Gram Geeta Adhyay - 38

ग्राम-कुटुंब

VILLAGE FAMILY

श्रोते आत्मबोधीं रंगले । म्हणती हेंचि पाहिजे कथिलें । साधुसंतीं हेंचि सांगितलें । सर्व जनांसि ॥१॥

The listeners listened very attentively the discussion on the self-experience and they got absorbed whole heartedly in the precept of one's own self spirit. They requested to continue the discussion on self-preception and the spiritual knowledge. They said that all the saints and the sages had always imparted the same divine knowledge to all human beings. ||1||

धन्य धन्य आत्मबोध । ऐकतां होय ब्रह्मानंद । येथे गांवसेवेची ब्याद । कासयासि सांगावी ? ॥२॥

They said that really the knowledge of self-precept is the most excellent. They admired the magnanimity of it. They further asked, "As we are enjoying the divine delight in listening about self-experience & self realisation, why do you bring the most ordinary and unimportant issue of service to the village? ||2||

ऐसी श्रोत्यांची धारणा । ऐका आता समाधाना । एकाग्र करोनिया मना । सर्व जनहो ! ॥३॥

When I noticed such retention about the service to the village and humanity in listener's minds, I said, "Folks, now I tell you the importance of it. Please pay your concentrated attention to it." ||3||

माझ्या जिवींचें मनोगत । मी सांगतों आता सत्य । ग्रामगीतेचा मतितार्थ । यांतचि आहे सर्वहि ॥४॥

Now I am exposing the real secret which I bear in my mind. In this narration, I'll also tell you the essence of the Graamageeta in brief. ||4||

माझाच नव्हे हा विचार । सर्व संतग्रंथांचा सार । महात्म्यांची तळमळ अपार । तेंच वर्म कथितों मी ॥५॥

The thought, which I am going to tell you is not only my own thought. It is the secret for which all the holymen & saints; the core essence of all holy books and scriptures and the great magnanimous spirits had always yearned and extremely pined for. ||5||

आपण त्यांचे वाचता ग्रंथ । आत्मबोध ऐकता सतत । परंतु त्यांचें काय हृदगत । दुर्लक्ष झालें तयाकडे ॥६॥

All of us read the holy books and scriptures written by such great souls and saints. We take interest in listening & discussing upon self-precept & self-realisation. But infact, we only read them and set them aside. We neglect the heartfelt and sincere inner motive which they had always cherished in their mind and which is concealed in their books. ||6||

जगीं ज्यांनी घेतला स्वानुभव । ज्यांनी जाणलें मूळतत्त्व । त्या सर्वांचा एकचि भाव । व्हावेत सर्व लोक सुखी ॥७॥

Those, who had sought self experience while living in this world and who had sought the experience of the original and most excellent `Truth',always had one and only one objective before them and it was of the real happiness of all the human beings in this world. ||7||

अवघाचि संसार व्हावा सुखी । मंगलता निघो सर्वांमुखीं । खळदुर्जनांचीहि दृष्टि निकी । व्हावी सर्वथा ॥८॥

They always had a strong and intent desre that the whole world and life in the world should be very happy. Auspicious thoughts of total satisfaction should always come out from the speech of all. The evil tendencies of all devilish, wicked and cunning people should be vanished and rooted out and they all should be wise noblemen. ||8||

मित्रता नांदावी सर्वजनीं । उणीव न दिसावी कोठे कोणी । जी जी इच्छा करिती प्राणी । व्हावी पूर्ण ती न्यायें ॥९॥

A sense of brotherly love & affection should always dwell in minds of all. No shortages and dearth of anything should exist in the world. Whatever auspicious desires anybody bears in his mind, should be evenly fulfilled to his entire satisfaction. ||9||

नको कोठेहि द्वेषवैर । न उरो कोठे हाहा:कार । दंभ मत्सर अत्याचार । अनाचार न राहो ॥१०॥

The feelings of enmity and malice must never exist in anybody. struggles, quarrels, hypocricy, jealousy, excesses and tormentations; and unrestrained, wanton behaviour must not find room anywhere in this world. ||10||

लया जावो जगाचा भेद । परस्परपोषक होवोत वाद । नांदो आनंदी आनंद । सगळीकडे सर्वदा ॥११॥

All kinds of differences and diversities in the world should be completely vanshed. There may exist the difference of opinion in each other. The different religions, faiths and sects may have their own different independant views and opinions but maintaining these diversities, all of them should become complementory and helpful to each other joy and only joy should always bloom everywhere in the world. ||11||

हीच तळमळ रात्रंदिनीं । सारखी होती तयांचें मनीं । जगीं जे झाले थोर कोणी । महापुरुष कोठेहि ॥१२॥

The great spirits & excellently divine personages who might have born in any nook and corner of this world; all of them had always cherished the extreme yearning & pining for this happiest state of the world and they had always thought so, for the whole day and night. ||12||

त्यांनी कथिलें आत्मज्ञान । तेंहि सुखी कराया जन । आत्मवत जाणावें सर्वांसि म्हणोन । प्रत्येकाने ॥१३॥

They did narrate and impart the divine spiritual knowledge. But their intention behind it was that the whole mankind in this world should be happy. They always wanted that everybody must have a strong sense that `all are alike us'. ||13||

त्यांनी वर्णिलें ईश्वर-भजन । तेंहि शुध्द व्हावया मन । पाहावीं देवाचीं लेकरें समान । म्हणोनिया ॥१४॥

They did perform the Bhajana and did offer prayers to God, but their intention was to seek the purity & sacredness of mind & soul. They always wanted that with such pure mind & soul, all should form a wide vision & view for all the beings in the world as the dear children of God. ||14||

त्यांनी कथिलें त्यागवैराग्य । तेंहि जग न मानतां भोग्य । निष्काम सेवेने पावावें भाग्य । याचसाठी ॥१५॥

They had elaborately narrated precept about sacrifice and asceticism (desirelessness) to stress upon the common people that this world is not only for the enjoyment of worldly pleasures. It is for rendering our dutiful services with unselfish desirelessness to the humanity and to seek through it the rising brilliant fortune for our own. |15||

भूतदया परोपकार । दानधर्म यज्ञादि अपार । याद्वारें दु:खितांसि आणावें वर । अधिक तें तें देवोनि ॥१६॥

They had always told people to hold the sense of compassion for all the living beings. They advised all to do good to others, to endow and enact the religious sacrifices (yadnya) on a large scale and through them, they should give generous liberal donations and endowments to all needy people who miserbly suffer many hardships and inadiquacies. They also advised all to give others all things which they possess more than their needs. ||16||

करावी समाजीं समानता । म्हणोनीच हीं साधनें तत्त्वता । तीर्थादिद्वारें सामुदायिकता । शिकविली साधुसंतांनी ॥१७॥

All saints and sages had always established these ways & means of spiritual practices and religious rites with a view to bring moral equality in the human society. They advised all to go on pilgrimages; with a thought of teachng the importance of collectiveness and to create it into them. ||17||

एकमेकांमुखीं काला द्यावा । समानभावें भात खावा । सोनें वाटोनि स्नेह वाढवावा । ऐशा प्रथा कितीतरी ॥१८॥

They had established so many and various good usages & traditions in the human society such as feeding morsels of `kalaa' (mixture of bread, cooked rice, curd etc) on the festivals (like janmaashtamee) in eachother's mouths. They introduced a practice of eating cooked rice collectively with the sense of equality; offering golden leaves (the leaves of the trees; `aaptaa & shamee'; on the dasara festival) to each other as a token of love, affection and respect. ||18||

सर्वांमाजीं एकचि भाव । आकुंचित न व्हावा मानव । सामुदायिक वृत्तीने करावें सर्व । विश्वचि सुखी ॥१९॥

The main purpose and intention behind all these efforts of those holy saints & sages was to create the feel for mutual co-operation in performing all enactments collectively. They wanted to outroot the sense of narrow mindedness and self-centredness from the minds & souls of all human beings. with generous & liberal mind & thoughts all should try to make this world happy. ||19||

सर्व मिळोनि एकत्वें रहावें । सर्वांनी सर्वांस चालवावें । सर्व भूत-हितीं रत व्हावें । ऐसेंचि वचन गीतेचें ॥२०॥

All saints & sages wished that all should live happily together with the sense of unduality. All should help each other to proceed ahead and ahead on their way of life and all should emaciate themselves for the welfare and upliftment of all the living beings. A quotation in the Bhagawadgeeta also advocates this intention- `sarvabhoot hitey rataah'. ||20||

वेदापासूनि हाच घोष । समानसुखें नांदावा मानववंश । सर्व धर्मांचा हाच उद्देश । जिव्हाळयाचा ॥२१॥

You will hear the acclamation of the same thought from the vedas which has been constantaly resounding from age to age that the whole human-race should live with even and equal happiness. the same is the only sincere and affectionate intention of all dfferent religions & faiths. ||21||

परंतु हें सारें पडलें पचनीं । मानव राहिला मागासलेपणीं । करमणूक झाली संत-वाणी । उच्च ज्ञानाची ॥२२॥

But unfortunately, this principle behind the intention of those saints, sages and great spirits was not brought into regular practice. The human-beings have remained backward and undeveloped people have made a fun of that excellent knowledge imparted by the saints & sages and they now use it as the means of cheap entertainment. ||22||

एक एकाचे घेवोनि शब्द । करिती चर्चा वितंडवाद । जीवनीं उतरायाचा बोध । त्यासि नाही ठाव कोठे ॥२३॥

People now have started to take up and use the quotations of saints & sages only to hold with eachother contraversial discussions, debates, allegations and justifications etc. But nobody tries to bring that excellent knowledge in his practical life. ||23||

संतांनी कथिलें ब्रह्मज्ञान । विशाल व्हाया मानवी मन । सर्वांनी राहाया समान । परस्पर-सहकार्यें ॥२४॥

The saints and sages had imparted the precept of the divine knowledge of the absolute supreme Truth(Brahmadnyaana) with earnest hope that the human mind should become broad and broader. They wanted to bring equality in all human beings and so they imparted this spiritual knowledge so that all human beings should live extending mutual co-operation to each other. ||24||

परि तें राहिलें नुसतें मुखीं । स्वार्थाचीच वाढली शेखी । आपुला शेजारी मरो दु:खीं । नाही चिंता आज कोणा ॥२५॥

But that excellent divine knowledge remained only superficially in the words and speech of people and on that merely oral knowledge they are strutting with the only objective of their selfish gains. Today all have become so indifferent that nobody cares for his close neighbour if he is dying of pain and sufferings. ||25||

चर्चेसाठी तत्त्वज्ञान । आणि चैनीसाठी जीवन । ऐसें घेतलें भिन्नपण । मानवांनी वाउगें ॥२६॥

All human beings have today developed such indifferent and improper manner of living that they use their philosophical knowledge only for arid and empty discussions. They are living only to enjoy the various worldly luxurious pleasures. ||26||

तेणें संतऋषींचा हेतु । ग्रासूनि गेला राहूकेतु । राम गेला बांधूनि सेतु । गोटे राहिले जैसे-तैसे ॥२७॥

The sublime intenton of the saints and sages to bring welfare of human beings has been eclipsed by these `Rahu' and `ketu' (According to the Hindoo mythology, the above two are the demon planets(eighth & ninth in the planetary structure in astrology) who swallow the sun and the moon. They are known as the solar and lunar eclips). Lord Ram built up a bridge for crossing the sea to go to Lanka and to destroy Ravana. This purpose was served. Ram went to Ayodhya. But the stones of the bridge remained unchanged, as they had been a thousand years ago. Same has happened about the most precious precept and advice of the saints. It did not percolate in the practical life of people but remained in their speech in the form of their empty words. ||27||

त्यांना सांगावी संत-कहाणी । हाडें दिलीं दधीचींनी । जनसेवेसाठी ऋषिमुनि । रात्रंदिवस कष्टले ॥२८॥

Such individuals must be told the stores of great sacrifices and extensive strenous efforts the holy rushis & munis had done in the past. For example, the great generous sage Dadheechee had offered his bones to kill the demon and save people. (He gladly offered his life for the happiness of the mankind.) ||28||

दामाजींनी सुखविलें जना । त्यांतचि तृप्ति नारायणा । संत दादू करी पिंजणा । सेवाभावें ॥२९॥

THE GREAT SAINT Damaajee had profusely and liberally looteed foodgrains to the hungry & starving poor in the terrible famine-He saved the human beings without caring for the punishment he might be imposed by the ruler. God became very pleased with Damaji's sublime enactment. Sant Daduji carded and combed cotton for serving people and obtained favour of God. ||29||

हातीं घेवोनि तूपवाटी । नामदेव लागे श्वानापाठीं । संतोषवी जगीं जगजेठी । कपडे शिवोनि ॥३०॥

Saint Namdeo ran after the dog with a bowl of ghee to pour it on the bread which the dog had snatched away. He used to tailor clothes for people and pleased God. (by rendering his service to the people.) ||30||

सावतोबांनी शेत पिकविलें । चोखोबांनी गांव झाडलें । लोकसेवेचें महत्व कथिलें । सर्व संतांनी ॥३१॥

Saint sawatoba cultivated a farm and grew vegetables. Saint chokhoba used to sweep and clean his village. In this way all saints and sages had always served the humanity and had taught them the importance of one's services to the human society. ||31||

कबिरांनी विणले शेले । जातिधर्मादि भेद निरसले । हें सर्व जरी सांगितले । तरी जाग नये त्यांसि ॥३२॥

Saint Kabir maharaj had interwoven scarts (shela) and had always tried hard to eradicate the differences in the people based on castes and religions. Though such ideal examples are placed before people again and again unfortunately they do not wake up from ignorance. ||32||

ते म्हणती हें साधूंकरितां । आम्ही प्रापंचिक सर्वथा । आम्हां पाप्यांसि त्या कथा । ऐकल्याने पुण्य लाभे ॥३३॥

These common ignorant people say, "All this advice about services to the humanity etc.(as you tell us) is meant for the saints and sages to enact. We are the common ordinary house holders. (We already have a lot of duties and responsibilities). We are sinners(we know this) we listen to all the tales and stories of great divine saints & sages. We hope, we can earn a little divine merit by listening such holy stories and tales." ||33||

आम्ही सकळांसाठी जन्मलों । सर्व मिळोनि राहाया आलों । परस्परांशीं पाहिजे पूरक झालों । हें न कळे तयां ॥३४॥

They do not understand that all of us have come upon this earth not only for our own sake but also for all the human beings. We have to live here together with all. Therefore we must be helpful and co-operative to each other. ||34||

तेणें ग्राम झालें कुग्राम । नाही परस्परांशीं निर्मल प्रेम । सर्वांचे स्वार्थ वाढले बेफाम । आपुल्याचि व्यक्तित्वाचे ॥३५॥

Due to such tendencies and enactments of the villagers, the villages have been spoiled. There is no sense of affection for one another now. There is no purity in life. All of us have become boundlessly selfish. ||35||

एक लाडू करोनि खातो । तेथेचि दुजा उपाशी राहतो । हें आम्ही गांवोगांवीं पाहतों । मानती भूषण ते त्यासि ॥३६॥

We find in every village that somebody consumes laddus while another individual, living nearest to him goes on starving. But people feel this as an adornment for them. ||36||

एक हौसेने महाल करी । दुजास राहे घर कौलारी । तिजास कुडाचीहि झोपडी बरी । पाहतां दिसेना ॥३७॥

Some individual builds a beautiful palace for him with great pleasure and liking. The other one lives in an humble tileroofed house or hut near him. The third one is so miserable that he doesn't find for him even a simple hut composed with poor and mean novel. ||37||

एकास नाही जराहि वाव । एकास उधळपट्टीची हाव । एक बसोनि भोगी वैभव । कष्ट करोनि दु:खी एक ॥३८॥

Some one is always in acute hardships. Another individual has a great liking in sqandering money lavishly over fun and frolics. The third one enjoys all benefits and pleasures of glories & wealth sitting comfortably at home while somebody has to enact tremendous labourious hard work but has to live very miserable & poor life. ||38||

सदा एक-दुसर्‍यासि जळती । एक-दुजाचें वाभाडें काढिती । किंवा नशिबावरि हात ठेविती । हांक देती देवासि ॥३९॥

All of these individuals always have heart burning for each other so they alwas try to disgrace each other. Some times, they blame their destiny or pitiably call God to have mercy upon them. ||39||

कैसा होईल यांचा मिलाप ? कशाने फळेल संतसंकल्प ? कैसियाने होईल विश्वरूप । सुखी हें सारें ? ॥४०॥

How can such oddness be brought into harmony? What is to be done to fulfil the divine volitions of holy saints and to make the whole world happy? ||40||

यासाठी अनेक महात्मे झटले । परि जगाचें दु:ख नाही मिटलें । उपदेश त्यांचे नाही उतरले । लोकजीवनीं म्हणोनिया ॥४१॥

For this, All great saints and holy personages had emaciated by their bodies and souls. But the sorrows and sufferings in this world have not come to an end. The only reason for this is that people never brought the divine precept and advice of the saints in their practical life. ||41||

यासाठी शोधिला पाहिजे उपाय । जेणें जगीं सुखशांति राहे । महापुरुषांचें समाधान होय । विचारूं तैसें ॥४२॥

Therefore some remedial way must be found out by which real happiness and peace will be esablished in the world; and the saints and great personages will be thoroughly satisfied. ||42||

ऐसे संकल्प उठतां । लागलों कराया विचार तत्त्वता । सापडला मार्ग निर्मळ हातां । ग्रामकुटुंबयोजनेचा ॥४३॥

Many such resolutions began to upsurge spontaneously in my mind. I began to meditate with concentration over them and then suddenly pure and auspicious remedy - the idea of `The village family plan - struck in my mind. ||43||

उपदेश सुधारी कांही लोकां । परि समाजरचना देई धोका । तेणें आणतां नये अनेकां । प्रत्यक्षांत संतबोध ॥४४॥

A few people can be improved and uplifted throughn the excellent precept of the holysaints & divine souls. But our social structure (full of oddities) comes in the way. So the divine & precious advice of the saints can't come into the regular practical behaviour of a great number of common people. ||44||

म्हणोनि समाज-रचना बदलावीं । संतबोधावरि मांडणी करावी । ब्रम्हज्ञानासि सक्रियता द्यावी । समत्व आणोनि जीवनीं ॥४५॥

Therefore the present social structure (full of uncommonness) needs to be changed completely. A new structure should be designed on the foundation of the sacred & precious precept of the holy men & saints. With the perfect planning of this new structure, efforts should be made to bring equality in human life by bringing the spiritual knowlede into the practical behaviour of all. ||45||

देव एक असोनि अनंत झाला । नाना रूपें धरोनि नटला । परि तो पाहतां एकचि दिसला । तैसें व्हावें जनलोकीं ॥४६॥

God is one and only one. But he appears in many forms and infinite different features. But when the original absolute & supreme Truth is realised, the delusive ision of the infinite different forms melts away & the same one and only God is realised pervading all universe. This truth should be applied in case of the realisation of the human-beings also. ||46||

एकाचें सुखदु:ख सर्वांसि । सर्वांचा उपयोग एकासि । घटकासि आणि विश्वासि । सांगड व्हावी सर्वथा ॥४७॥

In the village life also, the sorrows & sufferings of one individual should be considered by all others as their own sorrows & sufferings and with this spirit and sense of one-ness, all other humanbeings should get tied and united to that one individual incase of their collective gains & benefits. In this way the individual and the society should be yoked together to go on the way of life in the world. ||47||

सर्व विश्वचि माझें घर । ऐसें बोलिले संत ज्ञानेश्वर । त्याचें प्रात्यक्षिक हें सुंदर । करावें ग्राम आपुलें ॥४८॥

The great holy saint Shree Dnyaneshwar had stated "Hey vishwachi maze ghara' (This whole universe is my home.) we have to bring this precious quotation of that great divine saint in reality and in a concrete form by enacting in our actual practical life & behaviour in that direction. ||48||

गांवाची करावी आदर्श व्यवस्था । म्हणोनि कथिली ग्रामगीता । ग्रामापासोनि पुढे वाढतां । विश्वव्यापी व्हावें ॥४९॥

This Graamageetaa scripture has come into its real form as the scripture with this very objective that the village should seek its development & betterment and become an ideal one. Seeking such development of our own village all human beings should proceed further to make progressive development of the whole universe. ||49||

जेथे गांवाचाच न कळे धर्म । तेथे विश्वधर्माचें कैचें वर्म ? हेंचि कळावया साधन सुगम । धरिलें गांवाचें ॥५०॥

But when we fail to understand the duty of the villagers (Graamadharma), how can we realise the secret of one's duty to the universe? (vishwadharma). so to realise the ultimate aim of duties to the universe, I have taken in hand the basical but easiest means of the upliftment & welfare of the villages. ||50||

मनुष्य ग्रामाचा संरक्षक । ग्राम देशासि पोषक । देश विश्वाचा घटक । ऐसें व्हावें यथार्थ ॥५१॥

The way to seek the upliftment of the universe (as the ultimate object of the humanity) is in a specific order. It is the duty of the human to take care of the village and to develop it. It is the duty of the village to become the source of nourishment of the country. It is the duty of the country to become helpful to the upliftment of the universe because it is the constituent of the universe. ||51||

मनुष्याचें सर्वस्व ग्राम आहे । त्याविण त्याला अस्तित्व नोहे । ग्राम सर्वांगपूर्ण राहे । तरीच वैभव मानवाचें ॥५२॥

The essence of all possessions of an individual is his own village. What another place can he have to live other than his own village? The prosperity and glory of the individual lie in the all round development and upliftment of his own village. ||52||

गांवीं एकाने माडी बांधली । सर्व घरें मोडून पडलीं । याने आमुची कीर्ति वाढली हें समजणें वेडेपणाचें ॥५३॥

Somebody builds up a two storeyed house and the houses of many others broke down and got demolished. Now if the individual says & struts that the erection of his second floor has brought him glories and fame to his village, it will be his absurd and insane boasting. ||53||

खरा स्वार्थ तोचि करी । ज्याचा व्यवहार समाजा उध्दरी । नाही भिन्नत्वाची उरी । जयामाजीं ॥५४॥

Such an individual can be called as `the most selfish one' whose all enactments and practices, whose behaviour bring betterment and welfare to the society. Such individual never holds a sense of alienness and strangerness for anybody in the world. ||54||

नाहीतरि उलट घडे । ऐसे चालत आले पोवाडे । श्रीमंत-गरीब हे आकडे । पुसले पाहिजेत या पुढती ॥५५॥

In the human beings we find that the names of the individuals are contrary and opposite to exactly how & what they are. Hence- forth we have to demolish the differences like `The rich' & the `poor' from the human society. ||55||

आपुला स्वार्थचि धरिला उरीं । पर्वा इतरांची न केली जरि । तेणें आपणांसहि शांति संसारीं । न साधेल कधी ॥५६॥

If we cherish in mind our own selfish desires only and don't care for others or ignore their interests, we shall never have our mental peace & satisfaction. ||56||

म्हणोनि ज्यासि दूरदृष्टि आली । त्याने हीच ठेवावी बोली । देवाने ही दुनिया निर्मिली । सकळांसाठी ॥५७॥

Therefore the individual, who has sought the broad vision should always utter this version that God has created this whole world to live for all and to be enjoyed it equally and evenly by all. ||57||

हीच खरी विकासाची वाणी । जाणेल तोचि खरा ज्ञानी । अभ्यास करावा सर्व लोकांनी । आतातरी ॥५८॥

This is the true version of the upliftment and the prosperity of all. One, who understands this is a really wise and knowledgeable man. So from now, at least, people should start behaving and enacting according to the real version of this world. ||58||

हा अभ्यास नको शाब्दिक । बौध्दिक अथवा केवळ तात्त्विक । जीवनचि करा सामुदायिक । ग्राम-जन हो ! ॥५९॥

O village folks! remember, this practice should not remain in words only. It should not become a subject for intellectual contempletion nor for the philosophical discussion and debate upon it. You have to bring it in your actual practical behaviour to make the whole life as homogeniously collective with all. ||59||

त्यानेच साधेल संत-उद्देश । ईश्वरी संकल्प येईल फळास । व्यवहारीं लाभेल ब्रह्मरस । सर्व गांवासि ॥६०॥

Through your whole homogenious collective life only, the divine yearning & intentions of the holy saints and sages can be fulfilled and their aims & objects can be accomplished. the divine volition of the God will become fruitful. The whole village can seek the sweetness of the divine bliss (Brahmarasa) in the usal practical life of the villagers. ||60||

यावरि श्रोतीं विचारिलें । आपण सामुदायिकत्व सुचविलें । परि त्याचें स्वरूप कळलें । नाही आम्हां ॥६१॥

(After all the narration as above) The villagers then told, "so far, you have very extensively narrated the need of the collective life of human beings. But we don't have assimilated the comprensive structure of such collectivity. In fact; we have not realised the clear concept of it." ||61||

तेंचि ऐका सविस्तर । परमार्थमय हा व्यवहार । जेणें गांवीं वैकुंठपूर । नांदूं लागे सहजचि ॥६२॥

(Maharaj saya) Now I will explain you in details. Listen to it very attentively because through it only, the practical spiritual relations and the behaviour of the human beings along with divine and happy life alike the heaven will be established very easily in this world. ||62||

शक्ति, बुध्दि, सत्ता, धन । आज ज्याच्या जें स्वाधीन । तो त्या त्या साधनें स्वार्थ साधून । लुटतो गांवा ॥६३॥

Today we find that the individuals, who have any of the means like physical strength, most billiant intelect, ruling powers and wealth etc. use it only to rob the village and seek their all selfish desires and gains. ||63||

पाहती आपापल्या पुरतें । लाभ इच्छिती आइते । इतर मेलियाची तेथे । पर्वा नाही कोणासि ॥६४॥

Today, everybody thinks only for his god and his gains. Everybody wants to have all benefits without paying any return for them. While fulfilling such selfish motives, if other people suffer or die, he does not care for them. ||64||

हें आकुंचितपण बाधक । पोसाया आपुले कुटुंबीय लोक । इतरांसि मागाया लावित भीक । नाना मार्गें ॥६५॥

It is the mean narrow mindedness to exert all our efforts only to maintain our own family, and for this, to make other people suffer like beggars and face acute hardships. ||65||

म्हणोनि स्वरूप द्यावें सामुदायिक । सर्व गांवचि कुटुंब एक । श्रमती खाती सर्वचि लोक । ऐसें दृश्य दिसावें ॥६६॥

Therefore it is necessary to reform and remould the village life into a new collective form. It will create and confirm the concept in all vllagers that the village is one and only one family. Each and every individual is working hard and earning livelihood for his whole village family and not only for his own individual self. ||66||

गांवीं जेवढी शक्ति बुध्दि । तो सर्व गांवाचाचि निधि । ऐसें होतां आधिव्याधि । नष्ट होतील सर्वचि ॥६७॥

The villagers individually may possess strength, energy, talent, excellent intellect etc. But all these are the collective treasure of the village and not the belongings of any individual. When such broad view and concept is formed by all, sorrows, sufferings, pains of body and soul of the villagers will all vanish away. ||67||

आज मजुरां नाही शास्त्रीय ज्ञान । शास्त्रज्ञाअंगीं श्रमाची वाण । तेणें वाढेल कैसें उत्पन्न । गांवाचें आमुच्या ? ॥६८॥

Today the labourers don't have a scientific knowledge of the work they do. The scientists have good knowledge but they don't work hard and utilize their scientific knowledge to enact perfectly. How can then the income of the villages grow if such conditions prevail in villages? ||68||

श्रम करितील सर्व मिळून । तरि पिकूं लागेल बरड जमीन । मार्ग काढतील बुध्दिमान । नव्या नव्या शोधांनी ॥६९॥

When all these individuals (workers, labourers and the scientists) will come together and collectively put their physical and intellectual efforts, you will find that even the rocky and barren (nonproductive) land also will yield very rich crops. The talented scientists will find out effective ways & means with their new inventions & researches. ||69||

सामुदायिक प्रयत्नांनी । सामर्थ्य वाढेल कणोकणीं । जेथे नसे घोटभर पाणी । तेथे सरिता वाहूं लागे ॥७०॥

When all forces are collectively put in the efforts in enacting any big project, even particles& molecules also can become strong and grow their powers. When all people throw themselves physically & mentally into such big work, you will find, where a handful water was rarely available, flooding rivers will flow there by your collective efforts. ||70||

स्वच्छ पाण्याचें भरेल तळें । विहिरी, जागोजागीं मळे । नदीचे प्रवाह होतील सगळे । शेतीसाठी उपयोगी ॥७१॥

Lakes and pools will become full with clean and pure water. The wells will also be filled with plenty of water. All water sources of rivers, lakes, wells will be utilized for irrigation and agricultural projects. The farmers will have enough water for their farms & fields. ||71||

नदी सागरीं मिळावी । तिची अपार शक्ति व्यर्थचि जावी । ऐसी ईश्वरी इच्छाचि नसावी । उपयोगी यावी सर्वांच्या ॥७२॥

When the river reaches the sea and gets absorbed into it, all its powers and benefitial utilities come to an end. Even God (who created it) does not wish that the tremendous utilities & energies of forcefully flowing rivers should go to waste in this way. ||72||

तैसीच मानवी शक्तिबुध्दि । स्वार्थींच वाया न जावी कधी । गांवीं नांदवाव्या ऋध्दिसिध्दी । नाना प्रयत्नें ॥७३॥

Alike the rivers, man's energies and excellent talents should not go wasted in utilizing for their individual and personal selfish gains. If they are utilised for the welfare and evolution of the villages, they will be enriched with glories, wealth and excellent accomplishments. ||73||

आमुचें गांवचि आमुचें घर । सर्व व्यवहार सगळयांवर । सर्वांचा सर्वांठायीं हातभार । असलाचि पाहिजे ॥७४॥

Our village is our real home. We all are accountable for the better maintence and comfortable administration of our house i.e. our village. Therefore all of us should render our fullest co-operation in each and every kind of the activities & enactments. ||74||

बुध्दिकाम, देहपरिश्रम । कलाकाम, कौशल्यौद्यम । ज्याचें असेल जें जें कर्म । तें तें वाहावें समाजा ॥७५॥

Every individual villager, who possesses superior and extraordinary talent, physical powers and strength, mastery in different arts and attributes, skills & workmanship should offer them for the best use in developing and progressing the village society. ||75||

कोणी द्यावा आपुला धंदा । कोणी द्यावी सर्व संपदा । कोणी नोकरीचा पगार सर्वदा । समर्पावा या योजनेसि ॥७६॥

For the smooth & successful running of this Graam Kutumba project, some businessmen should offer the benefits of their busines to it. Some wealthy richmen should offer their all wealth. the service people should offer their salaries and in this way all people, earning in different spheres should provide an enough flow of funds to develop this benevolent project. ||76||

त्यांत असावे चांभार-कुंभार । त्यांत असावे सुतार-बेलदार । शिक्षक, शिंपी, लोहार, कलाकार । दाई, सेविका सर्वचि ॥७७॥

This all collective village family should be inclusive of all the constituents in different fields, such as the cobblers, pot makers, carpenters, masons, teachers, tailors, black smiths, artists, midwives, nurses, maid servants and all. ||77||

शेती उत्तम कसणारे । शेतीची योजना जमविणारे । वैद्य, कोष्टी, विणणारे- । कापड, साडया, सतरंज्या ॥७८॥

This village family should also have its other constituents like the excellent cuttivator farmers and gardeners, the talented researchers and plan designers in the progressive agricultural schemes, physicians and doctors, weavers who interweave and make cloth, saarees, carpets etc. ||78||

अजूनीहि जे गांवीं असती । त्यांची पाहिजे अधिक भरती । त्या सर्वांची शक्तियुक्ति । संघटित व्हावी गांव-सेवे ॥७९॥

In spite of all these individuals performing different activites in industrial & agricultural fields, all remaing folks, who are engaged in running various industries and business in the village should be included in more and more large scale in this village family. All these elements of the village family should organise collective energies & skills to render their best services to the village family. ||79||

धन द्यावें धनवानांनी । भूमि द्यावी जमीनदारांनी । श्रम द्यावेत मजुरांनी । सर्वतोपरीं आपुले ॥८०॥

The rich should offer their riches, the land lords and land holders should offer their lands, the labourers & worers should offer their labour and hard work and physical energies to make this graam kutumba project a grand success. ||80||

बुध्दि द्यावी बुध्दिवंतांनी । कला द्यावी कलावंतांनी । सेवा करावी वैद्य-डॉक्टरांनी । आळसी कोणीं नसावें ॥८१॥

The talented and intelligent individuals should offer and utilise their extra-ordinary talents and best intelligence for this project. the artists, skilful in different arts should offer their arts to it. The doctors and physicians should offer the best medical care to the villagers and serve this village family. None in the village should remain as an idler. ||81||

सर्व लोकांनी झीज सोसावी । गांवसोयीसाठी जागाहि द्यावी । गरीबांचीं घरें दुरुस्त करावीं । गांव-खर्चाने ॥८२॥

All should be ready to sacrifice and to suffer personal losses for the betterment of the village family. If for some plan of conviniences of the villagers need some piece of land, the land owner should sacrifice it for that plan. the village should bear all expenses to repair or reconstruct the houses of the poor villagers. ||82||

देवळांच्या जमिनी, पडीत खंडारें । वाटोनि द्यावें गरीबां सारें । व्यवस्था ठेवावी उत्तम प्रकारें । सर्वांच्याच जीवनाची ॥८३॥

The spare and unused land possessed by the temples in the village, the uncultivated pieces of land in and around the village delapilated breaches should be distributed in the needy poor people to cultivate them or to erect their huts, houses etc. The best & excellent arrangements should be made for all so that everybody in the village will live a very happy life. ||83||

सर्वांनी समयदान करावें । घरें, रस्तेहि सजवोनि द्यावे । गांव नंदनवन बनवावें । सामुदायिक कष्टांनी ॥८४॥

With the collective and active co-operation of all villagers, the houses, streets and roads etc. in the village should be well maintained and decorated. In this way with the collective labour and hard work, people can make their village as beautiful and pleasant as the eden gardan (paradise). ||84||

कोणी नसावा गांवीं उपाशी । उद्योग द्यावे सकळ जनांसि । भीक मागण्याची प्रथा जराशी । नसावी गांवीं आमुच्या ॥८५॥

Nobody in the village should suffer starvation. Every individual must be provided some kind of employment or work according to his qualifications & eligibilities. The usage or tradition of begging should not exist even in its least form. ||85||

असो पुजारी वा पंडित । कामें करील जो उचित । तोचि राहील या गांवांत । सर्वानुमतें सांगावें ॥८६॥

By all hands and with unanimous opinion, it should be made very clear to every individual in the village that in this village, only such people will be allowed to live and will be tolerated who will render their duties honestly and properly. He may then be the worshipper in some temple or the most learned pedant. ||86||

सर्वांनी सारखेंच काम करावें । आपुलाल्या कलेने बरवें । कष्टाविण कुणाला पोसावें । ऐसें नाही ॥८७॥

The different individuals may be skilful in different arts and activities. All of them will make the best use of their individual art and skills, abilities and effciences and equally share the duties towards the village family. This family will never nourish and maintain any idler who doesn't do any kind of work for the village. ||87||

कष्ट करोनि वृध्द झाला । काम बदलोनि द्यावें त्याला । अथवा कोणी बिमार पडला । तरीच पोसावें सर्वांनी ॥८८॥

If, after putting hard labour for the village throughout his life anybody grows old, he should be given some light work in which, he will be able to exert his physical labour according to his old age. If somebody falls sick, all villagers should come to his help and provide him essential medical care and fulfill his all needs. ||88||

असो साधु भक्त विद्वान । त्यांनीहि न खावें कष्टाविण । उलट आदर्श दावावा झटून । सर्व लोकांसि ॥८९॥

There may exist some saadhus (asceties), devotees, erudite and learned wise men in the village. None of them should have their food and livelihood unless they share the duties and hard work for the village. On the contrary, such individuals should promtly exert more and create an ideal example before other villagers. ||89||

मुखें भजावें गोविंदा । हातें करावा कामधंदा । प्रेम ठेवावें सदासर्वदा । सर्वेश्वराठायीं ॥९०॥

Intoning orally the devotional song (bhajan) of Govinda(God) and engaging hands in enacting some work or other, all sholuld develop love, affection and devotion for God who is existing and present in every living being. ||90||

आपुलालें काम करावें । सर्व लोकांशीं इमानदार व्हावें । घेणें देणें सर्वचि करावें । प्रांजळ बुध्दि धरोनि ॥९१॥

Every individual should honestly & dutifully perform all his legitimate activities & enactments and behave very honstly with others. Similarly, every individual should have fair and righteous deals in taking, giving etc. with clear and innocent mind and intentions. ||91||

जैसा गोरा कुंभार मडकीं करी । नित्य उच्चारी हरिहरि । परि मडकियांत बैमानी धरी । ऐसें कल्पान्तीं घडेना ॥९२॥

For example, saint Gora kumbhar used to intone orally the name of God constantly while making earthern pots on his wheel. But, there never existed least possibility of dishonest shirking in his work of making pots even if the time of destruction of the world had approached him. ||92||

जनाबाई संत झाली । परि गोवर्‍या वेचणें नाही भुलली । तैसीच चोख्याने भक्ति केली । ढोरें ओढतां ग्रामाची ॥९३॥

Janaabai became worthy of being held and adored as the great holy saint in the rank of the then holy spirits & saints. But she never forgot enacting her duty to produce & collect cow-dung cakes. Similarly, saint Chokaa melaa had completely got absorbed in the devotion of God, but he continued to drag the dead animals and cattle in his village as the part of his duty. He honestly performed his duty and offered his sincere and loyal devotion to God. ||93||

खरा नाथ भक्तिवान । देई मागासल्यांना ज्ञान । खाऊं घाली पितरांचें अन्न । कष्टकर्त्या दीनजना ॥९४॥

Sant Ekanaath was the truest devotee saint. He imparted the true spiritual knowledge and taught true devotion of God to common people and backward, ignorant villagers. On the day of offering `shraadhaa' (The religious rite to feed the departed forefathers on their death anniversaries) hefed the poor labouring down-trodden people in his town with the delicious rich food which was prepared to offer to his forefathers. ||94||

एका पैचा न चुको हिशेब । म्हणोनि जागे, नसोनि लोभ । संतोषला पद्मनाभ । पाणी पाजतां गाढवासि ॥९५॥

He spent the whole night to trace the error of a pie (the smallest coin-the 96the part of the then rupee) in the government account; while he didn't have the slighest selfish desire. He poured the holy water of the Ganga into the mouth of the donky which was dying of acute thrist under the scorching sun in the hot sands. He quenched the donkey's thirst and saved it. By this divine deed, sant Eknath had really satisfied the Lord padmanaabha. ||95||

हेचि त्यांची खरी भक्ति । स्वयें बोलला जगत्पति । नाचे सावत्याच्या मळयाप्रति । नेटकें काम बघोनि ॥९६॥

Even the great God, the Father of the whole universe himself had upheld and recognised the devotion of all these saints as the truest, the most sincere and the most precious devotion. When the Great God (Vitthala) saw the neatly & perfectly developed & maintained farm of the great saint Sawata Mali, he was so delighted that he forgot his divinity and danced in pleasure. ||96||

ऐसें घडलें पाहिजे साचें । काम करोनि ग्रामाचें । त्यांत ठेवावें भक्तिरसाचें । हृदय आपुलें ॥९७॥

Such most perfect and excellent work should be enacted in case of our village also. All villagers should honestly and dutifully attend their share of work for the village and while enacting, they should always bear in their minds & souls a feel of the sweetest juice of sincere love and devotion for God. ||97||

जे जे गांवीं भिन्न उद्योग । त्यांचा जुळवावा संयोग । ठराविक जागीं नाना प्रयोग । चालवावे गांवांत ॥९८॥

All vairious and different industries and profession which are run in the village, should be harmoniously co-related with each other. At the sites, reserved for such industries and professions, various experiments to attain more & more excellence and perfection should constantly be made and practiced. ||98||

आपल्या कामाचा ठरला वेळ । सर्वांनी झटावें लावोनि बळ । चिंता करूं नये वेडगळ । भलतियाचि ॥९९॥

The entire period, as planned for the duty hours for every individual worker, should be exhausted in attending the duies honestly and sincerely. All should put their full abilities &energies in doing their work. None should sit idle and waste big time in insane cares & worries for anybody bearing no importance. ||99||

जो जो असे आपुला धंदा । तल्लीन राहावें कामांतचि सदा । ठरल्या वेळीं व्यवसायाबंधा । सोडूनि द्यावें सर्वांनी ॥१००॥

In this way, every individual should attend to his own particular profession with total absorption in it and during the entire duty hours. When the duty hours are over, all should stop their work and retire to go to their homes. ||100||

नियमित वेळीं काम करावें । नियमितपणें खेळ खेळावे । नियमित समयीं प्रार्थने जावें । सर्व मिळोनि ॥१०१॥

In this way, all villagers should render their duties at regular times. They shold go & play games & sports at the particular times regularly. Then all should go to participate in the collective common prayer at the particular hour. ||101||

एरव्ही सामुदायिक जीवन । हेचि प्रार्थना असे महान । गांवासाठी कष्टावें पूर्ण । सेवाभावाने ॥१०२॥

Infact, the collective social life as one village family is in itself the most magnificent and greatest collective common prayer. Therefore all of the people in the village should exert with their whole strength and potency to work for the village with the honest sense of service to humanity. ||102||

काय नाही आपल्या गांवीं । याची चौकशी असावी । नसेल ती साजवावी । पुष्पवाटिका ग्रामासि ॥१०३॥

Always have an searchig eye for what we don't have in our village & what is needed for the betterment of the village. then what we don't have, we should try to create or bring it. In this way let all of us adorn the flowering & blossoming beautiful garden like village of our own. ||103||

गांव-जीवनासि जें आवश्यक । त्याची मागावी नलगे भीक । ऐसें सर्वांनी श्रमोनि करावें ठीक । जीवन सारें ॥१०४॥

Everything that is needed in our village should never be borrowed or begged from others and from outside the village. So, we all must make our village and village life completely self-dependent upon our own labour and hard work. ||104||

कोणी गांवास्तव जोडे शिवी । कोणी कपडे शिवोनि पाठवी । कोणी लोखंडी कामेंहि बरवीं  । पाठवी वस्तुभांडारीं ॥१०५॥

There should be a common store of the village, some individuals should bind shoes and foot-wears and send them to this store. Some others should tailor clothes, dresses & apparels of different shapes, sizes & styles and send them to the store. Somebody will manufacture iron & steel products and send them to this departmental store of the village. ||105||

कोणी कपडा विणूनि आणावा । कोणी नवारी, दोर द्यावा । लाकडी कामें करोनि बरवा । आणतो कोणी ॥१०६॥

Somebody will weave and produce cloth. Some other will weave newar. The third one will make ropesand bring them to the store. The carpenters will make beautiful wooden furniture & other wooden artistic articles. ||106||

कोणी महिनोगणती शेती करी । हंगाम होतां आणी दरबारीं । प्रत्येक ऋतूचि तुरी-बाजरी । तांदूळ आदि सामुग्री ॥१०७॥

Farmers, cultivating crops in their fields for months together, will bring their yields such as the toor pulses (pigeon-peas), millet(Bajaraa) rice and other seasonal agricultural produces and present them to the royal court of the village i.e. the store. ||107||

धान्य उपजवावें सर्वतोपरीं । जें जें लागे गांवीं घरीं । दुसरीकडोनि न घ्यावी माधुकरी । हेंचि उत्तम ॥१०८॥

The farmers should produce all types of foodgrains needed for the village & their houses. It is better not to go to others for begging to fulfill any personal or social needs. ||108||

जें जें आपुल्या गांवीं होतें । आपणचि वापरावें सामान तें । उरलेलें विकावें भोवतें । भिन्न गांवीं ॥१०९॥

Always make it an established practice that the villagers will use all those things which are produced & producted in their own village by their own people. Whatever remains after fulfilling the total needs of every individual & the village, should then be sent to other nearby villages for sale. ||109||

सर्व गांवाचें एक दुकान । सर्वांच्या सहकार्याचें प्रदर्शन । फायदा झालियाचें धन । सर्वांच्याचि मालकीचें ॥११०॥

There will be one shop for the whole village. It will be run with the co-operation of all villagers. The gains & net benefits will be the common property of all the villagers. ||110||

सर्वचि धन हें सर्वांचें । हे उद्योगहि सकळिकांचे । हें भुवन प्रत्येकाचें । ग्रामचि आहे ॥१११॥

The entire funds & property of the village will belong to all the villagers. Every profession & industry will be the property belonging to all villagers. This village is the home of everybody. ||111||

म्हणोनि सर्व एकत्र करावें । ज्याचें काम त्याला द्यावें । उणें असता अधिक मागावें । जास्त द्यावें खजिन्यामाजीं ॥११२॥

Therefore, all income from all sourses, professions, industries should be collected together. Everybody should be provided the work which he is capable of doing perfectly. Everybody should demand according to his family's needs from the commulitive funds & from the stores. But the real efforts should be made to give more and more from his earnings to the collective treasury of the village. ||112||

अहो ! पैशांचें तोंड काळें । सर्व आपुल्याच गांवीं मिळे । न मिळतां प्रयत्नबळें । तैसें करूं ग्राम आमुचें ॥११३॥

Oh Folks! when the villager can easily get everything to fulfill all his needs in his village itself, why does he need any money? so money will be put to disgrace in such co-operative and sufficiently self-reliant village. whatever is found not available in the village, we shall create and produce it with our own efforts in our own village. ||113||

आमुच्या गांवींचें सर्व धन । ग्रामवासियांचें सुखस्थान । आम्ही सर्वचि मिळोन । करूं स्वर्ग गांवासि ॥११४॥

The total wealth of the village is the deposit of happiness of each and every individual. So all of us should collectively make this village a beautiful heaven. ||114||

याहीवरि उणें पडे । तरि मागूं देश-पित्याकडे । पूर्ण कराया पोवाडे । गांवाचे आमुच्या ॥११५॥

If our village faces any discripancies (which it can't fulfill by its ownself) we shall put our demands before the father i.e. our nation (through the president of India) and try to make our village self-sufficient by the help of our nation. ||115||

ग्रामों जरि अधिक उरे । तरि देऊं परगांवीं संतोषभरें । यांत तिळभरि अंतर न शिरे । कल्पान्तींहि ॥११६॥

If our village can have more income than our needs, we shall very gladly spare it and provide to another villages as our help to fulfil its needs. In this way, we shall bring this Graam kutumba scheme into practical reality and there will be no slightest change in it till the end of this world. ||116||

आधी ग्राम असावें सुखी । कोणी न व्हावीं कोणाशीं पारखीं । सर्व कामें गांवींच निकीं । करूं आम्ही ॥११७॥

First the village should become happy. Nobody should bear a sense of alienness for any other in the village. All necessary activities and essential deeds will be excellently enacted in the village itself. ||117||

याच दृष्टीला धरोन नामी । व्याप्ति करूं विश्वाची आम्ही । लावावया मानवता कामीं । सकळिकांची ॥११८॥

With this broad and noble view, we shall develop our village more and more to such a great extent that the total development of our village will occupy the whole world. We shall put the sense of humanity for all to make this ideal village family scheme a grand success. ||118||

ज्या ज्या मार्गें ऐसें घडे । तोचि धर्म तेंचि ज्ञान रोकडें । तुकडया म्हणे समाधान जोडे । सकळ जनांसि ॥११९॥

This is the real duty. This is the real knowledge. (Vandaneeya Tukadoji Maharaj says). This can certainly help in providing real happiness and satisfaction to all. ||119||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । सामुदायिक जीवन कथित । अडतिसावा अध्याय संपूर्ण ॥१२०॥

This Graamgeeta scripture is well concented by the Guru, shastraas and the self-experiences. The Thirty eigthy Chapter, dealing with `The collective life in the villages' is hereby concluded. ||120||