Gram Geeta Adhyay - 40

ग्रंथाध्ययन

THE STUDY OF BOOKS

श्रोता आनंदें करी प्रश्न । आपण सांगितलें आदर्श जीवन । परंतु कथाकहाण्या आत्मज्ञान । इतर ग्रंथीं ॥१॥

In a great delightful mood, the listener said, "Sir, you have rightly narrated how an ideal life can be. But in other books and scriptures they have told stories, tales and about spiritual knowledge to know one's own self." ||1||

गांवोगांवीं ग्रंथ लाविती । त्यांहूनि आपुली वेगळीच पोथी । आमुच्या उध्दारासाठी कोणती । निवडावी सांगा ॥२॥

"In villages, people arrange persuals of some holy scriptures or manuscripts in a particular auspicious period. We find that your manuscript is some what different from those books and scriptures. Now, please tell us,which particular book we should choose for our betterment and upliftment". ||2||

गांव व्हावया वैकुंठपूर । काय कामीं न येती ग्रंथ इतर ? कोणत्या उपायें होतील संस्कार । दृढ गांवाचे ? ॥३॥

"Do you think that the other books and scriptures can't be much useful and effective to make our village as sacred and ideal as the `Vaikunthapura'? What will be the perfect and surest remedy to create fixed and firm good impressions upon our village?" ||3||

याचें उत्तर ऐका आता । वेगळी नोहे ग्रामगीता । येथे नाही अन्य सदग्रंथा । विरोध कांही ॥४॥

Now listen to my reply to this doubt. This Graamageetaa is not at all different from all other holy books and scriptures. There is no contradiction bewteen the precept of other books and the Graamageetaa. ||4||

सर्व उपनिषदादि गायी । दोहूनि केली गीतामाई । तैसेंचि संतग्रंथ सर्वहि । साररूपें या ग्रंथीं ॥५॥

The Bhagwadgeetaa had been narrated by milking the cows in the form of the upanishadas. (i.e. The Geetaa contains the essence of all upanishadaas). Alike the Geeta, This Graamageeta contains the essance of all books and scriptures produced by the great holy saints and sages. ||5||

सर्वांभूतीं भगवदभाव । हा संतश्रेष्ठांचा अनुभव । त्या तत्त्वाचीच उठाठेव । या ग्रामगीतेमाजीं ॥६॥

The most excellent saints had an experience that all the living beings are the forms of the supreme divine spirit, (i.e. God). The same divine Truth has been elaborately discussed in this Graamageeta. ||6||

गीतेचें विश्वरूपदर्शन । वेदाचें विराटपुरुष-वर्णन । संतांच्या विश्वात्मक देवाची खूण । लाभे येथे सक्रिय ॥७॥

With the practical study and creative follow up of this Graamgeeta, you can seek the manifestation of the univarsal appearance of God as described in the Geeta. you can experience the manifestation of the most extensive and formidable super-human (viratpurusha) as described in the vedas and you can have an indication of the most supreme and all pervasive spirit of the universe as cherished by the holy saints. ||7||

अनेक ग्रंथांतील वर्णनें । अनेक तीर्थांतील दर्शनें । अनेक कथाकीर्तनांतील उदाहरणें । तींहि याचसाठी ॥८॥

This is the intention behind the description and elaboration presented in the holy books. This is the objecive in the visits and pilgrimages of the holy places and this is the aim of the examples and illustrations given in the stories, tales, and the keertanas. ||8||

लोक भुलले सहकार्य देणें । झालें स्वार्थांध विकृत जिणें । आपुल्यासाठी फजीत करणें । लोकांसहि सुरू झालें ॥९॥

Today, people have forgotten to extend mutual co-operation to eachother. They have become blind with selfishness and now all are living a life full of passions and disorderly perversities. to fulfil their own selfish purposes, they put others to shame and disgrace. ||9||

हें कोण्यारीतीं निघोनि जाय । याचाच शोध आणि उपाय । करावया महापुरुषांनी सोय । अनुभव घेवोनि लाविली ॥१०॥

The saints and the excellent spirits started to find out how and in what manner all this (as described above) can be prevented. So all such saints and holy spirits had themselves acquired the experiences and found out an effective remedy and way upon this. ||10||

वाट चालतां त्यांच्या पाउलीं । बोल बोलतां त्यांच्या बोलीं । जीवन-सफलता होय आपुली । सर्वतोपरीं निश्चयें ॥११॥

If we follow their path stepping upon their steps and if we imitate their practical life, we can surely have total fulfilment of our present birth in all respects. ||11||

यासाठी ग्रंथ-पोथी वाचावी । जनता सगळी जागृत करावी । गांवें संस्कारांनी भरावीं । सहकार्याच्या या मार्गें ॥१२॥

With this intention only, any book or scripture of the saints and sages should be read and studied. Through the public reading and study of such books, we should awaken people. By way of mutual co-operation we should spread up good and firm ideal impressions in each and every village. ||12||

मानवतेची जागवाया शिकवण । गांवीं असावें कथाकीर्तन । पोथीपुराणांचें वाचन । हेंचि शिकविण्या गांवासि ॥१३॥

The programmes like narrating holy stories, keertanaas etc. should be arranged in the village to teach and learn the lessons of humanity. For this teaching and learning, the perusals and public reading of the holy books and puranas (mythological scriptures) should also be arranged. ||13||

नाना दृष्टांत कथा अनंत । सांगोनि मानवां  करणें उन्नत । याचसाठी ग्रामगीतेचेंहि गीत । गायिलें आम्हीं ॥१४॥

I have also sung the odes in this Graamageeta by giving several befitting examples and narrating infinite stories & tales so that the upliftment of the human beings can be achieved. ||14||

नको उगीच अवडंबर । आपुलें जीवन करावें सुंदर । गांवीं फुलवावें सुखाचे अंकुर । हेंचि कर्तव्य मानवाचें ॥१५॥

The obstentious display of glittering pomp and show has nothing to do with our upliftment and real prosperity. It is the duty of every humanbeing that he should grow, develop and flourish the sprouts of happiness in the life of the village. ||15||

मनुष्य निरोगी सात्विक बनावा । त्यास व्यसनांचा उपद्रव नसावा । त्याचा व्यवहार त्रासदायी न व्हावा । कोणासहि ॥१६॥

Every man must be healthy. He should become virtueous and pious (satwika). He must not have any harmful habits and addictions. He practical behaviour should never become troublesome to any other beings. ||16||

हेंचि शिकणें असतें पोथींतूनि । भजनांतूनि कीर्तनांतूनि । याचसाठी हीं साधनें योजूनि । ठेविलीं संतीं ॥१७॥

This is, what one has to learn through bhajan, keertanas, from perusals and reading of the holy books and scriptures etc. For this very purpose, all the saints and sages had devised these various means and ways. ||17||

साधनांत साधन-रचना । मुख्य दृष्टि राष्ट्रीय जाणा । साधूनि मानवतेच्या अनुसंधाना । जन लावावे सुमार्गीं ॥१८॥

The main and only view of all these books and means is to establish an ideal social structure according to the aims and objects of the nationality. Therefore taking the spirit of humanity into considertion, we have to lead and guide common people on the good, noble and the virtueous way of life. ||18||

त्यासाठी तात्त्विकता दावावी । वरकड उपांगें समजावोनि द्यावीं । आवश्यक तीं साधनें लावावीं । आपुल्या गांवीं ग्रंथादि ॥१९॥

To achieve this objective, the masses and the society should be clarified and convinced the real truth and they should be given knowledge and understanding of the outward and superficial enactments and practical behaviour. Therefore the real need is to start reading and studying the holy books and to employ various means in every village. ||19||

ग्रंथ ओवीबध्दचि असावे । हेंहि म्हणणें सोडोनि द्यावें । सहज कळेल तेंचि उत्तम समजावें । गद्यपद्य ॥२०॥

There should be no unnecessary insistance upon the books in poetic order and composed in particular metre like `ovi' etc. The books and scripts may be in prose or poetic order. If they are easily understood and rightly assimilated, any order will be excellent to serve our purpose. ||20||

कांही ग्रंथ ऐतिहासिक । कांही चरित्रें, कांही तात्त्विक । कांही अभंग पुराणें सम्यक । पठणीं ठेवावीं ॥२१॥

There are different books on different subjects. Some are the books on the history. Some are the biographies of great spirits and personages. Some deal with the spiritual knowledge and truths. Some provide ideal precept & advice. Such books should be used for perusals and public programmes. In our daily personal reading, books of abhangas, the puranas etc. should be used. ||21||

उगीच भरले चमत्कार । पूजापातीचा डोंगर । जीवनाचें कांहीच सार । नसेल तें काय कामीं ? ॥२२॥

If the book contains only the unbelievable exagarrated descriptions of miracles or the undue importance is given to various rites & rituals for worship ; if it doesn't contain the knowledge of the truths behind them, what is the use of reading such books? such contents can give a little entertainment but can't be brought into practical behaviour. ||22||

प्रसादासाठी पोथी लाविली । चमत्कार ऐकतां वेळ गेली । आपुली बुध्दि गहाण पडली । ऐसें न व्हावें यापुढे ॥२३॥

The perusal or a public reading of some manuscript is arranged for seeking divine favour and blessings. But if all the time is wasted in listening to the unbelievable miracles and strange events, the purpose of such reading and perusals is lost. so, henceforth the reading and perusals of book, which bears no thought of practical behaviour with reasoning intellect, should not be arranged in our village. ||23||

रूपकात्मक पूर्वीचें ग्रंथ । जनसाधारण भुलले तेथ । काढूं लागले उलटा अर्थ । विश्वास सहसा बसेना ॥२४॥

In our ancient books & manuscripts, various truths & principles had been presented in somewhat allegoric form. common people (not knowing and understanding the real meaning) set aside the truth or the principle behind them and interprete in some adverse way. So they fail to believe the books and their contents. ||24||

पदोपदीं ऐसें उदाहरण । ग्रंथ वाचूनि बिघडे मन । अर्थ न लागतां वेडावून । जाती जन भाविकहि ॥२५॥

We find so many examples every where and have experienced that people's mind impaired and distorted by reading of such books. When the devotees fail to understand the real hidden meaning in these books, they get confused and doubtful about the contents of such books. ||25||

मी हरिविजय ग्रंथ ऐकला । कथिलें, नारद नारदी झाला । साठ पुत्र देवोनि गेला । एके रात्रीं ॥२६॥

Once I listened to the scripture `The Harivijaya'. In this book, it is said that the great Rishi Narada turned into a female Naradee. Becoming a woman, he gave birth to sixty sons in a night. ||26||

ग्रंथ ऐकिला पांडवप्रताप । थोरथोरांचें कथिलें पाप । व्यभिचाराचें लागलें माप । आपोआप जेथे तेथे ॥२७॥

Then, I listened to another scripturen`The Paandava prataapa' In this scripture, on page after page, the sins, evil enactments and excesses of the great and eminent personages are elaborately described. The reader can easily understand the measure of adultry from those descriptions. ||27||

कुणाचा जन्म कानांतून । कोणी जन्मला तोंडांतून । कोणी झाला घागरीमधून । ऐसेंहि ग्रंथीं ऐकियलें ॥२८॥

In some scriptures I have listened that somebody was born through ear (e.g. Karana, the son of Kuntee), somebody was born through mouth. Another one was born in an earthern vessel (e.g. Agastya rishi.) ||28||

शिंपींतून कोणी जन्मास आला । कोणी जटेंतूनचि जन्मला । कोणी लघवी करितां उध्दरोनि गेला । शिवलिंगावरि ॥२९॥

(In some other books,it is said that) somebody was born from a shell, some other was born through the hair - matted. Somebody made water upon the `Shivalinga' (embodied essence of Lord Shiva) and sought salvation. ||29||

कोणी प्रसाद टाकोनि जात । म्हणोनि नांव बुडे पाण्यांत । प्रसाद घेतांचि वरि येत । जैसीच्या तैसी ॥३०॥

In one scripture, it is stated that some individual goes away leaving the `prasaad' (anything distributed after worshipping) and the boat of his dear one sinks under water. When that individual goes back and takes the prasaad, the boat emerges up from water as intact as it was before sinking. ||30|| (This is the example in the manuscript of God Satyanarayana's adoration.)

कोणी पृथ्वी घेवोनि पळाला । सागराइतुकी लघवी कुणाला । कुणाच्या नाकीं गर्दभ चरला । झोपीं जातां ॥३१॥

Somebody grabs this earth and runs away with it. The other one makes water as much as the water in the sea. A donkey grazed in somebody's nose while he was fast asleep. ||31||

ऐसे ग्रंथीं चमत्कार । कान धरोनि सांगा अपार । परि मन न माने क्षणभर । काय करावें त्यालागी ? ॥३२॥

Though we go on telling such miracles and mysteries holding the ears of the listeners, they are hard to believe. What can we do for it? ||32||

हे जरि ऐसेचि ठेविले । तरि अर्थ सांगणारे पाहिजेत भले । त्यांनी तर स्वर्गासहि नाचविलें । दोन बोटांवरि ॥३३॥

If we maintain all these miracles and mysteries to be true, we shall need some learned, wise and knowing philosophers to elucidate the logical meaning hidden behind them. But such learned philosophers have also made the heaven dance upon their fingers. ||33||

म्हणती जनहो ! ऐसेंचि आहे । येथे संशय धरूंचि नये । नाहीतरि पाप निरय । भोगणें पडे सर्वासि ॥३४॥

They (the wise philosophers) say, "Folks! all these miracles and mysteries, described in the manuscripts, books and scriptures are true. You must believe in them. If you hold doubts about their reality, you will become sinners and as the conseuences, you all will go to hell." ||34||

मानव करावया आदर्श । हाचि काढिला निष्कर्ष । सर्व चमत्कारांचा सारांश । तो ग्रंथराज ठरविला ॥३५॥

They have arrived at the conclusion like this (as stated above) for seeking the upliftment and betterment of the humanbeings. they decidedly held up the opinion that the book or the manuscript is the most superior(the king of the books) which contains the essence of all such miracles and mysteries. ||35||

जो ऐकेल भावना धरोनि । तयास स्वर्गमुक्ति लाभे क्षणीं । ऐसें सांगोनि स्त्रीपुरुषजनीं । समाज केला पांगळा ॥३६॥

All these wise men and story-tellers had fixed a notion in innocent and ignorant male, female and the society of mankind by hammering this conclusion upon them that if they listen to those books & manuscripts with full faith in the strange contents, they will seek the heaven or salvation just in a moment. But in doing so, those expounders, wisemen and story-tellers have made the whole human society lame, weak and helpless. ||36||

विचारें संशयासि जागा वाढली । समाधान-वृत्ति भंगली । नाही कोणी समजावोनि दिली । रोचक रूपक वाणी ती ॥३७॥

If the listeners go on thinking reasonably & logically, they grow more and more doubts about the reality of those strange miracles. So they can't have a real satisfaction from such books. These books narrate their subjects in an allegorical language and in a thrilling and scorching version. Therefore, neither the listeners can understand the hidden real sense & meaning nor the expounders and narrators explain them precisely to remove the doubts. ||37||

पुराणिक म्हणती उगेंचि ऐकावें । ’ होय ’ म्हणूनि नम्र व्हावें । तरीच जीवा उध्दार पावे । संशयात्मे विनाशती ॥३८॥

But (without explaining precisely & logically) all the expounders and the narrators advise the listeners, "Listen to this holy scripture mutely and undoubtedly. Get fully absorbed with the contents (without trying to find solutions of your doubts.) such listening with full faith can only help you to seek salvation. Otherwise, if you hold any doubts, you will have your downfall." ||38||

हें साधुसंतांनी जाणलें । म्हणोनि विवेकग्रंथ निर्माण केले । त्यांत हे संशयचि फेडले । बहुजन समाजाचे ॥३९॥

Some wise saints and sages noticed and understood the wrong concepts formed by the multitudes about the ancient books, scripturs and manuscripts. So, they themselves produced such discretionary books imparting the true knowledge and providing a clear and doubtless vision. (All these books of such saints & sages are written in a very plain, lucid and easy public vernacular. These books were successful in clearing and removing all doubts of the most ordinary and average common multitudes. ||39||

भाविक जनासि लावावया वळण । आकळावया सकळ ज्ञान । संतमहंतांनी उपकारऋण । केलें असे आम्हांवरि ॥४०॥

Really, these saints and the mahantaas have obliged us and the society by producing such books & scriptures. Their literature will surely give a good, right and ideal turn to the devotees by providing true knowledge in all aspects. the whole human society will always remain under their divine obligations. ||40||

संस्कृतांतूनि काढूनि सार । सुलभ केलें प्राकृत ग्रंथभांडार । जनसाधारणासीहि कळावे सविस्तर । उध्दार मार्ग म्हणोनिया ॥४१॥

All these wise saints have brought the essence of the ancient holy scripts, volumes and manuscripts, which were written in Sanskrit language, by producing their books and scriptures in the simple marathi-public language. In doing so, they had enriched the store of Marathi literature on one hand and on the otherhand, they have helped the average common multitudes to find a very straight and clear way towards their spiritual upliftment. ||41||

पुरातन संस्कृत ऋषि-बोली । त्यांतूनि बहुविध भाषा जन्मली । तैसीच मराठीहि वाढविली । संतकविराजें ॥४२॥

Sanskrit was the classical language of the ancient sages and rishis. From that sanskrit language, so many and different languages were born (by the association of the different characterestices of lands, cultures, customs and traditions of different human societies) Marathi is also one of such regional languages. The great talented saint-poets had very extensively enriched Marathi language by producing books and scriptures on a very large scale and had brought the most excellent spiritual kowledge from the ancient sanskrit mountains of literature into their mothertongue-Marathi ||42||

संत ज्ञानदेव मुकुंदराज । चक्रधर नाथादि हंसराज । यांनीच सुलभ केलें सहज । ज्ञान प्राकृत ग्रंथांतरीं ॥४३॥

From among those talented saint-poets, Shree Sant Dnyaaneshwar, Mukundraj, Chakradhara, Ekanaath & Hansaraaj etc are some saints who had brought the divine spiritual knowledge into very plain and easy, lucid, prakrut-i.e. Marathi-language by producing excellent books and scriptures. ||43||

समर्थ रामदासादि झाले । मुक्तेश्वर मोरोपंतादि भले । गीत अभंग गाथे लिहिले । महाराष्ट्र-ग्रंथकर्त्यांनी ॥४४॥

Then came a very long rank and file of such talented poet-saints like Ramdas, Mukteshwar and the most excellent masters in Marathi literature like Moropant etc. All these great poets & saint poets had extended very vastly the store of books, volumes, scriptures in Marathi literature by writing crores of abhangas, odes, verses and unmetrical compositions. ||44||

महाराष्ट्रीं संतकवि-परंपरा । तैसाचि चरित्रग्रंथांचा पसारा । वळणीं लावावया समाज सारा । ग्रंथ लिहिले बहुतांनी ॥४५॥

As the unbroken order of the succession (parampara) of the saint-poets had been continueously proceeding from centuries centuries and from generations to generations, the number of the biographies of all such saint-poets also increased more and more. All of these successors of the earlier saint-poets continued to write and produce their own books and spiritual literature to lead the multitudes, on all levels, on their right path. ||45||

स्वामी विवेकानंदादि संतीं । जुन्यानव्यांची वाराया भ्रांति । ज्ञानदीप उजळले आपुल्या ग्रंथीं । नाना भाषांमधूनि ॥४६॥

Modern great and the most talented saints like Swami Vivekananda had produced a great number of books in different languages and had enlightened the divine lamps of the excellent knowledge very logically and reasoningly. all of them had removed and clarified the doubts, delusions, misunderstandings and wrong concepts of the common ordinary multitudes about the old orthodox thoughts and the modern trend of thoughts & reasoning. ||46||

त्या सर्वांतूनि शोधूनि घ्यावे । जे तात्त्विक बोधग्रंथ स्वभावें । कर्मठतेच्या भरीं न भरावें । अथवा शुष्क पांडित्याच्या ॥४७॥

Now, you have to choose the right books, scriptures and volumes from all these heaps of literature which can provide you with real spiritual precept and philosphical knowledge very easily. While choosing such books, don't get captivated by rigid, empty and arid pedentry of any books or scriptures. ||47||

आपली पात्रता ओळखोन । समाजाची पातळी लक्षून । आदर्शाचें सुलभ होय ज्ञान । ऐसेचि ग्रंथ वाचावे ॥४८॥

While choosing any such book or scripture you must give a due consideration to your personal standard and level of talent and understanding as well as the level of the particular group or society of the multitudes, to whom, you are going to read and narrate it, so that they can have very lucidly and easily the knowledge of the ideals. ||48||

ग्रंथ वाचतांहि तारतम्य ठेवावें । कोणत्या ग्रंथांतून काय घ्यावें । काय सोडावें काय आचरावें । उन्नतीसाठी आपुल्या ॥४९॥

While reading the proper book, that you have chosen, always keep a discretional consciousness of what thoughts and precepts in that book are worthy of bringing into your practical life and what contents are to be ignored and to be set aside so that you can have a proper guidance for your upliftment and welfare. ||49||

बोलकें ज्ञान सांगण्यासाठी । ग्रंथ वाचले उठाउठी । तेणें आत्मघात होतो शेवटीं । शांति तिळभरि लाभेना ॥५०॥

If you go after the arid lecturing and oratory as a learned pedant, and, read and study books after books containing different views, you will never have least satisfaction and peace of mind. The harmful developement of such reading is like committing suicide. ||50||

सखोल अध्यात्माचे ग्रंथ । त्यासाठी बुध्दीहि पाहिजे समर्थ । आणि उमगला पाहिजे कर्तव्यपथ । अर्जुनापरी ॥५१॥

Some books and scriptures deal with very profound and very subtle spiritual knowledge. So one must be equally and exceptionally talented to grasp and comprehend that most superior knoledge. Moreover, the main object of reading and studying the books is to understand the right path of our duty as Arjuna had sought from the Geeta. So, the book you choose to read & study must be helpful to you to achieve the right path of your duty. ||51||

एरव्ही हजारो ग्रंथ वाचले । त्यांतील मर्मचि नाही कळले । तरि तें वाचणें वाउगेंचि गेलें । वेडयापरी ॥५२॥

Otherwise, thousand of such books are read, but, if you can't realise the core essence and secret of the contents of those books, your labour of reading becomes insane, fruitless and in vain. ||52||

वेडा बोलूनि फार गेला । परि त्याचा अर्थचि नाही उमगला । म्हणोनीच तो वेडा ठरला । लोकांमाजीं  ॥५३॥

The insane person speaks too much. But neither he nor the listeners understand what he is speaking about. Therefore he is considered as the insane one. ||53||

बोलेल जें कांही वाचेने । तारतम्य ठेवोनि विवेकाने । वर्तेल तैसाचि जीवेंप्राणें । त्यासचि म्हणती मानव ॥५४॥

When an individual acts from his heart and soul according to his speech but with full consciousness of discretion about right & wrong, we consider him to be a real human being. ||54||

जो फार बोलूनि जातो । परि एकावरि न निश्चित राहतो । त्यासचि वेडा आम्ही म्हणतों । आपुल्या विचारें ॥५५॥

And the individual who speaks too much but never remains firm and steady, while enacting upon even one sentence, then we consider him to be an insane one. ||55||

लोकीं हाचि घुसला वेडेपणा । त्याने धर्माचा केला धिंगाणा । माणूस दिसला भाविक शहाणा । तरी तो पाहतां वेडाचि ॥५६॥

This insanity has penitrated into our common human beings. It has created a boisterous romping and great commotion in the religions. Though the person appears outwordly to be trusting wise and pious, he is really an insane one. ||56||

मज भेटला ऐसा एक सज्जन । म्हणे ऐकाल काय माझें कथन ? मीं केलें ग्रंथवाचन । बारा वर्षे ज्ञानात्मक ॥५७॥

Once I met a gentleman. He tole me, "Sir, will you please listen to my problem? For the last twelve years I have been continueously reading. I have read the puranaas, spiritual literature. ||57|| . . . contd.

ब्रह्मसूत्रें उपनिषदें पुराण । वाचलें भागवत अध्यात्मरामायण । तरीहि ब्रह्मज्योतीसि अजून । देखिलें नाही ॥५८॥

the upanishadas, the Brahmasootraas, The Bhagwat, The adhyatma Raamayana and so on. Yet I could not seek the relevation of the most divine flame `The Brahmajyotee'. ||58|| . . . contd.

आता किती पारायणें करावीं । जेणें कळेल ब्रह्मचवी ? सांगाल काय खूण बरवी । विशद करोनिया ? ॥५९॥

Will you please tell me howmany repeated perusals of all these books & scriptures should I do so that I can have the favour of good fortune to taste `the Brahmarasa'? will you please elaborately explain me the exact way to seek this?" ||59|| . . . contd.

मीं तयाशीं विनोद केला । म्हणालों, कसे पावाल परमार्थाला ! त्यासाठी पाहिजे खल केला । सदग्रंथांचा ॥६०॥

Feeling it funny, I casually but jokingly told him, "How can you seek `the parmartha' merely by reading all those books? You have to make powder of all those books by pounding them in the mortar. ||60||

ग्रंथ टाकावे बारीक खलून । चूर्ण सकाळीं घ्यावें दुधांतून । अथवा पाण्याचेंहि अनुपान । चालेल शिळया ॥६१॥

After pounding all those holy books in the mortar, consume the powder of those books alongwith milk everyday in the early morning. If milk is not available, you may take it with stale water also." ||61||

त्या गृहस्थाने घरीं जाऊन । ग्रंथ फाडले दणादण । खल घातला चूर्णप्रमाण । बाह्यबुध्दि तयाची ॥६२॥

Strangely enough, that good fellow went home, collected all the books and scriptures, pounded them into a mortar and powdered them. It is the example of one's superficial talent. ||62||

सकाळीं येवोनि विचारी । किती दिवस प्यावें तरी ? सांगाल काय कैशापरी । घेत जावें घोळूनि हें ? ॥६३॥

The next morning, this fellow came to me and asked, " How many days shall I consume this powder? Howlong shall I shuffle and shake it with milk? Please tell me about this." ||63||

मी म्हणालों, वारे बुध्दि ! अंधानुकरणा धावे आधी । तारतम्य नसतां सांगा कधी । अनुभव येईल वाचका ? ॥६४॥

I said, "what a wonderful intellect you have!" This is the example of following and imitating anybody's enactments without understanding and reasoning. If such reader doesn't have a sense of judgement and discretion, how can he seek any desired experience?" ||64||

अरे ! तुज हेंहि नाही कळलें । ग्रंथ फाडोनि चूर्ण केलें । याने का ज्ञान अनुभवलें । जाईल बाबा ? ॥६५॥

I said, "Brother! Didn't you understand such a simple thing? you followed my words (without thinking) literally and destroyed the excellent holy books by pounding & powdering them. How can you seek any experience by enacting so madly & ignorantly?" ||65||

तो म्हणाला, आम्हांसि काय ? कोणी सांगेल तैसा करावा उपाय । ऐसींच पारायणें केलीं, संवय । रोज रोज लावूनिया ॥६६॥

The fellow said very innocently, "What else can people like myself do then? I have always followed and enacted as others had advised and guided. In this way, I have formed a habit of reading daily and so far performed perusals of those books regularly for many times." ||66||

कळलें नाही ब्रह्मसूत्र । उपनिषद पंचीकरण विचारसागर । वाचले मुखें भराभर । सविस्तर टीकाग्रंथ ॥६७॥

"I read the Brahmasootras, the upanishadaas, the panchikarana, the vichaarasaagar again and again. But I frankly tell you, I could not understand the meaning and the spiritual propositions, the spiritual knowledge and the precept contained in those scriptures. So, I obtained the explanatory and elaborating annotations written by great pedants & scholars and read them out hurriedly and greedily. ||67||

आता कुठवरि पाठ करावें ? मनें धरिलें आपणांस विचारावें । शंका धरोनि आलों जीवें । आपणापाशी ॥६८॥

(He continued) "Howlong should I go on reading so many books again and again? So I thought it better to see you and seek your good and proper guidance. With a great faith in you, I have come to you and expressed my doubts & problems." ||68||

आपण सांगितलें चूर्ण करा । तैसेंचि केलें जाऊनि घरां । आलों पुढलिया विचारा । घेण्यासाठी ॥६९॥

"You told me to pound and make powder of those books. I went home and powdered all books & volumes. Now I have come to you again to have your guidance about the further procedure for using it." ||69||

कुणीकडे तोंड करावें पिण्यांत ? सांगाल तैसें घेऊं सतत । मी म्हणालों, वारे श्रध्दावंत ! अंधानुकरणी लोक हे ! ॥७०॥

"Now please tell me, In which direction shall I look while drinking this solution of the powder? I shall regularly have it as per your advice." Hearing all his account, I said to him, "What a great faithful person you are! How blind follower you people are!" ||70||

बाबा ! मीच खरा चुकलों । तुझ्याशीं विनोद करोनि ठकलों । पाहावयासि होतों लागलों । बुध्दि तुझी ॥७१॥

(I said to him), "Brother! I admit, I have committed a great mistake. I wanted to test the level of your intelligence and reasoning. So I tried to play joke upon you. (But finding all enactment done by you) I have put myself in a fix by advising you to do so." ||71||

एवढे ग्रंथराज वाचोन । किती आलें तारतम्यज्ञान । याचें समजलें मज धोरण । तुझ्या कृतीवरोनि ॥७२॥

When you told me a very long list of books & scripts you had read, I wanted to know how much discretionary intelligence you have developed by reading them so voraciously. But now I have fully understood from all your ignorant and blind enactments what you have earned from your reading." ||72||

कर्मठ अंधानुकरणी बुध्दि । त्यासि ब्रह्मज्ञान नको आधी । शुध्दता अंतर्मुखता साधी । लागेना अवधि तया मग ॥७३॥

"A man like you, who has deeply sunk into the rigid and orthodox rites and rituals without knowing them; who is so blind imitator lacking discretionary intelligence should not be given the most subtle knowledge of Brahma. first for people like you, it is better to seek purity and introvert insight. so you should exercise now to make your tendencies pure and introvert. Then you will not have to waste your time and energy in such laborious practices." ||73||

म्हणोनि सांगतों खरें ऐक । ग्रंथीं वाचावें चारित्र्य सम्यक । राहणी कळेल ज्यांत उदबोधक । रोजच्या व्यवहाराची ॥७४॥

So, Now I'll tell you the truth. (Leave all other books aside) choose and read only such books which can provide you the essential knowledge of ideal and good practical behaviour, proper enactments and pious, virtueous and noble character." ||74||

कधी उठावें कधी झोपावें । कैसें स्नान, ध्यान करावें । कोणतें कर्म आचरावें । पुण्यश्लोक व्हावया ॥७५॥

"Such book will guide you when to get up, when to go to bed, how to enact religious rites, how to bathe and perform `sandhyaa', and about the enactments and practices so that you can become a divine meritorious man." ||75||

कोणत्या भावें उद्योग करावा । कोणाचा उपदेश ऐकावा । किती घ्यावा किती सोडावा । विचार-बळें ॥७६॥

"Such books will guide you about the right and good objectives which you should have before you in practicing your professional enactments and dealings. They will create in you a sense of discretion about whose advice and precept you should seek, how much of it you should accept and bring into practice and what should you neglect and avoid. You will form your own power of reasoning by such books." ||76||

हेंचि पठन आधी करावें । मग कर्तव्य-तत्पर व्हावें । पुढे पुढे अनुभवीत जावें । ज्ञान-पुढील मार्गाचें ॥७७॥

"So now start reading such books first. prepare yourself to enact accordingly. Be honestly & sincerely dutiful. Then only take the next step on the way of knowledge to seek & to experience it." ||77||

ऐसे अनुक्रमें ग्रंथ वाचावे । तरीच ज्ञान संपादावें । एरव्ही पारायणें करीत मरावें । काय होतें तयाने ? ॥७८॥

In this planned way, you should have an orderly reading of such lucid and easily comprehensive books. Then meditate upon the contents and digest the philosophical precept and prilimanary spiritual knowledge from them. Else, though you continueously go on performing perusals of books until your death, you will gain nothing good." ||78||

शास्त्रप्रचीति गुरुप्रचीति । मगचि होते आत्मप्रचीति । या म्हणण्यासीच आहे निश्चिती । अनुभवाअंतीं ॥७९॥

It is forcefully stated by experience great spiritual seekers that one can experience the true meaning of what is said about Aatma pracheetee. After attaining the experience from shatraas (sciences) you have to obtain the experiences from the Sad Guru. (Gurupracheetee). Then only you can seek `Aatmapracheetee. This is the proper order of seeking aatmapracheetee. ||79||

संतीं कथिलें शास्त्रपठन । तें सदग्रंथांसि उद्देशून । परि अधिकारपरत्वेंचि वाचन । सफल जीवन करीतसे ॥८०॥

The holy saints had advised to read the good books only. while addressing about the study of the shastraas they meant that the reader should reasonably consider his level and limits of digesting the most subtle knowledge and should choose only such books which he is worthy of studying. It will make his life really fruitful. ||80||

एरव्ही ग्रंथभांडार बहुत । नाना विध्दानांचें बहु मत । कोणतें निवडावें समजोनि त्यांत । आपणासाठी ? ॥८१॥

You have a tremendous store of innumerable books on sciences for your proper choice. Accordingly, the different views and opinions of thousands of the most excellent learned and erudite thinkers and philosophers are contained in those books & scriptures. The question is what kind of books you should select for your study which will be suitable to your level of understanding and reasoning power of assimilation. ||81||

नाना अधिकारांचे नाना ग्रंथ । अधिकारपरत्वें असती संमत । आपला कोणता मार्ग त्यांत । निवडोनि घ्यावा ? ॥८२॥

Among all these thousands of books and scriptures, there are different books for the readers of the different levels of understanding, and of their eligibities to digest the philosophical & spiritual knowledge.So, those books are consented by shastras for the particular level of understanding & authority of the readers. Then what books are suitable and agreeable to your limits and level is the important problem. ||82||

हें तों समजणें आपल्या आधीन । कळावी अधिकारपात्रता पूर्ण । हेंहि समजण्याचें ज्ञान । ग्रंथींच आहे दाविलें ॥८३॥

But to understand about the right choice of books depends upon your own self. These books on sciences (shaastraas) also provide you proper guidance in choosing the right and suitable book for your abilities, worthiness and standard. ||83||

मूर्ख पढतमूर्ख विवेकी शुध्द । बध्द मुमुक्षू साधक सिध्द । ग्रंथींच दाविला पात्रता-भेद । उन्नतिमार्गासहित ॥८४॥

In fact the human beings can be divided in different groups according to their different level of intellect, temperaments, tendencies, abilities, traits etc. Some of them are idiots. Some are educated fools. Some are discretional & considerate. Some are pure & pious in mind & behaviour. Some are accomplished (siddhaas) and some others are the seekers. Some extremety and earnestly pine for emancipation and practice the devotional enactments. and then there is a large number of people who are ignorant and miserable. (paamar). All these different people hold different levels & limits of their talents. The books guide everybody on particular way towards his upliftment from his particular level of the intellect & understanding. ||84||

आपणासि कोण रोग जडला । निश्चित कळावा ज्याचा त्याला । त्याचि रोगाचा उपाय केला । पाहिजे आधी ॥८५॥

One must know well what disease he is suffering from. First of all, he should have a proper and effective remedial treatment upon that disease. ||85||

परि जो आपणासि ओळखूं नेणे । त्यासि सहाय्य लागे देणें । त्यासाठी पाहिजे साक्ष घेणें । संतसज्जनांची ॥८६॥

But when one fails to know this, he should go to the proper knowing person and seek guidance to understand it. Here also, you have to seek the withess of the experiences of holy saints and good virtueous noble individuals. ||86||

नाहीतरि ग्रंथीं सर्वचि विषय । कोणी उपाय कोणी अपाय । अवस्थाभेदें हें सर्व होय । साधक-बाधक ॥८७॥

Otherwise, the books contain all various subjects with different views and opinions. Bringing some of them into practice may prove remedical and favourable for some individuals while for some other folks they may prove harmful and adverse. This happens due to the difference in the level, state, abilities and talents of the different individuals. ||87||

यासाठी हवी सत-संगति । ज्यासि नाही सूक्ष्म मति । कुणी आपुल्याच विचारें चढती । आत्मानुभूति पावावया  ॥८८॥

One, who does not possess the subtle intellect to make a proper decision by himself, should seek constant association of holy saints and noble virtuous good individuals. There can be some individuals who possess very sharp talent & excellent intelligence and so they can climb up step by step on their way to seek the self experience. ||88||

कोणी संस्कारचि घेवोनि आला । कोणी येथे शिकोनि रंगला। कोणास कांहीच न कळे बोध भला । संतानुभवाचा ॥८९॥

There are some born excellently talented individuals who have brought the excellent spiritual impressions of their earlier births and so they are on the highest level and worthy of subtle spiritual knowledge since their early childhood. Some acquire excellent impressions in their present life and can extend their limits and level to step up towards their spiritual goal. But there are a large number of common people who can't assimilate the precept and guiding advice of the holy spirits and saints though they are repeatedly told and explained. ||89||

म्हणोनि ग्रंथ वाचावे त्याने । मन लावोनि अर्थ समजणें । हें अनुभवियांकडोनि निवडणें । आपुल्यासाठी ॥९०॥

So such individual should read the books and scriptiture with attentive and concentrative mind. He should contemplate upon the contents he has read and try to understand and assimilate it. He should consult the proper authoritative and experienced wiseman and seek proper guidance to progress further. ||90||

ग्रंथांचें भरलें महाभांडार । त्यांतूनि निवडती निवडणार । सार तेवढें देती साधकांसमोर । संतसज्जन ॥९१॥

The store of the books, scriptures, volumes and manuscripts is extensively tremendous. The saints, holy men and good virtueous individuals can rightly choose the core essance from those innumerable books and present effectively, the pure knowledge before the seekers. ||91||

मुळांत सारचि संतांची वाणी । जनासि तारी मार्ग दावूनि । ग्रंथ ही शब्दमूर्तीच ज्ञान-खाणी । दिव्य संतांची ॥९२॥

Basically the speech of the saints itself contains the essance of all the faculties of knowledge. So it is fully capable of guiding the common people and help them to seek their improvement and upliftment. Therefore, the books produced by such divine saints, which contain the most excellent knowledge are really the divine images of spiritual knowledge in the form of their words. ||92||

परि तयांचा लावितां अर्थ । सामान्य बुध्दि पडे भ्रमांत । काल बदलोनि होतो अनर्थ । तारतम्य न कळतां ॥९३॥

But common people, possessing an avarage intelligence get greatly confounded when they try to find out the coherent meaning of the divine speech of those saints because of their most ordinary intellect & power of understanding. The words in the books of those saints are the same as in the usage today. But when they are used in the changed circumatances and in different references & situations, their meaning also changes accordingly. If the ordinary reader doesn't have the sense of discretion about the different shades of the meaning, then those words either produce adverse and fateful meaning or become meaningless. ||93||

यासाठी देशकालानुसार । ग्रंथांचें उकलोनि दावावें अंतर । ऐसा असतो अधिकार । पुढील संतांचा ॥९४॥

Therefore it is very essential that the contents of the books and scriptures, produced by the ancient & earlier saints and sages in the long past must be explained and clarified with reference to the places and ages, where and when they are studied by the common ordinary people. The divine speech of those earlier saints and sages had emerged through their own spiritual experiences and so the contents of their books carry some secret & disguised subtle core knowledge. It is the right of only the modern equally authoritative saints & holy men to explain and unveil the secrecy of the knowledge of those books, because the holymen and saints, who are existing presently, have sought the same divine state and self experience which the earlier saints had and described in their books. ||94||

साधुसंत अनुभवाचे सागर । त्यांना कळतो पुढील व्यवहार । जीवांचा कैसा होय उध्दार । काय करावें त्यालागी ॥९५॥

The saints & sages are the vast oceans of the worldly & spiritual experiences. They can prethink and have a foresight to know fully well what enactments, duties and practices will become fruitful & favourable in the future age & world to come and what is to be enacted by the human beings to seek their welfare and both worldly & spiritual upliftment. ||95||

कोणास काय साधन द्यावें । हें त्यांसीच कळे स्वभावें । म्हणोनि गुरुप्रचीतीस घ्यावें । बोललों आम्ही ॥९६॥

Only Sadguru (the saints & holymen) knows what practice should be suggested and given to the particular individual.They are highly experienced and can easily examine the level and limits of worthiness of persons before them. So I have told you to seek the consent & witness of the experiences of the Sadguru. ||96||

कोणते ग्रंथ कोणी वाचावे । संतीं कथियलें तें बरवें । सदाचार नित्यनेम घ्यावे । वाचोनि आधी ॥९७॥

The holy saintes have rightly advised the order of reading the books as to what books are to be read and who should read them. First of all, everybody must read the books which guide in developing moral, virtueous and good pious behaviour. He should read books which guide in maintaining the regular proper practices at the proper times. ||97||

झोपावें उठावें ठरल्या वेळीं । आपुलीं कामें करावीं सगळीं । कोणा दु:ख न व्हावें भूमंडळीं । आपणासाठी ॥९८॥

Read such books which properly guide about when one should sleep, when he should get up. How all should fulfil their own duties & enactments. They should be very careful that none other in the world should suffer any trouble, pain or sorrow due to their behaviour. ||98||

आपुलें कर्म संपवोनि सगळें । जो दुसर्‍याच्या सेवेसि वळे । तोचि चढे कार्य-बळें । लौकिकासि आणि उन्नतीसि ॥९९॥

One, who fulfils his own duties and routine enactments and then spares himself to exert in rendering his services to others, can only earn name, glories and prosperity on the strength of his honest & dutiful deeds. ||99||

ऐसे विचार जया ग्रंथीं । तेचि प्रथम वाचावी पोथी । ठेवोनि लक्ष मुख्य अर्थी । जीवा उन्नतिपदा न्याया ॥१००॥

One should read such book or manuscript first in which the noble thoughts as stated above are impressively narrated. While reading it he should concentrate upon the core essence of the real meaning, which will help the reader's being(soul) and other beings to progress and proceed towards their highest and perfect upliftment. ||100||

जयास व्यवहार समजला पूर्ण । सक्रिय कळलें साधनाज्ञान । तेणेंच ब्रह्म कोण आत्मा कोण । समजावें हें ग्रंथपठनीं ॥१०१॥

When one seeks thorough knowledge and understanding about his duties & moral practical behaviour and then has acquired the knowledge of spiritual practices through his enactments, then he should try to recognise by reading books (which discuss about `what is the Brahma and what is the `Aatma'.) ||101||

समजोनि घ्यावें पंचीकरण । आत्मअनात्म ब्रह्मविवरण । कळल्यावरि नेघे मन । मिथ्याभ्रांतिविषयीं आशा ॥१०२॥

The next step is, that the reader should then read books on pancheekarana and Aatma-anaatma. Through these books or seeking guidance from the authorities upon these subjects he should get full and doubtless knowledge of them. Then he should read the books dealing elaborately upon the `Brahmanirupana' etc. Once he gets fully convinced about all these aspects of the spiritual knowledge, his mind will never err and go astray towards the unreal and illusive worldly matters. ||102||

मगचि खरें श्रवण मनन । निदिध्यास वाढेल मनापासून । तेणें साक्षात्काराची खूण । कळेल ठायीं आपुल्या ॥१०३॥

Then only the spiritual practices like listening (shravana) meditation (manana) and contemplation (dhyaana) will develop. Then seeker will progress further and can practice deep contemplation with fully absorbed mind and concentration. Such regular spiritual practice will help him to experience the hint of his own-self internal manifestion in his own-self. ||103||

साक्षात्कार ब्रम्हज्योति । होईल आत्मानंदाची प्राप्ति । आत्मरंगें विलीन वृत्ति । ब्रह्मामाजीं होतसे ॥१०४॥

He will then have the manifestation of the most brilliant divine flame of the supreme and Absolute Truth, (i.e. the Brahmajyotee), He will seek the divine delight of his self-spirit. Finally, his own self will get completely absorbed in the Absolute Truth-i.e. Brahma. ||104||

जयाची दृष्टि ऊर्ध्व झाली । विषयांतूनि उन्मनींत गेली । त्याची समाधि सुखें डोलली । अखंडाकार ॥१०५॥

When the seeker's vision becomes introvert, his inclination turns away from the worldly objects and gets disinterested, then his mind (with all its five faculties-i.e. antakkarana panchak) will be absorbed into his self spiritual form. In its perfectual state, his spontaneous and the natural yogic trance (sahaj samadhi) will swing him in the cradle of the most excellent and divine delight. ||105||

देवभक्त नाही दुजे । कळलें अनुभवाने सहजें । विश्वीं विश्वाकार होइजे । ऐसें झालें मग तेथे ॥१०६॥

With his own experience he will witness that God and the devotee are not at all two different entities (but the one & only one Truth appears into divided forms.) He will have the divine experience of becoming the occupant of the whole universe. ||106||

ग्रंथवाक्याने  वृत्ति चढली । गुरुबोधाने अनुभवीं वळली । आत्मरुचीने तदाकार झाली । अखंड जैसी ॥१०७॥

(The order of his gradual spritual progress is such) His reading and profound study of the books heighten his state of inclination. It will then turn towards self experience by the excellent precept of his Guru. When he seeks self-experience by the grace of Guru, his spiritual delight will make his inclination to become indivisible from that absolute truth and he will constantly enjoy the sweet Brahmarasa. ||107||

मग कशाचें ग्रंथवाचन ? जें जें करील तेंचि समाधान । जें बोलेल तेंचि ग्रंथज्ञान । होईल स्वयें ॥१०८॥

Then why does he feel the need of reading any book? whatever he enacts will become a cause for his divine delight. Whatever he speaks will be the essence of all books. ||108||

हर्ष नाही जन्म घेतां । दु:ख नाही मृत्यु होतां । अंगीं बाणे स्थितप्रज्ञता । कैवल्यरूप तयाच्या ॥१०९॥

He will not be affected by the joy of birth or the sorrow for death. The state of `sthitapradnya' (steady and immovable state of inclination) which is the form of that absolute absorption into divine essence (kaivalyaroopa) will get imbibed by the seeker. ||109||

याचि पूर्ण सुखासाठी । ग्रंथ वाचणें उठाउठी । जीवनाची पूर्णता शेवटीं । यांतचि आहे ॥११०॥

For achieving this total perfect happiness, one has to read the holy books. The ultimate aim of one's life lies only in this and here only lies the perfection of one's life. ||110||

ही आत्मप्रचीति पावावयासि । हाचि मार्ग आहे साधकासि । प्रथम सदग्रंथ-अवलोकनासि । केलें पाहिजे ॥१११॥

This is the only way to seek the self experience for any seeker. And It's beginning is to cling to the holy books. ||111||

एरव्ही जो पूर्वीच उमगला । त्यास नकोचि हा गलबला । तो सरळचि आत्मप्रचीतीसि गेला । समाधानें ॥११२॥

Otherwise, the exceptionally talented one, who has already recognised the good & virtueous way of self realisation through his earlier spiritual impressions, doesn't need any of these hard efforts from reading books to the final achievements. Straightway, and he can seek the self-experience by his own satisfaction. ||112||

आत्मप्रचीति म्हणजे दिव्यदृष्टि । ज्यांत व्यष्टि, समष्टि आणि परमेष्टि । आपणचि अनुभवतो उठाउठी । अगणित रूपें एकपणें ॥११३॥

Self-experience means such a divine vision which encompasses `vyashti' (the individual), `samashti' (the human society) and `parameshti' (The whole universe). It is the experience in which we seek unduality (oneness) of all infinite forms in the universe in our own-self. ||113||

असो देव, संत, मानव । पापी, पुण्यवान सर्व । मूळरूपाचा घेतां अनुभव । चैतन्यघन विश्वचि ॥११४॥

The seeker experiences that God, saints, all human beings, the sinners, the divine meritorious and he himself are one as a whole in the original form of the most excellent, supreme absolute Truth. The entire universe appears to him as the manifestation of chaitanya (The divine spirit) ||114||

ऐसा अनुभव ज्याने घेतला । तो विश्वाच्या उपयोगा आला । त्याचा व्यवहार व्यापक झाला । सकळासाठी ॥११५॥

When the individual seeks this divine experience, he becomes the cause of the welfare of the whole world. All his enactments and practical behaviour becomes extensively comprehensive for all. ||115||

याचि भावें जनसाधारणासि । ग्रंथ द्यावेत वाचावयासि । त्यानेच लागेल मार्ग त्यांसि । विश्वरूप-दर्शनाचा ॥११६॥

With this feel and consciousness, the avarage common innocent men should be provided with good books and they should read them with the object of achievement of aim of life. They will seek the manifestion of the universal form by following this way of ordered practice. ||116||

परंतु ज्यांसि व्यवहारपात्रता नाही । त्यांनी करावी अध्यात्म-घाई । हें तों होईल अनाठायी । ग्रंथपठन एकांगी ॥११७॥

But those, who do not know the simple ways and manners of good practical behaviour, should not make undue haste of profound reading of spiritual books and scriptures. If they do, their labour of reading will be fruitless and would not benefit them. ||117||

शुध्दाचरण मागाहूनि वाचलें । पहिले वेदान्तपठन केलें । वळणीचें पाणी वरि चढविलें । होईल ऐसें ॥११८॥

If one reads the books on vedanta before reading the books essential for the guidance of pure practical behaviour, it will be absurd like the quotation of sant Eknaath `walanaache paanee Aadhyaavaree nele'. (This quotation means to try to do insane and impractical enactments like taking water(which always flows downwords) from bottom to the top of the roof). ||118||

शब्दें म्हणतील ’ सर्व ब्रह्म ’ । मना आलें तें करितील कर्म । नास्तिकतेहूनि महाभ्रम । माजेल लोकीं शब्दज्ञानें ॥११९॥

Such individuals (who prematurely achieve half hazaard imperfect knowledge by reading books) will constantly reiterate `Sarva Brahma' but in their practical behaviour, they will enact to the pleasure of their own mind and perform absurd deeds. If they speak on the spiritual and adhyatmik subjects with their empty pedantic oratory, they will create commotion and delusion more than any atheist can do. It will be harmful to the human society. ||119||

गांवीं दु:खांची पेटली आग । तो म्हणेल ’ सच्चिदानंद जग ’ । हें सर्व बहुरूप्याचें सोंग । वाटेल जना वेडयापरी ॥१२०॥

If the people in the village are burning in the fire of sorrows and this fellow preaches on `Sachchidanand world' people will feel that it is his feign pretention like the folk artist playing different roles in different multiforms. ||120||

यास्तव गांव होईल शुध्द । प्रेम, ज्ञान, सत्य आनंद । सर्वांस लाभेल ऐसे सुबुध्द । ग्रंथ गांवीं लावावे ॥१२१॥

Therefore reading and perusals of such books of good thoughts should be arranged in the villages which will make the village pure and all villagers will be benefitted with love, knowledge, truth and delight. ||121||

होईल जीवनाची उन्नति । ज्ञानविज्ञानाची प्रगति । ऐसीच असावी ग्रंथसंपत्ति । गांवोगांवीं ॥१२२॥

A good library of such god books, which help in seeking knowledge of life, knowledge of sciences and guidance to make a good progress of the village, should be maintained in each and every village. It will surely make the life of the village and the villagers prosperous and better. ||122||

सर्वांस कळावें कर्तव्य आपुलें । कैसें होईल सर्वांचें भलें । तनमनधनें फळेफुले । विश्व हें कैसें, कळावें ॥१२३॥

By regular reading of good books, all will know and realise their own duties well. All should then try to understand where their own welfare and the upliftment of the village is lying and how this universe can bloom up by their minds, bodies and wealth. ||123||

आम्ही रहिवासी सर्वचि मुळचे । विश्वरचाना हें नाटक आमुचें । आपुल्या परीने रंगविणें साचें । आहे आम्हां ॥१२४॥

All the beings with us belong to one original divine place. All this structure of the universe is a divine play. We all have come here to enact our individual roles in this universal drama. All of us are expected to play our individual roles on the stage of this world as beautifully as we can. ||124||

ऐसें जाणोनि स्वरूपासि । वर्ते तो जिंकी या खेळासि । तुकडया म्हणे हेंचि कळावयासि । कथिली असे ग्रामगीता ॥१२५॥

Realising the wanton pleasure of our own self-spiritual form, one, who will behave accordingly, will certainly gain a grand and victorious success in this game of the drama staged on the universal structure. With this intention, I have written this scripture of the Graamageetaa. I wish, everything quoted in it should come into reality in the concrete form of in ideal village. (Vandaniya maharaj says so.) ||125||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । ग्रंथपठनाचा कथिला भावार्थ । चाळिसावा अध्याय संपूर्ण ॥१२६॥

This Graamageeta scripture has been consented by the Guru, the shastras and self-experiences. This Fortieth Chapter in which the objectives of reading of the books has been elaborately narrated is hereby concluded. ||126||