Gram Geeta Adhyay - 41

ग्रंथ-महिमा

MAGNITUDE OF THE BOOKS

ईश्वरें व्यापिलें हें विश्व । म्हणोनि जगचि आम्हां देव । विश्वाचा मूळ घटक गांव । ग्रामगीता त्यासाठी ॥१॥

The great God has pervaded the entire universe. so the world, we live in, is the God for us. Village is the root constituant of this universe. therefore, this Graamageeta has descended into this world for the welfare of the villages. ||1||

यांत ग्रामाचा जयजयकार । सर्व तीर्थक्षेत्रांचें ग्रामचि माहेर । ग्राम हा विश्वाचा पाया सुंदर । ग्राम नसतां प्रलयचि ॥२॥

Here, in this Graamageetaa, the village has been admired and adored with great respect because, the village is the motherly home of all sacred and holy places. The village is the support, the foundation of the whole universe. If the village doesn't exist, where can we find a place to live in? ||2||

ग्राम म्हणजे देवमंदिरे । मानव देवमूर्ति सुंदर । सर्वांची सेवा समप्रकार । तीच पूजा आमुची ॥३॥

Village is the sacred temple of God. In this temple, man, who resides in that village, is the idol of God. Therefore, to offer our service to all human beings with the sense of equality, in the village, is itself the worship of God for us. ||3||

ग्रामगीता शाब्दिक सेवा । परि दृढ करी संस्कारांचा ठेवा । तेणें ईश्वरी राज्य गांवां । नांदेल सदासर्वकाळ ॥४॥

This Graamageeta is the oral, verbal form of my devoted service to the village deity. It can initiate firm, good and excellent impressions upon the man. It will surely bring the everlasting divine rule in the villages. ||4||

ग्रामगीता दु:खांसि नाशवी । ग्रामगीता मृत्यूसि हसवी । ग्रामगीता सहकरीतत्त्व वाढवी । मानवधर्मा फुलवाया ॥५॥

This Graamageeta will surely remove sorrows and sufferings and will guide one to the way of uprooting them. It will teach and enable to face death with a smiling face. this Graamageeta imparts learning to grow the duty of the humanity in the world by imbibing the disciplined practical behaviour based upon the principle of mutual co-operation. ||5||

चाळीस दिवस म्हणजे मंडळ । ऐसीं अनुष्ठानें प्रांजळ । करितां गांव सुधारेल सकळ । संस्कारें ग्रामगीतेच्या ॥६॥

A mandala(circle) becomes complete by reading one chapter everyday of this Graamageeta regularly for the period of forty days. If in this way, the villages continue to carry on mandals after mandals of the perusal of this book, the people in the villages will acquire firm excellent impressions, by which, there will be a gret improvement of the villages. ||6||

म्हणोनि चातुर्मास्यादि निमित्तां । मंदिरीं, पारीं, बैठकींत बसतां । वाचावी हर्षभरें ग्रामगीता । रंग रंगणीं आणोनिया ॥७॥

Therefore, in the span of Chaturmaasa (A sacred period of four months from `shravana' to `kaartika'), this Graamageeta should be read in sweet tongue with pleasant minds in the temples, in the assemblages or under a big tree. All villagers should assemble there to listen it everyday regualarly. ||7||

परि ऐसी नसावी भावना । अर्थहीन करितां पारायणा । ना कळे तरी पुण्यराशी नाना । जमा होतील आमुच्या ॥८॥

But while enacting the perusals of this Graamageeta, never hold a sense that though you don't follow the real meaning of the contents, you will acquire divine merit by reading or listening to this scripture (Reading without understanding it will give you no divine benefit.) ||8||

माझ्या मतें हें अज्ञान । दूर सारोनि करावें वाचन । आधी शिकावें अर्थज्ञान । ग्रंथपठन करितांना ॥९॥

In my opinion, such retention of acquiring divine merit by reading or listening this book without understanding, is a sheer ignorance. Remove such foolish retention first. Try to understand the exact meaning of the contents while reading. ||9||

प्रथम हीच महत्त्वाची खूण । ग्रंथवाचनाचें कळावें ज्ञान । आपुलें वाचन आपणा समजून । बोध व्हावा उत्तम ॥१०॥

The most essential characterestic of reading a book is to acquire the exact understanding and knowledge of the contents in it. when you read any book, you should try to understand the contents and acquire the proper precept from it. ||10||

असेल मित्रमंडळी बसली । त्यांनाहि समजावी आपुली बोली । नाहीतरि वाचनपठनें केलीं । कोणा न कळलें तरि काय ? ॥११॥

While you are reading any book or scripture, if some of your friends have come to listen, they must clearly understand the contents you are reading to them. Otherwise both your reading and their listening will be in vain and meaningless. ||11||

काय वाचतो याचें ज्ञान । नाही वाचकासीच झालें पूर्ण । श्रोते पळती उगेच उठोन । अर्थ काय वाचनासि ? ॥१२॥

If the reader himself fails to understand and assimilate the contents of the book while reading, the listeners will naturally get bored and tired of his reading. Then one by one, everybody will go away from such perusals. What is the use of such meaningless reading & listening? ||12||

कोठे थांबावें वाचकांनी । कोठे वाचावें जोर देवोनि । कोठे रंगवावें गंभीरपणीं । कळलें पाहिजे वाचकां ॥१३॥

While reading, the reader must have a good knowledge where he should take a pause, on what contents he should give more emphasis and where he should bring seriousness to create a good and deep impact of the particular matters in the contents of the book. ||13||

ऐसें जंव कळलेंच नाही । केलीं पारायणें  सर्वहि । लक्ष नसे अर्थप्रवाहीं । तरि तें व्यर्थ वाचन ॥१४॥

Without understanding all these necessary aspects of good reading, if a reader goes after enacting perusals after perusals of some book, and if he does not care to assimilate and reproduce the exact meaning of the contents, all his labours of perusals become fruitless and meaningless. ||14||

वाचतांनाचि बोध होतो । अंगीं स्फुरणभाव उठतो । कर्म करावयासि वळतो । जीव जैसा अंतरीं ॥१५॥

The reader assimilates the exact precept from the book if he reads it meaningfully. While reading, when the reader acquires firm impression of the precept, his mind gets inspired and he promptly turns to enact some sublime deeds according to the precept, he has assimilated from the contents of the book. ||15||

ऐसें वाचन आधी शिकावें । तरीच ग्रंथपठन करावें । मग आपणासि ओळखीत जावें । अधिकारपरत्वें वाचकें ॥१६॥

Before starting to peruse, the reader must imbibe this art of good reading. Then only he should take up the reading or perusal of any book or scripture. While reading and after finishing reading, the reader must try to examine by himself, whether he has understood and assimilated the precept of the contents which he had read. ||16||

वाचक असावा आचारशील । तरीच श्रोत्यांवरि परिणाम करील । नाहीतरि होईल टिंगल । जनतेमाजीं तयाची ॥१७॥

If the reader bears an ideal moral character, then only he can create a good and firm impact of his reading upon the listeners. Otherwise, the listeners will admire him superficially on his face but ridicule him and tease him among themselves. ||17||

मुखाने ग्रंथ वाचावे । घरीं विपरीत आचरावें । तैसेचि बाहेरि गोडवे । गाती लोक थट्टेने ॥१८॥

If he reads good books in public but at home, behaves contrary and adversely to the moral& ideal precept of that book, people will also praise and admire him outwardly but disguisely and secretly, they will ridicule him and make a fun of him. ||18||

मुखें वाचतो ’ सत्य बोलावें ’ । परि सत्य करणेंचि नाही ठावें । म्हणे ’ मज सत्यवान म्हणावें ’ । कैसे म्हणतील ग्रामवासी ? ॥१९॥

While reading loudly, he utters `Always speak the truth'.But in his practical behaviour, he never follows the truth and goes on lying every now and then. If such reader wants people to call him as `Satyawaana' (man following the truth very rigidly and honestly), how will people (who know him as a liar) call him as `satywaana'? ||19||

मी तों धनावरचा सर्प बरवा । परि मला ’ उदार दाता ’ गौरवा । ऐसें कोण मानील आपुल्या गांवां ? सांगा सांगा ॥२०॥

If somebody says, "I am the snake seating on the treasure. (He has such a great attachment and greed for riches & wealth). But all must call me and admire me as the most generous and liberal donar." Now tell me how people in the village, who know him well, can accept it and agree with him? ||20||

रंजल्यासि न दे पाणी । म्हणे ’ मज म्हणा दानशूर राणी ’ । ऐकेलचि का ऐसें कोणी । किती वाजविले चौघडे तरी ? ॥२१॥

If some woman, who does not give a gulpful water to the individual, dying of thirst and still expects people to call her respectfully as `the most generous and liberal queen', if she goes on canvassing and propagating so by herself and resounding druth beats, who will listen to her and call her so? ||21||

पानतंबाखू खावोनि आला । प्रवचनीं कीर्तनीं शाळेंत बसला । हसती श्रोते-विद्यार्थी त्याला । ’ व्यसनें सोडा ’ बोलतां ॥२२॥

If somebody comes to deliver a discourse (pravachana) or to submit the keertana, or if a teacher goes in class, chewing betal leaf or tobacco and advises the listeners or students as "Give up bad habits and addictions," will not the listeners and the students ridicule him and laugh at him? ||22||

एक पंडित जेवणासि बैसला । आरंभ शांतिपाठासि केला । परि जरा वाढण्यासि उशीर झाला । मारलें त्याने बाइलेसि ॥२३॥

A certain wise pedant seated to have his meals. Before meals he first intoned `shantipath' (A prayer from the Vedas or religious scripture for maintaining peace). His wife couldnot serve all food items before he concluded his shantipath. So getting vexed, the man began to thrash his poor wife. ||23||

ती म्हणे वाहवा ऐसी शांति ! उत्तम मंत्राची फलश्रुति ! तोंडाने पति दिव्य बोलती । आचरण करिती क्रूराचें ॥२४॥

His wife said, "Bravo! What a good fruit of your shantipath! you are reiterating the noble thoughts in the shantipath and behaving cruelly and beastly." ||24||

ऐसें न व्हावें आतातरी । असोत वाचक वक्ते शिक्षक भारी । आहे सर्वांवरीच जबाबदारी । आधी आत्मशुध्दीची ॥२५॥

This must not happen henceforth. Whosoever the individual may be, an orator, a teacher, a reader etc. it is the responsibility of everybody to attain self-purity first. ||25||

उपदेशक वाचक आचारशील । असले तरीच भाव फळेल । श्रोत्यांचें हृदय-परिवर्तन होईल । लागवेगेंसि ॥२६॥

If the preceptor or adviser and the reader of the book or a scripture bears a good moral & excellent character, then only, the knowledge, contained in the book will become fruitful. The desired effect and change in the minds of the listeners will be possible. ||26||

वक्ता असेल सरळ सात्विक । तरीच श्रोते बनतील भाविक । जनलोक करितील कौतुक । बघोनि दोघांसि ॥२७॥

If the orator is virtueous and pious (satwika) and free from slyness, he will surely be able to create a feeling of devotion in the minds of the listeners. When the spactators see both of them the reader & the listeners and their ideal moral behaviour, they will admire and applaud them. ||27||

म्हणोनि हेंचि वरिष्ठांनी करावें । जैसें सांगावें तैसेंचि वागावें । तरीच होईल त्यांच्या प्रभावें । कल्याण ग्रामजीवनाचें ॥२८॥

Therefore the elders and great noble personages should enact their practical behaviour in accordance with what they speak & advise. Then only people will have a deep impact of their precept and the will seek betterment and welfare of their life. ||28||

येथे श्रोत्यांनी विचारलें । आपण अर्थासि वर्तनासि महत्त्व दिलें । परि कित्येक ग्रंथीं सांगितलें । पारायणचि फलदायी ॥२९॥

(upon the narration as above) one of the listeners expressed his doubt and said, "you have given much importance to meaningful reading of the books and bringing the contents of the scriptures into practical life and behaviour. But in several books, it is promised that only the perusal of those books (may be without understanding the contents) also becomes fruitful and beneficial to the readers & listeners". ||29||

कोणी म्हणती ग्रंथाचें पारायण । करितां मिळेल पुत्र, धन । होईल भाग्याचा उदय पूर्ण । पारायणें ग्रंथाच्या ॥३०॥

Some books and scriptures assure that by their persuals, the reader will be benefitted and will have a son; he will acquire the desired wealth and will bring arise of his good fortune. ||30||

कोणी म्हणती मंत्रचि जपा । हजारोंनी करा संकल्पा । म्हणती सांगतों मार्ग हा सोपा । ज्ञान मिळेल न वाचतां ॥३१॥

Some spiritual advisers stress upon and say, "Enact the japa (constant repeation of some incantation or God's name) for thousand times for some of your volitions. It is the easiest way. If you do so, you will seek the excellent divine spiritual knowledge without reading any book or enacting its perusal. ||31||

कोणी म्हणती अनुष्ठान करा । वाचा भागवत-गीता-ब्रह्मसूत्रा । मोक्ष चालत येईल घरां । कानीं पडतां शब्दचि ॥३२॥

Then there are some advisers who insist on enacting propitiation of the Bhagavat, the Geeta and the Brahma sootra etc. They say, "By only listening the words in those scriptures, your salvation will itself come searching for you and reach your home". ||32||

कोणी म्हणती ग्रंथ ज्या घरीं । तेथे नये काळाची फेरी । याचा मेळ कोणेतरी । बसेल सांगा ? ॥३३॥

Some other say with firm belief, "If anybody has such religious holy and divine scriptures in his home, Lord yama (The God of Death) will never visit his house." Now tell us, how can we make an agreeable congruance of your narration and the above advices? ||33||

याचें उत्तर ऐका सज्जन ! फलश्रुति ही रोचक पूर्ण । ग्रंथ-प्रचार व्हावा म्हणून । दिलें प्रलोभन दावूनि ॥३४॥

(Tukadoji Maharaj now removes doubts as follows), "O Good noble folks! Now listen. Such descriptions and assurances of gains and good benefits, as the result or fruit of reading or perusal of the books and scriptures, are given in them just to attract and induce people; and with a motive that the book or the scripture will have a wide dillusion. It is a kind of bail or inducement. ||34||

त्यांत एक आहे उत्तमहि । लोक ठेविती ग्रंथ संग्रहीं । त्यापासूनि लाभ घेई । कोणी तरी थोडा-बहु ॥३५॥

Ofcourse, There is one good result of it. People buy & keep such holy books & scriptures in their homes. If it is in house, somebody may read it sometime. Then he will be impressed with the thoughts and the contents of it. He may have the benefits of them. ||35||

कानीं पडो एकचि वचन । परि त्यांत असे महापुण्य । हेंहि ओढ लागावीं म्हणून । कथिलें असे थोरांनी ॥३६॥

Similarly the great wisemen had an intention behind such descriptions to create eagerness and attraction in people. So they had stated that if even one word from such holy books and scriptures is heard, the listener will acquire heaps and piles of divine merits. ||36||

नुसत्या पारायणाचें महत्त्व । त्यांतहि हेंचि आहे तत्त्व । कधीतरी येईल आचरणीं सर्व । संस्कार होतां ॥३७॥

Similarly, they had stated a principle in such descriptions of gains from perusals of such holy books hoping that by the perusals (without understanding the meaning) anon and anon, the individual will surely bring the impressions into his behaviour in the course of time. ||37||

कराया सांगितलें जप-अनुष्ठान । तेंहि शुध्द कराया जीवन । क्रमाने तितुके दिवस तरि मन । शुध्दाचरणीं लागाया ॥३८॥

The Japa (constantly reiterating the name of God) and restricted services are also advised so that the life and mind of the performer will become purer at least during the period of these practices. ||38||

म्हणोनि मी या सकलां मानितों । परि जपणारे एकांगी समजतों । तेणेंचि लाभ हातां न येतो । बहुतेकांच्या ॥३९॥

Therefore, I accept and agree with the descriptions of the gains and benefits of the perusals, jap and other practices. But I have a firm opinion that the enactments of these services & practises are one sided. And due to this onesidedness, almost all performers of the spiritual practices & perusals of the books can not achieve the desired gains and fruits. ||39||

घोडयासि पाणी दाखवावें । म्हणतां तेंचि धरिलें जीवें । पाणी पाजणें नाही ठावें । तैसें झालें लोकांचें ॥४०॥

All such performances enacted by people can be described as this. If anybody is asked to take and show water to a horse, he follows it literally and only shows the horse the water but doesn't make it drink. ||40||

ऐसेचि नाना ग्रंथ वाचले । परि तैसें मुळीच नाही वर्तले । कोण्या तोंडाने मागावें भलें । फळ तयांसि ? ॥४१॥

In the same way, if one goes reading a lot of books & scriptures but does not bring their essence into his practical behaviour, then how can he claim the desired gains & fruits from such enactments? ||41||

कांही ग्रंथांतहि अवास्तवपणा । हें न राहवें सांगितल्याविना । त्यांनी श्रध्देचा होतो धिंगाणा । फल न येतां हातामाजीं ॥४२॥

I am clomplelled to tell you also this, that there are some unreal and exaggerated facts in some such books & scriptures. These exaggerations do not prove to the test and can't accepted to be true; on the contrary, they become the reason to break up the faith of the performer or reader of those books. ||42||

ग्रंथीं अपार फलश्रुति कथिली । परि अनुभवासि नाही आली । हजारो लोकांनी आम्हां सांगितली । कर्मकहाणी ॥४३॥

Because of such descriptions of the gains & fruits, many readers and performers of perusals go after doing them with some hopes and exceptations. But a thousand of complainers have come to us and told that they did not achieve the benefits & fruits as described in those books. ||43||

ग्रंथीं सुखाची फलश्रुति । म्हणोनि वाचती सकाम पोथी । आळसी भोळे ओढवोनि घेती । अधिक आपत्ति दानादिकें ॥४४॥

Many readers enact perusals and read these books with some desires of gains and fruits as narrated in them. But such individuals, who are born idlers and dupes, go on endowing & donating liberally (according to the contents of those books) and finally face hardships & monatory losses. ||44||

कोणी कोणास साधन सांगती । सोने देवोनि करा म्हणे समाप्ति । घरोघरीं व्रतवैकल्यें आचरती । भुलती बायाबापडया ॥४५॥

Somebody advises to enact some religious rites with resolute vows. Then he, asks the performers to celebrate the concluding ritual ceremonies and to offer some gold to the priests & brahmins. Thus a lot of innocent and ignorant females get illusioned and enact such vrata (vowed rites) at home and then get robbed & deceived by cunning advisers. ||45||

व्रतांची वाचती कहाणी-पोथी । दान-उद्यापन करा म्हणती । नाहीतरि होईल अधोगति । धाक देती जनतेसि ॥४६॥

Some priests or worshippers arrange perusals or readings of some scriptures of vrata and stories about them in some temples. Then they advise the listeners & particularly the female listeners to perform the `udyaapana' (the concluding rite) of that `vrata'. for such udyaapana, they advise the listeners to donate liberally. They threaten the listeners saying that if they don't offer such liberal donations, they will suffer the torments in hell. ||46||

कांही उदरनिमित्तासाठी । पोथ्या वाचती उठाउठी । सोन्याचे करोनि ग्रंथ शेवटीं । अर्पा म्हणती देवासि ॥४७॥

Some are the belly-God priests. They hastily read out some scriptures and holy books and in the end, ask the listeners to make a replica of that scripture in gold and offer it to God. (By this, they can have precious gold for their own selfish gains.) ||47||

लोकहि असती आसक्त बावरे । कांहीहि सांगोत सांगणारे । धावोनिया करिती बिचारे । व्रतसाधनें वेडयापरी ॥४८॥

The innocent people also become insane through intense attachments and desires. They do not think of the propriety of the demands of those priests and those poor fellows make an ardent haste to fulfil the concluding rites of such perusals as advised by the priests. ||48||

फळ न लाभतां मग चिडती । म्हणती काय चाटावें ग्रंथाप्रति । रोज वाचावे ग्रंथ किती । तरीहि पुत्र होईना ॥४९॥

But when these innocent listeners and performers find that after performing all the vowed rites strictly as advised by the priests and expounders of the perusals, they didn't gain the desired fruits. They get vexed and say, "What is the use of licking those manuscripts? Everyday, I read out so many books and perform perusals, but so far, I have not been blessed by God with the son, I want to born for me." ||49||

पतिपत्नी आरोग्याने वागेना । नवस करिती दगडोबासि नाना । काय होईल बापहो ! सांगाना । ऐशा रीतीं ? ॥५०॥

On one hand, the husband and the wife do not live a controlled healthy & hygienic life in their routine practical behaviour and on the other hand, they vow some sacrifices and offerings for having a child. O Folks! tell me, what good fruit can they achieve from it?" ||50||

घाला उंबरीस प्रदक्षिणा । परि सुधारूं नका आचरणा । भोजना करा जडान्न पुन्हा । रोगी व्हाया वेळ कैचा ? ॥५१॥

These innocent & ignorant persons do not improve their behaviour, habits and practices. They go on enacting circumambulations around the alamerous fig tree. They consume food which is hard to digest. Then what otherwise can happen except suffering from different diseases? ||51||

कलकत्त्याच्या गाडींत बसावें । आणि म्हणे ’ देवा ! पंढरीसि न्यावें ’ । ऐशा प्रार्थनेसि फळ यावें । कोण्या प्रकारें ? ॥५२॥

If you entrain into the train going towards calcutta and pray God to take you to Pandharapur, how can God fulfil such an insane prayer?" ||52||

एकाने चोरी केली ग्रामाप्रति । म्हणती त्यास आली साडेसाती । ती जावया वाची शनीची पोथी । चोरी कांही सोडीना ॥५३॥

Some fellow attempted a theft in the village and was caught red-handed. He then began to justify that he is undergoing the plight of the planet saturn for the period of seven & a half years-(it is called the `saadesaatee of the saturn). He then starts reading the holy manuscript describing the magnanimity of God planet `shanee' (The saturn). But he does not give up stealing and plundering. ||53||

शेवटीं पोलिसाहातीं सापडला । गुन्हा त्याचा साक्षींत आला । तो पुसतो आपुल्या गुरुला । ’ साधन सांगा सुटण्याचें ’ ॥५४॥

Finally, when he was caught by the policemen and witnesses, confirming his thefts were presented at the hearing, the fellow went to his Guru and requested him to suggest a way to escape from the clamity of sentence. ||54||

गुरुहि होता लाचलुचपती । म्हणे वाच शनीदेवाची पोथी । शिवलीलामृताचा अध्याय चित्तीं । सदभावने आठवी ॥५५॥

Alike him, his Guru too was a greedy man and after taking bribes, he advised the thief to read regularly the manuscript of `Shanee-Mahaatmya' (a manuscript describing the greatness and blessing favours of planet God shanee.) He suggested to read the eleventh chapter from `Shiva - leelaamruta' (A scripture describing the divine plays of Lord Shiva) regularly with full faith. ||55||

लावी देवीचें पुराण । करी नेटाने सत्यनारायण । आम्हांसि देई सुवर्णदान । मुक्त होशील लवकरचि तूं ॥५६॥

He further advised the thief, "start the perusal of the `Devee-puraana' and perform regular worship of God Satya-narayana. After enacting these services, offer me `Suvarnadaan' (Gold, as offering). I bless you. You will be releaved from the impending punishment.' ||56||

त्याने तैसेंचि सर्व केलें । ग्रंथ साधन करोनि वाचले । बुवाब्राह्मणा धन उधळलें । दंड कांही चुकेना ॥५७॥

The thief enacted strictly according to the advice of his Guru. He read the manuscripts and squandered a lot of huge money in offering donations to the brahmins, gosaavees & Buwaas. But finally, he could not escape from punishment. ||57||

शेवटीं पडला कैदेमाजीं । म्हणे दाखवा तो गुरु पाजी । त्याने केली फजीती माझी । धन तेंहि गमावलें ॥५८॥

He was sent to jail. He got very much angry and said roaringly, "show me that rascal Guru. He has robbed me and at last, he had not saved me from such a disgrace. ||58||

वाचली नेमधर्माने पोथी । परि जेल न चुके मजप्रति । काय करावी देवपूजा ती ? ग्रंथ जाळावे अग्नीवरि ? ॥५९॥

He further said, "Why should one perform the rites? why should he worship God? Take all those manuscripts, scriptures & books and set fire to them all in furnace. I had read out all those with strict regularity, with firm faith and devotion, yet I could not escape from the imprisonment." ||59||

बिचारा चोरी करणें सोडीना । पण गुरुसि मागे साधना । काय करिती गुरु, ग्रंथ नाना ?  वाचणारा लबाड हा ॥६०॥

This individual does not give up thefts and asks his Guru the remedies and ways to escape from the bitter consequences. If the reader is so fraudulent, what else can the holy books and the Guru do for him? ||60||

ऐसें जन्मभरि साधन केलें । तरी मूर्ख ते मूर्खचि राहिले । याने सांगणारांचेंहि पतन झालें । फिकें पडलें साधन त्यांचें ॥६१॥

Such idiots and born fools practise rites & services throughout their lives but finally remain foolish for ever. The Gurus, who advise them the rites & means of practices also become contaminated. All their good advice and guidance also get spoiled. ||61||

ऐसें कासयासि करावें । सत्य तेंचि शोधूनि आचरावें । आपण बुडावें दुसर्‍या नर्कीं न्यावें । ऐसें न करावें स्वार्थभरें ॥६२॥

Why should one do so? He should find out the true and fair path and behave according to it. He should not go to hell through his selfish motives and pull others also into the hell alongwith him. ||62||

सांगणाराने तर्कशुध्द सांगावें । करणाराने सत्यचि करावें । तेव्हाचि फळ अनुभवास यावें । होतें ऐसें ॥६३॥

The narrator or the adviser should tell others what his good and righteous intellect agrees to.The listener should also enact with discretion of fair and unfair. Then only one can seek the good results of the practices, he has desired for. ||63||

हीच मुख्य घेवोनि धारणा । झाली ग्रामगीतेची रचना । हा ग्रंथ पुरवी सर्व कामना । कैसा तें ऐका ॥६४॥

with such stream of reasoning & retention, this Graamgeeta scripture has been planned and produced. Now Listen how it will fulfil the desires of all. ||64||

हा आहे प्रखर शब्दबाण । जाय वाचकाचें हृदय भेदून । जैसी मूर्ति घडे टाकी लागून । तैसें वाचनबोधें होतसे ॥६५॥

Each and every `OVI' (stanza) of this scripture is such a sharp pointed arrow that it will never miss its aim and will straightway penetrate the heart of the reader. The sculptor carves out an idol by chipping a stone with careful & artistic hand and strokes of chisel. Similarly, the reading of this book will create deep impressions upon the minds of the readers. ||65||

ग्रामगीता नव्हे पारयणासि । वाचतां वाट दावी जनासि । समूळ बदली जीवनासि । मनीं घेतां अर्थ तिचा ॥६६॥

This Graamgeeta is not a scripture written for the perusal. It shows the fair & dutiful way of betterment & upliftment of the reader while he goes on reading it frequesntly, it surely changes the whole life, it is read meaningfully. ||66||

ही नव्हे फुलें टाकण्यासाठी । ही ग्रामाची उध्दारदृष्टि । आजच्या युगाची संजीवनी बुटी । मानतों आम्ही ग्रामगीता ॥६७॥

This Graamgeetaa is not a book only to be worshipped by floral offerings. It creates a new, clear & broad vision for the upliftment, betterment & prosperity of the villages. Therefore, I consider, this Graamgeeta is a creeping plant of ambrosia of the running age(era) ||67||

कोणी दु:खाने होरपळला । कोणी संसारतापें तापला । कोणी असहाय्यपणें संकटीं पडला । त्यासि धीरे दे ग्रामगीता ॥६८॥

If somebody has been extremely troubled with the acute sorrows and sufferings; if somebody has become extremely frustrated and disappointed due to the dangers & calamities in his household life; if some miserable individual has been helplessly surrounded by a lot of hardships, dangers & difficulties, this Graamageeta will surely & compassionately console, reassure and give courage to him. ||68||

कोणी अन्यायें लोकां त्रासावी । त्यासि ग्रामगीता मार्गीं लावी । देवत्व सर्वांचें जागवी । दिव्य व्हाया जग सारें ॥६९॥

If some insolent individual torments and tortures the feeble people unrighteously, this Graamgeetaa will lead him on to the just & fair path. It awakens the divine power in the minds of all and inspires to make this world divinely brilliant. ||69||

याने संस्कार बनतील उत्तम । मनुष्य होई चारित्र्यक्षम । सुखशांति लाभेल करितां उद्यम । सांगितले जे या ग्रंथीं ॥७०॥

The most excellent impressions will be reflected upon the mind of the reader and he will become worthy of rich excellent virtues. If the readers of this book will follow honestly & sincerely the ways, means & remedies as advocated in it, in all their aspects, they will achieve peace & real happiness in their house life. ||70||

अल्पबुध्दि जाईल विलया । वाचतां ज्ञान होईल तया । खरा धर्म अंगीं ये सखया ! जीवन उज्ज्वल होतांचि ॥७१॥

My Friend, reading this book, the reader's short intelligence will change and he will achieve a precept with which his whole life will become radiant & brilliant. He will fully understand that duty is the true religion of human and he will try to imbibe it. ||71||

प्रेम आजवरि होतें एकटें । ग्रंथ-चिंतनें वाढेल चोखटें । सर्वांभूतीं दयाभाव प्रकटे । ऐसी फलश्रृति ग्रंथाची ॥७२॥

So far, his love and affection, which was self centred, will become comprehensive and spread freely for all with the profound meditation upon this book. The feeling of compassionate pity for all will grow in his mind and he will acquire a good fruit from the reding of this book. ||72||

द्वेषबुध्दीचें अज्ञान । ग्रंथ वाचतां जाईल पळोन । सत्कार्य कराया धावे मन । करितां अनुष्ठान सक्रिय ॥७३॥

The feelings of malice and prejudices which had occupied his mind will get lost by reading and by bringing the contents of this book in his active & practical behaviour. He will form liking & eagerness to eanct virtueous, good turns and good deeds. ||73||

ग्रामगीता वाचूनि करी चिंतन । त्यास होईल आत्मज्ञान । दिव्यदृष्टीची संत-खूण । कळे त्यासि आचरतां ॥७४॥

While reading this Graamageeta when one meditates upon it, he will be blessed with the divine knowledge. If he practices the contents accordingly, he will achieve self insight as described by the holy saints & sages. ||74||

ग्रामगीता ग्रंथ वाचला । तैसाचि गांवीं वर्तूं लागला । त्यासि शत्रुचि नाही उरला । ग्राममाजीं कोणीहि ॥७५॥

If the reader of this Graamageeta behaves according to the precept contained in it, he will have no enemies against him in his village. ||75||

सामुदायिक वाढली वृत्ति । सारें गांव त्याची संपत्ति । ग्रामगीता घडवी मूर्ति । ऐशा आदर्श मानवाची ॥७६॥

This Graamageetaa will carve out such an image of the ideal human whose tendency will consist of the collective harmonious reasoning. The whole village will become the most precious deposit of his life. ||76||

ग्रामगीतेंतील उद्योगचिंतन । जो कोनी करील मन लावून । त्याचे घरीं धनधान्य । भरपूर येईल समजावें ॥७७॥

Reading this Graamgeetaa, if the individual enacts in his professional sphere out put his whole mind and soul dutifully in to it, then take it for granted, that he will become enriched with plentiful wealth, foodgrains and all that he needs for happy life. ||77||

आरोग्याचा वाचील धडा । आणि घेईल हातीं फडा । रोगराईचा होईल निवाडा । तत्क्षणीं त्याच्या ॥७८॥

If he reads the thoughts expressed in this book over the purity, cleanliness, and, health & hygiene; he will pick up a broom and start sweeping & cleaning his village. Then there will remain not even the name of any disease or an epidemic. ||78||

कार्यास लागतां तत्क्षणीं । फलश्रुतीसि आरंभ होय झणीं । चरित्र सुधरे ग्रंथ ऐकोनि । लक्षांत घेतां अर्थ त्याचा ॥७९॥

If the reader or the listener assimilates the meaning of the precept contained in this book and digests it thoroughly, his character will become clean & pure. His tendencies will rush to perform some noble and virtueous activities. simultaneously all his such noble activities and good deeds will start giving him the good fruits of his reading of this book. ||79||

एकांतीं बैसोनि वाचली गीता । अर्थ समजोनि मनन करितां । जीवनीं उतरे आदर्शता । घरादारांसहितहि ॥८०॥

If some reader reads this book in solitude at his home (with his family listeners), goes enacting deep contemplation on it, an ideal perfection will percolate in the life of the whole family making it an ideal one. ||80||

ऐसें घर आदर्श झालें । कीर्ति-स्फूर्तीने गांवीं चमकलें । मग लोक सारे तैसेचि वर्तले । दिसती जनीं ॥८१॥

When one family in the village becomes so ideal, its glory and fame will spread up rapidly. All other villagers will be inspired from this ideal & model example of that family. Gradually the whole village will imitate their ideal behaviour and the whole village will become the most ideal village. ||81||

हा केवढा लाभ झाला ! सर्व लोकांना स्वर्ग जणू लाभला ! आपुला गांव आदर्श केला । ग्रामगीता वाचूनिया ॥८२॥

Now, you can see yourself the excellent result of reading of this Graamageetaa by one single individual in the village. It has turned the whole village into the most excellent & ideal one. The villagers, living in it, are enjoying heavenly pleasures and happiness. What a big gain is this! ||82||

ग्रामगीतेचें फळ नव्हे एकटयासि । एकासहित आहे ग्रामासि । उध्दरतील गांववासी । वाचूनि वर्ततां ग्रामगीता ॥८३॥

Remember, the reader of this Graamageetaa is not only the sole benefitiary but the entire village also shares the great benefits alongwith him. By reading this book and by sincerely following the precept contained in it, all villagers will achieve their upliftment and salvation. ||83||

एक एक साधन वाचतां । आणि मग तैसेंचि वर्ततां । केवढे लाभ येतील हातां । सांगतां नये ॥८४॥

Neither you can imagine nor can I tell you what great & best benefits can be achieved by reading meaningfully each & every means advised in this book and by honestly following the precept. ||84||

ग्रामगीतेंतील संस्कार-रचना । उपासनेची तत्त्वयोजना । ग्राम-रक्षण ग्राम-सुधारणा । ग्राम-रचना आदर्श ॥८५॥

In this book, I have narrated about every aspect, such as (i) the plan for initiating good impressions (ii) recognition and realisation of the truth behind the spiritual practices & services (iii) the protection of the village (iv) the structure of an ideal village and (v) the reformations to be implemented in the villages. ||85||

नाना कलांची उन्नति । शेती-सुधारणा श्रम-संपत्ति । समजूनि येतां विद्या-महती । विकास होई जीवनाचा ॥८६॥

Through the studious reading of this book, the readers will understand how to develop the various arts and attributes; and the importance of acquiring the knowledge of different fields and faculties of knowledge and his life will be improved and developed. ||86||

सामुदायिक प्रार्थनेची प्रथा । रामधून, संत-उत्सव व्यवस्था । साधनसंपदा ऐकतां वर्ततां । शांति लाभे सर्वांसि ॥८७॥

If the villagers read and listen it carefully; know about the correct procedure of the common collective prayer, the `Ram-dhoona, the festivals and ceremonies of the holysaints and their proper arrangements and if they utilize this great wealth in the form of understanding and following the practices in their practical routine behaviour, all of them will achieve unbreakable heavenly peace. ||87||

गायीगुरांची वाचतां सेवा । करितां तैसेंचि आपुल्या गांवा । दहीदुधाचा दुष्काळ पहावा । न लागे कधी ॥८८॥

If they read and follow the advice about how to serve and maintain the cows and other cattle, the villagers will never have to face the dearth and shortage of milk, curd and other milk products. ||88||

विवाहादि सर्व संस्कार । समाजीं होतील सुखकर । मागासल्यांची सुधारणा उध्दार । करील राष्ट्राचा ॥८९॥

Then the customs and rituals of marriages etc, prevailing in the society will become pleasant and joyful. The backward and down-trodden section of the society will get improved and lifted up. Our nation will become prosperous and achieve its upliftment. ||89||

स्त्रिया-मुलें होतील आदर्श पूर्ण । हा ग्रंथ घरीं होतां पठन । ग्राम होईल वैकुंठभुवन । वाचतां वर्ततां ग्रामगीता ॥९०॥

If this graamgeeta is regularly read and listened by the feamale and children, the families will become ideal example for all. Their well disciplined behaviour will turn the village into the Royal dwelling of lord Vishnu-`the Vaikunthapuree'. (The most holy town Pandharpur is considered as the holy place of Royal residence of Lord Vishnu-i.e. Vitthala and it is also described by all the saints and the devotees as `the Vaikuntha'). ||90||

भिकारी बेकारी गांवीं राहीना । सत्तेचीं बंधनें नुरतील कोणा । सर्वचि शिकतील शहाणपणा । ग्रामगीता वाचूनिया ॥९१॥

When all villagers will read this Graamgeeta, they will become wiser and wiser. then there will exist neither any beggars nor an unemployed in the villages. There will not exist any scaring threatening and harassing ruling powers and bindings upon anybody. Nor the villagers will enact unlawfully. ||91||

आरोग्यसंपन्न होतील जन । नाही गांवीं तंटाभांडण । अन्याय, व्यसनें, कारस्थान । जातील लया द्वेषादि ॥९२॥

All villagers will become healthy. There will be no scope for quarrels, struggles, injustice, crafty and cunning conspiracies through jealosy and malice for each other. ||92||

गांवीं वाढेल संघटना । बळ लाभेल सकळांच्या मना । नांदेल विश्वकुटुंबाची रचना । आपुल्या गांवीं ॥९३॥

The regular reading and listening of this Graam-geeta will help unifying all the villagers and a harmonious organisation will come up from them. It will help to build up strong minds and souls of the individuals. a structure of the universal family-`VISHWA- kutumba' will come into existence and will get established in the village itself. ||93||

ग्राम नांदेल स्वर्गापरी । सुखी होतील नरनारी । परमार्थाच्या खुलतील घरोघरीं । आनंद-लहरा ॥९४॥

All villagers will enjoy a very happy life. Males & females both will live comfortably and happily like the life in the pleasant heaven. Then excellently blissful divine thoughts will stream through each and every house. ||94||

जी जी इच्छा कराल मनीं । ती ग्रामदेवता देईल पुरवूनि । यांत संदेहचि नाही माझिया मनीं । उरला श्रोतेवक्तेहो ! ॥९५॥

(Maharaj says), O Listeners & speakers! I am fully confident and doubtless. You all will achieve whatever desires and hopes you have, by the grace and blessings of the village deities. ||95||

येथे नाही अंधश्रध्दा । प्रत्यक्ष अनुभव मिळे सर्वदा । जे जे शब्द निघती ते गोविंदा । प्रिय समजावे निश्चयेंसि ॥९६॥

Here, in this Graamageetaa, you will not find the verbosity of advocating the superstitions. You can have an evident and actual experience that any words, uttered by you will difinitely be liked by Govinda (the God.) ||96||

मी पंडित नोहे आपुल्या ठायीं । सांगावया पंडिताई । ईश्वराचीच प्रेरणा ही । प्रकट झाली ग्रंथाद्वारें ॥९७॥

I admit, I am not the most learned pedant and I have not produced this graamageeta for making the exhibition of my wisdom and knowledge. It is the Divine manifestation of the spiritual inspiration by God. ||97||

माझिया बालरूप वृत्तींतूनि । स्फुरला तो गुरुदेव चक्रपाणी । चंद्रभागेतिरीं उमटली वाणी । केली ऐकोनि लिपिबध्द ॥९८॥

Chakrapaani (The Lord Vishnu holding the sudarshana chakra), who is in the form of my divine Guru, has manifested through my childlike tendencies. He inspired me and, while I had been sitting on the bank of the Chandrabhaga, the divine speech of God spontaneously emerged up in my mind and soul. I had written down all those excellent thoughts and had produced them in the form of this scripture-THE GRAM-GEETAA. ||98||

जैसे जडजीवाने वेद बोलावे । पंगूने हिमगिरीस ओलांडावें । तैसेंचि दासाकडोनि घ्यावें । गीताकथन मानतों मी ॥९९॥

I consider this literatary work (done by me), has been produced by the feeble and little knowing man like me. It is like the unbelievable task which can be compared to be as impossible as the uttering of the vedas by some inert being; or as the climbing feat on the Himalayas by some crippled individual. ||99||

म्हणोनि पुन:पुन्हा प्रार्थितो । माझा आवाज नव्हे सत्य तो । या शरीराचा शंख वाजवितो । ध्वनि काढतो भगवंत ॥१००॥

So, again and again I humbly state insistantly that this Graamgeetaa is not my own voice. The Great God has blown up the conch in the form of my body and produced the divine voice of this scripture through it. ||100||

भगवदगीतेचें हें सक्रिय रूप । प्रकट झालें आपोआप । अर्जुनासम व्हावे महाप्रताप । सर्व ग्रामीन म्हणोनि ॥१०१॥

This Graamageeta is the creative and practical form of the Bhagawadgeetaa. Its object is to build up all the villagers as powerful as Arjunaa through the impressions of the precept contained in this book and they should become strong enough (to make this world as happy as the heaven). This is the spirit of this Graamgeetaa. ||101||

गीता बोधिली अर्जुनाला । ग्रामगीता ही सर्व ग्रामाला । राहूं नये कोणी मागासला । म्हणोनि बोलला देव माझा ॥१०२॥

(In the Mahaabhaarata) Lord Krishna narrated Bhagwadgeetaa to Arjuna givng the most divine precept to make him active by removing his ignorance. Simlarly, the same lord of mine had enthroned upon my heart and had narrated this Graamgeeta to all the villagers so that none of them remain backward and ignorant. ||102||

मी तों केवळ बालकापरी । संतांचे आशीर्वाद घेतले शिरीं । म्हणोनिच प्रकटली धीट वैखरी । देहबासरीमधूनिया ॥१०३॥

I am simply as innocent as an infant. The holy saints endowed me and bestowed upon me their divine merciful blessings and hence, I feel, that my bold speech had sounded out through the flute of my body and tuned in the form of this Graama-geetaa. ||103||

श्री ज्ञानराज गुरुमाउली । त्यांच्या कृपादृष्टीची साउली । परंपरेने फळासि आली । ग्रामगीतास्वरूपाने ॥१०४॥

The Divine grace of Shree guru Dnyaneshwar-the merciful mother had reached and pervaded me through the uninterrupted and unbroken succession of the holy divine saints. So I am fully confident that this Graamageetaa is the fruit of that divine mercy of the succession of the saints. ||104||

ग्रामगीतेंत ज्यांचीं नांवें, चित्रण । त्या सर्व संतांचेंचि सहवरदान । ऐसें मी मानतों विश्वासें पूर्ण । फळेल निधान ग्रामगीता ॥१०५॥

I hold in my mind with full faith that this Graamageetaa is the divine & graceful blessing of all those holy saints, whose names and portraits are gievn in the book. Therefore, I am sure that this Graamageeta - the most precious treasure-will become fruitful to all. ||105||

ग्रामगीता माझें हृदय । त्यांत बसले सदगुरुराय । बोध त्यांचा प्रकाशमय । दिपवोनि सोडील ग्रामासि ॥१०६॥

This Graamgeeta is my heart. My most reverend Shree gurudeva has been enthroning on it. His most excellent and divine precept and advice will never fail in lifting up the villages and it will heighten the glories of the villages to the heavenly happiness and prosperity. ||106||

शब्दरचना गावंढळ । हें मी समजतों मनीं प्रांजळ । दोष तो तो माझा सकळ । गुण तो तो थोरांचा ॥१०७॥

I openly admit and accept that the lanuage of Graamageeta is slang and boorish vernacular of the common villagers. Whatever faults and flaws, you may find in it, consider them to be mine and whatever virtues and excellent thoughts you will find, consider them as the precious fruit of the divine precept and teachings of all those great holy saints and personages. ||107||

वालुकापात्रीं गंगाजळ । तें पापनाशक मधुर निर्मळ । तैसें वाचक श्रोते केवळ । शुध्द घेवोत समजोनि ॥१०८॥

The holy water of the Ganga flows through the sand of the river bed. Yet it is always clean, pure, sweet and holy. It eradicates all kinds of sins of people and liberates them from suffering from these. Similarly, I request all the readers and the listeners that they should accept the holy water in this Graamgeeta with full faith that it is also pure, sacred sweet and clean a like the water of the Ganga. ||108||

आमचें गांवचि मागासलें । तेथे जाड शब्द जरि योजिले । ग्रामीण म्हणतील नाही कळलें । सांगा अर्थ पंडितहो ! ॥१०९॥

Our village is the most backward. If in the spiritual precepts and books, bombastic and highly polished pedantry language is used, people will have to go to the wisemen and the learned pedants and will have to request them to explain the contents in a plain, simple and lucid language through their discourses. ||109||

घरोघरीं पंडित कुठले ? आहेत तेहि विकृत झाले । पोटापाण्यासि लागले । नोकरी धरिली धनिकांची ॥११०॥

How can such erudite wise pedants be available in each house in the village? Moreover, where a few learned wise pedants are available, they are tarnished with so many vices. They have opened selling shops of their wisdom and knowledge to earn their livelihood. Many of them have become the dependants of the rich & wealthy individuals. ||110||

जे जे कोणी उरले उत्तम । त्यांनाहि कांही रूढिभ्रम । ते म्हणतील हा उपक्रम । वेदबाह्य अधार्मिक ॥१११॥

Now eliminating such learned wise men & pedants, those who have remained for our consideration, have themselves fallen in the grip of so many blind faiths and traditions. so they have been deprived of the true knowledge. They may say, "This scripture Graamageeta is contrary to the vedas and anomalous to our religion and faiths. ||111||

क्वचित असती विद्वदरत्न । सर्वचि याती-यातींमधून । त्यांना आहे हा ग्रंथ प्रमाण । मानतों मी अंत:करणें ॥११२॥

But, I feel, there are a few, really thoughtful and considerate erudite, learned wisemen, existing in all high and low, big and small castes, sub-castes and communities who certainly will agree with the contents of this scripture. ||112||

ऐसियांसीच पंडित मानावें । जे असतील सात्विक संत स्वभावें । त्यांचे पिसाट शब्दचि ऐकावे । सुधारिती जे ग्रामासि ॥११३॥

These individuals, who are virtueous and have saintly temperament, should be considered as the wise and learned pedants. They may narrate the precept and advice in their slang and boorish speech. But as their intentions are pure and helpful for the reformation of the villages, you should pay heed to them. I am sure, they will surely bring betterment to the villages. ||113||

धुंडाळूं नयेत पंडित कोणी । वाचक निवडावा गांवांतूनि । आचारशील सात्विक इमानी । सुबुध्द प्रेमळ कार्यकर्ता ॥११४॥

In my true opinion, you should not go after the vain search of any pedant and learned, erudite wise man as the expounder for the perusal. You should find out some pious, virtueous, honest wise and loving social worker from among the villagers, as the reader of this Graamageeta. ||114||

जो ग्रंथहि प्रेमें वाचतो । नांगर धराया शेतींतहि जातो । वेळ पडल्या सेवा करितो । गांवलोकांची पाहिजे ती ॥११५॥

The reader of this book should be such an individual from among the villagers, who will read this book to you all with sincere love & affection, who will go to plough the field, who is ever ready to run to render his services to his village folks as and when anybody of them needs his help. ||115||

ऐसा असेल कोण्याहि जातीचा । अथवा धर्म, पंथ, देश-विदेशींचा । तरी तो चालेल, ग्रामोन्नतीचा । जिव्हाळा जया ॥११६॥

We shall readily accept such an individual as the reader of this scripture who has a true, honest and sincere concern and yearning for the upliftment and betterment of the village. Then he may belong to any religion or any faith. He may be our country- man or even a foreigner also. ||116||

पंडितांनी वाचूं नये । ऐसें माझें म्हणणें नोहे । परि काम न अडावें त्याशिवाय । नको निष्क्रिय वाद कोणी ॥११७॥

By this, I don't to mean that the erudite wise pedant should not read this Graam-geetaa. What I want to insist upon is, that the need of the learned person must not become a stumbling block in the welfare and the upliftment of our village. Similarly there should be no room or chance to arouse controversial debates and arguementa upon it, from which nothing concrete and good can come out. ||117||

पंडित पुराणिक विद्वान । यांनीहि अवश्य करावें वाचन । समाजाचे जबाबदार म्हणोन । यथार्थ ज्ञान द्यावें सर्वां ॥११८॥

On the contrary, I cordially invite the pedants, the learned wise men and good expounders to willingly come forward and read this book to the villagers. They are also accountable for the development and upliftment of the village as the constituents of the society. so they should impart true knowledge to all. ||118||

ग्रामीं विचारी शिक्षकजन । त्यांनी वाचावी ग्रामगीता पूर्ण । सकळांस द्यावी समजावोन । लहान-थोरां जमवोनि ॥११९॥  

There may be some thoughtful teachers living in the village. They should carefully read the whole Graamageeta and then they should bring all the young and the old people together and explain them the contents of this scripture. ||119||

जमवोनि श्रोते वृध्द-तरुण-बाल । मुली-तरुणी-माता सकल । मागासल्यांसहि लावावी चाल । उन्नतीची हळूहळू ॥१२०॥

They should bring all listeners like the old folk, the young, the children, girls, young & old females and explain them the Graamageeta. Gradually and steadily, they should direct and lead the backwords towards the way of their betterment and prosperity. ||120||

जे जे नारीनर साक्षर असती । त्यांना माझी नम्र विनंति । वाचा ग्रामगीता, अर्थसंगति । समजावोनि द्या निरक्षरां ॥१२१॥

I here by earnestly request all those male and female individuals who are literate and can read, that, they should read and explain the real meaning of this scripture to those, who can't read & who are illeterate. ||121||

जो समजोनि हा ग्रंथ न वाचे । ग्राम मागासावें असें मत ज्याचें । तो मार्ग धरील अधोगतीचे । पाप न चुके तयालागी ॥१२२॥

It is my humble but firm opinion that if anybody does not read this book carefully to assimilate its contents and who wants to let the village remain in its backward and undeveloped condition, will go towards his own down-fall and will be sinful. ||122||

पाप म्हणजे बिघाड करणें । पाप म्हणजे कुमार्ग धरणें । पाप म्हणजे बळीच राहणें । गरीब प्राण्यां पिळोनि ॥१२३॥

Here, by the word `sin', I mean that it is a sin to damage the neat fold of the society. It is a sin to follow the evil and wicked way. It is a sin to torment and agonize poor beings and to squeeze and to exploit them. ||123||

ऐसें नसावें वाचकाचें । जें ज्ञान मिळेल ग्रामगीतेचें । तैसेंचि वर्ततां वर्तवितां पुढचे । दोष जळती बाधक जे ॥१२४॥

The reader of this Graamageeta should not enact such sinful activities. After reading this book, whatever knowledge and precept he acquires from it, he should bring it in his practical behaviour and should guide others to behave in accordance with it. By doing so, all wrong enactments, which may be performed by him in future (knowingly or unknowingly) will go to ashes and will not become harmful to him. ||124||

ग्रामगीता ग्रंथ वाचोन । कोणी घेऊं नयेत पैसे आपण । ग्रामासीच लाभाया महत्त्व पूर्ण । धन वेचावें वक्त्याने ॥१२५॥

Further, I request all the readers of this Graamageetaa that the reader should not demand or accept any `Dakhshana'(fees for reading) from the listeners. If, out of faith and devotion, somebody offers such dakhshana to this scripture, all the amount should be spent on some concrete work which is useful to the society and the village. ||125||

ग्रामगीता ग्रंथ सुंदर । निर्मावया गांवाचें चारित्र्य । प्रचार करावा सर्वत्र । होऊनि पवित्र आपणहि ॥१२६॥

This Graamageetaa is the most beautiful book to make the villagers virtueous. It will help them to practice moral and noble enactments of good behaviour. Therefore the reader should follow the precept & noble thoughts contained in it. He should attain his own purity and then should go on propagating it in the villagers. ||126||

जे कोणी माझे स्नेही प्रेमळ । त्यांनी करावा ग्रंथाचा सुकाळ । घरोघरीं चालवावा प्रचार । निर्मळ । ग्रामगीता-वाचनाचा ॥१२७॥

I hereby request all my friends and loving well wishers, my honest admirers, that they should propagate and spread it on a large and plentiful scale in every nook and corner of towns, cities and villages and put their hard efforts with a pure sense of canvassing it by visiting each and every house so that there will be a regular routine practice of reading this book in each house. ||127||

ग्रामांत खेळावी ग्रामगीता । सर्वांस पाठ असावीं सूत्रें तत्त्वता । प्रमाण द्यावें कोणाचें चुकतां । सर्व आपुले म्हणोनिया ॥१२८॥

This Graamageeta scripture should frolic freely every where in the villages. All villagers should learn by heart some important and preceptive `ovis' (stanzaas) from it. If somebody is found enacting something wrong, then and there everybody should come forward to right the wrong or to prevent such wrong & evil enactments by producing the proper quotations from this book as the justifying proposition. ||128||

ज्याचे हातीं हा ग्रंथ पडला । अचानक मधूनि उघडला । वाचतांचि समजावा उपदेश केला । ग्रामदेवतेने मजलागी ॥१२९॥

If anybody happens to find this book anywhere, he should open it at random and read the stanzaas on those pages. he should firmly hold in his mind that through those `ovis' (stanzaas) the village deity has given him some divine precept. ||129||

मग तयाचा न घडो अपमान । विचार करावा तारतम्य जाणून । कळत नसतां घ्यावी पटवोन । ओवी जाणत्यापासूनि ॥१३०॥

Then the reader of those pages should not dishonour the divine precept contained in those stanzas. He should think over them and discretely contemplate upon them. If he finds any stanza somewhat difficult to assicmilate its proper meaning, he should go to some wise learned individual and get it fully explained by him. ||130||

उत्तम उपदेश हातीं लाभला । समजावा शुभदिन आज उदेला । तैसेंचि वर्तावें समजोनि बोला । ग्रामगीतेचिया ॥१३१॥

While casually reading any part or pages of this Graamageeta, if the reader gets convinced fully about the excellent precept contained in them, he should faithfully consider that it is the most auspicious and favourble day of excellent fortune for him. Then he should start promptly to behave according to the divine precept and advice he has acquired from his reading. ||131||

प्रथम ऐकावें हें गीतावचन । आचरणासि दृढ करावें मन । मग संकल्पावें कार्याचें साधन । ग्राम स्वर्ग करावया ॥१३२॥

First the listener should listen to the precept very attentively and get it rightly understood and assimilated. Then, contemplating thoroughly upon it, he should resolve to bring that precept into his practical behaviour. Then he should vow to enact some good deed. (If everyone follows this) It will turn the village into the excellent heaven. ||132||

प्रथम श्रध्देने वाचन करावें । अर्थ सर्व लक्षांत घ्यावे । उठतां बसतां कार्यास लागावें । ग्रामाच्या आपुल्या ॥१३३॥

The reader or the listener of this book must have sincere, honest and full faith while reading or listening to it. He should try to understand the meaning and the precept of each and every stanza fully & properly. Then (in his routine life) he may perform any activity, casually or purposefully, such as standing, sitting, walking, talking etc; he should always have a thought of some work or other in his hands for the upliftment and the prosperity of the village. ||133||

यांतचि माझें समाधान । सुधारेल । ग्रामाचें जीवन । पाखंड जाईल वितळोन । मतलबियांचें ॥१३४॥

Here, in this act only, lies my entire satisfaction that the life of the village and inhabitants of it will be improved and become prosperous. The false accusations and heterodoxy of the selfish and cunning people will be completely wiped away. ||134||

संपोनि जातील भेदवाद । नांदेल गांवीं प्रेम शुध्द । लाभेल आनंदी आनंद । सर्व जना सर्वभावें ॥१३५॥

No difference of opinion will then exist in the village. Pure and sincere love and affection will prevail in the village and all villagers will enjoy freely the delightful and happy life. ||135||

मानवांतील असुरत्व, पशुत्व । संपोनि उजळेल देवत्व । जीवनीं संचरेल शुध्द तत्त्व । निरूढ ऐसें सर्वांच्या ॥१३६॥

The devilish and beastly instincts, hidden in the human beings, will all completely get lost for ever. The divinity and godliness will prevail and manifest in all and every where. The pure truth, free from the bond of any customs and traditions will constantly pervade in the life of all. ||136||

निसर्ग साह्य दे वेळच्या वेळीं । वृक्षवेली बहरती फुलींफळीं । जलपूर्ण होतील नद्यातळीं । आपुली मर्यादा न सोडतां ॥१३७॥

The nature will also provide the timely, seasonal and proper help. All trees and creeping plants will be bloomed with full form of blossoms of fruits & flowers. The rivers and the lakes will become brimful with water but the disastrous floods will never visit and damage the village & village life. ||137||

आरोग्य होईल सर्वांचें भूषण । लोपेल दारिद्रय, उणीव, अज्ञान । कोणीच न राहतील हीनदीन । खळदुर्जन कोठेहि ॥१३८॥

Good health and hygiene will become ornaments of all villagers. poverty; shortages and dearth; and ignorance will be vanished away from the village life. No body will remain poor, miserable and downtrodden. Nor any wicked and evil element will exist in the village. ||138||

समानतेची समाजरचना । शांति देईल जीवजना । प्रगतीची नवी नवी प्रेरणा । करील भुवना उन्नत ॥१३९॥

The new excellent structure of the society, based upon the principles of equality (according to the divine precept and the advice of all holy saints & seers) will provide true peace to all the beings in the village. New plans and schemes will be designed to achieve the betterment and the prosperity of the society and the villages. ||139||

शोषण अथवा शासन । यांचें गळोनि पडेल बंधन । नाही शत्रूंचें आक्रमण । स्वयंपूर्ण गांव होता ॥१४०॥

Once the village has become completely self-reliant, nobody will forcefully and unjustly squeeze and exploit others. Nobody will try to misuse the ruling powers and there will be no threatening scare of invasion from any enimy. ||140||

दास होतील त्रिविध ताप । नुरेल वैताग वैर पाप । गांव झालिया स्वर्गरूप । शांति लाभेल विश्वासि ॥१४१॥

All the trifold troubles and sorrows (natural, physical and material, destined) will be vanished away. All ailments and troubles (mental, physical and of speech) will run far away. Even the name of enmity, vexation and sins will not remain in the village in future again. when the village becomes so heavenly happy & peaceful, the divine serenity will be established in the entire universe eternally and for ever. ||141||

स्वर्गींचे अमर हेंचि इच्छिती । हेंचि संतऋषींच्या चित्तीं । ऐसिया गांवीं लाभतां वस्ती । कासया जाती वनांतरां ? ॥१४२॥

All the immortal spirits in the heaven cherish the earnest yerning to happen and appear so in reality. This is the compassionate and graceful affection which the saints & sages have always desired for. If such happy & peaceful villages are available to reside, who will then run to the woods and forests in search of spiritual satisfaction? ||142||

सांडोनिया आत्मस्थितिभाव । संतसज्जनांचे समुदाव । ऐसिया गांवा देतील वैभव । आपुल्या जीवन्मुक्तीचें ॥१४३॥

On the contrary, the crowds of the divine holy saints & sages, the mobs of noble, virtueous individuals will give up (the lonely life) their `Aatmasthitibhaava' (remaining always in the state of one's own self possession) and reside in the village and with the villagers. By their divine & holy association, they will generously offer the glories of the `jeevanmuktee' (the most superior and excellent state of liberation from the chain of births & deaths, through the divine knowledge of the most excellent Truth that is all occupant of the universe) ||143||

त्यांच्या बोधें धर्मनीति । त्यांच्या सहवासें सेवाभक्ति । त्यांच्या प्रभावें शांति, शक्ति । राहील जागती सर्वकाळ ॥१४४॥

Their divine precept & advice will create & retain the sense of duty and morality alive in the village. Their divine and holy association will create and maintain the resolute inclination for rendering services to the humanity and sense of devotion. Their deep impact of mental powers will constantly evoke peace and strength in human beings. ||144||

ऐसी ग्रामगीतेची फलश्रुति । ज्यांत संतविभूतींची संकल्पपूर्ति । देवचि गेला बोलूनि चित्तीं । वरदवाणी सज्जन हो ! ॥१४५॥

O, the wise and noble folks! This is the `phalashruti' (the fruitful outcome) of this Graama geeta. This phalashruti will fulfil the divine volitions of the great holymen, saints and sages. The Great God has personally manifested in my mind and has spoken out through my spontaneous words. It is the most auspicious and divine belessing of God showered upon the human beings. ||145||

उभा विश्वाचिया विटेवर । सदगुरु विठ्ठल सर्वेश्वर । त्याच्या कृपेचाचि विस्तार । तुकडया म्हणे ग्रामगीता ॥१४६॥

(Vandaniya Tukadoji maharaj here by assures) This entire universe is a brick. My Sadguru, standing on this brick of the universe, is really the Lord Vitthala who is the `sarveshwara' (The God of all universe). This Graamageetaa is the over extensive and all pervaded form of the divine grace of that God. ||146||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । लाभ घेवोत नित्य ग्रामस्थ । म्हणोनि अर्पिला विश्वरूपा ॥१४७॥

This scripture, the Graamageeta has been well consented by the Guru, all shastraas and the self-experiences. I hereby humbly offer it to "The universal form of God" (My Gurudeva) with my earnest pledge to all the villagers that they should take the best advantage of the divine precept & advice contained in it. ||147||