. ||33||

यासि उपाय करावा कांही । त्यासाठी मार्ग दोनचि पाही । कायदा अथवा धर्ममार्ग राही । सेवाभावें समज द्याया ॥३४॥

Only two remedial ways are possible to make them realise. Either the government should frame a rule or law; or to serve these people through the sense of duty (or through a religious sense). ||34||

यासहि कोणी न घालती भीक । त्याने पुढे चिडती लोक । मग रक्तक्रांतीची ऐकूं ये हांक । वाढे धाक मनस्वी ॥३५॥

But these insolent wealthy people do not yield to these two means. So people get excited and agitated. Through such growing agitations and unrest, a blood revolution can emerge up. Then these walthy folks will become scared and panic. ||35||

कोणी घर फोडोनि चोरी करिती । कोणी डाके मारूनि लुटती । कोणी भरदिवसां कापिती । मुलाबाळांसहीत ॥३६॥

Some overagitated persons then break the palatial houses of these wealthy people and attempt robberies. Some decoits loot away their wealth by attempting decoity. Then some angrymen, in their mad fever of vengeance kill these wealthy persons with their wives and children mercilessly. ||36||

ही पाळीच कां येऊं द्यावी ? म्हणोनि कांही योजना शोधावी । गरीब-श्रीमंत दोन्हीहि बरवीं । राहतील ऐसी ॥३७॥

But this stage of disaster should not be allowed to occur. So some good plan should be prepared so that the rich and the poor can live together amicably and considerately. ||37||

परस्परांचा विचार घ्यावा । आपला समतोल हिस्सा ठेवावा । कोणासहि राग न उदभवावा । ऐसें करावें गांवाने ॥३८॥

Both the rich and the poor should think considerately of each other, and decide their equal proportion. The village should give a proper justice to both so that no side will have any wrath or vexation. ||38||

तुमचा पैसा आमचे श्रम । तुमची बुध्दि आमुचा उद्यम । एकाचा घोडा एकाचा सरंजाम । असावा जैसा ॥३९॥

You spare your money and we shall labour for you. You utilize your talent and we shall run the industry and professions on it. Thus, you should follow the principle of using a horse of some one and decorate it with the habiliments from another individual. ||39||

मुळीं जीवनाची तैसीच रचना । एकास हात लागती नाना । सर्वां मिळोनीच हा आपुल्या स्थानां । बनतो सन्माना घ्यावया ॥४०॥

The basical design of human life is such. Many hands will have to unite for doing work of one individual. An admirable life (mundane) is run by the co-operation of all. ||40||

कोणाचे निभेना वगळूनि ग्राम । प्रत्येकासि प्रत्येकाचें काम । काम झालिया पुन्हा भ्रम । वाढतो याचा ॥४१॥

No body can live happily by disconnecting himself from the village. Everybody has to take help from others. But when the work is successfully done, the ego of the individual again becomes strong and creates delusion. ||41||

सुतार याचे खांब करी । बेलदार याची भिंत उभारी । कुंभार याचे कवेलू उतारी । छावणीसाठी ॥४२॥

If somebody wants to build a house, he needs a carpenter to chip wood for pillars. The mason builds walls of the house. The potter makes roofing tiles. Then only the roof can be covered. ||42||

लोहार खिळेफासे घडवी । मजूर बांधी घरें-पडवी । ऐसें न करितां हा गोसावी । राहता कोठे ? ॥४३॥

The blacksmith produces nails and hooks. The labourer builds up the house and varanda. If the man doesn't have such co-operation from all, then he will have to live alone like some shelterless gosavee. (an ascetic.) ||43||

चांभार याचे जोडे बनवी । विणकर याला वस्त्रें पुरवी । नीटनेटके कपडे शिवी । शिंपी यासाठी ॥४४॥

The cobbler makes shoes for this man. The weaver weaves cloth for him. The tailor tailors dresses and apparels for him. ||44||

शेतकरी याला पिकवोनि दे । धान्य मिरची भाजी कांदे । सर्वांच्या श्रमें घर आनंदें । साजवी हा आपुल्यासाठी ॥४५॥

The farmar produces grain, chilly, vegetables, onions etc for him. In this way this individual adorns his house life upon the labour and hard work of so many people. ||45||

सर्वांचे हात सर्वासि लागे । सर्वांस जगविती गुंतले धागे । हें समजोनि जो गांवीं वागे । तोचि खरा बुध्दिमान ॥४६॥

Helping hands of all are working for all. The threads of co-operation, which are interwoven among themselves can help all human beings to live happily. One, who behaves sensibly and lives in the village understanding this, is really an intellectual. ||46||

परि यांत भाव वाईट शिरला । कोणी न मानीच कोणाला । म्हणे पैसे देतों आम्हीं सकलां । म्हणोनि कामें करिती हे ॥४७॥

But one evil sense has penetrated this. People began to think that `all these individuals do our work because we pay them for it.' Thinking so, they do not regard others and respect them. ||47||

खरे महत्त्व आहे परिश्रमाला । परि हा मानतो पैशाला । काम न करितां, पैसा असला । तरी काय भागतसे ? ॥४८॥

In fact, the real importance is to be given to the labour and enactments. But this individual gives more importance to money. If money is ample but the workers are not available, can he maintain his life? ||48||

खोदूनि आणली गोटेमाती । तासली फाडी रचल्या भिंती । तेव्हाच बनली ती संपत्ति । परिश्रमाच्या स्पर्शाने ॥४९॥

The masan broke stones and brought them. He chipped them in right shape. The labour built up walls. The touch of labour of these artisans could create the estate in the form of the house. ||49||

रानीं असोत लांकडे काडया । त्या श्रमाविण न होती गाडयामाडया । श्रमाविण संपत्ति म्हणजे कवडया । त्याहि वेचल्या श्रमाने ॥५०॥

Ample wood is available in the forest but without hard work, the carts and the mansions can't be created from them. Without labour, even cowries are also not acquired. They can also be obtained by doing labourious efforts. ||50||

खरें याचें तारतम्यज्ञान । सर्वांनी असावें समजोन । वाहावा सर्वांचा योगक्षेम पूर्ण । हाचि धर्म धनिकांचा ॥५१॥

All people must have a discriminative and thoughtfull consideration for this. It is the duty of the wealthy individuals that they should fulfil their responsibilities to help the labourers to maintain their houselives. ||51||

गांवीं जे जे श्रीमंत असती । तयांचें धन गांवची संपत्ति । समजोनि वागावें या रीतीं । मदत द्यायासि प्रसंगीं ॥५२॥

The wealthy individuals should hold firmly the concept that their wealth actually belongs to the village. Through this reasoning, they should always rush to help the needy at their critical occasions and difficulties. ||52||

आपणापाशी अधिक असे । शेजार्‍यासि पुरवावें हर्षें । सर्व मिळोनि राहावें सरिसें । गांवधर्म म्हणोनिया ॥५३॥

Whatever in excess and more than one's needs is available with him, he should provide it gladly to his neighbourer. It is the duty of the village to live happily by rendering co-operation to eachother. ||53||

धन हें गरीबांचें रक्त । समजोनि वागोत श्रीमंत । श्रम ही गांवाची दौलत । म्हणोनि व्हावा मान तिचा ॥५४॥

The rich should always hold this firmly that wealth is created when the poor boil their precious blood upon hard toiling. Therefore the labourious hard work is the real wealth of the village and so it should always be held in high esteem. ||54||

ऐसें केलिया सकळ जनांनी । वर्गभेद मिटतील गांवचे दोन्ही । यास बुध्दि द्यावया उपजोनि । साधुसंतांनी काम घ्यावें ॥५५॥

If all villagers behave with this understanding and consciousness, the class struggle in both-the rich and the poor-will be put out for ever. The saints and seers should take the responsibility to give proper learning and create this intelligence of understanding among all people. ||55||

आणि सावध असावें सरकार । नीटनेटका घडवाया व्यवहार । जनतेमाजी भराभर । वारें शिरवावें शिक्षणाचें ॥५६॥

The government should be aware and cautious enough to maintain this behaviour in a neat manner. For this, the government should start a vast expedition of providing and spreading education in masses and multitudes. ||56||

लहान मुलीमुलांपासोनि । मिटवावी गरीब-श्रीमंत श्रेणी । सर्वांस पाहाया समानपणीं । लावावें प्रत्यक्ष कृतीने ॥५७॥

All should be cautious enough to keep the boys & girls away from air of the class struggle since their early childhood. They should be made to follow equality for all in their actual practical behaviour. ||57||

शब्दांत नको समसमान । प्रत्यक्ष पाहिजे धनमानशिक्षण । फूट पाडिती ते द्यावेत हांकोन । गांवचे भेदी ॥५८॥

Moreover, this equality should not be verbal only. It should be seemed in regard to the wealth, respectful status and education. The evil folks, who try to create a rift in the village should be bansihed forever from the village. ||58||

नसतील ऐकत जे जे कोणी । त्यांना कायद्याने घ्यावें आटपोनि । मग रचना करावी समानगुणीं । इमान जागीं ठेवोनिया ॥५९॥

Those, who don't follow this should be taught lesson by the government. By harmonious union of working traits and abilities of the individuals and the duties and enactments they are expected to do honestly, and restructure the village afresh. ||59||

जैसे बापास पुत्र सारिखे । तैसे गरीब श्रीमंत राजाचे सखे । हा भेद मिटविणें काम निकें । त्याचेंचि असे राजधर्में ॥६०॥

Father looks and loves all his sons equally and evenly. The government should also have the same sense of equality for the rich and the poor. Removing this discrimination in a neat and fair manner, and ruling over the people in a just and fair manner is the duty of the rulers. ||60||

पण जेथे सरकार मिंधा झाला । तेथे आग लागली प्रजेला । मग कोण पुसे कोणाला ? धिंगाणा झाला पहा सर्व ॥६१॥

But where the government (and the rulers) has become partial through obligations, the subjects will be singed in fire. Then who will ask and whom? All this commotion and tumult and unrest has emerged because of this discrimination. ||61||

संतसाधूहि मिंधे झाले । दक्षणेवरील मोहून गेले । मग पर्वताचे कडेचि लोटले । समाजावरि ॥६२॥

The saints and seers of today have been subdued under the pressure of the constant flow of `Dakhshana' (money offered as fees for rituals and rites) and have become obliged. It is as calamitious as the collapsing of a mountain upon the society and Villages. ||62||

जनतेचा मग वालीच नाही । ती चेततां मग आगचि सर्वहि । भस्म होईल सगळी मही । हाहा:कारें ॥६३॥

The public will have nobody to protect them and their welfare. If a great agitation and fire of anger in public mind bursts out, it will bring the whole earth to ashes and the fire of revolution will result in a general lamantation and wailing. ||63||

सगळी जनता बंदिस्त केली अथवा मारोनि टाकिली । तरी श्रमाविण पैदास कुठली ? कष्टावें लागेल सर्वांसि ॥६४॥

Then though all people are put into prison or to death, no production is possible without putting ourselves to hard work and labour. So all will have to yoke themselves to hard labour. ||64||

मग हें ऐसें कां होऊं द्यावें ? सकळांनी आधीच जागृत व्हावें । आपुल्या परीने सावरावें । कार्य नीट गांवाचें ॥६५॥

Why should then all of us allow this fire of revolution to break out? They should become cautious well in advance and lead the village towards the neat and fair way with all their mights and energy. ||65||

उत्तम व्यवहारें धन घ्यावें । उत्तम कार्यासाठी लावीत जावें । जेणें परस्परांचें कल्याण व्हावें । तैसेचि करावे व्यवहार ॥६६॥

With fair and just dealings everybody should earn money and it should be utilized to fulfil the needs of eachother, to bring betterment and welfare for all public. All should maintain such co-operative and model behaviour with eachother. ||66||

ऐसा कदर्युपणा नसावा । की ज्याने गांवचि व्याजें बुडवावा । प्रसंग पडतांहि न द्यावा । साथ लोकां ॥६७॥

There should be no such misery which will make the whole village bankrupt and break under the heavy pressure burdening of high rate of interest. There should be no such misery through which one will not go to help others. ||67||

अविचाराने न उधळावें धन । फसवोनि न घ्यावें गरीबांपासून । दोन्ही मार्ग समसमान । ठेवावे देवघेवीचे ॥६८॥

Nobody should squander money indiscreetly. Money should not be earned by deceiving the poor. Both the giver & taker should make dealings between them in fair and just manner. ||68||

न व्हावा शेवटचा कळस । म्हणोनि सहानुभूतीचा वाढो हव्यास । विरोधचि करूं नये यास । कोणी कोणा ॥६९॥

The climax of the social disorder will be bloody revolution. It should not happen. So it is necessary to grow compassion and sympathy towards the poor, miserable and needy. Nobody should oppose others in this regard. ||69||

सगळयांनी मिळोनि वागावें । सर्वांचें समजोनि कार्य करावें । श्रीमंत-गरीब दिसोंचि न द्यावे । बहिरंग जीवनीं ॥७०॥

All should behave mixing up in all. Every enactment and work must be performed with a feel that it is for all. In outer and routine behaviour never allow an air of discrimination in the poor and the rich. ||70||

ते दिसावेत गुणावरि । बुध्दीवरि, कार्यावरि । ऐसे असले प्रकार जरी । समताभाव तरी न सोडावा ॥७१॥

It is sure that the difference in individuals are obviously distinct because basically there is difference in traits, intelligence and enactment in every indivudual. Yet the feel of equality should never be forgotten. ||71||

याचें समाजासि मिळे शिक्षण । तोचि खरा भाग्याचा दिन । त्यासि नाही मग भंग जाण । कल्पकाळीं ॥७२॥

The day, on which such education will be imparted to all human beings, will be the most precious day for the humanity and it will never be destroyed till the end of this world. ||72||

समाजांत जेव्हा धुरीण वाढती । तेव्हाचि ऐसी होय क्रांति । आपोआपचि मिटेल भ्रांति । पक्षभेदांची ॥७३॥

When such broad minded leaders will increase in number, there will be a fair and better revolution for equality which will put an end to these delusions spontaneously. ||73||

तेचि करितील परिवर्तन । समाजांत उत्तम ज्ञानकण । पेरूनि करितील परम पावन । भारतमाता ॥७४॥

Such leaders (bearing a feel of equality) will surely impart the necessary education and bring the better change in the human society. In this way they will make our beloved motherland Bharatmaata the most sacred divine, and pious land. ||74||

ऐसी सुबुध्दता सगळयांत यावी । तरी श्रीमंती-गरीबी मिटावी । नाहीतरि गति बरवी । नाही आता समाजीं ॥७५॥

It is the most essential fact now to understand this truth. Then only the discrimination in the rich and the poor will be removed if all people will form such intellect and reasoning. Otherwise it is obvious that the condition of the society will deteriorate more and more. ||75||

हें समजणेंचि जरूर आहे । काळ याचीच वाट पाहे । तो ऐसा थांबलाचि न राहे । स्वारी करील वेगाने ॥७६॥

Now the need is to understand this. The time is waiting for happening this. But it will not wait more to let you understand this. It will raid upon you in the form of revolution with stormy speed at any time. ||76||

म्हणोनि माझें एवढेंचि सांगणें । वाढवा सामाजिक वृत्तीचें लेणें । मिरवा सामुदायिकतेचीं भूषणें । लोकांमाजी ॥७७॥

(Maharaj says) Therefore I want to tell this much to all. Let the virtue of social tendency for equality increase more and more. Create such an understanding in all that the collectivity is the real ornament of people. ||77||

नुसतें श्रीमंत सहकार्य देती । खर्चूनि लक्षावधि संपत्ति । तरी तेवढयाने ही भेदवृत्ति । जाणार नाही ॥७८॥

Though the rich become liberal donors and glady spend huge money upon the work for public welfare, this class struggle will never be put out. ||78||

ओळखोनि श्रमाची प्रतिष्ठा । त्यांनी दावावी कार्यनिष्ठा । श्रमणारांच्या निवारावें कष्टा । स्वत: श्रम करोनिया ॥७९॥

The rich should realise the importance of labour and show their firm faith in it. They should physically participate in the hard toiling and avert or lessen the labour of the poor. ||79||

सर्वांनी सर्वांसि पूरक व्हावें । ऐसें धर्माचें सूत्र बरवें । हें काय तुम्हांसि सांगावें ? शहाणे जनहो ! ॥८०॥

All should extend mutual co-operation to eachother. O my wise brothers! should I tell you that this is the beautiful principle of the duty to the humanity? ||80||

त्याअभावीं बिघडली गांव-स्थिति । कोणी जनावरासम राबती । कोणी नाजुक होवोनि फिरती । टोळभैरव ॥८१॥

When the rich begin to shirk from doing hard work, the neat fold of the social structure is disturbed and impaired. Now some individuals are toiling hard like animals while others are roaming like delicate idle wanderers. ||81||

कोणी म्हणती धनी आम्ही । काय आहे आम्हां कमी ? कमाई केली वडिलें नामी । घरबसल्याचि आमुच्या ॥८२॥

Some of them say, "We are the wealthy persons What inadequacy do we have? Our fathers and forefathers had earned and accumulated the vast wealth by sitting idly and comfortably at home. ||82||

हें तयांचें महाअज्ञान । कळली नाही त्यांना खूण । यापुढे जाईल धन-जमीन । निकष्टिकांची ॥८३॥

This is their great ignorance. They have not so far understood the sound of approaching of the adverse time. If they don't do hard physical labour along with others, they will surely lose their land and wealth. ||83||

न करितां काजकाम । पावेल कोणा जीवा आराम ? सर्व धांवतील होवोनि बेफाम । निकष्टिकांमागे ॥८४॥

Nobody will allow any individual to live comfortably without doing work. All hard workers and labourers will then attack upon the shirking idlers. ||84||

म्हणोनि सांगणें उद्योगा शिका । पराधीन राहूं नका । आपुल्या हक्काचा हा पैका । गोडी चाखा तयाची ॥८५॥

Therefore o folks! learn some art, skill, knowledge of some industry or profession. Don't depend upon the labour of others. Money earned through hard work is the money you really deserve as your right. Enjoy its sweetness. ||85||

आज निकष्टिकांची चालती । उद्या विचारूं नका फजीती । म्हणोनि समजोनि घ्यावी युक्ति । उद्योगाची ॥८६॥

The time today is favourable to such shirkers who don't put themselves to hard work. But tomarrow you will find how shameful disgrace they will have to face. Therefore they must learn some art and industrial knowledge. ||86||

सर्व तर्‍हेच्या कलाकुसरी । शिकूनि वागावें शहाण्यापरी । पोट भरावयाची उजागरी । तेव्हा लाभे ॥८७॥

They should get learning and training of every art and skill and behave like wise. Then only they can feed themselves holding their heads high. ||87||

हें जंव करितील शिक्षितजन । तेव्हा बंद होतील मजुरांचे वाग्बाण । नाहीतरी ते बेईमान । ठरवितील आपणां ॥८८॥

When the educated people will start enacting hard labour, they will save themselves from the bitter reproaches and taunting comments of the labourers. Otherwise they will be treated as dishonest and traitors of the society. ||88||

म्हणतील आम्हीं कष्ट करावे । तुम्ही आरामांत राहावें । सांगतां ’ समानतेने ठेवावें ’ । कोण म्हणेल पुढारी ? ॥८९॥

They will say, "We toil hard and you enjoy comforts and pleasures. Moreover, you go on advising us to behave practicing equality. Then who will accept your leadership? ||89||

सर्वांवरि सारखेंच प्रेम । मग सर्वांकरितां एकचि नियम । सर्वांनी करावेत परिश्रम । अपापल्या परींनी ॥९०॥

If you say `love all evenly and equally,' then apply the same rule equally and evenly to all. All should then extract hard physical labour according to their physical might and abilities. ||90||

एकाने करावें काम । दुसर्‍याने करावा आराम । हें तों आहे हराम । देश-हिताच्या दृष्टीने ॥९१॥

Some one should extract hard labourious work while another individual rests in ease and relaxes. This is unlawfully and inequitably acquired pleasure and it is harmful in the interest of the nation. ||91||

दुनिया आहे कष्टिकांची । जो जो कसेल शेती त्याची । जो काम करील लक्ष्मी तयाची । दासी व्हावी नियमाने ॥९२॥

This world belongs to the hard workers. The land belongs to him who actually cultivates with hard toiling. Lakhshmi should become the maid servant of him who does hard work. This is the rule of the world of humanbeings. ||92||

ऐसी आहे आजची प्रवृत्ति । पाहिजे हेंचि समाजा प्रति । त्यांत थोरांनी तरी खंती । काय म्हणोनि मानावी ? ॥९३॥

To live by extracting hard work is the moral tendency essential for today's world. The society earnestly needs this tendency. Why shlould then a few rich persons regret upon it? ||93||

विद्वानाने शिक्षिताने । महंताने श्रीमंताने । कष्ट कराया मुद्दाम लागणें । हेंचि मोठेपणाचें ॥९४॥

The erudite, pedant, monk, head of a monastery, big merchants money lenders should personally participate in hard work. There only lies their greatness and magnanimity for them. ||94||

तेणें सर्वांस होईल सुकर । कामें करितील जन भराभर । लाज जाईल निघोनि पार । वैभवाने निर्मिलेली ॥९५॥

When common people observe these great personages extracting hard labourious work, they will come forward rapidly to enact hard labour and all will be very happy. The feel of shame and shyness which had so far imbibed by them through their wealth and richness will then completely subside. ||95||

कामांत पडले बुध्दिमान । तेणें प्रत्यक्षांत येईल ज्ञान । शेतीभातीची उन्नति पूर्ण । विकास होईल देशाचा ॥९६॥

When the intellectuals come forward to do work, people can get the practical knowledge. By such practical knowledge, the agricultural development will be created and the prosperity of the country will be easily possible. ||96||

एरव्ही उद्योगाविण जें भोगणें । तें मानवासि लाजिरवाणें । आळशासि खाणेंपिणें । देणें असे महापाप ॥९७॥

Enjoying happiness and pleasures without doing work and labour, is a stigma upon the humanity. It is a great sin to provide food and drink to the idler. ||97||

श्रमाने अंगीं हीनता येते । ऐसें बोलती कोणी एक ते । समजावे देशघातकी पुरते । उपद्रवी पापभक्षी ॥९८॥

`To extract work by doing labour brings inferiority to the individual.' This is a wrong concept which some people hold. But those, who think so are the trouble shooters, traitors of the country and they are the sin consumers. ||98||

आपुलें करावयासि काम । कां वाटावी लाजशरम ? उलट गर्व असावा निस्सीम । कामाचा आपुल्या ॥९९॥

Why should one feel a shame in doing one's own duty and enactments! on the contrary, he should be proud of his performance. ||99||

जयास जैसी अभ्यासरीति मानवेल जैसी कार्यपध्दति । घेऊनि तेंचि शिक्षण सुमति । यावें पुढती तयाने ॥१००॥

The individual, who has studied some subject should acquire highest knowledge in that subject. The way of enactment which he likes most should be developed by him and thus he should act as the leader and guide of the society. ||100||

कामें सर्वचि मूल्यवान । त्यांची योग्यता समसमान । श्रीकृष्णें सिध्द केलें उच्छिष्टें काढून । ओढिलीं ढोरें विठ्ठलें ॥१०१॥

All enactments and deeds carry equal value and equal importance. Lord Krishna had proved this by collecting the foul tender plates of leaves of the diners at the Rajsooya yadna of the Pandawaas. Lord Pandurang of Pandharee had dragged the dead animals and worked with sant Chokhoba. These examples prove that no work is lower. All duties and deeds are equally precious. ||101||

कोणाचीच योग्यता कमी नाही । सर्वचि कामें आवश्यक हीं । म्हणोनि कामाचा बदला सर्वांहि । सारखा असे सामान्यत: ॥१०२॥

No work is of below dignity. All enactments are very essential and useful. Therefore the returns of all enactments in general should be equal to all. ||102||

एक शेतीकामाचा कामगार । एक बेलदार सुतार लोहार । शिंपी धोबी कुंभार चांभार । सारिखेची उपयुक्त ॥१०३॥

The individual may be a land and agricultural labour, or a stone mason, a carpenter, blacksmith, tailor, washerman, potter, cobbler and/or any other kind of worker. All are equally indispensible for the society. ||103||

कोणी भंगी-काम करी । कोणी वैद्य नाम घरी । कोणी देवालयीं सक्रिय पुजारी । सारिखेचि उपयुक्त ॥१०४॥

Somebody works as a sweeper. Some enacts as the medical practioner, somebody worships God in some temple. All these different enactments are equally essential, useful and important. ||104||

कोणी बुध्दिवंत पुराण सांगे । कोणी चुकलिया लावी मार्गे । जैसी ज्याची योजना निसर्गे । सहजचि केली त्यापरीं ॥१०५॥

Some learned erudite individual delivers discourses or speaks upon the religious scriptures like puranas; somebody guides the strayed and erring people towards the right way. The human being enacts according to the physical abilities and tendencies that the nature has provided him. ||105||

परि सर्वांना सर्वांचा आदर । ऐसा असावा जगाचा व्यवहार । कोण ब्राह्मण कोण महार ? कामामाजीं सारिखे ॥१०६॥

The manner of the conduct of the world should be such as to hold equal respect by all and for all. Whether a Brahmin or a mahaar he should not be considered as high or low. So for as work and labour are concerned, all are equal and at par. ||106||

येथे कामांत उच्च-नीचता । कोणें ठरवावी व्यवहारत: ? प्रत्येक काम महत्त्वपूर्णता । आपुल्या स्थानीं ठेवितसे ॥१०७॥

So for as the dealings are concerned, who can decide which enactment and work is of higher status and which is below dignity? Each and every deed and work carries its own importance. ||107||

आहे सर्वांचीच गरज । सर्वकाळ सहजासहज । एक नसतां जग-जहाज । अपूर्णता दावीतसे ॥१०८॥

All types of work are naturally needful. This need will always be there. If any one of these activities and deeds is short, it brings inferiority to the ship in the form of the world. ||108||

दोर घेवोनि साखळीचा । बोझा बांधावा लाकडांचा । एक तुटतां तार कडीचा । सर्व पडे विस्कटोनि ॥१०९॥

A rope of a chain is used to tie the bundle of pieces of wood. If the wire of one ring gets broken, the chain becomes untied and undone scattering all the pieces of wood. ||109||

तैसी आहे कामांची गति । काम असावें सर्वांप्रति । तरीच जगेल ही क्षिती । सारखेपणीं राबतां ॥११०॥

The same is the case of the working and enactments. All must have some work or other to do and everybody should render his hard work equally as others do. Then only this creation of God will survive ||110||

ज्याचा असेल जो जो बाणा । तो लावावा देश-कारणा । जो असेल ज्या कार्यी शहाणा । तेंचि पुरवावें तयाने ॥१११॥

Everybody should utilize, whatever art, talent, and knowledge that he possesses, for the prosperity of the country. Every individual, who is skilful in a particular art or work, should fulfil all the needs by doing that work only. ||111||

ज्यासि पुरेल जैशापरी । तैसी भरपूर द्यावी सामुग्री । श्रम करावे आपापल्यापरी । जैसी बळबुध्दि ज्यापाशीं ॥११२॥

When a particular work is allotted to some particular individual, he should be provided with all the required things and tools in a plentiful measure. He should utilize all his talent and energy to do the work putting himself to his best efforts and hard work. ||112||

ऐसें गांवीं कराल काम । तेणेंच पावेल आत्माराम । लाभेल संतोषाचें निजधाम । नाहीतरि संकट ना टळे ॥११३॥

In this way, averting the cause of difference of opinion, if all of us begin to work at our home towns and villages, all can seek the manifestation of that most excellent and all pervasive Divine Spirit (God) and full satisfaction of life. Otherwise the impending calamity is unavoidable ||113||

अरे ! उठा उठा श्रीमंतांनो ! । अधिकार्‍यांनो ! पंडितांनो ! । सुशिक्षितांनो ! साधुजनांनो ! । हांक आली क्रांतीची ॥११४॥

O The wealthy individuls ! the officers! the erudites! the pedants! The educated folks! the saints & seers! evoke and be aware! Listen to the disesterous call of the bloody revotution. So get up and start doing your duties. ||114||

गांवागांवासि जागवा । भेदभाव हा समूळ मिटवा । उजळा ग्रामोन्नतीचा दिवा । तुकडया म्हणे ॥११५॥

(Shree- Sant Tukadojee says.) Go from village to village. Alert people about this revolution through canvassing and advising. Tell them about the dire need to meet out the class struggle forever. When the villages become prosperous, every town and village will become brilliant like a flame of lamp. ||115||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र-स्वानुभव संमत । श्रमसंपत्तिमहत्त्व कथित । सतरावा अध्याय संपूर्ण ॥११६॥

This Graamgeeta is well consented by the Guru, sciences and self experiences. The seventeenth chapter titled as `The magnanimity and importance of the Wealth of hard labour (Shramsampatti mahatwa) is hereby concluded. ||116||