Rashtrasant Tukdoji's Gramgeeta is considered as 'mother' of ideal village. It is a book on self dependent village.

It shows a way to develop villages on their own by creating development programmes by villagers themselves. So Tukdoji's thought is genuine source to village development. After reading Tukdoji's Gramgeeta, my friend Aaryanayakam, in a seminar at Sewagram, admire Gramgeeta as motivator for Social Education. The first prime minister of India said that "If you want to develop villages you go to Rashtrasant Tukadoji." India's first Finance Minister Dr. C.D. Deshmukh said "The Government of India is undertaking various programmes for developing villages and expending a lot of money on it. This work of village reformation can be started by the social workers and villagers themselves. It is praiseworthy that such programmes are started in Madhya Pradesh and Maharashtra by Rashtrasant Tukdoji. His work is giving inspiration to villagers to organise, to unit and work unitedly for their villages. Such noble programmes carried on by our social workers is really an important step towards development. Such a national work will definitely help nation to prosper. Many peoples can get inspiration form Tukdoji's work. His noble work 'Gramgeeta' must reach to villages and it must be read by them. Gramgeeta is translated in regional languages as well as in English and people will get inspiration form his work. At Adyal, Atmanusandhan Tekdi. work is done by devotees. 'Work and Live' love work are basic policies adapted to follow discipline in various programmes. His work is carried on, on experimental basis. Gramgeeta is an ability in various places to bring reformation in villages. Developed and Self developed village can be viewed in future. In Chandrapur sixteen villages are adapting Tukdoji's thoughts in practice. Maharashtra Government has also published Gramgeeta on large scale and has made available to people at the lowest prices. We are very grateful to the honorable personalities who help us. The chief minister of Madhya Pradesh Shri Digvijay Singh visited Adyal Tekdi and he liked the idea of Gramsabha for Gramvikas and he decided to establish Gramsabha in every village of Madhya Pradesh and he promised to published Gramgeeta's Hindi version which was translated by Sudamdada Sawarkar. This Project Should not be Kept limited only for Madhya Pradesh or Maharashtra but we can start such projects through out the country. "Mother becomes happy if her children are hardworking, industrious and self dependent". Government will certainly glad if villages developed themselves following the lows and rule of the country. "If villagers or countrymen are themselves aware of development, no borrowed solution will be needed." Sanchalak Shri Narkhededada started raising fund for this project and Mr. V.V. Kulkarni from Amravati (M.S.) laboured to bring this idea into reality. His devotion to Rashtrasant Tukdoji made him possible to work, I have no words. Mr. Samarth, Gadhchiroli, Mr. Tiwari, Mr. Naidu, Mr. Kumaran, Chief Editor of 'Voice of Saint Tukdoji' Dr. Bal Padwad, Working Editor Mrs. V. S. Padwad help us at every stage and time. Devotee of Satya Saibaba, Shri. B. M. Wadegaonkar received Saibaba's blessings to this auspicious work. He uttered "This must been done and today it has been done with his blessings". Namdar Shivajirao Moghe donated some fund for this work. God may bless him to success in his determined path. Mrs. Alka and Abhijit Shilledar dealt with all technical side of the work. Thanks to them. Economical part was even more important. Hundreds of Tukdoji's workers come forward with every co-operation to raise fund. Dr. Mungilwar, Shri Narkhededada, Shri Tundalwar Wandered to collect funds from people. It was not possible to express thanks to them in words. Thanks to everyone to helped directly or indirectly in this noble venture. Chapter - 1 DEVADARSHANA (Manifestation Of God) || Salutations to Shreegurudeva || ALL PERVASIVENESS OF GOD :

AUM Namoji Vishwachaalaka | Jagadvandya Brahmaand naayaka | Ekachi asoni anekaa | Bhasashi Viswaroopi ||1|| O ! The Director of the universe in the form of AUM () and its adorable Master! I prostrate before you. You are the Only one, but you appear as many in the form of the universe. ||1|| Aapanachi zaala dharaadhar | Urala bharoni mahivara | Anurenutuni karishi sanchaar | Vishwanatak nataavaya ||2|| You are the sustainer of the world. You pervade it, and yet you are left beyond it. You fill in the every particle of the cosmos to enact its play. ||2|| Aapanachi mandir, moorti, Pujaari | Aaapanachi pushpe howooni pooja kari | Aaapanachi Devaroope antari | Paave bhakta ||3|| You are the temple, the idol in it, its worship and the worshipper and the flowers for worshipping too. You manifest as God in the hearts of the devotees. ||3|| Ganesh, Shaarada aani Sadguru | Aapanachi Bhakta - Kaama kalpataroo | Deva devata, Naarad, Tumburoo | Aapanachi jahala ||4|| You yourself have become Ganesh, Shaarada, Sadguru and the Gods and the Goddess; Who are like the wish - fulfilling tree, offering gladly and easily to the devotees, the fruit of their devotion. You have also become Naarad and Tumbaroo etc. ||4|| Naana chaaturyakala vyaape | Aapanachi gaaye, naache, aalaape | Prasanna howooni aapanachi sopey | Bhaktiphal daavi ||5|| Your devotees try to please you with their arts like music and dance, with their adroitness and enactments. But in fact, you have displayed yourself in the form of these devotees. ||5|| Gurushishya ekaacha Sthaleeche | Bhinna naaheet paahata muleeche | Sukhasamwaad chaalati bhinnatwaache | Rang rangani aanavaya ||6|| Though you yourself are Guru (Master) and the Shishya (disciple) in their origin, these two different forms appear separate only to enlarge the bliss in their conversation. ||6|| Hey jayaachiya anubhava aale | Tyaache janma marana dukkha sampale | Aatmaswaroopa mulache bhale | Olakhale mhanoniya ||7|| When the selfproved unity of the original self of these forms is understood and experienced by one, his sufferings of birth and death are ended forever. ||7|| Tyaasi naahi urala bhrama | Vishwa aapanaasaha zaale Brahma | To je je kareel Te te karma | Poojaach tuzee Eeshwara ||8|| As all his delusions are entirely vanished, the whole universe alongwith himself appears to him as Brahma. So all his enactments become the form of worship to you. ||8|| THE EXISTENCE OF THE BEING AND THE IMPACT OF MANIFESTATION THROUGH KNOWLEDGE. Tuzyaa shakteechi hee poornaavali | Ajooni naahi jeevabhaavaat shirali | Mhanoneech adnyaandashaa urali | Aamhapaashi ||9|| O God ! This power of your perfection has not yet penetrated and spread into us, So the ignorance still prevails. ||9||

Jewhaa tuze darshana ghade | Ughadati vishaal dnyaanachi kawade | Maga mee- too panaache powade | kothache tethe? ||10|| At the moment of your Divine Manifestation, all the doors of knowledge get wide opened and the consciousness (of duality as) of ' I ' and ' You ' is completely vanished. ||10|| Jyaasi tuze darshana ghadale | Tyaasa kaise parake raahile? Sarva vishwachi zaale aapule | Divyapanee ||11|| And when one feels the divine consciousness of the whole universe as nothing but his ownself, who can be a stranger and unknown for him? ||11|| Pari aamhi vanchit darshanaasi | Parasukhe aananda kuthala aamhaasi? Aapulyaa swaarthe alpasantoshi | Maanato swarga ||12|| But we have been deprived of your undivided manifestation. And so, we can't feel our happiness in the happiness of others. We find the heaven of pleasure only in our mean selfishness. ||12|| Dusaryaachi uneeva paahata hasane | Dusaryaachi aapatti pahoon palane | Dusaryaachi vaibhava dekhaoni jalane | Hotey aise ||13|| When we find faults, sufferings and calamities of others, instead of trying to ward and remove them off, we make a fun of them, laugh at them and run away from them. We are jealous of the glory and prosperity of others ||13|| Kashtasaathi koni maro | Pratishthesaathi aamhicha uro | Lobhaasaathi kunaahi smaro | Hotey aise ||14|| We admire our own status at the cost of labour and toiling of others and we take pride upon it. We hold feet of even evils also through our avarice. We have such a meanness in us because of our ownselfish beingness. ||14|| Hey jemwhaa anubhavaa aale | Tenwnach alpadnya aamhi kalale | Mhanoni tuzyaa naami wedhale | chitta sarvatopari ||15|| When we vividly realised that we bear little knowledge instead of bearing pervasiveness, O God ! then our innerself has wholely turned to your divine ' NAAMA'. ||15|| Dujaa kona sharana jaave | Tari sarvaangeena shakti kevi pawe | Ekekaache charana dharaave | Tari wel jeevaa phaavenaa ||16|| O God ! You are the only centre of all the faculties of power. That divine power can't be achieved by surrendering ourselves to anybody. We have no enough time available to surrender to innumerable individuals to acquire all your faculties of powers. ||16|| Ujedaakarita kaajwe dharaave | Bhulaliya maargi parato jaave | Tethe swasamvedya kaise whave | Nirbhayapane? ||17|| Besides; to return to our forgotten way, though we try to have the light of hundreds of fire- flies, how can your self-knowledgeable form be achieved so casually by us? ||17|| Taarakevari drushti dharali | Teechi swaye khshanaat udaali | Taisee gatee hoyeel aamuchi bhali | vishaal maargi || 18 || The support of others on this vast extensive way will prove as deceitful as the faintly sparkling light of a starlet diminishing in a moment. ||18||

Toochi khara nishchayee avinaashi | Kadhikaalihi na dhalasi | Sarva gunadnyaan tuze paashi | Havey te te laabhati. ||19|| In fact, You are the one and only one, always existent, eternal, immovable and self illuminating sun, possessing all knowledge, qualities powers and accomplishments. ||19|| Yaasicha paahije sooryakirana | Aneka maarga disatee duroona | Anubhawaaya aapule chintan | Dhyeya-praapti roopane ||20|| In that your divine light, the seeker can see vividly so many ways for achieving his goal through self contemplation and that too near, close, or in front of him. ||20|| Soorya jaisaa nabhi ugawala | Andhakkaaraacha naasha zaala | Taisa too rhudayee prakatala | Jeeva zaala vishwavyaapi ||21|| As soon as the sun rises in the sky, all darkness in the world vanishes away. Similarly, as soon as you appear in the heart of the devotee, the ignorance of the being vanishes away and he becomes the occupant of the whole universe. ||21|| Chandraache kirana vyaapale | Chkorachitta prasanna zaale | Taise too aapalese kele | Maga palaale taapa saarey ||22|| When the moon beams pervade the skies the 'Chakora' (a kind of bird) becomes blissful. Similarly, at the touch of your divine knowledge, all the three kinds of the troubles of the being get lost and he becomes happy. ||22|| (Note :- According to our Vedant philosophy, the being has to suffer three kinds of troubles. (i) Adhyatmik - i.e. all physical troubles such as all kinds of diseases, pains, gisorders, physical defects and deformities etc. (ii) Adhi bhoutik - i.e. troubles created by surrounding people, animals, punishments given by rulers etc. accidents, attacks and bites by beasts, animals and all likewise troubles. (iii) Adhidaivik :- Floods, epidemics, storms, calamities, impact of evil powers and evil spirits etc.) Jowari panchaanana naahi disala | Towari ati garva jambookaala | Taisaa tuzaa prakaash naahi padala | Towari graasati vikarashatroo. ||23|| As long as the jackal does not come across the lion, it can carry the pretension as the bravest. Similarly, as long as your knowledge does not emerge in the mind, all those distorting and disturbing enemies ( passions and attachment ) devour the being. But when the being seeks your divine knowledge, all his disturbing enemies become powerless and harmless. ||23|| [Note : According to Bharatiya Philosophy the being's six enemies are (i) kaam- i.e. desire, (ii) krodha- i.e. anger, (iii) mada i.e. pride, (iv) matsara - i.e.- jealosy, (v) Dambha i.e. hypocrisy and (vi) moha i.e. infatuation, which cause the downfall of the man.] Soorye Jeevana deta aapule | kamal jaise hansale, phulale | Taise tuzyaa darshanaane zaale | krupaapatra jeevaanche ||24|| Receiving the life-force from the sun-rays, the lotus flower fully opens and smiles, Similarly, the being gets blossomed at the touch of your divine knowledge. ||24|| Raaj hansey chocha puravita | Paani dudhaachi hoya bhinnata | Taise tuze dnyaana sparshe chitta | dosha-nirdoshata umage ||25|| The bill of the swan separates milk away from water. Similarly, the touch of your divine knowledge makes the mind understand what is right and what is wrong. ||25||

Ati kaalokhi veeja kadaade | Duraavala gadee drusthees pade | Taisee tuzyaa darshana prataape ghade | Shaanti praapti ||26|| The moment the lightning flashes, the missing friend again becomes parent. Similarly, the impact of your appearance brings divine supreme peace in the being. ||26|| Adnyaanaamuley vikaar maajati | Adnyaanechi laabhae kusangati | Adnyaanecha duraavate praaptee | Satyaswaroopa devachi. ||27|| Association with evil companions, through sheer ignorance leads one to his downfall. Passions grow forceful. So he can't seek the God in his truthful self-form. ||27|| Tuze darshana mhanaje dnyaana | Antarangaat aanandbhaana | Vastu bharoni poornapana | Tuzyaa thayee ||28|| So the knowledge is indispensable. Knowledge itself is your manifestation, due to which all pervasive and blissful form of God, experiential to the heart can be achieved. O God ! it is your form of perfection which has occupied entirely all the living and non-living things. ||28|| Mhanoni hey dnyaana samudra | Poornakalatmaka aatmachandra | Sarvaanga vikaasa swargamuneendra | Krupa kari aamhaavari ||29|| Therefore, O the ocean of divine knowledge | O full phased moon of your self-form ! O the ideal of alround total expansion ! O our heavenly Sadguru ! kindly bless us. ||29|| Jeevaache daaridrya dyaaya nivaaroon | Ek toochi aahesi sampanna | Mhanoni aalo tulaa sharana | Sarvadnya Aadipurusha. ||30|| O, The original form ! Omniscient God! You are one and the only one true, glorious and magnificent force to ward off the destitution of the least knowing beings. So we have come in total surrender to you. ||30|| Hoto tuzechi pari duraavalo | Thayeecha asonee bhulalo | Mrugajalaasi paani samajonee dhavalo | Harinaa pari. ||31|| O God ! basically we belong to you only. But we have been departed from you. Though we are close to you, we have forgotten you. Like the deer, we have been rushing after the mirage with the hope of happiness. ||31|| Sukaliyaa nadeesi paahooni | Trasta hoto pipaasoo praani | Bharate yetaa jaati ananduni | Taisechi karee aamhaasi. ||32|| The thirstiy soul suffers extreme agonies finding the river dry. But when it finds the river flooded, the agonised soul becomes blissful. Let our condition also be like that happy contented soul. ||32|| Kowale ankura bhoomiwari phutale | Jethe manda sheetal varsha chaale | Tya parisa samaadnaan zaale | Aart jeevaache tava krupe ||33|| Mild, cold light shower of rains creates pleasant impact upon the tender and just shot up sprouts, similarly the troubled beings get peace and happiness by the shower of your divine grace. ||33|| Aise whavayaasi karito praarthana | Tanmaya karoni jeeva praana | Bhinna urochi naye waate manaa | Whave lawanaa-samudrapari ||34|| Pining to become so, we are offering our heartful prayers, collecting all our soul and life. It is the goal of our life to become one with you like salt, which gets absorbed in the sea and becomes one with it. ||34||

Yaat asati kitee adthale | Aakunchit kele adnyaana- maley | Pari tuzya vishaalteche chintanabale | Kareel mokale aamhasi ||35|| Due to the muck produced by ignorance, we have become narrow minded. Hence so many stumbling blocks and bars have come in our way to get ourselves absorbed and to become one with you. But we are sure, these ties, bonds and bars would be severed by the constant and concentrated meditation of your all pervasiveness. ||35|| Aamhi kiteehi dadalo padalo tari | Tuze lakhsha udatya gharipari | Niwadoni kaadhi adnyaana baaheri | sukha sarvatopari dyawayaasi ||36|| The kite files at the high altitude in the sky but always keeps its off-spring in its cautious sight. O God ! in the same way do have for us, your same divine affection. We may have been hidden or fallen, you will surely draw us up from our downfall and make us fully satisfied & happy. ||36|| Bhulaliyaa vatsaa gaya humbare | Pakshini andaanbhavati phire | Tanhulyaa maaya kaam karitaahi saware | Aapulechi mhanoni ||37|| The cow moos for its missing calf. The female bird whirls round its ignornat off springs. While attending to several household duties; mother rushes tends and cares for her child. ||37|| Bhingoti alishi gonjaari | Nijadhyaase aapanaasamaan kari | Taisaa deva bhaktaalaagi dhari | Sadhanajaale pasaroni ||38|| The caterpillar carassess the grub, makes it to contemplate on its form constantly and turns it into a caterpillar like itselfs similarly; God also spreads a net of spiritual practies in the life of his devotees and tends them by himself thorough his affectionate attachment for them. ||38|| Aise hey pratyakhshachi ghade | jeeva aarta hota marga saapade | Maarge chaalata saakhshaatkar jodey | Vyaapak devadarshanaacha ||39|| One who extremely yearns to happen so for him, can have a direct route; and following it, he can have mainfestation of the universal form, in all humanity. And finally he can have that manifestation of all occupant God. ||39|| Hey janoni karito praarthana | Poorna whawaya maanawaachi aaraadhana | Vishwaroop paahaayaa devadarshana | Aalo charna nirdhaare ||40|| In this way the devotion of the man should reach the perfection and he should seek the manifestation of the universal form, So we are offering our sincere prayers at your feet. ||40|| Too Vyaapak sarvaantaraatma | Sattya-dnyaanananda nishkaama | Taisechi honey rhudaye aamha | Tareech hoya tuzee bhaktee ||41|| You are in the all pervasive form of satya (truth) dnyaana (knowledge) and anand (bliss). You are the desireless and you are all occupant. When we try to become alike through our sincere heart and soul then it would be our true devotion for God. [ Because the true devotee (bhakta ) is undivided (avibhakta) from the form of God.] ||41|| Mhanohi aamuchi buddhi vishaal kari | Karma karaavaya bhoo- lokaavari | Aayushya de shatak nirdhaari | jeevo aamhi vishwaseve ||42|| So, O God ! make our intellect extensive and pervasive and allow us to live for hundred years to render our duties towards the service to the universe. ||42|| INSPIRATION TO PRODUCE GRAAM-GEETA; AND ITS VIEW

Punyakhshetri pandharpuri | Baisalo aasataa chandrabhaagetiri | Sphuroo laagali aisee antari | Vishwakaar vrutti ||43|| While I was sitting on the bank of the holy river the chandrabhaaga, which is the holy field of devotional inspiration to the saints, a strange indignation of my individual identity changed into the form of the whole universe and started to spring up spontaneously in my mind. ||43|| Tethe drushtant hoyee adbhuta | kaasaya karaavi vishwaa chi maat | Prathama Graamgeetachi haataat | Ghyaavi mhane ||44|| Then the divine assignation aroused in my mind and I began to think that instead of dreaming about upliftment of the world, it's better to consider about the upliftment of the village & to produce 'Graamgeeta' for it. ||44|| Vishwa Olakhaave aapanaavaroona | Aapanachi vishwaghatak jaana | Vyaktipaasooni kutumba nirmaana | Kutumbaapudhe samaaj aapula ||45|| It is the basic principal 'PINDI TE BRAHMAANDI', which means, what exits in the being (Pindi) that all also exists in the entire universe (Brahmaandi). According to this principle, the original constituent of this universe is the ' man'. The family and the society take a form from the man in due course ||45|| Samaaja pudhe graam aahel graamapudhe desh raahe | Desh miloni brahmaand hoye | Gati gateene jawal te ||46|| When such the societies come together, a village comes into being ; such innmeral villages form a nation. And all such nations together have formed this world. ||46|| Manavamatraache prathama maaher | Aapule gaava tyaateela ghara | Tyaatooni pragati kareet sundara | Pudhe jaave vishwaachya ||47|| If we think with a broad and comprehensive view, we can understand that the village only is the home of man. This world can be reformed in improved state only by seeking the total development of the villages. ||47|| Prathama paayaa manava - wartana | yaas karaave uttama jatana | Gaava karaave sarvaanga poorna | Aadarsha chitra vishwaache. ||48|| The ideal of the developed world can be brought in reality only through the all round development of the villages. But first of all, ( before this), It is necessary that the individual should become ideal by himself through his virtueous and noble behavior. ||48|| Gaava haa vishwaacha nakaasha | Gaavavaroon deshaachi pareekhsha | Gaavachi bhangata awadasha | yeyeel desha. ||49|| The ideal of the progressive nation can appear through the ideals of the villages. The downfall and the deterioration of the village will prove the penury of the country and it will bring misery to the country. ||49|| Aakaare pruthvi aso vishaala | Nadyaparvataanni mahaaprabala | Pari aamuche gaavachi mool | Ghatak vishaal pruthwicha ||50|| The tremendous vastness of the earth appears far expansive due to the rivers and mountains on it. But a small village is the basic constituent of the earth. ||50|| Gaavachi jari uttam nasale | Tari deshaache bhavitavya dhaasalale | Aise maanaave janatyaane bhale | Rhudayaamaaji ||51|| The wise knowledgeable persons should always bear in their minds that if the village gets deteriorated, the future of the country will become miserable and fateful. ||51||

Gaavaachya prasannatet sant prasanna | Vishwa prasanna, deva prasanna | Sarvaa aadhi mana prasanna | karaavayaache aapule. ||52|| If the people in the village are delighted with happiness and satisfaction, the saints, the country and the whole universe also will be blissful and pleasant. But first, all must seek the bliss and satisfaction of their own minds. ||52|| Hey Olakhaaya dnyaan whaave | Dnyaan anubhavaaasi aanaave | Magachi sukh sampaadaave | Vishwaroop darshanaache ||53|| To create this consciousness of blissful world, knowledge is very essential. That knowledge must come in the conduct of everybody. Then only we can achieve the divine pleasure of the manifestation of universal form of God. ||53|| Jaanave gramm hechi mandir | Graamaatil jana sarveshwara || Seva hechi pooja samagra | Haachi vichaar nivedaava ||54|| To execute this practice, the village is to be held as the temple, the villagers as the God and service rendered to them with devotion is the worshiping. This is real kind of devotion. All should understand it. ||54|| Yaa saathi karaava grantha prarambha | Aacharana-dnyaan moolaarambha | Sakriyatechaa mool stambha | Ubhaaraava ||55|| So, (I thought) it will be better to start writing such a scripture which will help in acquiring knowledge and by concrete continued practical activities, a sound, and firm foundation of this mission can be set up. ||55|| Aisaa aikalaa madhoor aawaaj | Bheemetiri asataa sahaja | Taisaachi vandila pandhariraaj | Dhyaan roopaane ||56|| I heard this sweet sponteneous inner voice through my mind. Considering it to be the divine assignation, I bowed down to lord pandurnag in the universal form, and through my meditation I offered my humble salutations to him. ||56|| Kele saadhusantaanche chintana | karaavaya graamaache punarnirmaan | Naveen kaahicha na saangena | Junecha deney devaache ||57|| I devotedly and humbly remembered the great selfless saints and sages for recreating the renovation and restructuring the village. I contemplated upon this because whatever I am going to convey through this scripture would be the divine gift of the blessing of God in the form of the noble thoughts and excellent volitions of those saints and sages. ||57|| Santa mahantaanni kathana keley | Pari te pudhe viparyasta zaale | Manavaa- manavaat khand paadale | pakhandyaanni ||58|| So far, since past, whatever noble thoughts and virtueous advices were conveyed by all the saints and sages for the welfare and betterment of the people have been destorted by drawing adverse conclusions and interpretation with selfish motivations by the truthless evil individuals. They had created rift and divisions in the village. ||58|| Vishaalata geli manavaachi | Rachana keli jaati panthaanchi | Kaamachi hoti tee kayamchi | Vibhaagani maathi baisalee ||59|| The original broad mindedness in the mankind has been lost and different groups and divisions in the form of castes and sects have come into existence. The plan of distribution of labour which was established for the sound and systematic set up and administration of the village was then imposed upon the society permanently in the form of castes which was wrongly based upon the traditional lineage. ||59||

Sevesaathi pancha-mandala | Te janaasi vitandaayaache zaale khel | Asoni ekachi gopaal | Ladhale jaise yaadavaampari ||60|| In the past, the Gopaalas (Cow-keepers), who had been living very happily and lovingly had got penetrated with the evil feelings of malice, hatered and jealousy among them. They got vanished by fighting intestine warfare with each other. The same intestestine warfare has again developed among the sects and groups which were formed for the better interest of the people. ||60|| Hey dwaita jaave nighona | Mhanoni seva aarabhaavi aapana | Aisaa drudha sankalpa dharon | Grantha kela sadbhave ||61|| To root out this discriminative attitude and tendency of duality and to bring a new spirit and new life in the village, I have started to write this scripture with the aim in sight to offer my humble service ( in the form of the book ) to the people. ||61|| Aapulyaapari kaam ghayaave | Jaise jayaasi saadhel barave | Uttamachi kareet jaave | Eeshwara gurusi smaroni ||62|| Let us take in hands whatever enactments and activities we can perform in casual manner, but with idealistic view. Let us remember our well experienced and self - realised Guru and God and continue to extract our duties and activities with firm determination and to do our best. ||62|| Waangmayee seva sevaachi jaana | Jene margee laagati jana | Jana tituka janaardana | Jaanooni kaarya karaave || 63 || Accordingly, I have decided to compile such a practicable scripture by which, people will find a right and noble path to follow. I have held the common people (Janata) as the God (Janaardana) and decided to offer my services in the form of this scripture. ||63|| Je Je aapanaasi kalate | Te Te saangave sakalaate | Aapulechi mhanoni jana te | Maya baapa || 64 || I have decided to narrate my thoughts about the upliftment and betterment of the village, which I have understood through my constant contemplation, and to put in the form of this scripture for the people in the rural areas. ||64|| Saanaganaaraachi hushaar zaala | Aikanaara waayaa gela | Aisaa samaj jyaane kela | Budaala to ahankare ||65|| While narrating so, if through pride and ego, a discrimination is held in our mind that only the narrater is the wisest and the most erudite and all the listeners are ignorant simpletons, then it will result in the downfall of them. ||65|| Sarvachi aikateel aise naahi | Yaasi aahey maageel gwaahi | Mhanoni seva khando dyaavi | Aise naahi uchita. ||66|| It is not expected that all will listen to it and take it by heart. In the past innumerable saints and sages had constantly narrated such moral and generous advices for the betterment of the people, but how many people paid attention to it and brought it in their practical behavior ? The calamitous horrible condition of the society is the conspicuous evidence of it. But it would not be better to lose heart and give up the pure and virtuous service to impart right and indispensable knowledge to the people. ||66|| Aatmasantoshaakarane | Vishwasevechyaa prepranene | Grantha rachiley sarhudayapane | thor janaanni ||67|| The great learned wise and erudite individuals in the past, have produced most magnificent books and volumes through their pure minds and souls. Their literary services in the form of their sacred scriptures were for their self-satisfaction on one hand and yearning for the upliftment and welfare of the mankind on the other hand. ||67||

Kaahi saangati vishwaachi kahaani | kaahi bolati desh lakshoni | Aapana saangavi graamavaruni | Graama-geeta ||68|| In their books and scriptures, some had narrated knowledge about the universe. Some had told about the country. But I have decided to speak upon the village through this Graama-geeta, as, the village is the foundation of the Universe. ||68|| Krishnageeta, Ramgeeta | Hansageeta, Hanumantgeeta | Shivageeta, Awadhootgeeta | Kathilya koni ||69|| Gurugeeta, Ganeshageeta | Pandavageeta, Bhagwadgeeta | Devageeta, Devideeta | Sarva zaalya ||70|| All these saints, sages and wise writers had produced their books and scriptures (adding the word ' Geeta' as the suffix to the adviser) such as Krishnageeta, Ramgeeta, Hansageeta, Hanumantgeeta, Shivageeta, Awadhootgeeta. ||69|| Gurugeeta, Ganeshgeeta, Pandavageeta, Bhagadwatgeeta, Devageeta, Devigeeta and so on. ||70|| Sarvaancha ekachi saara | Shuddha karaave rhudaya-mandira | Sukhi karaave charaachara | Tareecha paave sadgatee ||71|| The essence of all these geetas is ' One can attain the final goal of his life which is the supreme state of par excellence and salvation, by giving more and more happiness to all the living beings, and to make one's mind the purest temple. ||71|| Vishwabrahma bolata gelaa | Sabhovati samaaj dukkhi budaala | Graamsevahi na kaley jyaala | Tyaache dnyaan vyarthachi ||72|| When the whole society is being singed by sorrows, sufferings and indigence, if somebody goes on continuously repeating 'Sarvabrahma (All in the world is the Brahma) then his oral wordly knowledge of ' Brahma' is a meaningless and vain verbose ||72|| Vani, teerthi phiron aala | Aapala gaava naahi sudhaarala | To kaisaa mhanaavaa mahaabhalaa | Ekataachi? ||73|| Or if somebody connives at the deterioration of his village and has come visiting many holy places and through the woods for his own self-upliftment, how can he be considered as the wise? ||73|| Santanche aisechi vachana | Aapana taralaa te navhe uddharana | Lokaas laavee sanmaargapoorna | Tochi taralaa poornapane ||74|| In fact all the saints had unanimously stated ' One who leads and directs people on to the right and virtuous path can only gets his own upliftment and salvation' (Aapana tarala te navhe nawala, kula uddhareela sakalaanche - means, it is not surprising if somebody seeks his self-redemption. If he redempts the family of all, then it is a wonder) ||74|| Thevoniyaa santanvari vishwaasa | Haachi dharila mani nijadhyaasa | Aarambha kela Graamageetesa | Aapulyaapari sevabhaave. ||75|| Having full faith upon the holy words of the saints and with firm determination to serve, I have started to write this Graamageeta scripture with as much intelligence as I possess. ||75|| Maazi malaa saakhsha aahe | Mee granthakartaa vidwaana nohey | Pari dhaanya rasheeta aapuley pohey | Takaave waatati ||76|| I am writing this book, so I am the producer of this scripture. But I do realise that I can't claim to be the wise, learned and talented as the writer. But it is my humble submission to drop some grains of my loving rice into the piles of the divine gift of the blessing of God. ||76||

Deva premaacha bhukelaa | Na paahi jaat -paat athawaa kalaa | Saadhaa bholaahi uddharila | Aisaa loukika tayaacha ||77|| I know this also, that the Great-God is hungry of love from his true devotees. He never looks to the caste and tribe, art and skills or beauty and ugliness of the devotee. It is his fame and glory that he uplifts even the most simple common man, who is desireless, and sincerely loving him. ||77|| Deva soundaryaachaa bhoktaa asataa | Tari kubjevari kaa prasanna hotaa | Deva jari vaibhavachi ichchhitaa | Tari viduraaghari kaa dhaave? ||78|| Had the God been hungry of beauty, why would he have made a hunch backed ugly woman as his chief-queen? Had he been the lover of wealth and gloriousness, why would he have rushed to the poor vidoora in stead of enjoying the rich and luxurious arrangements which the wealthy kourawaas had kept ready to offer him? ||78|| Deva kalaa koushalyachi ruchey | Tari ved kaa pendyaa wakudyaache? Meepan jiravee Brahma devaache | Tethe paanditya kaaya karee? ||79|| Had God the liking for art and skills, how could he have gone mad ofter the ugly shapeless ' Pendyaa' and the cowboys like him? When God had subdued the pride of even Brahmadeva, how can he be attracted and enchanted by the pedantry and wisdom? ||79|| Aise Devaache godawe | Sangaave te kameecha padaave | Mhanoni aapulyaapari chintaave | kaarya karaave bhaktine ||80|| In this manner, one may go on elaborating and describing the merits of God endlessly. It will always be insufficient. So one should try to contemplate upon God as much as be can and devotionaly keep attending to his duties. ||80|| Aapulaa vishwaas jaishaapari | Taisee karaavi chakari | Yethe bolaayaachi uree | Aahe sarvaa laagoni ||81|| Whatever work, which we believe in, should be rendered with due consideration that it is our humble and sincere service to God. Each one has a full scope here to think and to choose the work and the field, he is interested in. ||81|| Aapanasi devaapaayee samarpaave | Vishvee vishwaakaar whave | Pahave taisey bodheet jaave | jeevaalaagee ||82|| Let us totally surrender to God and offer our ownself to him. Let us become one with this universe. Let us seek the self experience and let us convey our divine experience imparting in the form of knowledge to other individuals. ||82|| Aise dharoni maanasi | Aarambha kelaa Graamgeetesi | Prarthooniyaa sant mahantaansi | Aashirwaad ghetala ||83|| Keeping this in mind, I have started writing this Graamageeta but before putting it into my words, I have offered my humble and sincere prayers to all saints and seers who are the divine form of God and I have begged for their divine blessing. ||83|| Santmahaatmyaanche rhudgata | Devaachaa shubha srushti sanketa | Vishad karaayaa saral bhashet | Sukhasamvaad aarambhila ||84|| (Vandaniya maharaj says), In this Gramgeeta, I am starting to put in a very simple and very lucid version, in sweet conversational manner (i) the innermost consciousness of the saints and great spirits for the welfare of humanbeings and (ii) the satya sankalpa (true volition) of God for creating this natural phenomenon in the form of this live universe ||84|| NOTE : According to vedas and upanishadas, there was nothing except the consciousless, subtle, enternal Brahma. A spontaneous volition (Ekoham bahusyaama) ' I am the only one and now manifesting in innumerable multiforms' - This satyasankalpa came into existence in the form of this

universe and all living and nonliving beings in it.)

WHAT IS THE PROPRIETY IN REMEMBERING THE SAINTS AND GODS ? Yethe shrotee vichaarale | Gramageeteprati lihine zaale | Tyaaat sant deva kasayaa ghaaatale | Stutistotrey gouravani? ||85|| The listerners, asked, "What was the propriety and reason to remember first the saints and God, to give them importance and to offer them the Graamgeeta? ||85|| Aapule gaava unnat karaave | Sakala lok haati ghyaave | Yaasi devaanche godave | Gaavet kaasayaasi? ||86|| When you can achieve the ideal reformation of the village by seeking the co-operation of all the village people, why should then you give undue importance to God (before writing the book)? ||86|| Kaaya deva na mhanataa kaam nohey? | Santaa na bhajataa waaya jaaye? | Aashirwaad na ghetaa hoto khshya | Satkaaryaasi? ||87|| Do you think that such noble and sublime work can't be done successfully unless God is remembered before starting it ? or do you think without offering prayers to the saints such work goes to dust ? It is true that without their blessings our noble mission gets destroyed? ||87|| Kaasayaasi madhyasthatha? | Ugeech devadharmaachi katha | Karaavee sarva aapana gaatha | Maraavi maathaa devaanchya ||88|| When you yourself are writing the scripture, why should it be then imposed upon God's head ? why do you feel the necessity of God and Dharma as the intermediary for your literature? || 88 || Aise devaavari vishwaasooni | Lok zaale dubale manee | Gaava bhikes laagale yaacha gunee | Sodaa 'deva deva' bolane ||89|| People have become weak, dependent and drone, and have turned to beggary by such blind faith upon God and Dharma. So, atleast you, now must give up this rattling of ' Devadeva' (repeating the name of God) ||89|| Tumache mhanane me aikale | Lok paraadheen aalshi zaale | Pari devaane aise saangitale | Kothe aahe? ||90|| (Maharaja's reply) I have attentively listened to your doubts and views. It is true that people have become dependent upon others and drones. But tell me, where had God advised people to become so? ||90|| Aho! devachi naahi aisaa zaala | Maga saangel kaisaa itaraala | Haa to viparyaas kela | Bhitryaa alashi lokaanni ||91|| Friends! God himself has never become and never used to be drone and dependent upon others. How would he then ask others to become so? It is those cowards and drones who had adversely twisted the matters and drawn adverse interpretations and conclusions. ||91||

Jyaasi karane nako kaahi | Tyaane dyaavee devachee gwaahee | Aapulee paape lapawaavi sarvahi | Paathi maage ||92|| Those, who don't want to put themselves to any such noble and good work, on the contrary, who want to screen all their misdeeds and evil acts, should produce or quote the witness of God. ||92|| Lokaat waadhawaava bhrama | Aapule chukawaavet sharama | Devaachiye naave chaalawaaveta kukarma | Tyaannicha samaaj budavila ||93|| These people allure and fascinate other people and shirk their duties. they do a lot of evil enactments and wrong deeds in the name of God. Such evil wrong doers have brought the society to the downfall & state of deterioration. ||93|| Mhanoni mee taise na saangena | Yethe je kele devasmarana | Te bhitre aalashi karaaya jana | Naahi jaanaa nirdhare ||94|| So I will never present such harmful and perilous ideas and thoughts before people. Kindly bear this into your minds firmly and with full faith, moreover very determinently. I have prior remembered God not at all to make people cowards and drones ||94|| Deva mhanaje kartavya shoora | Nyaayaneetiche maaher | Krantikaaryaache divya nirzara | Aagrasara jagaamaaji ||95|| God is motherly home of the dutiful heroism and justice, and morality. God is hero in action. In accodance with the demands of time and circumstances, God becomes a live spring to bring the social revolution in the nature. ||95|| Deva mhanaje atimaanava | Maanavaacha adarsha gourava | Tyaache kaarya dhyaani raaho | Sphoorti yaavayaa pudhilaansi ||96|| God is the most excellent form of super human. He is the most precious ideal of the mankind. I have remembered the name of God taking into consideration the sublime and divine performances and these performances were not enacted by him as God, but he did them in the form of the most excellent and magnificent human being. It will prove to be the motivation and inspiration to the futrue generations. ||96|| Yethe devaache mukhkhya vyaakhyaana | naahi kele yataartha poorna | Devaasi purushottama samajoona | waaga mhanaalo sarvaanna ||97|| By this, I don't mean to describe God mainly and meaningfully as God. I have described him only to comprehend his sublime performance as the most excellent perfection of the human being (Purushottama), so that we all can try to follow him and bring his significant performance in our duties and activities also. ||97|| Mukhhya devaache aarambhi smaran | Tyaatahi tyaache ekeka lakshana | Tech saadhakaasi whave saadnan | Mhanoniyaa aathavile ||98|| Thus, in the preamble of my scripture, a meaningful description of God and his remarkably enormous and magnificent performance has been widely elaborated with the sincere intention that the seeker should use each property of that divine power into his own duties and practices. ||98|| Chalaa vishaaltechya maargee | je gele te tarale jagee | Bharonee dili antarangee | Heecha keerti bhawikaanchyaa ||99|| I have tried to fill in this greatness of God in the minds of the devotees as described in the quotation, "Proceed on the broad, vast and noble path." Those, who had gone on this path could seek their resource for their salvation. ||99||

Mitraho! gaava whave swayampoorna | Sarvaprakaare aadarshawaana | Mhanoneecha ghetale aashirrachana | Poorvajaanche ||100|| Friends! I have sought the blessings of the saints and the great spirits with the intention and hope that the village can become self-sufficient in all respects and aspects in ideas and self - dependent ||101|| Aashirvaad mhanaje tyaanche vachana | Aikoni ghyaave dewooni shravana | Tyaa phalawaave kaarya karona | Yaasi aashirvaada bolotee ||101|| Therefore, These blessings mean to understand the dictums of the great spirits whole heartdly and fulfilling those blessings with our enactments and duties. ||101|| WHO IS THE DEIST AND WHO IS THE ATHEIST ? Loka thora asshirvaad ghetee | Pari kaarya thodehi na karatee | Tenechi phajeet pawatee | Gulaam durbal hovonee ||102|| The drones and dependent on others seek divine blessing of the great saints and spirits but they fail in performing their duties. Hence, inspite of the blessings they had shought, they are left to suffer and become disgraceful in the end. ||102|| Aamuche aashirwaadache lakshana | Thoraanni karaave maarga darshana | Bodhamaarga umagaava aapana | Sapahal karaava samkalp ||103|| But I have expected the blessings with the only intention that the path of the divine knowledge could be well understood and well realised, by which, the excellent noble thoughts and the volitions for universal welfare of the great spirits should come into reality and in a concrete form ||103|| Eravee thoraanni mhanaave 'Shatam jeeva' | Aamhi vyasane karaavi mrutyutheva | Abhyaas na karataa ' Buddhimaan bhava' | Aashirwaad kaisa phaley? ||104|| Otherwise it would happen that the great spirits and elders should bless us to live life of hundred years and we would go on inviting death by getting addict. They may give blessings to the pupil' Be intellictual' and the boy may not study at all. How absurd all these events would be! O learned friends! if we have such blessings, the same absurdity would happen in our mission also. ||104|| Andha dubala bhavikapanaa | To kadheehi na ruche maazya mana | Sant, devaanchi nishkreeya garjanaa | Kareel to astik navhe ||105|| I have never liked the blind faith which weakens the work and our duties. I shall never consider him to be the deist who neglects his essential duties and goes on acclaiming saints and God. ||105|| Aamhi mukhyatah kaarya preraka | Chaalati aamha aise naastika | Jyaancha bhaava aahe samyaka | ' sukhi whave sarva' mhanooni ||106|| Basically I am the motivator for performing enactments. So such at heist who bears faith in equality, who bears an intention for happiness to all but who does not believe in God, is also dearer to me ||106|| Bhalehi to deva na maane | Pari sarvaa sukha dewoo jaane | Maanavaane maanavasi | Poorak whave mhanooniya ||107|| He may not believe in the existence of God. But he holds the tendency and thoughts that everybody should be happy and all should extend mutual co- operation ||107|| Graamaatila sarvajaana | Howot sarva-sukhee - sampanna | Gheoo naye kunaachaa praana | Samaaj sthiti tikaavee ||108|| All the villagers in the village should live happily. They should grow more and more prosperous. None should do injustice to others and everybody should do his duty to wards the society sincerely and

honestly. ||108||

Aamhee sarvachi santushta raahoo | Sarva milonee sarva khaavoo | Raaboo sarva, sukhe sewoo | je je asela te sagaley ||109|| All of us will be contented. Whatever may be available or we may possess; all of us would enjoy it with equal share for everybody. We all would toil hard, extract our duties very honestly and sincerely and enjoy happiness and pleasures collectively and equally. ||109|| Aamachi sampatti nase aamchi | Aamachi santati nase aamchee | Kartavyashakteehi nase aamachi | Vyaktishah upabhogaartha ||110|| Hey saare gaavaache dhana | Aso kaaya; waacha, buddhi, praana | Aise jayaache dhorana | To naastikahee priya aamhaa ||111|| If an atheist holds a very broad and noble contention that our wealth is not our individual possession; our children are not belonging only to us, our energy to enact is not only for our own self ||110|| Our talent, our life, our bodies, our speech and all these are not at all for our individuals enjoyment. All these (our possessions) actually belong to the village, then such atheist is very dearer to me ||111|| To tatwatah naastika nohe | Jo sarvaansi sukhavitaahe | To 'deva-deva' jaree na gaaye | Tari devasevaachi tyaa ghade ||112|| He may not at all have faith in God. He may not perform any spiritual practices. But such atheist, who always puts himself to make others happy, is principally the true deist and indirectly his service to God is rendered by him ||112|| Aamhee devaache naava maddhye ghatale | Pari saarvaanchya sukhaartha kaarya kele | Kartavya tatparateseecha varnile | Jikade Tikade ||113|| I have remembered God in the preamble only with the intention for the success of our noble work to make all happy. He is described everywhere in this scripture to get our selves promptly ready to render our duties sincerely and honestly. ||113|| Lokaanpudhe vishaal dnyaana | Thewaaya attyuchha aadarsha kona? Mhanoni devaache naamaabhidhaana | Ghetale vishaal bhaavaane ||114|| I have held God in such a high esteem with intention to put an ideal example of the vast and most extensive knowledge before people. ||114|| Aamhee aapulyaasaathi marato | Deva sakalaansathi kaarya karato | Haachi bhaava Tyaane sphoorato | Mhanoni dharilaa deva chittee ||115|| We all strive hard unto death only for our own self. But God constantly strives hard for the welfare and good of all in the universe. Such a respectful consciousness for God should emerge in our minds ||115|| Deva manaje ghevachi nohe | sarva kaahee devachi aahe | Aisaa jyaacha sampradaaya | Tyaasi bhajoo jeeva bhaave ||116|| Where 'Deva' (to give) exists, the selfish version of 'Gheva' (to receive) can't find place. There exists only true and sincere feeling to offer our entire possessions. Such individual, who holds this retention firmly, is adorable to me from my whole heart ||116||

Antima dhyeya akhanda shaanti | Anubhavaa yaavee jeevaaprati | Yaachalaagee keli stutee | saadhya saadhanaachi ||117|| So far, I have offered my respectful praise and admiration to all ways and means, aims and objects which will help us to seek our final goal of life-which exists in the perfection of our life. This perfection dwells in the everlasting divine peace which one will seek in the manifestation of God. ||117|| Je shanti aani sattya | Angee muravonee zaale krutakrutya | Techi sevaamoorti sant stutya | Aadarsha roopey ||118|| The saints, who had made their life blessed by experiencing immovable divine peace and the external truth in their selform, are trully adorable and deserve our humble salutations because of their ideal form of divine service. ||118|| Udaarcharita sant sajjana | manobhaave tayaansi vandana | Te upadeshatee 'janee janaardana' | Gaav sukhasampanna karaavaya ||119|| Therefore I hereby prostrate with all humility and love before all those saints and seers, who, with their generous and noble minds shape ideal character of human beings. They have always proclaimed 'Janata' (people) is the real ' Janaardana ' (God) and they have constantly advised us to achieve all sided development and prosperity of our village. ||119|| Sadhusanta, devadharma | maanavoddharachi tyaanche karma | Techi aathawooni uddharoo graama | Tukadya mhane ||120|| The saints are self- realised holy spirits, God is in the form of their vast and magnificent work. They perform their duties towards the humanity and its upliftment with firm retention of equality. In fact such holy saints have incarnated in the form of their noble work of this upliftment of the human beings. So, remembering them first with humility, let us now turn to the subject of village upliftment. ||120|| Iti shreegraamageeta grantha | Guru-shastra- swaanubhava sammata | Deva sant vandonee kathile rhudgata | Prathama addhyaya sampoorna ||121|| (Sant Tukadoji Maharaj says) the graamageeta scripture is consented by shriguru, the shastraas and my self experiences . The frist chapter in which I have offered my humble salutations to the holy saints and God and conveyed the contents of mind, is hereby concluded. ||121|| || Sadgurunaath Maharaaj Kee Jai || (Saddharma Manthan Panchak) VOLITIONS 1. The delusion of discrimination and dualism is created by ignorance and meanness. I am the 'condensed form' of the divine knowledge. Therefore, with broad view and mind, I shall meditate and untie the bands arresting me. 2. "Follow the way of reaching magnanimity "The sublimation of this sense of magnanimity is called as recollection of God's name. One can seek the perception of all pervasive God by this way. I shall mould my behavior practicing with this pervasive outlook and broad sense of mind. 3. To develop the sense of the Broad noble outlook will be started by me from my ownself. I shall personally try to implement this sense of broad mindedness keeping the goal of the development of family, society, village and nation and the entire universe. 4. I will treat this GRAMAGEETA as my soul treasure, shall read this gramageeta daily, shall practice in my daily routine and shall try to seek the gain of the magnanimous perception of the great God i.e. I will seek the perception of my ownself. Thus I will fulfill the purpose of my life. 5. Through my noble and magnanimous act, I shall start the work of uplifting the village. I will behave according to the advice of the great holy saints, divine persons and seek their divine blessings.

Chapter - 2 DARMADHYAYANA (Study of Dharma) || Shirgurudevaya Namah || || Salutation to Shrigurudeva || DHARMA AND DHARMIKA : Deve nirman keli khshiti | Praja wadhavi prajapati | Manava - samaj Rahaya susthiti | Dharma sakala nivedala ||1|| God created the earth, on which Brahma created human and other beings. for the proper and neat order of the human society Dharma (Duty) had been prescribed ||1|| 'Dharma bolavaya shabda EK | Pari tyacha vistar aloukika | Loukik ani paramarthika | Miloniya ||2|| In speech Dharma seems to be a simple word, but in both worldly and spiritual relations, Dharma has a broad meaning (connotation) touching all aspects of life ||2|| Aneka prani jethe rahati | Tya sarvanchi rahavi susthiti | Samaan samdhanachi gati | Tyasa Daharma mhanave ||3|| `Dharma' means the regulated way of life where all living beings can live cohesively along with the human beings. It means that they all can have equal satisfaction. Then such way is called `Dharma' ||3|| Aatmaroopachi dharana | Sarvathayee Samabhavana | Vishwakutumba aisha acharana | Dharma mhanaave nischaye ||4|| (i) `Dharma' means the conduct which is followed in life with a contention that Atmaswaroopa (the form of ownself) is pervaded every where. (ii) Dharma holds the contention that all are just like ourselves and it holds the same equal veasoning for all. (iii) It means treating the entive world as our home. Then it is termed as the Dharma. ||4|| Aapuli sadhavi unnati | soukhya dyave iteraprati | Yaa uddeshe jee jee sanskriti | Dharma mhanave tijalagi ||5|| In this direction, when the culture ( tradition ) holds the relation to make oneself prosper as well as to make others happy, it is termed as the Dharma. ||5|| Parasparanshi waaganuka | Jyaata nyaya-neeti samyaka | Pratyekaache kartavya chokha | Dharma aaise tya naava ||6|| Maintaining justice and morality with equality for each other, performing all social and practical duties of each other with honesty, have been termed as Dharma. ||6|| Konaacha droha na kuroona | Karava aihika utkarsha poorna | Sadhave aatma samaadhaana | Hachi banaa dharmachaa ||7|| Without holding malice for anybody, one should acquire his economical and practical prosperity. He should try to maintain inner undisturbed peace with regular practice. This is the main object of the Dharma. ||7|| Sarvaasa asaawa santosha | Dukkha na whvawe praanimaatrasa | Yaacha sakriya karava abhyasa | Dharma neeti bolili ||8|| When active and actual efforts for serving others are made to maintain equal satisfaction for all and that too without hurting any big or small living being, then it is called as Dharmaneeti. ||8|| Bhinna lokanchi bhinna kaame | Miloni purati jeevankarme | Asot bhinna guna bhinna naame | Pari sukha sarvanche sahakari ||9||

According to the different individual nature, each and every body possesses different qualities, temperaments, activities and titles. Yet all can have equal happiness and peace through the cooperation of each other ||9|| Nako sattecha badaga tyasi | Nako dandabhaya satkarmaasi | Aapaapale karma sarvansi | Dharma shikavi sarvange ||10|| (For such a noble work) All should try to render their legitimate duties honestly without yielding to anybody's pressure and without fear for fine or punishment. This is all the learning of Dharma. ||10|| Dhaarmika tyaasachi mhanaave | satte waachooni wage barave | Swaye aapulyaachi swabhaave | samarasa hoyee sarvanshi ||11|| One, who maintains good conduct without yielding to any body's pressure and threatening and who maintains his behaviour excellent, who, with his casual temperament, shares the sufferings and happiness of all, can be called as the Dharmika ||11|| Nako vaidya athava doctor | Aapanachi rahe aarogyatatpara | Nako vakil, nyayadhish, dandadhara | Nyaya vyawahaar sahajachi ||12|| If the daily routine is naturally hygienic, why can be there a need of a doctor or a physician ? similarly, if all dealings are based naturally upon justice and morality, the pleaders, justice and the administrators (executive) have noting to do? ||12|| Nako dhaak tarawaricha | chukistava talamale aatma saacha | Saakhsha deto ankusha devacha | Antaraa maaji ||13|| If the person feels repentance for some mistake or wrong committed by him, why should he have fear for the weapon ? For, there exists goad of god in every body's mind which stands as the witness for the truth and the lie. ||13|| Aise jyache rhidaye sphoorana | To chi khara dharamawana | Baahya awadambara dharmachinha | Te te gouna; dharma navey ||14 || One, who bears this consciousness always awaken in his heart, is the true Dharmika. The outward apparel put on in the name of Dharma, carries no importance. Dress is merely a symbol and not truly the dharma. ||14|| Shuddha satwikata prakat karaavi | Loukiki teech jagawavi | Aapulyaa chaaritryane sambhaalavi | Suvyastha jagaachi ||15|| Manifesting the pure form of satwikata (Virtueousness, righteousness, simplicity and morality), sowing it into the society and awakening it, maintaining it in the sound set up of the world through one's good and noble conduct is the Dharma of the individual. ||15|| Vyaktidharma, Kutumbadharma | samajdharma; gavadharma | Balakat hoyee rashtra dharma | pragatipathaacha ||16|| In this way, Vyaktidharma (duty of the individual), Kutumba dharma (duty of the family), Samajdharma (the duty of the society), gavadharma (the duty of the village) and through all these, the rashtradharma (the duty of the nation) would become strong enough for our development. ||16|| Vyakti whavavi kutumba pooraka | kutumba whvave samajposhak | Taisechi graam whave rashtrasahayak | Rashtra vishwaa shantidaayi ||17|| To achieve this development (i) the individual should be helpful to the prosperity of the family (ii) the family should be helpful to the prosperity of society (iii) the society should be helpful to the prosperity of the village, (iv) the village should be helpful to the prosperity of the nation and (v) the nation will be helpful to the universal peace. ||17|| Yaa karita jee jee rachana | Tiyesi dharma mhanati jana | Deshadroha, adharmikpana | Ekacha arthi ||18||

The planned structure of such ordered development is called the Dharma contrariwise to this, that which creates unrest and dissatisfaction in the country, such an unfair conduct is called as Adharma. ||18|| Mukhya dharmaache lakshana | Tyaga, ahimsa, satya poorna | Aparigraha, brahmacharya jaana | Taar tamyayukta ||19|| Selfless sacrifice, refraining ourself from creating troubles to others, truthfulness, avoiding the collection of unwanted extra things, observing brahmacharya (celebacy) and the principals of ethics, which are to be followed from time to time with due discrimination, all these collectively are called the main Dharma. ||19|| Nirbhayata, shareersharma | parasparanshi abhed prema | Pooraka whaavaya vidya, satkarma | sakalansathi ||20|| Holding no fear for anything (i) while following the noble path (ii) while offering our body in the service and hard work (ii) maintaining unity with love and harmony for eachother with our knowledge, arts and good deeds these factors help to make prosperous to each other. ||20|| Sarva vishwachi whvave sukhi | Hi dharmachi drishti netakee | Ti aanavi gavaloki | Tareecha laabha ||21|| (And with all these) creating happiness and peace in the whole world is the pure and noble aim of the Dharma which people should follow through their moral behaviour. ||21|| Vishwaachaa ghataka desh | Gava haachi deshaacha ansha | Gavaacha mool payaa manusa | Tyaasi karaave dharmika. ||22|| Country is the part of this world. The village is a small part of the country. The baisc structure of the village is created through the conduct of people. Hence it is necessary to root deeply the dharma in man himself through his conduct. ||22|| Vyaktidharma sarvaa kalaavaa | Kutumbadharma aacharni yava | Graamadharma angi baanava | Rashtradharmaachya dhaaranene ||23|| All should understand their individual own duties. Prosperity of the family and then from family to the prosperity of the village should be achieved with the final aim to achieve the prosperity of the country. ||23|| Vyakti- vyakti whvavi dharmika | Dharma navhe ekangi ghataka | Bhoutika ani paarmarthika | Vikaas whvava sarvaancha ||24|| In this way each and every individual should try to become dharmika in all aspects. Dharma is not one sided. It is the principal of all round development. So through dharma, social, economical and spiritual development of all is to be achieved. ||24|| Pratyekaasi shareer, mana | Wani, indriye, buddhi, praana | Yaa sarvaanche vikas-sadhan | To chi dharma. ||25|| Every body has his own body, mind, speech, organs, intellect and the praana. It is the true Dharma to develop all these aspects through the service by all. ||25|| ADMINISTRATAION FOR INITIATION OF SANSKAARAS AND BRAHMACHARYAASHRAMA Aishya saddharmache dnyana | Aadhi praapta whvave sarvangeena | Magachi tyaa saarikhe jeevana | Jagata yeyee yaa loki ||26|| In this way, progressive knowledge of the true Dharma in all its aspects should be achieved by all so that they can then live an ideal life in the world. ||26|| Yaa saatheecha Aashram-vyawastha | Poorvajaanchi uttama prathaa | Aarambhi miley dharmaachi santhaa | pudhe jeevan dharmamaya ||27||

With this intention, our learned ancient Rishis and ancestors had devised a systematic structure of Gurukul ashram to impart the learning and practicing the dharma, obtaining the knowledge and training of the dharma in the very beginning of life, man can have his whole life imbibed with the dharma ||27|| Maanava pashuyoneetuni aala | Naraacha Narayan hone tyala | Yaa saathi samskaar devoni saavarala | Krama kraamane ||28|| Man has evolved passing though eighty four laksha of yonees. (origin of beings). Now he has to develop from man to Narayana (God). So it is essential to initiate sliblime, moral and excellent rites upon him with proper and systemic order. ||28|| Manavaakaduni je je ghadate | te barey wayeet donhi hotey | Tyaatooni nivadave laagate | paap punya ||29|| Man performs both good and evil enactments. from these enactments it is to be decided what is sin and what is the divine merit (Punya) and then to choose the proper one from them. ||29|| Tyaache sudharoni aacharana | Dyave laagate wegala walana | Jene aapule karaeela uddharana | Itara sahayak hovonee ||30|| It is therefore necessary to initiate good rites of good conduct upon the man to shape his life in an excellent form so that he can uplift himself as well as become helpful to others also ||30|| Yaasaathi dharmey nemile samskara | Aashram govile jeevani chaara | Aayushya kalpooni varshe shambhara | Vibhagile tey unnatistava ||31|| Dharma has devised a regulated plan of initiating rites for this purpose. Considering that the life span of human is of a hundred years, dharma had divided it into four parts in the form of Aashramas so that man can achieve prosperity following the four stages of the ashramas. ||31|| Manavajeevani karita padarpana | Brahmacharyaasharma lage jaana | Jo sarva aashramanche moolsthana | Paaya mhanava jeevanacha ||32|| (According to this plan) the human life starts from the Brahmacharyaashrma. It is the foundation of all ashramaas. ||32|| Jyaacha brahmacharyaasharama sadhala | Tyaacha pudheel kaal sukhi gela | Mag pratyeka aashram tyaala | utkarshadadyee hotase ||33|| (The beginning of the man's life is from the Brahmacharyaasharam) so if one follows the brahmacharyaashrma in an excellent way, his life through all the remaining three aashramas will become happy and prosperous. ||33|| BEGINNING OF BRAHMACHARAYA Yaa brahmacharyaasharamaache saadhan | Chaale garbhadharanepasoona | Potatachi asata jeeva padona | Jatana karaava samskarey ||34|| This Brahmacharyaasharma beging right from the moment the being comes into the existence in the womb of its mother . So it is very necessary for the mother to tend the embryo with well and pure rites and with her excellent behaviour. ||34|| Samskaara dushparinaamkari | Na padaave aateel garbhavari | Mhanoni matapityane sadaachari | Rahaave sadbhaave ||35|| The parents of the embryo must always behave with pure and pious conduct and noble and pure thoughts to avoid evil impact upon the embryo. ||35|| Na karave ashleela bhaashana | Na baghaave drushya heena | Na rahaave vyasanadheena | durguni anna na khaave ||36|| They should not use obscene language and share the sensual and impure conversations and

discussions. They must not see the disgusting obscene and passionate plays and films. They should not consume food which may grow evil propensity, desperation and vices ||36|| Aahaara vihaara satwika poorna | uttama guni chintana, waachana | Na aikaave shringaragayana | Garbhavatisa ghevonee ||37|| All conduct, thoughts, diet, reading, recitation, meditation of the parent must be pure and full of satwika (pure and pious) virtues. Similarly the pregnant female must be taken to see the erotic and amorous consorts which may develop evil thoughts and create impure passions. ||37|| Yethoni paahije jatana keley | Pudhe moola janmaasi aaley | Temwhapasooni sanskaara ghadale | paahijet satkarmaache ||38|| The embryo should be tended and protected with good and proper care since the conceiving of pregnancy and when the child is born, it should be inititated with noble excellent deeds and rites. ||38|| Ghari putraratna janmale | kaahi diwasa koutuka tyaache keley | Pari jana pudhe paahu laagle | kartavya tayaache ||39|| When the child is born, all people around it marvel and admire it but further they are all watchful about what the child enacts, and how he behaves. ||39|| Mulaga kaaya khelane khelato | kaaya baghato, kothe jaato | Kaisa bolato, chaalato, gaato, | Paahati jana. ||40|| People critically watch him how and what he enacts, where and what he plays, how he walks and speaks and what kind of songs he sings etc. in his childhood. ||40|| Mulaasa jaise kalo laagale | Taise tyaasa saambhaalane avashya zaley | Tyaache samora na pahije bolile | Durvishaya koni || 41 || Day by day the child grows understanding and consciousness. It is very essential to take care of him in this period. Nobody should speak disgusting, vulgar and obscene things in his presence. ||41|| Tyaavari uttama samskara ghadaave | Mhanonicha vratabandhadi barave | shikawave, paatha karoni ghyaave | Uttama vishaya ||42|| Mounjibandhana (the rite of sacred thread ceremony) is a rite to initiate an excellent impact upon the child. As soon as this mounjibandhan rite is initiated, he should be made to read and recite the sacred and holy subjects of Dharma. ||42|| Maga jo to tyaasi mhane | Kaaya re ! kele ki naahi wachane ? Kaisa phiratosi raane vaney | Vedya-pishyaa saarakha? ||43|| (Otherwise) Everybody will ask him, "Boy! why are you roaming in woods and forests like mad man and insane person ? why don't you read & write ?" ||43|| Tuja naahi diley kaa samskaara | Ghadaavaya sadguni vyawahaara | Kaya kariti paalaka chatura ? | Lakhshya naahi tuzyawari ||44|| "Hasn't your father provided you proper learning to become virtuous, dutiful, noble, thoughtful and well conversant with good behaviour ? Your father is a wise person, yet why doesn't he pay good attention to you? ||44|| Saangitali naahi kaa snaana-sandhyaa | Smaraavaysi jagadvandya | Namashkaarile naahisa ka pratipadya | sakaali saayankaali jaavoni? ||45|| "Hasn't your father asked you to go to mediate and remember God? Hasn't he asked you to perform services and offer prayers in the morning and evening to that Director of this universe (and perform snaana-sandhya i.e. taking bath and practicing the rites)?" ||45|| Maga kaa phiratosi raana-vana | Kaisaa hosheela shaahana? |

Upadesha deti aishya sadgunaa | Waadhavaaya jana thora ||46|| "Boy! how can you become wise if you go on wandering aimlessly in the woods and forests?" In this way, the great and wise elderly men would always advise him to become virtueous, clever and excellent. ||46|| Ghadaayaa uttama samskaara | Mayabaap shikaviti sadaachara | Whvaavaya uttama, guni, chatura | Mothepani. ||47|| Parents of the child teach and train him in the ways of good practices, good behavior to initiate excellent rites and impressions upon him so that, when he grows up he should become virtuous & clever. ||47|| Aatha varshaache aatachi tyaala | paahije upanayana samskaara kela | To hi nako rudhicha baandhalaa | Naataka nusate batuche ||48|| The upanayana (rite of sacred thread ceremony) must be initiated upon the child before he attains his eight year of age. Of course, it means the beginning of his learning. This upanayana rite must not become an empty show or a drama just to follow the tradition of the family. ||48|| Upanayana mhanaje vidyeche vrata | Brahmacharyaashramachi suruwaata | Guru jawali karane samarpita | Jeevana tyaache ghadewavaya ||49|| The true meaning and purpose of the upanayana rite is to make a beginning of child's learning and regarding Brahmacharya rigidly abiding by necessary rules. So by offering the child to the ideal Guru (Master) his life is to be shaped and moulded into noble and excellent moral character. ||49|| To hi guru assavaa brahmachaari | Athawa vanaprastha tari | Tyaane ghyaavi kaalaji puri | Mulanchiya bramhacharyaachi. ||50|| The Guru (Master) of the child must be either a Brahmachaari or a vaanaprasthee. (Vaanaprasthi means who becomes desireless and gets detached from his householder's life and offer his service to the society). Such Guru should take full care to maintain and regard Brahmacharya by the child very strictly and rigidly. ||50|| Tyaache raahane, khaane, pine, | Khel khelane, grantha waachane | Laksha thewaave aacharyane | Manoranjanadikaavari ||51|| For this, Guru should strictly observe and keep a watch upon eating, drinking, behaving, playing, reading and recitation, enjoyment and recreation etc. during the whole day practical behaviour. ||51|| Jaraa chukaliya chukatachi jaate | Maga saavarena kahi kelya te | Indriya walan jaise laagate | Taisechi hotey janmabhari ||52|| (This is very necessary ) Because if anyting goes wrong in the beginning and is neglected, his organs would get inured to those wrong and evil habits and further that will become a permanent habit in his life. ||52|| Mhanooni guru ashrami niyama | Pratyeka aacharani sanyama | Chhatraalayee heecha uttama | Drushti assavi sarvatra ||53|| Therefore in Gurukul aashramas, each and every act of behaviour is strictly regulated and controlled with rigid discipline. The same controlling and disciplined view must be maintained in all boarding houses and hostels of the pupils. ||53|| Mulaga abhyasaala laagala | Ki satwika khaane assave tyaala | Kharat, aambat, tikhat, masaala | Dewoo naye bhojani. ||54|| When the boy joins the school, his diet should not be enriched with salty, sour, pungent and tasty spices, He should be given simple and satwika food in his meals ||54|| Chamchamita, Churachureeta | Ati madhur taleeva padartha |

Athawa rukhsha, krutrim-mishrit | Bhojanaasi na dyawe | |55|| His meals should not contain very sweet, fried, vapid, unnaturally tasty, attractive and alluring in looking and savory food items. ||55|| Saadhe taaje anna dyawe | welewari zopawaave, jagawave | Zopata, jagata jawali nasaave | sparshanaare koni ||56|| His food should be very simple, moderate and fresh. He should be given food at the right and regular times. He should be made to go to bed at the regular time and should get up early in the morning. Whether he is sleeping or awaken, none other should be so close touching him. (Everybody should have a separate bed.) ||56|| Karaaya laavave pratardhyaana | Sayankaali prarthana poorna | Zopata jagata chintana | Aadarsha mahapurushanche ||57|| He should be made to contemplate in the morning and offer prayers in the evening and before sleeping. When he gets up early in the morning, he should remember the magnanious and ideal great personages ||57|| Nitya niyame ushappana | Sooryanamaskaar aasana | Pohane aani nimbasevana | Aarogyadaayee je sopey ||58|| There are very easy rules for maintaining good health and hygiene; such as drinking fresh and cold water early in the morning, offering prostrates to the sun, practising aasanas, eating neem leaves as they are very helpful for hygiene and swimming regularly. ||58|| Sheetjale karawaave snaana | Sakaali rani vani gamana | Karawaave nehami pathana paathana | Charitryawantanche ||59|| He should have cold water bath. Then he should go for a morning walk. He should read and study the biographies of noble and magnanimous great and ideal personages. ||59|| Shoukina raahini warjaavi | Sugandhi attare, phulehi tyajavi | Koni baal na thevi, tel na laavi | Aise karaave ||60|| He should avoid over fashionable and pompus style. He should avoid using scents and flowers. He should not keep long hair and comb it every now and then. Such simple atmosphere should prevail in the ashramaas. ||60|| Baghoo na dyawe darpani tonda | Waadhu na dyawe poshakhaache banda | Paan, bidi, chahaache thotand | Sarwatopari warjave ||61|| He should avoid looking into the mirror, keeping a stock of different dresses and form habits of smoking bidi, drinking tea, chewing paan etc. ||61|| Kunihi na ghyawe maadak dravya | Tondi nassawe nataki kavya | Samajaaoni dyawe sevyaasevya | Upawaasahi karawaawa ||62|| He should never have intoxicant things and drugs. Nobody should be found singing film songs or songs from plays. Well consideration should be given about what are the good esculents and which are not good to eat. He should also be made to observe fast on some day or days in a week. ||62|| Karaaya saangave aapule kaama | Dusaryasaathihi parishrama | Shikawaave bandhu-bhagini prema | Sevadharma shikawaava ||63|| He should be asked to perform his duties honestly by himself. He should be taught to help others by rendering hard work. Similarly, he should be taught to have brotherly and sisterly love for others as well as to serve others as his duty. ||63|| Basawoo naye mulisaha shikshani | Tethe sammishra naatake kothoni? |

Strainaasangati shrungargaayani | Khshana bharahi baso na dyawe || 64 || While learning; boys, and girls should not be seated together. This will avoid their unfair dramatic activities. Children must not be allowed to stay with vulgar and dirty people even for a moment. ||64|| Mulaache waya jasajase waadhe | Todaave striyanche sambandha gaadhe | Nehami charitrya wantaanche dhade | Dyawet tayaasi ||65|| As the boy grows up, his contact with females should be controlled and curtailed. He should always be taught the biographies of ideal noble personages who are baring moral character. ||65|| Viwahaadi kaarye na dakhawaavi | Shruungaar kaavye na shikawaari | Vyayaam dangali khelawaavi | Muley nrtbhaayatwe. ||66|| The children should be kept away even from the wedding ceremony. They should not be taught and encouraged to sing amorous and exciting songs. They should be freely and fearlessly involved in performing exercises and participating the games and sport competitions. ||66|| Ashleelata kothehi na disaavi | Dinacharya aadarsha assavi | Sakaali sayankaali dyavi | Bouddhike brahmacharyaachi ||67|| Their daily routine should be so ideal that there should not be slightest scope for vulgarity and dirty activities. Every morning and evening they should be given convincing lessons about the importance of observing brahmacharya. ||67|| Sangaave bramhacharyaache mahimaan | Brahmacharyaacha uddesha kona | Kaaya sewilyaa hote rakshana | Brahmacharyaache ||69|| They should be made fullly conversant by convincing teaching about the importance of maintaining bramhacharya, the aim of brahmacharya, food and drinks essential for protecting brahmacharya and the exercises necessary to maintain brahmacharya. ||69|| IMPORTANCE OF PRESERVING SEMEN Brahmacharya mhanaje bramhaacharana | Brahmatejaache mahatwache saadhan | Vidya praptiche vartana | Veeryarakshana brahmacharya. ||69|| Brahamacharya means the practising of comprehensive Brahmatatwa. (Principal of Brahmaacharya) It means to create Brahmateja (Splendour and vigour of Brahman). It means protecting semen for achieving knowledge. ||69|| Brahmacharyaasamaana kona | Jagi mahatwaache saadhana | Jo kari bramhacharya paalana | To devaasamaan hotase ||70|| Throughout the world, there is no other successful means as the brahamacharya is. One, who will observe brahmacharya, would certainly become the hero in action and divine as God. ||70|| Riddhi siddhi tyaachya daasi | Deva dhavato tyaachya hakesi | Sooryaasamaan kanti tayaasi | Labhatase nirogi ||71|| Then all accomplishments and treasures in the world would get as his faithful servants. Even God also acts according to his words. The body of the Brahmachari becomes brilliant and healthy like the sun. ||71|| Bhishmaacha vratanischaya | Kaartikeyaache chaturya | Shukaacha dnyanayoga nirbhaya | laabhe bratimacharyaane ||72|| Following bramhacharya, one can create in him (i) the firm resoluteness like Bhishma to live throughout his life by observing bramhacharya (ii) divine skill of kartikswami in fighting wars and (iii) shuka's fearless dnyanayoga for achieving the Brahman. ||72|| Awadhootachi drushti vishaala | Hanumantaache mahabala |

Brahmachari paave mahachapala | Vajradeha ||73|| (iv) The pervasive consciousness of lord dattatraya for the Guru (v) the unlimited power and strength of Hanumant to lift up the Dronagiri mountain, all such exceptional feats can be acquired by following Brahmacharya. Brahmacharya creates extreme activeness, ability and toughness as well as the strenght of vajra (the weapon of lord Indra). ||73|| Sarva balaat veerya bala | Veerya naahi to daridri durbala | Roganchiya mukhicha kawal | Nehami hoto ||74|| The most excellent of all the powers in the world is the power of semen. One who doesn't preserve the power of semen will always become weak and live like a beggar. He will easily fall pray to diseases. ||74|| Jyaane veerya saambhalale | Yash tayaasi maal ghanle | Veerya khsheena hota mrutyoone kele | Shikaar tyaasi ||75|| He, who maintains and preserves semen abiding to the necessary rules and regulations, always achieves victory anywhere. Death is ready to take a morsel of him, who, very frequently, ejects his semen. ||75|| Veeryaa angi aahe oje | Veeryaa angi nave teja | Veerya angi arogyabeeja | Buddhisaamarthya hi ||76|| Semen possesses vigour and brilliance. It possesses new splendour. It creates preventive power on a large scale to fight against all diseases and it offers the power of intellect. Person holding such semen is blessed with excellent talent. ||76|| Aikaa veerya kaise banate | Chalis sher anna pachate | Tyaache ek sher rakta hote | Veerya tyaache dona toley ||77|| Purusha roj ek sher jewala | Tari ek mahinaa teesa sheraala | Tyaat deed tola upajala | Veeryarasabindoo ||78|| Let us now see how this semen is formed in human body. When forty kilograms of food is consumed and digested a kilogram of blood is prouced. Out of the blood formed so, about two tolas (an old measure of weight ) semen is formed from it. ||77|| Suppose a person consumes one kilogram of food everyday. Thus he consumes thirty kilograms food in a month. After forty two days from digesting this food, semen is produced from it. ||78|| To nashta hoya eka khshani | kewadhi thora keli haanee | Dravya milawale kashta karoni | Keli dhooldhaan housene ||79|| (At the moment of ejaculataion) about one and half tola of the semen is thrown out from our body. What a great loss is this? It is like wasting hard earned money in a moment on useless enjoyment. ||79|| Brahamachari patana paawala | Mahinyaachi kamaai khowato khshanaala | Kewadha haa totaa zala | Aayushyaacha ||80|| Brahamachari looses a month's earining in a moment, when falls down from brahmacharya. (when ejaculates semen). There might be no greater loss of life other than this. ||80|| Saata disa annarasa hoyee | To saata disa raktapana gheyee | Raktaamadhuni mansa hoyee | Thode thode ||81|| Tya madhuni meda aani haade | saata disa majjaa waadhe | Maga veerya nipaje thode thode | Saptahaananatari ||82|| Bechaalisa diwasanantara | Veerya shukra dhaatu shaktikarva |

Tyaasi kiti prayaasa diwasaraatra | Annakharcha kititari ||83|| The consumed food takes seven days to produce the digested Juice. This juice produces blood after seven days. Then follows an order of processing of forming flesh from blood. ||81|| Then in the course of time, fat, bones, marrow and after all, semen is produced in a very little quantity. ||82|| In this way, the consumed food produces veeryadhaatoo (sperm) after forty two days. Imagine, how much food is to be consumed and howmany hard efforts are to be done for this whole process. ||83|| Te amol veerya dehaatila ratna | Jyawari dehaache jeewana | Te aarogyadaayi amrutkana | Teja waadhe rom romi || 84 || Remember, this veerya dhaatu (sperm) is the most excellent and precious jewel in our body. The whole life and vigour of the body depends upon it. It grows splendor in every hair to hair throughout our body. ||84|| Mhanoni yaasi saambhaalaave | Oja saamarthya waadhawaave | Soorya chandrapari shobhaave | Brahmacharyane ||85|| This is the reason why one must maintain and preserve the semen strictly with firm determination. And in doing so one can grow lustrou, vigour and can shine brightly like the sun and the moon. He gets adorned in the world. ||85|| THE WAY TO NATIONAL DEVELOPMENT AND THE PRESENT ERA Aise shikawaave baal, taruna | Bouddhik dyaawe sarvajanaa | Buddhi banata wel laagena | Jeewan aadarsha whaawaya ||86|| Hence the childeren and the youths should be provided with excellent reasoning intellect. Once they have acquired such an excellent intellect, their ideal life automatically takes a start. ||86|| Gurujani dyaawet aise dhade | Aaapula aadarsha thevoni pudhe | Vidyarthi tayaar hota chahukade | Rashtra hoyee tejaswi. ||87|| Keeping their whole life highly ideal, the gurus should present the example of their ideal life before their pupils and impart them practical learning so that their ideals could come and imbibe in to the behaviour of the pupils. If all pupils are prepared in such a way every where, certainly, the country would shine gloriously at the highest peak of its prosperity. ||87|| Chowees varshe aisee geli | Tyaachi jeevan safalata zaali | Gruhasthapane gudhi ubhaarali | satkaaryaachi tyaapudhe ||88|| If the first twenty four years of age are spent in following such a regulated and disciplined routine behaviour by maintaining brahamacharya and in acquiring the practical and active self dependant learning, we can say that the boy has achieved a pious start for entering into gruhasthrashaama (the stage of house-holder). ||88|| Brahmachari ghe gruhasthapana | Shambhara varshe jage tayaache santaana | Rogarai, dubalepana | Tayaa na badhe sarvatha ||89|| When such brahmachari enters into his gruhasthaashrama, the off-springs, that he produces will never be unhappy, weak and powerless. They will be healthy, strong and will live a hundred year's happy life. ||89|| Yaanecha gava hoyeela aadarsha | Balawaan banel sarva desh | Maanavasamaajaacha utkarsha | hoyeel sarvatopari ||90|| (Like an individual) this rule is applicable to the village also. By practicing so, the village will become ideal and thus the whole country will become strong and powerful. This gurukul system of education is the only way to achieve the all around progress and development of the human society. ||90||

Hey saadhaaya pahila upakrama | Paahije brahmacharyaashrama | Jene praja hoi kaaryakshama | Swatahsaaathi taisi rashtrasaathi ||91|| To bring this ideal into concrete and practical form, it is essential to initiate the brahmacharya-dharma from the very beginning of life. Then only the future generation will become strong and powerful to get themselves prosper and able to develop the country as well. ||91|| Rashtraasaathi jeevan banaviney | Tyaasi charitryayoga sampaadane | Aarogyabal shareeri raakhane | Brahmacharyaa yoge ||92|| Before starting to offer to the cause of the development of the nation, every individual should first make his own life ideal and moulded with noble and moral conduct. With the splendour of brahmacharya he should make his body strong, sturdy and healthy. ||92|| Parasparaat prema raakhane | samaajakarita tatpara hone | Tyaa saathihi aadhi jeewan banavane | Haachi paaya aavashyaka. ||93|| It is necessary to have a strong foundation of one's own ideal life before starting to extract his services for the welfare of the society. In doing so, all should maintain love and affection for each other. ||93|| Je hey niyama mulaansaathi | Teecha mulinkarita raahati | Vayaacheecha mukhya vishamata poti | Raahi tayaanchya ||94|| The rules for the education of girls are the same as applicable to the boys. The only main factor needs some more consideration and it is the age limit of the girls. ||94|| Bharati zaalya brahmacharini | Vidyasampanna tejaswini | Tyaanche aashram swatantra sthaani | Aadarsha roop ||95|| In Bharat, many female bramhacharinees had born in the past. They did have their own aasharamaas but those aashramas were settled separately at different places. Those brahmacharinees have been highly intellectual and dominent. ||95|| Jowari hey hote aashrama | Towari rashtra balawaan uttama | Waadhuni vyasane, vishaya prema | Patan zaale samaajache ||96|| So long as this Gurukul Aaashram system was in force in our country, it was strong, rich in power and vigour, glorious and happy. Today, this system has been completely vanished. Now liking for the sensual worldly enjoyments have developed everywhere and yielding to drugs and addicts has brought the downfall of the society. ||96|| Dharmacha paaya vidyarthidharma | Tayasaathi brahmacharyashrama | Tyaanecha jeevan hoyeel uttama | Vyaktiche aani rashtrache ||97|| Vidyarthidharma ( the duty of the pupil ) is the root foundation of dharma. The provision of brahmacharya was mainly devised for this. The life of an individual and the life of the country will become happy and glorious only by seeking this brahmacharyaashrama. ||97|| Mhanoni saadha ya vrataniyamala | Asecha aashraam kaadha gavala | Shikawa aapulya bhaavi pidhila | Laksha dewooni mitraho ||98|| Friends! I very strongly propose to set up and run the system of Gurukul aashram in every village to maintain the rites and rules of brahmacharyaashram and to pay careful attention to make the future generation enriched with noble character by providing them moral and disciplined education. ||98|| Mee he janato maageel warma | Tya kaali sulabha shraddha samyama | Taise aaj karita aashrama | Kathin Jaayeel gaavaasi ||99|| In the past, living in the pure, pious and regulated atmosphere of the gurukul ashramas, the virtues like faith, self control could have been easily, casually and naturally acquired and imbibed. I also understand and realise that the re-establishing of this old gurukul system will be surely difficult today

as it would be thought to be outdated in the beginning. ||99|| Upbhog sakalaanche wadhale | Rahanimaji antara padale | Sabhovataali taar chadhale | Vishaya satariche ||100|| This systme will be felt odd and impractical because we all have created our needs extremely more than our real requirements. The life style in the past and that at present has completely changed. Today's atmosphere has been fully occupied by the harsh and impure airs of carnal and sensual enjoyments. ||100|| Mulinche vidyalaya alaga naahi | Vidhawaahi shrungaaravina na rahi | Dhaak konaacha konaahi | Urala disena ||101|| Today girls don't have separate schools. There are common mixed schools for both boys and girls. Widows, who are expected to live pious simpleand pure life, sacrificing all the worldly pleasures and enjoyments, are now living a luxurious life and are freely enjoying all pleasure. None has fear or hesitation for such uncontrolled behaviour. ||101|| Natawesh ghusale jeevani | Bhulavile chitrapat-kadambaryanni | Adhyaapak to chi vilasi, vyasani | Shrungarkavya shikavito ||102|| Fashionable and goudy style of living has become a prime need of life today. Romantic films and novels which carry the same sensual theme in them have greatly fascinated and enchanted the younger generation. The teacher, who is expected to impart moral and ideal lessons to the youngsters has himself become addict and luxurious. He now teaches his pupils the disgusting aromatic uncounted vulgar subjects. ||102|| Rastorasti khadya peye | Vaibhavashali vidyalaye | Chaina hecha janu jeevana dhyeya | koni soya laavavi kona? ||103|| Lot of food and drink stalls are set up along the roads and streets; selling unhygienic and licentious food and drink items. The schools and colleges have become the rich places providing luxurious enjoyments. The only aim of life is supposed to have maximum enjoyment and pleasures. Who is there now to care for providing ideal and moral guidance to our future generation? ||103|| Aaise vatawaran jari asale | Tari vhudayawantaane paahije sudharale | Aapale gava bighadu dile | Aaise na karaave sudnyanni ||104|| Though the atmosphere today has been so polluted with such lust for luxurious and carnal enjoyments, It is the duty of the wise and sensible persons to protect our village from such impure and deteriorating, condition. They should try hard to make improvement with due affection for their village. ||104|| Niyamit mulaanche vartana | Niyamit thewaave khaan paan | Niyamit brahmacharyache paalana | Ghadalechi paahije ||105|| A regulated plan should be implemented so that the daily routine of the children, their eating and drinking would be rigidly followed by them according to the rules of health and hygiene. They will strictly follow the rules of brahmacharya. ||105|| Sarva bhukti muktisi karana | Ase brahmacharya, dharmadnyan | Mhanoni vinavito shrotejana | Ikade durlaksha na whvave ||106|| The knowledge of brahmacharya is the only requirement to seek devotion, spiritual knowledge and the sublime aim of human life. So I humbly request all my listeners not to neglect it and not to take it so easy. ||106|| Aise sadhaal jewadhyaapari | Santaan balkat hoyeel sansari | Gavache swasthya waadhel nirdhari | Tukdya mhane ||107|| The more you try hard in this regard, the more powerful and strong will be the future generation in their life. Accordingly, the village will also become healthy and happy (says the vandaniya- maharaj).

||107|| Iti shrigraamgeeta grantha | Guru-shastra- swanubhava sammat | Dharma-brachmacharya Nivedale yetha | Dusara adhyaya sampurna || 108 || With this, the second chapter of this shree Graamgeeta, describing the law of brahmacharya, which scripture is well consented which is well consented by Guru-shastra and self experience is hereby concluded. ||108|| || Sadgurunaath Maharaaj ki jai || ( Saddharma manthan panchak ) VOLITIONS 1. I shall always keep in the mind that the great God is all pervasive and exists in the beings. With this feal I shall never hurt anybody. I shall behave with all lovingly and affectionately. I shall maintain the sense of equality and with the sense of ubiquitous form of mine, I shall always behave with all. ( This will be main Daarma) 2. When I shall render any noble meritorious excellent work it will not be done through somebody's pressure, threatening, fear or punishment. It will be performed through my spontaneous selfinspiration and natural behaviour. I shall try to get myself assimilated with all. 3. The original base of the village is the man. Understanding this I shall reform my self and make myself better one. I shall strictly follow the principles of sacrifice, non-violence, truth, nonpossessiveness and celebacy sacrifice, non-vilence, truth, non-possessiveness and celibacy. I shall get myself prospered and gradually I shall try to make the family, society and the village prosperous. (I shall improve each and every individual). 4. Obtaining the excellent initiations and impression I shall shape my life excellently and I shall observe celibacy for the period of 24 years. 5. When my son or daughter attains age of 8 years, I shall offer him or her for 12 years stay in the Gurukul. (This is called Upanayana.) Chapter- 3 ASHRAMA-DHARMA (The duty of Aashrama) || Shrigurudevaya Namah || || Salutations to Shreegurudeva || NEED FOR BRAHMACHARYA AND GRUHASTHAASHRAMA Shrotiyanni prashna kela | Maage brahmacharyaashram nirupila | Jeevan vikasacha bolila | Paaya dharmamaya ||1|| The listeners questioned "In the previous chapter, information about the brahmacharyaashrama was fully elaborated. learning about the dharma is the sound foundation of the development of human life ||1|| Tethe samshaya utpanna zala | kaya brahmachari rahane sarvaala ? Maga sansaaracha ulaadhaala | koni karava ? " ||2|| But now we have a doubt. If all individuals go on following brahmacharya and live as brahmacharis, how can the existence and routine cycle of the family life and the world go on. Who will then run this cycle of the worldly social and family life ?" ||2|| Yaache uttara aahe sopey | Jaga chaale konaachya prataape ? | Aapulech rade aapana na sampe | Mhane jagaache kaise hoya? ||3|| Answer to this doubt is very easy. Whose power is behind the managing and maintaining of this world ? The power directing this world is separate one. you all the individuals can't fulfil the routine activities

of your own life and mundane. Why do you then care for what will happen to this world ? ||3|| Arey tumhas yaachi chinta kashaala ? Te paahudya nirmityaala | Tumhi saadhaliya saadha vrataala | Brahmacharyaachya ||4|| Why do you care for this world ? the creater of the world is there to take care of it. If possible, you only try to preserve and follow the duties of bramhacharya regularly. ||4|| Naishthika brahmacharya paala | parantu adhappat taala | Vrutti aathawe vishaya chaala | Tari saambhala gruhadharma ||5|| You can, follow brahmacharya resolutely with full faith and determination, and take care not to have downfall in it. If this is not possible and your mind falls prey to the attraction of the worldly pleasure and enjoyments, you had beter adopt the Gruhasthaashrama. ||5|| Choveesa varsha brahmacharya | Niyame saambhalile veerya | Tari ka yaane khuntel karya | Sansaarache? ||6|| Remember, if you have preserved your semen by observing the vrata of brahmacharya for twenty four years, the regular routine activities of the world will never stop. ||6|| Mulaga jara vayaat aala | Havey taise waagu laagala | Baalpaneech bhogi tarunyaala | Janma gela dukkhi maga ||7|| But, if this is not strictly observed the boy will start seeking and enjoying sensual pleasures immediately attaining maturity and this will surely make his whole life miserable and unhappy. ||7|| Aise khshayee shwaan-sookara | Dubale paapyanche pitar | Yanni hoyeel ka sansaar | Kadhi sukhaacha? ||8|| How can we expect to make this world like a heaven by such persons who are weak, addicted to sensual pleasures which destroy the body and health ? How can the worldly life become as happy as the heaven by the persons who go on producing weak and powerless off-springs as the dogs and pigs produce? ||8|| Tyaanche jeevan mhanaje paap | Tyaancha sansaar mhanaje taap | Tyanche santaan mhanaje shaap | sansaarasi ||9|| Their life means sin. Their mundane ( house life ) is miserable and full of hardships. So, Continuing this heredity their off-springs will also prove a curse upon the world. ||9|| Sansaar sarva sukhi whaava | Aapulaahi uddhaar ghadava | Yaastava brahmacharyaacha theva | saadhlaachi paahije ||10|| So, to make one's mundane (house holder's life) happy and to seek upliftment of oneself, everybody must carefully preserve this great treasure of brahmacharya. ||10|| Sansaarpantha na modaava | prajatantu na khandaava | Mhanoni brahmacharyaane saadhava | Gruhasthaashrama ||11|| To maintain the cycle of the world and to continue the order of the lineage further, everybody should live as a true brahmachaari for twenty four years and then adopt the gruhasthaashrama. (The state of the house holder) ||11|| Dhyaani ghevoni nisarganiyama | Dharmey yojila gruhasthaashrama | Jyaane vyakti-gava-rashtra uttam | dhaaraneta chaale ||12|| This is the law of nature. taking this into consideration; Dharma has devised a systematic plan of gruhasthaashrama in human life. Following this, the individual, the village and the country will surely proceed on the path of progress and development in the proper direction. ||12|| Indriyaanchi durdhara gati | Ti laagena sahaj haati |

Pudhe howoo naye fajiti | Mhanoni yaave yaa maargi ||13|| Moreover the impulse of the organs is so uncontrollable that it can't be easily overpowered. Gruhasthashraama is the only good way to save oneself from further shame and the fiasco of one's life. ||13|| Yerawhi lagna kelechi paahije | Tyaavina karyachi na saaje | Aisa aagraha dharatil je | Te vyarthawaadi ||14|| But it is totally meaningless to have frenzied insistance upon getting married, arguing that the lifework has no beauty and splendour without getting married. ||14|| Jayaasi saadhe indriyadamana | Vrutti satkaarya rame poorna | Tyaane kelechi paahije lagna | Aise naahi ||15|| Marriage is not a binding upon him who has achieved full control upon his organs and passions and who is always interested in enacting and engaging himself in noble deeds. Marriage is not at all a must and a necessary restriction for him. ||15|| Pari sansaar na karitaa viraagi hoya | Tyaasi aahe mahabhaya | Sewaa-saadhanahi kathin jaaya | Bikat aahe marga to ||16|| But it is possible, if somebody turns to be ascetic without performing his mundane as a house holder. he may tend to go for seeking the organic satisfaction and to enjoy sensual pleasures freely. This will be a cause of fear for him. It will be difficult for him to render service as well as for observing spiritual practices. This will be a dangerous way for him. ||16|| Mukyaane ved abhyaasawe | Langadyaane parvati chadhave | Andhalyaane yuddha karave | Taise kathina brahmacharya ||17|| Observing and maintaining brahmacharya throughout life is not easy. It is as hard as for the dumb to intone the vedas, for the lame to clime up the mountain top or for the blind to take aim in fighting the war. ||17|| Hey saadhane sopey naahi | taishech hi nasargashi laadhai | Mhanoni tyaacha raajmarga tohi | kathila dharme ||18|| To practice brahmacharya resolutely and strictly is not at all easy. It is actually a war against nature. Therefore the Dharma has produced a simple and easy way for this. ||18|| Mulaga dharmavidya shikala | Aabhyasaane sadguni zaala | Shakti uktinni umbaratha gaathala | Taarunyacha ||19 || The boy gets prepared practicing the resolute learning of brahmacharya and achieving education of Dharma. He grows and gets matured acquiring physical strength and good skill and mastery in arts and attributes. Now he enters into his prime youth. ||19|| Ghadale Nishthaawant brahmacharya | Shareeri pragatale ojaveerya | Nisargechi zaale aniwaarya | Lagna karane. ||20|| As he has followed the strict conditions of brahmacharya and resolutely maintained it for twenty four years, he has become brilliant with the power and vigour of semen. naturally wedding becomes a dire need for him. ||20|| Na jaano lagnaasi zaala usheera | Ghadel zani durvyawahaara | Mhanoni wadeel hoti chintaatur | Mulaa saathi ||21|| His parents and elderly relatives aways fear and are worried thinking that, if his marriage is delayed, he may turn on the wrong way of evil behaviou. So they become serious about his marriage. ||21|| Yogya deti lagna sanskaara | Baal panaacha paadoni visar |

Kariti tayaa jababdaar | Deeksha dewonee samsaarachi ||22|| So they make proper arrangements for his marriage. Making him forget his childhood they perform proper rites of his marriage and initiate upon him with responsibilities of his own life and household duties and the duties towards his family as the house holder. ||22|| GRAHASTHA-DHARMA AND GETTING RID OF DEBTS Gruhasthaacha kaaya Dharma | konate aacharan konate varma | Kaise aacharaawe karma | Gruhasthshrami shikaviti ||23|| His parents and elderly relatives explain to him what the duties of the grahastha are. What are his responsibilities. They guide him how his conduct as the gruhasthashrami should be, what should be his aim of life and what duties and responsibilities he has to fulfil. ||23|| Aajwari hota brahmachaari | Aata waadhali jababdaari | Patni yeta aapulya ghari | Gharachi laage saadhaave ||24|| They tell him that so far he was a brahmachari. Henceforth he has to shoulder all responsibilities of his life and mundane. At the entrance of his newly married wife, he has to run and maintain all the household business and activities. ||24|| Maage vidyaarjanaacha vyawahaara | Pudhe paool pade kamaavara | Mhanoni saawadha - saawadhaana satwara | Bolati dnyaate ||25|| (At the time of marriage ) the experienced elders suggest him to be saawadhaana (to be alert). By this they mean to make him understand and well conscious that so far he had taken a great care in his studies and earning knowledge. Now, with same carefulness, he has to shoulder the duties and responsibilities of his own life and mundance. So he must become alert and prepare himself for it ||25|| Nidhi ghewuni dnyaanacha | Maarga sudhaarava jeewanaacha | Dharma saadhaawa kutumba - raashtraacha | yaachsaathi saawadhaana || 26|| By saying saawadhaana ( be alert ) at the time of his marriage, they also mean that after acquiring knowledge, he has to follow the ideal and noble path of life. And while going on such path, he has to perform his kutumbadharma (duties for his family) as well as Raashtradharma. (duties for his country). ||26|| Prakruticha sanyog dila | Yyaktine kutumbaroope vikaasa kela | Tene gharaacha bhaar padala | Angaavari ||27|| As soon as he unites with his wife by marriage ; the man gets developed in the form of a family. This naturally brings a burden of family upon the man ||27|| Kaise ghadel udyoga karane | Aapula sarwaancha nirwaaha saadhane | Lagnasamskaare laawili bandhane | Samaajdharmaachi ||28|| According to the samaajdharma (The duty to the society) the wedding rite has prescribed binding upon the individual that he must opt for some source of earning for his livelihood and provide for the needs of his family. ||28|| Ekapatnivrata ghyaave | waait kunakade na baghaave| Hecha nischayaane shikaave | Laage taya ||29|| The most important principal a man has to learn and adopt is not to have any evil feelings and passions in his looks at others (particularly at the females) as he has vowed for monogamy. ||29|| Kahi ghadata durvyawahaara | Kalanka laagel gharaanyawar | Mhanateel mulaga kulaangaara | Janma aala ||30|| If any thing goes wrong and some evil misbehaviour is shown by him or sinful act is committed by him, it will bring a stain upon his lineage. He will be defamed as the harmful destroyer of the family.

||30|| Yaach kaaranasi japaave | saatwika maarga awalambaawe | Santi sanngitale je barawe | Techi karaawe sarvatha ||31|| Therefore he must keep carefully away from such evil things. he should always keep his behavior pure and pious; and he should follow the noble path as advised by the great saints. ||31|| Ekaanti lokaanti stree pahona | howoo na dyawe vruttiche utthana | Praana geliyaahi amol jeevana | khowoo naye kumaargi ||32|| Whethre in solitude or in public, one should never allow his mind to become passionate and to hold sinful and evil thoughts about the female who is not his wife. Even at the cost of his life (Praana) he should not allow his pure and precious life turn towards the evil and dubious way. ||32|| Ekaa patneesi shastre nemile | Aisha gruhasthaashrami raahile | Tari brahmacharich mhanawile | Paahije aamhi ||33|| According to aashramdharma when one follows monogamy after his marriage, he must be considered to be the bramhachari. ||33|| Gruhasthaashrama jari ghetala | Patthyaane vishayee waagala | Tari to brahmachareecha samajala | Jato gruhastha ||34|| After adopting gruhasthadharma, if the individual follows strictly the rule of seeking pleasure of intercourse only once a month, he is considered as the brahmachaari. ||34|| Tyaasaathi ubhayatanni paalaava samyama | kaaranavina nako samaagama | Yeravhi aapale vrataniyam | doghaani hi aacharaave ||35|| Therefore both the husband and wife should have a self- control and follow their individual respective rules in enjoying sexual intercourse at the prescribed proper time. ||35|| Santaanakariataach veerya dene | yeravhi aapule breed rakshine | Aise saadhale jeevan jyaane | Tochi mahaana tapaswi. ||36|| After the period of menstruation he should offer semen only for producing the off- spring. When semen is offered in the ritukaala (period of conceiving pregnancy) both husband and the wife should keep the vow of self-controlling their passions at other times. One, who seeks adopting this rule in his life, is considered as the great ascetic. ||36|| Aho ! lagna jari kele | Tari vishaya daasya nahi sangitale | Janma nibhawaavayaasi milavile | saathidaar lagnane ||37|| Friends! it is not stated anywhere that by getting married, one should always sink himself in enjoying sensual and sexual pleasures constantly. The main object of the marriage is to have a faithful life partner to achieve the fulfillment of life. ||37|| Jinkaavaya kaama vrutti | patni nave waadhawaya tee | Uttama maarge milawaavi sampatti | Teehi aasakti jinkaavaya. ||38|| In fact, wife means the helper to conquer the passionate tendency and lust for sex. She is not the means to grow passionate more and more and to grow the uncontrolled attachement to the sexual pleasures. Similarly, money should be earned by moral and fair means and that too without attachment greed and lust for money. ||38|| Jeevan- shakti ek zaali | Tene sukeerti prakaash paavali | Satkaarya kali umalo laagali | Aise whaawe ||39|| When the life forces of both the husband and wife get united in the uniform manner, their gruhasthaashrama glows with sublime and brilliant flame and helps them to grow and develop their moral and better enactments. ||39||

Sukha whaave mataapityaasi | Bandhubhagini aani itaraasi | Waaganyaachi reeti aisee | Moha paadi sarvanna. ||40|| Through their natural and casual excellent behavior, their parents, brothers and sisters as well as all others related to them enjoy great pleasure and satisfaction in their company. ||40|| Mokale bolane gojirawaane | Chaal chaalane chaaritryaane | Jeevan kanthave ujwaltene | Thoraa mothyaanche paahooni || 41 || It is the duty of the householder that his manner of conversation with all should be pure and pleasant. His behavior with all should be loving and affectionate. His conduct, his character and all activities should be ethical. He should always remember and pay due respect to the elders and respectful great personalities. In this way, he should live a dutiful life. ||41|| Santa rishinni kathile dnyaana | Tyaache karane addhyayana | Yaanecha phitela rishi runa | Gruhasthaache. ||42|| The man should contemplate upon the philosophical and spiritual knowledge which the great rishis and saints had advocated in their scriptures. This study and meditation will rid the householder off the debt of the saints and rishis. || 42|| Santaana karaawe aadarsha saache | Tari runa phite maata-pityaache | Athawa aapanachi naam waadhawaave tayanche | Deshasevene || 43 || By providing dharma-shikshana (learining of dharma) to the children and making them ideal, or by rendering service to the country and growing the name and feme of parents, the householders can get free from the debt of father and mother. ||43|| Vishwee deva jaanooni sewaava | to chi vaishwa deva barava | Praanimaatrasi waata dyaava | Haachi yadna paawana. || 44 || Considering that God has pervaded the whole universe, all living beings should be given a morsel of food. This is called the sacred vaishwadeva ie sacrifice and offering to the universal God.) ||44|| Yaanecha phite devaruna | Gruhasthaashrami sarvaanche jeevana | Santoshawaave deena dukkhi jana | Sewaabhaave ||45|| By performing such vaishwadeva yagna, one can get rid of the debt of God (Devaruna). The life of all beings in the world depends upon the gruhasthaashrami (The householder). Therefore he should serve the poor, miserable and suffering people and make them happy and satisfied. ||45|| Uchita karaavi kutumbaseva | Jeevaseva, graamseva | Dhyaanadhaaranecha thewaa | Trikaal nemila sarwansi ||46|| He should render proper service to his family, to all living beings and to his village. It is advised to every individual that he should perform contemplation and offer prayers and practice his spiritual acts regularly in the morning, at noon and in the evening. ||46|| Gruhasthaashrami aise vartale | Ati mahatwa jeevana aale | Saadhusanti gourawile | aishya gruhasthaashrama. ||47|| If these ruels are followed in the gruhasthaashrama by the householder, his life will become excellent like the heaven. All the sages and saints have also admired such gruhasthaashrama. ||47|| SON, WIFE, SELF-CONTROL AND SALVATION Aso konataahi aashrama | Tyaata mukhya samyama | Vikaasaacha waadhata krama | Tyaagbuddhichya ||48|| Whichever aashram it may be, much stress and importance is given to self-control. The principle of the ashramas is to seek the gradual development of one's tendency towards sacrifice (Tyaag) through self-control. ||48||

Aapuli asali- nasali housa | Wahe manda saavakasha | Sukh whave putraratnaasa | Waate pityaasi ||49|| When this is done all his desires and needs become less and less. Then he keeps thinking to make his son more and more happy. ||49|| Apanaasi aawade ghaasa | To raakhooni deyee tayaasa | Dusaryachya sukhaartha bhogi traasa | hey shikshana gruhasthadharmee ||50|| He carefully saves the things which he himself likes most, for the use of his son. In this way, in the gruhasthadharma, the lesson to suffer troubles is learnt from his family to make others more happy. ||50|| Tyaachya gunaat aapule bhushana | Tyaachyaa keerteeta samaadhaana | To wayeet hota dooshana | Laagela aahma ||51|| Father takes pride in the virtues of his son. He feels a great satisfaction in the glory and fame of his son. If something wrong happens, father thinks that his son has brought stigma to him and to the lineage of the family. ||51|| Aisee dharonee doordrushti | Whave laage tyaasaathi kashti | Prasanga padata uthaauthi | Dhawooni zeli swatah wari ||52|| With this long and broad vision, father takes great troubles for his son. On any occasion, he presents himself to accept the blows which may fall upon his son. ||52|| Pari aapulya putraakaarane | konaavari annyaya na karane | Aapulyaa aiseecha samajane | Muley sarvaanchi || 53 || But (while doing so for his son) father must not do injustice to others. The gruhastha should treat other children also as his own sons. ||53|| Sarvaankaritaacha zataawe | Aise vyaapakpana saadhave | Heycha gruhasthaashrami shikaawe | Laage tatwa. ||54|| ' One should labour and do hard work for the happiness of others. This is the broad moral principle which should be imbibed in following the duty of the householder. ||54|| Putraawari dayaa kari | Teecha daas-daasiwari | Pankti prapancha naahi antari | Tochi dhanya gruhasthadharma. ||55|| Man should have the same love and affection (which he bears for his own son), for the servants and maids also. Not only should he have such love and affection without distinction but in eating and drinking also there must not be discrimination of 'mine' and 'thine' then only this gruhasthadharma can be considered as sublime and blessed. ||55|| Putra shikooni motha zaala | Ek hotaachi dusara janmala | Tisaraa hotaachi sansaar sampala | Paahije pityaacha. ||56|| The first son has started his learning. Then the second son is born. And when the third one arrives, father must give up all the worldly enjoyments and pleasures of his mundane. This means that he should purposefully try to detach his mind from passions attachment and desires. ||56|| Na sampata maga yaatana | Bhogaavya laagati naana | Vanaprasthaashrama mhanonicha jaana | Yojila dharma samskaare ||57|| If he does not curb his attachment and give up his mundane as the house holder, he will surely have to suffer sorrows and agonies in his further life. In view of this, the aashramadharma has planned this vanaprasthaashram full of noble impressions and initiations. ||57|| Aise jayaane saadhale | Tyaaseecha ' Purusha ' mhanane shobhale |

Yervhi te vishayee zaale | Gadhe, ghode, waanara ||58|| When the individual follows his behaviour according to the order of aashramadharma, it will be befitting to call him 'man' (Purusha). Those, who do not behave in such a planned and disciplined way and get deeply involved in passions, enjoyments and desires, they are no less than the donkeys, horses, and monkeys. ||58|| Mee to aise nawala paahile | Ekaane chaaleesa viwaaha kele | Tyaasa saatha putra zale | Terahile shetaawari ||59|| Ekaa shetaawari ek patni | Chimanyaa haakali maharaani | Lagna mhanaje aamdaani | Jangaleejethaanchi ||60|| At one place, I have seen a very wonderful thing. One individual got married forty times. His forty wives delivered sixty children. As the place for accommodation for all became inadequate, they all took shelter on their various farms. ||59|| The man made arrangements for each wife to live on one separate farm. Thus all his forty wives were engaged on separate farms (to ward off the birds to guard the farms). The marriages of such illiterate ignorant person thus became as if the source of income for him. ||60|| Assa haa samsaaracha tamaasha | waa re samsaraachi aasha | Sagalya aayushyaachi durdasha | waasanepayee ||61|| Is not such kind of life a miserable display of his mundane? How funny! (This is the intent attachment of man for the house and mundane; that leads the human life to the downfallen state of deterioration. ||61|| Kaahi dona chaar striyaa kariti | Aayushya sarvaanche naagavati | Hee to aahe pashuvrutti | Gruhasthaashram mhano naye. ||62|| Some individuals get two or four wives and in the end put the life of all of them to the dust. This is not the moral humanity. It should be called a beastly tendency. This certainly can't be called as the true gruhasthaashrama. ||62|| Purushaa bahupatnincha adhikaara | Striyaani kaa na karaave chaar | Haa durgateechaachi vichaara | Doghaanchaahi. ||63|| If the man enjoys the right of having more than one wife, why should female not think to have many husbands ? But such mean ideas will surely bring a downfall for both males and females. ||63|| Eka striyesi dahaa pati | Ajoonahi kothe ase hee reeti | Tyaa maawoolichi kona gati | Deva jaane. ||64|| Somewhere there is such a tradition in existence today, that a woman can have ten husbands. God knows what a sorrowful and miserable condition that poor female would be living in. ||64|| Haa sarva adnyaanaacha pasaara | waadhawaal tewadha waadhe bhaara | Mhanoni aala yaa vikaara | Ghaatalaachi paahije ||65|| All this is the spread up effect of ignorance. If there is a lack of proper and reasonable consciousness, this untidy extension will grow more and more. Therefore this distoration of humanity must be checked and controlled with due consideration. ||65|| Ekada ek patnee keli | pudhe patneechi bhaashachi sampali | Tareecha doghaannahi laabhali | Shanti sansaari ||66|| Once a man gets wedded and seeks a wife then he should never think of second wife. If the firm determination of having one and only one wife is strictly followed, both the husband and wife will have peace and happiness in their life. ||66|| Sansaara saddach appoorna | Vikaari nase samaadhaana |

Aisi gaathi bandhoni khoona | Vichare sukh saadhave || 67 || Mundane (worldly life) is ever indequate. No sansaari (the householder) can achieve full and complete satisfaction in his mundane for fulfilling his all passions. Everybody should bear this in mind and try to seek happiness and satisfaction through noble and sublime thoughts. ||67|| Doghaanche whavawe ekach mana | Tethechi naande swarga poorna | Hota aadarsha santaana | Paang pheteel deshaacha ||68|| When both the husband and wife form one common mind with due thoughtfulness, heaven appears in their united life. Further, when they have off-springs with noble and excellent character, it will be glorious and brilliant fortune of the country. ||68|| Yaawari shrotee vichaarile | santaanasaathi lagna nemile | Pari eka striyesi santaan na zaale | Mhanuni kele duje lagna ||69|| Here, the listeners raised a doubt. suppose a person gets wedded to produce an ideal off-spring. But unfortunately, his wife failed to deliver any son. Naturally the person will have to get married the second time and bring a second wife for himself. ||69|| Tyaasi nishedhile aapana | Aata saangaa na hota santaana | Kaise phitoo shakel runa | Deshaache aani vadilaanche ? ||70|| But in your opinion, you have objected to perform second marriage and have a second wife. If the individual doesn't have a son, how can he get rid off the debt of his country and of his father and forefathers? ||70|| Lagna keliyahiwari | Putra na hota udari | Mhanati tyaas adhogati saree | prapta hote ||71|| It is said that after marrying, if the individual can't have a son, he can't seek his sublime state i.e. his redemption. It is also stated that without own son, the man goes to the lowest stage after his death. ||71|| Yaache uttara yathaartha aika | Haa samajachi vedyaasarakha | Sewene, dnyanaane muktisukha | Praapta hoto koneehi || 72 || Now listen a proper answer to your doubt. The idea you have conceived about man's redemption and salvation is insane in it self. Because, any body (without having a son) can seek salvation by acquiring knowledge and by rendering his service to the needy. He can surely seek the sublime happiness of emancipation. ||72|| Putra na hotaachi eka | Sannyaasi brahmachaari kityeka | Tarale rishi, muni, sant dekha | Budaali aneka shwaana sukare. ||73|| Several sages and seers, saints and ascetics did not have a single son of their own yet they sought emancipation. But producing plenty of offsprings dogs and pigs have gone to the sad state of deterioration. ||73|| 'Niputrikaasi adhogati' | Aise je grantha vette mhanati | Tyaanchya mhananyaachi nishpatti | Dusari hoti. ||74|| The scriptures and books, in which it is stated that 'the person having no son goes to the sad state of deterioration;' did have a very different view and noble thought behind it. ||74|| Bharati aisa kaal aala | Sannyaas deti jyaala tyaala | Mahatwa na dyaawe lagnakaaryaala | aise zaale. ||75|| There had been an age in India when the practice of initiating sanyaas was in a full swing and practice of making everybody a bairaagi and ascetic was getting established. marriages were not given least importance. ||75|| Jyaane tyaane tapa karaave | Aise dharale bahutaanchya jeewe |

Mhanoni hey bandhana ghaalave | Laagale granthakartyaa ||76|| Everybody began to become ascetic and to practice devout austerity. when the thoughtful scripture writers noticed that a great flow of youths are rushing to become ascetics and bairaagis, they sensed the horrible danger to the sound set up of the society. Therefore those wise scripture writers have to prescribe such a condition and binding upon the people. ||76|| Putra whaawa kula-uddhari | Erawhi tee waanzachi bari | Aisehi bolile nirdhaari | Granthaamaaji ||77|| The writer of the scripture had further stated that the son, born to the individuals should be the redeemer of the lineage and the family. Otherwise, it would be better not to have the son at all. The mother is better barren having no son than to have an evil and bad son. ||77|| Yaatooni haachi nighe saara | Samaajdhaarane saathi samsaara | Putra nasataahi hoto uddhar | Prayatnasheel purushaacha. ||78|| The essence of all this reasonable consideration is that the mundane (The family life) of a man is for the better settlement of the sound society. The householder, having not a single son, if believes in labour and extracts hard efforts he can also seek his redemption and emancipation with noble and honest efforts. ||78 || Samaajaachyaa unnateeche sootra | Khandu na dyawe sarwatra | Yaasi pooraka tocha yogya putra | Baadhak tari ti adhogati || 79 || If the son is fit to grow the work of upliftment of the society and develop this heritage more, he is the son in true sense. If the son is unfit to do this, he is not a good and proper son. He is the worst one and will lead to the sad state of deterioration. ||79|| 'Paap punya aapule aapana | Putra bandhu na taari kona' | Hee granthaachi satya ghoshana | visaroo naye koneehi ||80|| 'One gets sublime state or a sad lowliest state according to the divine merit or sins he has committed in his life' None should forget this proclamation made by the scriptures. Remember, no son or brother can help you in seeking your redemption. ||80|| Eka putra jari nasala | Sarva putra aapulechi mhanaala | Sarvaanchyaahi upayoga aala | Tari zaala uddhar tyaacha ||81|| Having not a single son, if somebody considers and treats the other children as his own sons and devotes himself to the service of all, he will surely seek his sublime highest state. ||81|| VAANAPRASTHA AND SANNYAASAASHRAMA Asel mulansaathi dhana | karaave satkaaryaasaathi arpana | Yaat bhaavana thewoo naye bhinna | Tareecha paawe sadgati ||82|| If a person has preserved wealth for his son, but unfortunately, could not have his own son, he should utilize all his wealth for the welfare of people without bearing any discrimination. This will surely lead him to seek the excellent state. ||82|| Apul gharachi navhe ghara | vishwa aapule makaan sundara | Hechi shikaawaya ase samsaara | Uddhaar to yach marge ||83|| Mundane is a school where man gets lessons to understand that his small house is not his real home. The whole universe is his real home. The whole universe is his vast and noble house. To create this vast vision, the mundane is a school and it is the only way for one's redemption ||83|| Aisa Karaawa poorna vichaara | Doghaanni aapule shodhoni antara | Doordrushticha saadhawa vyawahaara | Putra asale nasale tari ||84|| Both the husband and the wife should resoutely have an introspection with this broad and througtful consideration. They should behave with long sight. Then they may have or may not have any son of

their own || 84 || Mana kaadhaave gharaatuni | Putraasa jaabaabdaari samajaawoni | Putra nasata gawas arpooni | Deshaatani nighaave || 85 || If the man has a son, he should give up all attachement for his home and hand over the entire responsibilities to his son. If he does not have any son, he should offer all his wealth and belongings for the improvement and uplifting the village. he should leave to travel abraod. ||85|| Nighaawe patneesa ghewoni | Jee dharma - artha kaami sangaatini | Tee jari saath na de mokshsaadhani | Putraajawali raahoo dyaawe ||86|| As his wife has accompanied him in seeking his three objetcts of human life (purushartha-dharma, (duty) artha (wealth) and kaama (desire), he should take her alongiwth him on his travel. If she does not want to go on travel and accompany him in seeking emancipation, he should let her live with his son or at home. ||86|| Kaarya sample samsaaraache | Pudheel jeevan vaaprasthaache | Miloni tapaache sadwartanaache | Dhade paalave doghaanni ||87|| If his wife accompanies him in his travel for salvation, both of them should give up all passions, desires and lust for enjoyments and should spend the remaining life following the resolute vow of sacrifice. ||87|| Pahaavi vishaal sthane, mandire | Teerthe, wane, muni-kuteere | Annasakta whaawaya maney shareere | Chitta laawaave satkaaryee ||88|| Herefrom, their life work and mundane has come to an end. Now their life as the vaanaprasthaas has begun. So they should wander visiting vast places like woods and forests, holy places, temples, holy rivers and teertha khshetras where the saints and seers had performed devout austerity. They should become totally detached from mundane and desireless through their minds and body. They should engage and involve themselves in good and moral enactments and sublime missions. ||88|| Sevaa karyaasi waahoon ghyaave | Adhyaatma bhaawa anubhaveet jawe | Aanikaasahi dhade dyaave | Shikawaava seva bhaava || 89 || They should devote themselves to the service of mankind by following regular spiritual practices. They should enjoy the sweetness of self-experience and also guide others and convince them the need of service to others. ||89|| Sevesaathi ghyaa deeksha | Nyaavi layaa gavachi awadasha | Kaam karave bharuni harsha | Sarvansaathi antari. ||90|| The vow of this vaanprasthaashrama should be taken to serve others and to reset up the distorted fold of the village. They should render their noble service with love and affection for one and all in the village. ||90|| Shikshana sanstha, aashrama sanstha | Satsang sanstha; paramaartha sanstha | Yaanchi karaavi sarva vyawastha | Shantisaathi. || 91 || Happiness and peace should dwell in the village. For this, they should manage to start educational institutions, (Gurukul) ashram sansthas, institute for having regular company of virtueous and pious saints and greatmen and the institutes for learning spiritual practices. ||91|| Andha, pangoo, maharogi | Anaath ani vruddha jagee | Aashrama chalawaave jaagjagi | Tyaanchya seweche ||92|| They should set up ashrams everywhere for the blinds, dumb, orphans, aged persons, lepers etc,. and provide them accommodation shelter and help. ||92|| Gruhasthaanna wela na phaawe | Mhanoni vaanprasthe lakhsha dyaave | Mulaa baalasi sangopaawe | Brahmachaari rakhshooni ||93||

The house holders can't find enough time to spare for such work. So the vaaniprastha should take up this work and should teach the children the importance of maintaining brahmacharya. ||93|| Sarvaangeena unnateeche dnyaana | jene kaaryakarte nighateela poorna | Sarvangeena unnateeche dnyaana | dyaave taya aashramsthaani || 94 || All such ashramaas should be the centers for imparting all sided knowledge in all aspects of life. Lessons of self-reliant life should be given so that, by this, they can raise a team of active workers. ||94|| Hey kaarya vanaprasthaane karawe | Ghara daarache bandh todaave | Anaasakteen waagaave | sewesaathi sarvaanchya. ||95|| The vaanaprastha should take up this educational work as his task. For this task, he should get completely free from his household activities. There should be no bindings and restrictions upon him. Becoming desireless and giving up all his attachments; he should devote his life to the service of others. ||95|| Nurataa sansaarat waasana | Vairaagya yete sahaj vartana | Uraley te heychi kaarya jaana | shikshana dyaawe sarwaansi ||96|| When all desires and attachment for houselife get totally uprooted, man can easily seek an ascetic selfless inclination. Then he has noting more to do except imparting learning and knowledge to others. ||96|| Graamsewaachi deshaseva | Dessewaachi Eeshwara sewa | Heychi anubhawaavaya jeeva bhaawa | Vaanaprasthaashrama ||97|| Such service to the village is truly the service to the nation. And while serving the country, service to God is automatically performed by us. The vaanaprasthaashrama is planned to provide this excellent experience to one's ownself as well as to the others. ||97|| Tisara vaanprasthaashrama | Haa sanyaasacha upakarama | Whaavaya waasanecha upashama | Antaraamaaji ||98|| This third stage of vaanaprasthaashram is the beginning of the stage of sanyaasa. Henceforth his mind should become completely desireless and detached from all worldly affairs. ||98|| Pudhe aahe sannyaasadharma | Vaanaprasthaacha todanyaasi bhrama | Anubhawooni atmaaram | Vrutti uparaam karaaya. ||99|| This sannyaasdharma is to remove the delusion of the vaanaprastha and to make his mind steady in the consciousness of his ownself. ||99|| Jemvha gharaatooni mana nighaale | Sarvadeshi howooni sewe laagale | Sannyaas vruttine krame saadhale | paramaatmya angee ||100|| This sense of sannyaasa is to be imbibed gradually after giving up the attachment for houselife. Then he should engage himself whole heartedly in the service to others. By this, he will experience that his ownform has pervaded in all others in the whole world. ||100|| Sannyaasi shikawee vaan prasthaasi | Shewati sthita pradnyataa kaise | Praan gelyaahi aasakteesi | Sparsha mulee hoyeena. || 101 || The sannyaasi will provide proper learning and lessons under his guidance. The vaanaprastha will seek the steady undisturbed and unmoved state of intellectual inclination. When the vaanaprastha seeks such state of 'Sthitpradnya' even at the movement of leavning of praana (life force) he will never have slightest attachment for anything. ||101|| Vaanaprasthi sansaar tyaagala | sanyastee swaroopi yoga zaala Paramarasa vruteene chaakhala | Dhaagaachi khuntala aasakteecha ||102|| In this way, the vaanaprastha will get completely detached from the worldly life giving up his

mundane. He will then get himself wholly absorbed in the consciousness of his own form. Deserting the attachments and desires, that sanyaasi then will spend all his time in meditation and contemplating upon the God. ||102|| Kalala aatma - paramaatma sakal | Jeeva- Brahma kewallya kewal | Pradnyaavrutti hoya nischal | Swaroopaa maajee ||103|| He then seeks the divine knowledge that his soul does not have the separate entity but he himself is the divine spirit which is all pervasive and all occupant of the whole universe. It is eternal and it exists all the time and everywhere in the universe. He himself is the eternal and omnipresent, supreme spirit (PARAMAATMA). The ignorance of duality in jeeva (being) and brahma will vanish away and he will seek the heavenly feeling of emancipation with resolute intellect, he will have this feel of emancipation. ||103|| Hee sthitapradnyata angi murali | Tyaasi jeevan-mukti laabhalee | Yaachi dehi tyaane saadhali | Poorna safalata jeevanaachi ||104|| When this steady and unmoved state of spiritual intellect is sought, he acquires the divine happiness of emancipation even when he is alive. He has thus sought the perfection of his life in this last birth and existence as a being. ||104|| To sakala zaala sphoortidaayak | Nihspruhatene maargadarshak | Jeevan drushti deyee sammyaka | Sarva jagaala ||105|| He then becomes the centre of inspiration and motivation for all in the world. Having no, least disire, he imparts the lessons of equality to all and guides the world. ||105|| Heychi sattya dharmaache dhyeya | Heychi sarva karmaache shreya | Sarva granthaanche heychi taatparya | Tukadya mhane ||106|| This is the intent essence of truth and dharma. This is the precis of all the scriptures produced by all saints and this is the fruit of all desireless enactments in the service to mankind (says so vandaneeya maharaja) ||106|| Iti shreegraamgeeta grantha | Guru-shastra-swaanubhava sammat | Tinhi aashrama nirupile yeth | Tisara adhyaaya sampoorna ||107|| This Graamgeeta grantha has been consented by the Guru, shastraas and the writer's self experiences. The third chapter, dealing with the three aashramas is hereby concluded. ||107|| || Sadgurunaath Maharaaj ki jay || (Saddharma Panchak) VOLITIONS 1. I shall observe celebacy ( Brahmacharya ) with a vow till I attain the age of 24 years. 2. After 24 years I shall get married but I shall have sex once in a month and that too during the breeding period after wife's 3. For 12 years I shall stay in association with my Guru and learn to seek the self-realization and with the game path, I shall live my houselife as the householder. 4. I Shall strictly behave listening to the knowledge imparted by the great Rishis and munis as well by the holy saints and shall try to get indebted paying off their debts. I shall treat it as my worship to the Vaiswadeva by feeding the living beings and pacifying the fire in their belley (JATHARAGNI). I shall consider it may sacrifice ( YAGNA ) in helping the poor, needy and miserable. 5. When two sons were born to me, I shall stop performing the house life duties and from the ago of 50. I shall opt for the Vanaprashashrama (The third stage of life according to the system of Ashramas in Vedic way. ) I shall give up all the pleasures and sensual enjoyments. Chapter- 4

SANSAARA - PARAMAARTHA ( Mundane and Spirituality ) || Shreegurudevaaya Namah || || Salutations to Shreegurudeva || SUM AND SUBSTANCE OF FOUR ASHRAMAS Maage zaale nirupan | Chaar aashramaanche varnana | Tyaateel tatwa ahe sanaatan | Sarwaansaathi ||1|| In the last chapter, all the four ashramaas have been described in details. It is the aim and object of all those ashramaas to seek the eternal truth. ||1|| Tyaachi karoojaata yojana | Uttama chaale samaajdhaarana | Aihik utkarsha, adhyaatma sadhana | sarvaansi saadhe. ||2|| If the society is re-structured according to that system of human life, prosperity in both the routine life and spiritual practices can be achieved by all and the set of the society can be well and successfully managed. ||2|| Vyakteechihi poorna unnati | Samaajaachi uttam sthitee | Aashramadharmi saadhe nishtiti | Aajahi sarva. ||3|| Following the system of aashram dharma, the individual can make himself fully developed and properous. The formation of the harmonious society will be better and excellently managed even at present. All can follow the path towards their individual perfection and excellence. ||3|| Lahaanpani brahmacharya paalawe | Gurughari vidyaarjan karaawe | udhe lagna karaoni nibhawave | Putra poutra. ||4|| In the childhood ; living in the gurukul, strictly following brahmacharya, one should seek knowledge. Then getting married he should mould and give a right shape to the behaviour of his sons- daughters, grandsons and granddaughters etc, initiating proper and pious rites upon them. || 4 || Brahmacharye ghyavee dharma santha | Gruhasthe saadhavee artha- vyavastha | Kaam jinkane vaanaprasthaa | Mukta whaavaya || 5 || Initiataing himself for a brahmachaari, he should acquire knowledge of dharma. Becoming an householder, he should earn money for his livelihood through moral and excellent ways. Further; becoming the vaanaprastha, he should become desireless and conqure the KAAM (lust and strong attraction for sensual and worldly pleasures) and get detaached from his house and worldly relations and affairs. ||5|| Putra kaamakaaji laagale | Kee vairaagya ghyawe aapan bhale | Seva saadhanaartha sodile | paahije ghar ||6|| When the sons become able to start and manage their own mundane, he should develop asceticdesireless inclination and should leave his house to render all his services to others. ||6|| Karaavi graamseva, dnyaanseva | Vaanaprastha vrutti baanwooni jeeva | Aani mokhshaasaathi saadhaava | sannyaas bhaava ||7|| Growing his inclination towards vaanaprastha stage, he should render his service to the village (Giving proper guidance and excellent thoughts). He should offer his service to develop his own knowledge and impart it to others. Further, he should create and grow in himself inclination for sannyaas for seeking the experience of emanicpation. ||7|| Sannyaasi sarvaansi hone aahe | Tyaaveena mokhshaachi naahi soya | Mokhshaa wachooni taranopaaya | Dusaraa kothe ? ||8|| Finally, everybody has to become sannyasi in the fag end of one's life as, there is no emancipation without it. There only lies the total perfection of human life. ||8||

Waasana haachi bhavasaagar | Aasaktee haachi khara sansaar | Dnyaane tyaancha paawane paar | haachi mokhsha ||9|| The ocean of the mundane (Sansaar) means plenty of endless different desires for enjyoing the worldly things of happiness with passionate altraction. Emancipataion means to seek divine knowledge, get rid of all these worldly desires and passions and attachemtents. ||9|| Zaala waasanecha naash | Tyaaseecha naam ase sannyaas | Maga tyaache sarva karane nirvish | Aadarsha lokee ||10|| Sannyas means the total destruction of all desires and attachments in life. When one seeks such a sannyas, all his enactments can never become harmful to him. He becomes ideal and adorable to the people around him. ||10|| Mukta to waasanetooni mokala | kothe naahi aasakteecha lalaa | Olkhonee aatmaswaroopi sakala | Vileen hoyee ||11|| He is called the emancipated who gets totally free from all desires, attachements and passions. He doesn't have then any bond or restriction of attachment towards anything. He becomes one with all fully recognising that one and only one divine self form (aatmaswaroopa) has pervaded everywhere and in every being. ||11|| Heecha jagaachi antim dhaarana | Karma karaaya nirmal baana | Yaatachi wasate upaasuna | Uddharaachi ||12|| This universal eternal truth is the original and final state of this world. The teaching of unsmeared desireless acts and the practices for self- redemption are also meant for achieving this eternal truth. ||12|| Hee bhoomika jyaasee gawasali | Tyaachi karme yogaroop zaalee | Hee sannyaasdasha saadhali | Paahije sarvaanni ||13|| Those who have acquired this vision, all their enactments become spiritual and take divine form. All are expected to acquire this and only such state of sannyaas. ||13|| Choutha aashram vruddhapan | Aise asale jaree wachan | Tari yaa aatmavikaasaasi bandhan | Laagu nasechi vayaach ||14|| In the scriptures, this sannyaasashram is proposed to follow in one's old age, yet there are no age limits for seeking the self development. ||14|| Hey sarvakaahi vruttiwari | Vruttich karaawi laage susamskaari | Baahya deekhshaa sahayakaari | Mhanoni warnilee dharmagranthi ||15|| These ordered stages of man's life are dependent upon the inclinations and firm resolute mind of man. They don't depend upon the outward appearance with particular dress or age. The scriptures have described the importance of apparels and age, etc only to help creating and growing firm inclination towards these stages. In fact, par-excellence in forming our tendencies can beachieved with pure, pious and sublime rites and initiations. ||15|| Kalpile aayushyaache chaar bhaag | Bhogaatooni saadhaya tyaag | Pari aaj shatavarshaanche aayushya avyang | konaas laabhe ? ||16|| These four stages of man's life are designed to go towards becoming desireless and attachmentless and in sacrificing all worldly pleasures. But today it can't be presumed that each and every individual will have healthy and unhandicapped life of full hundred years to complete these four stages. ||16|| Mhanonee prathaa na paahata deekhshaanchi | Tatwe chaarahi aashramanchi | Aacharaavi jeevanee saachi | Tatadine sarvaani ||17|| Hence without sticking to the rules and laws of the proper age and initiations so rigidly, everybody should bring into practice the true moral aims and objects of the four aashramas in their life and that

too immediately . ||17|| THOUGHT OF VAIRAAGYA ( DESIRELESSNESS) AND INITIATIONS Maatra jyaa khshanee vairaagya aale | Temwhaachi ghars odooni palaale | Aisehee naahi paahije kele | Vedyaapari. ||18|| But at the fit of sudden and temporary whim of becoming ascetic, do not run away at the very moment leaving your house and the family. This will prove a sheer insanity in the end. ||18|| Konee vairagya yetaa ghar soditee | Teer thaatani bhatkaaya jaati | Jeevan dusaryaawari jagavitee | Bheek maagati daarodaari ||19|| Some people, as soon as develop desirelessness (a momentary whim), leave their houses. They go on visiting the holy places (Teerthsthaatana) and then go from door to door begging for their livelihood. Thus they spend their life at the cost of the labours of others. ||19|| Punha wadhatee krodha, kaambhaava | Bhogooni dukkha, paahooni gourawa | Samsaaraacha punha prabhaava | padey tyaawaree ||20|| When they go through the unhappy and sorrowful events, all their passions like anger and sensual attractions, reappear forcefully in them. Then again they come under deep domination of mundane. ||20|| Yaa saathi deekhsha samskaare ghene | Uchit jeewaachya progatee karane | Pari bahiranga deekhsheche songa ghene | Vyaarathachi aahe ||21|| Therefore inspite of taking the outward appeareance of the ascetism, one should try to form firm and resolute inclination with excellent and sublime rites of initiation. The initiation of outward apparel is merely a pretence and not a true initiation. ||21|| Maaza viswaas aahe samskaaraawari | pari vyawasthaa laagate taisha paree | Naahipekshaa upekhshaach bari | Aisha deekhshechee ||22|| I do believe in initiations. But it needs a proper and suitable atmosphere to receive and maintain the initiation. without it, the outward show of initiation with apparel is not at all the true initiation. ||22|| Maga tee aso aashramdeekhsha | sampradaaya dseeksha guru deekhsha | Vratadeekhsa wa kaaryadeekhsha | Dharma deekshshe sahita ||23|| It might be then the initiation for aashram or the initiation of some sect, or the initiation bestowed by guru, or the initiation of any vow, initiation of any faith or for some enactment. It may be any kind of initiation. ||23|| Deekhshene mana tayaar hote | pari karma paahije nitya kele te | Aacharaavina phajiti hote | Deekhshhitaachi. ||24|| It is true that the initiation prepares mind to vow and to be resolute for its implementation in regular practice. Those who get initiated without performing the necessary and proper ritual process, finally have to face ignominy and disgrace. ||24|| Ekaadasheechi ghetali deekhsha | Bhojan kari maagoni bhikhsha | Lok paahooni haa tamaasha | Haasatee vedaa mhanoniya. || 25 || If taking vow for observing Ekaadasi (observing fast on every eleventh date of month according Hindu almanac), one goes begging door to door for food, people will laugh at him and call him insane. ||25|| Deekhshaa ghetalee vrsatabandhaachi | Naahi sandhya nitya nemaachi | Kaaya karaavi samskaaraachi | Vyawastha tethe ? ||26|| If getting initiated with mounjibandhan (sacred thread ceremony), one does not keep consistency in observing the sandhya (rites to be practiced thrice in a day) what extra arrangement can be made to initiate him by some different way ? ||26||

Brahamacharayaachi deeksha ghetali | samyamdrushteech bighadali | Taiseecha grahasthaashramachi zaali | ulatee reeti ||27|| Similarly, getting initiated for brahmacharya; if one does not maintain self-control upon his organs and similarly, if the householder has forgotten the rules and self control and his duty as the householder, it means the adverse usage of the initiation. ||27|| Aashramapan nighon gele | Tamaashaache bhaava waadhale | Tatwaaveena saamarthya kuthale | Deekhshemaaji. ||28|| People have forgotten the morals of all the four ashrams. So the human life today has becomes a disgraceful display. How can there be the existence of the power of austerity in such initiations? ||28|| Vaanprastha mhanoni ghara sodale | Baaher vyaapaar karu laagale | Sannyasi maanaa saathi zagadale | Pari te vyartha. ||29|| Vaanaprasthis left their houses but started their commercial business. The ascetics began to quarrel over their status and honours. If such things happen, we can say that the initiations they have taken have become null and void. ||29|| Ghaatalee bhagawi vastre angaavari | Pari krodha bharala antaree baaheri | Langotee saathi zagada karee | Yajamanaasi ||30|| Chungee maagooni dhana jamavee | zopadi baandhooni vaibhave sajavi | Raakh phasooni sannyasi mhanavi | Daasachi to sansaaracha. ||31|| Na sute zopadicha abhimaana | Maanjari shwaanavari prem poorna | Wel na phaave brahmadhyaan | Saangaawaya , anubhawaavaya. ||32|| If putting on the saffron clothes as the ascetic, one is full of wrath inword and outword; if he goes on quarrelling over a piece of loincloth (langotee). ||30|| If living in a hut, he is collecting money and food grains in the form of donations and contribution, if he is enjoying the pleasure of acquired wealth and glory, putting ash (bhasma) upon his whole body. If he has truly become a slave of the worldly life. ||31|| And if he can't get free from the attachment of his hut, dogs and cats, how can he have a spare time for meditation to seek the divine spiritual knowledge of Brahma ? How can he guide people about it? ||32|| Hee kasali aahe deekhsha | Naahi seva, naahi titikhsha | Pashujaise shodhati bhakhshya | Maagati bhikhsa chaineesaathi. ||33|| If his initiation does not contain a feel of service to others and forbearance, it can't be called as the true initiataion. Such people wander like animals from door to door begging for their livelihood just to fulfil their passions for luxurious enjoyments. ||33|| Jee deekhsha jayaane ghyaavi | Tyaane ti pathye sambhaalavi | Vrutti wakadi howoo na dyaavi | waieeta karmee ||34|| Therefore one must strictly follow the laws and rules needed for initiation which he has opted for. He should not behave otherwise with evil tendency. ||34|| Naahipekhsha aisechi jagaave | kaam karonee nyaaye wagaave | Naam badnaam howoo na dyaave | deekhsha gheooni konati. ||35|| Otherwise, without seeking any inititation it is better to work hard and live life with good, moral conduct. One must not get himself disgraced and defamed by seeking any initiation unnecessarily without getting resolutely prepared for it. ||35|| Sukhe karaava sansaar | Sadhel taisaa paropakaara |

Chaarahi aashramaancha saara | Aacharani aanaava ||36|| Therefore It is better to become house holder and live a happy family life. By the way, try to do good to others as much as one can try to bring the essence of the morals of all the four ashramas into practice in one's behaviour. ||36|| Bayaka-mulaachi chinta laagali | Mhanoni vairaagyachi deekhsha ghetali | Te vairaagya navhe, Kucharai keli | Songa gehwoni bairaagyache ||37|| If one seeks the initiation and becomes an ascetic only due to the worries of maintaining and managing for the livelihood of the family, it means he is shirking from his legitimate responsibilities and duties towards his family, and it is a shameful pretension of his asceticism. ||37|| Eka saadhakasa vairaagya aale | Tyaane ghardaar sodunee diley | Langotee laawooni snaan kele | Arannyamaajee. ||38|| Roj roj snaan karee, | Langotee sukawee zaadawari | Tethe undeer jaooni kaatari | Langotee tyaachi ||39|| To langotee maagayaa gaawi jaaya | Mhane kaaya karaawa upaaya | Langotee aamuchi khaawooni jaaya | undeer raaja ||40|| There was once a seeker, He became desireless and stoic of his house life. He deserted his house and children. He left his home and went in to the forest. There he used to bathe into the river putting langotee (a small piece of loin cloth) around waist. ||38|| After bathing into the river, every day he used to hang his loin on the branch of a tree. The rats began to gnaw his loin and to tatter it. ||39|| Then he used to go to the village to beg for another piece of cloth for his loin. Everyday, he had to beg for cloth. So he asked people what he should do about the rates gnawing his loin everyday. ||40|| Lokaanni bairaagyaasa suchawile | Tethe paala manjarichi pilley | Mhanaje langotee raakhaaya zaale | Sewakachi Te ||41|| People advised him to keep kittens so that he could protect his loin from the rats. ||41|| Ghetale bairaagyaachya mana | Aaanale manjarichya dhana | Maga tyaanchya khaanyachi viwanchana | Laagali maage ||42|| Lok mhanati gayee paala | Mhanaje tyaancha nirwaha sagala | Aapanaasahee milel gola | Dahi doodh lonyaacha satwika ||43|| The bairaagi liked the idea and he kept cats but now he got worried how to feed the cats. ||42|| The cats needed milk. So the villagers suggested him to keep cows so that he could provide milk to his cats and get a pious diet of milk, curd and butter for himself too. ||43|| Te hi tyaachya mana aale | lokaansi maagooni godhana kele | Pudhe chaaryaachi chinta chaale | Mani tyaachya ||44|| Chaara gawataachi maage bheek | Lok mhanati baba ! hey dukkha | Kara tethechi sheti aanika | Thodibahoo ||45|| The bairaagi took the suggestion whole heartedly and sought some cows from the villagers. Now he grew more worried to get fodder to feed the cows. ||44|| He again started to go to the village for begging fodder and grass for the cows. The villagers got tired of his growing demands and said. "Man ! troubling us all every day by begging in this way is not good.

You had better start farming near about your hut and maintain your cows." ||45|| Tehi patale tyaachya chitti | Milawilee manamaane sheti | Rabaweele gadee maanase, poorti | Karaavaya tichi ||46|| Adhikaadhik techi kele | Dhana dhaanya jama zaale | Sambhaalaayache kode padale | Manaamaji ||47|| Kon mile imaandaar | Nasaawa aidee athawa chor | Aaapula mhanoni kareel vyawaahar | Aisaa kon shodhava? ||48|| The ascetic liked the suggestion and he thought why should he have a little piece of land ? so he acquired as much land as he could seek from the people. He collected labours and servants, bullocks and carts to cultivate the land. ||46|| Further, year after year, he could yield plenty of food grains from his land and now stored plenty of wealth and food grains. It added to his worries how to protect his wealth and grains. ||47|| He began to think that he must have somebody to look after his growing wealth. But where and how could he find for an honest and loyal person to work hard and to guard his possessions ? whom should he seek to deal with all his business not only with honesty and loyalty but also with love and affection? ||48|| Lok mhanati konee tharawave ? Buwa mhane lagnachi karaave | Mhanaje hoyeel aata barawe | Dhanaa, maanaa sambhalaaya ||49|| On his query about this problem, people said, "How can we find out a proper person for you ? You look and find out by yourself. "So the bairaagi had a deep thinking and at last decided that is would be better to get married. wife would take care and manage both his wealth as well as his mind. ||49|| Bicharyaache vairaagya gele | Punha sansaar bandhan galyaat padale | Yaache karan sanskaar palatale | Nawhate poorveehi ||50|| In this way, the poor miserable fellow lost his ascetism and again got himself tied in the bondage of mundane. All this happened to him only because all his previous impressions as a house-holder had not been completely vanished away. ||50|| Mhanoni mhanato vairaagyasaathi | Ghar sodane noko uthauthi | Tyaa saathi paahije buddhi gomati | Sevabhaawana tyaag vrutti ||51|| Therefore, one should not make haste in leaving the house and family to seek desirelessness and detachments. first he should make his mind pure and pious and try to imbibe the inclination to serve others as well as to grow readiness to sacrifice for others. ||51|| TRUE DESIRELESSNESS AND PROPER AGE TO SEEK SANYAAS Aapule ghar sodsonee dyaawe | Gaavachi ghar samjonee rahaawe | Sarvo gavaache kaam karaave | Devaseva mhanooni ||52|| Giving up his attachment for his house he should form a tendency to consider ' My village is my real home' and then he should keep working hard for the upliftment of his village. In doing so, he should hold in his mind that it is his service to God. ||52|| Manee thewaave eeshwarabhajana | Kaam karaawe gaavache poorna | Phukache na karaaave bhojan | Bairagyaane kadheehi. ||53|| In his mind, he should continue contemplating upon God constantly and engage his body in toiling hard for the service to the village. The true ascetic should never have food free of charge from the society. ||53|| Bairaagi athawaa sannyaasi | Baahya tyaagachi nako tyaasi |

Tyaagvruttine gruhasthasi | Vairaagya saadhe samsaari || 54 || In fact, a peson, may be bairaagi or a sannyaasi, he shuould never desert his house and family, by changing his outer apparel. Living as a house holder at home he can seek desirelessness and detachemtnt by resoulutely forming his linclination towards it. ||54|| Vairaaya mhanaje aasakityaag | Sangrahatyaag, upabhog tyaag | Laagavi angi karyaachi aag | Gramseva karaavaya. || 55 || Vairagya (desirelessness) means desertion of attachemtent for wroldly life and pleasures, desertion of collection of things and accumulation of money (more than needs) desertion of the desire and passion for enjoyment of organs. It means taking a vow for rendering service to the village. ||55|| Aapulya mulaansarakheech sarva muely | Howot aise mani aanile | Tyaanchya jopaasaneche vrata ghetale | Tochi viraagi mhanaava ||56|| If one vows himself to tend all other children like his own sons and daughters with equal love and affection, he can be held as a real viragi. ||56|| Aapulya angi aso phatake | Pari gavalok raahil netake | Hey sadhaavaya jo kawatukey | Kaarya kari jomaane ||57|| He may have ragged clothes for himself, but he works hard with viogour so that his village people can live a neat and tidy life. ||57|| Tyaaseech mhanaave variaagi | Jo sarva lobhaancha parityaagi | Sevesaathi kashta ghe angi | Nehameech lokaanchya. ||58|| He can be called a real vairagi (desireless) who is evere ready to render hard work for the welfare and happiness of people without having a break in his service to them. ||58|| Aneka saadhiti swaawalambana | Daani dusaryaas puravi anna | Jo sarvaswa aapule de arpona | Tochi sanyaasi mhanava ||59|| There are several people who seek self relience. There are also a lot of people who donate huge money in charity to the needy and poor. But those, who offer their whole life, soul, body and wealth to the cause of the society are the real sanyaasi in the true sense. ||59|| Aisa sanyaas sarvaani ghyaava | Aadhi aapula prapancha sawaraava | Muraliya phalaapari sukhawaava | Samaaj maga. ||60|| All should try to seek such a real sannyaas. But before doing so, they should fulfil their all duties and responsibilities towards their family. Then with all duties and responsitbilities towards their family. Then with all their self-experience, like a ripe fruit, they should try to make the society happy. ||60|| DISTORTION OF INITIATION AND THE VIEW OF THE SAINTS Kahi mulaannacha sanyaas deti | Tyaanchi asate kowali sthiti | Te jawa bhara vayaat yeti | Paape kariti manamaane ||61|| There are some people who initiate the children for sannyas. At that age of childhood, the tendency of the children is very tender and immatured. When they grow up and enter in their prime youth, they turn towards wrong and sinful enactments and behaviour. ||61|| Sannyas ghetaliya swaye | Maga lagnahi karita naye | Maga shodhiti nana upaaya | Upadrava banato gavaacha. ||62|| As they have taken sannyas, they can't get married. When they get over-passionate, they try to find out illicit and immoral evil ways to satisfy their passions. All the villagers have to suffer a great trouble from their evil enactments. ||62|| Sannyaashane sannyaasa dyaawa | Gavakaryaanni jaach sosaawa |

Aisa buddhi heenapana ka karaawa | Samajaane? ||63|| Some asectic comes and initiates sannyaas upon the immature children. The village has to suffer great troubles from those ineligible and immature sannyasis for every. why should the society then follow such senseless and foolish practices? ||63|| Mhanoni hey chookachi aahe | To sannyaas, Sannyaasachi nohe | Vaanaprasthachi sannyaasi raahe | Dhoka na hoya mulaa aisa. ||64|| The tradition of such initiation is totally wrong. such a sanyaasi can't be a real sanyaasi, The vaanaprastha becomes totally desireless and then only he can become a real ascetic. He can't become harmful to the society. ||64|| Sanyaas mhanaje thakata kaal | Atmachintani jawa wel | Ashirwaad milaawa sakal | Janalokaasi. ||65|| Sannyasaashram is meant for self meditation and contemplation to seek self realization in one's tiresome old age. When he becomes unable to extract physical duties due to his old age, he can utilize his time in spiritual practices. People around him can also have blessings from him to do noble and excellent enactments. ||65|| Pari jyaanni kashtachi naahi kele | Grihasthi jeevan nahi anubhavile | Te sannyaasi mhanati zaale | Aashcharya waate. ||66|| I feel a great wonder for those, who had never strived hard for their ownself and for the society, who had not acquired any experiences of life as householder and yet without any considerations, they have become ascetics. ||66|| Hee ghadi jemvapaasoni chukali |Grama gramachi phajeeti zaali | Prajaa sarva bhike laagali | Gruhasthaashramaachi. ||67|| When this set up of life was disturbed and destroyed, the villages began to deteriorate and fell down to the disgraceful state. Moreover, the children of householders had to beg or do some filthy work to earn. ||67|| Zundachyaa zunda muley neti | Koni bairaagi, sannyaasi kariti | Aani maga bokey howoni phirati | Lokanmaaji. ||68|| Large groups of children are collected and carried away to initiate them as sannyasis or bairaagis. These forcefully initiated children further grow up and become drone and ruffians and live upon the society doing nothing. ||68|| Tyaanna nasato sevecha aadara | Nasato kalala kaahi vyawahaara | Manaas yeyeel to upkaara | Kariti lokee. ||69|| These sannyassis and bairaagis possess neither the inclination to render service to others nor the practical experiences of maintenance of the house and family life. At their free will they try to oblige people in whatever way they like and thus try to make a grandeur of doing good to people. ||69|| Mhanohi hey paahije badalale | Alpavayee na paahije mundale | Tyaasa abhyaasoneech kaadhile | Paahije aadhi. ||70|| Now this insane practice must be immediately changed. The tradition of clean shaving the child and initiate him with ascetic rites must be stopped. First the child should be prepared through proper learning and acquiring knowledge. He should be given experiences of practicing spiritual services, rendering help to others and putting himself in striving hard. ||70|| Koni asati mahasamskaari | Kona upajata anubhava-thori | Tyaanni ichchhe pramaane sansaari | whawe-na whave. ||71|| There are some individuals who are born gifted with good and excellent impressions of their previous birth or who have a sense of divine experiences from the moment they have born. Such divinely

blessed and gifted individuals may or may not become house holders according to their wish and inclination. There is no restriction for them. ||71|| Tyaanna nase aadkaathi | Pari hey sootra nawhe sarvaansaathi | Yaane model paripaathi | Uttama gunanchi ||72|| Those divinely blessed and gifted have no difficulties in becoming spiritual seekers at an early age. But this can't be made universally applicable to all. Because it will certainly break up the long cultural tradition of excellent virtues and virtuous order of the ashramas. ||72|| Hey sant janaanni janale | Mhanohi kalwaloni saangitale | Randa pore sodu nakaa boliley | Paramaartha saathi. ||73|| Realizing this, all saints and holymen had advised the society with great concern and pity, "Don't try to leave you home, wife and children for seeking spiritual objects. ||73|| Karawa sukhaane samsaara | Karaawa atithincha satkaar | Bandhaa sopey, maadya, ghar | Uttam vyawahare dhana joda. ||74|| They proclaimed, "Attend dutifully and morally to your household responsibilities. Always welcome and greet the visitors and guests with due respect. Make your home and houselife ideal and earn wealth with righteous and moral ways through your own hard efforts." ||74|| Vairaagya waadhaya tyaatooni | Seva paropkaar sadhooni | Rangaa sadaachare bhakti rangani | Haachi raaj maarga santaancha ||75|| Further the saints had told, "Try to seek and develop inclination to perform good turn to others; to serve others and to create desirelessness and detachment towards worldly enjoyments. Maintain your behaviour moral and sublime, Get yourself fully absorbed in the devotion and try to seek the grace of God." This is the straight and safe way of the saints for seeking paramaartha. ||75|| Aisechi santee saangitale | Kiteetari sant aisechi waagale | Tyaanech naava amar zaale | Tayaanche tokee. ||76|| This is only what all the saints had always advised, and many of the saints had followed only this way. So even today, their name and fame is immortal and existing in the world. ||76|| Hey jaanooni wagaave aapana | Gruhasthaashramachi ujjwal karoona | Vairaagyaache tatwa sambhaaluna | Lokseva sadhaavi ||77|| Keeping them as your ideal, everybody should try to make the gruhasthaashram (the stage of householder) bright and brilliant. Keeping the moral of desirelessness (vairaagya), all should honestly render their services to the village. ||77|| Sawe gheoni aaplipatni | Sevakaraitee miloni donhi | Heychi vairaagyaachi nishaani | Sansaarsanga sutaawaya || Both the husband and wife should devote their life to the service with a vow first. This is the only excellent way to desert the attachment for the mundane and house life. ||78|| Yaatoonachi prakate khara sannyaasa | Naahitari awaghaa traasa | Aapana na tare, na taari konaasa | Aasakta nara. ||79|| The true form of sanyasa appears through such activities. Otherwise, sufferings are sure to follow. No individual, having deep attachment for the worldly things can ever achieve redemption of himself. then how can he help others in uplifting them? ||79|| Aani koni niraasakta asala | sannyaas ghewoni vani gela | Tohi naahi upayogaa aala | Samaajachya ||80|| And if any individual gets extremely desireless, seeks sannyas and goes into the forest for his own spiritual objects, how could he be useful to the society ? Therefore his sannyaas, so far as the service to the village is concerned, is in vain. ||80||

IDEAL GRUHASTHAASHRAMA AND DUTIES FOR EACHOTHERS Gruhasthaashramaasi naahi jaanale | jyaane manaanech kele | Yaanecha karya viskaleet zaale | samaajache ||81|| Today, without realizing the importance of the householder's life and duty (Gruhastha dharma) every body has started to behave according to what his mind and intellect consider to be better. This has resulted in total distortion of the working and ideal set up of the society ||81|| Geetene yataartha dnyaan dile | Pari te janmanaane naahi ghetale | Rudhichya prawaahi wahoo laagale | Visarale sarvabhoot hita. ||82|| The holy Bhagwatgeeta had imparted clear and meaningful moral and philosophical knowledge to the society. Yet people didn't have brought it whole heartedly in their routine behavior. So all that divine knowledge has been flowing away in the forceful stream of the traditions and customs. People have now forgotten even their own and other's welfare. ||82|| Brahamachaari abhyaasachi kari | Vanaprasthee vaneech vichari | Sannyaasi niraasaktichya bhari | Vitaal maani jagaacha ||83|| The bramachaari gets absorbed in his own studies in his ashrama. The vaanaprastha keeps wandering in woods and forests and began to live there. The ascetic getting desireless gets detached himself from the society treating the whole world as impure and untouchable. ||83|| Aise zaale dhorana aajache | Tyaamule ozey waadhale gruhasthaashramache | Pratyekaane pratyekaache | Poorakatwa sodale ||84|| As this has become the manner of individual's behaviour in the society, naturally the householders are compelled to bear the overburden of the duties of all. This has happened because each other has given up to co-operate with each other. ||84|| Sarvaanni sarvcachi sodale | pari gruhasthaane adhikjodale | Kashta karita modale | haad tyaache. ||85|| All others have given up performing their legitimate duties co-operatively which their asramas have laid down for them. Naturally the house holder's work, duties and responsibilities have grown more and more. His bones are getting crashed under the enormous burden of hard labour to take care of all and render service to others. ||85|| Sarvaannachi madat karaavi | Punha deenataachi angi ghyaavi | Waronee tyaasa mhane gosaavi | "Lataka sansaar chhod de" ||86|| The house holder has to co-operate with all. Moreover he must be very humble and polite in behaving with all. yet, the sannyaasis and bairaagis go on advising him, "Abandon this mundane as, it and this whole world are mortal and perishable". ||86|| Hey sarva sahana karonee | Aapuli hous, traasa visaronee | Jagaachi raakhi laaj, dewooni | Dhanamaanaadi. ||87|| The householder endures all this burden. He forgets his own likes and interests. He forgets the troubles he is constantly facing. Yet he spends money and uses his status to protect the world from getting disordered and chaotic and to guard the grace of the world. ||87|| Swataha shareeraane rabaave | Aapule jeevana apana nibhawave | Adhikaadhik detachi jaawe | Gavaasaathi. ||88|| He has to strive hard physically to maintain his own life and family. Then he has to pay as much as he can for the prosperity of his village. ||88|| Saadhu aala, sant aala, | Raaja aala, ranka aala | Atithi, pahuna, bhukela aala | sarvaansaathi gruhasthaashrama. ||89|| When from outside comes any sage, saint, hungry visitor, guest etc, he has to provide him whatever

he can have to serve them whole heartedly. In this way this gruhasthaashrama is the only support to all elements of the society. ||89|| Kari aaleyaancha satkaara | sant, saadhuncha sanmaan sundara | Saarvajanik kaamachaahi bozaa wara | Saambhalitase premaane. ||90|| The house holder gladly bears the burden in offering respect to the saints and seers and all other visitors. In addition, he smilingly carries the burden of the duties in public functions ceremonies and public work also. ||90|| Aala jaatidand raajdand | Tohi bharatase udand | Mungipaasooni sarva brahmaand | Jeevajana tyaachewari ||91|| He has to bear the fine imposed by the caste and the government. The whole life of this world from the ant (for sugar particles) to all living beings is running and depending only upon this gruhasthaashrama ||91|| Hey sarva gruhasthaashrama kari | Muley baale posoni ghari | Kaatkasareene urawoni kari | Annadaan namratene ||92|| The gruhasthaashrama only keeps up the maintenance of all. He feeds and supports his family. He extracts all business and dealings with strict economy and tries to save money and food grains. Then very politely and humbly he offers his spare money and food grains in ananadaana (offering food to all at some ceremony). He spends his wealth and savings in some noble and virtuous enactments. ||92|| Gruhasthadharma mhanaje jabaabdaari | Streeputraaparicha sarvatopari | Desh- bhesh saambhalanaari | Vrutti asey tyaachi. ||93|| Maintaining the family as well as all others' life with all his abilities, when the occasions demand, he cherishes to guard the country, its culture and traditions and dutifully shares all these responsibilities. ||93|| Yerawhi asot sarva aashrama | sarawaat motha gruhastha dharma| Gruhasthaawareecha yogakhsema | Chaalatase sarvaancha. ||94|| Though the other three ashramaas are in existence, the grahasthaashram is the greatest and most precious of all, because all arrangements of feeding and maintenance fully depend upon it. ||94|| Brahmacharyaachi shikhsha, deekhsha | Vaanaprasthaachi titikhsha | Sannyaasi, dnyatyaanchi sameekhsha | Gruhastha dharmaachyaachi yoge. ||95|| The responisbility to provide learning to the pupils in their state of brahmacharyaashrama; the tolerance of the vanaprasthas, all pervasive consciousness for the wise and sanyaasis; all these duties depend only upon this gruhasthaashrama. ||95|| Tyaasachi lok phajool mhanati | aani tyaachewareech jagatee | Hee kaisi aahe reeti | Sansaarachi! ||96|| But what an absurd way the world treats him! Gruhasthaashrama, shoulders the burden of maintaining all and yet people call it as meaningless. In fact they live at the cost of it. How contrariwise is the manner of this world! ||96|| Mhanoni santee gruhastha gourawila | Dhannya dhannya Mhaanaati tyaalaa| Tochi jagaacha mata-pitaa tharala | Paalan poshana karanaara || 97|| Hence all the saints and sages had held the householder in a very high esteem and had always adored him they said about it. "Dhannyo gruhasthaashrama" (This excellent gruhasthaashrama is the most blessed. following the gruhasthadharma (duties of the householder) the house holder has proved himself to be the caretaker, loving father, & mother in the reality. He is the caterer and guard of the whole world. ||97|| Tyaache upakaar yerawhi phitena | Ekachi aahe tyaachi saadhana |

Gruhasthaache putra jaana | Shikawonee sthaana basawaave ||98|| This world can't repay for his obligations. There is only one way to get partly discharged from his obligations and that is to provide excellent learining of dharma to his children and to make them well equipped and well trained in all aspects to perform all activities with full vigourous abilities and to give them proper job for which they are eligible to do. ||98|| Lahaanapaneecha aashramee nyaavi muley | Jaise vishwamitra Ram-lakshmanaa nele | Sandipani, Dronanni shikawile | Taise vividha dnyaan dyaawe || 99 || Vishwamitra took Ram and Lakshmana to his aashrama and taught them. Sandipani taught Krushna and Balaram in his ashrama. Dronaacharya taught the pandawas. In the same way the children should be sent in Gurukul at an early childhood and be provided with excellent learning in all faculties of knowledge. ||99|| Maadhukari puratechi gaavi na yaawe | Gawaache jeevan sudharaawe | Ghruna karita narakee jaawe | Laagel ahankaare ||100|| They should visit the village not only for begging maadhukari ( alms to be given to pupils and brahmins ) but also to give lessons of excellent life that too with love. Holding egoistic pride, if these madhukarees are treated with hatred and disgracefully, it will lead the society to the downfall and sad state. ||100|| Jowari aahe shareer | Aawashyaka waate anna vastra | Towari ha mhanaawa mithyaa sansaar | Seva karaavi sarvanni ||101|| As long as the man has the consciouness of the needs of the body and as long as he feels the need of food and clothes, we should not say 'Jagat mithyaa' (all this world is not real but a delusion) and we should not neglect it and overlook it. ||101|| Guru mhanoni na gurguraave | Aatmavat sarvaansi janaave | Uthanyaa basanyaa paasooni shikawaave | Aayee saarikhe adnya- janaa ||102|| Considering oneself as the Guru, don't treat others like valueless straw but try to behave like loving mother to give knowledge of ideal life right from sitting, arising up etc. to the ignorant persons. ||102|| Aapaaple kaarya sarvaanni karaawe | Parasparaanna poorak whawe | Mhanje Jagaache ozey jaawe| Zelale sahaja. ||103|| Everybody should do his duty by mutually co-operating with each other. It will not become the burden of others upon one individual and it will ease the burden of the world. ||103|| Aashramaanni muley shikawaavi | Grusthaanni madat purawaavi | Muley waadhata pityaane ghyaavi | Parawaanagee putraanchi ||104|| The gurukul ashram should impart the children full knowledge of the duties of aashramadharma as well as about every work which they have to perform in their future life. The house holders should make necessary provisions to make the sons grow up. Up and become eligible to deal and maintain their business, Then father should get himself retired from the responsibilities of the household affairs. ||104|| Jawe desha paryatani | Athawa rahaave graam sudhaarani | Pudhe sannyaasihee howooni | Sewaabhavechi waagave ||105|| (And then becoming the vaanaprasthee) He should go to some centre which inspires for seeking self spiritual service or should go abroad. If he lives in his village he should render his service to the village. further becoming sanyasi, he should behave with a feel of serving to all. ||105|| Aapale pot sarvaanni bharaawe | Vrutteesi kaarye waadhweet nyaawe | Mhanaje gruhasthaawari awalambaawe | Aise nawhe ||106|| Everybody should live on the earning for his livelihood by working hard and slowly and gradually, he

should try to make his inclination introvert. This will save the householder to carry the burden of all upon him only. ||106|| Aapaapale kaarya sambhaalave | Jeevamatraasi santushta karaawe | Koneech konaawari na raahaawe |Visambonee ||107|| Carefully attending to their individual legitimate duties and activities everybody should try to make others satisfied so that none will have to depend upon anybody. ||107|| Maga pudhe sarvachi aahe sewa | kaarya karawe jeevabhaava | Uralaa asela to sagala thewa | Watoon dyaawa gawaasi ||108|| Further ( in sannysaashrama ) one should spend all the remaining life in the service to others with his heart and faith, he should perform some sublime mission and finally, he should offer his remaining wealth for the betterment of the village. ||108|| Kona kaaya deto sevaadhana | Aapule kaarya sambhaaluna | Yawareech khare mahimaana | Loukikaache aapulyaa ||109|| The rights and greatness of everybody should be accounted upon how much share one bears in the service to others after maintaining his life. Honours and adorations should be offered only to those who have given most precious service to others. ||109|| Aaisee aahe parampara | Jene chaale jagaacha pasaara | Wegwegalya kamaancha batawaara | Saarakhaachi whawa ||110|| By such traditional work sysstem, a neat fold of this world will be set up. The activities and duties of the individuals may be different but, such working tradition, there will make equal division of the burden of work upon every body. ||110|| Jethe sarvaanseech kaam karnane | Konee uttama, kanishtha na mhane | Sarva miloni jaga saawarane | Aapulyaapari. ||111|| When each and everybody will discharge his legitimate duties and activities honestly, who will then compare and consider others to be the higest or to be the lowest ? Because, everybody is helping to grow the beauty of this world according to his abilities. ||111|| Manaave sakalaanche aabhara | Karaawa parasparaansi poorak vyawahaara | Aso sannyaasi wa gruhastha nara | saarkha adhikaar sarvaancha ||112|| Everybody should become supplementary for each other and should express gratitude for it to each other. He may be then the ascetic or the householder. All of them must have equal rights. ||112|| Gruhastha tanumanaane kashtakariti | Sannyaasi tyaanna disha dawitee | Maga ka ugechi paaya padatee | Ek- ekaachya? ||113|| If the house holder performs all his duties with hard work putting his body and mind together and if the ascetic renders him proper guiding, why should then one should prostrate to other? ||113|| Malaa hey sumajena | Konaache upkaar aahet kona | Saravachi aapaapulya sthaana | Dhannya asatee ||114|| Here I can't understand who is obliging and whom he is obliging. Because both of them are carrying on their duties with the due sense of responsibility and hence they are blessed. ||114|| Putradharam paalata putra shreshtha | Pitrudharma paalita pitaa varishtha | Tethe mhanaave shreshtha kanishtha | Koni konaa ? ||115|| If father is performing his legitimate duties to all and if the son is fulfilling his own duties honestly, both, the father and the son are extracting their duties following their individual dharma, so they both are most excellent. who should consider the greatest or smallest ? and whom should he consider so! ||115||

Payaa tyaanech padaave | Jyaane aapulya karmaasi chukaawe | Nahi tari prema thewaave | Paraspaaraanche doghaanni ||116|| If somebody fails in performing his duty, he should feel guilty and prostrate to others. Otherwise, both should hold love for eachother. ||116|| Konee konaasa na lekhaawe heena | To ase parmeshawaraacha apamaana | Abhimaani sannyaasaahooni mahaan | Thare leena pativrata ||117|| None should look down upon anybody; and hate him. In considering so, he insults God and becomes offensive to God. God exists in each and everybody. He may be the great sannyaasi, but if through the egoistic air and pride, he considers others to be mean and lowly, the wife humble and devoted to her husband is more excellent than that sannyaasi. ||117|| Yeravhi konaachaahi aadara | Sarvaanni karaawa howooni namra | Haa tawa aashrama dharmaacha saara | Ahankaar nasaawa. ||118|| The intention of all the above presentation is that the moral aim of all ashramadharmas is to retrain from the ego and pride and every one should become polite by himself and offer due respect to each other. ||118|| Heenatechi bhawanaahi nasaavi | Nisthene satkaarye karaavi | Sahakaarya dyaawe aapulya gavee | Gruhasthaane ||120|| One should never form prejudice and consider others mean and lowliest. he should try to do good to others and to enact virtuous sublime deeds with honesty and trust. The house holder should render full co-operation to the village also. ||120|| Kashta karonee dhana jodaawe | Te dhana satkaaryaaseech lawaalwe | Kadheehi nirarthaka na wechaawe | Chhandi kunaachya lagooni ||121|| Money should be earned by toiling hard by ones ownself. It should be spent upon the good and sublime work. It should not be squandered in vile ways falling in the company of evil wrong doers. ||121|| Yaache millawaya shikshana | whawe gaavogavi kathaa prawachana | Waadhawaava gruhasthaashramaacha maana | neet netaka karaawaya ||122|| To bring this vision and outlook in the society, it is essential to educate people through kathaas, keertanaas and pravachanaas, by making necessary arrangements of such programmes in every town and village. Growing the importance of gruhasthashrama and for the upliftment of the village, all should try to set up a neat fold of it. ||122|| Netaka aisaa prapancha zaala | Tari paramaartha tyaatachi saadhala | Haa samanwaya santee saangitala | To chi khara graamdharma. ||123|| Parmartha can be automatically achieved by making the proper arrangements in maintaining house life. Gramadharma is shaped through blending sansaara and the paramaartha. The saints and holymen had sought co-relation and harmony in their enactments and behaviour. ||123|| Amucha gruhasansaarachi saara | Aahe sahakaaryache bhandaara | Sarva miloni ujaloo sundara | Gramdharma aapula. ||124|| Hence it is important to maintain personal household life very excellently. It is the original centre of cooperation. let us all come together to make gruhasthaashrama prosper and let's render our duties towards the village. ||124|| Graamadharmaache mahatwa thora | Tyaata gruhastha dharmaacha motha adhikaara | Mahateerthache teertha sundara | Tukadya mhaney ||125|| The dharma, determined for the prosperity of the village, consists of a lion's share of the greatest right of gruhasthadharma. It is really the sacred holy place above all other holy places. (Says so vandaniya

shri. Sant tukdoji maharaj) ||125|| Iti graamgeeta grantha | Guru - shastra - swaanubhava sammata | Niropilaa sansaaraata paramaartha | Choutha adhyaaya sampoorna ||126|| In this way the fourth chapter of graamgeeta, which is consented by the Guru, shastras and the self experiences is here by concluded. This chapter deals with co-ordination of paramartha and gruhastharma. ||126|| || Sadgurunath Maharaaj ki jai || VOLITIONS 1. Minimising my personal needs and desires., I shall work hard for my village. (This will be my Sannyasa ) 2. Without making any pomp and show for getting initiated outwardly, I shall try to make my tendencies excellently. 3. I shall maintain my duties as the householder (Grihasthadharma) and I shall utilize my wealth and spare time in rendering my services to the village. (This is the Gramadharma ' The duty for village' and in the householder's life it is called "spiritualism in the mundane" PARAMARTHADHARMA') 4. After obtaining the Sanyaa saashram I shall impart ashram learning to the children of other householders according to the old system of Ashrama and make their children able to shoulder the responsibilities of the worldly life. (This is the co-operative help by the sanyasi to the householders.) 5. I shall be co-operating helpful to all the residents of the Ashrama and behave modestly with everybody. I shall never count anybody lowly or high. I shall observe equality towards all. (This is the store of co-operation and essence of the duty of house-holder's Ashrama.) Chapter- 5 VARNA-VYAWASTHA ( The arrangement of the Varnas ) || Shreegurudevaya Namah || || Salutations to Shreegurudeva || DIFFERENCES IN GUNAS ( TRAITS ) AND KARMAAS (ENACTMENTS); DUE TO TEMPERAMENTS Saadhavayaa purushaartha parama | Aacharaava manava dharma | Niwedile chaar ashrama | Gruhasthaashram mukhya tyaat ||1|| The most excellent object of the life of man (paramapurushaartha) is to seek emancipation, and to seek it, the saints had advocated a proper way of conduct; Accoring to it they had explained four ashramaas (The order of life divided in four stages); Gruhasthashrama is the main and most important in them. ||1|| Gruhasthaashrameecha samaaj bahuteka | Tyaachya garajaa asatianeka | Aani prakruteenehi lok | Bhinna bhinna. ||2|| It is, because majority of people of the entire society belong to this gruhasthaashrama. Their needs are numerous and different as well as their natures are also different. ||2|| Jari maanava disatee samaana | Dona haat, paya, dsoley, kaana | Tari swabhaawaache bhinnapana | Olakhoo yete ||3|| All men look alike by their two hands, two legs, two eyes and two ears and other organs. But each and every individual appears clearly and obviously different from others from their distinct temperaments. ||3|| Swaroopaachi dhaarana wegali | Jee vichaare bharali sagali |

Samskaara khelatai chenduphali | Wegalaale ||4|| Each individual has a different nature and according to his different temperament the stream of reasoning for realizing his own selfform is also different. In consistency to this distinction they have different impressions which create struggles and conflicts. ||4|| Ek shaanta, ek ugra, | ek chanchal, ek ekaagra | Kone niwadaavi samagra | Gunakarme tee ||5|| The difference distinctly appears in each and every individual. Somebody is fickle minded, some one is concentrated. Somebody is clam while the other one is ferocious. It is impossible to sort them out from their traits and attributes (Guna) and enactments (Karma) ||5|| Maga maanava kaisaa maanaawa eka | Adhikaarahi na dise samyaka | Tyaache jeevanahi bhinnateche nidarshaka | Swabhaawapari. ||6|| Then we can't say that all human beings are one and alike. according to their different temperament everybody's life is also different. Similarly, the position of every one in social life is not alike. ||6|| Bhinnavrutti, Bhinnaprakruti | Bhinna kutumbe, bhinna sangati | Tee adalati parasparaanwarati | Dnyaan nahi mhanoni ||7|| Eeverybody has a different tendency. His nature is different, temperament is different, family is different. The company circle of everybody is not alike. Moreover the lack of knowledge in them creates confrontation and struggles among them. ||7|| Tyaata ek sandhi olakhoo yete | swabhaavasaamya niwadile jate | Rajas, taamas, satwika disate | Prakruti wegalaalee ||8|| Under these circumstances, one way to avoid this struggle can be found out. We can form groups of individuals having alike temperaments. Though everybody holds different nature, in general, some are of rajas (having prominent properties of rajoguna), some are satwika (having the prominent properties of sattwa guna) and some are tamas (having vices of tamoguna) ||8|| Swabhaavache teenachi prakaar | Tyaata basati sarva praanimatra | Jituke mhanati vishama yantra | Yaa jagee jeevakotichee ||9|| All the living beings can be sort out according to the above three kinds of temperaments through their diversity in their temperaments. Then there may exist a lot of different modes of the structures of individual's temperatment of one's own self. ||9|| Jyaache angi jo mukhya guna | tyaapareech tyaache saare vartana | Pratyekaache karma bhinna | Ekamekaapasooni. ||10|| In this world, we find the conduct of every individual according to the main and dominant trait in him so the difference in the enactment of every individual in same condition is also obviously different from each other. ||10|| Pratyeka bhinna dishesa jayee | Tari samaaj kaisa sudrudha raahi? | Maga kaisi unnati hoyee | vyaktichi aani deshaachi ||11|| If everybody opts to go in his own different direction, it will be very difficult to maintain the unity in the society. It will be impossible to unite and organize the strength of the society. How can the progress of the individual and the contribution forit be achieved? How can the nation become prosperous? ||11|| Hey dharmavettyaanni jaanale | Guna-karma vibhaag dhyaani ghelale | Parasparaasi poorak banavile | Samaj vyawasthekaarane ||12|| Hence our knowledgeable wise ancestors took in to account all aspects and had made four divisions according to the traits and enactments of the different temperaments and designed a structure of the society in which all individuals could become co-operative and helpful to eachother. ||12|| Satwapradhaana, rajapradhaana | Mishrit aani tamapradhaana |

Shuddhaashuddha lakhshooni guna | Vibhaag chaar nemile || 13 || Some body possessen satwaguna mainly and more impressively some other possesses rajoguna more, some are with the mixed properties of satawa-raja or raja-tama and some others have taama guna. Considering the more or less impact of these pure or impure gunas upon the individual temperaments they had been divided in four kinds. ||13|| Nisargaavari keli rachana | Mhanoni mhanati eeshwari yojana | Kalpile buddhi - baahu -udara-charana | samaaj purushaachya ||14|| This design of the division in four kinds was made according to the natural temperaments and hence some have called it as the plan made by God himself. Considering the society as a whole body of the one human being - purusha- they described the division of varnaas as the head, hands, abdomen and legs of that samaaj pursha. ||14|| Mulaata sarvachi ekasama aahe | Pari anant gune vyaapile raahey | Guna Gunaasi poshak hoya | Yaasicha sansaar bolati ||15|| In fact, the vivifying truth (Aatma tatwa) is one and only one. But that one true selfform has been thoroughly pervaded by the gunaas. the guna of one individual becomes helpful to other. Thus the individual's guna can help eachother. This is called as the worldlife (Sansar). ||15|| Dhande asati aneka gunanche | Pari mukhya bheda chaarachi tyaache | Mhanoni 'chaturvarnya' naava yaache | Thewale rushijani ||16|| Different professions in the society are performed by different individuals according to their natural inclinations and different temperaments and traits. Yet those professions had also been divided in four divisions. Therefore our ancient wise rishis and sages had titled this order of four divisions as the ' Chaturvarnya'. ||16|| Sarankhshana deti te khshtriya | Vyaapaar kariti te vaishya nirbhaya | Nyaayadarshana, Yojanakaarya | Brahmana varna nemile ||17|| Those who can bravely protect people are the 'Khshatreeyaas' (The brave individuals), those who perform the commercial business are the 'Vaishyas', and those who have the right decision and reasoning power and the consciousness for justice and reasoning ability of proper planning are considered as these 'Brahmanaas' ||17|| Yaa tinhi kaami anadhikaari | Tayaa shoodra naama nirdhari | Kari sarvaanchi sevaa chaakari | To hi sarvaansi pooraka ||18|| The reamaining, other than the above three divisions who have no abilities or traits as required for these duties, are considered as the 'Shoodras'. They are expected to render their services to the above three varanaas and be helpful to all. ||18|| Satya, nyaaya, asteya, samyama | Sarvaansi saarakhachi niyamadharma | Pari aapaapale bhinna karma | Wahooni poojiti samaadeva ||19|| (Though these four divisions were made) the rules and ethical norms like speaking truth, behaving righteously and justly, avoiding robbing and plundering and maintaining self-control etc. were made applicable to all the four varnaas. All these divisions were expected to consider the whole society as God and everybody should worship the ' Janata Janardana ' (God in the form of the mankind) by offering their honest and humble services to it. ||19|| Jo jyaapashi uttama guna | Tyaanecha tyaache chaalave jeevana | Whave samaajachehi dharana, poshana | Heecha yojana chaturvarnee ||20|| Each individual should earn his livelihood by enacting the profession based upon the most excellent attribute which he possesses with mastery; He should cherish and maintain the well set up of the society through his profession. Such was the planned arrangement of the varna order. ||20|| Bhinna gunaancha sahakaarya-sangama | Tyaat sarvaanchachi yogakhshema |

Maga kaisaa chaale jeevana sangraama ? | Varga kalaha na rahe ||21 || If the harmonious co-operation of different individual's traits and attributes is sought, the life of all individuals (irrespective of their particular varna) can be happily and peacefully, lived and enjoyed. There will be no conflict and discrimination in the society. ||21|| Sarvakaali, sarvadeshi | Naisargika gunabhinnata aisi | Mhanoni varanaashrama yojana jagaasi | Shantidaayee ||22|| Though the diversity of gunaas is distinctly found every where in the world, the planned order set up of the Varnaashrama will prove to be gifting peace to the world ; if it is implemented practically honestly and properly. ||22|| CASTISM DEPENDING ON BIRTH; AND LIFE STRUGGLE Pari hey tatwa rahile maage | Aasakteeche jadataa dhaage | Aapula putra shoodrapari waage | Tari tya ganaave aapulya varni ||23|| But this excellent principle behind the order of the chaturvarna has been demolished due to the attachment in the common human tendency. Though the son of somebody behaves like the shoodra, his father and forefathers held and considered him to be belonging to the same varna which they belonged to. ||23|| Najareaad kele karmaguna | Janmavaroni chalale varna | Dhandyaawaroni jaati bhinna | Waadhalya loki ||24|| The varna of the son in further generation was confirmed as the same that of his ancestors and his own guna and karma were completely neglected. Further, as the professions began to grow according to the needs and ever-changing standard of the society, the number of different castes also began to grow more and more. ||24|| Tyaatahi dnyaatyaanni thewile dhorana | Karmaatuni guna nirmaana | Kele samskaaranchi dewooni ghadana | Janmalelyaasi tya varnaache. ||25|| Even in these changed circumstances, the saints and seers formed a new arrangements of varnaashrama. By recognizing the guna ( trait and attribute ) manifesting in the child through his traits and enactments they provided particular teachings and impressions to the child and made him eligible and befitting to that particular varna. ||25|| Poorvi tyaasathi hote, samskaara | Shikhshankrama shikavee vyawahaara | Maagil rishi chatura | Samaaj vyawastha chaalwaaya. ||26|| In the past, when the child was born in a particular varna, proper impressions were made upon its mind right from its early childhood to develop him befitting to that varna. Through the curriculum of education, the child was taught the particular activities and behaviours belonging to that varna. In this way, our ancient rishi and seers (prophets) were very wise enough in managing the social administration in the right set up. ||26|| Tayaanni kutumbecha sansthaamaya keli | Baalapanapasoona shikwan dili | Paramparaach taisee banawili | Prayatnaanni guna karmachi ||27|| All arrangements to provide such impressions and education to the child were made in its home and his family it self. The family of the child was no less than a fullfledged institution for providing the required practicals for the guna and karma of the lineage in which the child was born. With great efforts, Our wise saints and sages had developed traditions of such family professions from generation to generation. ||27|| Shetkarayaachya mulaas shetee | Talwaar khshatriya putraa haati | Vaishyaanchi muley taraaju dhariti | lahaanapanapasooni ||28|| For example, the sons of the farmers were given the practical knowledge of cultivation. The children for the khshatriyaas were given the practical training in the use of different weapons and skills in

battling. The children of the vaishya (merchants) were given the balances to provide them the knowledge and training in their commercial business. ||28|| Braahmanaachya mulaa mantra, japa | Shikawalaa jayee apoaapa | Aisaa haa paramparecha vyaapa | Chaalala hota. ||29|| Similarly, the son of the Brahmin was casually taught to perform sandhya (ritual Practice of Brahmin thrice a day) to recite and intone the incantations (mantraas) etc. In such way such tradition was followed in the lineage of the family. ||29|| Jo jayaane dhanada kela | Tyaacha swabhaavachi to banala | Swabhaava banata samskar jadala | Aangi tayaachya. ||30|| The individual could get his natural tendency and temperament shaped according to the profession which he performed when the matching temperament for the practice of profession was shaped; he got habituated and inured to the impressions needed for his profession. ||30|| Taisechi maga tyaache vartana | Taisechi khelane, bolane, bhojana | Ange-ange jaati banoona | Samskaarasange ||31|| Then the child's routine behaviour, his playful activities, his manner of speaking, eating, drinking etc. all these enactments and conduct were performed by him in accordance with the particular impressions and learning he had received. ||31|| Pari hee paramparahi modali | Sattalobhe phoota paadali | Lahaan thoraansi bhavanaa waadhali | Upabhogaachi. ||32|| This good tradition further was also got strewn. Due to the lust for power and authoritative status, each and every individual began to run after seeking the worldly enjoyment and luxurious life. Such tendencies began to grow in all the individuals in the society. ||32|| Kaahi aapatti, kaahi sangati | Kahi satta, kaahi prakruti | Yaamuley dusaryaache dhande haati | Ghetale sukhaastava ||33|| Alongwith above factors some calamities and dangers; the companionship and associates resulted in changing the sound set up and in tendency of the individuals. The greed for power and the indications were also behind such changes. Due to all these factors, people began to enter into the business and professions of others (and left their family's traditional professions.) ||33|| Vaishya dhandaa ekaane ghetala | Vyaajbhogee vyaapari banala | Aapulyaahi mitraacha ghetala | Munaafa tyaane ||34|| One individual opted the profession of the vaishya. His tendency to charge high interest and to acquire more and more benefit increased so much that he did not spare even his close friends and used to squeeze interest and profit form them. ||34|| Tyaata taartamyachi na raahi | Bharamsaata waadhali munaafeshaahi | Janateche hit kon paahi | Misaloon deyee maal khota. ||35|| (Then to earn more benefit without any discrimination of morality or immorality) without considering welfare of people, he began to earn more and more benefit by adulterating inferior things in pure and superior goods deliberately conniving at his evil dealings. ||35|| Khote bolane sahajachi ghade | swaarthapayee paapa waadhe | Yaasa kon saambhali chokhade | Satta nasata jagaruka. ||36|| For this, he could very easily speak lies. Thus such sinful enactments began to grow due to the selfish tendency of the individuals. Who would prevent all this and prevent him doing such wrong deeds? The rulling power and the government authorities also have become corrupt and they deliberately connived at these harmful evil practices and evil dealings. ||36|| Sahaj koni tyaas mhanaawe | Tari shatrubhaava adhik balaawe |

Maga doghaanchehi dhande barawe | Ekaacha maargi ||37|| If anybody challenges him for his unfair and sinful deeds in his profession, it creates malice and enmity about the challenger. So this challenger also begins to think, why he then should get deprived of the benefit of dishonesty and immorality ? He also begins to follow the same evil and unfair way in dealing in his profession and gains more benefit. In this way both individuals go on the path of downfall. ||37|| Gawache lok viruddha hoti | Mhanati aamachich ka dharme phajiti | Tehi pudhe kaamchor hoti | Adawanook kariti vaishyaachi ||38|| (Noticing the evil practices of the vaishya) the reasoning tendency of the villagers also took adverse turn. They began to feel, why then they should suffer loses following dharma and rattling the morals of dharma. So they also began to shirk or avoid their duty to serve the vaishya. ||38|| Sarvaanmaddhye kalaha maaje | Tyaasi niwaarave khshaatra teje | Pari tehi bichaare potaachya kaaje | Dhawati swaira ||39|| Thus, disorder and confusion began to grow up and spread in all. the khshatriyas were expected to control and clear away all these confusions and take a lead , but they had become belly gods. there was no law and order to control these chaotic circumstances. ||39|| Jikade paisa, maan miley | Tikade dhawati khshatriya baale | Nyaaya, neeti kona sambhaale? zuke paarade paishyaanni ||40|| The khshtriyas began to rush towards the direction from where they could get wealth, power and honour. who would then care for justice and morality ? Money power can easily turn the truth into a lie and a lie into the truth. ||40|| Chori pakadnyaa chora dhaawale | Shipayee baana gheooni bhale | Tene choraanna adhikachi phaawale | Chori karanyaa gaawaachi ||41|| Some thieves, under the disguise of the policemen began to follow other thieves to arrest them. It helped the other real thieves and plunderers, and they started to rob the village and to steal belongings conveniently. ||41|| Tethe brahmanaanni karaave nyaa daana | sarvaansi thewave sevaa paraayana | Tari tehi paahooni daan, maan | Zaale tyaanchecha saahyakaari ||42|| In these circumstances, the Brahmins were expected to give justice considering righteously the facts. They should compel people to extract their enactments dutifully and honestly. But unfortunately, these Brahmins leaned towards the party from whom they could get more honours ands gains. ||42|| Pudhe aiseecha zaali reeti | Dandukeshahasi khshatreeya mhanati | Chor, vyaapari tyaasi bolati | Lok vaishyaadhikari ||43|| Further this deformation itself became a natural tendency. one who created threatening as rowdism was treated as the khshatreeya; who runs business dishonestly was considered as the vaishya- a gaint merchant and great businessman ||43|| Buddhine jo phaataphoot karai | To Brahman jahala nirdharai | Aisee bighadali varna vyawasthaa puri | Gawo-gaavi ||44|| One who created rift with cunning tacties in the village was treated as the Brahmin. In this way village and town got completely detoreriated and the whole systematic structure of the varnas totally collapsed. ||44|| Tyaa maaji jo kamajora tharala | To shudra mhanoni baaher kaadhala | Annanndashaa karoni sodala | Jeevana kalahahi ||45|| One, who had fallen short and feeble in coping up with all these disorders and enactments in dishonest way, was counted as the shudra and thrown out and it become quite hard and impossible

for him to fulfil his daily needs of food, clothing and shelter. His life became full of hardships and worries. ||45|| Varna, jaatiche gunakarma naahi | Modooni keli nokarashahi | Naagavili bhawana sarvahi | Varnaashramaachi ||46|| In such chaotic condition of the society, all the varnaas, castes, enactments according to gunas were totally disturbed displaced and the bureaucracy firmly established a dominating grip upon the society. The sound construction of the society got completely collapsed. ||46|| Abhinaan raahila varnaacha | Churada zaala guna karmaancha | Aisaa ghadawala samskaar gawaacha | Ghadi kaahi basena ||47|| Then what remained behind was the false pride for the varna. The gunas (attributes)and the karmas (enactments) were crushed to dust. All good and moral impressions of the village were vanished and ordered set up existed nowhere. ||47|| Aise mulicha pooravi nawhate | Parashpara poorak dhande sarva te | Sarvaanchecha kalyaana tyaat hotey | Samabhaavaane ||48|| In fact such chaotic anarchy had never existed in the past. All professions were co-operatively complementary to eachother. The welfare of all the elements of the society was inherited in the previous set up. ||48|| THE THOUGHT OF THE HIGH AND THE LOW, AND ADMIRATION OF ENACTMENT Pari to saara varnaashrama | Aaj howooni basala bhrama | Varnaashramaateela nemile kaama | Bahutekaani sodlie ||49|| But now that varnaashrama system has remained only as the imagination or delusion because almost all individuals have today left their traditional professions according to their varnas. ||49|| Brahman jode shivanyaasi laagala | Chambhaar to pujaari banala | Khshatriye nokaripesha dharila | Vaishyaa ghari ||50|| One who was born in Brahman varna started to mend shoes. The cobbler by birth became the worshipper of God in some temple. The khshtriya sought employment as a paid servant at the residence of some rich vaishya. ||50|| Vaishya ladhe sainyat jawoon | Shudra karito katha, keertana | Yaasi varnasankara mhanati jana | Kariti maatra sarvachi ||51|| The son of the vaishya got recruited in the army and the shudra began to give sermons and perform kathaas and keertans. this was called by people as the varnasankara (The confusion or intermixture of the varnas) But all began to do whatever they liked. ||51|| Pari jaati maagachich saangati | kaame maatra bhalateech kariti | Tene hotey anischiti | Samajaavaya lokaansi ||52|| Today, the individuals may do any profession other than the varnas, they belong to, and supposed to do. yet they tell their castes which their forefathers had belonged to. This has made impossible to consider who is exactly belonging to what exact varna. ||52|| Vadilaancha dhanda bhinna hota | To mulachya java nase haata | Tari vadilaancha dhanda mulaane sangata | Artha kahi nighena ||53|| Though the son is not performing the business or the prefession which his father had been enacting, he tells the profession of his father as his caste. What conclusion can one possibly draw from this? ||53|| Mhanoni jeneje kaama karaave | Tyaach varna, jaatiche mhanawaave | Aise tari asaave barwe | Varna, jaati manaliya ||54||

Hence, if we are going to consider the varnas and castes in the present condition, it is better to treat them upon the profession which at present performed by the person (and not upon the caste or varna which his lineage belonged to). ||54|| Aisechi naamabhidhana chalale | Aani sarva lok taisechi waagate | Tari varna vyawastha bhrashta zaali mhanate | Kona kaise ? ||55|| If everybody begins to tell his varna or caste according the profession he is actually performing at present and begins to behave according to it, who then dare say that our varnavyawastha (structure of varnas) has been polluted and spoiled? ||55|| Pari jana aise mhanaavaya laajati | Karme maatra viparit kariti | Poorvajanchiya naave jagati | Alashyaapani ||56|| But the absurdity is that the individual enacts some profession but feels shame to declare his caste or varna according to his profession. But actually they perform their profession exactly contrary to the caste or varna which they call them belonging to. such people become drones and try to live upon the name and fame which their father and forefather had earned by their heroic enactments. ||56|| Jari zaalo karmabhrashta | Tari aapana itaraahooni shrestha | Aisee pratishthesaathi balakat | dharili rudhi ||57|| They proudly say, "Though we have fallen down from our family professions (traditionally performed by their father and forefather) according to our caste or varna, we are still the persons of high status by our birth in caste or varna of our family and so we are more reputable than others". To maintain this contention, they have stuck up to the useless, false and outdated customs and traditions. ||57|| Wastawik kamaakarita varna zaale | Samaajasi sarvachi laagle | Mhanoni sarvaanaachi mahatwa bhale | Brahmanaapaasoni mahara ||58|| In fact, the varnas were designed for extraction of the right enactments dutifully. So equal importance and respect to each varna or caste from Brahmin to the mahaara must be given to all. the society needs the dutiful co-operation of all its elements. ||58|| Tyaata ' Too neecha, mee uchcha' mhanon | waadhavile aadambara purna | Tyaanecha zaale patana | Varnaache ani gaavache ||59|| The obstentations of "I am high and you are low" have been developed by us. That has resulted in the downfall of not only the varnaashram system but also of the whole village and the people. ||59|| Pratyek dharmaache varma bhinna | wegale khuraaka, wegale walana | Yaasaatheech hote wegalepana | Roti - beti vyawaharaache ||60|| The delicate weak point of each Dharma is different and separate than that of others. Their diet and tablemanners are separate and different. Because of these distinct difference there had been separate norms, usages, rituals and separate restrictions in negotiating and manners of celebrating marriages between the two families. ||60|| Tethe adnyaanaane bhed padile | Haati satta te mothe tharale | Samaajachi swachchata kareet mele | Te te bolile neech aise ||61|| In this way, the whole society lost its sound stability (sank in delusions) and has skidded from its place. Those who held powers were being considered as great and were held in high respect and those poor miserable souls, who died while striving to clean and wash out the dirty and spoiling germs in society, striving to maintain the sound health of the society, were treated badly and hated by others considering them to be low and wretched . ||61|| Vastawik neechata duraachaare hote | khari uchchata tapaane laabhate | Jati mateevari kaisee tharate | uchcha - neechata ? ||62|| In fact, lowliness and meanness emerge; though evil conduct and wicked, sinful enactments. True highness and excellence come through honest services rendered to others and through practicing the

sacrificing pious austerity. The highness and wretched lowliness never depend upon the false castes and varnas. ||62|| Jyaane kaahi neechata keli | Samaajane tyaasa shiksha dili | Mhanoni asprushyatta bolali | Kahi kaarane ||63|| If anybody had committed some mean, filthy and shameful evil enactment which was harmful to the society he was outcasted by the society and as a punishment, His family and the whole society cut off all relation with him. They imposed sucha punishment of untouchability upon him. ||63|| Pari tyaachi peedheecha neecha samajaavi | Aapuli neechata ti lapawaavi | Dusaryaachi uttamata hi na gourawaavi | Prathaachi padali yaapari ||64|| But, because that individual was outcasted and considered as the untouchable by the society, a new tradition began to form to consider all his next generation outcasted and the untouchable. Similarly a tradition to hold one high, as his ancestor had reached to the par excellence by his excellent enactments and to hide lowliness of the present generation is becoming established. Now to deny the true, high and esteemed status of others has also become a tradition in the society. ||64|| Aare ! hey kuthale nyaayadaana ? Hey to gulaamigiriche lakshana | Yaane kaise hoeela punarnimaana | Gaawache aamuchya ? ||65|| Friends! is this a fair justice? on the contrary it is a sign of the slavery. If the village goes on in this way, the redemptive work of restructuring and renovating of the village will certainly become impossible. ||65|| Mhanoni asprushyata kriyewari maanavi | Jati sarva ek jaanavi | Aapaapalya parine uchalaavi | Kaame sakalanni. ||66|| Hence untouchability must be considered upon the evil and ominous enactment of the individual. All castes should be considered and held to be equal in status and worthiness. All should render their legitimate duties and enactments honestly. ||66|| Jaati sarvaannchi ekachi aahe | pari dhanda gunakarma sama raahe | Aapalya uddyougaachya prawaahe | Olakhi dyaavi. ||67|| The caste of all should be one and only one. Though the professions of the different individuals are separate accoridng to their own attributes and enactments, all professions and occupations should be held of equal level. The individual should introduce himself by the profession he is actually performing. ||67|| Yeravi sarvatrachi sarva varna | Sarvaatachi disati sarva guna | Pari konate guna pradhaanya | Techi olakhaawe mukhyata ||68|| In general, all traits and attributes are found exsting in all on some more or less scale. While deciding the particualr varna, the attribute or trait, which forcefully and distinctly mainfests in the individual, should be the deciding factor. ||68|| Shudsraaghari uttamavartani janmala | To shudrachi kaisaa rahila | Taisa khshatriyaghari bhrashta nipajala | To khshatriya kaisa ? ||69|| If the child, mainifesting the excellent impression and ideal characterestics, is born in the shudra family, why should he be called as the shudra? or if an abberrant child is born to the khshatriya, how can it be called as the true khshatriya? ||69|| EK Brahmana dukaani baisala | maans machchhi viko laagala | Tyaachi pooja karaaya ek gela | shobha deyeel kaya tey ? ||70|| Supposse a Brahimin (by brith) seats in a butchers shop and sells meat and fish. will it be proper and worthy act if somebody goes to worship that Brahmin? ||70|| Brahman mhanawooni vilaas kari | Nana vyasane angikaari |

Kari nokari saawakari | To Brahman ka maanava ? ||71|| If any so called Brahmin ( by birth ) gets addict and works as the attendant or does the business of money lender, how can he be held as the true Brahmin ? ||71|| Paramparene gosavi honey | Maga tyaane viwaahacha thaata karne | Hey kewadhe hoya laajirwaane | Lokanmaaji? ||72|| If through the tradition of lineage, somebody calls himself as the gosaavi (an ascetic) and after some days gets pompously married, will it not be a disgrace and shame to the gosavi sect? ||72|| Aacharya aani aachaari | Ekaach jaatiche adhikari | Mhanoni kaya aadara ekaachapari | Karaava loki nishthene? ||73|| If a well learned spritiual Guru and a cook, both belog to the same caste, should people hold both of them equally high in esteem and offer them both equal honour with full faith.? ||73|| Aaise konasahi Brahman mhanave | Poojuni tyaache paaya vandave | Tyaane jodyaachya dukani nokar ka na whave | Paya pusaaya | ||74|| In this way, if considering anybody as brahmin, you go on prostrating before him, is it not better to have a job of an attendent in a shoeshop to rub and clean the shoes of the customers? ||74|| Vaastawika jatiwant je Brahman | Tyaanni swatacha taal awe hey poojana | Mhanaave maanuskinecha naman | Karuyaa sarvaa ||75|| The Brahmin of high breed should not allow such worshipping by others ; but as a human being, like to others, he may be offered salutations. ||75|| Aapana wegwegalaa dhanda karnaare | Sarva barobareeche mitra bare | Hey poojeche dhonga saare | Aamhicha kasaya karaawe ? ||76|| In fact, we all, performing different kinds of profession, are friends of eachother. Then why should such pretention of adoration be continued? ||76|| Aise lokaansi shikawaave | Bighadale disela tey sudhaarave | Janaansi udyogee banawaave | Aapulyaapari ||77|| Now it is necessary to educate people with such knowledge. Wherever we notice the impaired usage, tradition or manner, we must try to correct it and put all individuals to render their activities dutifully like us. ||77|| Jethe disati Brahmanaache guna | Tyaasi aadare mhanaawe brahmana | Aisaa sthaapilaachi aahe sanaatana | Niyama varnaashramaacha ||78|| If some excellent characterestics and traits of a brahmin are mainfested in somebody's behaviour, he should be respectfully called as the Brahmin. Because, it is the eternal rule established by the varnashramdharma. ||78|| Mhanoni gunawareecha lakhshya dyaave | jo jya guni, to tya varnee mhanaawe | Sarva gunaancha aadara swabhaave | Sarvaankarita assawa ||79|| Therefore keeping only the traits (gunas) in view, we should consider that individuals, possessing that particular guna of that particular varna, as the person belonging to that varna. In this way, all attributes should be held with equally high in esteem. ||79|| Jo jaisa karma karoo laagala | To tyaachi varnaacha adhikaari zaala | Sarvatra haa niyama chaalala | Tareecha hoyeel suvyawastha ||80|| If we make it a rule to consider the individual worthy of a particular varna by the profession or enactments he is performing it will help us in keeping a neat and better arrangement and maintenance in the society. ||80||

Yethe sanshaya ubha zaala | Vividha karme karaavi laagati ekaala | Tari kaaya weloweli mhano tyaala | Brahman khushatriyaadi guna aise ? ||81|| A doubt was raised in this connection. To day one individual has many different activities and enactments to perform from time to time. should we call him brahmin, khshatriya etc. while he is performing enactments according to that varna? ||81|| Ek vaishya karmeeasala | Pari dhyaanasathi mandiri basala | Tari to vaishya kasaa tharala | Taya sthaani? ||82|| A person, vaishya by his profession, goes to a temple and performs meditation there, how can he be called as a vaishya there? ||82|| Ek bhangi kaama kari | well milataachi ye prarthana mandiri | Tyaache bhangi naamachi uchchari | Konatya nyaaye? ||83|| Or another individual works as a sweeper. When he finds spare time at his leisure, he comes to the temple for prayer (prarthana - mandir to offer prayers.) How can you call him by the name bhangi ' (the sweeper) as his professional caste ? ||83|| Tyaa khshani to kharaacha Brahmana | Pari tyaache nitya karma anya | Mhanoni pramukhhyaane naamabhidhana | Dhande paahuni thewiti. ||84|| In fact, he is not performing the work of a sweeper, He is actually practicing the enactment of a Brahmin while offering prayer to God. But in his routine his legitimate professional work is different. Therefore he should be called according to his routine legitimate profession which he has odopted to do for his life. ||84|| Ekaache lakhshya mukhyatah vyapaara | Pari to karito keertana sundara | Manoni tyaas brahman mhanane saachara | hoyeel kaise? ||85|| Another individual has commercial business (trade) as his main profession and he gives excellent sermons, performs excellent keertana, pravachana etc yet he can't be called as a brahmina. ||85|| Sadbrahman sheti karoo laagala | Mhanoni to malich maanala | Yaane yeyeel khshana khshanaala | Anavastha prasanga ||86|| If some individual possesses deep impressions and tendency of a perfect Brahmin but begins to cultivate farm and do agricultural activities, we can't consider him as a Mali (gardener). If we go on changing one individual's caste or varna according the enactment he is doing temporarily, we shall face many difficulties in recognizing his real varna. ||86|| Bahuroopi kadhi raaje banati | Mhanoni kaaya raajye chalaviti? Jyaachi kala tyaache saangaatai | Yeraa kaaya vaibhava te ? ||87|| If a person, skillfully performing to present the different personalities and entertain people, takes a role of king in his play, can he rule like a real king? the art and skills of a person accompanies him. How can he get the glories and grandeur of others? ||87|| Mhanoni yaachi aahe aisi reeti | jyaat jyaachi mukhya anatarvrutti | Tyaachyaa jeevanaachi nischiti | Daakhavi te vishesha karma. ||88|| Therefore, to determine the true life - varna of any individual they only guide and lead us to his main profession ( karma) as, he performs that profession as his main life duty only in accordance with his main dominant tendency which is formed by some particular guna or by his natural temperament. ||88|| Tyaache vishesh karma konate | Guna konte vishaya konate | Anga konate, antaranga konate | Paahooni naama thewaave ||89|| Hence the real varna of a person can be determined by the factor (I) which is his main profession to maintain life (2) what particular and distinct guna (trait) he mainly possesses and manifests (3) What

particular subjects he like most (4) which is the remarkable and distinguishing characteristic in him and (5) how is his inner motivation ||89|| Jyaamadhye jyaache sarva tanu, mana | Sarvaswa jyaache tyaat lavaleena | Aishya pramukha gunavaroona | Mhanaawa to tya varnaachaa ||90|| The varna of the individual is to be considered by the profession in which all his mind, body and all forces have been mainly engaged and deeply involved, and from the temperament he has developed. ||90|| Yethe mhananyaachechi naahi mahatwa | Je jayaache asel sarvaswa | Tyaapri tyaacha whava gourava | Samaajamadhye ||91|| One's own saying, "I belong to certain varna" is meaningless. The all round tendency and temperament, which he has naturally possessed, should be considered while deciding his varna in the society. ||91|| Samaajachi rachana netaki | Basel taise karaave koutukee | Deekhsha ghyaavi samajoni niki | Guna karmaachi ||92|| In this manner, the whole society is to restructured in a proper and neat form and every individual should be given that particular initiation and impression of the particular varna in accordance with the obvious and dominant manifestation of his traits and the enactments. ||92|| THE TRUE BRAHMANYA AND BRAHMAKARMA (Duties of true Brtahmin and characteristic truth of the qualities of a real brahmin) Jaanatyaanni tatwe abhyasaavi | Roopantare vyawahari aanavi | Bighadali ghadi durusta karaavi | Samaajachi ||93|| The veterans and erudite thinkers should comtemplate upon the principles of the varnaashram structure. They should acquire full understanding and knowledge in all aspects and then should strive to bring those principles in the practical social life. Thus they should reform the distorted set up and fold of the social and village life. ||93|| Sukhee whawa gruhasthaama | Mitaawa jeevanaacha sangraam | Sahakaryaane nandaave graam | Yaa saathi buddhi sarva dyaavi ||94|| The wise and veteran masters should give knowledge, create a moral understanding and harmony in all the individuals and divisions of the society so that their life in the village and society should become happy. For this, all should think coolly and settle all debates, difference of opinion, protests and struggles with mutual understanding and harmonious co-operation. ||94|| Jemwha guna - gunaashi droha kari | Temwha buddhi pade apuri | Hey sambhaalnyaache kaarya kari | Brahmanya tey ||95|| All people are under the natural impact of the three gunas (satawa, Raja,and Tama ), so every individual has acquired his separate tendency and temperament according to guna which he forcefully possesses. Naturally malice, confrontation, enmity develop in the individuals of different nature, tendencies and temperaments. Here the power of rasoning and intellect falls short to maintain the balance with righteous discrimination. It is the true knowledgeable Brahmin only, who, with his knowledge and wisdom can make good this need of power of reasoning and intellect and can pacify all the stormy struggling persons. ||95|| Gunaasi gunaache sahakaarya | Milomni whave saphal kaarya | Haa srushtikramaacha vyawasaaya | Brahmanyaakade ||96|| It is the duty of a real Brahman to teach and guide all the individual who are having impressions of different gunas, to provide mutual co-operation to each other and to achieve the prosperity of the society. This duty of the real Brahmin is the law of the nature. ||96|| Hey karaavaya aikya nirmaana | Aaj paahijeta gunawant brahmana |

Brahmanya waachuni hey saadhana | Ghadechi naa ||97|| Only the true brahmins, who have gone beyond the impressions of all the three gunas can seek such a harmonious unity of mutual co-operation of the individuals, possessing different gunas. They only can bind the confronting gunas together with harmony, self-control and co-operation. ||97|| Saamudaayik buddhichi shikawana | sarva jeewaat samatwa sthaa pana | Vishsam paatraanche samaadhaana | Karoon dene, Brahmana karma. ||98|| It is the moral duty of the true Brahman to create mass consciousness in all and a feel of respect for each other. It is his moral duty to satisfy all the individuals who hold different and opposite temperaments and tendencies. ||98|| Brahmana to doordrushti | Tyaache gharachi samashti | Suralit chaalanyaa hoya kashti | Brahmana to. ||99|| The house of such real Brahman is the society itself and the houses of all are like his home for him. He strives hard and leaves no stone turned to teach, guide and make all individuals agree to live together with love and affection as brothers. the true Brahmin is he, who well understands the future of the village. ||99|| Brahman rhidayaacha ati nirmala | Dushta buddhicha maha kaala | Himsewaachooni kari praanjala | Mana durjananche ||100|| The true Brahmin is pious and pure by heart. But, for the wicked and evil men, he is as dreadful as the ferocious death (Mahakaala, the fearful God of destruction). But though a particular individual is wicked and evil, the true Brahmin tries to calm him down and purifies and cleans him, he never hurts or disregards that individual. ||100|| Shakti yukteecha udaara | Bhakti mukteecha aadhara | Sarvodyaane sansaara | Natawee jo ||101|| The true Brahmin utilizes all his intellectual power very broad mindedly and generously for the welfare activities and upliftment of the society. He provides hand to the needy to overcome his dire necessities. If one wants to learn how to become one with God and how to seek emancipation, he can have a right learning and guidance from such true Brahmin. His life is to adorn this world in all faces and aspects. ||101|| Jo sarvaanchi maney saambhaali | Gaavsevaachi maani aagali | Une pado nedi kadhikaali | Konyaprakare ||102|| Service to the village is the only aim of his life. For it, he tends all with loving care and affection. He tries to fill up every deficiency at any where, at any time and of anything. ||102|| Tyaache lakhshya nohe yeravi | Je bighadel te neetachi karavi | Julawaa - julveechi pairavi | Brahmanakade || 103 || The true brahmin very carefully pays attention to repair and reform if he notices any fault, any damage or any disturbed state. It is only, he, who possesses this skill and art of resetting the harmonious arrangements as before. He never looks at the things other than this. ||103|| Sarvaanshi sarvaanche julawaave | keerti sphoortine graam bharave | Loukik, Paramaarthik pado na dyaave | Une graamwaasiyanche ||104|| Only the true brahmin can inspire and make all the villages to live together with harmony and affection. He motivates and encourages all and grows the name and glory of the village. At the same time, he helps all not to lag behind or to be deprived of the worldly matters such as their basic needs of food, clothing and shelter, and side by side guides in their spiritual thinking and development. ||104|| Gaava karaava vyawahaara chatura | Tyaat bharaave nirmal sanskaara |

Parsparaat nirmaava sahakaara | Nyaaya neetine chaalanya ||105|| He makes all the village people clever and skilful in dealing with their profession. he always tries to keep a consciousness and sensible feel of morality and mutual co-operation by initiating good impressions upon them. Such individual is a true Brahmin. ||105|| Hey shikawaaya thoraanchya katha | saangat jaavya, mitaaya vyatha | Tyaaga waadhavaava, uchit pratha | Thoramothyaanchya dawooni ||106|| For all these activities in the welfare of the village, the true Brahmin sets ideal examples of the excellent great spirits and personages in the past and present, through their life stories. He imparts knowledge to people, consoles them in their woes, sorrows and sufferings. He tries to help them to imbibe and grow in them a tendency and sense of morality to sacrifice for others. Placing and presenting examples of great and ignominious spirits he tries to draw a noble way of development and progress for them. ||106|| Tyaasaathi krushnakatha, Ramjanma | Chaalawaava mahatmyaancha punnyatithi krama | Granthaantaricha nyaaya sangraama | Shikwaava nirbhaya whaaya ||107|| He should narrate the stories of life and work of Lord Krushna, story of birth of Ram ; stories of the great personages who had struggled for the betterment and welfare of the mankind. He should tell these stories on the day of celebration of their birth anniversary; and death anniversaries. He should narrate the stories of such great personages who had fought bravely with the evil and wicked villains for the welfare of the society, who righteously had judged without keeping a sense of discrimination etc. All such tales and stories should be purposefully narrated to them to make them fearless and courageous. ||107|| Pratyekache kartavya sangoni | Aapulya utsaahe udyogi lawoni | Karaavi gavaachi melani | Vishaal marge Brahmane ||108|| He should teach everybody to render his duties honestly keeping himself enthusiastic, he should try to make other diligent and he should create a solidarity and unity in all ways and in all individuals. ||108|| Asoniya gaavi Brahmana | Padali tatey, chaalale bhandana | Tari samajaave to paawala patana | Gaava mokaat sutale hey ||109|| In spite of the presence of such a true Brahmin in the village, if there are struggles, conflicts, fightings and quarrels, if the village is going on unrestrained way and if the Brahmin fails to right the wrongs and impaired condition, it indicates that the Brahmin has depraved from his status. There will be no control and lawful bindings in the village. ||109|| Tyaane aapali nishtha sodali | Mhanoni lokaanni helassand keli | Tyaachekade ka na aali | Pukaar lokaanchi ||110|| When the Brahmins become downfallen from their legitimate duties and activities, the village would disregard and neglect them. Otherwise, why should complaints not reach him and lodged with him? ||110|| Jawa brahmanachi chuko laagale | Tawa gaavachi swairaachaari zaale | Nanatarheche tamaashe maajale | Gaavamaaji ||111|| When the Brahmins had fallen from their legitimate duties and enactments, the village also had become unrestrained and all had started behaving at their own will. The condition of the village became a disgraceful display (tamasha). Many kinds of disputes and vexatious wrangling grew up the village people. ||111|| Lokshraddheta whavaya badal | Kaaya kaarana ghadale prabala | Hey jaanel to chi nirmal | Tyaagi, tapswee ||112|| Today, disbelief for Brahmin is obviously found in the village people. What can be the reason for this? It is only the person, who is truly self - sacrificing and pure in mind that can understand the reason. ||112||

Prabhaava aisa angi yaawa | Tyaag, yama niyamachi deeksha taya | Paahije mhanoni tapashcharya | Karaavi laage brahakarmyaa ||113|| If the Brahmin wants to seek his real state again he has to acquire impressive and dominant power in him. To acquire such power, he has to perform rigid penance by practicing self-sacrifice, self control, rules and discipline. ||113|| Abaalavruddha samajaavinyaasaathi | oja, tej asaave pathi | Mhanoni japa, tapa sadgrantha kanthi | Dhaarana karaave brahmanane ||114|| (Becoming an impressive, philosopher and guide) He has to educate from the oldest to the youngest. for this, he must have luster and brilliance of his penance. So the Brahmin must have a regular long practice of 'japa' (reiterating the name of God or some sacred mantra.) He must have the spiritual books and scriptures by heart. ||114|| Upadesha deta raagawoo naye | Lobhe chukawoo naye nirnaya | Mhanoni saambhalaawaa indriyajaya | Adhyatma upaaya tyasaathi ||115|| He has to guide and advise people. He should guide with love and affection. If he is acting as a judge he must not give a wrong and unfair decision by falling prey to greed or lust for big gains. To seek these excellent virtues, he should overpower his organs and bear control on them. he should perform spiritual service more and more. ||115|| Aadhi tyaag tyaane karaava | Tareecha maga lokaansi shikavaawaa | Yaach maarge parinaam whaava | lokanmaaji aapaisaa ||116|| Charity begins at home. By this moral principal he should start to imbibe a tendency for self-sacrifice first by himself and then only he should advise others to practice self-sacrifice. If he enacts so by himself, it will create a good and deep impact upon people. ||116|| Hee deekhsha jyaane ghetali | Aapuli bhoga waasanaachi nirasali | Tyaaseech brahman sandnya milaali | Varnaashramachi ||117|| One, who takes a vow for accepting the duty to serve the society and deserts the inclination towards enjoyment and pleasures will only earn the worthy title of Brahman in the varnaashram structure. ||117|| Aise guna jo dharanyaasi chukala | To brahman mhanoni gouravila | Tari vyarthachi aahe tyaala | Padavi ajaagalapari. ||118|| But if his behavior and enactments are contrary to this and yet he is being enumerated as a Brahmin, his title becomes in vain like the teat hanging from the neck of the he-goat. ||118|| Jaati veshasi vandane | Hey to dasaryaachechi soney | Phitale knoaache paarane | Rui phaley khauni? ||119|| Recognizing anybody as a Brahmin by outward clothes and from the caste he belongs to is like generously and profusely distributing gold (leaves of a particular tree supposed as gold) to all on the DASARA. it is like braking the long observed fast by eating the fruits of a RUI tree (a very poisonous tree). ||119|| Brahman muli jaati nohe | Ti vishaalatechi padavee aahe | Hey samajoni dharaavi soya | Graamavaasiyaanni ||120|| In fact, 'Brahman' is not at all a caste. It is the title of honour and respect for the magnanimous tendency and pure moral conduct. All the villagers should understand this real meaning and behave with the real brahmana. ||120|| Sarva ghati Brahma, Eeshwara | Paahooni hoyee sevatatpara | Tochi brahman saravaanvara | Prabhaava paadi namratecha ||121|| Having a consciousness that Brahma (the eternal truth) is pervasive in all the living and nonliving

beings and objects in the world, one who very promptly attends to serve them, and always behaves very humbly and politely with each and everybody, can only create a deep and excellent impact upon all. ||121|| Tyaache charitrya baghuni ujjwala | Lobha kariti tyaavari aabaal | Sarvansheecha saange vishaala | Dharma maanava jagruteecha ||122|| He becomes mostly desired by the people when they observe his pure and ideal conduct. He awakens people by elaborating the highest and magnificent principal of the duty of human beings. ||122 || Brahman ase asprushyaancha | khushatriyaancha, vaishyaadikancha | Konaashicha paarakha tyaacha | Shabda naahi ||123|| He becomes the dearest one and benefactor to all the untouchables, khshtriyaas, vaishyaas and all other beings. Therefore his speech is never discriminating. ||123|| Tyaane sarvaanche bhale pahaave | Bhinna gunanche lok julavaave | Aani gaava chalawooni santoshaave | Buddhi devonee || 124 || He brings together all the individuals having different traits and attributes. He provides them with good thoughts and guidance for their welfare and betterment and creates a general satisfaction in the village. ||124|| Ugichachi lok naa aikati | Tyaasi dand deyeel haa brahmamoorti | Pari graami waaeet chaaliriti | Praana gelyaa na thevi ||125|| If somebody neglects or disobeys the good advice and proper instruction without any reason for discontent, this austere brilliant Brahmin will impose a punishment and will curse the wrong doer. But even at the cost of his life, he will never allow the wrong usages, customs and traditions to establish in his village. ||125|| Brahmanaache vachana naa aike | To tinhee lokee na tikey | Yaache kaarna heychi ituke | Brahmana anartha karinaa ||126|| So, if anybody neglects or avoids the precious words of such Brahmin he would find no place for him in all the three worlds (swarga), mrityu (earth) and pataal (the world below the earth) because such brahmin never enacts so, which will lead to overwhelming calamity. ||126|| Tyaachi heychee saadhya mudra | Shaanti laabhavi aabrahma shoodra | `Graamasukhaat sukha lokendra | Tapaswiyaasi ||127|| It is his aim that all, from the Brahmins to the shudras should have divine peace, happiness and satisfaction. This great ascetic feel makes himself happy when he finds all in the village are happy. ||127|| Mhanoni Brahmanvarna shreshtha bolala | Ugeecha naahi daangora pitala | Bhruguchi laathahi zelataa zaala | Deva maaza ||128|| Not so casually and unnecessarily, such highly usteric brahman has been held with so much high esteem and admired as the most supreme. lord vishnu is still bearing the mark of the kick of Bhrugu on his chest, even at present, Lord Vishnu is bearing very proudly that mark (foot print) as the 'SHREE VATSALANCHHANA' upon his divine body. ||128|| Aise Brahmanatwa nirmaana kara | Prachaarak howooni gharoghara phira | Tareecha sarwaansi mitey aasara | Sukha shanteecha ||129|| One should manifest such an excellent glorious and brilliant characteristic of virtueous Brahmanatwa (Brahminess) through his routine and normal behaviour and spread the truth going from house to house. Then only people will find the way to real happiness and real satisfaction. ||129|| Hey Brahmanatwa nave jaateeeya | Kunihi saadhave nirbhaya |

Jo aadarsha prachaarak hoya | Tochi Brahman nirdhaare ||130|| Remember, this most excellent state of Brahmin can't be sought by the traditional caste succession (by birth). Anybody is eligible to achieve it doubtlessly by his own hard and resolute efforts. One who can become an ideal canvasser of the truth (the full description of such ideal canvasser is given in the eighth chapter), he can be considered as the Brahman blessed by the real characteristics of Brahmanatwa. ||130|| Brahman sarvaanchi sadbuddhi | Ti kareela annya gunanchi vruddhi | Gaavi nandateela Riddhi siddhi | Guna karamanchya aadhare ||131|| The Brahmanya is the fair intellect of the village. It helps the other attributes to develop with the cooperation of the attributes and enactments of all. supernatural accomplishments and prosperity will dwell in the village. ||131|| Harikatha nirupana, raajkaarana | saavadhapana, seva prayatna | Haa chari varnaacha saara nyunapoorna | Pratyekaane aacharava ||132|| Narration of the stories of Lord Hari (Harikatha nirupana) a good understanding of politics, ever alertness and devotion to the service of all are the essence of all the four varnaas. All should bring them into practice in their routine behaviour. ||132|| Loka shikshana,Nyaaya rakhshana | Janaanche poshsan ani sharma daana | Yaa saathi je je karaiteela prayatna | Tyanna saadhela varnaashrama ||133|| Those, who will import knowledge to the people, protect the village with righteous and justful manners, make all people self-sufficient in their needs of foodgrains etc and put physically and devotedly to the service of the village and people, are only worthy of having a place in the frame of the varnaashrama. ||133|| Swabhaave sarvaanni karma karaave | Gaava soundarye sajwaave | Sarvaansaha uddharonee jaave | Tukadya mhane ||134|| Everybody should perform his duties according to his natural inclination and temperament. Doing his duty honestly he should develop and grow the beauty of the village and try to seek the upliftment of all with mutual co-operation of all. (Says so Shri Tukadoji Maharaj) ||134|| Iti shreegraamageeta grantha | Guru-shastra-swaanubhava sammata | Varna-dhaarma niroopilaa yetha | Paachava adhyaaya sampoorna ||135|| In this way the fifth chapter, narrating the duties of the four varnaas, in this scripture' Graamageeta, which is consented by the guru, the shastras and self-experiences, has been concluded. ||135|| || Sadgurunaath Maharaj ki Jai || VOLITIONS 1. The ancient Rishis and Seers had established the system of four Varnas according to the Gunas (Satwa, Rajas and tamas) and Karmas (enactments). In the course of time, we had discarded it and began to decide the highness or lowliness depending upon the birth in any cast or traditional professions. this was the harmful and wrong structure created by the selfish greedy and the troubleshooters who wanted to create rifts and groups in the society. I resolve that discarding this distorted structure of the society, I shall behave according the accepted and agreed pattern by the holy saints and God, which was based upon the four Varnas according to the Gunas and karmas. 2. Meanness comes through the wrong deeds and sins and eminence comes through austerity and tolerance for the hard work to the society. behaving according to my Gunas and Karmaas, I shall render my true services to the society. 3. I shall try to create unity in all, I shall form the eye of equality for all because by behaving so and with the view of all, the person is called the good Brahmin. With my Gunas karmas, austerity, honesty and enduring all hardships, I shall go door to door to canvass the principles advised by Swami

Ramananda. 4. I shall try to uplift the whole village and society along with my own upliftment. (It is my aim to become such an ideal canvasser.) 5. Making the villagers understand about the good conduct, I shall try to protect justice. I shall stand to oppose injustice. I shall co-operate in the services to the downtrodden people, I shall enact in practicing shramadaana, co-operation, Justice and I shall fight against injustice with my behaviour.

Chapter- 6 THE IMPACT OF THE ASSOCIATION WITH GOOD COMPANIONS ( Satsanga - Prabhaava ) || Salutations to Shreegurudeva || THE WORLD AND THE HUMAN BEINGS Eeshware jaaga kele nirmaana | Tyaache kaarya ajunee appoorna | Te aapalyaapari karaaya poorna | Sadbuddhi dilee maanava ||1|| God has created this vast and magnanimous world with some divine intention. But the work according to that intention has not yet been completed. To get it complete, He has gifted only the human being with excellent virtueous intellect. ||1|| Ekaapaasoonee aneka whave | Anekaasi ekatwi aanaave | Haa aapulaa mool sankalpa deve | Chitti ghaatalaa sarvanchyaa ||2|| Before creating this great creation of the universe, God had made a volition as his purpose for it. It was to appear in his multiform and all these innumerable beings in his multiform should become one and return to their original form i.e. God. God has kept divine volition in each and every being while creating all this universe. ||2|| Aneka eeshanaa, preranaa | Tyaa kaaran hotee aatma vikasana | Putra poutraadi roope naana | Maanava aapanaa prakatavi ||3|| According to that divine volition of God to seek multiform, he had placed attachment and desires in the male and female. He had created passions to inspire and motivate the beings to strive to seek it. And so, the human being tries to recreate and reproduce him in many forms like son and grandsons. ||3|| Konee shishya shaakha waadhavee | Konee granthaadik upajavee | Jagee aapulee parampara chaalavee | Aisee ichchha swaabhaavika ||4|| So some individuals try to establish and develop their traditions and lineages in the form of the sect of their disciples. Some develop their tradition upon producing the books and scriptures. Thus, to develop his own heritage and tradition is a natural instinct of man and it is in accordance and in consistence with God's volition. ||4|| Jagaavarachi maanava jagala | Samudaayaatachi unnata zaala | To samudaayaache kaam visarala | Tari te uchit kaise? ||5|| Man has been living in and depending upon the world. He has sought his development and prosperity living in the society (World). If he forgets and propriety in living in the society (world) that man has strayed away from the divine rule and law of the nature. ||5|| Pind brahmaand hey nigadita | Sanskaarahi jagaashi sambhandhita | Aatmadnyaane raaho jeeva alipta | Pari upeksha na whavee jagaachi ||6|| Man and the nature have a very close intimacy between them. The world gets a particular shape and form by the impact of man upon it. The nature (creation) forms according to the impacts of the human

beings. So, if any individual has acquired the self-realization, he may live aloof from the world but he must not neglect or look down upon the world. ||6|| Satya, shiva, sukhee, sundara | Aisaa whaava haa sansaara | Hey sopavile kartavya thora | Deve maanavaapratee ||7|| It is God's divine will that this world and life on it should become heavenly with truth, auspiciousness, bliss, (happiness) and beauty. God has entrusted this responsibility upon the man. ||7|| Maanave aapula uddhaara karaava | Taisaachi samaaj sudhaaraava | Yaa saathich dilaa dharma aaghavaa | Nemooni sakalaa ||8|| Man should strive to attain perfection. In addition to his self upliftment, he should make the society develop and flourish. So God has defined the duties for each and every individual and it is the way of Dharma. (wyaktee dharma) ||8|| Yaa saathicha zaala awataar | yaa saatheech sant, bhaktaancha vyawahaara | 'Sukhee kareena awaghaachi sansaar | Breeda tayaanche ||9|| That is why God had incarnated himself many times in this world. The saints and devotees had performed all their activities in accordance with the vow to make the whole life and the world blissful and happy. ||9|| Na sudhaarave akhila vishwa | tari unnat karaave aapulechi gaava | Yaanecha santoshel devaadhideva | Laabhel theva mokhshacha ||10|| If one can't make the whole world happy (due to his lack of abilities), he should strive to make at least his own village happy. He will surely be blessed by God and seek his emancipation. ||10|| HOW CAN PEOPLE BE TURNED TOWARDS THIS? Hey theek mhanatee shrotejana | Pari gaavapratee aamuche kartavya kone? Kaaya hoeel aamheecha zurona? | Gaavi koni aikenaa ||11|| Upon this, some listeners said, " What you have told us is fair and right. But what can we do for the village? What is the use of our pining and yearning for this? You know, nobody now listens to us. ||11|| Sarva karitee aapulyaasaathi | Streeputraasaathi, chaineesaatahi | Pari aathavachee naahi yeraasaathi | Kaahi karaave mhanooni tyaa ||12|| Everybody is striving hard by taking all troubles but for his wife, childeren and his own luxuries and pleasures. But none has a consciousness to strive a little for others. ||12|| Sarvaasa waate aamuche aikaave | pana aikateel kaise hey na thaave | Mhanoni yaastava pudhe jaave | Na waate kona ||13|| All expect that people should listen to them. But they don't know the tact or trick by which they can attract the attention of people towards what they want to say. Therefore, nobody dares to come forward to do any activity in favour of the village and people. ||13|| Kaarya karaavaya pudhe yaave | saath na milataa phajeet whaave | Sankatee konee jeeva dyaave ? Waate aise bahutekaa ||14|| They think, they shuld take initiative and come forward to do something, but if they don't get cooperative hands in the work, they will have to face disgrace. Moreover, they fear that they may face a threat to their life in some adverse events, so they don't come forward. ||14|| Aamhaas waate gaava sudhaarave | Pari saanga tyasaathi kaaya karaave? Kaise walateel aaghave | Lok sanmaargee? ||15|| We do feel that our villege should improve and become an ideal one. But what task should we take and what should we do to fulfill it ? Please tell us in what way would people turn towards the right path? ||15||

Aapana pusaliyaa prashnanche | mee uttara deyeena saache | Pari lakhsha thevanee rhudayaache | Acharaa taise ||16|| (upon this, Vandaneeya mahaaraj says) I shall give you perfectly convincing reply to all your questions. Please listen to me with concentration of your mind and attention, and be prepared to enact as I am going to advise you. ||16|| Mee saangen mhanooni navhe | Santee heychi kathile barawe | Maaza vishwaas jethe dhaave | Techi saangen tumhaala ||17|| The ideas and thoughts, which I am going to narrate to you now, are not only my personal ideas and thoughts. All the great saints and seers had first brought them into their practical behaviour and then they had advocated them to the world. Therefore, I will narrate only those ideas & thoughts in which I personally have a firm faith ||17|| Sarvaa aadhi ek nischaya | Lok asatee anukaranpriya | Vishesha disey tee ghetee soya | Na saangataahi ||18|| First of all bear one thing determinently in your mind. People always behave observing and according to the behaviour of others. When they notice something special and remarkable, they hold it firmly in their mind, though nobody has asked them to do so (imitate) ||18|| Mukhya kaaryakartyaachi raahanee | Nirikhshonee baghatee koni | Laagatee tyaachyaach maage dhavonee | Vatsa jaise ||19|| So, the life style and the casual routine behaviour of the leader, head or eminent individual should be so ideal that while observing it inquisitively, people should rush madly after him like a calf running after its mother cow ||19|| Mhanonee kaaryakartyaata asaave aakarshana | Sevaa, Chaaritryaache oja poorna | Sudhaar nohey tyaa waachoona | Gavaacha konyaa ||20|| Therefore, the social worker must have a dominent and fascinating character to create a deep impact of his service and behaviour upon people. But for this, the prosperity and development of the village is impossible. ||20|| Yaa margaahechi janajaagrutee | Heychi sootra ghyaave haatee | Aapana waagaave taise waagatee | Janahi saare ||21|| Mind this well that the consciousness and awareness in people can be created only by this way. People behave as they observe us behaving in society ||21|| Yaasaathi pratham karaavee aapulee shuddhi | Shareershuddhi; rhudayashuddhi | Gharashuddi, Graamshuddhi | Sarvatoparee ||22|| Therefore we should first seek our own sanctity. We should keep ourself clean, pure and try to make our hearts (minds) pure (discarding all evil thoughts and passions). then we should make our homes clean and further we should bring purity cleanliness and sanctity in our village. ||22|| Jaise tumee karaal aapule ghara | te paahatila jana satwara | Karteel taisechi prakaara | Aapulyaa ghari ||23|| when you clean your house and do something to beautify it, people will observe it and they will try doing the same to make their houses more fine and beautiful ||23|| TO IMITATE IS THE NATURAL INSTINCT OF MAN Sundar drushya paahataa dolaa | Aawade paahanaaraasi tasaach sohalaa | Aapanahi vartaavayaacha chaalaa | karito praanee ||24|| When somebody sees somewhere a very beautiful landscape he forms and develops a liking for it. then he tries to create the same beautiful scene in his home also. ||24||

Phulalei baag paahili | Anantrangee phuley phulalee | Surasa phalaanni baharalee | Soundarya khaanee ||25|| Paanee waahe zaranaapari | Vrukhsha lataanchya kunjantaree | Amod darawale naana paree | Phalaaphulaancha ||26|| Garda chaayetalee hirawala | Durwaankuraanche jaale komala | Nana rangee phulpankhare sojwala | mana mohaveetee jeevaanche ||27|| Somebody sees a beautiful garden fully blossomed with colourful flowers and trees bearing beautiful fresh fruits ||25|| Water is flowing and trickling like a small stream. sweet fragrance of flowers and fruits is wafting and lingering all over the garden and far around ||26|| The herbage in the deep shadow under the trees has spread like a knitted net of delicate and tender sprouts of the 'DURVA' (A kind of grass essential in worshipping lord Ganapati). The butterflies of infinite colours are frolicking over the fragrant colorful flowers. All these things in the nature attract and enchant the minds and souls of the beings who intently observe it. ||27|| Kothe paani chamake aarashapari | Kothe dagadaanchyaa kanaanchi kusaree | Kothe komal roop boomi dari | Waate ankee lolaave ||28|| Kothe bhoomichehi bhinna varna | Kothe kaale, Pingatpana | Kothe pandhare, laal madhoona | Suwarnaaparee ||29|| Some where are the big water pools full of clean and clear water reflecting like a mirror. elsewhere are the neatly arranged stone particles. Somewhere the land has taken a tender surface which is inviting that anybody would be tempted to roll on it. ||28|| Somewhere the land has taken different colours. Some are black spots, some are brown, some red, some of white soil and some where it is golden. ||29|| Lata lataavaree zulatee pakhshi | Sarva phalaa phaslaanche sakhshee | Jaree phiratee antarikhshee | Pikalee phaley tyaa thaave ||30|| Udonee tethechi maaritee zadap | Rasaacha aaswaad ghetee amoopa | Jaisaa kareel praanee samkalpa | taisaa bhoga tyaa paave ||31|| Jikade tikade sugandha usale | Ulhasit indriye bhogitee sagale | Naak, kaan, jeebha, doley | Naanaa vishaya rasaananda ||32|| The birds, witnessing the blessoms of fruits and flowers are swinging gayfully on the vines and creeping plants. They may be flying at the high altitude but down beneath them, ripe fruits are seen by them all over. ||30|| These birds whirling at high altitudes suddenly fly down and enjoy the sweet juice of the fruits to their full satisfaction- whatsoever is desired by every bird it is completely fulfilled there. ||31|| The sweet fragranceand aroma of different flowers is wafting in all directions. All senses are blissful and enjoying their desired pleasures. The five organs of our body are acquiring their five objects of pleasure and have become fully contented. ||32|| Aise drushya paahe praani | Temwaha aapanhi karaave waate manee | Jato gharaasi paratonee | Sajawaaya ghara aapule ||33|| Lahaan anganee baag laavee | Athawaa kundeetachi phaley phulawee |

Shrungaaree zopadee aapulee baravee | Aapulyaaparee. ||34|| When the observer observers such a beautiful landscape he also desires to imitate and create that view at his home. So returning home, he starts to decorate his house. ||33|| He prepares a small garden in his front courtyard, plants different flower plants and fruit trees in it and cultivates it. If a big courtyard is not available, he plants small flower plants in vases and flowerpots. He trims his hut also neatly and tidily and tries to decorate it. ||34|| Jaree tayaa baagachi na disataa | Taree to kaisaa prayatna karataa? Aisaachi aahe maanava tatwataa | Je dekhe te aapana karee ||35|| Had he not observed that beautiful landscape, how could he have taken so laborious activity and striven to do something at his home? It is the human nature and tendency. whatever precious he observes, he tries to copy it by himself. ||35|| Visheshatah aise mulaanche waagane | Tyaanche karyachi pratidhwanee uthawine | Je je pahateel dolyaane | Techi aacharatee ulhaase ||36|| Children in particular naturally possess this tendency to imitate others. Actually, their behaviour is the imitation of all enactments of elders and others. whatever they observe, they will spontaneously imitate it and display it in their behaviour ||36|| Mhanooni mukhhyaanchee hee jabaabdari | Te je karateel graamaa bheetaree | Muley aacharateel gharee, daaree | Maata pityaasi walawonee ||37|| Therefore it is the responsibility of the heads and eminent social workers. Whatever they perform in the village, the children imitate it and bring it into practice at home and out. By their imitation, they make their parents also to follow the same conduct. ||37|| Imitative tendency - THE SOUL OF THE VILLAGE Ekaa pramukhaane kombadee paalali | Tilaa sundar pilee zaalee | Dusaryaanehee teech ghetalee | Kalaa tyaachee ||38|| Maga gaavaasi tocha aananda | chadhala tayaanna unmaada | Ladhaayee karanyaacha laagata naada | Kombadyaanchi ||39|| Ekada kombadyaanchi zhoonja paahilee | Sarva gaavaas dhundee chadhalee | Maga kombadyaatraa bharalee | Ladhaayeesaathee ||40|| Bandhati kombadyaachyaa paayee suraa | Ladhavitee maidaanee bharaa bharaa | Raktabambaal khel saaraa | Kroora vruttine waadhaveelaa ||41|| One headman of some village domesticated a hen. In due course, the hen produced beautiful froliking chickens. Seeing this another villager also brought a hen at his home. ||38|| Soon, people in the village began to enjoy domesticating hens. some individual then found out a game of cock-fighting ||39|| Once the villagers enjoyed the thrill in cock-fighting, they started to hold fairs of cock-fighting competitions. ||40|| Everybody wanted his cock to win. So they tied small sharp edged knives or blades to the feet of the cocks. They got horribly wounded and become blood stained in their fighting. But this cruel game became more and more popular in the villages. ||41|| Maga patil mhane kar laawaa | Paidaasicha dhandaa waahava | Lok chetale gaavogaava | zunja karanyaa kombodyaanchi ||42||

The patel of the village when noticed they growing popularity of this cruel game, he imposed entertainment tax on it; and created a source of income for the village. Then there was no end. The cock-fighting game speedily spread up in every village. ||42|| Bichaaryaa deena jeevaane kaaya keele | Yaanneecha tyaasa nimitta dharale | Tyaache praana ladhata gele | Dhande waadhale paapaanche ||43|| What offence had the poor miserable being committed? Through their inordinate desire, people made it an event and yoked the poor cock to fight unto death- such sinful cruel and evil profession began to flourish all over in the villages. ||43|| Eka pramukhaane chaalanaa dilee | Tee reeti sarva gaavaane uchalalee | Proudha maanasehi karoo laagalee | Ladhayee maga kombadyaanchi ||44|| One headman mobilized the profession of keeping cocks. The whole village imitated it. Even middle aged and aged wise men also began to participate in the game of cock fighting. ||44|| Saaree shaktee kombadyaamaage | Pratishthitahi zaale bedhange | Mhanonee ekaane aapulyaa ange | Nagar- aakhaada nirmilaa ||45|| The whole manpower of the village then rushed madly after the cocks due to the growing popularity of this game. even the reputed and respectful elders also lost their balanced senses. Observing this distorted condition of the village, another (more wise and sensible) headman started by himself a wrestling school for the villagers. ||45|| Jamavile baal taroona kaahi | Ulhaas otilaa tyaanchya dehee | Vyaayaamaachyaa navyaa utsaahi | Laavile taya ||46|| Prathama bharavilaa gaavee dangal | Inaamee kustyaancha jangee mela | Pahataachi mule baale sakal | Laagale karanyaa vyaayaama. ||47|| Gharogharee muley khelate kustee | Galli galleeta changa bandihitee | Chadhalee vyaayaamaachi mastee | Lahaan thoraa ||48|| Kavaayat, karelaa, malla khaamb | laathi, kaathi, bhaala, lezeema ||49|| Tarwaar, chhadipatta, mardaani kaama | vyaayaa maache ||49|| Bringing the young boys and youths, he filled in them the spirit and liking for physical exercises. He turned them towards this new project of regular physical exercises. ||46|| In the beginning he held a wresting competition in the village. He kept rewards for the winners. Boys and youths were greatly overwhelmed by that programme and all of them started practicing physical exercises. ||47|| Since then, children in every house began to practice wresling. They got heartily hypnotized by physical exercises. ||48|| They started practicing parades (with free hands) and began to learn all sports, athletic events, and uses of sticks, laathis, karela, lances, lezim, swords, chaadipatta etc. Now in the village the physical games, sports and heroic exercises were regularly performed everywhere. ||49|| Tyaane gavaateel wayeet vyasana | sarvachi gele haarapona | Shareer kamaavanyaachi laagalee dhooona | lahaan-thoraa ||50|| This resulted in eradicating all evil practices and bad habits which were making people weak. The addicts growing diseases disappeared from the village. Everybody formed liking in physical exercises for bodybuilding. ||50|| Jo to aapulee chhatee pahee | Danda moudhe phiraveet raahee |

Maandiyaanche pat waahavee dehee | Soundarya yaavayaa mallaache ||51|| Practicing physical exercises everybody wanted to know how strong his body has become so they used to observe their chest. They started to practice with the mace, mondha etc. They used to do more exercises to develop their muscles of thinghs. They began to bet upon building up their bodies strong and sturdy and as handsomely proportionate as the bodies of their ideal wrestlers. ||51|| Maidaanee, mardaanee khela chaale | Sarva gaava laal maateene rangale | Kombadyaanche vyasana kamee zaale | Ladhayee gele visaronee ||52|| In this way, now outside games and sports on playgrounds and in the wrestling arena were constantly played by the villagers. The whole village became the physical exercise school. Their earlier liking for cock keeping and cock fighting became more and more feeble and many of them totally forgot it. ||52|| Dusryaa ekaas buddhi suchalee |Tyaane jodee chaarooni mast kelee | Dusaryaa bail jodeeshi laavilee | Dhaavanyaa saathi ||53|| Then there was another individual. He fed his pair of bullocks regularly with nutritious fodder and made them strong and swift. Then he bet upon a race with the bullocks of another villager. ||53|| Janalokaanche lakhsha vedhale | tyatachi manoranjan waatale | Pudhe shankarapat suru zaale | gaarogaavi ||54|| (Watching this new game) the villagers were attracted and fascinated by it. They found a great pleasure in it. They developed liking for it which resulted in arranging SHANKARAPAT (racing competition of the pair of bullock carts) in every village. ||54|| Tyaat kaahi uddesh uttam asatee | Bailaanaa khuraak deonee banaviti | Spardhene waadhaveeti bailaanchi shakti | Shetisaathi ||55|| This practice had some good aspects and objects also. Such race competitions required strong, sturdy and swift bullocksy. So people started feeding their bullocks with best nutritious food and fodder. Such bullocks became very much helpful in the agriculture work of the farmers. ||55|| Pana tyaatooni prakate dushparinaam | Rahate ate maage uttam kaam | Bail palavinyaachaachi hangam | Pudhe yeto ||56|| But in addition to the good effects, some bad outcome also appeared Good motives and purposes got neglected and bad effects got produced. people started seasons of bullock cart races and the important agricultural work got neglected ||56|| Maga jo bail palenaa | Tyaas tochitee tutaari anaa | Raktaalonee dukhavitee praana | Nandibailaanchyaa ||57|| (But another bad effect) Then if a bullock in the pair does not run fast, they used to penetrate and pierce with sharp pointed nail of the goad to make the bullock run faster. Such careless piercing would create deep wounds and scars and make the bull bloodstained. In such a cruel way, they used to injure the poor and dumb animal. ||57|| Raahile shetibhateeche kaam | Shankar pataachaachi uddyam | Maanase karitee kasaabkarma | Naanaparee ||58|| (When such mad craze for shankarpat developed), who has time to pay attention to the farming and cultivation? Their all activities on their farms and fields were left behind and they all stated and concentrated upon this new profession of arranging bullock-cart races as shankarapat. This butcher like activity developed in every village. ||58|| Sahajachi gaadi jumpatee | Puraani haatee dharoni tochitee | Palataa palenaa taree maaritee | Nirdayapane ||59|| Even for a casual work, if they drive a bullock-cart, they always take a sharp nailed goad with them. Though the bullocks run fast, they carelessly pierce them to make them run faster. ||59||

Gaava padale tyaach prawaahi | Uttam naad ghenechi naahi | Rakhasee dhande graami sarvahee | Waadhoo laagati twarene ||60|| The whole village began to flow aimlessly getting absorbed in the stream of mad race. None was conscious to from liking for some good hobby and habit. All such devilish and cruel activities began to grow more and more. ||60|| Aisaa dhumdhadaakaa chaalala | Ekaane gaavee tamaashaa aanala | Saarvaa raagrang badalala | maageel paikee ||61|| While this profession (of shankarpat) was in full swing some another individual invited a ' TAMAASHA ' (a very popular sort of ballet performed by female dancers on the erotic songs called 'Laawani') This cheap entertainment of disgraceful tamasha changed the whole face of the village and they lost a graceful balance in their behaviour. ||61|| Jo to laawani mukhe uchcharee | Gharee, daaree, shetee, mandiree | Jyaachyaa tyaachyaa tondee saree | Gaani vishayaanchi ||62|| Everybody (young and old) began to intone the laavani (erotic and obscene songs). Not only at home, streets, yards and fields but in temples also such erotic songs full of sensual meaning were heard form everybody. ||62|| Tamaashaache prastha waadhale | Lahaan mulaat sanskaar bimbale | Muley, tarunahee natoo laagale | Tamasgiraa pari ||63|| The bad impact of this tamasha grew so forcefully that its deep impressions began to take root even in small children. The children and the youths began to adorn themselves like the actors and performers in the tamasha. ||63|| Jo to chaang bhaang karee | Mudra suru zaali laajaree | Havabhaava shareeraavari | Naachati ghari mule baale ||64|| Everybody began to grow hair and engage himself in the activities of fascinating one. Adorning faces with artificial make up like females they began to imitate the gestures like them. All small children also began to perform dances at home. ||64|| Aayee vadeel koutuk kariti | Mulee mouj mhanoni haansatee | Koni taat paat badavitee | Daphaa saarikhe aanande ||65|| Strangely enough, the parents of those children applauded their sons and daughters for their imitating performances. Girls also enjoyed and laughed and smiled with joy. Other children accompanied the dancers by beating the plates and wooden planks like tambourines. ||65|| Parantu koni ikade baghena | Kaaya honaar vitambana | Saara gaava tamaashaachya ranjana | Rajee zaala ||66|| But nobody got concerned and paid attention consciously to what extent of deterioration would the village be put to. The whole village got completely involved in the whirlpool of tamasha. ||66|| 'Dubati ' mhane dholak oradoon | Tunatune mhane 'Kona kona' | 'Manjiraa' saange 'sarvajana' | Pari konaa na kaley hey ||67|| Dholak and Tuntune are the instruments used in Tamasha. The sound itself warns that who listens to it will sink down. In fact, through the beats, the dholak warned loudly to the listeners. 'Dubati' means will sink down. The tuntune (a sort of stringed instrument) sounded as if asking 'Kon kona' (means who would sink). The third instrument manjira sounded confidently in its tunes as 'Sarvajan' means all the listeners. (Maharaja has wisely used the sound of the instruments being played on by the artists in tamasha. He

made the actual sounds meaningful in the form of words.) But none of the listeners were on their senses to understand the hidden warning of these instruments. ||67|| Maga kuthale katha, keertana | Bhajan waa saadhuche pravachana | Tingal karitee maargi turuna | Sadbhaavanchi ||68|| How could be their place and scope for activities like narration of good stories, devotional songs, discourses by the holy saints? on the contrary, the youths used to deride and jeer at them. Thus the sanctity and piousness in behaviour, liking, for religious rites and practices were brought to disgrace and shame. ||68|| Jyaane gaavi tamaasha aanale | Tyaache putra naache nighaale | Gaavo gaavi jaaoo laagale | Tethehi zaale suru dapha ||69|| Those, who invited such harmful display of tamasha in the village, had to suffer the worst consequences. Their own sons turned to tamasha, became dancers or artists, went abroad (to other villages) and started the tamasha there also. ||69|| Mulinna maargee jaayaachi chori | Muley chhaliti nilaajari | Yene- jaane waadhwooni ghari | nelya kaadhuni kityeka ||70|| (The worst effect of the tamasha was) It became very difficult and dangerous for girls to go on the roads. The shameless and immodest young boys began to molest the girls on each street and corner. Some boys established and grew association by frequent visits or by secret meetings and eloped with many girls from their houses. ||70|| Maaga paatalaasi padala ujed | Arey hey kaaya waadhale thotaand ? Maazyaa gharaatahi shirale bunda | Tamaashaache? ||71|| When the riotous and heinous impact spread all over the village a flash of reality opened the eyes of the patel of the village. He strongly noticed that the wild winds of this disgraceful tamasha had occupied the village as well as his house also. ||71|| Maazya bhaavaane tamaasha analaa | Tyaacha tar vanshachi bighadala | Mulagi palaai, mulagaahi gela | ghar dusaryaache budawoni ||72|| The Patel realized and thought, "My brother invited this disgraceful tamasha in the village. His own son strayed and turned to wrong path. His daughter also has eloped with some boy and thus she had tarnished the image of his family also and brought the lineage to disgrace. ||72|| Maga vichaari jyaala tyaala | Kaise banda karaave tamashaala | Jo to mhane tumheecha howoo dilaa | Dhingaana yaa gaavaacha ||73|| With great concern and sorrow, the Patel started seeking advice and guidance from everybody for eradicating the shameful tamasha from the village. All blamed him and scolded him saying, " You are the headman of this village. You have allowed this worst form of entertainment and disturbed the sound setup of the village. ||73|| Kusti, vyaayaamaachaya naadat | Gaava sundar, aadarsh, adbhoot | Pari hey bhalbhalate chhand neta | Layaa sagalyaa gaavasi ||74|| "Earlier, the village had become extraordinarily ideal as all the young and old had absorbed in the liking for wresting and physical exercises. But this mad and vicious craze for the tamasha has brought so many addications, and bad habits, which have ruined our village." ||74|| Sundar hotey mulaanche khelane | Barey hotey baila tayaar karane | Pana yaa paapane | Oudaasinya aanale gaavi ||75|| "The good and healthy games of the boys and making the bullocks sturdier and stronger, such activities were far better. But giving up those good activities, when you invited this sinful tamasha in

the village, it had come to a downfall and a shameful disgrace and deterioration to our village." ||75|| Aata bhogaa tyaachi sajaa | Sareech muley waajviti waaja | Zaala tamaashachaachi agaaja | Sarva gaavee utsavee ||76|| "Now suffer the worst and evil consequences of it. All young boys in the village have turned to Tamasha. Whatever ceremonies celebrations or feter are arranged in the village, this disgraceful tamasha has become a prominently essential item, without which, the villages think, those ceremonies and celebrations are inadequate without the tamasha. ||76|| Yaa gaavat jeje yetee | Tey tamaashachyaa rangeech rangale asati | Ogh na thambave patalaaprati | Kathin zaale ||77|| The visitors who come to the village from outside are also interested and absorbed in the tamashaa. It was impossible for the patel even to prevent the force of this tamasha. ||77|| Ekaane tyaat chhand aanala | Daroo pioon phiru laagala | Tamaashache aanadaacha lokaanla | kalas dise tya thaayee ||78|| (When all these evil practices were going on ) one individual added to this chaotic state of the village with one more bad and harmful habit. Drinking wine, he began to roam through the village. People, who had already in the grip of tamasha thought that a climax of pleasure could be sought through wine. ||78|| Haluhaloo teech waadhali pratha | Darubajaacha jamala jattha | Kaya pusataa gaavachi vyathaa | Aata tumhee ||79|| Slowly the number of drunkards began to grow more and more. Their groups were formed. Now what can be said about the deterioration of the village? ||79|| Konee dandhaari tamaashe kari | Konee daroo pioon shivyaa uchchari | Konee konaa na maane tilabhari | Lahaanthor swair zaale ||80|| Some dandhari (acting in plays) performed his traditional rural plays. Some other individuals continued abusing people under the influence of wine. None had a sense of awe and fear for any respectable elders. Thus all the young and old became devoid of order. ||80|| Vyabicharyaanchi zaali daati | Ganjipha khelatee paishansathee | Muley karitee chorichapaatee | Kaadhati bhatti gharogharee ||81|| Adultery grew and spread up everywhere. To earn more and more money easily, they began to gamble. Children started stealing and plundering. Some individuals set up distilleries of wine in the village. Thus such perilous industries cropped up in each and every house. ||81|| Maunsa khanyaache waadhale vyasana | chaina na pade maddya wachoon Anek rog maansmaddyatuna | Waadhale gaavi ||82|| All developed a taste and liking for non-vegetarian food, i.e. for meat. They could not enjoy it without wine. many kinds of diseases spread up due to consuming liquor and meat. ||82|| Muely tel laawooni baal phiraviti | Paan chawooni kothehi thunkati | Cigarette odhooni dhoor soditi | Dhaakchi naahi konacha ||83|| Even small children also started to use hair oil and other things. Chewing betel and tobacco, they would spit anywhere. They started smoking bidis and cigarettes. No body had respectful fear for any respectable elders. ||83|| Majoor kashtane paisa milavitee | To hi daarupaayee udhalati | Mulabaala upavaas padatee | hoya durgatee jeevanaachi ||84|| Toiling and laboring hard, the labourers used to earn money but they went on squandering that hard learned money on wine. At home their children had to suffer starvation. This was the downfall of their life. ||84||

Daroo piooni maartee streelaa | Sagalya gaaveech chal sutala | Poora aala bhandabhandeela | Court, kacherya gajbajlyaa ||85|| Bad practices like beating wife under the influence of wine etc. forcefully spread all over the village. Quarrels, struggles, fighting grew in full swing. The courts and police stations got crowded because of internal conflicts of the villagers. ||85|| Lole gataraat amirhi | Konihi konaasahi maarooni deyee | Muli baali surakhshit naahi | Aisaa prasanga odhavila ||86|| In the intoxication of overdrinking, even the rich individuals were found rolling in dirty gutters. Without reasons, anybody would beat any other person. Girls and women had no safety anywhere and they were frequently molested. Thus the condition of the village was distorted beyond control. ||86|| Paisa adaka nashta zaala | Aisa gaava ' unnatis ' chadhala | Sagalyaa gavaachaachi dhinganaa kela | darubajaanni ||87|| The sound economical condition of the village totally broke down and funds with people and in the village were completely squandered. The village reached to the worst condition. The drunkards thus broke up the whole sound set up of the village. ||87|| Gavaachaa mukhand daaroo pyaala | Mhanooni vyasan laagale bahutekala | Maaga sarva gaavachi laagala | Gatar gange maargi ||88|| When the leader of the village became drunkard, majority of the villagers followed him and became addict of wine. Further, the whole village went on the gutterway under the intoxication of wine. ||88|| Taisechi aahe jugaaraache | Choriche aani vyabhichaarache | Pahile bighadati mukhand aamuche | Maga bighade gaava saara ||89|| The same is the case in gambling, plundering, adultery and bad habits, At first the heads, leaders and prominent persons get spoiled and corrupted. Observing them the whole village also gets spoiled by following them. ||89|| Aaj je je lokanche bighadale | Te tari kuneache hotey pahile | Mhanonich taise karu laagale | Lok sarva ||90|| Wherever you find such spoiled individuals behaving in uncontrolled manner, be sure, they had previously observed some other doing such evil and worst activities. Imitating them now, the people in village have fallen down to such lower state. ||90|| Swatah pratham tyaane aacharile | Magachi lokaanna sangitale | Mhanoneech janlok rangale | rangee tyaachya ||91|| First the leader or headman of the village behaved so. He then told others about it. Following him the others also began to behave and enact evil practices and wrong deeds. ||91|| Sarva gaavache vartana | Kaaryakartyaa varachi jaana | Kaaryakarte gaavache praan | Samajo aamhi ||92|| The behaviour of the village people entirely depends upon the behaviour of the main active workers. Therefore we hold these workers as vital as the praanas (the life forces of the beings) of the villages. ||92|| Gaavi char bhale waagatee | Tareech gaava hoya uttamagati | Mukhya mhanavinaare swaarth saadhitee | tari sarva gaavachi taise ||93|| If four wise men behave in good manner, righteously and with morality, the whole village then becomes ideal, as the villagers would follow the good manners of those wise men. If the leaders run after their selfish gains, no doubt, the village would also become selfish and all villagers would run after their individual gains. ||93|| Gaava mhanaje shuddha aarasa | Je daakhawaal te disel sahasa |

Je karaal te karil khaasa | Gaava aamucha ||94|| The village is just like a mirror. You will find the same reflection of the same behaviour in the village as you are behaving. whatever we enact and the manner we act it, the same manner and enactment will be reflected by the village people. ||94|| Mee je prarambhee bolalo | Baag baghoni prasanna zaalo | Taisaachi gharee vartoo laagalo | Aise hotey sakalaanche ||95|| In the very beginning, I had told you that the natural tendency of the village has become likewise the man who, when saw the beautiful garden, enjoyed the pleasure, returned home and tried to make a beautiful garden in front of his house. ||95|| THE DUTY OF THE SOCIAL WORKER Mhanoni mee aapanaasi vinavito | Yogya jo waate aadarsha to to | Nirmaan karuni thewata yeto | Prabhaava aapulya angee ||96|| Therefore it is my humble request to you. I want to tell you all that you can create a deep and better predominance in your ownself by performing good deeds whichever you feel ideal and virtueous. ||96|| Asthi panjara phakeer to aaj | Bhoomi daan yadnyaacha uthavai aawaj | Tari teech laat usalali sahaj | Gaavo gaavi ||97|| You see, a lean and skeletonlike man today has raised his feeble social cry for the 'BHOOMIDAAN YADNYA' (Offer a piece of land as a donation for some landless labourer). The same cry easily and casually has become a tide and spread up in every village. ||97|| Aapuli zugaaruni sukh, chaina | Kiti lok daan maagati phiroon | Gareeb amirahi swaartha visaroon | Deti daan ulhaase ||98|| Keeping away their own pleasures and happiness, a larger number of people are accompanying him, walking with him barefooted to beg land as donation and a large number of the rich and the poor also are voluntarily coming forward to offer their spare piece of land in bhoomidaan yadnya very gladly. ||98|| Pudhaari je je gaavikari | Lokahi taisechi waagati gharoghari | Mhanoni yaachi jababdaari | Mukhandaavarati ||99|| It is the excellent example for the leader and main workers. whatever they do in the village, the villagers will follow it and do the same at their homes. Thus, the entire responsibility lies on the heads, leaders and active main workers. ||99|| Temwhaa kaaya karaave aapulya gaavi | Tee yojana aapan thara vaavi | Taiseecha aapuli sarva sudhaaravi | Taapteep ||100|| Therefore the workers and the leaders should consciously think and decide a systematic plan for the ideal development of the village. They should maintain their behaviour according to that plan and try to make their homes trim and neat ||100|| Tyaat nehami saavadh asaave | je je karane asel barawe | Te door drushtine shodhooni pahaave | Temwha ghyaave kaarya haati ||101|| They should be cautious, careful and vigilant about their enactments with thoughtful consideration about the possible results and consequences. The task according to the plan should be then taken in hand to perform. ||101|| Naahitari sahaj kele | Pari te praanavareech aale | Saare gaavachi bighadale | hoyeel aise ||102|| If they don't care and keep cautious eye, if they casually take some activity in hand without proper prethinking, it is possible, they may be put to some perilous calamity and it may be harmful to the village also. ||102||

Mhanoni gaavi tech suru karaave | Jyaane naavaloukik paave | Yerawhi shive aatahi yeoo na dyaave | Vidambankaarya ||103|| They should start such an excellent activity which will enhance the name and glory of the village. They must be very careful and vigilent not to allow to enter the village. any bad habits, addicts or hobbies, which may tarnish the image of the village. ||103|| Kadaachit kele ekhaadyaane | tehi sahan karoonaye konee | Laawaavi udhaloni samanjaspane | waaeet reeti ||104|| If anybody tries to humiliate the village or bring disgrace, he must not be spared and pardoned. with due consideration, that evil practice or act should be rooted out. ||104|| Kaaran jaisee sangati ghade | taise anubhava yeyee rokade | Mhanoni saavadha asaave maage pudhe | Uttam guna waadhavava ||105|| The vigilance and cautiousness are a must because we suffer directly the good or bad effects of the company we keep, the social workers in the village should therefore be alert about growing excellent virtues and attributes in the village. ||105|| Uttam khel, uttam kaarya | uttam kalaa, uttama soundarya | Gaavaas bhooshan jyaane hoya | Te agattyaane unchalaave ||106|| Excellent games and sports, ideal enactments, excellent arts and their remarkable beauty should be brought into regular practice by the villagers; so that the village can become ideal one. With great efforts, such excellent activities should be started which will bring adorations to the village. ||106|| Kothe kaahi vyasan ghusale | Tyaas lagech pahije kami kele | Yaa saathi gaavaache mukhand laagale | Paahijet paathi ||107|| If even the smallest bad habit or addiction is noticed anywhere in the village, it should be immediately removed. The headman should pursue in uprooting it from the village. ||107|| Jaree kaahi naaraaji zaali | Muley baale rusoo laagalee | Tari paahije samaj ghaatali | Vadeeldhaaryaanni ||108|| In doing so, if anybody gets hurt or the children become displeased, the elders should properly convince them in kind and sympathetic manner. ||108|| Sarvaamaaji uttam upaaya | Te waatawaranchi badlooni jaya | Aishya navyaa chhandachi dyaavi soya | Kaaryakartyaanni ||109|| The best way for it is that the workers should design such an excellent hobby and liking in the village that the spoiled and polluted atmosphere of the village will be changed totally, Involvement and absorbing in such excellent hobbies will never allow any evil and wicked practice to find place in the village. ||109|| Kaaryakarta tochi gaavaacha | Jyaas lobhachi naahi konacha | Aamuchaa gaavachi moksha aamucha | Maanavaa tyaane || 110 || He is the true social worker who has no selfish expectations, who holds firmly that his village only is his ultimate goal of life. ||110|| Mag tyaacha aadarsha gaava paahi | Sarva gaavachi sudharoni Jayee | Mukhandaa wareech gaava raahi | Tukadya mhane || 111|| In this way, the responsibilities lie upon the active workers only. whole village considers him as an ideal guide. Getting inspiration from such worker all will try to bring healthy reformations. (so says Shrisant Tukadoji Maharaj) ||111|| Iti shrigraamgeeta grantha | Guru-shastra- swaanubhava sammat |

Nivedile graamjeevan marma yeth | Sahaava adhyaya sampoorna ||112|| Thus, this sixth chapter dealing with poignancy in the matters of interest of the village life; narrated in shrigraamgeeta, which bears three verified experiences, is hereby concluded. ||112|| || Sadgurunaath Maharaj ki Jai || VOLITIONS 1. The divine law is to multiply from one into many and to unify many into one single unit. Taking this law into consideration, I shall take some social collective work into my hand and try to bring villagers together. 2. I shall try to make the village prosper towards seeking the treasure of emancipation and to satisfy the God. 3. I shall try to put an end to all harmful activities like running shankarpat (bullock-cart races). I shall try to close the market selling cocks and hens. I shall oppose and stop the coct fights and erotic displays (Tamasha). Mean and evil habits, gambling consuming non-vegetarian food, drinking wine etc. To beautify my village, I shall develop gardens. I shall set up arenas for heroic games and exercises. For developing the agricultural cultivation, I shall feed the bullocks with nourishing food and thus I shall try to increase the agricultural production. 4. First of all I shall reform my own behaviour (following which the villagers also will imitate my behaviour without advising them as it is the human tendency to imitate without advice what he feels to be excellent.) 5. Without the feeling of avarice for any thing, I shall consider that my emancipation lies in true progress and prosperity of the village and I will enact accordingly.

Chapter- 6 THE IMPACT OF THE ASSOCIATION WITH GOOD COMPANIONS ( Satsanga - Prabhaava ) || Salutations to Shreegurudeva || THE WORLD AND THE HUMAN BEINGS Eeshware jaaga kele nirmaana | Tyaache kaarya ajunee appoorna | Te aapalyaapari karaaya poorna | Sadbuddhi dilee maanava ||1|| God has created this vast and magnanimous world with some divine intention. But the work according to that intention has not yet been completed. To get it complete, He has gifted only the human being with excellent virtueous intellect. ||1|| Ekaapaasoonee aneka whave | Anekaasi ekatwi aanaave | Haa aapulaa mool sankalpa deve | Chitti ghaatalaa sarvanchyaa ||2|| Before creating this great creation of the universe, God had made a volition as his purpose for it. It was to appear in his multiform and all these innumerable beings in his multiform should become one and return to their original form i.e. God. God has kept divine volition in each and every being while creating all this universe. ||2|| Aneka eeshanaa, preranaa | Tyaa kaaran hotee aatma vikasana | Putra poutraadi roope naana | Maanava aapanaa prakatavi ||3|| According to that divine volition of God to seek multiform, he had placed attachment and desires in the male and female. He had created passions to inspire and motivate the beings to strive to seek it. And so, the human being tries to recreate and reproduce him in many forms like son and grandsons. ||3||

Konee shishya shaakha waadhavee | Konee granthaadik upajavee | Jagee aapulee parampara chaalavee | Aisee ichchha swaabhaavika ||4|| So some individuals try to establish and develop their traditions and lineages in the form of the sect of their disciples. Some develop their tradition upon producing the books and scriptures. Thus, to develop his own heritage and tradition is a natural instinct of man and it is in accordance and in consistence with God's volition. ||4|| Jagaavarachi maanava jagala | Samudaayaatachi unnata zaala | To samudaayaache kaam visarala | Tari te uchit kaise? ||5|| Man has been living in and depending upon the world. He has sought his development and prosperity living in the society (World). If he forgets and propriety in living in the society (world) that man has strayed away from the divine rule and law of the nature. ||5|| Pind brahmaand hey nigadita | Sanskaarahi jagaashi sambhandhita | Aatmadnyaane raaho jeeva alipta | Pari upeksha na whavee jagaachi ||6|| Man and the nature have a very close intimacy between them. The world gets a particular shape and form by the impact of man upon it. The nature (creation) forms according to the impacts of the human beings. So, if any individual has acquired the self-realization, he may live aloof from the world but he must not neglect or look down upon the world. ||6|| Satya, shiva, sukhee, sundara | Aisaa whaava haa sansaara | Hey sopavile kartavya thora | Deve maanavaapratee ||7|| It is God's divine will that this world and life on it should become heavenly with truth, auspiciousness, bliss, (happiness) and beauty. God has entrusted this responsibility upon the man. ||7|| Maanave aapula uddhaara karaava | Taisaachi samaaj sudhaaraava | Yaa saathich dilaa dharma aaghavaa | Nemooni sakalaa ||8|| Man should strive to attain perfection. In addition to his self upliftment, he should make the society develop and flourish. So God has defined the duties for each and every individual and it is the way of Dharma. (wyaktee dharma) ||8|| Yaa saathicha zaala awataar | yaa saatheech sant, bhaktaancha vyawahaara | 'Sukhee kareena awaghaachi sansaar | Breeda tayaanche ||9|| That is why God had incarnated himself many times in this world. The saints and devotees had performed all their activities in accordance with the vow to make the whole life and the world blissful and happy. ||9|| Na sudhaarave akhila vishwa | tari unnat karaave aapulechi gaava | Yaanecha santoshel devaadhideva | Laabhel theva mokhshacha ||10|| If one can't make the whole world happy (due to his lack of abilities), he should strive to make at least his own village happy. He will surely be blessed by God and seek his emancipation. ||10|| HOW CAN PEOPLE BE TURNED TOWARDS THIS? Hey theek mhanatee shrotejana | Pari gaavapratee aamuche kartavya kone? Kaaya hoeel aamheecha zurona? | Gaavi koni aikenaa ||11|| Upon this, some listeners said, " What you have told us is fair and right. But what can we do for the village? What is the use of our pining and yearning for this? You know, nobody now listens to us. ||11|| Sarva karitee aapulyaasaathi | Streeputraasaathi, chaineesaatahi | Pari aathavachee naahi yeraasaathi | Kaahi karaave mhanooni tyaa ||12|| Everybody is striving hard by taking all troubles but for his wife, childeren and his own luxuries and pleasures. But none has a consciousness to strive a little for others. ||12||

Sarvaasa waate aamuche aikaave | pana aikateel kaise hey na thaave | Mhanoni yaastava pudhe jaave | Na waate kona ||13|| All expect that people should listen to them. But they don't know the tact or trick by which they can attract the attention of people towards what they want to say. Therefore, nobody dares to come forward to do any activity in favour of the village and people. ||13|| Kaarya karaavaya pudhe yaave | saath na milataa phajeet whaave | Sankatee konee jeeva dyaave ? Waate aise bahutekaa ||14|| They think, they shuld take initiative and come forward to do something, but if they don't get cooperative hands in the work, they will have to face disgrace. Moreover, they fear that they may face a threat to their life in some adverse events, so they don't come forward. ||14|| Aamhaas waate gaava sudhaarave | Pari saanga tyasaathi kaaya karaave? Kaise walateel aaghave | Lok sanmaargee? ||15|| We do feel that our villege should improve and become an ideal one. But what task should we take and what should we do to fulfill it ? Please tell us in what way would people turn towards the right path? ||15|| Aapana pusaliyaa prashnanche | mee uttara deyeena saache | Pari lakhsha thevanee rhudayaache | Acharaa taise ||16|| (upon this, Vandaneeya mahaaraj says) I shall give you perfectly convincing reply to all your questions. Please listen to me with concentration of your mind and attention, and be prepared to enact as I am going to advise you. ||16|| Mee saangen mhanooni navhe | Santee heychi kathile barawe | Maaza vishwaas jethe dhaave | Techi saangen tumhaala ||17|| The ideas and thoughts, which I am going to narrate to you now, are not only my personal ideas and thoughts. All the great saints and seers had first brought them into their practical behaviour and then they had advocated them to the world. Therefore, I will narrate only those ideas & thoughts in which I personally have a firm faith ||17|| Sarvaa aadhi ek nischaya | Lok asatee anukaranpriya | Vishesha disey tee ghetee soya | Na saangataahi ||18|| First of all bear one thing determinently in your mind. People always behave observing and according to the behaviour of others. When they notice something special and remarkable, they hold it firmly in their mind, though nobody has asked them to do so (imitate) ||18|| Mukhya kaaryakartyaachi raahanee | Nirikhshonee baghatee koni | Laagatee tyaachyaach maage dhavonee | Vatsa jaise ||19|| So, the life style and the casual routine behaviour of the leader, head or eminent individual should be so ideal that while observing it inquisitively, people should rush madly after him like a calf running after its mother cow ||19|| Mhanonee kaaryakartyaata asaave aakarshana | Sevaa, Chaaritryaache oja poorna | Sudhaar nohey tyaa waachoona | Gavaacha konyaa ||20|| Therefore, the social worker must have a dominent and fascinating character to create a deep impact of his service and behaviour upon people. But for this, the prosperity and development of the village is impossible. ||20|| Yaa margaahechi janajaagrutee | Heychi sootra ghyaave haatee | Aapana waagaave taise waagatee | Janahi saare ||21|| Mind this well that the consciousness and awareness in people can be created only by this way. People behave as they observe us behaving in society ||21||

Yaasaathi pratham karaavee aapulee shuddhi | Shareershuddhi; rhudayashuddhi | Gharashuddi, Graamshuddhi | Sarvatoparee ||22|| Therefore we should first seek our own sanctity. We should keep ourself clean, pure and try to make our hearts (minds) pure (discarding all evil thoughts and passions). then we should make our homes clean and further we should bring purity cleanliness and sanctity in our village. ||22|| Jaise tumee karaal aapule ghara | te paahatila jana satwara | Karteel taisechi prakaara | Aapulyaa ghari ||23|| when you clean your house and do something to beautify it, people will observe it and they will try doing the same to make their houses more fine and beautiful ||23|| TO IMITATE IS THE NATURAL INSTINCT OF MAN Sundar drushya paahataa dolaa | Aawade paahanaaraasi tasaach sohalaa | Aapanahi vartaavayaacha chaalaa | karito praanee ||24|| When somebody sees somewhere a very beautiful landscape he forms and develops a liking for it. then he tries to create the same beautiful scene in his home also. ||24|| Phulalei baag paahili | Anantrangee phuley phulalee | Surasa phalaanni baharalee | Soundarya khaanee ||25|| Paanee waahe zaranaapari | Vrukhsha lataanchya kunjantaree | Amod darawale naana paree | Phalaaphulaancha ||26|| Garda chaayetalee hirawala | Durwaankuraanche jaale komala | Nana rangee phulpankhare sojwala | mana mohaveetee jeevaanche ||27|| Somebody sees a beautiful garden fully blossomed with colourful flowers and trees bearing beautiful fresh fruits ||25|| Water is flowing and trickling like a small stream. sweet fragrance of flowers and fruits is wafting and lingering all over the garden and far around ||26|| The herbage in the deep shadow under the trees has spread like a knitted net of delicate and tender sprouts of the 'DURVA' (A kind of grass essential in worshipping lord Ganapati). The butterflies of infinite colours are frolicking over the fragrant colorful flowers. All these things in the nature attract and enchant the minds and souls of the beings who intently observe it. ||27|| Kothe paani chamake aarashapari | Kothe dagadaanchyaa kanaanchi kusaree | Kothe komal roop boomi dari | Waate ankee lolaave ||28|| Kothe bhoomichehi bhinna varna | Kothe kaale, Pingatpana | Kothe pandhare, laal madhoona | Suwarnaaparee ||29|| Some where are the big water pools full of clean and clear water reflecting like a mirror. elsewhere are the neatly arranged stone particles. Somewhere the land has taken a tender surface which is inviting that anybody would be tempted to roll on it. ||28|| Somewhere the land has taken different colours. Some are black spots, some are brown, some red, some of white soil and some where it is golden. ||29|| Lata lataavaree zulatee pakhshi | Sarva phalaa phaslaanche sakhshee | Jaree phiratee antarikhshee | Pikalee phaley tyaa thaave ||30|| Udonee tethechi maaritee zadap | Rasaacha aaswaad ghetee amoopa | Jaisaa kareel praanee samkalpa | taisaa bhoga tyaa paave ||31||

Jikade tikade sugandha usale | Ulhasit indriye bhogitee sagale | Naak, kaan, jeebha, doley | Naanaa vishaya rasaananda ||32|| The birds, witnessing the blessoms of fruits and flowers are swinging gayfully on the vines and creeping plants. They may be flying at the high altitude but down beneath them, ripe fruits are seen by them all over. ||30|| These birds whirling at high altitudes suddenly fly down and enjoy the sweet juice of the fruits to their full satisfaction- whatsoever is desired by every bird it is completely fulfilled there. ||31|| The sweet fragranceand aroma of different flowers is wafting in all directions. All senses are blissful and enjoying their desired pleasures. The five organs of our body are acquiring their five objects of pleasure and have become fully contented. ||32|| Aise drushya paahe praani | Temwaha aapanhi karaave waate manee | Jato gharaasi paratonee | Sajawaaya ghara aapule ||33|| Lahaan anganee baag laavee | Athawaa kundeetachi phaley phulawee | Shrungaaree zopadee aapulee baravee | Aapulyaaparee. ||34|| When the observer observers such a beautiful landscape he also desires to imitate and create that view at his home. So returning home, he starts to decorate his house. ||33|| He prepares a small garden in his front courtyard, plants different flower plants and fruit trees in it and cultivates it. If a big courtyard is not available, he plants small flower plants in vases and flowerpots. He trims his hut also neatly and tidily and tries to decorate it. ||34|| Jaree tayaa baagachi na disataa | Taree to kaisaa prayatna karataa? Aisaachi aahe maanava tatwataa | Je dekhe te aapana karee ||35|| Had he not observed that beautiful landscape, how could he have taken so laborious activity and striven to do something at his home? It is the human nature and tendency. whatever precious he observes, he tries to copy it by himself. ||35|| Visheshatah aise mulaanche waagane | Tyaanche karyachi pratidhwanee uthawine | Je je pahateel dolyaane | Techi aacharatee ulhaase ||36|| Children in particular naturally possess this tendency to imitate others. Actually, their behaviour is the imitation of all enactments of elders and others. whatever they observe, they will spontaneously imitate it and display it in their behaviour ||36|| Mhanooni mukhhyaanchee hee jabaabdari | Te je karateel graamaa bheetaree | Muley aacharateel gharee, daaree | Maata pityaasi walawonee ||37|| Therefore it is the responsibility of the heads and eminent social workers. Whatever they perform in the village, the children imitate it and bring it into practice at home and out. By their imitation, they make their parents also to follow the same conduct. ||37|| Imitative tendency - THE SOUL OF THE VILLAGE Ekaa pramukhaane kombadee paalali | Tilaa sundar pilee zaalee | Dusaryaanehee teech ghetalee | Kalaa tyaachee ||38|| Maga gaavaasi tocha aananda | chadhala tayaanna unmaada | Ladhaayee karanyaacha laagata naada | Kombadyaanchi ||39|| Ekada kombadyaanchi zhoonja paahilee | Sarva gaavaas dhundee chadhalee | Maga kombadyaatraa bharalee | Ladhaayeesaathee ||40|| Bandhati kombadyaachyaa paayee suraa | Ladhavitee maidaanee bharaa bharaa |

Raktabambaal khel saaraa | Kroora vruttine waadhaveelaa ||41|| One headman of some village domesticated a hen. In due course, the hen produced beautiful froliking chickens. Seeing this another villager also brought a hen at his home. ||38|| Soon, people in the village began to enjoy domesticating hens. some individual then found out a game of cock-fighting ||39|| Once the villagers enjoyed the thrill in cock-fighting, they started to hold fairs of cock-fighting competitions. ||40|| Everybody wanted his cock to win. So they tied small sharp edged knives or blades to the feet of the cocks. They got horribly wounded and become blood stained in their fighting. But this cruel game became more and more popular in the villages. ||41|| Maga patil mhane kar laawaa | Paidaasicha dhandaa waahava | Lok chetale gaavogaava | zunja karanyaa kombodyaanchi ||42|| The patel of the village when noticed they growing popularity of this cruel game, he imposed entertainment tax on it; and created a source of income for the village. Then there was no end. The cock-fighting game speedily spread up in every village. ||42|| Bichaaryaa deena jeevaane kaaya keele | Yaanneecha tyaasa nimitta dharale | Tyaache praana ladhata gele | Dhande waadhale paapaanche ||43|| What offence had the poor miserable being committed? Through their inordinate desire, people made it an event and yoked the poor cock to fight unto death- such sinful cruel and evil profession began to flourish all over in the villages. ||43|| Eka pramukhaane chaalanaa dilee | Tee reeti sarva gaavaane uchalalee | Proudha maanasehi karoo laagalee | Ladhayee maga kombadyaanchi ||44|| One headman mobilized the profession of keeping cocks. The whole village imitated it. Even middle aged and aged wise men also began to participate in the game of cock fighting. ||44|| Saaree shaktee kombadyaamaage | Pratishthitahi zaale bedhange | Mhanonee ekaane aapulyaa ange | Nagar- aakhaada nirmilaa ||45|| The whole manpower of the village then rushed madly after the cocks due to the growing popularity of this game. even the reputed and respectful elders also lost their balanced senses. Observing this distorted condition of the village, another (more wise and sensible) headman started by himself a wrestling school for the villagers. ||45|| Jamavile baal taroona kaahi | Ulhaas otilaa tyaanchya dehee | Vyaayaamaachyaa navyaa utsaahi | Laavile taya ||46|| Prathama bharavilaa gaavee dangal | Inaamee kustyaancha jangee mela | Pahataachi mule baale sakal | Laagale karanyaa vyaayaama. ||47|| Gharogharee muley khelate kustee | Galli galleeta changa bandihitee | Chadhalee vyaayaamaachi mastee | Lahaan thoraa ||48|| Kavaayat, karelaa, malla khaamb | laathi, kaathi, bhaala, lezeema ||49|| Tarwaar, chhadipatta, mardaani kaama | vyaayaa maache ||49|| Bringing the young boys and youths, he filled in them the spirit and liking for physical exercises. He turned them towards this new project of regular physical exercises. ||46|| In the beginning he held a wresting competition in the village. He kept rewards for the winners. Boys and youths were greatly overwhelmed by that programme and all of them started practicing physical

exercises. ||47|| Since then, children in every house began to practice wresling. They got heartily hypnotized by physical exercises. ||48|| They started practicing parades (with free hands) and began to learn all sports, athletic events, and uses of sticks, laathis, karela, lances, lezim, swords, chaadipatta etc. Now in the village the physical games, sports and heroic exercises were regularly performed everywhere. ||49|| Tyaane gavaateel wayeet vyasana | sarvachi gele haarapona | Shareer kamaavanyaachi laagalee dhooona | lahaan-thoraa ||50|| This resulted in eradicating all evil practices and bad habits which were making people weak. The addicts growing diseases disappeared from the village. Everybody formed liking in physical exercises for bodybuilding. ||50|| Jo to aapulee chhatee pahee | Danda moudhe phiraveet raahee | Maandiyaanche pat waahavee dehee | Soundarya yaavayaa mallaache ||51|| Practicing physical exercises everybody wanted to know how strong his body has become so they used to observe their chest. They started to practice with the mace, mondha etc. They used to do more exercises to develop their muscles of thinghs. They began to bet upon building up their bodies strong and sturdy and as handsomely proportionate as the bodies of their ideal wrestlers. ||51|| Maidaanee, mardaanee khela chaale | Sarva gaava laal maateene rangale | Kombadyaanche vyasana kamee zaale | Ladhayee gele visaronee ||52|| In this way, now outside games and sports on playgrounds and in the wrestling arena were constantly played by the villagers. The whole village became the physical exercise school. Their earlier liking for cock keeping and cock fighting became more and more feeble and many of them totally forgot it. ||52|| Dusryaa ekaas buddhi suchalee |Tyaane jodee chaarooni mast kelee | Dusaryaa bail jodeeshi laavilee | Dhaavanyaa saathi ||53|| Then there was another individual. He fed his pair of bullocks regularly with nutritious fodder and made them strong and swift. Then he bet upon a race with the bullocks of another villager. ||53|| Janalokaanche lakhsha vedhale | tyatachi manoranjan waatale | Pudhe shankarapat suru zaale | gaarogaavi ||54|| (Watching this new game) the villagers were attracted and fascinated by it. They found a great pleasure in it. They developed liking for it which resulted in arranging SHANKARAPAT (racing competition of the pair of bullock carts) in every village. ||54|| Tyaat kaahi uddesh uttam asatee | Bailaanaa khuraak deonee banaviti | Spardhene waadhaveeti bailaanchi shakti | Shetisaathi ||55|| This practice had some good aspects and objects also. Such race competitions required strong, sturdy and swift bullocksy. So people started feeding their bullocks with best nutritious food and fodder. Such bullocks became very much helpful in the agriculture work of the farmers. ||55|| Pana tyaatooni prakate dushparinaam | Rahate ate maage uttam kaam | Bail palavinyaachaachi hangam | Pudhe yeto ||56|| But in addition to the good effects, some bad outcome also appeared Good motives and purposes got neglected and bad effects got produced. people started seasons of bullock cart races and the important agricultural work got neglected ||56|| Maga jo bail palenaa | Tyaas tochitee tutaari anaa | Raktaalonee dukhavitee praana | Nandibailaanchyaa ||57|| (But another bad effect) Then if a bullock in the pair does not run fast, they used to penetrate and

pierce with sharp pointed nail of the goad to make the bullock run faster. Such careless piercing would create deep wounds and scars and make the bull bloodstained. In such a cruel way, they used to injure the poor and dumb animal. ||57|| Raahile shetibhateeche kaam | Shankar pataachaachi uddyam | Maanase karitee kasaabkarma | Naanaparee ||58|| (When such mad craze for shankarpat developed), who has time to pay attention to the farming and cultivation? Their all activities on their farms and fields were left behind and they all stated and concentrated upon this new profession of arranging bullock-cart races as shankarapat. This butcher like activity developed in every village. ||58|| Sahajachi gaadi jumpatee | Puraani haatee dharoni tochitee | Palataa palenaa taree maaritee | Nirdayapane ||59|| Even for a casual work, if they drive a bullock-cart, they always take a sharp nailed goad with them. Though the bullocks run fast, they carelessly pierce them to make them run faster. ||59|| Gaava padale tyaach prawaahi | Uttam naad ghenechi naahi | Rakhasee dhande graami sarvahee | Waadhoo laagati twarene ||60|| The whole village began to flow aimlessly getting absorbed in the stream of mad race. None was conscious to from liking for some good hobby and habit. All such devilish and cruel activities began to grow more and more. ||60|| Aisaa dhumdhadaakaa chaalala | Ekaane gaavee tamaashaa aanala | Saarvaa raagrang badalala | maageel paikee ||61|| While this profession (of shankarpat) was in full swing some another individual invited a ' TAMAASHA ' (a very popular sort of ballet performed by female dancers on the erotic songs called 'Laawani') This cheap entertainment of disgraceful tamasha changed the whole face of the village and they lost a graceful balance in their behaviour. ||61|| Jo to laawani mukhe uchcharee | Gharee, daaree, shetee, mandiree | Jyaachyaa tyaachyaa tondee saree | Gaani vishayaanchi ||62|| Everybody (young and old) began to intone the laavani (erotic and obscene songs). Not only at home, streets, yards and fields but in temples also such erotic songs full of sensual meaning were heard form everybody. ||62|| Tamaashaache prastha waadhale | Lahaan mulaat sanskaar bimbale | Muley, tarunahee natoo laagale | Tamasgiraa pari ||63|| The bad impact of this tamasha grew so forcefully that its deep impressions began to take root even in small children. The children and the youths began to adorn themselves like the actors and performers in the tamasha. ||63|| Jo to chaang bhaang karee | Mudra suru zaali laajaree | Havabhaava shareeraavari | Naachati ghari mule baale ||64|| Everybody began to grow hair and engage himself in the activities of fascinating one. Adorning faces with artificial make up like females they began to imitate the gestures like them. All small children also began to perform dances at home. ||64|| Aayee vadeel koutuk kariti | Mulee mouj mhanoni haansatee | Koni taat paat badavitee | Daphaa saarikhe aanande ||65|| Strangely enough, the parents of those children applauded their sons and daughters for their imitating performances. Girls also enjoyed and laughed and smiled with joy. Other children accompanied the dancers by beating the plates and wooden planks like tambourines. ||65|| Parantu koni ikade baghena | Kaaya honaar vitambana |

Saara gaava tamaashaachya ranjana | Rajee zaala ||66|| But nobody got concerned and paid attention consciously to what extent of deterioration would the village be put to. The whole village got completely involved in the whirlpool of tamasha. ||66|| 'Dubati ' mhane dholak oradoon | Tunatune mhane 'Kona kona' | 'Manjiraa' saange 'sarvajana' | Pari konaa na kaley hey ||67|| Dholak and Tuntune are the instruments used in Tamasha. The sound itself warns that who listens to it will sink down. In fact, through the beats, the dholak warned loudly to the listeners. 'Dubati' means will sink down. The tuntune (a sort of stringed instrument) sounded as if asking 'Kon kona' (means who would sink). The third instrument manjira sounded confidently in its tunes as 'Sarvajan' means all the listeners. (Maharaja has wisely used the sound of the instruments being played on by the artists in tamasha. He made the actual sounds meaningful in the form of words.) But none of the listeners were on their senses to understand the hidden warning of these instruments. ||67|| Maga kuthale katha, keertana | Bhajan waa saadhuche pravachana | Tingal karitee maargi turuna | Sadbhaavanchi ||68|| How could be their place and scope for activities like narration of good stories, devotional songs, discourses by the holy saints? on the contrary, the youths used to deride and jeer at them. Thus the sanctity and piousness in behaviour, liking, for religious rites and practices were brought to disgrace and shame. ||68|| Jyaane gaavi tamaasha aanale | Tyaache putra naache nighaale | Gaavo gaavi jaaoo laagale | Tethehi zaale suru dapha ||69|| Those, who invited such harmful display of tamasha in the village, had to suffer the worst consequences. Their own sons turned to tamasha, became dancers or artists, went abroad (to other villages) and started the tamasha there also. ||69|| Mulinna maargee jaayaachi chori | Muley chhaliti nilaajari | Yene- jaane waadhwooni ghari | nelya kaadhuni kityeka ||70|| (The worst effect of the tamasha was) It became very difficult and dangerous for girls to go on the roads. The shameless and immodest young boys began to molest the girls on each street and corner. Some boys established and grew association by frequent visits or by secret meetings and eloped with many girls from their houses. ||70|| Maaga paatalaasi padala ujed | Arey hey kaaya waadhale thotaand ? Maazyaa gharaatahi shirale bunda | Tamaashaache? ||71|| When the riotous and heinous impact spread all over the village a flash of reality opened the eyes of the patel of the village. He strongly noticed that the wild winds of this disgraceful tamasha had occupied the village as well as his house also. ||71|| Maazya bhaavaane tamaasha analaa | Tyaacha tar vanshachi bighadala | Mulagi palaai, mulagaahi gela | ghar dusaryaache budawoni ||72|| The Patel realized and thought, "My brother invited this disgraceful tamasha in the village. His own son strayed and turned to wrong path. His daughter also has eloped with some boy and thus she had tarnished the image of his family also and brought the lineage to disgrace. ||72|| Maga vichaari jyaala tyaala | Kaise banda karaave tamashaala | Jo to mhane tumheecha howoo dilaa | Dhingaana yaa gaavaacha ||73||

With great concern and sorrow, the Patel started seeking advice and guidance from everybody for eradicating the shameful tamasha from the village. All blamed him and scolded him saying, " You are the headman of this village. You have allowed this worst form of entertainment and disturbed the sound setup of the village. ||73|| Kusti, vyaayaamaachaya naadat | Gaava sundar, aadarsh, adbhoot | Pari hey bhalbhalate chhand neta | Layaa sagalyaa gaavasi ||74|| "Earlier, the village had become extraordinarily ideal as all the young and old had absorbed in the liking for wresting and physical exercises. But this mad and vicious craze for the tamasha has brought so many addications, and bad habits, which have ruined our village." ||74|| Sundar hotey mulaanche khelane | Barey hotey baila tayaar karane | Pana yaa paapane | Oudaasinya aanale gaavi ||75|| "The good and healthy games of the boys and making the bullocks sturdier and stronger, such activities were far better. But giving up those good activities, when you invited this sinful tamasha in the village, it had come to a downfall and a shameful disgrace and deterioration to our village." ||75|| Aata bhogaa tyaachi sajaa | Sareech muley waajviti waaja | Zaala tamaashachaachi agaaja | Sarva gaavee utsavee ||76|| "Now suffer the worst and evil consequences of it. All young boys in the village have turned to Tamasha. Whatever ceremonies celebrations or feter are arranged in the village, this disgraceful tamasha has become a prominently essential item, without which, the villages think, those ceremonies and celebrations are inadequate without the tamasha. ||76|| Yaa gaavat jeje yetee | Tey tamaashachyaa rangeech rangale asati | Ogh na thambave patalaaprati | Kathin zaale ||77|| The visitors who come to the village from outside are also interested and absorbed in the tamashaa. It was impossible for the patel even to prevent the force of this tamasha. ||77|| Ekaane tyaat chhand aanala | Daroo pioon phiru laagala | Tamaashache aanadaacha lokaanla | kalas dise tya thaayee ||78|| (When all these evil practices were going on ) one individual added to this chaotic state of the village with one more bad and harmful habit. Drinking wine, he began to roam through the village. People, who had already in the grip of tamasha thought that a climax of pleasure could be sought through wine. ||78|| Haluhaloo teech waadhali pratha | Darubajaacha jamala jattha | Kaya pusataa gaavachi vyathaa | Aata tumhee ||79|| Slowly the number of drunkards began to grow more and more. Their groups were formed. Now what can be said about the deterioration of the village? ||79|| Konee dandhaari tamaashe kari | Konee daroo pioon shivyaa uchchari | Konee konaa na maane tilabhari | Lahaanthor swair zaale ||80|| Some dandhari (acting in plays) performed his traditional rural plays. Some other individuals continued abusing people under the influence of wine. None had a sense of awe and fear for any respectable elders. Thus all the young and old became devoid of order. ||80|| Vyabicharyaanchi zaali daati | Ganjipha khelatee paishansathee | Muley karitee chorichapaatee | Kaadhati bhatti gharogharee ||81|| Adultery grew and spread up everywhere. To earn more and more money easily, they began to gamble. Children started stealing and plundering. Some individuals set up distilleries of wine in the village. Thus such perilous industries cropped up in each and every house. ||81|| Maunsa khanyaache waadhale vyasana | chaina na pade maddya wachoon

Anek rog maansmaddyatuna | Waadhale gaavi ||82|| All developed a taste and liking for non-vegetarian food, i.e. for meat. They could not enjoy it without wine. many kinds of diseases spread up due to consuming liquor and meat. ||82|| Muely tel laawooni baal phiraviti | Paan chawooni kothehi thunkati | Cigarette odhooni dhoor soditi | Dhaakchi naahi konacha ||83|| Even small children also started to use hair oil and other things. Chewing betel and tobacco, they would spit anywhere. They started smoking bidis and cigarettes. No body had respectful fear for any respectable elders. ||83|| Majoor kashtane paisa milavitee | To hi daarupaayee udhalati | Mulabaala upavaas padatee | hoya durgatee jeevanaachi ||84|| Toiling and laboring hard, the labourers used to earn money but they went on squandering that hard learned money on wine. At home their children had to suffer starvation. This was the downfall of their life. ||84|| Daroo piooni maartee streelaa | Sagalya gaaveech chal sutala | Poora aala bhandabhandeela | Court, kacherya gajbajlyaa ||85|| Bad practices like beating wife under the influence of wine etc. forcefully spread all over the village. Quarrels, struggles, fighting grew in full swing. The courts and police stations got crowded because of internal conflicts of the villagers. ||85|| Lole gataraat amirhi | Konihi konaasahi maarooni deyee | Muli baali surakhshit naahi | Aisaa prasanga odhavila ||86|| In the intoxication of overdrinking, even the rich individuals were found rolling in dirty gutters. Without reasons, anybody would beat any other person. Girls and women had no safety anywhere and they were frequently molested. Thus the condition of the village was distorted beyond control. ||86|| Paisa adaka nashta zaala | Aisa gaava ' unnatis ' chadhala | Sagalyaa gavaachaachi dhinganaa kela | darubajaanni ||87|| The sound economical condition of the village totally broke down and funds with people and in the village were completely squandered. The village reached to the worst condition. The drunkards thus broke up the whole sound set up of the village. ||87|| Gavaachaa mukhand daaroo pyaala | Mhanooni vyasan laagale bahutekala | Maaga sarva gaavachi laagala | Gatar gange maargi ||88|| When the leader of the village became drunkard, majority of the villagers followed him and became addict of wine. Further, the whole village went on the gutterway under the intoxication of wine. ||88|| Taisechi aahe jugaaraache | Choriche aani vyabhichaarache | Pahile bighadati mukhand aamuche | Maga bighade gaava saara ||89|| The same is the case in gambling, plundering, adultery and bad habits, At first the heads, leaders and prominent persons get spoiled and corrupted. Observing them the whole village also gets spoiled by following them. ||89|| Aaj je je lokanche bighadale | Te tari kuneache hotey pahile | Mhanonich taise karu laagale | Lok sarva ||90|| Wherever you find such spoiled individuals behaving in uncontrolled manner, be sure, they had previously observed some other doing such evil and worst activities. Imitating them now, the people in village have fallen down to such lower state. ||90|| Swatah pratham tyaane aacharile | Magachi lokaanna sangitale |

Mhanoneech janlok rangale | rangee tyaachya ||91|| First the leader or headman of the village behaved so. He then told others about it. Following him the others also began to behave and enact evil practices and wrong deeds. ||91|| Sarva gaavache vartana | Kaaryakartyaa varachi jaana | Kaaryakarte gaavache praan | Samajo aamhi ||92|| The behaviour of the village people entirely depends upon the behaviour of the main active workers. Therefore we hold these workers as vital as the praanas (the life forces of the beings) of the villages. ||92|| Gaavi char bhale waagatee | Tareech gaava hoya uttamagati | Mukhya mhanavinaare swaarth saadhitee | tari sarva gaavachi taise ||93|| If four wise men behave in good manner, righteously and with morality, the whole village then becomes ideal, as the villagers would follow the good manners of those wise men. If the leaders run after their selfish gains, no doubt, the village would also become selfish and all villagers would run after their individual gains. ||93|| Gaava mhanaje shuddha aarasa | Je daakhawaal te disel sahasa | Je karaal te karil khaasa | Gaava aamucha ||94|| The village is just like a mirror. You will find the same reflection of the same behaviour in the village as you are behaving. whatever we enact and the manner we act it, the same manner and enactment will be reflected by the village people. ||94|| Mee je prarambhee bolalo | Baag baghoni prasanna zaalo | Taisaachi gharee vartoo laagalo | Aise hotey sakalaanche ||95|| In the very beginning, I had told you that the natural tendency of the village has become likewise the man who, when saw the beautiful garden, enjoyed the pleasure, returned home and tried to make a beautiful garden in front of his house. ||95|| THE DUTY OF THE SOCIAL WORKER Mhanoni mee aapanaasi vinavito | Yogya jo waate aadarsha to to | Nirmaan karuni thewata yeto | Prabhaava aapulya angee ||96|| Therefore it is my humble request to you. I want to tell you all that you can create a deep and better predominance in your ownself by performing good deeds whichever you feel ideal and virtueous. ||96|| Asthi panjara phakeer to aaj | Bhoomi daan yadnyaacha uthavai aawaj | Tari teech laat usalali sahaj | Gaavo gaavi ||97|| You see, a lean and skeletonlike man today has raised his feeble social cry for the 'BHOOMIDAAN YADNYA' (Offer a piece of land as a donation for some landless labourer). The same cry easily and casually has become a tide and spread up in every village. ||97|| Aapuli zugaaruni sukh, chaina | Kiti lok daan maagati phiroon | Gareeb amirahi swaartha visaroon | Deti daan ulhaase ||98|| Keeping away their own pleasures and happiness, a larger number of people are accompanying him, walking with him barefooted to beg land as donation and a large number of the rich and the poor also are voluntarily coming forward to offer their spare piece of land in bhoomidaan yadnya very gladly. ||98|| Pudhaari je je gaavikari | Lokahi taisechi waagati gharoghari | Mhanoni yaachi jababdaari | Mukhandaavarati ||99|| It is the excellent example for the leader and main workers. whatever they do in the village, the villagers will follow it and do the same at their homes. Thus, the entire responsibility lies on the heads, leaders and active main workers. ||99||

Temwhaa kaaya karaave aapulya gaavi | Tee yojana aapan thara vaavi | Taiseecha aapuli sarva sudhaaravi | Taapteep ||100|| Therefore the workers and the leaders should consciously think and decide a systematic plan for the ideal development of the village. They should maintain their behaviour according to that plan and try to make their homes trim and neat ||100|| Tyaat nehami saavadh asaave | je je karane asel barawe | Te door drushtine shodhooni pahaave | Temwha ghyaave kaarya haati ||101|| They should be cautious, careful and vigilant about their enactments with thoughtful consideration about the possible results and consequences. The task according to the plan should be then taken in hand to perform. ||101|| Naahitari sahaj kele | Pari te praanavareech aale | Saare gaavachi bighadale | hoyeel aise ||102|| If they don't care and keep cautious eye, if they casually take some activity in hand without proper prethinking, it is possible, they may be put to some perilous calamity and it may be harmful to the village also. ||102|| Mhanoni gaavi tech suru karaave | Jyaane naavaloukik paave | Yerawhi shive aatahi yeoo na dyaave | Vidambankaarya ||103|| They should start such an excellent activity which will enhance the name and glory of the village. They must be very careful and vigilent not to allow to enter the village. any bad habits, addicts or hobbies, which may tarnish the image of the village. ||103|| Kadaachit kele ekhaadyaane | tehi sahan karoonaye konee | Laawaavi udhaloni samanjaspane | waaeet reeti ||104|| If anybody tries to humiliate the village or bring disgrace, he must not be spared and pardoned. with due consideration, that evil practice or act should be rooted out. ||104|| Kaaran jaisee sangati ghade | taise anubhava yeyee rokade | Mhanoni saavadha asaave maage pudhe | Uttam guna waadhavava ||105|| The vigilance and cautiousness are a must because we suffer directly the good or bad effects of the company we keep, the social workers in the village should therefore be alert about growing excellent virtues and attributes in the village. ||105|| Uttam khel, uttam kaarya | uttam kalaa, uttama soundarya | Gaavaas bhooshan jyaane hoya | Te agattyaane unchalaave ||106|| Excellent games and sports, ideal enactments, excellent arts and their remarkable beauty should be brought into regular practice by the villagers; so that the village can become ideal one. With great efforts, such excellent activities should be started which will bring adorations to the village. ||106|| Kothe kaahi vyasan ghusale | Tyaas lagech pahije kami kele | Yaa saathi gaavaache mukhand laagale | Paahijet paathi ||107|| If even the smallest bad habit or addiction is noticed anywhere in the village, it should be immediately removed. The headman should pursue in uprooting it from the village. ||107|| Jaree kaahi naaraaji zaali | Muley baale rusoo laagalee | Tari paahije samaj ghaatali | Vadeeldhaaryaanni ||108|| In doing so, if anybody gets hurt or the children become displeased, the elders should properly convince them in kind and sympathetic manner. ||108|| Sarvaamaaji uttam upaaya | Te waatawaranchi badlooni jaya |

Aishya navyaa chhandachi dyaavi soya | Kaaryakartyaanni ||109|| The best way for it is that the workers should design such an excellent hobby and liking in the village that the spoiled and polluted atmosphere of the village will be changed totally, Involvement and absorbing in such excellent hobbies will never allow any evil and wicked practice to find place in the village. ||109|| Kaaryakarta tochi gaavaacha | Jyaas lobhachi naahi konacha | Aamuchaa gaavachi moksha aamucha | Maanavaa tyaane || 110 || He is the true social worker who has no selfish expectations, who holds firmly that his village only is his ultimate goal of life. ||110|| Mag tyaacha aadarsha gaava paahi | Sarva gaavachi sudharoni Jayee | Mukhandaa wareech gaava raahi | Tukadya mhane || 111|| In this way, the responsibilities lie upon the active workers only. whole village considers him as an ideal guide. Getting inspiration from such worker all will try to bring healthy reformations. (so says Shrisant Tukadoji Maharaj) ||111|| Iti shrigraamgeeta grantha | Guru-shastra- swaanubhava sammat | Nivedile graamjeevan marma yeth | Sahaava adhyaya sampoorna ||112|| Thus, this sixth chapter dealing with poignancy in the matters of interest of the village life; narrated in shrigraamgeeta, which bears three verified experiences, is hereby concluded. ||112|| || Sadgurunaath Maharaj ki Jai || VOLITIONS 1. The divine law is to multiply from one into many and to unify many into one single unit. Taking this law into consideration, I shall take some social collective work into my hand and try to bring villagers together. 2. I shall try to make the village prosper towards seeking the treasure of emancipation and to satisfy the God. 3. I shall try to put an end to all harmful activities like running shankarpat (bullock-cart races). I shall try to close the market selling cocks and hens. I shall oppose and stop the coct fights and erotic displays (Tamasha). Mean and evil habits, gambling consuming non-vegetarian food, drinking wine etc. To beautify my village, I shall develop gardens. I shall set up arenas for heroic games and exercises. For developing the agricultural cultivation, I shall feed the bullocks with nourishing food and thus I shall try to increase the agricultural production. 4. First of all I shall reform my own behaviour (following which the villagers also will imitate my behaviour without advising them as it is the human tendency to imitate without advice what he feels to be excellent.) 5. Without the feeling of avarice for any thing, I shall consider that my emancipation lies in true progress and prosperity of the village and I will enact accordingly. Chapter- 7 AACHARA - PRABALYA (Forceful impressions of Conduct ) || Salutationsto Shree Gurudeva || THE DOWN FALL OF THE LEADERS AND THE VILLAGERS Eka sajjane prashn akela | Rokrahaati kalali aamhaala | Pudhaari, netecha sudharati gaavaala | Satya hey saare ||1|| A good gentleman asked, "We have now understood how people behave. We have also understood

they have a natural inclination for imitation and so they like it. It is also true that due to this tendency to imitate others, it is easy for the leaders and heads to use it to reform the village. ||1|| Pari bhalyaanneech gondhal ghaatala | Pudhaari pudhilaancha ' aree' zala | Tayaanchya nagaarya pudhe kasala | Aawaaj aamucha taan maari? ||2|| "But whom we held and honoured as the wisemen, they have created riotous practices and activities in the village. The leaders and the servants have become the enemies of those honest persons who want to come forward for the betterment and reformation of the village. These leaders and heads have created such an awe and a fearful hold that before them, our thoughts tune feebley like the sound of a small stringed instrument before the thunderous beats of the very big drum. (Nagara). ||2|| Nyaaydevata simhaasani basavili | Teech anyaaya karoon geli | Mag kaichee suvyavasthaa aali? | Sangaa, sangaa ||3|| "The leaders were elected on the nyaaya-panchaayat (the pancha committee to decide disputes, complaints and claims of the villagers). They are behaving unrighteously and doing injustice. Now you tell us, how can the better set up be maintained in the village?" ||3|| Satsangtisi pandit bolaavila | Tyaanech gaavi kalaha kela | Shahaana mhanaava tocha nighaala | mahaa moorkha jaisa ||4|| "For seeking a pious, holy and spiritual association, we invited a learned and a wise pedant. but he started quarrels and disputes in the village. Thus, whom we respectfully held as the wisest at last proved to be gem of the fools. ||4|| Prasannate karita thevile gaayana | Tethe aikaave laagale rudana | Aapalyaa potaachi soya whavi mhanuna | ade, orade ||5|| To keep our minds pleasant and delightful, we invited a classical singer to listen sweet and melodious music but instead of classical singing, that fellow started a song of his own problems of livelihood. ||5|| Ghode shikawaaya aanala swaar | Tochi padala modooni kambar | Kaise basateel maga itara | ghodyaawari? ||6|| Once we invited a horse ride trainer. But before climbing upon the horse, he tripped down and got his waist fractured. who will now dare ride on the horse? ||6|| Imaandar mhanoni paahila dhanee | tyaanech keli beimaani | Aata vishwaas thewaava koni | konaavari ||7|| Finding that the moneylender was an honest individual; our saving was deposited with him but he acted dishonestly and flatly refused that we have kept any amount with him. Whom should we have a faith in? ||7|| Muley shikavinyaa thevila mastera | Tyaanecha kela durvyawahara | Shikshakaasicha shikhshanaachi jaroor | aise zaale ||8|| A teacher was appointed to teach the children in the village and develop their good moral character. That teacher enacted obnoxiously with the children. Now we have to teach him lessons in good moral behaviour. ||8|| Aushadhi dyaaya aanila doctor | Tyaane rogyaasi dile jahara | Aata koni karaavaa upachaar | saanaga, saanga ||9|| A physician was invited to diagnose the diseases of the patients and prescribe medicines to cure them. But he himself gave posion to the patient. Now tell us who can give a right treatment to the patients? ||9|| Aise zaale aamuchya gaavi | Saanga kaaya vyawastha karaavi? Konaas haak marooni ghyaavi | Vishwaasane? ||10|| Likewise the examples, given above, same condition is prevailing in our village now. Now guide us,

what we should do. Who should we believe in and call to reform our village ? we have failed to find out a proper way. ||10|| Jana manaat yeyeel te kariti | Daroo pitee, tamaashe nachviti | Pudhaareech pudhaakar gheti | Aisha kaami ||11|| The villagers behave at their individual free will. They drink wine arrange tamasha displays. Even the leaders also take initiative in such activities. ||11|| Gundaanna dharoniya haati | Kariti manee yeyeel tyaachi phajiti | Tya waachoni pudhaaryaachi gati | Mhanati pragatipathaa yeyeena ||12|| If anybody stands in opposition of their misconduct, these leaders ask the ruffians (who are always with them to threaten people) to attack that good gentleman and then molest and humiliate him in a very shameful way. To justify these evil practices, they say "without creating such terror and awe, the social worker can't enact forcefully and enthusiastically." ||12|| Aisechi dharile tyaanni manee | Naash kela gaavi phiruni | Aata chorachi zaale dhanee | Sajjan meley upawaasi ||13|| With such evil understanding, the leaders had created a wild riotous atmosphere and rowdism in the village, Now the thieves and robbers have become the lords of the village and good and honest common man is suffering starvation. ||13|| Gaava sagalechi bighadale | aapalyaapari swair zaale | Naahi kunaache varchaswa raahile | Konaavari ||14|| The neat fold of the village is completely disturbed. People have started to behave, as they desire want. None has a controlling power to check up any wrongdoer. ||14|| Saanga saanga kaaya karaave? Tumhi mhanata gaava sudhaarave | Konyaa maarge aapan jaave | Aisha sthiti? ||15|| You insist upon reforming the village. You now tell us what can we do in these spoiled and deteriorated circumstance? ||15|| Aapan karaave kaahi saadhan | Haasati tingal karoni jana | Mhanati ha aala saadhu kuthon | Pota Bharaavaya ? ||16|| If somebody takes the task to improve the village and its condition, these corrupt leaders tease him, jeer at him and make a fun of him. They laugh at him and say" See, wherefrom this belly -god has cropped up?" ||16|| Kharaata ghewoni zaadzud karaavi | Tethecha mal - visarjana basavee | Mhanati tumachi seva tumhi chaalavavi | Aamhi karu aishechi ||17|| It we start sweeping the village with a broom, the house woman brings her child to sit along the roadside for purification. If we object her, she responds saying" You go on continuing your social service, we will go on continuing as we like." ||17|| Kaahi sangaave shahanpana | Mhanati tumhi saanganare kona ? Khushi waatel taise karon | Raahoo aamhi ||18|| If we try to tell them some good hints and convince them, they arrogantly asked us, "Who are you to advise us ? We shall behave as we please." ||18|| Aishi zaali gaavachi sthiti | waaeet waatate rhudayaa prati | Sodooni jaave gaava yeyee chitti | Pari jeeva aawadena ||19|| Observing such bad and deteriorated condition of our village we feel great sorrow and disappointment. To avoid all this, we feel, it is better to leave this village and go elsewhere. But our minds do not allow us to do so. ||19||

Shewatee aalo tumhaasi sharana | Tumhi gaava kele aadarsha mhanon | Kaise valavile tetheel jana? Saanga aamha laagoni ||20|| Finally we have come to you in total surrender. you have successfully improved your village and made it an ideal one. Kindly tell us how you could change people's minds and turned them to ideal behaviour. ||20|| TRUE PURITY OF ONE'S OWN-SELF - THE ONLY EFFECTIVE INCANTATION TO WIN PEOPLE Miltra ! too vichaarila prashna barawa | Ati harsha zaala mazya jiva | Mee saangen dharoni bhaava | Varma maaze ||21|| Friends! I am really very glad at your question with great affection and sincerity, I will tell you the secret of the improvement and better reformation of the village. ||21|| Prathamaa kaloo de tuzee saadhana | kaaya thewatosi aapuli dharana? Dinacharyechi kaisee rachana | Aahe tuzyaa ||22|| But before it, I would like to know what you do yourself to make the village better. What are your ideas and retention about this? How do you perform your daily routine? ||22|| Heychi aahe mukhya khoona | Jovaree vaktyaache nadise aacharana | Towari lok waagati mhanon | Samajoo nayey ||23|| As long as the narrator - advising the morals, does not appear behaving in the way as he advises others, he can't expect others to listen to his moral advice and behave accordingly. ||23|| Lokaansi je je shikawaave | Te aadhi aapanachi aacharaave | Nusate pudhaari mahanoni mirawaave | Tene aadar na wadhe. ||24|| You must enact yourself first what you want people to enact. In the awe of being leader, if you enact only per dictation to others (Tond patilki) nobody will listen to you. ||24|| Ekek vishayaache pudhari pana | Gheonee taise kele aacharana | Tyaannich bighadawoo shakale gaava poorna | Gund, vyasani; vyabhichaari ||25|| Each one of you have taken a lead in inviting and spreading some evil practice of wicked tendency. The villagers then began to imitate you. You have spoiled the whole village. Like their leaders, the villagers also became ruffians, addict and adulterous. ||25|| Taisechi gaava sudhaaryaa apana | vishesh kele paahije aacharana | Jene yeyeel angi aakarshana | Gaavaas wedhoon ghenare ||26|| People behave imitating the leader. understating this, the leaders themselves should form such ideal conduct by which, they can attract common villagers. They can acquire the power to attract people by their particularly ideal behaviour. ||26|| Yera pudhaari asot sarvahi |parantu aapala marga khuntala nahi | Lok janu waatchi paahati sadaahi | Kon hoto pudhe mhanoni ||27|| There may be a number of leaders in the village. They can't create stumbling blocks in our work and ways to enact. In fact, the villagers are always awaiting for some one who comes forward to do something good and for the welfare of the village. ||27|| Yaa saathi niraasheche naahi kaaran | Aacharane saadhave pudharipana | Satyachi prabhaavi sarvaahoona | Hee amol khoona visaru naye ||28|| There is no reason for disappointment. You can acquire the leadership of your village by your ideal moral behaviour. truth is the most predominant. You must always hold this decidedly and firmly in your mind. ||28|| Jyaane sattyasi naate jodale | Tyaache angee gurutwakarshan aale |

Saanganyaahooni saarmarthya chaale | Tyaachya shuddha jeevanaache ||29|| When somebody establishes a close contact with reality (truth) he can automatically attract people's minds towards him. people get more impressed by his virtueous and moral conduct than his advice. ||29|| Yaasaathi pratham paahije indriya nigraha | Khaan paanadiki nyyamaagraha | Sarvachi vishayee asangraha | Aapulyasaathi mhanoni ||30|| Such is the way of pure, virtuous and moral conduct. First you should have a complete control on your senses and you must bring them under your discipline. The rules regarding your diet and drinks should be strictly followed. You must not hoard things more than your needs. ||30|| Pavitra, mit- aahaar - vihaar | Nidra thodi, shanti faar | Sada prasannata mukhaavar | Bolataa chaalata ||31|| You should have a moderate diet and drinks. your conduct should be pure, moral and honest. You should not have a sleep more than six hours. Your mind should always be peaceful and your features should always be smiling and pleasant. ||31|| Yamniyamaadi taisee aasane | Saadhoniya aarogya raakhane | Buddhi - bal - chaaturye vartane | Tejomaya asaave ||32|| Observing the rules of sound health and hygiene, practicing yogasanaas regularly you should maintain sound health. Brilliance of your intellect, vigour (of brahmancharya) and cleverness should elegantly appear in your routine behaviour. ||32|| Aapulya kashta vareech jagaave | Kunaache upkaar angee na ghyaave | Kamitkami kharchaane rahaave | Sadhya gharee ||33|| Always live upon your own hard work and labor. Never have least obligations from anybody. Live your life very frugally and your house also should be very simple. ||33|| Anga zaakanyaapurate kapade | Shiwale asaavet sadhe bhabade | Shoukpaani na aawade | Rahaave aise ||34|| Your cloths should be simple and moderate. they should be tailored in simple style and just enough to cover and protect your body. You should give up your inclination towards luxurious and amorous manner of living. ||34|| Aapule, parakyaache hita | Donhi asaavet lakhshaat | Jene parakyaasi waate pasant | Taisaa vyawahaar karaava. ||35|| You should always guard your own as well as other's interest also and behave in such a manner that others would like it. ||35|| Aapulya konatyaahi kaarbhari | Anyaaya na whava konavari | Saavadhaani asaavi rhudayaantari | Sarvakaal sattyachi ||36|| Be always cautious and vigilant in your mind while enacting or performing any activity. You must be aware and think that your any act may not do injustice to others. ||36|| Daya, khshama, shanti, namrata | Pratyek jaagi praamanikata | Saralpana aani premalata | Hee daivee sampatti saadhavi ||37|| Keeping honesty in your every act, you should imbibe the divine wealth of virtues like simplicity, politeness, loving attribute, mercy, forgiveness, etc. ||37|| Saarvjanik kaami jaooni | kashtat Jaawe nishpruhapani | Jaati - paksha - mitra - shatru mhanuni | Pakshapaat - kothe nasaava ||38|| While participating in some particular social or public work, you must always be selfless. You should

share hard work in that public activity you should behave with equality without a least discrimination of caste, party, friends or foe etc. ||38|| Asabhya; hekat nasaave vartana | Karkashata na disavi vaaganyaatuna | Kunaachi hee ninda stutee aikon | duraagarahi mana na karaave ||39|| Your behavour with others must not be arrogant or you should not be obstinate. Your speech must never be harsh. people may praise you or revile you. But you must not form any prejudice (good or bad) for any person. ||39|| Pratyakhsha dosh paahilyaavin | Athavaa na samajata vishwasneeya kadoona | Karu naye nyaayadaan | Shodhalya waachoon sarva pakhsha. ||40|| Unless you have yourself witnessed the mistake or fault or unless you have obtaine completed and true facts through your faithful sources or unless giving attentive hearing to both parties in despute, you should not decide and pass your judgement. ||40|| Saamudaayik jabaabdaari | asel ji ji naagarikaavari | Na chukata paalaavi ti nirdhaari | swaarth uree na thevita ||41|| Every citizen must fulfil his collective responsibility, without committing mistakes, resolutely and selflessly. ||41|| Na karaavi konaachi nindastuti | Apana aadarsha karaavi kruti | Striyaa, muley, vruddhadi sarva saangati | waagave preme, vishwaase ||42|| Never praise or revile anybody (through selfish intention) your normal behaviour should be so ideal that others should be inspired to imitate it. Your behaviour towards the female, Children and the elders should be loving, affectionate and faithful. ||42|| Rakhaavi shabddachi kimmat | Veleche mahatwa sadodita | Dusaryaanche sukha - dukkha, aaghat - hita | aapana itkecha jaanave ||43|| Always try to keep your word, with strict exactitude. Never waste your time idly. Always consider that the sorrows and joys, perils and welfare of others are as if your own. ||43|| Hey sarva java pahatil jana | Mhanateel haachi aahe sajjana | Waadhel tumachya kaaryaache mahimaan | Halu haloo ||44|| When people will observe these noble qualities in your behaviour they will think that you are really a true and virtuous gentleman. Then whatever activity you would take up in your hands, it will be given importance and priority more and more by other people. ||44|| Lokaansi kale tumache vartana | Antarbaahya satwik poorna | Maga paahateel devaapramane | Tumhaalaagi ||45|| When people will observe that everywhere at home, outside, in and out, your conduct is always noble, pure, righteous and kind (i.e. saatwika) they will hold you in high esteem and look to you as divine as god. ||45|| Mirtraa ! aise java too karisi | Tawa lok raahateel prasanna tujasi | Aikanyaachi waate khushi | lokaanna tuze||46|| Friend! if you behave in this manner, people will always be pleased with you and they would very gladly listen to you. ||46|| Mhanatil tumhee saangaave | taisechi aamhi waagaave | Tumachyaa bolanyatoon nighaave | tari maran hoyeel aamache ||47|| Poeple would tell you," we would surely listen to you whole heartedly. If we behave otherwise, it will be as if inviting our death." ||47|| THE STYLE OR MANNER OF PERFORMING DUTIES OF THE IDEAL LEADER

Temwha pratham karvaava vichaar | Aapan ghyaava ki naahi pudhaakar | Ekada paoola takata samora | Maage gheoo naye kalpaantee ||48|| Fist of all, with due consideration you will have to decide whether to take initiative in leadership or not in any activities, work or responsibility. When you decide to shoulder it after well consideration you must not give it up at any stage. You must try to strive as hard as you can even putting your life at stake and fulfil it successfully. ||48|| Jyaasi waate janaseva karavi | Tyaane pratham lok laaj sodaavi | Aapulya aatmyaachi ghyaavi gwaahee | Kaarya sattya mhanoniya ||49|| When one yearns to serve people, he should first give up any sense for what people would think and say about him. He should have his own soul's decision regarding the truthfulness of the activity, which he wants to take in hands. ||49|| Jyaat aahe sarvanche sukha | Te satkaarya na karitaa avahaave vinmukh | Hey to aahe ghor pataka | samajoni ghyaave ||50|| Always bear it in your mind that if you live your life without performing some sublime mission in which lies the interest and welfare, happiness and contentment of all, it will be like committing a great sin. ||50|| Saadhel taisee karaavi suruwaat | Murawaavaya janalokaat | Rhudayaat aani indriyaat | Mel raahu shake aisee ||51|| After a full consideration, choose only such activity or work which you and people are able to fulfill upto successful end. Then start to enact keeping harmonious balance in your organs and souls and sow the seeds of that activity in people. ||51|| Karamanne paawool pudhe ghyaave | kaarya karita smaadhaan maanaave | Virodhakaansi uttara dyaave | Namratene ||52|| Gradually gear up your performance of enactments. Learn to seek satisfaction in your activities, If anybody stands to oppose with any objection to your work, try to convince him politely. ||52|| Lokaansi bolane shikawaave | Tari aapan uttamachi bolaawe | Bolanyaat madhurya otaave | aapulyaa preme ||53|| Before advising others on a good manner of speaking you yourself should first speak in an excellent manner. Your speech should be loving and you should bring sweetness in it. ||53|| Aapulyaa bolanyaane ubagateel jana | Aise kadhee na karaave bhaashana | Konaachehi poorna aikalyaaveen | Na dyaave madhoon uttar. ||54|| Never speak in a rude manner and in a harsh tongue. It will make people tire of listening to you. Unless the person has finished his speaking and you have listened to it, never try to prevent or cut off his speech and never give your reply until he has finished his speaking. ||54|| Aapule bolane premaache | Dusaryaache bolane karodhaache | Pari te sahan karaave tyaache | Waara angee ||55|| In spite of your loving and sweet way of speaking if smebody is responding with impulse of anger, try to bear his blows with maintaining your peace of mind. ||55|| Dusaryaane kiteehi krodha kela | Tari haasoni paahije maavaleela | Uttar detaa yaave shantine tyaala | Aapulyaapari. ||56|| If somebody has reached the peak of anger, try to ward off his anger with your smiling and loving manner and without getting disturbed, respond to his anger in a peaceful manner. ||56|| Shanka vichaaravayaachi daatee | Laagel padopadee paathi |

Sahan karonee hee aataa aatee | Paaya pudhe taakaava ||57|| People may annoy you by raising their doubts. Try to clear away their doubts in conciliating manner and push forward your activity. ||57|| Ekada zaaliya nishchaya | Maga lokachi hotee sahaayya | Kaame karaavayachi soya | Sopee hote ||58|| When a decision to perform some noble activity is taken people will crowd up at their own accord to offer their co-operation. It will make easy to carry on your work. ||58|| Aapoaapachi hoto nirwaala | taanda jamato bhowatee sagala | Niwadaava tyaatooni jiwhaala | Aahe konaa ||59|| After deciding to perform your noble activity, people will come forward to render their help and cooperate you. Now you should carefully observe who, among those, have real affection and concern for the work. ||59|| Tyaasachi saathi karaave | Shakti yuktine mana bharaave | Kaarya karvaayaasi sopawaave | Aapulyaa jaise ||60|| Then select your companions carefully from those helpers. Make the best of them. With your power of morality and intellectual adroitness fill their minds with ardant fascination. In future try to hand them over the entire responsibility of some activity and make them to perform it just as you yourself would have done it. ||60|| Aise milataa kaahi jana | Aarambha zaala satkaarya poorna | Maga sahajachi ghyaave mhatpunya | Gaava seveche ||61|| When some such ardent and co-operative workers are brought together , start your noble mission with them in full swing and earn divine merit of your service to people. ||61|| Yaahooni naahi dusara upaaya | Aapulyaa gaavachi laagaayaa soya | Haachi mantra aahe siddhaantmaya | Gaava aapule sudhaaravaya ||62|| There is no other surest way to reform your village. Thus is the only theoretical intention to bring the ideal plan of reformation of your village into a concrete reality. ||62|| DOUBLE FACED EDUCATED FOOLS - THE ENEMIES OF THE VILLAGE Hey aikoneee maaze uttara | Prashna karataa bolala chatura | Yaasi laagateel diwas faar | Towari gaavaache hoyeel kaise? ||63|| (Vandaniya Maharaj says), "Listening to my reply about unmistakable way to reform the village, the inquisitive questioner (selfish ) further asked." Your ideal plan will take a long time to become effective into a concrete form. Till then what will happen to our village? ||63|| Aapan saangitale je saadhana | Tehi aahe mahaakathina | Kona saadheel yam-niyam, aasan | Dhyaanaadi sarva? ||64|| "The practices you have elaborately described are also very difficult. How can anybody cope up with it by extracting strenuous exertion in practicing self-control, rigid discipline, asanas, meditation etc?" ||64|| Tyaasi varshehi bareech lotati | Toparyant aamuchi gaatre shitheel hoti | Maga kona paahil gaavaprati | Uttam aahe ki waaeet? || 65 || "Besides, it will take many long years. Till then we may grow old. Then who will witness whether the village has improved or impaired? ||65|| Aamhi madhyecha gelo maroon | Maga ichchha raheel apporana | Kaaya saangaave pudhe kona | Kareel kaarya aamuche? ||66||

"Suppose, practicing according to your advice we die, our yearning for improvement of our village will remain unfulfilled. Who can then assure us that our incomplete sublime mission will be taken up by some active worker and will be successfully completed? ||66|| Yaa saathi saanga sopa upaaya | Jyaane saadhel sarva soya | Dewoo aamhi kharcha jaree ye | Tyaasaathi kaahi ||67|| "So, kindly suggest us some other easy way to improve our village. If some expenses are to be incurred upon it, we will gladly bear our share of it. ||67|| Mitra ! aik yaache uttara | Tuj sodoni gaava whave sundar | Aisee ichchha dharisheel teevra | Taree tee vedepanaachi ||68|| (Vandaneeya Maharaj replies) "My friend ! Now listen to my reply to your question about the improvement of your village. You may have a strong yearning to reform your village but sparing yourself from your own participation, it will prove insane" ||68|| Maaze gaava sundar whave | Mee chor-jaarachi rahaave | Aise visangat disate aaghave | Mhanane tuze ||69|| "Your intention is to improve your village and make it beautiful but you want to remain yourself as a thief and adulterer. Your all this narration is basically wrong." ||69|| Vyaktishuddhivina dusaraa upaaya | Kaaya aahe whaaya sahaayya? | Tikavinyaas gaavi uttam soya | Yaavin majalaa disenaa ||70|| "What other way can be helpful to maintain happiness and peace in your village except every individual's selfpurity? The santity of every individual is one and only one way for this" ||70|| Tu mhanasheel sattene sudhaaraave | Taabad tob kaayade karaave | Tuzyaa saarakhecha taalteel aaghave | Te taisechi thevaave swaarthi jana ||71|| "If you think that using the pressure of the ruling power and making laws, you can bring the improvement and reformation of your village, but the other people also are equally selfish like yourself. They will also definitely avoid obeying the laws." ||71|| Hey mhanane kona aikel? | Kitteehi udaar bolale bol | Taree janamana te olakheel | Chhi thoo kareel aamuchihi ||72|| "Who will listen to your such selfish reasoning? If you show by pretending to be noble, generous and affectionat, people will finally recognize what exactly you have in your mind and they will spit on our face just as they will do it to you. ||72|| Aani taisechi karoo jaave | Taree gaava kaise sudhaaraave? | Vyaktee miloneech gaava aaghave | Hey visarataa sarva phola ||73|| "Secondly though the villagers enact according to your reasoning, your village can't be reformed at all. If you forget that village consists of each and every individual all your enactments would be fruitless." ||73|| Lok sudharanechyaa rekhaa phaadati | Paise dewoon karoo mhanati | Pari paisa ghewoon phasaviti | Aise lok ubhecha tethe ||74|| "Many people draw plans on paper for improvements of the village. They say that they will make concrete work of village reformation according to their paper plan and by incurring expenditure upon it. But they are surrounded easily by many others who are waiting to deceive them and get the funds from them for the work. (thus these selfish evil persons will rob the money and will do nothing.) ||74|| Karoo mhanasi vyakhyaane dewoon | Tari lokahi shikateel vyakhyaana | Kaaya hoya yaatuni nishpanna | Jowaree maanava naa badale? ||75|| Friend! you say that by delivering lectures and discourses on the village improvements, you can get the work done. But remember, there are so many others who will learn the art of lecturing (like you).

But what gain can you achieve from this unless the man is not changed? ||75|| Tyaasa mukhya paahije antahkarana | Jiwhaalyaachi seva poorna | Tareecha graam hoyeel nandanavan | Awadambaraa wachoona ||76|| First, the most essential factor is our mind. People must have firm mind to perform any act. Secondly it needs the honest and affectionate service. A village can be improved beautifully like a paradise with sincere mind and yearning for service and then no pomp and show is necessary. ||76|| Waastarika tyaasee welahi naahi | sawech chaalela sudhaaranaahi | Suroo karoni saangat jayee | Shikavee manaasahit janaa ||77|| In fact, no spare time is needed to teach this. While rendering your own services to the reformation activity, you can teach your own mind and to the other villagers also. they can achieve previous precept easily and casually. ||77|| Bol Bol yaache uttara | Tuzee tayaari aahe kaaya satwara? Naahitari wela maatra | Gamaaoo nakosa aamucha ||78|| "Tell me quickly if are you ready to do all this. Don't waste my time unnecessarily" ||78|| Temwhaa to niraashene wadalaa | Aparigraha jari aamhi kela | Kaaya raaheel mulaabaalaala ? Maga kaaya zaala phaayada maaza? ||79|| "The questioner was very much disappointed. He said, "you asked us not to hoard more than our requirements. What will then happen to our children when we would not be alive? What benefit would we have in doing all this?" ||79|| Kaasayaa karaave ewadhe katheen | Chaaloo dyaa jaise chaalati jan | Aapanachi dukkhi howoona | Kaa maraave yaasaathi? ||80|| "Why should we then put ourselves in such hard labour? let people behave as they like. Why should then we suffer sorrows and invite our own death?" ||80|| Aaise bol aiskata prashnakartyaache | Bolali thumheech gund gundaache | Punhaa tyaatahi aamuche | Sahaayya ghetaa budawaaya ||81|| Listing to the questioners speech, I told him," In fact, you are the king of the ruffians and rascals. People like you had brought a downfall and deterioration to your village and now you are making us party to it" ||81|| Tumheech gaava budavilaa | saangayaasi aale bolabaala | Aisaachi waate ghaat zaala | Sarva gaava deshaacha ||82|| "You have yourself destroyed your village and now you have come to me bragging and boasting to your ownself. All villages and our country have gone to dust only because of such selfish and evil people like you." ||82|| Tumachyaa warooni maja bodha zaala | Desh ashaanneech garte ghaatala | Shahaane mhanawoon naash kela | Gaavacha tumhee ||83|| I have understood from your own example that people like you have destroyed this country. You always held a false sense of being very wise and you yourself have become the cause of destruction of your village" ||83|| Pratham je tumhee aise bolale | je je sudhaaranyaas aanale | Tyaanneech gaava budavile | Aamuche sarva ||84|| Hey mhanane sare latake | Tumhasicha dyaave waate Phatake | Naahi tari karaa aata nike | Saangato taise ||85|| "In the beginning, you told me that all those, whom you had invited to improve your village had spoiled

the village. ||84|| But this is all a total lie. I now really feel that I should now give you a hard beating. Otherwise, now what I tell you follow it mutely and meekly" ||85|| To bhala kaahi paaya gheyeena | Phasala moha - kardami naana | Mhane aalo hoto aapulyaa darshana | Laabh hoeel mhanoni ||86|| The fellow, who was stuck in mud of temptations had no courage to do anything. He said, "I had come to you with a hope that I would gain some beneficial advice from you." ||86|| Gaave yetee saadhu- mahant | Kaaryakarte , Vidwaan, Pandit | Tyaanche sangati taisaa shastraatha | Karaava, heech ruchi maja ||87|| Jaise aamhi pothi, Puraane waachato | Taiseecha tyaachi charachaa karato | Kon shahanaa hey paahato | Varachyaa varee ||88|| Taisaa bolalo aapala dnyaancharcha | Nehameecha chalati gappa aamuchya | Hoteel kadhi kaali manachya | Bhawanaahi aishya ||89|| "When the saint, sages, workers, wise pedants come to our village, we discuss with them on many issues and topics .We have a great interest and liking in such discussions. ||87|| We discuss with them according to the books, scriptures and holy books, puraanaas etc, which we have read so far. From the discussions with them, we try to examine who is really wise and who is superficially pretending to be erudite and wise ||88|| In this way, we do have light conversation and discussions very frequently. In the same way, I held a discussion with you upon some knowledge issues. I am sure, sometime or other we will have our minds prepared to bring your advice and guidance in to practice." ||89|| Tumhee tara netachi laawala | saangata surawaatachi karaavayala | Yaas pahije vichaar kela | Kaahi varshe ||90|| "But you are forcefully insisting us to start enacting immediately and right from now, but we will have to think upon all the aspects for some years more" ||90|| Mee aikale tyaache mhanane | Viwhala zaalo jeeve praane | Aisehi jan nirmile Bhagawantaane | Waatate mana ||91|| When I heard his thoughts, I was extremely pained and disturbed. I thought, God has created such type of people (destroyer of the village) also." ||91|| Haat jodale tayapratee | Mhanaalo aata nako aapulee sangati | Bahu dnyaan dile tumhaa prati | wastaadane || 92 || Then folding hands to him I said. "Now enough of this. your wisest master (ustaad) has already given you much knowledge of this kind. ||92|| Parantu yaapeksha moorkha bare | Te aikonee gheti bichare | Amhee prayatna karoo mhanoni saare | Gharee jaati sadbhaave ||93|| The fools are better than these people. those poor fellows at least listen mutely, assure that they would try to enact accordingly to improve their village and bearing true and good disposition they go back to their homes. ||93|| Tumhee disataa padhat moorkha | Dusarya dukhawoni getaa sukha | Kaloni na wale yaache koutuk | Karaave tari laajirwaane ||94|| "You are really the educated fool. You try to seek pleasure and happiness by hurting others. You understand well but never want to accept the truth. If I express wonder at your intellect, it will also be

not good for us as it would be disgraceful to us." ||94|| Pari aata ek dhyaani thewaave | Yaane aapule bhale kadheehi navhe | Pari kunaachehi samaadhan paave | Yaa charchene kriyaa yoge ||95|| "But mind it will, you will never prosper due to your such thoughts and behaviour. but anybody who will bring the essence of this discussion in practice and enact honestly and sincerely, will have a true satisfaction" ||95|| Aso, majasi jaisaa prashnakarta bhetala | Taisaa kaa koni shahaana uthala | Tari tyaane ghaatachi zaala | Graamseva karyaacha ||96|| "If you also come across such a questioner as I have met and discuss in the same way with awe of wisdom, take it for granted that he would bring harm to the service to village and finally destroy it." ||96|| Bolanyaat te ati shahaane | Pari kaarya tyaanche ongalwaane | Kaise gaava sudhaarel yaane? | Saanga maja ||97|| "Such people have a very swift and sweet tongue and tact to convince others very cleverly. but all their dealings and enactments are very filthy and loathsome. Now tell me, how can the village be improved by such people? ||97|| Na soditaahi pendhaaripana | Tyaanna paahije pudhaaripana | Ichchiti sannyaasacha sanmaan | Patnee gheooni khaandyavari ||98|| On one hand they won't give up their highway robber like tendencies and on the other hand they strongly desire to have leadership of the village. It is absurd like the person, addicted immensely to woman, who carries his wife on his shoulder and expects the respect and adoration which a true sannyaasi deserves. ||98|| Saadhushi bhaavikapane bolati | Moorkhaapaashi mahant hoti | Vyasani lokaan maaji milooni jaati | Vyasane bhogata ||99|| These people would make a great display of their devotion when they are in the company of saints and sages. They strut in the company of fools and try to impress that they are the most knowledgeable intellects and when they are in the company of the addicts they get fully absorbed in their addiction. ||99|| Aapana sarvatara maan milaava | Dhanaachahi sangraha whaava | Aani jara taanahi na laagva | Aisaa vyaapaar havaa tyaasi ||100|| They prefer such activities by which they will gain honours and admiration from people, they can make wealth and in doing all they will not have to suffer even the least loss. ||100|| Heychi olakhaave dhoortapana | Yaaseech padhatmoorkha mhanati shastradnya | Tyaa laagi karunahi prayatna | Asaadhya tyaancha khaata roga ||101|| The worker who honestly try to improve their village must recognize the craftiness of such wicked persons, and try to prevent them in good time. The wise call such wrong doers as educated fools. Their disease of avarice (worst tendency for getting hushmoney) will never be cured though you employ a lot of efforts. ||101|| Tyaa paasoni graama waachawaave | Khare saatwikapana gavee bharaave | Saral panaasaathi prayatna karaave | sudhaarakaanni ||102|| It is better to save the village from such crafty people. Try to fill up the whole atmosphere with virtuousness, piousness and purity. If you can, try to change their evil tendencies and conduct. ||102|| Yaasi maja ek saadhan suche | Je je asatil gaavi aise | Aadhi tyaachech laagave kaase | Sasemira ghewoniya ||103|| I have got a better idea. You should make a search for such persons. All of you should keep

constantly to pursue them beyond their limits to endure. ||103|| Je jana bolonyaat jinkati | Aacharanaat maage raahati | Tyaanchi ghyaavi chtaturye zadati | Graama haati ghewoni ||104|| Those who are wise and clever enough to win in debates and arguments but always lag behind in their practical behaviour should be carefully scrutinized and narrowly searched out and cleverly expose them with the help of villagers by turning them towards us. ||104|| Phuki dnyaancharcha naahi zaali | Mhanoni dnyaanshakti kami padali | Aise kadehee na padaavi bhulee | Lokaas Maazya || 105 || My friends! who honestly yearn to improve the village should not form any misunderstanding that if somebody doesn't want to do or can't enter into inactive and empty discussion of knowledge it means that his power of (Practical) knowledge is below standard in that issue. ||105|| Adambha, dayaa, abhayaadi guna | Tyaasech geeta mhane dnyaana khoona | Kriyaawan tochi pandit poorna | Sarvaboothiti rata ||106|| The Bhagwadgeeta holds it a remarkable feature of knowledge which includes (i) not to have pretence (ii) possess the excellent virtues like being merciful and (iii) fearlessness. the wise have recognized such individual as a true pedant who is absorbed in the mission of the village improvement and who is always ahead and ready to render his hard efforts on the mission. ||106|| Laakh bolakyaahooni thora | Ekachi maaza kartabgaara | Hey wachan paloni sundara | Gaava sudhaarave kaaryaane ||107|| (Jyotiba Phuley says) who is always ahead in enacting is more excellent than lakhs of other empty boasters. According to this quotable guote (of shree Jyotiba Phule) everybody should readily come forward to pick up his share in this noble mission and with their service should improve the village. ||107|| Sudharanechi karita bolani | Mhanaave, chalaa kaame karu milonee | Ghyaa hey topale maati bharonee | Shiraavari aapulya. ||108|| If it need be to speak on the improvement of the village say this much only. "Get up, take this spade and carry the basket of soil on you heads. let us all finish the work." ||108|| Sarvaanseech laawaawe kaam | Haachi maarga sarvaat uttam | Yaanech banel aadarsha graam | Sahaayya deto satkaarya ||109|| The real way to reform the village is to make all to participate in rendering honest service to the village. the co-operation of all villagers will definitely make your village the most ideal one. ||109|| Aadarsha na karita jeevana | Kaisaa mile aadarashaacha maan? Kaisaa jagee aadarsha hoya nirmaan? | Tukodya mhane ||110|| Unless we have made our life really ideal, how can we claim the honour of getting called as ' the ideal one'? How can an example of the excellent beautiful work be set before the world? (says so shreesant tukadoji maharaj) ||110|| Iti shreegraamgeeta grantha | Guru- shastra - swaanubhava sammat | Kathila graamonnaticha aacharapatha | Saatawa adhyaaya sampoorna ||111|| Thus, in the well consented Gramageeta by the Guru, shastras and self experience, this seventh chapter enlightening the ideal way of enactments for the upliftment and prosperity of the villages, is hereby concluded. ||111|| || Sadgurunaath Maharaj Ki Jai || VOLITIONS 1. People will not follow what the speaker has advised them as long as they don't find him behaving as he advocates. Therefore, what I want to teach people, I shall bring it into my practical behaviour

first and then with true mind I shall advocate it to the people. 2. I want to get related to 'THE TRUTH' I have to bring in myself such a gravitational attracting force. Therefore I shall control my organic passions, I shall control my food and drinks and I shall try to become impossessve regarding all material things. 3. I shall never beg for the obligations of anybody and shall try to live upon my labour and hard work. I shall not enjoy the luxuries and shall use simple clothes. In doing so, I shall always be cautious about anything being being done wrong or unjust to anybody. I shall always bear the truth and alertness for the truth in my mind. 4. In attempting the social public work, I shall try to be impartial and becoming desireless and selfless, I shall exert with my hard efforts. I shall behave lovingly and affectionately with all. 5. I shall never indulge in praising or censuring or gossiping about others. I shall always keep the importance of time and the value to the words given. I shall always treat the sorrows and joys the welfare and the calamities of others as my personal events. Chapter- 8 PRACHAAR - MAHIMA (The greatness of Canvassing) || Salutations to Shreegurudeva || LAW OR CANVASSING WITH LOVE Ek saadhuveshi maja boley | Aamuche aacharan jaree bhale | Pari lok dusaryaanni dipavile | Na aikati te ||1|| Once an individual in the disguice of a sage began to tell me, "Our behaviour may be excellently noble, yet people have a deep impression of others. So they are not at all ready to give ears to us". ||1|| Vaaitaakade sahaj pravrutti | Anek pralobhane dushtaanche haati | Aamrataroo mehanteenehee na jagatee | Gavat waadhe na perataa ||2|| "It is very difficult to keep a mango tree alive and make it grow in spite of a great care and efforts. But without sowing or cultivating, grass grows very easily. Similar is the case with people. Very easily and casually they lean towards the evil conduct and bad habits; and the wicked forces have so many means for tempting them". ||2|| Aisaa anubhava maja aala | Saangoneehi na patey janatela | Waate kaaya karaave yaala | Aikatee na hey wede jana ||3|| "I have experiened that though we tell them a lot of things of their own benefits and welfare, they are not at all ready to listen to us. So we can't understand what to do more for such insane people". ||3|| Mhanoni praarthana karito saahebaasi | Tyaanni karaave kayadyaasi | Janata uddharaavee havi taisee | Danda, kaid karoni ||4|| "At last, I have decided to request the sahib (the ruling authority) to make laws and rescue the common people from this wheel rut. If necessary, he should impose fine upon them or even arrest them". ||4|| Aaikataachi tyaache wachana | Mhanaalo mag sarkaarachi zaala Bhagawaan | Kaasaya karishi devaache bhajan ? Pooja jode saahebache ||5|| "Listening to his reasoning upon upliftment of people, I said, "If your sahib can reform the village and uplift the people, he is no less than God. Then why do you worship God and sing bhajans and offer prayers to God? You had better go to the sahib and clean his shoes". ||5|| Waastawik santaanche saangane premaache | Sarkaarache sangane dandukyache |

Jaree paryaayane doghaanche | Ekachi dhyeya paahata ||6|| "In fact, the advice to convince people from the saints and sages sponteneously comes through their sincere love and affectionate concern for people. the way of convincing by your sahib will be the rule of the cudgel (order by law), though both the saints and the sahib have the same intention to make people better". ||6|| Yaat, damanaane lok bheeti | Tewadhyaapurate neet waagati | Aani maarga kaadhoni paape kariti | Kotyaanukotee ||7|| "The fines or punishment imposed by sahib create terror and fear in people. At that moment they do follow the rules and laws of good manner. But finding out the new escapes and way outs from the rules and laws, they commit crores of wrong deeds and sinful acts as they wish". ||7|| Taise naahi saadhu santaanche | Tyaanche bolane aapulkeeche | Ekadaa vichaar patale tyaanche | Lok mareto na visariti ||8|| "This doesn't happen in case of the saints and sages. Their way is different. They convince with sincere concern and sympathetic affection. once people, approve their advice and thoughts, with unbreakable faith, they rigidly maintain following that advice till their death (whole life)". ||8|| Saadhunni devaasi prarthaave | Sakal janaasi bodheet jaave | Aise aahe saadhan barave | Saadhu santaanche ||9|| The way of the saint and sages to convince and canvass is the most excellent. They offer prayers to God and convey people the way of divine knowledge. ||9|| Purvi pracharak saadhu mhanon phirati | Gaavo gaavi lokajaagviti | `Aalakh' mhanon paaharaa deti | Gharoghari arunodayee ||10|| Even in the post, the canvassers used to roam through the masses of people under the disguise of the sages & seers. Visiting villages very often, they used to wake up people early in the morning giving a call as `ALAKH (the name of God as `Alakhshya' - means `Inconceivable') ||10|| Tyaanche premachi kaarya karee | Lok uthati nitya nemaavari | Raahane Taaptipiche baaheri | Antaree nirmalapana ||11|| Their love itself was fulfilling the work. Regularly people would get up early in the morning like those sages. They used to live at their homes neatly and tidily and out in public also. They cherished noble and pure thoughts in their minds. Thus (because of loving advice of the sages) the daily life of people through inside and outside was excellently pure and moral. ||11|| Katha-keertanaadikaanchya yoge | Paap bheerutaa angee waage | Tene kaayadyavinahi sumaarge | Jaati bahujana ||12|| The regular listening to moral stories and keertanas (discourses with songs) by such saints and sages, all of them always had a fear about sins. So, though any laws & rules had never existed, people behaved in a noble and excellent way on their own. ||12|| DIFFERENT TEMPERAMENTS AND SO THE DIFFERENT WAYS OF BEHAVIOUR Jagee kaahi lok adnyaani | Te dusaryaa aisee kariti karani | Thoraanche aadarsha jeevana mhanoni | Paahije anukaranaastava ||13|| Some people are ignorant in the world. they observe the behaviour of other individuals and imitate them. Therefore for their improvement, the ideal life of great souls and noble personages must be set up as examples before them. ||13|| Kaahi lok chikitsaka | Vichaar patataachi waagati chokha | Tyaasaathi uttam vivechak | Prachaarak paahije ||14|| Some individuals are rationalists (critics). they respect the logical and moral thoughts and ideas. If they approve any thought or idea, they bring it in to their behaviour very sincerely. For such people,

the canvassor should be a very clear and clean philosoper who can convince them the purest thoughts and ideas thoroughly and neatily. ||14|| Kaahi lok pralobhani padale | Laabh asel techi gheti bhale | Tyaanna swargasukh Paahije daawile | Dukkhe niwaaruni sevakaanni ||15|| Some individuals are selfish. They accept those thoughts by which they can have some benefits. For such selfish people a propagater, who can present an example by his, work and show people convincingly that all their sorrows would disappear and life would be as happy as the heaven. ||15|| Parantu bhayaa waachoni kaahi lok | Na aikateech bodha sammyaka | Dandaavin jaise pashoo dekh | Na chaalateech yogya maarge ||16|| Some animals never go straight on the roads unless they are threatened by a cudgle. Similarly, there are some individuals, who would not lisen to ideal and knowledgeable thoughts and understand them unless they are threatened by some fearful means. ||16|| Tyaanna hita koni shikawave? Koni murkhaanche rhudaya dharaave? Mhanoni sattene saral karaave | Aisaa maarga waadhala ||17|| Who can change the thoughts, and minds of such dumb headed fools ? And who can convincingly tell them the thoughts and ideas of their own welfare and benefit? Therefore a way was found out that the ruling authorities should implement the power of law to bring them on the right path. ||17|| CANVASSER IS GREATER THAN LAW Saam, daam, dand, bheda | Rajneeti hee bahuvidha | Kaaydyaachyaa aadhaare shuddha | Karoo paahe janaloka ||18|| There are many ethics of politics. The ruling political powers try to direct people towards noble and good way using the effective laws. They do this by stern warnings, by giving money, by imposing fines and punishments. ||18|| Kaayadyaanusaar gaava rachana | Kaayadyaaparee karaave vartana | Kaayadyaanusaarachi janaa | Sahaayya dyaave paraspare ||19|| The ruling authority, following the frame of laws, determines the design of the village, the mode of behaviour of people, and the way of mutual co-operation of the people. ||19|| Jo kareel kaayada bhang | Tyaasi dand dyaava laagawega | Yaasaathi nemaava laage maga | Raja, sattadheesh, mukhand ||20|| When anybody violets the law, he is to be punished then and there. Therefore for the strict implementation of laws, a ruling head is to be appointed and he may be in the form of a king, a ruler or an executing head. ||20|| Pari Raja haa vishnoo ansha barawa | Aisa loki karaava gavagawaa | Tenwhaach kaayada tyaacha chaalaava | Yaatahi aale prachaar tantra ||21|| For this, a logic that " The king is the part of Lord Vishnu (Na Vishnuhu pruthvipatihi - i.e. the king is the part of vishnu; Vishnu means praja paalak) is to be convinced to people. Then only people will obey his orders. This means that here also the canvassing technique is very necessary. ||21|| Desh haa devachi pavitra | Kaayada tyaache vyawastha sootra | Te na paalata paatak thora | Prachaar tantra hey aavashyaka ||22|| A good canvassing technique is also essential to convince people that the nation is a pure form of God, the laws are the rules for its better management. If these laws are violated, they would be sinful. ||22|| Sattaa, kaayada, dhwajaa varee shraddha | Prachaarechi nirmaan hoyee sada | Tyaavina nusate bhaya sarvada | Niyamyukta na thevi ||23||

It is very necessary to propagate among people that our country, its laws and the national flag must be held in high esteem and with firm faith. A good canvassing is necessary to fix up this retention in people's minds. Without it, mere feel of fear can't maintain the proper discipline in people for ever. ||23|| Ulat raajbhayaadi nasson | Lokaat prachaar hota poorna | Aatma sakhshine waagatee jana | Uttam, haa hee anubhava ||24|| On the contrary, if excellent noble thoughts and morals are well propagated to full extent, then without any fear for ruling powers people behave with morality and good manner at their own witnessing consciousness. This is what I have experienced. ||24|| Taisech kaayadyaachi chukawoni resha | Kiti karitee paape nityasha | Pari vichaar bhinata prachaare sahasa | Paaool na pade waam maargee ||25|| There are so many people who go beyond the limits of laws and rules and enact evil deeds. But if good noble thought could forcefully touch their minds, their feet will never turn towards the wrong way. For this also, good and impressive canvassing is very necessary. ||25|| Saaraansh sattanaamehi rajjya kari | Prachaarachi sarva jeevannavari | Satta dehaasachi bandhanakaari | Andha bhikaari kaayada ||26|| It will be clear now that the ruling power runs the government merely in the name of power. But by good propagation, people's lives are enlightened. Ruling power is related to body of man while mind is out of its limits. Hence it is said that the law is blind and beggar. ||26|| Prachaar manaavari sanskaar karee | To sanskaar antari baaheri | Rajya karonee maanava sudharee | Gaava karee teerthach to ||27|| Good canvassing creates deep impressions upon mind and it can bring a total change inside and outside of man. It can make man the ideal one and the village as the holy place. In this way, good canvassing can rule over all. ||27|| Hey sattene kadheech nawhe | ulat chukaaraasi laabh paave | Gareeb, sajjan ugeech maraave | Aisehi hotey ||28|| Such everlasting impression can't be made by the ruling power. On the contrary, the cleaver and crafty individuals can escape from the grips of laws and get their desired benefits. Only the poor and the noble good individuals have to suffer much. ||28|| Sattene je kaayade kele | Tyaanche phaayade mujoraanni ghetale | Aani dubale, bhole maagech raahile | Aaise zaale aajwaree ||29|| Up till now, whatever laws and rules the ruling governments framed and passed were misused by the haughty individuals for their maximum benefits and the poor, weak individuals as well as the common masses lagged behind & got deprived of the benefits of laws. ||29|| Mhanoni kayadaachi nawhe sarva kaahi | Prachaaraa aise shreshtha nahi | Sarvaasee maanavateche paath deyee | To niyaman karee na karata ||30|| Therefore the law is not at all closely related to the common people's life. Propagation is the most excellent way by which all can have ideal lessons. Propagation regulates all without having any ruling powers. ||30|| Raaje kiti aale, gele | Tyaanche kayade nashta zaale | Satteche darbaar ujaadale | Pari raajya chaale santaanche ||31|| Up to date, innumerable kings had come and ruled over the countries in the world. The laws and rules framed by them vanished away with them. Their courts collapsed and ruined. But the rule of the saints has been prevailing since long long ago and is still existing even today and governing people. ||31|| Santaancha to prachaar amar | Ajunihi lok-manaavar |

Raajya chaalawoni nirantara | laakho jeeva uddhariti ||32|| The eternal propagation of the saints has never fallen down from the minds of people. It is prevailing on public mind even today. The rule of the saints virtueous propagation is thus constantly prevailing and helping people to uplift themselves. ||32|| Nalage sattecha badagga | Nako bhaya bheetihi sanmaarga | Apaapale kartavya jagaa | Prachaar sooryachi daakhavee ||33|| Saints propagation does not need the terror and threat of ruling powers, fear for fines and punishment. People can find the proper moral ways for extracting their duties in the light of the sun of good propagation. ||33|| Jemwha jaaneeva dene apoorna pade | Temwhaachi dand, bhedaacha awalamba ghade | Aisechi waadhat gele powaade | Vikruteeche ||34|| When efforts to create consciousness in people fall inadequate it becomes necessary to take a shelter of fines, punishment and disintegration (disruption). this practice further developed more and created distortion (perversity) in people. ||34|| Pari dande anyaaya jaree naashate | Lok jari sudhaarale asate | Tari turunga hey na waadhate | Gunhe na hote adhikaadhik ||35|| But had the injustice decreased and had the people improved, then the crimesand prisons would not have increased on a large scale day by day. ||35|| Heychi jaanoni sajjana mhanati | Jaagawa rhudayaatil antarjyotee | Tareech sudhaarel manavavrutti | Jag hoyeel aadarsha ||36|| Therefore, rational, knowledgeable, noble individuals understood this and had insistantly said, "Englishten the flame of your inner knowledge". Then only the inner inclination of human beings would be improved and gradually the whole world will become ideal. ||36|| Je je mhanatee sattewaachoon | Gaava hoyeena adarshawaana | Tyaanche hey mhanane naahee paripoorna | thewaavi khoona bandhoni ||37|| Those, who insistantly plead, "Without an authoritative ruling power, the improvement of village is impossible" are holding insane contention and disagreeable reasoning. They must bear very firmly in their mind that the village can't be reformed using laws and ruling powers. ||37|| Tyaasi pahije satyaprachaaraka | Premala, sarala, namra, saatwika | Sattewaachoonahi karee haak | Poorna lokaanchi sevapreme ||38|| A true and honest canvassor is needed for this. He should be loving, straightforward, confiding and polite, without any power of law or authority, he can bring people together and organise them. ||38|| Aho! janashakti kewadhi mahaan | Tee jo aaneel sanghatona | To swargaa warahi laavil nishaan | Aapulyaa kaarye ||39|| How magnificiently great the strength of people is! If with his honest service, one can organise this strength, he can hoist his flag even on the heaven also. ||39|| Haatee na ghetta tarawaar | Buddha raajya karee jagaawara | Tyaasi kaarana ek prachaar | Prabhaavashaali ||40|| Bhagawaan Buddha ruled over the whole world without holding any kind of power. It was only because of the extreme dominance of the good canvassing. ||40|| Jagee aajwar je kaarya ghadale | Te prachaarakaanchya karavi zaale | Prachaarak naahi mhanoni adale | Kaarya aapule ||41|| Similarly, whichever enormous act was performed perfectly and excellently in this world, the creative

hand behind it was that of the honest and the strongest canvassor. Today your such noble activities have come to stand - still because you don't have such a good canvassor. ||41|| Graam Sudhaaraawayaacha mool mantra | Uttam paahije prachaar tantra | Prachaarakaa waachoni sarvatra | Nadale aahe ||42|| The basic incantation and the pith of improvement and upliftment of the village lies in the perfect & proper technique of propagation. But for the good propagator our work has been stagnated every where. ||42|| Prachaarakaachi paath waley | Tikade tikade soorya maawale | Udaaseenateche andhaarjaale | pasaronee raahee ||43|| Wherever the propagator had over looked or connived at, the activities there have come to a standstill as there was none to awaken and provide people a new vision and long sight of brilliant life. So the darkness of ignorance will surely spread all over. ||43|| Prachaar jethe dhawalaa dise | Tetheel gaava swargachi bhaase | Janalok nyaayaas saajese | waagatee tethe ||44|| Wherever the tide of active propagaters reached, the villages there have been appearing as beautiful and happy as the heaven. Now all people behave according to justice and righteousness. ||44|| Prachaarak pretaat praan aani | Dubalyaasi karee karyaabhimaani | Bighadavi aani sudhaaravi donhi | Prachaaraka ||45|| A good propagator can pour ardant life even into idiot wasting in lassitude and inspire him to act. He infuses enthusiasm and strength in the feeble and creates ardantness to enact into him. The propagator can improve or spoil the work. Both acts depend upon the propagator. ||45|| Prachaar hee kalla aahe | Prachaar antakkarani raahe | Pot bharrawayaacha hi upaaya | Prachaaratantra ||46|| Canvassing is useful to the propagator in three kinds. Good canvassing is an art. It is the stable natural temperament and a useful technique of the profession to earn his livelihood. ||46|| Prachaar khotyaas khapavi baajari | Prachaar gotyaas deva karee | Prachaar yuddhachi waajavi bheri | Vrushtihi kari amrutaachi ||47|| Good canvassing helps making inferior and duplicate things popular in the market and sell them. A stone can be turned into God by canvassing. By creating unrest and discontent in people, by provoking them canvassing can start a war, or by canvassing eternal truth and ethics, canvessor can shower pleasure and happiness. ||47|| Kaahikaancha swabhaavachi ase | Apaprachaar karonee bharaave khise | Janaa naagavita anand dise | kaahikaanna ||48|| Some canvassors have selfish inclinations. They seek their selfish gains by false propaganda. Some canvassors enjoy pleasure in deceiving and cheating people. ||48|| Pari to prachaarak duraachari | Aapan marooni itara maari | Yaanech bighadali gaavaachi thoree | Ashaantee sansaari maajali ||49|| But such canvassor is realy a wicked rogue who leads himself as well as others to degeneracy and finally destroys all. Due to such wicked propagator, happiness peace and contentness vanish away from the village. He creates and spreads extreme unrest in the world. ||49|| Tyaachyaa vishaari prachaarahoon | Zaala paahije prabal poorna | Satya prachaar aapula mahaan | Tareech parivartan sahaj ghade ||50|| If our canvassing of truth becomes more powerful and dominent than the poisonous false canvassing of sucha wicked convassor we can bring a good change in the world. ||50||

Jowari antakkarana naahi guntale | Towari prachaar warwar chaale | Yaasathi paahije jeevanachi rangale | Prachaarakkache ||51|| Until and unless the whole heart of the canvassor is not involved, his propaganda will be superficial. Therefore his whole life should be absorbed in the canvassing. ||51|| Mitraho ! aadarsha karaaya graam | Uttam prachaarak paahije prathama | Tari chaale uttam kaam | Gaavache aapulya ||52|| Friends ! the first and prime need for the betterment of the village is of an ideal canvassor. Then only the village can become ideal with the excellent performance of good deeds. ||52|| Raani maashi jawooni baisalee | Tethe madha maashiaanchi reegha laagali | Paahata paahata srushti sajali | hoyeel aise ||53|| When the queenfly goes any where, the bees follow it and in a very short time, they all create a new honey comb. Similarly, the canvassing of the excellent canvassor will get his proposed work done. ||53|| Shrotayaanni vicharala prashana | Prachaar kareel gaavi poorna | Tayaa pracharakaache lakhshana | Kaise aahe? ||54|| There upon the listeners asked a question, what are the remarkable characteristics of an excellent canvassor? Who can perform excellent act of excellent canvassing? ||54|| Prachaarakaache vartan kaise | Rahaani, swabhava, bhashana kaise? | Dhyeya, dhorana, saadhan kaise | Gaavaasathi? ||55|| "How should be the behaviour of the ideal canvassor? How should be his manner of living, what kind of temperament, and his speech should be? What should be his aims and objectives for his village & what should be his plan of action?" ||55|| Yaachi uttare shrawanee aikaa | Je je guna whavet prachaaraka | Te angee baanata sudhaareel loka | Konnahi sahaj ||56|| (Vandaniya Mahaaraj now replies to all the queries about the characteristics of the canvassor)", Listen, anybody who possesses and imbibes the attributies and dexterity of good canvassor as I now tell you, can become the ideal one and can easily make improvement of the village. ||56|| Gavaache bhavitavya karaaya ujjwala | Paahije prachaarak shakti prabala | Prachaaraka angee paahije sheela | Sattya, chaaritrya, namrata ||57|| To make the bright future of the village the canvassor must be a dominating powerful person. he must bear good moral character. He should acquire virtues like truthfulness, moral character, politeness etc. ||57|| Prachaarakaachi mukhya lakhshane | Sattewaachuni kaarya karane | Aatmashuddhine gaava sudhaarane | Gawase taya ||58|| The eminent characteristics of a good propagetor are as follows : i) First of all, he performs his activities without having any kind of power or authority. ii) with purity of mind he successfully brings improvements to the village and (contd ...) ||58|| Tyaasi sattechi naahi chaad | Nase dhanaacha moha dwaad | Aatma premaacha zaraa akhand | Walavi manaa ||59|| (.... contd.) (iii) He never forms good for power. (iv) nor he has temptation for money. (v) A spring of affectionate love constantly oozes through his mind by which the canvassor wins the minds & hearts of all. ||59|| ... (Contd.) Prachaarak swabhavacha saral | Waaeet manovrutticha kaala |

Antakkaran panyaahooni nirmala | Ahimsaka ||60|| (vi) His natural temperament is very pure, pious and straight (satwika). (vii) He is not the destroyer of the evil individual but he is the greatest destroyer of the evil tendency of the individuals. (viii) His nonviolent mind is purer and clearer than water. ||60|| Bolanyaat raahi nirbhaya | Kashta karanyaat hi pudhe paaya | Waaganuk tari aadarsha raahe | Prachaarakkachi ||61|| (ix) He is fearless and bold in speaking the truth. (x) He is always one step ahead while working hard for his village. (xi) His normal and routine behaviour is always noble and kind. In this way, the life of the canvassor is excellently ideal. ||61|| Prachaarkaachi dinacharya | Wel jarahi na ghaalavi waaya | Je je shobhe sevechya kaarya | Te te karee sarwahi ||62|| If you want to know about the daily routine behaviour and life of the canvassor, you will find him always doing some act or other, relating to his social service, but he will never be found wasting time in idleness and doing nothing. ||62|| Netree tayaachya satwik teja | Bolanyaat bharale asey oja | Rahaneet vairaagya tyaag sahaja | Prachaarakaachya ||63|| A pure, sinless and satwik splendour always shines in his eyes. Each and every word is filled with dominant lustre and in his casual acts also, you will notice his desirlessness and detachment for everything. ||63|| Pikaliya phallache deth tutale | Taise pracharakache mana zaale | Aasaktee vishaya sarva gele | Indriyaanche ||64|| All his organs of senses get fully free from their respective objects of pleasure just like the ripe fruit. When it is fully ripen, it gets free from the stem. Same is the desireless & detached state of canvassor. ||64|| Indriyaasi nurali urmi | Sarva unmukha seva karami | Pavasala, Hiwala, garmee | Saarkhecha tyaasi ||65|| Then he doesn't have yearning for enjoying pleasures from worldly objects of any organs. He becomes contemplative and absorbed in service to others. He never cares for the hot sun, cold, rains and troubles from them. ||65|| Pari udaas nase prachaarakachi mati | Nehami disel hasari moorti | Sada kaarya karaavayaachi sphoorti | Sphuralee dise ||66|| (Though he is so desireless about sensual objects). He will never seem to be dejected or disinterested in his service to the others. You will always find him smiling very delightfully and he is very enthusiastic to do his activities. ||66|| Kadhi na kari chidchid | Kosalo ka aapatticha pahaad | Shrama karoni jeevapaad | Lok laavi sanmaargi ||67|| While performing his activities, sudden calamaties like cliffs colapsing may appear before him, you will never find him irritated and behaving angrily with anybody. On the contrary (irrespective of such adversities) he strives more hard with all his abilities & beyond them to direct people towards righteous path. ||67|| Prachaarakaasi urale naahi ghara | Sarvachi gharey tyaache maher | Sarvajana heychi tyaache gotra | Vishwaamaji ||68|| The canvassor does not have any house as his own belonging home because all houses in the village have been made by him as his own homes with his love and service. The people of the whole world are dearer to him like his own close relatives and kins folk. ||68||

Nahi satteche pralobhana | Pratishthechehi kuthale bhaan? Aapanaasathi na maage dhana | Rengaaloni kona ||69|| The canvassor never has any attraction for any power or authority. How can there be any place for struggle for honours and statues. He will never spread a begging hand before anybody for maintaining his livelihood. ||69|| Satkaaryasathi paathi lage | Dhana, jameen, maan maage | Sarwaswa maage, praan maage | Na sankochata ||70|| But when his noble activities of welfare of the village demand, without any hesitation he spread his hands before people. With tenacity, for his work for welfare, he seeks money, land, honours and even all their belongings and life also and that too without least hesitation. ||70|| Aapanasathi kaaheech naahi | Je karil te sawanche paahi | Praan to hi arppawa hi | bhawana sewesaathi ||71|| Whatever he acquires, he never keeps for his personal use. Whatever he does, is always in the interest of others. And finally, he earnestly yearns to offer an oblation of his praan (life) to the cause of his village and its welfare. ||71|| Sarva karane sarvaasathi | Aatmyaasathi, devva sathi | Bandhawaya manushyatwaachya gaathi | Samaadhane ||72|| His every enactment is always in the interest of all, and for the prosperity of the country, for his own self development and ultimately to seek God. He puts himself to exert his hard efforts with all his abilities so that all people should live with unanimity in thoughts and opinions and live happily to gether. ||72|| Tyaasi ekachi waasana uralee | Janata paahije sukhe sudharaly | Maanawanchi dainaa geli | Paahije paloniya ||73|| In fact the canvassor does not have any desire and attachment for anything & for himself. Yes, he cherishes one and only one desire and that is the prosperity of his people &their satisfaction. He wants to rid them of all their sorrows and their poverty. ||73|| Sarvaanchi praarthana whaavi ek | Maanawacha vyawahaar maanawa poorak | Rahani sarvaanchi samaan, satwika | Sarvaaansathi ||74|| All should have one common prayer. The mutual dealings of all with eachother should be with mutual co-operation. The behaviour of all and their routine daily life should be commonly similar and based on equality, and it should be full of all attributes of satwikata (i.e. righteous, virtueous and pure). ||74|| Yaach sathi ataa aatee | Karavayaa Padato sankashti | Praan to hi arpaava shevati | Waate tyaasi ||75|| With this earnest desire, the canvassor toils hard to fulfil it. He feels blessed if he is expected to offer even his life forces (praana) to fulfil his this only desire. ||75|| Hee bhoomika sadhu, santaanchi | Heech saadhane pracharkaanchi | Prachaaracha kalas satyachi | Santa pana ||76|| This has been always the vision of the holy saints and great sages. This is the ultimate means to seek the final goal for the canvassor. And in the real sense, the last limit of the canvassing is to acquire such state of the saints & sages. ||76|| Khare prachaarak saadhu, sant | Tyaannich kalavila jagaacha heta | Satya kaaya, kaaya asatya | Jagaamajee ||77|| In fact, the saints and sages are the true and honest canvassors. Befitting to the circumstances, that prevailed in the world from time to time, they always had advocated what the world needed. In the world what is true and what is false, is truly realised by those saints & sages. ||77||

Tethoonicha prachaarakaanchi nirmiti | Prachaarak sattya samjawoni gheti | Shanka samaadhan aikati | mana lawoni ||78|| The true canvassors are produced through these considerations and reasoning. They try to understand the basic truth in the world. To get all doubts in this regard they listen to the saints and seers with full concentration and intent attention. ||78|| Jaya khshani bodha zaala | Antakkarani sphuroo laagala | Tyaasi abhyaasane changala | Balakat karitee satsangee ||79|| The moment they have the manifestation of the truth, it out breaks in their mind then and there. Further, with regular practice, in association with virtueous excellent holy persons, the canvassors bring in their service firmness and strongness. ||79|| Manan karoni atmasaat kariti | Maga pudhe taiseech hoya mati | Ekada waani rangali sumati | Saral chaale maap tiche ||80|| They attentively listen to the precptive advice and meditate and contem-plate upon it. They get their mind and soul completely absorbed in that intent contemplation and then words out spoken by them, come very casually through their self realisation. ||80|| Uttam purushane kaan phunkale | Samajaa tyaane mantrachi ghetale | Maga waariyapari prachaar chaale | Prachaarakacha ||81|| And if some authoritative spiritual holy individual, who has sought his own self manifestation, gives him more proper advice, it becomes the greatest & most excellent incantation for him. Then his canvassing spreads up as speedily as blowing of the winds. ||81|| Prachaark pracharaanech prachaar kari | Tyaache maap chaale waryaavari | Waahan pohochanyaache agodari | Prachaar dhave tayaacha ||82|| The canvassor canvasses through his canvassing itself. (He doesn't have to wander for it) Before any fast vehicle reaches the far off place, his canvassing at that place creates a proper atmosphere reaching more speedily through people's mutual discussions. ||82|| Jo Jo koni tikade bhetala | Tyaas aapule saangat sutala | Paahanecha naahi meghapari tyaala | Gheto koni ki naahi ||83|| Whom so ever the canvassor meets, he goes on narrating the ethical thoughts about the village, people and service to them. Like the cloud showering rains, the canvassor never cares whether anybody neglects his thoughts or pays heed to it. ||83|| Phataka - tutaka koni diso | Garib-ameer koni aso | Vidwaan, shikhshit haso, ruso | Prachaar tyacha band naahi ||84|| Canvassor goes on canvassing before all, they may be sorrowful or miserable, rich or poor, erudite or educated. He never cares whether anybody is pleased with his canvassing or some another is anary with him. His canvassing activity continueously goes on and never ceases. ||84|| Koni aso konya panthacha | Aadhar deyee tyaasachi tyaacha | Ogha chalala prachaaracha | Khalage bhareet disatee te ||85|| His visitor may belong to any faith or religous sect. He then puts examples and ideal evidences of the saints belonging to that faith or religion and puts before his visitor the impartial philosophy of his canvassing activities. Thus the canvassor keeps his stream of active life continueously flowing for making good the deficiencies which he finds. ||85|| Jara mukhawata dolyaani paahila | Waacha phutali prachaarakala | Raaghupari bolat sutala | hoya -nawhe sarva kaahi ||86|| As soon as he acts little acquainted with some body, he starts discussing (upon the villages) like any parrot (but not as the arid learned one). ||86||

Lokaanni jari thaamb mhatale | Tari yaache karya zaale | Jara welaane punha chaale | Rastaa kareeta shabdaganga ||87|| Though anybody from the visitors asks him to stop or prevents his discussion on his activities of village welfare, the canvasser stops but his desired effects are surely seemed upon the visitors. After a short interval again he continues the flow of his pure and holy speech like the sacred Ganga. ||87|| Pracharakaache bol tatwawadi | Achook dharooni sanshaya chhedi | Tochak nasataahi marmabhedi | Saraas rhudayache ||88|| The canvassor always argues with sound base of ethical Principles and so the listeners get all their doubts removed. Without hurting anybody the straight forward & clear speech of the honest canvassor directly touches the inner soul of the listeners. ||88|| Koni virodhak shivya deyee | Hasooni tyaache shabda saahi | Goda bolooni samajaavit jayee | Apule mhanane ||89|| If anybody crosses him and abuses him while opposing, the true canvassor bears all his abusive angry comments smiling in peace and in a loving manner, again starts to convince the agitated individual with his thoughts. ||89|| Sahansheelataachi tyaache breeda | kadhi tondi na ye apashabda | Jari zaalan waadvivaad | Taree gambhiryaasi na sodee ||90|| Forbearance is the ever static state of his mind. Though he has to enter in debates and disputes with any listeners, and to any limits, he never utters bad or indescent word. He will remain undisturbed with serenity & graveness. ||90|| Konasi ' Hat ' na bolata | Angee thewoni sahansheelata | Aapale tatwa bolata, chaalata | Samajawoni de prachaaraka ||91|| He will never flout anybody in detestful manner and insulting intention, but facing & bearing the blows of others, he will again try to convince people about his pure thoughts with clear reasoning. ||91|| Goda bolonee manaa walavi | Gaawaachya sevelaagi laavi | Ananta prakaare vrutti baravi | Karonee sodee ||92|| With his sweet tongue, the canvassor attracts the minds of people and directs them to perform the activities in the interest of the village. By this way, he gets absorbed in all his intentions for the village work. ||92|| Bighadalele ghara sudharavi | Phataafoot tethe sangati julawi | Nirdayaaseehi dayaa upajavee | Nana prayatne ||93|| If he notices any clashes or problems in some family, he convinces all and creates unity in the disrupting family. If he finds a rift some where, he tries to make a compromise in the groups with hard efforts. he can breakout a spring through the hard stonelike merciless hearts of people. ||93|| Prachaarakaachi yatnasaadhana | Sangataachi naye ek kona | Nana prakaar, nana youjana | Prachaarakapashi ||94|| One can't describe the method of canvasser's working. In fact it is not a particular one method. According to the need of the event or circumstances, he uses different methods and even finds out some new and more effective plans. ||94|| Kothe bhajanatooni prachar kari | Kothe prarthana karooni kaani bhari | Kothe katha saangoon manaasi saawari | Prachaaraka ||95|| For example, He uses bhajan singing programmes for his effective canvassing. On another occasion he arranges a common mass prayer for it. Some where he tells the stories befitting to the occasion and guides the minds on the noble ways. ||95|| Kothe keertan, prawachan kari | Tumbadi, Powaade nanapari |

Yaatra, Uttasava haati dhari | Prachaarak ||96|| He performs keertanas for his canvassing. Some where he delivers sermons and discourses. Sometimes he plays on `TUMBADI' (A bowl like musical instrument) or sings minstrelsies (heroic songs of the brave) to awaken people. He makes the best use of the fairs and festivals for his work. He goes there and mixes with people. ||96|| Kothe udyogaatoon haat ghaali | Kothe kala ranjanaane janata wedhilee | Manoranjanaatoonahi chalee | Chaalavi kothe ||97|| Somewhere he motivates through some industry, some where he makes people mad after the mission, by arranging variety entertainment programmes. Sometimes, he displays his art and skilful acts; Through all these ways & means, he tries to put his thoughts forcibly before people. ||97|| Kothe vyayaamatunachi sphoorti bharali | Kothe paartitahi sabha rangali | Kothe laganaatoona suravaat keli | Paahije tyaane ||98|| Somewhere, the canvassor fills the ardant youths with more and more enthusiasm through physical exercises. In the parties, in social gatherings he presents his objects in delightful manner. Even when he attends some marriage ceremony, he starts his work there. ||98|| Kothe janmatithi, punyatithi | Mounjibandhanehi na thevi riti | Jaisee wel pade prachaarakaprati | Sarva kari swabhaave ||99|| The canvassor makes the best use of celebrations like the birth anniversaries, death anniversaries and even the sacred thread ceremonies (Mounjee bandhana) of young boys and keeps his work going on in a very natural temperament according to the occasion's demand. ||99|| Kothe shimpiyache dukani | Kothe nhaviyaache saloonee | Oti, chohati, chahukoni | Prachaar chaale ||100|| The true canvassor's work constantly goes on any where he goes. At the tailor's shop, in the hair cutting saloon, on the verandahs, where people gather for chitchatting, on the squares and wherever he finds people together, he does his canvassing work without break. ||100|| Haati baajari techi kari | Tamaashihi techa boley vaikhari | Prachaarakachi aisee bawari | Jiwha ase ||101|| His tongue has formed a mad liking for his canvassing activity so profoundly that in the big market places, in the evening markets, in any lane, wherever goes, his main activity, i.e. canvassing constantly goes on. Even in the erotic display like tamaasha, he never acts as the idle spectator, but participates in the display and spreads his revolutionary thoughts among the assembled masses there. ||101|| Kothe -aai - bayee pashi baise | Tyaane gharaateel walavi maanase | Kaay margaane prachaar ghuse | Hey to sangata na ye kona ||102|| If he reaches some motherly elder females, he certainly turns the members and the children in that family towards his work. You can't say by what a particular way the canvassor enters into the masses of people for his work. ||102|| Kaamatooni, gaanyatooni | Hasanyatooni, vyasanatooni | Chaalata bolata prachaar wani | Range tyaachi ||103|| His canvassing speech stops nowhere. through the work of professions, through vocal or instrumental musical consorts, sometimes through casual light conversations or laughing discussions, even through some addiction also, he keeps enlightening all. ||103|| Prachaarak ase balakat balak | Tarunasi bodhaaya tarun sammyak | Vruddhasi dyawaya anubhava taatawika | Tyaachepashi ||104|| In children, the canvasser acts like a child. To inspire the youths, he becomes young like them. even

to enlighten the elders upon moral truths, he possesses the experiences of those principles of morality & ethics. ||104|| Mulaat jawooni seva waadhavi | Mulinmaaji kala upajavi | Tarun - tarunee doghaatehi laavi | Gaava sevela ||105|| He creates a feel of service in boys. He creates skills and attributes in handicrafts in the girls. He motivates young boys and girls to make village an ideal one. ||105|| Vyasanaadhinaanchi dhari sangati | Pari neet karaaya tyanchi mati | Daava na chuke kalpantee | Prachaarakaacha ||106|| The canvassor accompanies the addicted individuals but to free them from their bad habits. His storke upon their bad habits never goes in vain. ||106|| Nana kala tyaachya angee | Jaisee wel pade prasangee | Rangavi nana saadhan - rangi | Prachaar aapula ||107|| He possesses various arts and attributes. He uses them at the proper occasions and events to make his canvassing more pleasant and colourful. ||107|| Taara tamya thewoni antari | Goda bolonee prachaar karee | Waate taakalee mohani bari | Gawavari prachaarakane ||108|| Keeping consciousness of discrimination and in a very sweet tongue, when the canvassor very skillfully enacts his canvassing activities, it appears as if he has bewitched the village by some hypnrotic tricks. ||108|| To prachaarak aawade sarvanchya manee | Tyaasi baghataachi pade mohini | Lok dhaavatee bolata khshanee | Kaarya karaaya gawaache ||109|| Such a canvassor is liked and always welcomed by all from their hearts and souls. As soon as they see him, a spring of sponteneous love emerges in their minds. They very attentively and faithfully listen to whatever he tells them and get prepared to render their services promptly. ||109|| Ha Ha mhanata gawaat phirala | Sarva lokaancha thava ghewonee aala | Saangel taise karoo laagala | Pracharak tyaasi ||110|| When the canvassor moves through the village, you will find a great mob of villagers accompaning him. Then whatever he advises them to do, they honestly follow it. ||110|| Aisaa pracharak jaadugara | Tyachyaa muthita janasaagara | Navya srushteecha kaarageera | Saadha- sudha ||111|| The canvassor is really a magician. All people become bewitched like dolls in his hands. In outward appearance he seems to be very simple but the canvassor is the most skilful and cleaver artisan who remakes the world with a new design and creates a new creation. ||111|| Prachaarak sarvanshi bolanee purey | Dnyaana angee tyachya sanchare | Roama romaat vairaagya ankure | Disatee tayaachyaa ||112|| The canvassor never falls short in dealing with all according to their level and worthiness. Knowledge has pervaded his whole body. desirelessness and ascetic sense are permanently awakened in his hair also. ||112|| Mhanoni ase aakarshana | Lok dhaawooni yeti pakhshyasamaan | Karaavaya gaava swayampoorna | Prachaarakachi paahije ||113|| Thus he possesses a tremendous power of attraction. People rush to him like birds. To make the village self - sufficient in all respects, such most forceful canvassor is extremely essential. ||113|| Tyaache angee mahaan nishchaya | Je sankalpeel gheyeel thaaya |

Nana karoni upaaya | Saadheel tyaasi ||114|| The canvassor is resolute minded. Once he makes any vow or volition to perform any activity, he fulfils it with whatever efforts and various means he could employ. ||114|| Tyaacha prachaar mahaprabala | Chaalatase sarvasparshee sarvakaala | Prachaaraveena ekahi bol | Na nighe tyaacha ||115|| His canvassing power is tremendous. He handles almost all subjects and all aspects of life. It touches all sides of human life and at all times. He utters no word except the canvassing for his work and service to the people. ||115|| 'Kaaya karaave' hechi bolane | na karaave te te kaaheech na jaane | 'Nahi' hey bolanechi une | tyaachya jeevan koshi ||116|| You will listen only the worlds "What is to be done". He never takes interest in vain and empty discussions or debates about what is to be done. There are no words as "can't be done" in his life's dictionary. ||116|| Kaaya nahi amuchya gaavi | tyaasi hee vadantaach kalavee | Haati gheta karoni daavi | poorteech tyaachi ||117|| As soon as he knows that a particular scheme or a particular things useful to people is not available in his village, he takes it in his hands and with atmost tenacity he successfully achieves it for his village. ||117|| Nasel te te ubhe kari | lokjeevanaachi kala kusaree | Chetana jeeva-jeevaat bhari | satkaaryachi ||118|| When he finds that some activity (helpful to the village) is not existing in his village, he tries to introduce it. Whatever is useful and essential for village life, the canvassor erects every things by employing all his art, attributes and skills. He infuses enormous & strong enthusiasm for noble virtueous work in each and every individual of the village. ||118|| Jyaacha prachaar haati dharala | samajoni jaave poorna kela | Nahitari aapanachi mela | samajaava prachaarak ||119|| The canvassor when takes some activity in his hands, take it for granted that it will be successfully done. If he fails to complete it, the canvassor feels agonies more painful than the agonies of death. His failure may be treated as his death. ||119|| Mhanoni bolalo gaavache adhishthaan | pratham paahije pracharaka mahaan | Ji ji asel ti uneeva bharona | kaadhavaya gavachi ||120|| That is why I have insistantly told you that the entire responsibility of the village lies upon the canvassor and the canvassor only. An ideal canvassor is the abode of the village. Hence a powerful and extrordinarily dominating canvassor is the dire need of the villages to make good all the deficiencies & needs of the village. ||120|| Saraansh prachaarak jya gaavi | tethe dusari pandhareech jaanavi | Jana, mana, pashaana naachavi | aanandane ||121|| The pith and moral of all this discussion is, that, the village, where such canvassors exist, will surely become the BHOO - VAIKUNTHA (Pandhari) Nagari. He brings the delightful Deepavali (festival of lights) in the minds of people. The mind and soul of some individual may be as hard as the stone, the canvassor breaks up the spring of love through it. ||121|| Aise prachaarak niwada gaavi | maga gaava nandel vaibhavi | Seva mandale sthapooni dyaavi | sevesaathi ||122|| Such active and great canvassors must be chosen out carefully so that happiness & contentness will permanently dwell in the village. Village service boards must be set up in every village. ||122||

Aise gaava jyaanni kele | techi keertivant hotee bhale | Mhanoni paahije arambhile | prachaar karya ||123|| Those, who made their villages full of happiness with their all capabilities and activities, have become immortal in the world in the form of their fame and glory. Know & understand this and now start your canvasing work. ||123|| Tya saathi punha punha bolalo | prucharak karaavayasi laagalo | Prachaaraka karavee zaalo | daas sarva lokaancha ||124|| Again and again, I am insistantly telling you. I have now started myself to extract efforts to create such canvassors. I have become the loyal servant of all through the medium of the service to the village treating it as the duty of the canvassor. ||124|| Nishchaye grama nirmaavaya | Pracharaka haachi mukhya paaya | Graamgeeta hi yaach kaarya | Nirmaan keli tukadya mhane ||125|| (Vandaniya Shreesant Tukadoji Maharaj says), "I am firmly and positively telling you, the sound foundation to create the ideal village is the canvassor himself. I am writing this scripture `Graamgeeta' with this intention to bring up the rank of canvassors for village work. ||125|| Iti shreegraamgeeta grantha | Guru -shastra - swaanubhava sammata | Kathila prachaar mahima yeth | Aathava aadhyaya sampoorna ||126|| Thus, this eighth chapter, in which the greatness of the canvassor and his canvassing is elaborately described in the scripture "Graam geeta", which has been consented by all three experiences, is hereby concluded. ||126|| || Sadgurunaath Maharaj ke jai || VOLITIONS 1. I shall wake up the villagers early in the morning before dawn and I shall ring a bell for it. 2. The ignorant people imitate others therefore I shall follow the noble way of behaviour and keep an ideal to imitate before my village brothers. 3. There are some individuals who are critical or inquistive. But once they are convinced they never forget it throughout their life. So I shall try to convince such people. 4. For the all round progress of the village the basic factor is the proper and dominant canvassor. Therefore, I shall try to acquire the qualities of a good canvassor and try to become a successful propagater of my village. 5. The scripture, GRAMA GEETA' has emerged through the spiritual meditation upon the all round progress and prosperity of the village. I shall try to propagate the Grama geeta in my village. Chapter- 9 THE POWER OF SERVICE (SEVA - SAAMARTHYA) || Salutations to Shreegurudeva || `SERVICE' - The way to serve by canvassing without knowing the art of canvassing. Shrotayaanni vichaarale | prachaar karyaache mahatwa kalale | Paree hey sarvaaseecha saadhel bhale | Aise naahi ||1|| The listeners asked, "We have understood now the importance of canvassing. But how is it possible for all to acquire all the attributes needed for a good canvassor? ||1|| Aadarsha prachaarak milane katheen | Milale taree tikane katheen | Aamuchyaa sathi dooja marga kona | Graamonnateechaa? ||2||

"First of all such an ideal canvassor is rarely found. If luckily such ideal one is found, it is very difficult to maintain and keep him permanently. Therefore tell us some another possible way for improvement of our village". ||2|| Taree aika yaache uttara | Mee ek gaava paahile sundara | Shista; shantata vyawastha gharoghar | Lok nirvyasani tetheeche ||3|| (Shrisant replies), "Listen my reply to this. I have seen a beautiful village. I noticed a good discipline observed in each and every house. I saw peace and tidiness every where. None of the villagers had any addicts or bad habits. ||3|| Paahooni waatel ashcharya | shodhile konaache hey kaarya? | Kona prachaarakaache Chaaturya | phalaa aale? ||4|| Finding all this, I was really surprised and began to search who was behind all this ideal work. Who was the skilful canvassor so creative & active to do this". ||4|| Tava to neta aala samor | lokaanni tyaachi karitaa pukar | Mhane mee aapula sevak sachaara | Hoto vargaat ekada ||5|| The canvassor (leader) came before me when people gave him a call. He said, "I am your servant, Sir. I had been once in your class". ||5|| Tyaasi paahataa nawal watale | kaise yaane hey kaarya kele? | Jyaasi bolataahi na ye changale | Kala kushalata naahi angee ||6|| I was really surprised to see him. I asked myself, "How could this simple man perform such a great work ? He could neither speak well nor possessed any art, attribute and skill of a good canvassor". ||6|| Disey bichaara saadaa bhola | paree rhudayee karyaacha jiwhala | Hawa - hawaach waate sakala | Seva gune ||7|| In appearance, the poor follow seemed to be very simple and innocent. But he had a great concern and affection for the service in his mind. Because of his intent tendency for serving others, he was liked and much sought after by all. ||7|| Prachaar na karitaahi seva | Aakarshit karoo shake gaava | Haachi rahasyabodh barawa | Miley yaa thaayee ||8|| Here you will notice a secret percept that without any canvassing ability, one can attract the village by his true service to them. ||8|| Seva shabdavina bolakee | sarva loka karonee sukhee | Tyaanche rhudaya sahaj jinkee | Atmiyata wadhavee ||9|| Service speaks itself without uttering words. (The creative work evidently appeares). All people become happy. By serving them, one can win their hearts and souls. So all have a great affinity for him. ||9|| Nana saadhanee kela prachaar | Tyaane jari hotee sanskaar | Taree seve ween nirdhaara | Na raahe tikoni janacha ||10|| It is sure that employing the various means of service, good rites and initiations can be well impressed upon people's minds. But they don't last longer and survive for ever. To maintain these impressions resolutely, the true & honest service is a must. ||10|| Sevene mana haati ghyaave | tareech te ukalonee walavita yaave | Nusatyaa upadeshachya prabhaave | kaarya na tike jeevanee ||11|| You should attract people's minds by rendering service to them. Then the public mind becomes clear and open to accept any good turn and shape as you desire. By mere your advice to the people, the work done can't survive for the whole life ||11||

Aho ! uttam prachaarak naahi bolala | tari aawade tyaache vartana lokalaa | Moha paadi gaavakaryaala | Sevaprem tyaache ||12|| Though the excellent canvassor utters not a single word, his love for service fascinates people. They are pleased with his active conduct and love for service. ||12|| To java java maargi chaale | Kaarya kari paaoola paaoole | Lok paahataachi namra zaale | Disatee tyaasi ||13|| While casually roaming and walking, his service work (in any form) is continued on each & every step. When people see him (so deeply absorbed in service) they bow their heads with great respect before him. ||13|| To nasel jari bolaka | Vyaakhyaata, upadeshak netaka | Taree vaktyaa, panditaahooni loka | Vajan tayaache ||14|| Not being talkative, he may not speak much. He may not deliver speeches, discourses & lectures. But he certainly creates more and deeper impression upon others than any good orator or a wise pedant. ||14|| Aisechi lok gaava sudhaarati | Deshaache naava ujaawal kariti | Nasenaa kona tyaachi maahiti | Sugandha udhalatee vana pushpe ||15|| Nobody knows the names of the wild flowers in the woods but their sweet fragrance wafts all over the forest and the countryside. Similarly the honest service and work of such honest workers bring prosperity to the village as well as the shining glories of the country grows and spreads. ||15|| Mothe mahaal ubhaarile | Paahaavayaas unch disale | Taree te dagada vari thakale | Paayaachyaachi ||16|| The sky kissing magnificant royal houses and palaces look lofly and highest. But they all are erected on the firm and sound stone foundation. ||16|| Paayeek dagad kaahi disena | Pari mahatwa tyaasachi ase jaana | Taise seveche mahatwa rashtra-utthaana | Sarvatoparee ||17|| Though the stones in the foundation of those royal houses and palaces do not appear to eyes, their importance is not less than those magnificant houses. Similarly, the nation's flourishing prosperity depends upon the honest service of such devout but unrevealing service. ||17|| Jyaachi seva kareel praani | Tyaache mana gheyee mohunee | Langoteehi deteel sodooni | Udaarapane to ||18|| When you serve anybody, he will be pleased with you and on occasion, he will readily give you his all self, even his piece of loin cloth (Langotee). ||18|| Sundar gaayan mrugaa aikavile | Tyache rhudaya prasanna zaale | Maga nakale tyaa sarvaswahi ghetale | Aise hote ||19|| When a deer is enchanted with sweet music, it can't feel even if you take away its life force (you kill it). ||19|| Sevene angee samarthya yete | Je je bolaal techi ghadate | Haste, parahaste sarvachi hote | Kaam tyaache ||20|| You can grow your self-power with your (desireless karma yoga) service. Then whatever you say, can easily and very casually gets fulfilled. People take their share of your work joining hand to hand. ||20|| Lokaas ekada bharawasa aala | Mhanaje seva ruju zaali Bhagawantala | Maga kaaya une tyaala | Maagel te ye dhaawoniya ||21|| Once people hold firm faith in you, you can consider it that your true & dovout service to people is

recognised by God. Then whatever you desire, it will directly fall upon your feet. Then what discripancy or deficiency will be for such person? ||21|| THE NATURE (TEMPERAMENT) OF THE SERVANT Sewakaas sankalpa karane purey | Ichha hota gharee awatare | Waatel tya maarge saare | Ghade manaa sarikhe ||22|| Only the volition of such true servant be casually put up before people, they rush forward to extract their hard striving to bring it in practical enactment. Then everything happens according to his will & plan. ||22|| Paree te nasey upabhogastava | Aise sewak maneel sadaiva | Tochi bhogeel seveche vaibhava | Shewatavari ||23|| People render their services (to fulfil his volition) but the true public servant, who will firmly understand that it is not for his personal enjoyment, pleasures & luxiries, will enjoy the glories of the services till the end of his life. ||23|| Jyaasi upabhog - waasana zaali | Tyaachi sewaachi sampali | Pudhe pudhe ninda zaali | hoyeel aise ||24|| If the desire or lust for enjoyment appears in the mind of the servant, remember, it is the end of his service. (Now it becomes his profession to earn his livelihood). Then, people go on reviling him. ||24|| Pari jo sewaachi maanato dhana | Kaahi apekhsha na thewon | To zaala shewatee Bhagwaan | Pujoo laagale gharoghari ||25|| But one who considers his selfless service as his treasure, he becomes comparable to God. People worship him at their houses. ||25|| Lok dhanawaanaa Pusena | Lok sattela olakhina | Paree sewadhaaryaache charana | Pujoo laagale jeewaanee ||26|| People may not ask for the rich & wealthy persons as well as the rulers but they very humbly prostrate before the person who has resolutely taken a vow to serve people and that too with the sincerely of his soul. ||26|| Jagaat jewadhe poojya purush zaale | Te sarva sevanechi gourava paawale | Sewa sodataachi rakhshas tharale | Maarale gele dewaa karavi ||27|| All those great personages in the world had earned fame and glories by devoutedly rendering their honest services to people. If any of them left this devine work of service, and got absorbed in enjoyment and involved in pleasures & luxiries, they were considered as monsters because of their tendency for enjoyments and so finally they were destroyed by the Gods. ||27|| Sant saamajeene seva keli | Prasangee dhanya kothare lutavili | Dewaanehi kadar keli | Phedale runa yewooni ||28|| When there was acute famine, Sant Damaji, having no fear for the king's anger and punishment rendered his remarkable service to people by looting & distributing the government granaries to the starving public. On that occasion, god also came forward and deposited the full cost of the food-grains in the king's court and saved Daamaji from the impending shameful disgrace. ||28|| Yethe dewaane phedile runa | Mhanaje mukhi thaatale Narayana | Puravile Bedaree Jaawooni dhana | Bhalatiyaane ||29|| Here "God made Damaji free from the debt" means God inspired some individual and that divine intuition in him gave a promise of the guarantee for making good the cost of the food grains and that individual went to the king and paid the whole amount. ||29|| Kona mukhi kaaya thaake | Hey kona saangel koutake?

Jaree karma asel nike | Janaseveche ||30|| If it is the divine desireless merit of the sincere servant, none can describe who will be inspired by God with intuition, what divine intuition he is given and how enormous volition for public service would be vowed by him. ||30|| THE EXTREME EXCELLENCE OF SERVICE Sarva karme, vrate karoni | Teerthatani vanee phironee | Karaavi laagate sewaachi janee | Satkeerti saathi ||31|| Though one has performed religious enactments like giving aims, visiting the holy places, roaming through woods & forests to earn devine merit, he must finally render service to the people to acquire it and the divine glory & fame. ||31|| Teerthi daan, satpaatra bhojana | Yadnyaadiki kharchaave anna, dhana | Tyaat sewa drushteenech saangitale punya | Yeravi mithyaa ||32|| It is actually rendering service to people when you give aims and donations in charity at holy places, you feed the hungry, on the occasions of yagnas etc. you give food and money. Theretore to acquire divine merit through them is advised. Otherwise, without the purpose of human service, it is all in vain. ||32|| Jyaasi jaruri tyaasi na dyaave | Pavitra sthaana mhanoni udhallave | Taree tene punnya kadhi na paave | Janesevenche ||33|| If without providing the needy you generously squander food grains and money at some holy places, you can't earn divine merit of service to the people. ||33|| Teertha samajati punnyaachi khaani | Aani paapmaya gaaviche praani | Tyaasi teerthihi dhonda paani | saangitale santee ||34|| Those who think that divine merit can be earned at the holy places only and consider the poor and feeble people at their villages as the sinful, drive them away without providing them, certainly can't earn the desired gains. The great saints had told them that there are only stones & water at the teerthas (the holy places) for them. ||34|| Kaashichya Gangechi kaawadi | Otaavi tahaanelya jeevache tondi | Yaatachi teerthaa hooni punya kodi | Saangati Naath ||35|| Saint Eknaath was carrying the holy water of the Ganga in the pitchers (kawadi) from Kashi to Rameshwar. When he saw the donkey dying of thirst, he poured that holy water into its mouth & saved it. Thus he prooved that the crores of divine merit lies in such timely help to the in dire need; needy. ||35|| Aapana zijoni angee swataa | Jeeva jantusi dyaavi prasannata | Sukhee karaavi gaavachi janata | heecha seva punyakar ||36|| Physically rendering hard work, the great & excellent divine merit can be earned by making the living beings happy. ||36|| Aisi seva jaya ghade | Tute sansaarache birade | Sakha Bhagawant rhudayee jode | Antar padena yaasi ||37|| When one renders such selfless service, all his worldly sorrows and sufferings will be turned back and warded off. The great God dwells in his heart. In fact, he does not remain away and aloof as different from God. (He becomes one with God). ||37|| Seva heech dhana, sampatti khari | Na sarey janma janmaantari | Waadhavi vishsaabhimaan antari | Graam poojan sevaamaya ||38|| Service is the real wealth. It never ends in birth after birth. The service creates the divine feel in the mind as `The whole universe is my house' (Hey vishwachi maaze ghara) and the village is worshiped

through service only. ||38|| Mhanoni mhanato sevaa karaa | Uttam haachi maarga bara | Aapulya janmaasi uddharaa | Gaavasahit ||39|| Therefore with a great concern and solicitude I am telling you that the only way to upliftment of the whole village alongwith your ownself is rendering your services to the people. ||39|| Jari karaal seva aisee | Tareech uddharaal jeevaasi | Unnat karaal gaavaasi | sarvatopari ||40|| If you render such desireless honest service then you can uplift your village alongwith your ownself. ||40|| Yeravhi sarvachi karitee seva | koni kutumb seva, koni lokseva | Pari tyaane gramoddhar ka na whava | Te hi sango ||41|| In fact, in our whole life we render some kind of services. Some of us serve our own families, some serve people. But these are the limited and contracted services. You can't uplift the village by such services. Now I'll tell you the reasons for it. ||41|| Sevasaathi sarvachi tatpara | chaalala sevenech vyawahaar | Yaa seveche nana prakkar | pari varma wegalechi ||42|| All are ready to render their services. The whole world runs on the services of human beings. There are many kinds of services. But their imposthumes are different. ||42|| "Aamuchya gaavacha mee patil | mhanoni karito seva bahaal" | mhanavito aisa sevak khushaal | pari raabavi garibaala ||43|| The patel struts and says, "I am the patel of this village and as the patel. I render my services to this village". But infact, he boldy gets other villagers to labour hard. ||43|| Jyaachi bailjodee upaashi | Aatavari geli hoti kaamasi| Pari dayaa na ye to mhane tyaasi | Jump gaadi sahebasaathi ||44|| Somebody's pair of bulloks had so far gone on strenous farming work. It had just returned and was hungry. It had toiled till noon. But at such time the patel forcefully calls him and without pity, he orders the villager, "yoke your bullock-cart for the Sahib immediately". ||44|| Dupaarvari kaam kele | Gharee jewaavayaasahi naahi gele | Taree bolaawooni ghatale | Bigaari saathi ||45|| The poor miserable bullocks and its owner had toiled hard in the field. They had not returned to their home and didn't have their meals. Yet the patel forcefully calls him to labour without any returns for it. ||45|| Jodi, maanase marooni upaashi | Khush karato saahebasi | Yaachi aapuli seva aisee | Saaheb mhane dhannaya tayaa ||46|| Starving the poor miserable pair of bullocks and its owner, the patel gets the sahib pleased with him and that sahib also applauds him for his prompt service. ||46|| Aamuchya gharee zaale lagna | pari gaavakaryaasi bhasale vighana | Khaati chor por zapaatoona | kashta karanaare meley ghari ||47|| When the patel says, "Soon there will be marriage ceremony performed at my home". All villagers think that it is an impending calamity for them. They all work hard in the marriage ceremony but nobody asks them whether they have dined or not. Those, who don't do any work, such shirkers and others eat up to great extent. ||47|| Gaavi mejawaanichya ghatalya pangtee | sheth sawakaar jamavoni atee |

Keli gorgareebaanchi maati | kadar naahi tayaanchi ||48|| Inviting together seth (the merchants) and sawakar (the money lenders) he arranges rows for dinner full of savoury food, but puts the miserable poor workers to the dust by engaging them in various activities of the marriage ceremony. But no seth or sawakar cares at least for the meals of those workers. ||48|| "Chal be saali" mhanoniya | jama kelyaa aaya baaya | gharache kaam taakuniya | bigaar keli raatrandini ||49|| The patel abuses the poor females calling them "Chal be saali" and forcefully takes them to work on fields. Those poor souls have to give up their house hold duties and perform this monyless labouring for the whole day and night. ||49|| Shewati kaame sundar zaali | shabaaski jahagirdaara milali | Kaame karanaari upaashi paathavili | Hey hi ek seva ase ||50|| In this way, (compelling the poor souls to work hard till death) all the enactments are beautifully performed hence, the observers applaud the jahagirdaars (land lords) and actually hard working poor souls are turned away with starving and hungry bellies. This is also a kind of service. ||50|| Saheb yeto aamuchya gaavi | mhanoni yaatra jagawaavi | Mare mare to karaavi | gaava durustee lokaanni ||51|| When some officer (sahib) is to visit the village, the villagers toil hard the whole day and night to make the necessary repairs of the village. ||51|| Yaane tond paatilaki karaavi | kapadyaas wali pado na dyaavi | Shewati shabaaski yaanech ghyaavi | janata sagali doorachi ||52|| The patel only gives orders. He doesn't have a single wrinkle upon his ironed clothes. Yet applaudings are offered to the patel for the success and the toiling villagers are left away at a distance. ||52|| Gaava kele ati sundar | Rabawonee naari nara | Tethe naava ekalyaache thora | `Sevasheel neta' mhanoni ||53|| All the males and females of the village toil hard to make the village ideal and beautiful. But only the patel gets name and fame as 'the most dutiful serving leader'. ||53|| Ekaane khoop dhana laavile | gaavi uttam dewool kele | Udaar mhanoni naava gaajale | pari naahi kalale varma tyaache ||54|| Some rich individual spent a lot of money and eracted a beautiful temple in the village. He was glorified as `the most noble and generous'. But nobody knew the secret behind it. ||54|| Aadhi lutale jana lokaansi | jama kelya dhanaachya raashi | Maga baandhile dewoolaasi | sheeg kaahi utarena ||55|| First, looting the villagers at his will, he accumulated the heaps of wealth. Then (for name and fame) he eracted the temple. Yet the top level of his pile of money in his safe did not decrease down. ||55|| Chori karooni dhanee zaala | daan denyaat shoor tharala | Bichaara gareeb tasaachi mela | kalata naahi kashta karuni ||56|| But (without doing a bit of hard work) by robbing people, he became wealthy. Erecting the temple he became famous as the most noble hearted donar - a hero of doners. The poor died vainly. Though the poor worked hard nobody recognised his services. ||56|| Mhanoni sevakache photo laava | aadarsha samorachi disaava | Heehi aahe udand seva | bhikaari mhanati anna daata ||57||

The photograph of the public servant is always hung at the front. The purpose behind it is that all should remember him as the ideal servant. If somebody provides food donations to the poor, they held him with respect as their `food donar'. This is also one more kind of service. ||57|| Kaahi devaache bhajan kariti | Manee pratishthechi haava dhariti | Bholya bhaalya lubaaditi | `Aamhi sewak' mhanoni ||58|| Some individuals sing the bhajan (devotional songs) to get fame and they call themselves as the true devoted servants of God. All these pretentions are for robbing the innocent and simple devotees. ||58|| Manaata yeyeel tewadhi waragani | Gola karaavi chahubaajunni | `Sevesaathi bandhu dharmashaala' mhanoni | Shewati raahaave aapanachi ||59|| Some individuals collect a lot of money by way of contributions to build. DHARMA SHALA (A building for free boarding for the poor and the travellers) to serve people. But in the end, they set up their mundane with their family in that dharma shala. ||59|| Jama karaava aadhi fund | Dnyaan sangoniya udanda | Janaseveche kaarya prachanda | Tapasheelwar rekhaatooni ||60|| Some individuals prepare an effective plan in details for the service to the public and convince the villagers about their plan. By advocating Brahmadnyana (divine knowledge of Brahma) they collect contributions from people and raise big fund for the work. ||60|| Daawooni tyaache phayade nana | uttejit karaave lokaanna | Shewati sevechya naave dhinganna | swarthaachaachi chaalatese ||61|| Telling the villagers about a number of benefits of that scheme and compelling them to contribute generously, these people get their selfish benefits sought through that scheme. ||61|| Kaahi yadna yaagaadi kariti | Vishwashantiche dhyeya bolati | Aapanachi mejwaani zodati | Sewak sagale mhanawoniya ||62|| Some people arrange a sacrifice (yagna) and oblation (yaaga) for the universal peace. They call themselves as the `sevak' (devoted servant) and have belliful delicious meals. ||62|| Lokaansi whaavi madat uttama | Mhanoni kariti dharmaartha karyakrama | Tyaat chaina karoni waadhavaave naam | Aisehi sewak asatee kaahi ||63|| Some arrange charity programmes to help people. But actually they enjoy amorous and luxurious pleasures and acquire glories for themselves. These are also the servants of people. ||63|| Seva aapulya housesaathi | Naahitari kona kari ataa ati? Pratishtha hotaachi samaadhan poti | Maanati praani ||64|| Some individuals render their services as their hobby. If they find that their inordinate desire can't be fulfilled, they don't make any fruitless efforts. They are satisfied if they acquire even a little name and fame in it. ||64|| Kaahi janaani seva kelee | Naava na nighata zugaaroon dili | Ulati bhadane maajvili | `Aapule kaaya?' mhanoni ||65|| They rendered their service to acquire name and fame. But when they found that nobody held them in esteem by giving them glories, they hooted off the service work. Further they created quarrels. Moreover, they said, "What are we going to gain through it?". ||65|| Kahinni dhanda ubha kela | Sevene dipawile thora mothyaana | Aatooni nashto kele lokjeewanaala | Bhrshta vastu purawoniya ||66|| Some persons (making pretext of service to the people) start some business. By making a pomp and show they dazzle the eyes of even the big personalities. But adultering inferior substance in superior goods, they spoil the life of people. ||66||

Ek tamaasgeer majasi bhetala | Tyaane veshya jamawoni naach kela | Mhane mee seva arpaayaala | Zatato aahe janatesi ||67|| (Vandaniya maharaj says) Once I met a tamaasgir (An amorous show man). Gathering prostitutes, he presented obscene dances before people. Moreover, he told me, "I am exerting to serve the people." ||67|| Koni kaala bajaar, laach luchapati | Yaachehi buddhine samarthan deti | Lokaanchi adachan haato haati | Bhaagawoo mhanati sewaachi hee ||68|| Some crafty individuals take disadvantage of the needy people. They tell people, "I'll fulfil your needs immediately". They take bribes from people and do their work. They go on black marketing. strangely enough, they try to justify all these wrong enactments. This is also a kind of service to people. ||68|| Ekaane bhikaari jama kele | Gaavogaavi soduni dile | Tyaanche paise hiraawoni ghetale | Seva keli mhanoniya ||69|| One individual gathered the beggars and sent them to different villages around for begging. When the beggars collected money by begging, he snatched it away from them saying that he had made arrangements for their livelihood. Thus he made his livelihood through it. ||69|| Koni koni seva kari | Tana, mana laavonee havey towaree | Photo kaadhanyaa purati chakari | Pudhe pharaari hotaati ||70|| Then there are some public servants. They first honestly exert their hard efforts with mind and body to serve people. But when photographs of their enactments are taken they get absconded. ||70|| Kahi sevestava pravaasa gele | Chareekadoni phironi aale | Pudhe bichare gharee basale | Matalab zaala mhanoniya ||71|| In the name of service, some individuals went on travelling abroad. But after travelling in all directions, (fulfilling their selfish purpose of free touring) they returned homes and sat idly and comfortably at their houses. ||71|| Kahinni lokaa chetawile | Seva mhanoni tata padale | Aapan aatooni miloni gele | Swartha saadhala mhanoniya ||72|| Some persons outwardly spoke on service to people but misguided people by creating confusion and divided them in different rival groups. But secretly they joined hands with the leaders of those groups and took hush money for themselves. ||72|| Ekaane janata ghyaaya haati | Seva vrataachi keli pragati | Shewatee ghetali satta hatee | Seva ghadavi mhanoniya ||73|| Then there was one individual, who wanted to win the minds (votes) of people, made a good progress in rendering service to the people very dutifully. But when he got a chance (winning the election) he acquired some high official post (in the name of service) for himself. ||73|| Gelee sevet varshe kiti | Aata adhikaar whaava mhanati | Shewati lokaas piloni khaati | Karoo pragati mhanoniya ||74|| He justified his taking executive official post saying that, "so far, I have spent many years in rendering my honest service to people. So it is my right now to get selected for such authoritative designation. So saying, he took all controls of ruling power in his hands. Telling the pretext of rendering more and better service to people for their progress, he squeezed people and extracted a lot of money from them. ||74|| Kahinni seva aaarambhili | Seva ghenyaatachi wel gelee | Jyaachi seva haati ghetalee | Tyaachech modale kambarade ||75|| Some selfish persons started rendering their service but slowly they began to seek their own service by people. Thus, those, whom he was expected to serve, were knocked down completely by breaking

their limbs in labouring hard for him. ||75|| Seva karaayaashi saadhu aale | Nawardevaapari toraa chale | Seva aiwajee jadachi zaale | Paarade yaanche ||76|| Some (so called) Saadhus (sages) : came to serve the village people. But in fact, instead of serving the village, they started strutting with awe like bridegrooms (in their marriage ceremonies) upon the villagers. In this way, without rendering service, they became unbearable burden upon the village. ||76|| Aajwari jana aisechi phasale | Mhanoni paahije saawadhaan kele | Vichaara veen je sevakaarya chale | Ghaatak zaale te sarva ||77|| Poor and innocent villagers have so far been deceived by such different kinds of selfish persons by their different ways and means. It is time now that the village common simple people must be made alert & cautious about such crafty deceivers. Remember, when any activity is started at random and without considering the need, from and implications of such half hazard activity, it proves harmful and destructive to the interest of the common people in the end. ||77|| Aisee nasaavi seva konaachi | Sevene vruddhi whaavi sahakaryaachi | Garaj purawaavi parasparaanchi | Lobh na thevitaa ||78|| Therefore nobody should enact such serving activities. In service to people, the sense of mutual cooperation of each other must grow more and more. The aim of service should be to fulfil all needs of everybody without keeping selfish motive of any personal gains. ||78|| Sarvaas whave samaadhana | Sewak sevabhaaviyaasi poorna | Ghetaa; detaa doghejana | Santushta whaaveti sevene ||79|| The relation between the persons rendering services and those who are being served by them should be so considerate that both of them can become satisfied & happy. ||79|| Seva nasaavi varapang daambhika | At ek, baaher ek | Seva nasaavi krutrim, surekh | Kaagadi phulaparee ||80|| Service to mankind should not be a superficial show. There should be no place for false pretension in it. It must not be like having one hidden intention in mind and enacting otherwise in actual performance. Service to mankind should not be artificial like paper flowers and only outwardly very beautiful. ||80|| Seva nasaavi pratishthe puratee | Sevak nawhe to jo aapswaarthi | Bighadweel janajeevanaachi shaanti | dushparinaam sevene ||81|| The aims and objects of service to people must not be for earning personal status and honours. The public servant, who behaves selfishly is not a true servant in the real sense of the term. Such service creates very bad and harmful effects and dissatisfaction and unrest in the public life. ||81|| Kharee seva mhanaje nishkaam karma | Parsparaanchya sukhaache varma | Samajoni jo kareel tyaag uddyama | To chi sevabhaavi samajaava ||82|| The true and honest service means selfless and desireless work. In it, one who clearly understands the secret truth of happiness for both (the servant and being served) and continues his activities for service to people with the intention of sacrifice, should be considered as the true public servant. ||82|| Jyaane aapule ghara visarave | Tyaanech "Gaava maate" mhanaave | To chi kareel jeeve-bhaave | Seva aapalya gaavaachi ||83|| One, who keeps himself away from the sense of selfishness for his family and gives up attachment for his family and for household life deserves right to call the village as, "My village". It is only he, who can (honestly and dutifully) render his services betting his own life at stake. ||83|| Jyaasi gharachi awad-niwad | to ghaalu na shakey lok hitaachi saangad |

Jaree bolakaa ase godadhad | Taree lok tyaache na aikatee || 84 || If one keeps thoughts of likes and dislikes for his family and is involved in it, he can't acquire the desired welfare of people through his service. He may have sweet tongue but people won't listen to him. ||84|| Jyaacha garacha swaartha waadhala | Tyaasi lokseva vyavasaaya zaala | Aise disata janatela | Kona maaneel bhaavane? ||85|| If anybody is dogging behind his personal selfish motive in serving people, it will become his earning profession and not a true service. When people notice the truth behind his service, how can they believe in him & in his service? ||85|| TAKE AN ABSOLUTE VOW (SEVA-VRATA) OF DESIRELESS SERVICE Swarthaasaathi buwa baney | Swaarthaasaathi netaa hone | Swarthaasaathi praanhi dene ghene | Sarvachi karitee bichare ||86|| You can find every where a lot of people who become ascetics (Buwa) or a leader only to fulfil their own selfish purposes. Some of them go to such an extent that they are ready to give up their life of take away the life of others to fulfil their selfish motives. ||86|| Paree yaatooni jo nighaala | Nishkaam seva karaaya laagala | Tochi sevak mhanoni chamakala | sarva lokee ||87|| One, who comes above the selfishness, gives up desires and attachment and becomes deserving servant, goes forward to render his services, can be held and honoured as the ideal servant of people. ||87|| Mhanonee kaaryakartyaane hey olakhave | Apule swaartha aawaronee ghyaave | Tareech paaool pudhe taakave | Sevesaathi ||88|| Therefore if one has an honest and sincere desire to work he should first understand clearly all these (kinds of service) and then take his steps ahead for service by his enactments. ||88|| Soorya sakalaanchi seva karee | Badala na maage tilbhari | Saatattyaane chaale tayaachi chakari | Sevabhaave ||89|| The sun is serving the whole universe but never expects any returns from the beings in the universe, even as minimum as the `til seed' (sesame - oil seed). Yet his service is non-stop going on. ||89|| Vruksha sarvaanchi seva karito | Chaaya, pushpe, phale deto | Shewati praan to hee kaarya laavato | Sevesaathi ||90|| The tree provides all living beings with shadow, flowers, fruits etc., and serves them. Finally it gives up its life also. It does such service without any desire from the world. ||90|| Maage kaahinni seva keli | Dhana, dhaanye, raajyehi arpili | Shewatee deha dewoninee poorti keli | Sevechi tyaanni ||91|| In the past, many great personages had rendered their honest and desireless services to the mankind. For it, they generously offered their wealth, food grains and even their kingdoms also. They offered their bodies also for the welfare of their subjects and thus they had very dutifully fulfilled their services. ||91|| Tyaanchya sevechi puraane zaali | Tyaanchi keerti sphoortiroopa aalee | Ti aapanahee paahije angikarili | Seva karaaya ||92|| All ancient puranaas & holy scriptures had been written to describe their great remarkable services. In the course of time a lot of individuals sought inspiration from the glories of such magnificant & generous personages. We should also seek such inspiration from those divine souls to render our true services to the welfare of the world. ||92||

Seveche anant prakaar | Te samajonee karaavi nirantar | Aapanaasi saadhel to vyawahaar | Seva bhaavane karaava ||93|| There are infinite kinds of service to the world. We should get knowledge of all kinds with all aspects and then should opt the right kind of service which in consistance to our own tendency and all our physical, mental, and intellectual abilities. ||93|| Anna seva, dhana seva | Shrama seva, Dnyaana seva | Shewatee te praan seva | Aushadhadi roope ||94|| Vyawahaar seva, saddharma seva | Sarvat mothi aatma seva | Aatma sevetachi sarva seva | Saadhati sattya ||95|| Our true services can be rendered by a) providing food and money to the needy, 2) sharing the labour with our co-operation, c) educating the ignorants, d) saving lives of the sufferers by providing medicines and medical treatments. ||94|| e) by enacting all our dealings with honesty & truthfulness, f) by enacting in accordance with morality as described by the good & ethical faiths and so on. But of all these various kinds of services, the most excellent form is the own self-service. In fact by performing the enactments for own self service all kinds of the services are automatically performed by us. ||95|| aatmaseva nawhe indreeya seva | Aahe nirmal dnyaan theva | gaava tituke unnat karaava | Satsangateene ||96|| Self-service does not mean coaxing our organs by providing their objects. It means to acquire the divine knowledge of the Purest original Truth (Shuddha brahma or Brahmatatwa). With the divine and noblest association lead the common people to the right way of divine knowledge and seek the prosperity and upliftment of the village. (This is the true meaning of Aatma seva). ||96|| Seva mhanaje ek nawhe | Pratyek kaarya sevamaya aahe | Paree tyaat vyaktibhaave na saahe | Sangrahavrutti ||97|| Aparigraha sarvatoparee | Heychi seva aahe kharokharee | Tyaahee pekhshaa aanika sarobari | Aahe sevechi ||98|| Service does not mean some different and special performance. Each and every enactment can become a true form of service but even the slightest desire for some gain and selfishness is not at all tolerable in it. ||97|| The true service lies in not to hoard and store things more than the actual needs of livelihood of the people. However the pure (desireless) service is more excellent than it. ||98|| Aapan bhoomisaman raahave | Deen heena waree uchalaave | Tyaatachi samaadhaan maneet jaave | Sewakaane || 99|| Aapan dyaave, aapan dyaave | Heychee antaree japat rahaave | Aapule kashta arponee sevaave | Yadnashesha jaise ||100|| We should live as politely as the earth and uplift the down trodden and the poor miserables. (we should provide a sound support to them like earth). In such selfless service the true servant should consider his self satisfaction. ||99|| What we should always meditate in our minds is what more to spare and to give to others. After offering it to provide the needs of others, we should accept, whatever remains, as the divine blessings of the yadna (sacrifice). (In Bhagwad geeta, Lord Krishan had also told so) ||100|| Kashta whaave sarva tyaaparee | Yashahi waatave sarvanchya gharee | Aapana kaaheech naahi, chaturee | Manaave aise ||101||

All of us should have our share in toiling and striving hard in service to the village and when an excellent success in the services is achieved, everybody should be given a right share of those accomplishments. But in doing so, the true wise servant should always bear in his mind that he is not at all the performer behind the accomplishments. The wise servant should behave with such inclination. ||101|| Pratishthesaathi seva nohey | Tee swaabhavik housachee aahe | Aatma samadhaan heychi raahe | Poorna phala tiyeche ||102|| Then rendering services to others becomes a natural temperament and no greed for honours and high social status finds place in it. We can seek real self-satisfaction in it and this self-satisfaction is the only moral merit of our service. ||102|| Aamhee sarva gaava saaf kele | Sarvaanchya manee sukh waatale | Sarva lok aanandit zaale | heech tyaachi poornata ||103|| When all of us have a common feeling that we have cleaned our village with our own efforts, all of us should have the equal pleasure of this collective service. The pleasure of all means the true fulfilment of our common service. ||103|| Aumuchya gaavi thora aale | Mhanoni gaava sundar sajavile | Paree karanaaranchechi naava pudhe kele | to chi khara sevaka ||104|| When great and excellent personages visit the village, the village is decorated beautifully (to welcome them). But when the public servant presents those for awarding praise and honours who have actually participated in the hard efforts, then he is the true public servant. ||104|| Naahitaree kashtaasi dadey maage | Naava hotaa pudhe dhaava ghe | Lok hasatee nana range | Tingal karoni netyaachi || 105 || Otherwise, if somebody shirks in doing his duties for the village but rushes forward to share the credit for success, people laugh & jeer at such (so called) village leaders. ||105|| Jyaasi aahe pralobhana | Eershaa, raag, dwesh jaan | Tyaachi seva vidamban | samaja kharya seveche ||106|| When man possesses vices like inducement, malice, anger, greed and jealousy etc., and envies others, his service means the disgrace and distortion of the real sense of service. ||106|| Jo dusaryaasi uttam karito | Tyaatachi aanand manato | Tochi sevak mee samajato | Yetyaa yugaacha ||107|| But when he tries to make others perfect and excellent and feels pleasure in such enactments he is a true public servant in my opinion, and he is the most ideal example of true servant for the era to come. ||107|| Pratyek jeevacha haachi vikasa | Sarvanbhooti samajaave aapanaas | Taisechi saadhave vyawahaarasa | Aapanaasi namawoniya ||108|| The spiritual development can be sought by every being when one realises the purest truth that "all living beings are my ownself in infinite forms". With this sense one should behave very politely with all living beings and attend to all his duties. ||108|| Sarvaancha bhaar aapanaavari | Teech samajaavi seva kharee | Hey kathin vrata na saadhe jaree | Apale ozey taree nasaave ||109|| The true service is to realise the responsibilities of all living beings which are to be held by us. We have to bear them. It is true that many of us can't hold this truth as it is impossible or not so easy to digest. Even if it is so, we should at least try not to lay our burden upon the rest of others. ||109|| Aapalya aalyaacha na pado dhaak | Aapalyaa gelyaacha howa shoka | Aisaa mohini vrutticha sewak | Paahije gaavi ||110||

Every village should have such a true servant that his visit to anybody's house should not create any fear for his coming. (Now how to make arrangements for this man? etc.) On the contrary, when he leaves, his departure from the house should create hankering in the minds of all family members. Such a fascinating servant is a need of every village. ||110|| Naahi tari sewak aala ghara | Dhaak padala randaa poraa | Aata kothoni yaachi vyawastha kara? | Mhanatee aamhi gareeb ||111|| Otherwise, when the servant visits anybody's house, his wife and children would get worried. They would think, "we are very poor. How can we manage this great man properly?" ||111|| Waastavik sewak yeta ghara | Milaava sarva gharaasi sahara | Anand waatava lahaan thoraa | Khelimeli tayaachya ||112|| Sewaabhaavi aala gaavi | Temwha dasara-diwaleech waatavi | Sarvaanchi maney santoshavi | Sahakaaryaane ||113|| In fact, when the public servant visits anybody, all the members should feel that their protector has rushed to them. With his playful and cheerful behaviour, all the young and the old in that family should feel a great pleasure in his company. ||112|| When the devoted sewak, having a consciousness for the service, visits the village, the villagers should get delighted as if the delightful festivals like dasara and diwali have visited them. They should receive him enthusiastically and joyfully. His co-operation should make all happy. ||113|| Aisaa sewak asaava aadarshawan | Raahanee, bolanee, kareel bhajana | Sada sarvada satakaaryaa mana | Sewakaache ||114|| Adi adachanee loka saange | Sewak purawonee deyee aange | Aise jeeva janaache anat prsange | Kaam karee sewak ||115|| In every village, there should be one such dedicated sewak whose conduct, speech and living are very sweet & pleasant. He is always involved in singing hymns and devotional bhajans.Noble thoughts of noble creative work should always be in his mind and meditation. ||114|| When such true sewak comes to some village, all villagers will place their difficulties and needs with full faith in him and with open mind. He also will engage himself by extracting hard efforts to ward off their difficulties and problems and to fulfil their needs. He will extend his helping hand on such many occasions and for so many people. ||115|| prayatna karee nanaparee | Durguna kaadhavaya baheree | Taartamya thewoni antari | Techi ase sewakarya ||116|| He considers it his dutiful service in exerting hard in every possible way. When he notices some vices and bad habits in others, he tries to help them to remove and save those individuals from the perilous consequences. His true service is to do this with wise discretion. ||116|| Tyaas aapule thaavechi naahi | Je Je kareel tee sewaachi sarwahee | Kaame karooni waacha nahi | Swaarth, sukhaachi ||117|| While constantly extending his services to all, he never bears a consciousness for himself. He works for all but never utters a single word about his own self gains or his pleasure. ||117|| Gharee; daaree; sarvaduree | Sweakaache prem sarvaawaree | Tareech to prachaar karee | Aadarshaacha kruteene ||118|| He may be at home, out some where or abroad, wherever he goes, he behaves very lovingly and affectionately with all. This is the reason how he can effectively canvass with his ideal behaviour. ||118|| Gaavi asot bhinna pakhsha, pantha | Bhinna jaatee, matey anant |

Tee sarvachi gumphili jaateel sootraat | Sevechya eka ||119|| There may exist different faiths, different parties, different castes and different opinions. very skillfully, he binds all these together with a thread of his affectionate and true service. ||119|| Aissaachi sewak janatena palava | Tyaachi marge gaava uttam karava | Sarva lokaat premabhaava nirmaava | Sewakaane ||120|| Aishya sewakaachi atee jaroori | sewak paahije gharogharee | Sewaka waachoni kutumba nagaree | Uttama nawhe ||121|| The villagers should maintain such honest sewak in their village. With his co-operation and guidance they should grow intimate affection for each other and make the village the most ideal one. ||120|| In fact, each and every house should produce such ideal servants. They are the real & dire need of the villages. No family nor the village can be improved & become better unless they have such a devoted true servant. ||121|| Mhanoni bolalo bol | Seva kaarya mhaprabala | Sewak milata sukhee hoyeel | Gava saare ||122|| Therefore I am insistantly telling you, the work of service to human being is very powerful and forceful. If luckily the village gets such an ideal sewak, the whole village will become happy in all spheres of life. ||122|| Shroteho ! samaja yaache mahatawa | Sarvaat lokseveche shreshthatwa | Rhudayee patawonee ghyaa tattwa | Nighaa seva karaayala ||123|| Tyaasi kala kushalata nako kaahi | pranjal jiwhaalachi yashadaayee | Uthaa laaga yaa margee sarvahi | Tukadya mnane ||124|| O listeners ! Realise and understand this importance of true service. Service to mankind is only the most excellent of all services. Bearing this resolutely in your minds, start now to render your honest, devoute services to the human beings. ||123|| Remember, the true servant does not need to possess (out worldly) any arts, attributes or skills. The real need is the deep concern & affection of a pure and noble mind. There lies the success of the sewaka. (says so shree sant tukadoji maharaaj). Let all of us proceed on the way of such true service. ||124|| Iti shreegraamageeta grantha | Guru -shastra - swanubhava samat | Sewa saadhana varnili yeth | Nawavaa aadhaaya sampoorna ||125|| The scripture shree graam geeta is well consented by Guru, shastras & self experiences. The ninth chapter, elaborating the way to practice the true service is hereby concluded. ||125|| || Sadgurunnath Maharaaj kee jai || VOLITIONS 1. Service to the people is the only truth that attracts the villagers. It requires no skill and mastery, knowledge, wisdom etc. so any body can render his services. I hereby determine that I shall become the honest servant first. 2. Service to people creates such power in you that whatever you utter, it comes into reality. God helps in the enactments of honest servant and at the hands of this or that person. He helps in completing the work undertaken. Therefore I shall treat it my essence of life to render my services. 3. I shall exert my services without any expectation of the return for it as the Sun, the trees render. I shall never serve with a hope of some gains, enjoyments, money, honour etc. in return.

4. Some sly people render their services just to fulfil their selfish gains and rob people. I shall try to make people catious about such persons and with a total desirelessness I shall serve the people. I hereby resolve to leave my house to do what I have decided. 5. Serving one's own self does not mean the service to the organs. In fact it means the store of knowledge. The service of one's own self is considered to be the most superior and it includes all kinds of services. Therefore I shall serve all the living beings considering it as the service to my own self. Chapter- 10 POWER OF ORGANISATION (Sanghatan - Shakti) || Salutations to Shreegurudeva || SPLITTERS OF THE VILLAGE AND THE DETERIORATION OF THE VILLAGE Ek sevaanubhavee shrota | Gahivar daatoniya chitta | Mhane maazi aika shokkatha | Ekada kaanee ||1|| One of the listeners, who was a very honest village worker and very conscious for true service to the village came to me. In a choked voice due to emotional up surge, he began to tell me. "Listen, sir, to my bitter and sorrowful experiences which I had in rendering my true service to my village. ||1|| Sevavruttine waagata | Gramoddhaarache phala ye haata | Lok washikaranaacha seveparta | Mantra nasey konee ||2|| Hey aahe sarvachi khare | Anubhavaasahee ye nirdhaare | Pari kaahee lok swaarthabhare | Dweshi hotee seveche ||3|| "It is true what ever you had told us. I am convinced that one can have a credit for rendering his true service to the people, and to achieve the all round progress and prosperity. There is no other better way to attract people towards us except extending our honest services to others. ||2|| It is a fact and I have also had some good experience. But there are some persons in the village who always cherish selfishness. They secretly hold malice for this work out of their selfish motives." ||3|| Tyaat kaahee vidwaan, kaahee shreemaan | Raaj darbaarihi kaahinche vajana | Tyaanna gaavache havey pudhaaripana | Swaarthasaathi jethe tethe ||4|| "Among such jealous persons, there are some wise learned and some are wealthy. Some others have a good impression and influence in the government offices and courts. They don't want to make anything good for the welfare of the village. On the contrary they yearn to have leadership of the village in every sphere to seek their own selfish purposes." ||4|| Lok rahaavet pankhaa khaalee | Mhanaje aapali poli pikalee | Mhanoni khelatee aneka chaalee | songa ghewoni seveche ||5|| "With such selfish motives, they want all people to be under their thumb. Under the disguise of the honest public worker, these selfish persons play crafty and wicked tricks in the village." ||5|| Detee milawoni durmil saamaan | Konaas kaahi pralobhana | Vyasanee gundaas detee protsahan | Karitee sampaadan premaise ||6|| They provide the needy with the things which are not so easily available. They produce some baits to allure people. They encourage the ruffians and addicts and try to please them, and by such ways, they try to attract people towards them. ||6|| Tethe aamuchi seva sagali | Prasangee howooni pade dubalee | Janata phasate bholee bhalee | Jawooni jaalee tayaanchya ||7|| At such places, our service becomes feeble and useless. The simple and innocent people easily fall prey to their baits and get trapped in their wicked nets. ||7||

Aamuchya gaavi heychi zaale | Gaava sewakaanni uttam kele | Pari pudhe durbhaagya odhawale | Yaachi maarge ||8|| The same ill-fate has struck our village. Our loyal true social worker had toiled hard and made our village the ideal one. But these sinful enactments have brought misfortune to our village and our once upon a time ideal village has now totally deteriorated. ||8|| Sundara velee laavalyaa anganee | Ghaloniyaa Parishramaache paanee | Phulaa Phalaannee gelyaa baharonee | Gagana bhedee ||9|| Some individual plants vines and creeping plants in his courtyard. He toils hard, provides water and manures to them regularly. The vines grow higher and higher kissing the skies and soon get flourished and thickly blossomed with fragrant beautiful flowers and fruits. ||9|| Taishaat sosaatiyaane aanave waadala | Galaava phaley, Phuley pachola | Tyaa savey weleechaahi chola-molaa | Whava khshanee ||10|| And unfortunately sudden strong storm appears with its full force and wipes away the beautiful leave, flowers & fruits. In a moment all the vines and plants get crushed and ruin to dust. ||10|| Kaise dukkhi na hoyeel mana | Jyaane waadhavile karonee jatana | Geley gharaachechi sundarpana | eka ekee ||11|| Then tell me, Sir, will not the mind of that individual suffer sorrow and agony? With all his heart and labour he had tended the plants; and all of a sudden the entire beauty of his house had been destroyed. What great pains he would have felt at that moment? ||11|| Taise gaava neetine jatan kele | Mula balaasa hi sambhaalile | Parashparaat prem nandale | Sevagune khelimelee ||12|| In the same way, because of that true and affectionate service of our loyal worker and because of his most noble and moral character, sincere love for each other was dwelling in our village. Our children were initiated with good rites attributes and moral impressions. A deep feeling of selfless love and satisfaction for each other had been developed in our villagers. ||12|| Pari ghusale gaavache bhedee | Laavilee swarthaasathi upaadhi | Ugee-dugee karoni bhramavilee buddhi | Paadalee phoot ||13|| When our whole atmosphere was healthy and happy, some evil element in our village, who had a crumbling attitude created riotous wrangling in our smooth work. They created problems and disputes unnecessarily. They spread up evil thoughts and spoiled the consciousness of our people and thus they got success in dividing the villagers in fractions and rival groups. ||13|| Seveche songa ubhey kele | Aapule stutipaathak ghusavile | Wayeet zaale te te maathi maarale | Kharyaa sevakaanchya ||14|| They created false pretentions of true public servants. Secretly, they raised a team of some individuals to praise and canvass their glories in villagers. Enacting wrong deeds and evil practices by their ownselves, they defamed our loyal and dutiful worker by putting false changes and blames. ||14|| Natheetoon jaisaa maarava teer | taise asatee bahadoor | Pari gaava kela chakanachoor | dwait paadonee ||15|| They were clever enough to take aim and shoot through the nose-ring. (Natheetoon teer marane. Natha is an ornament of women to put in a tiny hole of one nostril. It is made by inter - weaving pearls in golden wire). They employed their wisdom and cleverness adversely in evil acts and thus successfully created a rift in our village. They have spoiled the whole atmosphere of our village. ||15|| Nana tarheche waad vitanda | Nana pakhshaanche maajavile banda | Kadhee aad, kadhee ughad | Suroo zaale karya tyaanche ||16|| Those wicked evil persons raised many disputes and quarrels. They created different political parties

and groups, and raised riots and unrest in the village. Sometimes they openly stood to protest and sometimes they secretly conspired and enacted evil deeds. ||16|| Gondhalwonee taakile janamanaa | Zaala premashakteecha dhingaana | Jikade pahaave tikade kalpana | Phuteer vruttichya || 17|| They purposefully confused the villager, minds and spread up misunderstanding among all. Their wrong canvassing ruined the concerning affection and love in our villagers and the villagers lost faith and affinity for each other. Everybody began to think of fissuring among others. ||17|| Kaahee sajjanaani gaava jamavile | Kaahee gundaanni nashavile | Naana tarheche tamaashe zaale | Gaavee Aamuchyaa ||18|| There are a few wise and virtueous good individuals who had created unity and integrity in our village and there are some other evil and crafty individuals also, who had spread up goondaism and had destroyed the unity & integrity. They encouraged the innocent villagers by their riotous and harmful displays. ||18|| Vyaktiswaartha bokaalala | Jo to manaacha raaja zaala | Vegvegalyaa pralobhanee guntala | Samaaj saara ||19|| Everybody began to think of his own individual selfish gains. Everybody started to behave at his pleasure. Everybody in our society was involved and entangled in some kind of selfish enactment or other. ||19|| Aamishaamaajee lapalaa gal | Pari mashaasi dise aamishachi kewala | Taise bhramishta zaale lok sakala | Pralobhana paayee ||20|| The fish can't notice the drug-hook inside the bait. It gets allured and attracted to the bait and rushes to it. In the same way all our villagers have got delusioned by the baits of some selfish gains. ||20|| Kaahee atinamrata dakhavitee | Sahebaache jodehi pusatee | Manee waasana waaeet dharatee | Adhikaari whyaaya gaavacha ||21|| Some selfish individuals superficially show extreme politeness in their behaviour. But for their selfish gains, they actually rub and clean the shoes of the top most head in ruling authorities with evil intentions to acquire some power to rule over the village. ||21|| Naahi kona seveche bhaan | Ghalitee sattesaathi thaimaan | Gaava kele chhinna- bhinna | Niwadnukee ladhawonee || 22 || None of our villagers has a sense of true affection for others now. These wicked individuals are prompt in creating riots and confusion to seek some power by hook or crook. Playing evil and sly tricks and fighting elections, they have broken up the village into small pieces. || 22|| Gaavee hotee niwadnukee | Maanase hotee parasparaat saashankee | Kiteetaree pakhshopa pakhshaanni dukkhee | Vyawahaaramaajee ||23|| At the time of elections, everybody becomes doubtful and deceitful towards each other. So many big and small political parties and groups have cropped up rapidly like mushrooms and they try to raise dangers in the daily routine of the villagers. They are bent upon taking revenge upon their rivals. ||23|| Taiseech yethe gatee zaalee | konee jatiyatechi kaas dharilee | Kucheshtaa karonee pratishtha milawilee | wachane dilee havee taisee ||24|| The same condition is prevailing in our village now. Some had created castism and gone by that way towards breaking away from the main stream of society. Some had purposefully tried to humiliate others with ridiculous tendencies. There were some individuals who displayed false pretensions of their greatness and showered mouthful assurances. ||24|| Kaahikaanni mejwaani dilee | Daroo paajuni matey ghetalee | Bholee janata phasawonee aanilee | Motaareet ghaloniya ||25||

On the day of polling in elections, some body arranged dinners and parties to gain votes. Some supplied wines and drinks. Many of them plied the cars. vehicles and vans to bring the innocent and simple minded public at the polling booths. ||25|| Aisaa sarva prakaar kela | Gundagirine niwadoni aala | Mhane sandhi milaalee sewakaala | Sewa kareen sarwaahuni ||26|| In this way, applying all the good and bad means and illicit improper, illegal ways, creating goondaism, one such wicked selfish individual got him elected. He then began to tell people with awe, "I have got a chance to render my humble services to the public. Now I will serve you all more than anybody had done for you". ||26|| Saadhan jyaache mulaat ashuddha | Tyaachaa paripaak kothooni shuddha? | Lokaa piloni whawe samruddha | Gaavi duphalee maajawonee ||27|| In fact, all his ways and means to get elected were basically impure, improper and unfair. How could then such person's service be pure and stainless ? He created rifts and splits in people and started to exploit and squeeze them. ||27|| Satte saathee hapaapave | waatel taise paap karaave | Janashaktees paayee tudaswaave | Aise chaale swarthasaathee ||28|| It has become a practice now to make ardant effort to come to power for selfish gains; for acquiring such power, all opt now crooked ways and means and commit sinful activities and finally tread upon the public power and crush it under their foot. ||28|| Yaane gaavachi hoya durdasha | Mat-mataancha waadhe tamasha | Sajjanaanchi hoya nirasha | Maranaa paree ||29|| All these practices have disturbed the neat fold of the village and a clamorous out cry of difference of opinions has spread in our villagers. The meek and miserable good virtueous people have got completely disappointed and they feel such a shame and disgrace that they now prefer death to such condition. ||29|| Aata saanga kaaya karaave | kaasayaane gaava sudharave ? Je je hoyeel te te pahaave | Aise waate niraashapane ||30|| Sir ! now you please tell us what we should do in such spoiled & poisoned circumstances. What can be done to reset the disturbed fold of our village? Now we all have become so much frustrated and disappointed that we have decided to sit inactively & silently and be a mute & meek witness to whatever worst might happen in future. ||30|| THE ORDEAL OF THE DISCERNING AND THE FOUNDATION OF THE CREATION OF THE VILLAGE Aisa shortayaane prashna kela | Mee to manaapaasoni aikala | Mitrahol upaaya tumhata | Saangato maazeparee ||31|| Very attentively, I listened to the acute problems of the listener. Now friend ! I'll tell you a solution of this problem according to my experiences & abilities. ||31|| Paristhiti hee saachachi aahe | Pari niraash honey kaam nohey | Durjanaanche bal wadhaya hey | Kaaran hoyee nirasha ||32|| The condition of your village, as you have described, is really true. But it will not be appropriate to sit meekly and mutely in such disappointment. If the virtueous and sensible wise people like you lose their hearts, the evil and wicked element will become more powerful and insolent. ||32|| Aapanaas kaaya karvane | Aise bolatee lok shahaane | Tari samajaava gaava yaa gunaane | Nashta hoyeel sarvasvee ||33|| If the discerning wise individuals disappointedly say, "what have we to do with the deterioration of the village ?", then take it for granted that their such neglecting and negative tendency will lead the village

to its total destruction. ||33|| Mag to mukhandahi navhe | aise kaan na samjaave? Nirdhaaraane prayatna karaave | Sarva miloni jaanatyaanee ||34|| The person, saying so, may be the head of the village; but due such negative reasoning, he is not a proper person to become the head of the village. Therefore, all the conscious and wise individuals in the village should come together with firm & resolute minds to try hard. They should bring all other villagers together for their help. ||34|| Aise asaave dhorana | Techi kaaryakartyaasi bhooshana | Gaava nirmaavaya aapule praana | Panaa laavaave ||35|| The policy of united and organised efforts of the wise and intelletual virtueous persons is truely the adornment of the true social workers. Therefore with all life forces at stake, he and the sensible wise people should exert their efforts. ||35|| Virodha yetaa basaave gharaat | Aise nove seveche vrata | Ganga ghabaralee paahoni parvat | Taree saagari na milatee ||36|| When you get scared of the strong opposition and adversities standing in your way, and you disappointedly give up your work, become mute and meek witness to it and sit silently at home, it will not befitting to the vow of service. If the Ganga had been frightenced to see the great himalayas in its way, it could not have reached the ocean and become one with it. ||36|| Koradyaa houdaamaaji taraave | Yaane gourava kona paave? Puraachya laatatuni pohooni jaave | yaatachi vaishishtya aapule ||37|| Can anybody swim in the dry empty tank? And if anybody tries to do it, who will admire such swimmer? When he bravely and dauntlessly swims across the fully flooded river, then he can be admired by all and can be honoured as `the hero'. ||37|| Mhanoni kartavya saambhalaave | Gaavasheel jatan karaave | Sosaatyaane zadapoo na dyaave | Gaavache konee ||38|| Therefore with all your abilities and skills, you all most maintain the unity and integrity of your village. Use all your forces not to allow any villagers to stray away by the strong winds of the rowdy parties and groups. ||38|| Graamasevaachi eeshwarseva | Aise samajaavonee jeeva | Gava sevesi tatpar karaava | Sarvatoparee ||39|| Convince the people the truth that service to the village is the service to the God. Encourage them to become promptly prepared to render their services with united hands. ||39|| Nishpakshapane bouddhike dyaavee | karvaanchi samjoot patawaavee | Buddhi gaavachi sambhlavee | Prachaaradware ||40|| Without any partiality and discrimination, try to convince the villagers the importance of organisation and create the balanced awareness and consciousness in them with proper canvassing and discourses. Be cautious and alert in not allowing any tendencies of cleavage. ||40|| Jana jaagrutee zaaliyaaveena | Na sampel gaavache dainya | Drushti yetaa lokaansi , durjana | Mekha gadawoo na shakatee ||41|| Unless you awake people, no good work can be performed by them. Their depression would not be wiped out. When people form an outlook and a vision for the principle of organisation, the evil and wicked (the village destroyers) can't have a place for foothold. ||41|| Yaa kaaryaasi milaavi jod |Mhanoni haati ghyaave kaahi mukhand | Tene shakti laabhe todees tod | Padatee phikey graamshatroo ||42|| To have a support for your sublime work for the welfare of the village, take up the co-operation of

some respectable eminent heads in the village. That will add to increase the strength of organisation and it will be helpful in counter blasting the rift creaters in your village. ||42|| Aso , naso saatha sateecha | Sahayog milawaava sajjanaancha | Janasevakaanni graam raajyaacha | Paaya rachaava sattyaawaree ||43|| Then don't care whether you get a support from the ruling power or not. But, you must seek every cooperation from the virtueous, pious, impartial and saatwik saintly individuals. The social workers should erect the kingdom of their village on the sound foundation of inhering of truth. ||43|| Jyaanna jyaanna nyaayachi chad | Ani gaava sevechi aawad | Tyaancheech sanghatana whavi drudha | Karaavi waadha disandisa ||44|| All such villagers, who have a respect and sense of shame for justice and morality and who have a true desire for the all sided development of the village, should be brought together and with their cooperation, a firm and strong organisation should be built up and day by day it should be developed more and more. ||44|| Jaanata disel to niwadaava | Jiwhaalyaacha purush vechava | Thoraachiyaa netrutwe chaalawaava | Kaarbhar grumonnaticha ||45|| Try to search out the worker having a great concern and affection for village work; from amongst the villagers. Make him your co-partner or a co-worker in the organisation. You have to get the great task done through the co-operation of such great and noble minded individuals. Then you can make the village the ideal one. ||45|| EVIL CONSEQUENCES OF THE ELECTIONS Shorta mhane tehi zaale | mahaprayaase sajjan jamavile | Parantu ekada chukale | Te sudharechna kee ||46|| Upon this, the listener said, "yes, we had already tried it as you have just told us. With great efforts, we brought up the virtueous and righteous gentlemen together. But the situations once had spoiled and impaired couldn't have been repaired though we had tried in each and every way. ||46|| Aho ! ek kametee basalee | Gaavi sundarata aanayaa bhalee | Mhane paahije niwadnook kelee | Pudhaaryaasaathi ||47|| Kon gaavacha pudhaari tharavaava ? Aadhi maan konaas dyaava | Konaacchya hatey chalawaava | Kaarbhaar gaava - sevecha? ||48|| Sir! A committee was set up consisting of some people to draw out a plan for making a fair reformation of the village. It decided to hold an election and to choose the leader for implementing the plan. ||47|| Because, (without election) how can it be decided who would hold the reins of the work as the leader? who should be preferred for this honour? who should run and manage the activities for village reformation? ||48|| Mhanonee niwadnook tharavilee | Tee janoo aageet baarood padali | Athawaa rockoilchi taakeecha otalee | agnimaajee ||49|| Teney jaahala agnibambaal | Mata mataancha halakalilola | Eka mekaasi paahatee mahakaal | Shahane gadee ||50|| Therefore it was decided to hold election to elect the head to implement the improvement plan. But this election proved so fateful that it was like throwing gun powder into fire, or like pouring the tank of kerosine into fire. A tremendous blaze of fire of different opinions wrapped the whole village. Even the wise and sensible individuals also began to hate each other intensively. || 49-50 || Jo to mhaney meech shahana | Koneech konaache aikena |

Arey ! toba toba ! aarada oradaanna | Sumaarachi naahi ||51|| Each and everybody began to claim that he was the only wisest and the perfect choice for this work. Nobody was ready to listen to a word of others. O God ! what a climax of the clamourous fury it was. The shouting, yelling, abusing, noisy accusations flooded beyond all limits. ||51|| Gharogharee maaramaaree | Bayako uthooni navaryaas maari | Muley mhanatee aamhi shanane bhaari | Pustake saari shikalokee ||52|| This clamour reached each house and every house became an arena for fighting. It raised to such a climax that wife also had beaten her husband. The educated children began to boast sayng, "we have learnt more than you". ||52|| Kon pudhaari samajaava ? Vichaar zaala sagalyaa gaava | Ek ekaachya na miley bhaava | Saanga kaaya karaave? || 53|| In such unending disruption, beyond control, the villagers were confused. They could not decide whom they should hold as their leader. Sir, such a chaotic situation has prevailed here. Now tell us, what can be done to overcome it? ||53|| Shrotiyaancha haa anubhava | Yeta aahe gaavogaava | Parantu yethe mulaatachi theva | Chukalee saree ||54|| The bitter experiences as described by the listeners are very commonly existing in every village. The reason for this confusion is, that there is something basically wrong at the very beginning of the work. ||54 || Gadhool paani dhawalo jaata | Ghaanachi uphaaloni ye haata | Jethe sevechi naahi atmeeyata | Tethe gondhal sahajachi ||55|| If muddy water is disturbed by churning, only the dirt will come up. Similarly if there is the lack of true desire to serve, naturally such clamourous confusion will prevail there. ||55|| THE NEED FOR ORGANISATION FOR SERVICE Yaa saathi aadhi sevaabhavi | Lokaancheech sanghatana whaavi | Tethe reeghachi nasaavee | Anya konasi ||56|| To avoid all this storm of rowdism, first of all, the true and sincere affectionate individuals should be united and organised together. Any individual having vicious inclinations must not find room there. ||56|| Gaavaateel ekek sajjana | Shodhuni ghyaave tyaasi joduna | Sevabhaavi mandalachi sampoorna | Tayaar karaave prayatne ||57|| Make a search for every good & virtueous individual from the villagers. Form a circle of all such individuals who have sincere awareness and sense of duties towards the service to people. ||57|| Tyaache pramaanik satkaarya | Lokaapudhe yeta nirbhaya | Aapoaapachi hoyeel nishchaya | Laagel soya gaavaachi ||58|| When people find the impartial practices of this circle and the actual creative work done by it, dauntlessly, they will have a confidence in the circle and (they will also come forward to help this circle in their efforts), the work to improve the village will grow more and more. ||58|| Sevechi hee naitik satta | Wajan milvil gaavahita | Maga konee virodha tattwata | Na tikey tethe ||59|| This power of morality of the truth behind the service to the people (and not the power of any law) will ultimately create a good and deep impression upon people's mind. Then no opposition can stand in the way of the service to improve and uplift the village. ||59|| Taakooni daab konaavaree | Lalooch daawooni waritee phituree |

Vighne aanatee satkaryaavaree | Hoteel duri te sarva ||60|| Then all those wicked and evil rogues, who try to bring pressure upon people, allure them by conspiracy cannot create unnecessary troubles and problems in the smooth running of the honest service to the village. They would soon become feeble and lacklustered. They cannot pull on their vicious practices any more. ||60|| Seva sanghatanecha pramukha | To niwadonee detaa chokha | Halu haloo gaava hoyeel surekha | Sarvatoparee ||61|| When a capable and active leader from among all such conscious service minded workers is chosen to lead the organisation in rendering the excellent services, slowly and gradually your village will develop with all sided improvement. ||61|| Shrota mhane hey theek saare | Pari gaavi aale niwadnukiche waare | Tene gaava aamuche bharee bhare | Bhalataishaachi ||62|| Upon this, the listener said, "All this as you have told us is true. But once the strong winds of election tempo begins to blow forcibly, our village runs after any body without considering whether he is truthful or a liar ||62|| Swaartha paayee seva - virodha | Karanaare je gaavache mainda | Te naana maarge karitee buddhibheda | janatecha taye velee ||63|| Those, who stand to oppose against the sincere and truthful service activities only to fulfil their own selfish motives, start their cunning and wicked practices secretly. They try to create dissension among the common innocent people with their crafty intellect. ||63|| Tethe aamhi kaaya karaave ? Gaava kaise sudhaarave ? Yaache samaadhan aikaave | Shrotejanee ||64|| (The listener said), "under such circumstances, sir, what can we do to keep our services going on ?" O Listeners ! listen to the solution of this doubt now. ||64|| Sangitale te saachachi aahe | Gaavogaavee anubhava ye | Yaa saathi saral daawavee soya | Vichaarane gaavaloka ||65|| The situation as described by you is real and true. The same situation is prevailing in all villages. Now it is necessary to convince the villagers about the proper and straight way to avoid this condition. ||65|| Niwadanukeechi chaalu pratha | Heech mulee sadosh pahata | Mhanoni yogya drushtee dyaavee samasta | Gaavawaasiya ||66|| The present system and procedure of the elections is totally wrong and full of many faults and flaws. So the villagers should be given a right and convincing sight towards the election system. ||66|| Jeewanaachi jabaabdaari | Kitee aahe niwadnukeewari | Hey patawonee niwadanook kharee | Karawaavee na gondhalataa ||67|| Because many aspects of our future life depend upon the elections now. First this important thought be well convinced to people and then without any doubts and confusion (with clear consciousness) the election should be held. ||67|| Vichaar keliya haluhaloo | Aapaisaachi maarga ye kaloo | Niwodnukeeche tatwa jaata aakaloo | Mitel gondhal sahajachi ||68|| If you think over it with peaceful mind, you can understand the truth and then easily you can understand the right and proper way of election. All can then follow the right path without any doubts and confusion. ||68|| Aho! pudharipan kashaala? Seva gaavachi karavayaala |

Maga sevechi kasotee laava ki apula | Samajel pudhaari kona to ||69|| If the public worker is really true and honest in his enactments to serve the village, why does he feel the need of leadership of the village ? But if you want to choose the perfect person as your leader, put up a test for it. The main norms for such test should be the loyalty and dutifulness of the social worker. You can then find out a right person without any efforts. ||69|| Kona gaavasaathi zatey | Kona uthato roj pahaate | Ghewooni haatamaaji kharaate | Zaadato kona? ||70|| (To find out a perfect loyal and dutiful worker, watch carefully). A) who takes pains in extracting service to the village with hard efforts. B) who gets up early in the morning and taking the broom, who sweaps and cleans the villages. ||70|| (Contd.) Saadhya raahaneene diwasabhari | Kona garibaache kaam karee | Kona paayee phiron karee waaree | Gavaachi aapulya ||71|| C) who maintains his daily life style very simple, pure and virtueous D) who attends to the activities during the whole day and works for the poor who have hardships and needs E) who goes on foot enquiring about the poor and miserables as well as about the total condition of the village. ||71|| Kona neetine ase chaangala ? | Pakhshapaat na awade konaala ? Chhadaamasi nase laajeem zaala | Gaava nidheechya ||72|| F) who bears a good moral character G) who doesn't have partial and discriminating tendency H) who has not the single slightest tarnishing dot of misappropriation of public funds. ||72|| Kona sarvaanche paahato sukh; dukkha | Konaache disey sevesaathi mukha | Heech tyachi jaanaavi olakha | Niwadaavaya ||73|| I) who personally participates in the sorrows and joys of the villagers J) who comes promptly forward and is ever ready for the service to the village. These are the true norms to choose a perfect leader. ||73|| Kimvaa sakalaanna saanga kaama | Sodaa hukoom aapula befaama| Kona pahaa na karita aaraam | Kaam karee gaavaache ||74|| Or start some big project for the welfare of the village. Give a challenging call to all to come forward and to toil hard to fulfil that project. See who readily comes forward and forgetting his personal sorrows & happiness, who does not care for his own comforts who hurls himself to vender his hand toiling efforts constantly. (without any break for rest). ||74|| Maga mhanaava to chi pudhaari | Andhalaahi tyaachi niwad karee | Yethe kaasaya hee timakee bharajaree | Jahiraateenchee? ||75|| The worker, who successfully proves befitting to these norms of test is worthy of becoming the leader of the village. Then even the blind will also choose such worker. What need is there for the gaudy display of advertisement and canvassing for getting elected in the elections? ||75|| Gaavachaa jo pratyek ghatak | Tyaasi thaaook asaava manoosa ekek | Kona chukaar, Kona sewak | Chaalak kona? ||76|| Every villager in the village must know well every individual villager. They must have full knowledge about who is a work shirker, who holds a deep sense and true desire to serve the village and who is managing the activities of the improvement by taking care for all around him. ||76|| Kona gaavachi seva karato | Kona pratishthe saathi miravito? | Sangaava prasang yetaa spasta to | Gaava maajee ||77|| All of the villagers must know who really and dutifully renders his services to the villages, who, only for his honours and status, extracts all efforts. All should have well acquaintance of everybody's temperaments and traits and when the time comes, people should fearlessly disclose the name of the

individual in a very clear manner. ||77|| Tethe nasaavi laaj ; sharama | Tyaane bighadel gaavache kaam | Mhanoni sarvaannee dyaave tyaachech naam | Na gondhalata ||78|| Nobody should feel any shame or hesitation in proposing his name for the leadership. If they don't do so for any reason or other, the good work of the village will be spoiled. ||78|| Jyaasi gaavacha jiwhala | Jo karyadnyaanacha putala | Tochi sukhee kareel gaava sagala | Niwadoni deta ||79|| The worker, who really cherishes a great concern and affinity for the village, who possesses full knowledge of the work of upliftment and improvement of the village and who is very skillful in implementing the schemes properly, should be elected as the leader by all hands. He can only make the village happy. ||79|| Aise na karata bhandane maajatee | Gavaachi hoyeel anaavara sthitee | Maga phaavel swaarthi janaan pratee | sajjan raahatee wegalechi ||80|| But if you fail to elect such perfect, sincere and loyal person as your leader, there will be quarrel some and riotous display (tamasha) in the village and the selfish element will have a chance to create turmoil. The good virtueous individuals will prefer to keep themselves away. ||80|| Yaasaathi uttam gunee niwadaava | Jyaachi sarva karitee waahava | Gavaacha baagdor tyaasi dyaavaa | Apula pudhari mhanoniya ||81|| To avoid all this unwanted and harmful chaotic condition, the worker, who is moral and virtueous, who is loved by all villagers should be handed over the reins of the activities. He should be chosen as their leader. ||81|| Naahitaree gaavache mhanavitee pudhari | Daat basala sawai didhiwari | Aapan howoni waaghaparee | Gaava maaritee upawaasi ||82|| Otherwise, there are selfish people, who call themselves the true leader of the village. But they run a money lending business. They give loans to the villagers at the higher rates of interest, excess by one plus one fourth or by one and one half. They sqeeze the poor ignorant villagers; and very cruelly they make people starve. ||82|| Kaahi lok bhashane karitee | Bolooni pakhshabhed paaditee | Julalyaanchi toduni matee | Bharatee karitee zagadyaanchi ||83|| Some individuals deliver speeches to create rift in the people. They try to create quarrels, disputes and struggles in people who have harmony and affection for each other. ||83|| Aisa nakocha pudhaari | Jyaane naahi keli kartabgaaree | To mitra nawhe, vairee | Samajato aamhee ||84|| We don't want such individual as our leader, who has not done anything good for the welfare of the village. We don't consider him as our friend. We treat him to be the enemy of the village. ||84|| Jyaane kele asel unnat graama | athawaa samudaayache aadarsha kaam | Tochi bolanyaacha adhikaari uttam | Samajato aamhee ||85|| We hold a very clear opinion that if any person has willingly rendered hard work with all his abilities and helped in uplifting the village and raised some public project he has a right to advise and deliver speeches upon village improvement. ||85|| Eravee paishache milaale teen | Detee bharaa bhara bhaashana | Na basaave konaachehi mana | Tayaanwaree ||86|| Otherwise, there are such leaders, available three for one pice, who are very skilful only in delivering lectures. They go on speaking and speaking more but straining least physically, they don't extract hard work. Nobody should believe in them. || 86 ||

Aise pudhaaripana jethe dise | Gaavane lawooni na ghyaave pise | Jo imaandar sevak ase | To chi samajaava gaavadhanee ||87|| If you find such (evil and crafty) leadership in anybody, remember, he is no less than a ghost and nobody should allow this ghost to ensue him. If the worker seems to be honestly and selflessly rendering services to the village, leaving no stone unturned, he should be held with high esteem as the lord of the village. ||87|| Bolane ek, chaalane ek, | Lapavine ek, daakhawine ek | Hey gaavasi hoyee ghaatak | Samajaave shrotee ||88|| Friends ! If anybody holds something different in mind but speaks out otherwise, if he hides something and displays exactly contrary to it, if he secretly acts a crafty conspiracy, he will surely inter the village in a deep pit. Remember this well. ||88|| Bhhidekhaatari visha khaadale | Kimvaa chorunihee sarpaa doodh paajale | Waghaashi soyeerpanahi sampaadale | Tari naash hoyeel nishchaye ||89|| If due to regards or hesitance, you take poison, if you give milk to a snake stealthily or secretely or if you develop a close relationship with a tiger, all these acts will finally destroy you. ||89|| Aise na karaave vartana | Asateel je imaanadaar sevakjana | Techi dyavet niwadon | Ek mate sarvaanni ||90|| So, avoid this wisely. Choose a perfect and worthy leader by all hands from among the honest, true and dutiful workers in your village. ||90|| Sarvaas asaavi chinta smaajee | Kona aahe layak janaa majee | Kona gheyee gaavachi kalajee | Sarvakaal ||91|| The village society must have a careful watch to find out the proper and eligible person from among the villagers to become the leader of the village. They should recognise who really cherishes a deep concern and care for the village constantly. ||91|| To chi karaava pudhaari | Erawhi pado naye kunaachehi aaharee | Dhana vechata mhanoni gaava adhikaree | Karoo naye konaasi ||92|| Such worker should be chosen as your leader. You must not fall into the grip of any other for any reason. Though some rich man generously contributes for the social work, he should not be considered worthy of being the leader only because of the huge amount contributed by him. ||92|| Pudhaaripana sevenech miley | Heychi bolaave milonee sagale | Tethe pakhsnbaajeeche chaale | Waadhochi na dyaave ||93|| The villagers should make it very clear and should frankly speak out that the leadership is to be sought only by honest and truthful service to the village (and not by any other means). There should be no other factors for consideration like the empty vaunting of the political parties or groups. ||93|| Naati gotee, pakhsha - pantha | Jaat-paat garib-shrimanta | Deva-gheva, bheed-murwata | Yaasaathee mata dewooch naye ||94|| While polling at the election for the leader, no importance of consideration should be given to such factors as the personal kith and kinship, parties and sects, castes and tribes, the poor or the rich, gains or losses, undue regard or favour etc. ||94|| Bhavitavya gaava athavaa rashtraache | Aapalyaa mataavareech saache | Ekek mata laakh molaache | Olakhaave yaache mahimaana ||95|| You must remember well, the good or bad future of the village or the nation entirely depends upon your votes. Each vote of every individual bears a value of lakhs & crores. So while polling, you should recognise the great power and value of your vote consciously and cast your vote in the elections. ||95||

Mat hey dudhaari talwaar | Upayoga na kela barobara | Tari aapalaachi ulatato vaar | Aapanavar shewatee ||96|| Your `vote' is like a sword having sharp edges at both the sides. So it should be used very carefully in a proper way. Then only it can be useful to protect you otherwise our stroke in a wrong way may kill ourself. ||96|| Durjana hoteel shirajor | Aapulya matacha milata aadhaar | Sarva gaavas kariteel jarjar | Na deto satpatree matadaan ||97|| If evil and wicked candidate gets elected on the support of your vote, he will become turbulent after getting elected. He will make the whole village run here and there to save themselves from his wicked trouble shooting and insolent enactments. The only reason behind this condition is the wrong voting done by you to elect a wrong person. ||97|| Matadaan navhe karamanuka | Niwadanook navhe baajaar chunuka | Niwadanook hee sandhee achook | Bhavitavyaachee ||98|| Therefore never consider that casting vote at the election is the kind of entertainment and the election is a fun fair to satisfy our hobbies. It is a right chance for shaping the excellent and brilliant future of your village. ||98|| Niwadnook janoo swayamvara | Jyaa haatee deney jeevanaachi baagdor | Tyaasee lawaavi kasotee sundar | Saawadhapane ||99|| Treat the election as important as the `Swayamwara' in which the bride makes a choice of a perfect match for her husband as her life parther. Likewise, people will have to elect their leader at the election by alertness, thoughtful considerations and hard test. They should bear clearly in their minds while casting votes that the elected candidate is to hold the reins of the welfare activities for the upliftment of their village. ||99|| Phod chokhhayaa laawoonee jaise | Shishya niwadile Ramdaase | Mrutyoochya kasoteewaree paahane taise | Guru govindsimhaache ||100|| Samartha Ramdaas wanted to test the loyalty of his disciples. He asked all of them to suck the pustule on his knee by their mouth. In this way he chose the mot loyal and trusted follower. Guru Govindsinha, the divine head of the sikh, challenged all his disciples to get ready to offer their lives and to accept death. Thus he chose out his faithful and loyal disciples. ||100|| Gadee palaawayasee laagale | Kona thakale , Kona baad zaale | Konaache number pudhe aale | Sahajachi kale yaa reeti ||101|| When the runners start running in a race all can easily find out who is running ahead of all, who are tired, who are losing the race and who is winning it. ||101|| Taisechi aahe niwadanookeeche | Kamachi pahaave sagalyaannee tyaache | Jyaache kaam adhik molaache | Tochee niwadaava mukhya neta ||102|| Similar is the case of elections. Apply the hard test upon the candidate by the norms as who has been rendering the most valuable and essential services to the people. Such candidate should be elected as their chief leader. ||102|| Aise sakalaa patawonee dyaave | Tene gondhal mitatee aaghave | Kaaryakartyaaseech sandhee paave | Aise hotey yaa yoge ||103|| All the villagers must understand fully well this principle while electing their leader. Automatically all confusion will subside and the real ideal worker will get a chance to render better services to the village & the people as their perfect leader. ||103|| Maga yaachechi mhanane aikaave | Sagale gaava punhaa jamawaave | Bashkal boley tyaasa daatonee dyaave | Gaavakaryaannee ||104||

Then all the villagers should follow him and listen only to his guidance. All should be brought together and should be organised. If any scampish individual contentiously runs riot, all of the villagers must scold and warn him and make his prating tongue silent. ||104|| Aise zale kee zaalee sanghatana | Laagalee suroo gaavasudhaarana | Zaala mulaamanasaancha baag punhaa | Jita jagataa premalapane ||105|| When all such set up is formed, it means that a good organisation has taken a shape. Then the activities of improvement will have a good start. The live and cheeful garden of the gayful children, men and women will flourish and blossom with love and delight. ||105|| Tethe nava-navee yojana - phuley | Vikasonee deteel goda phale | Graam arajyaache swapna hee bhale | Moort hoyeel tyaa gaavee ||106|| Then new schemes and ideal plans will blossom and all the villagers will taste the sweet fruits of them. The newly eracted pleasant dream of the ideal `GRAAM RAAJYA' (The village rule) will come into reality and in a concrete form. ||106|| Konee udawoo laagel dhuralaa | Taree to tyachechi jayeel dolaa | Sukhe naandel gaava sagalaa | Tukadya mhane ||107|| In such a healthy atmosphere, if anybody tries to blow up the dust of his vicious motives, it will penetrate his own eyes and harm him. The whole village will dwell in happiness and satisfaction with love and affection. (Says so Shrisant Tukadojee Mahaaraj). ||107|| Iti shreegraamgeeta grantha | Guru-shastra -swaanubhava samaata | Kathilaa graamrajyaacha nirvaachana- patha | Dahaava adhyaaya sampoorna ||108|| This scripture Graam geeta has been consented by all the three experiences. The tenth chapter of this scripture, dealing with the ideal way for election with the view of creating the village rule(Graam rajay) is hereby concluded. ||108|| || Sadgurunaath Maharaaj ki jai || VOLITIONS 1. I shall hold in high esteem the true devoted servant of the village in my life. I shall never come into the trap of any inducement, fall prey to greed of money, concern or awe, or I shall never get deceived by the selfish and rascals who provocate the ruffians. 2. By the elections of the village panchayat etc., the set up of the homogenious society gets impaired because of the rifts, malice, wickedness produced by the selfish souls. I shall thoroughly understand the healthy philosophy of the elections and shall try to educate the villagers also. 3. We all shall get such individual elected as our leader who gets up early in the morning at the auspious divine moment (BRAHMAMUHURTA), who renders services to others, who goes through the village on foot and solves the questions and problems of the villagers. 4. The workers in the village should not get discouraged by any hinderences in their work for the innovation and new creation of the village. We all shall exert with resolute minds and if the occasion demands, we shall sacrifice our life also for the uplift of the village. This will create a new ideal village and I shall abide myself to do it. 5. The villagers should select such persons as their leaders who are true, honest and devoted to the service of the village. I shall also follow this. Chapter- 11 | PROTECTION OF THE VILLAGE | (Gramm rakhshana) || Saluations to Shreegurudeva || WHEN TRUTH BECOMES FEEBLE, LIE BECOMES TURBULENT

Eeshwar sevaachi gaava-seva| To sarvaanchyaachi Sukhaacha theva | Pari kaahee asurahe asatee gaava| yadnya bhanga karaavaya ||1|| Service to God lies in the service to the village. Real happiness is pervaded in it. This is a fact, yet there are some trouble shooters in the village like the demons in the past, who used to destroy the yagnaas of the sages. (They always stand as the stumbling blocks and destroy the creative work of the welfare of the village. ||1|| Ekaa sajjane prashna kela | Gaavee baag phuloo laagalaa| pari dushta laavitee aag tyaala | kaaya upaaya nityaasaathi? ||2|| Once a good nobleman asked", ( Due to our organised efforts) the heavenly garden began to blossom in delight & in satisfaction of the children and folks. But the evil and wicked persons set fire to it. kindly tell us some effective way to put an end to their wicked enactments permanently ||2|| Tyaanna daava aadarsha jeevana | Athava prachaare dyaa patawoona| kimvaa seva ratrandina | karaa tyaanchi havi tee ||4|| Parantu te na jumaanitee | upadesh detaa ulate chidatee| kaaryakartyaasi haanooni paaditee| padopadee adawonqiyaa||5|| We tried to put before them an example by practicing an ideal and noble behaviour in our life. We tried to convince them by a regular canvassing- we tried to serve them round the clock day and night ||4|| But there was not the slightest effect upon them. (on the contrary) if we try to advise them, they get wildly irritated with us and bring calamities upon good and saintly persons on every step by their evil acts ||5|| Changalyaatoonahi kaadhitee waaeet |Hawaa failaavati rogat | sajjanavari anitee sankat | kaarasthane karonee ||6|| They always find faults even with excellent things and they spread poisonous thoughts and spoil the whole atmosphere. They always work out and implement sly tactics and bring dangers and hardships before the good virtueous folks. ||6|| Kalamkasaai, bolabhand | Mudadefaraas gaavagunda| kajjedalaal, dhanaaddhya dhenda| Haatee tayaanchya ||7|| They have gathered crafty persons around them and they seek their help in their wicked acts. Among such sly and wicked folks some cut throats clean using their writing skills and talent. some are quarrelsome chatterers; some are very mean minded rascals. Some element is ruffian creating wild riots and goondaism. There are some buyers and sellers of struggles and desputes. Some have created their awe by their wealth (and not by fair tendencies). All these troublesome folks render their full co-operation in playing wicked tricks and help the evil element in the village ||7|| Sattechaahee pathimba satat | Ghewonee aanatee pechaat | Basalee lokaannaa tyaanchi dahashat | saanga kaaya karaave?||8|| (Giving bribes) they very successfully seek the support of the Government high officials and authorities. With their help, they try to trap innocent common people and hold them in the pair of scissors of many problems. People in our village are intimidated due to their wrong doings. Now tell us some solution to come out of such fearful condition. ||8|| Mitra| jo jo jetheecha roga | Tethechi tyaachi aushadhee saang| Yojakachi paahije karaaya upayog| kushalpanaane ||9|| (Reply) My friend | When any disease develops, a remedy to cure it can be found out there only. The real need is to choose the skilful and wise contriver. ||9|| Sattya padataahe kamjor| Mnanoneech asatya hoyee shirjor|

yaastava sattyaasi karaave kathor |saamarthya shaali sevesaathi ||10|| When truth becomes feeble, lie become insolent and turbuiant. Therefore you have to make the truth stonehard; harsh and rigorus. Bringing such power of truth into your practice, you can face the problems. ||10|| Sattyaache bal waadhel kaise | Tehee saangato aika shantase| sajjanaanni na basaave aalase| athawaa hataash howonee ||11|| I'll now tell you how to grow the strength of truth. Listen peacefully. The good virtueous folks must not become idle spectators; frustrated or disappointed. ||11|| Lokaanchiya maneejaree dahashat | Taree tumchyaa sarikhechi kaahi tyaat | Asteel rhudayee talamalat | changale whaave mhanoni||12|| Aisi jyaanna jyaanna aawade seva| Je sattyacha japatee theva| Tyaa lokaancha karonee melaava| sakreeya sanghatan waadhawaave||13|| Due to the terror created by the wrong door element the common village people have become intimidated and frightened. But there are some good folks like you who might be pining for some hopeful rays to direct in this darkness. ||12|| You will have to bring such well wishers together with strainous efforts, who have a deep and real concern for the truth and who bear a strong desire to render their true services to the welfare of the village. Uniting such likewise thinkers, you should build up a strong and powerful organisation out of them by your resolute actual enactments. ||13|| Janatantraacha haa kaal | shakti lokaa angeecha sakala| Janatechyaa nishchayaache bala| Saamraajyaasahi namawoo shake ||14|| The present age is of the powerful democracy. Today the people hold a great power to form a government by their ultimate power of votes. If they come forward with resolute and firm determination they can demolish even the great and powerful empires and destroy them to dust with their united strength||14|| Hattees aawaree gawatee dora| Mungyaahi sarpaasi karitee jarjar| vyaaghra simhaasee phaditee hushaar| raankutre sanghatonee ||15|| A mighty huge elephant can be held up to standstill by a twisted strong rope of grass. Innumerable ants unite together and they can wear down the poisonous snake to death. The clever and swift wild dogs get united and tear and eat up even the fearful tigers and lions. ||15|| Sangatanene kaaya nohe?| Bindoo milataa sindhupanaa ye| Gaavacha baag baharonee jaya| phulaa phalaanni saghtanechya ||16|| What can the unity not do? When waterdrops come together, they acquire a form of a vast ocean. Similarly if all the folks in the village join hands together, form a firm united organisation, they can make the whole village as beautiful as the paradise full of the beautiful flowers & fruits of unity; and that too in a very short time. ||16|| Graamsudhaaranecha moolamantra| sajjanaanni whave ekatra| Sanghatana hechi shaktiche sootra| Graam raajya nirmaan karee||17|| The surest and never failing basical secret to reform the village is to unite and organise all the good and noble, excellent and virtueous individuals. The power of masses arises and grows through the unity and organisation only. It only can produce the GRAAM RAAJYA (the self government of village) ||17|| Gaava karee te raava na karee| Aise sangoni thewale chaturee| Jaree daad na gheteel adhikaari | Taree gaava tya sudhaaru shake||18||

The tremendous work, which a village can do getting well -organised, even the great powerful empires can't do by employing their ruling powers. The wisemen had already advocated this truth long before. If the government auhorities and the officials don't pay heed to the complaints of the village, the united and organised villagers can bring them on the proper sense. ||18|| Yaa saatheech pahije sashakta sanghatana | je karee annyaay nirmoolana| Dewoniyaa nyaayadaana|karee rakhshana gaavaache||19|| For this, a very powerful organisation is a must. The good and saintly gentlemen in the village who can uproot the injustice, will establish righteousness and justice in the village and protect the village from the excesses of injustice. ||19|| Sanghatan gaavee majboot asaave| Aapaaple dukkha tyaasi saangave| konaavaree anyaaya howoo no dyaave| kaarya sanghataneche ||20|| The village organisation must be strong and powerful. The affected sufferers should lodge their complaints with their organisation. This village organisation must be very alert and watchful so that none should suffer the consequences of injustice. ||20|| Tyaasaathi milonee lok nemaave| je asateel imaanee barave | Tyaagee, nirbhaya, charitra asaave| ujjwal jyaanche ||21|| Therefore it is the duty of the villagers to elect only honest individuals as leaders who bear good moral character and who are everready to sacrifice, who are bold and dauntless to face all critical circumstances. ||21|| Gaavache je pavitra sevak| Techi prasangee hotee sainika| Jyaa gaavi ase saadhak paayeek| Tethe vighna na thaake||22|| Persons with pure and pious minds and thoughts will act as the guarding sentries and soldiers. When the need arises. The village, where such seekers and social servicemen exist, will not have to face the calamaties. ||22|| Kaahi aparaadh ghadata gaavat| Twarit kalawaavi khabarmaat| Sarwaanni bhaag ghewonee tyaat| Theek karaave bighadale te ||23|| If any crime or sinful act takes place in the village, all folks of the village should be immediately informed about it. All will come together and unanimously try to reset and repair the impaired situation. ||23|| Gaavacha pratyek sadnyaan| Yaache asaave sahakaarya poorna| Haak detaa sarvajana | Jamonee yaave ekatra ||24|| Every major and matured individual in the village must extend his fullest co-operation to the village organisation. At any moment, when a call is given by the organisation, at once all the villagers should come together. ||24|| Ekaane konee gunhaa kela| shahaanpan saangave sakalaanni tyala| Gunhegaar aikenaasa zaala | Shikhsha dyaavee gaavane ||25|| When anybody commits a crime or enacts any wrong or sinful act, all should try to pursuade and make him realise it and understand the bad consequences of his crime. If, inspite of this amicable attitude of the villagers, the wrong doer does not heed them, the villagers should impose a right, justful but severe punishment upon him without hesitation.||25|| Jethe samajdaar pralobhani padala| songa karunee ghoroo laagala| chimate ghewoneech tyaala| uthavile paahije||26|| If fully aware of his criminal act or misdeed (as he had deleberately enacted it) any wrong doer (falling prey to avarice) pretends to be fast asleep and snores(means, though his crime is proved by sound

evidences, he denies it) then it is necessary to wake him up (from his false sleep) by pinching him severely, (i.e. he should be severly and harshly punished for his guilt.) ||26|| Kolasaa saabune dhuwaa, ugaala| pari to shewatwari kaala| Agnisanskaari jalataa ujaalall yeyee tyaalaagee ||27|| You may rub the coal more and more, wash and clean it with cakes after cakes of soap, can you remove its blackness? But when you put it into fire, it automatically glows brilliantly and radiantly. ||27|| Mhanoni bahishkaar, asahakaar,| karonee tyaache todaave aadhaar| Naak dabata tond satwara|ughado laage. ||28|| Then such sinful wrongdoer should be outcasted. None in the village (even his close relatives) should keep any kind of contact and concern with him. Nobody should provide him his needs. When nose is suppressed, mouth automatically gets open ajar Similarly the fellow will surrender to the villagers. ||28|| Aisee sarwaanni paath purawaavee | Jo konee gaavaas bighadavee | Aikenaasa hota satta prabhaavee | mukta karaava gaavatunee ||29|| If some evil individual insolently impairs the village rule and defies it, if he does not agree to regard or yield to the pressure of the unanimous villagers, if he does not come in the awe of the village head, all villagers should pursue and chase him with firm determination. Yet if he adamantly reacts negatively, finally, he should be banished away from the village. ||29|| Uttamaanchachi sangraha barawa | waayeetaacha nishedha karaava | Jaraahi panapoo na dyaava | Vrukhsha waayeetaacha ||30|| Only those good, virtueous and morally ideal folks have right to dwell in the village. The evil and wicked element should be boldly protested and hooted out. Do not allow the seeds of evil tendencies to sprout up or to take root at all.||30|| Sarvaanne zataave yaasaathi | karaavee laagel tee aataa aatee | praan gelaa taree sankashtee | sahana karaave sevestava ||31|| Whatever hard efforts and tireless labour is needed, all must exert with fullest vigour. Whatsoever strenuous actions are necessary, they must be taken up seriously and even at the cost of life. All should try to face every calamity boldly and bravely to serve their village. ||31|| Aise asaavi gaavachi tayaaree | Tareech gaava banel swargapuri | Na lage sattaadishaanchi tutaaree | paathimaage ||32|| If in such way the whole village prepares itself, it will become as happy as the heaven. Then there will be surely no place or a need for blowing the trumpet by the ruling authorities. ||32|| Aisaa hotaa aachaar-vichaar | Gaava hoyeel nyaaya bhaandar| Jagrut asata sajjana, chaturall sevesaathee ||33|| If such ideal and moral noble conduct and considerations prevail in the village and if the good wise virtueous and intellectual and the clever folks keep ever alert and aware eye for not allowing any evil tendencies if they raise heads, the village will become a store of justice and righteousness. ||33|| Aise je je gaava waagale | Tyaa gaavache bhaagya ughadale | Naahi taree takke tonape aale | nashibi tyaachya ||34|| When the village functions unitedly and organisingly, it will certainly get prospered and will have a good fortune ahead. Otherwise it will have to suffer troubles from the ruling authorities and the ruffians in the village.||34|| SATWIKATA (BUT NOT MEEK & FEEBLE) IS A MUST. ALWAYS KEEP CONSIDERATE DISCRETION EVEN IN GOODNESS Hey aikonee ek bolala| Mhane tumhee shaanticha puraskaar kela |

Aani tumheech sasemira laawala | Duraachaaryaan paathee. ||35|| One listener then said," you advocate and insist upon peace and on the otherhand, you yourself employ barrier for close pursuing behind the evildoers". ||35|| Sajjan aani durjan | sarvaata saarakhaachi Bhagwaan | Ekaasi danda detaa dhawona | Temwha seva kuthe raahe? ||36|| All pervasive God dwells in the godly virtueous man. The same God dewlls in the evil and wicked person also. Yet you raise a cudgal upon one (i.e. on the wrong doer.) Where is your `serve all' principle now? ||36|| Dayaa, khshamaa aani shantee | Heech saatwikaachi sampattee | Nishthurapane dandaave virodhakaapratee | Hey sajjanapana kashaache? ||37|| The real treasure of the godly & saintly pious folks is the virtues like mercy, forgiveness, peace etc. Now if you go on punishing the opponants so cruelly & harshly, how can there be a place for goodness and nobility? ||37|| Aikaa aisee vichaarsaranee | Aikoni bhuloo naye konee | Taartamyachi thewaave manee | Gaava sudhaarave vichaare ||38|| (Vandaniya maharaj says to explain about this)", Listen, don't get delusioned and deceived by such reasoning. You have to reform the village with thoughtful consideration and with well descretion. ||38|| Kaaya kele mhanaje hoto sajjan | yaache aahe mojamaap jaana | Hey pratham khshaneech olakhona | hushaar whave gaavaane. ||39|| There are certain criteria and scales & measures to decide what kind of enactments & behaviour make a man good and noble. First this must be taken into consideration and so all the villagers should be aware of it. ||39|| Seva dyaavee kone thaayee | Hey taaratamya asaave rhudayee | yaachi drushtee jyaas naahee | Hoteel phajeet te praanee ||40|| One must have full knowledge and descretion about where he should render his services. Those who are not aware of this and don't have a good sense of it will have to face disgrace and humiliation in the end. ||40|| Jyaasi karane chorbaajaar | Tyaasahi nokar paahije imaandara | Tyaasi deta seva sundara | punya laabhel konaasi ||41|| Even the black marketeer also needs an honest and loyal servant. Do you think that rendering your good service to such an anti - social element you can earn divine merit? ||41|| Saadhu sante janasevaa keli | pari sattyaasaathi kaaya zijvilee | kadhi aasachi naahi thewilee | Raaje rajwaadyaanchee ||42|| The great saints and sages did render their services to humanity. But in doing so, they extracted hardest physical and mental efforts to maintain the truth. They never cared for or kept attachment for even the kings and emperors. ||42|| Jagee anant raaje zaale | pari sarvachi naahi pujile | sant, sajjunachi deva maanale | Rhudaya mandiri tayaannee ||43|| Innumerable great kings and emperors had born and ruled over in this world. Very few of them were praised and adored. Even those kings and emperors also worshipped saints and good excellent personages and treated them as God. ||43|| Mahanoni koni konaas seva dyaavee | Heychi prathama drushti yaavi | Maga sevesaathi udee ghyaavi | Haachi dharma maanawaacha ||44||

Therefore the true duty of humanity is to acquire full and true knowledge and understanding about who should serve and should render his services. Then only one should come forward to render his services. ||44|| Sadaiva dayaa asaavi chitti | Manaas paropakaarachi preeti | Raahu na dyaavee uneeva konatee | Disata kothe ||45|| The feel of mercy should always be cherished in our minds; similarly, we should have a conscienceness for doing good to others. There should be no descretion in doing good more or less to anybody. ||45|| Khshama shantimaya rhudaya | Viswaasupanaache vartana nirbhyaya | praan gelyaahi nirdaya | na whave aamhee ||46|| We must imbibe the excellent virtues like forgiveness, peace, truthfulness and fearless boldness. It is true that we must not be cruel towards anybody; even at the cost of our own life. ||46|| Pari jethe nirdayanpan havey | Tethe dagadaa pekhshaahi katheen whaave | Heyhee saangane lakhshaat ghyaave | Taartamyaane ||47|| But remember, if need arises to become cruel and harsh in behaviour, then you make your heart and mind as hard as the stone or more hard rather. But this cruelty should also be shown with due consideration and descretion. ||47|| Naahitari dayaa kelee | Ulat aaplyaasachi bhowalee | Jine gaavaachi naasaadee zaali | Navhe tee dayaa. ||48|| Otherwise, it may happen, you act mercifully and the person, whom you bestowed upon your pity, may strike back upon you. The mercy if becomes a reason for the destruction of the village it can't be considered as the mercy. ||48|| Bhikaaryaas bhika dili | Tyaane daaru-ganjaat udavili | Saanga kaaya dayaa ghadalee | aisiyaavaree ! ||49|| You become merciful to a beggar and give him plenty of alms. But if he squanders it on wine and smoking hemp, what gain and mental satisfaction do you have from such mercy ? ||49|| Kaahee chorate gaavi phiratee | Diwasaa sadhuvesh ghetee | Ratrou techee daaka maaratee | veshabhoosha badalonee ||50|| Some thieves and robbers roam through the village under the disguise of sages and ascetics. At night, changing their clothes, they enact decoities and rob the villagers. ||50|| Te lokaanni sahan karave | Saadhu mhanoni sodonee dyaave | Aise dayeche wede godawe | Gaaoo nayet veeraanni ||51|| If such robbers and decoits are caught and if you show undue mercy treating them as the sages and seers, it will be your insane mercifulness and the people will have to suffer for it. So the brave must not spare them in the name of mercy. ||51|| Dayaadharma, daandharma | yaache olakhaave warma | vedyaaparee na karaave karma | poshak aalasa vikaara ||52|| Before enacting mercifully or donating generously, you must know and understand the secret of the truth about these virtues. (Though charity and mercy are excellent virtues) nobody should bring these virtues in practice without descretion. Otherwise, these virtues will help only in growing idleness and vices in those whom you favour insanely.||52|| Erawhee sansaar sodonee buwa zaale | Daarodaree bhikesi laagale | sadaachaar sarva budawile | Aise zaale yaachgune ||53|| Because of our tendencies to show undue mercy and generosity to such unworthy individuals, we have produced idle beggars who live upon begging from door to door. Many such persons desert their

houses and families, give up their legitimate duties and shirk in rendering their labour and just to live idly and comfortably, they become ascetics and gosaavis. Thus they have strayed away from the noble way of life. ||53|| Kashta naahee karane angee | Naahi sangrahaache khare tyaagi | Vesh ghewonee phiratee dhongee | Naava budawaaya santanche ||54|| They don't want to put themselves to hard work. They don't want to follow the truth of noble sacrifice in its reality. These so called sages and ascetics roam under the disguise of sages & sannyaasis only to bring shame and disgrace to the name & fame of the holy saints and seers. ||54|| Yaanna daan dharma dyaave | Taree sarva papaasi sthaan milaave | Mhanonee taartammya thewaave | Daandharmiyaane ||55|| Under the name of mercy & charity, providing these so called sadhus & sannyaasis with alms means to give them a free hand to commit all kinds of sinful and wrong enactments. Therefore be very careful in giving alms & donations to such persons. ||55|| Gaavee maagatee madhukari | Khushaal khelatee fichar jugaari | Daaru, ganja, bhanga, poree | Gupta raakhitee mathaamaajee ||56|| These sannyaasis, ascetics and gosaavis visit the village to beg food (Madhukaree- dressed food given to the pious brahmachaari, brahmins and samyaasis as alm). Then they go away to gamble and play betting. They enjoy drinking wine, smoking hemp etc. Moreover they secretly keep females in their monasteries and commit adultery. ||56|| Aishaa loka daan dyaave | Gaava budawaave, badnaam whaave | Aisa dharma konatyaa deve | sangitala saanga? ||57|| Now tell me, who is the God that has advocated such practices in showing mercy, forgiving and giving alms etc? All these acts mean giving alms to such so called sannyaasis & gosaavis and get yourself disgraced as well as bring downfall to the village. ||57|| Dayaa hey mukhyaa dharma lakhshana | Pari dayaa mhanaje praanyaanche paalana | Aanee kantakaanche nirdaalana | Bolile santee ||58|| Mercy is the main characterestic of the duties of humanity. It is true. But great saints (like sant Tukaram etc) have rightly proclaimed that the true sense of mercy is to seek the welfare of all the living beings and to subjucate the traitors of the village and the society. ||58|| Sajjanaanche samrakhshana | Aaanee durjanaanche damana | Heychi awataaraanchehi kaarya lakhshana | Nyaaya sangat ||59|| (In the Bhagwadgeeta) The said characterestic of the incarnations of God is described as to protect the good, noble and saintly individuals and to punish the evil and wicked element in the society.Therefore to act harshly and cruelly with such evil and wicked sadhus, gosaavis, ruffians etc. is in consistance with the truth of justice. ||59|| Mhanoni gaavi konee anyaay kela | Dukhkha dile kona garibaala | Tyaacha pratikaarachi paahije zaala | gaava maajee ||60|| Therefore it is the duty of the village to react strongly and firmly if anybody troubles the poor and the feeble by unjustful and unfair enactments. ||60|| Naahitaree gundaas phaave | Sutatee jaise swair gaadhave | Dushtaa dayaa karonee sodonee dyaave | navhe haa dharma.||61|| (If the evil and wicked are not rightly punished) The ruffains and the wicked tyrants will have free and clear field to create unfair rowdism. They will spread goondaism. They will become wildly unrestrained like donkeys. Remember, the duty of humanity does not mean to show mercy upon the wicked and evil individual and spare him and leave him unpunished. ||61|| Anyaaya hota pratikaarachi karaava | pratham anyaaya samajooni ghyaava |

Nishchit kalata aawaaj dyaava | sanghatanecha ||62|| When it is known that injustice is done somewhere, get a complete detailed knowledge about it. When you are sure about the unjustful act has been done, inform the village organisation and let a call be given by it. Then counterblast the injustice with all might and in all ways. ||62|| Anyaaya nana tarheche asatee | kaahi dhanaache, maanache disatee | kaahinni wadhe vyasana, aneeti | Lokaamaajee ||63|| Injustices and unfair acts can be of various kinds. Somewhere injustice is done in money dealings. Some enact unrighteously just to grow their honours and status. The enactments that create and grow vices, addicts and immorality in the people can also be considered as the unfair and unrighteous enactments. ||63|| Tyaa sarvaatooni maarga kaadhava | Gaavee duraachar howoo na dyaava | Haachi khara dharma olakhaava | vichaarvantaane ||64|| All through such unfair circumstances you will have to find out such a way or remedies by which the misbehaviour can't find a chance or a place to repeat it in your village again. The wise and the considerate good men must understand the true duty of the humanity. ||64|| Nyaayacha katekorpana | Bhinaava aapulya rhudayee jaana | Eka baajune dayecha baana | Dusaryaa baajune nyaayadanda ||65|| The precision and accuracy of justice must firmly be impressed upon your minds. While following the rigorous exactitude of justice, there should be sympthetic & merciful attitude on one hand and on the other hand a fair and justifiable fine or punishment should be imposed upon the wrong doers. ||65|| Heychi khare manawaache leney | ugeech aahe soney mirawine | Angee veerataa nasata marane | choraahaati ||66|| This is the pure and pious (satwika) ornament of the humanity. Adorning physically by using gold ornaments unnecessarily is meaningless. Moreover, if you don't have a mighty hand to fight, with the robbers, you will have to die at their hands for no good. ||66|| Kaahi lok bhole asatee | Aapule manavya bhooshan khovitee | Lok tyaaseech saatwik mhanatee | vedyaaparee ||67|| There are some people, who get their humanity lost through their ignorance (or as they are dupe) but others consider them to be pure and pious (satwika). This consideration is through their sheer foolishness ||67|| Jyaas karavena breedaache rakhshana | Naahi angee nyaayache bhooshana | To kaisa saatwik jana | mhanaava aamhee ? ||68|| If anybody can't cherish his humnity, doesn't possess an intellect to judge precisely in what is right & what is wrong, how can we consider him to be satwika (pure,pious & righteous ? ||68|| Jo choraanni naagwaava | Gunda lokaanni phasawonee dyaava | para striyaanni bhondawaava | To satwik kaisa ? ||69|| How can we call him satwika if he gets easily robbed by the robbers, easily deceived by the ruffians and easily infatuated by a flirting female? ||69|| Tondaavarachi na udavee maashi | Dachake paahataachi polisaasi | Na kaley aapula hakkahee jyaasi | Satwik tyaasi mhano naye ||70|| If he can't drive away a fly from his face, if he is easily scared at the sight of a policeman or if he is not aware of his own rights, the person should not be held as the satwika. ||70|| Tyaas mhanaave dubalaa praani | Bhitraa, vikaas heen, adnyaani |

Jyaat naahee purushaarthaache paanee | rakhshanaa saathee ||71|| Such person can be described only as weak, coward and ignorant, as, he doesn't have boldness and strength to protect himself. ||71|| Tyaas koneehee uchalonee nyaave | Daroo ganjaadika pajonee dyaave | Tyaane bholaa mhanonee piwoonee ghyaave | waa re bholaa aisa ||72|| What a foolish person he is, if he doesn't have a powerful arm to protect himself ! Anybody, may easily kidnap Him, seduce him, make him drink wine or smoke hemp and that poor soul should meekly act according to their pleasure and call himself as the innocent one. ||72|| Haa to nirbuddhasa paashan | Uttam waaganyaache naahi dnyaana | Gambheer, shant mhanatee jana | Mukamaind mhanoniya ||73|| In fact, he is just the intellectless stone. He doesn't have a good knowledge and good common sense of excellent behaviour. He never opens his mouth to utter a word against injustice. Yet people wrongly call him to be a serious natured reserved man having a calm and cool temperament. ||73|| Khara shant tochi nemaane | Jo na phase konaachya phasavilyaane | Kadhihi chakaatya pitane jyaane | paahile naahi ||74|| In fact only such individual can be considered as quiet and peaceful who never gets so easily deceived by any crafty person or by sly tricks and who does not go on loosely chaattering or jesting. ||74|| Paraninda na awade jyaasi | paradukkha na pahaave dolyaasi | Dhawonee jaaya adalya-padalyaasi | sahakaarya dyaaya ||75|| The real innocent is he, who does not take interest in slandering others, who can't bear the sufferings and sorrows of others and who promptly rushes to help those, who are in hardships and dire needs. ||75|| ugee dugee aikata kaani | Lagech jaaya tethoni uthonee | Loka saange ugeech bolani | boloo nayeta ||76|| If he finds slandering and criticising comments are going on somebody, he quickly leaves the spot and never waits their for even a moment. He boldly & in clear words opposes such slander and criticising comments. ||76|| Konaachi laponee teeka na karee | Bolane jyaache tondaavari | Nirbhaya nirmal antaree | sphatik jaisa ||77|| In the absense of anybody, he never criticises anybody behind him. He will clearly and openly speak to the person upon his face and criticise him openly. He is as clear and pure as the crystal and he is dauntless too. ||77|| Gandepana muleech naawade | Sujanaanche gaato powade | Satsangteesi jeeva dhadapade | sadaiva jyaacha.||78|| He can't endure dirtiness. He always admires and applauds others who bear good moral character and noble behaviour. He always strives to seek `Satsanga' (association with saintly good men). ||78|| Sarvaanshi bandhutwaache waagane | Mana-milaaf sampaadane | Loksangraha kushaltene karane | Jagruteesaathi ||79|| He always behaves with brotherly sense. His behaviour with all is pleasant and he wins the minds of others very skilfully. he gathers people around him and creates a good awareness in them||79|| Sukhee ahamkaare na chadhaave | sankatee ghaabronee na jaave | Nyaayaane waagave, waagawaave | sarva jana ||80||

He never gets conceited when he is in happiness. He never gets frightened when he has to face sorrows and calamities. He behaves justfully by himself and treats others with righteous respect. ||80|| Hey jyaanni angee baanavile | Techi shanta, saatwika bolile | Jayaanneech gaavaache hita zale | samajato aamhi ||81|| He, who gets such divine virtues imbibed in him can really be considered as the satwika, calm and quiet person. I firmly believe that such individual can only bring bright and brilliant welfare to the village. ||81|| Yaa aiwajee dubalepan aale | Taree gaavachi maga vilayaa gele | Saambhalita na jaaya saambhaalile | konaakadonee||82|| On the contrary, if he becomes feeble and weak, his weakness will destroy the whole village. Then nobody can guard and maintain the set up of the village and it will never sustain.||82|| Mhanoni paahije nyaayanishthurata |Dayemaajeehi taartamyata | unnati kareel teecha seva tatwata | Hara prakaare ||83|| Therefore rigid and harsh tendency for maintaining justice is a must on one hand and on the other hand, sympathetic consideration and merciful attitude are also indespensible factors but with proper descretion. It is a true service to the village which brings prosperity by such justice, mercy and purity.||83|| Dwesh na karita durjana damana | Hey tyaanchyaahi unnateesachi kaaraana | Doctore karaave awayawachchedana | Tee dayaachi tayaachi ||84|| It is better to destroy the vile tendency and wickedness of the evil person than to hate or have enmity for him. Removing the evilness in them will help them to acquire their own prosperity. It is like a doctor showing a noble kind of mercy when he amputates the putrefied limb of the patient and saves his life. In operating upon the limb (though the doctor cuts off the part of the body) there is a feel of graceful mercy for the patient in the doctor's mind. ||84|| Sarvaabhooti parameshwara | Tyaasi baadhak nasey sattya vyawahaara| karaave saghatanene gaava sundar | Hee poojaachi tayaachi ||85|| A somewhat harsh and cruel treatment with underlying sympathy and mercy does not become harmful to the truth that God dwells every where & in every living being. It is also the divine service to God to adorn and beautify the village by creating such benevolently ruling organisation. ||85|| Sarvaabhootee premabhaava | waadhawaava guna gourava | Doora saaronee upadrava | Gaavache aapulya ||86|| All should cherish a feeling of love for every living being and increase honour and respect for the virtues. Remove all troubles and nuisance from your village. ||86|| `Jaga taree aamha deva | Paree haa nindito swabhaava'| Mhanonee gundaas aanila Kheva | Tukaaraamaanni ||87|| "The whole universe has been pervaded by God. So For usThe whole universe is a form of God. But according to the different individual tendencies and temperaments we will give a right and righteous treatment to every individual". Even the holy saint Takaram had given hard hits to the unjustful soldiers of the mughals who had raided to apprehend shri Shivaji Maharaj while he was attending the keertana (A devotional discourse punctuated by devotional songs and abhangas) of the great sant Takaram was going on. ||87|| `Haribhakta raahatee jethe | parachakra yaave kaise tethe? ' Aise mhanonee laavilaa panate | jeeva tyaannee ||88|| Sant Tukaram delivered a message full of inspiration to the devotees who had gathered to listen to his kirtan, saying "the unrighteous and unjust evil element can't raid the holy place where the God blessed devotees have gathered". with these inspiring words his devotees drove away the wicked

raiders even by putting their lives at stake. ||88|| Aapule waarkari, bhaveek | Techi waarkarte payeek | Karonee dushtaasi laavila dhaaka | shivajeech janu sarvahi ||89|| Our devoted pilgrims (waarkari- who go on pilgrimage to holy Pandharpur on two auspecious days of Ashaadhi Ekaadashi and Kartiki Ekaadashi) and our devotees were turned into brave fighting soldiers by the inspiring message of sant Tukaram. The soldiers of the raiding enemy were so delusioned that each devotee and the listener appeared to them like velorous shri Shivaji Maharaj. ||89|| Teecha ghevonee prerana | Gaavi ubhaaraavi nyaayasena | Jene kaahi nurey dhingana | Gaavi aapulya ||90|| We should also acquire such encouraging inspiration from this example and build up an army for maintaining justice in our village. Then there the riots and rowdism cannot exist in the village. ||90|| THE DUTIES OF THE VILLAGE ARMY Daru, ganja, bhang, apheem | Jugaar veshyaadi waayeet kaam | Yaanche uroo na dyaave naam | Aapulyaa gaavee ||91|| The village army (Graam-sena) should not allow even the names of wine, hemp, opium, gambling, betting and prostitution etc. to exist in our village ||91|| Tyaasaathi gaavachya kaahi sajjananni | Laagave vyasan nirmoolanee | uttam gunaanchya anek shrenee | waadhawaavya gaavi ||92|| To achieve the effective and successful implementation of the graamsena, the good saintly persons with ideal moral behaviour, should exert their all efforts to root out the addiction and bad habits. They should draw up plans that will help developing and growing excellent virtues in the villagers. ||92|| Gaavache chaar sajjan milonee | Anishta pratha banda karaavya tyaanni | Jyaane gaavas yaave nuksaani | Na thevaave tey ||93|| A few four or five noble good gentlemen should try hard to stop the harmful bad rituals and traditions completely; so that whatever is harmful in the interest of the village, will all come to an end.||93|| Kaahi unmatta shetkari | Tochatee bailaasi tutaaree | Rakta kaadhaoni wasana puree | karitee aapulee ||94|| Some insolent farmers penetrate and pierce their bullocks by pointed nailed gaod and injure them to bleed. By this act, they get their devilish desires fulfilled to win the bullock-cart races. ||94| Devaachiyaa naavakhaalee | kaahi detaatee jeeva balee | Band karaavi pratha asalee | Bhavana sudhaaronee lokaanchi ||95|| In the name of God, some sacrifice the poor mute living beings. You have to educate them by changing their such cruel inclinations and practices through blind faith. You have to put an end to these inauspicious practices and traditions. ||95|| Konee ghumaare lubaaditee | Buwaa lokaas phasvitee | Bhramishta matey, vratey shikavitee | saawadh karaave tya thayee ||96|| Some deceiving individuals pretend and canvass in common ignorant people that God is pervading in them. They coo as if God in them is giving orders. They teach ingnorant folks by bewitching ideas and make them practice some religious observances (vrata). It is the duty of the graamsena to make the villagers alert by giving them proper knowledge and by removing blind faiths about such pretenders. ||96|| Parasparaanna madat karaavi | Adi-adachan ti nibhawaavi | sarvaankadonee karoni ghyaavi | yogya seva ||97|| All should be asked to extend their co-operation to eachother and solve and fulfil the needs and

hardships of eachother. Thus the graamsena should get such services rendered by all the villagers and seek the proper improvement and reformation of the village. ||97|| Gaavasevet aali adchana| Tilaa dyaave agrasthaana| Apaapali jaaga, jameenahi dewoon| soya karaavi sarvaanchi ||98|| Top priority must be given to the service for reformation of the village. If it need be, all should be ready to offer their own land or open plots to accomodate the needy villagers. ||98|| Sarvaankadonee aisee seva nawhe| Taree garajunna sahakaarya dyaave| Hoyeel tewadhe taree karaave| Nishkapatpane ||99|| If it is not possible for anybody to render such services, he should try to fulfil the needs of the few who are in dire needs. All should always try to do whatever they can do and it should be done ingenuously. ||99|| Mulabalaanche asata lagna| Sarvaanni jave dhaawona| Padocha na dyave oze, nyuna| Aayee wadilaansi tayaanchyaa ||100|| If there is marriage ceremony of a boy or girl at any individual's family, all should rush to extend every help and co-operation. The parents of the bride or bridegroom must not feel any burden or anything less in the ceremony. ||100|| Thode thode sarvaanni aanave| Var-vadhoonna sahitya dyaave| Bhojanaa paasonee urakawaave| sarvatoparee.||101|| In such marriage ceremony, all should provide the things and material required to the married life of the couple by giving them the necessary things. Similarly the marriage dinner should also be arranged extending fullest co-operation in cash or kind. ||101|| Mandawaavaree paach dahale| Takaave ha dharma gaavakarya kale| Taisechi nibhawaave prasanga sagale| sahakaaryaane ||102|| The villagers know the custom of providing some branches of trees to erect the marriage pendal. Similarly, all the occasions and traditions pertaining to the wedding ceremony should be carried out with the mutual co-operation. ||102|| Jaise Jaise sahakaarya waadhe| Taise gava unnatisa chadhe| Na pade vipattiche kodey| Gaavi kona maanavasi ||103|| The more co-operation of eachother develops, the more prosperity of the village increases. Nobody will have to face any hardship or calamity. ||103|| Aisee seva bimbataa jeewanee| kaahicha gaavi no padey unee | Tarihee asaava swatantrapanee|Sevakaancha vibhaaga ||104|| When such tendency of serving mutually eachother gets fully saturated in the life of all villagers, there will no scarcity of anything. However, the village must keep a reserved force of social workers everready separately. ||104|| Susajja asaavet gaavache taruna| konatehi sankat yeta aikoona| Aapulee sarva kaame sodoona| Dhaava ghyaavee tayaanni ||105|| The youths of the village must be promptly prepared and be ready to face any impending danger or peril whenever it occurs. As soon as they get the intimation of it, throwing all their other activities away, they should rush to face & overcome it. ||105|| Aag laagane, vihirit padane| cholera honey, moorchha yene | Pratyek prasangee dhaaooni jane | kartavya tyaanche.||106|| It is the duty of dountless brave youth of the village to rush to the place of accidents. On all occasions, such as fire bursts, at some place, or somebody has fallen into the well, or someone is suffering from cholera or somebody has fallen unconscious by fainting etc, they should promptly attend to it. ||106||

Aisee graamsevechi yojana| jagrut jethe graam-sena| Tethe swargeechya nandanavana| Bahar yeyee sahajachi ||107|| Where there is such a well set plan of service to the village, and where the graam sainik (village soldiers) are everready and ever alert, naturally, the village will flourish like the heavenly eden garden. ||107|| Aise sanghatnanni gaava| Bhogu laagel divya vaibhava| Graam raajyachi sukhaachi theva| Tukadya mhane ||108|| By erecting such organisations, any village can enjoy the divine glories, and prosperity. The village rule can become a treasure of happiness to all.(says so vandaniya Maharaj) ||108|| Iti shreegraamgeeta grantha| Guru-shastra-swaanubhava sammata| Graam rakhshanaacha varnila panth/Akaraava adhyaaya sampoorna.||109|| In this way the eleventh chapter guiding to protect the village through the scripture shreegraamgeeta, wellconsented by guru, shastraas and the self experience, is hereby concluded. ||109|| ||Sadgurunaath Maharaj ki jai|| VOLITIONS 1 When truth becomes feeble, the lie becomes insolent. Therefore I shall try not to care for the enemy, for the calamities the enemy has raised before me and I shall try to make the truth strong, harsh and powerful. Without getting disappointed, I shall try to unite the forces by bringing all the excellent good noble folks together. 2 To achieve above aim, I shall try to raise an organisation of the loyal, honest, selfless, dountless and earnest workers who bear an ideal good moral character. They will be the village soldiers of this organisation. 3 This Satwik graam-sainik will not be so simple and could not be deceived by the ruffians. He will not be a vice man inducing the females and will not be subdued by injustice. Such person is called as weak, coward, ignorant and evil one. We shall stand firmly against the injustice and become graamsainik to establish justice in the society. 4 I shall try to banish all the addictions, harmful customs and injustice from our village. At the impending calamity on the village, we shall give up all our house hold duties and run to protest the villagers. 5 Thus, setting up such organisation in the village, we shall erect the village rule in our village. Chapter- 12 Purifying The Village (Graama - Shuddhi) ||Salutations to Shreegurudeva|| DETERIORATION OF THE VILLAGES, REASONS FOR IT AND REMEDIES UPON IT :Eka sajjane vichaarile| Mhane graamraajyaat kaaya thevile? Jikade tikade gondhal chaale| Astaavyasta panaacha||1|| A good gentleman once asked,"There is nothing good and no sense in the village rule because at present everywhere in the village, there is a great confusion and chaos. Nobody has cohesion and harmonious adjustment with anybody else.||1||

Kaagadee pustakaat, kaavyaat| khedyaache varnan divya bahut | pari vastusthiti paahata teth| khshanbharahi raahavena||2|| Very beautiful and piquant descriptions of the villages are given in books and verses. But if you personally go into any village and see the whole atmosphere, you will not be able to stay there for even a few moments. Raste sarva ghaanine bharale | Aajubaajus dabake saacale | Ekahee kaam na nibhe tethale | shaharaaveena ||3|| (Because) chala' mhanata | pariekahi soya nase paahata | Ghare kasalee? hudechi tatwata | Dukarkhopade, khuraade ||4|| (Because) You will find the streets and paths full of rubbish and dirt. There are puddles of dirty water along both the edges of the streets and paths. They are clogged with mud and dirt. Not a single work can be done without going into a city to get it done ||3|| You say "Return to the villages". But there you will find no orderly arrangements. See the houses there. Are they houses in the real sense? They are just like heaps of soil & stones. They are no better than pig-sties and fowl houses. ||4|| Naahi kasale manoranjana | Dandaari-Tamasha waachuna| ugechi kaa karaave varnana | khede uttam mhanoni? ||5|| For entertainment there is nothing except Dandari (Nautanki i.e. plays presented by the professional folks.) and Tamasha (Ludicrous shows presented by Female dancers with laawani songs.) And yet the villages are described as the excellent ||5|| Mitra! Tuze mhanane aikile | Maazya manee yogya to patale| Tyaache kaaran te hee aikile| paahije shrotee ||6|| (vandaniya Maharaj says)," My friend! I have attentively listened to you and it appealed to me. But the listeners should listen the reason for such village condition. ||6|| Jemwha kaarya karte hotee aalashi| Tyaat upbhogaachi waadhate khushee| Temwhaach antar pade kaaryaasi| Gaava sevechya ||7|| Look! When the social workers in the village become idlers and get pleased and interested in enjoying pleasures and comforts, then naturally they become negligent towards their dutiful services to the village.||7|| Ekada chukale taree chaale | pana nehami chukatachi gele | Tyaanech raajyaachehi maran odhawale | Gatee kaaya gaavachi ||8|| If a mistake is committed once, it can be tolerated and repaired. But if the same mistake is repeated again and again, what of village? it can destroy the nation also||8|| Kaaryakartyaannich ghetali nisha | kaaya paahata maga gaavachi awadasha? Suroo Zaala gundaanchaachi tamasha | Lok zaale bhalataise ||9|| If the workers in village get intoxicated with addictions, then what more can you see other than the deterioration of the village? Rowdism and goondaism by ruffians spreads all over the village and even the common people also begin to behave uncontrolled and unrestrained. ||9||

Vatanadaar, ijaardaar | Graamjoshi, veshakara | poorvee jyaanna jyaanna graamadhikaar | chukale tyaanchya haatuniya ||10|| All the workers had been authorised by a particular placement to perform their duties. The workers, on whom the good establishment of the village depended committed mistakes and left performing their legitimate duties as the public servants. There were vatandars, ijaardar (chief executive officer of the village), Graamjoshi (The chief brahmin who looked after the religious practices in the village), veskar (the village sweepers) etc. They all had left doing their duties. ||10|| Chukliyaavareehi koneech baghena | Maga lok kaadhatee waata naana | Jaisaa jyaas waate dhingaana | karoo laagatee housene ||11|| In this way, they had fallen off their duties and then nobody turned again to perform the necessary services to the village, nor others came forward to take their place to render dutiful service.The villagers also began to find way outs and everybody began to enact to his pleasure. All have started the boisterous ramping. ||11|| Konee housene ghara bandhale | Maargavareech otey waadhale | konaache chhappar pudhe aalel Gaadi kaahi jaaeena ||12|| Some villager built his house as he wanted. The enlarged verandahs came in the way of the passers by. Somebody brought the sloping roof of his house so low and over the street that it completely stopped the coming and going of the bullockcarts. ||12|| Konee ghaan naalee sodoon dili | Tee sarva maargaavari aalee| Manase, dhorey saaree phasali | Gharaabhowatee bichaaryaachyaa ||13|| Then some villager gave a way out to the dirty waste water through a small gutter from his house. He did it so carelessly that all dirty water constantly flowed on the street nearby. The ditches soaked water and the street near his house became so muddy that the passers by and animals got stuck in to the mudful pits. ||13|| Kaheennee saand paani saachawile | Machchhar jantu ati waadhale | Rograaeennee bejaar zaale | shejaree sagale ||14|| Some saturated the pits and puddles with dirty water from his house. Naturally mosquitoes and other so many species of germs and worms began to breed and grew there on a tremendous scale. The neighbourers around their houses suffered with various serious diseases. ||14|| Kaahinnee sadakewaree gurey bandhalee | Tyaatahee maarkhundeech highaalee | Margasthaanchi phajitee zaalee | saangata ye na ||15|| Some one tied his cattle on the road for passers by Many of those animals were attacking by nature. (They often pushed and hit with their horns.) This created such a disgraceful trouble to the passers by that it is beyond to describe. ||15|| Kahinnee daari dagad thevile | Janaaraache gadechi ulatale| kaahee thokar laagonee padale | Andhaaraa majee ||16|| Some one brought big rocks & stones and placed them in front of his house. A bullock cart collided upon those rocks and overturned. While going by the road, in the dark, some people (not noticing the rocks) knocked upon them and fell down ||16|| Kaheennee taakala punjaana | ker kaichanee, kaach, khiley naana | Bochatee yenaarya jaanaaryaanna |Bolooch naka ||17|| Then there were some (careless persons) They threw a heap of rubbish and garbage on the street. This heap contained not only dirty rubbish, but also there were sharp pieces of broker glass, pointed iron nails etc. The poor miserable passers by got their feet injured and wounded seriously. It is hard to describe. ||17||

Saheb chale motarinni | kaahi jaatee jodey ghaalonee| Garibaas wichaarena konee| paaya tyaache phutale taree ||18|| The officers go by car. The rich put on shoes. (so they do not suffer while going on such a road.) But how there be costly shoes in the feet of poor villagers? Besides, who is going to care for the cuts & injuries that the poor miserable fellow had to suffer? ||18|| Sadakee phale, sheng, tarphale | kujake sop maargeech takile | Aajubaajoos pahoni phekile | Dhobar tyaavari maaooline ||19|| Some villagers threw rotten fruits, husks of ground nutpads, peels of bananas exactly on the road. Then some loving mother carried out a big piece of broken ewer in which she had collected the night soil of her dear child.(this ewer piece is called a dhobar) Then looking carefully at either sides and finding nobody around, she poured the muck and threw away the broken piece on the road. ||19|| Gavache maarga vishthene vyaapale | Aad kone ghaanine bharale | Thai thai ukirade saathale | Gaava vedhale godarinnee ||20|| In this way, all roads and paths of the village have got coloured with excreta and night soil. All nooks and corners of the open air space or spots along the roads are overflown with dirt and rubbish. The village has become an excreting latrine now. (Note :- Such openair space or spot used for excreting by particularly females in the villages are called `Godari') ||20|| Gharaagharaanche kump sadale | kaate rastyaavareech padale| phaasa aananaaryaasahee na kalale | Saaf karaave mhanoniya ||21|| The thorney fences round the houses got rotten. Their thorns spread all over the streets. Some villagers brought a cartfull of thorny branches for fencing. Again the thorns of those branches were added to old thorns. But the men did not care to pick up the thorns and clean the street. ||21|| Gaavee khandaaryaat maajale raan | vinchoo-sarpa raahatee lapona| padakyaa gadhiche hoodey bhayaan | Tetheel ghaan pusoo naye ||22|| On the open spots and in the large breaches, thorny bushes, grass have grown wildly. In those thickets, snakes and scorpions took shelter and started breeding on a large scale. The mourning remains of rampart and delapilated fortress and the heaps of its material along with the accumulated rubbish around are all beyond description. ||22|| Vihiree koni baandhoon thevilya | Tyaa punha naahi durusta kelya | Dhunaarya ghaan karitachi gelya | sadala paanyaat paachola ||23|| The forefathers of the villagers had dug & built up big wells in the long long past. Since their creation, nobody cared to repair them and clean them. Women, washing their clothes and cooking vessels near the wells added more dirt and mud close near the wells. Blowing winds carried the dried leaves of the trees and grass blades. All such dirt accumulated in and around the wells and after long time it got rotlen in the muddy water. ||23|| Konee rastyaavaree takila gaala | vihiri, moryaa upasonee ongala | Takole, heer, phutake khaparel | Melele undeerhee tyaawaree ||24|| Then after many years had passed and some villagers emptied out the mud and sediment from the wells and cleaned them. But they carelessly threw away the muddy sediment on the nearby paths and roads. Then some wise one got the grinding stones & pasting stone slabs chipped. (such slab is called `PAATA'). He threw the sharp edged chips and pointed particles, stone powder streightway on the muddy paths. Some threw the pieces of broken tiles. And to add to all these heaps of dirt & mud, somebody threw the dead rats also. ||24|| Shreemantaanche waadhale gothe | Rastyaavareech aale otey | Maargeecha laakade, vita, gotey | kon boley tayaanna? ||25|| The rich villagers extended the sties & pens of their cattle and encroached the roads by their enlarged verandahs. Someother rich individuals put the heaps of wood & logs, Pebbles and round big bolders,

bricks on the roads and shortened & narrowed them.But (as they were rich) who can challenge them? ||25||

Gaavaateel pancha zopale| "kaaya mhanaave? Naatalaga mitra aapale"| Mhanohee tyanni doley laavile | Gaava zaale dongar hey ||26|| The village juries (pancha) have no seriousness & consciousness about this. Besides how and to whom they would say or challenge?. All these trouble creaters spoiling the village atmosphere, are either the relatives or the friends of the jurors.So the miserable Jurors have to connive at these wrong doers. They got their eyes tightly shut and the village here has turned into the barren mountain of dirt. ||26|| Aiseech vichitra gaavachi sthitee| Hey aale maazya anubhavapratee | Mhanoneech waate laavaa vi susangatee | Gaavo gaavee aata taree ||27|| I have personally witnessed and experienced the worst condition of the villages. Therefore, I now strongly feel that something must be done to improve the spoiled condition and bring the villages in the neat & proper order. ||27|| Hey Sagalechi durust karaaya | shahaanyaanni jave khedyaankaade yaa | Aadarsha graam haachi paaya | Rashtraacha ase mhanonee ||28|| To improve the condition of the villages and to repair the damage done to the rural area, it is necessary that the wisemen and considerate workers should turn to villages (to do some good work). Because, (as you know) the IDEAL VILLAGE is the sound foundation of the nation.||28|| Je Je gaavi shahaane zaale | shaktee yukteenni pudhe nighaale | Te sarva shaharaa kade dhawale | Mhanoni maajale raan yethe ||29|| Today, we can realise that the wise and conscientious youngmen (produced by the villages), when became great in power and intellect, have left the villages and rushed towards the big cities. Therefore the villages have become wild jungles. ||29|| TRADITIONAL SYSTEM OF CLEANING AND SWEEPING THE CITIES AND THE VILLAGES; AND THE ROLE OF THE 'RAMDHOON' Bhangee saaph karitee shahar | Taise poorvi kaamdaar, Mahaar | zaadeet hotey gaavagalli sundar | pudhe kewal paatalaanchi ||30|| At present, there are seavengers and sweepers in the big towns and cities to clear the city. In the past, the villages also had the public servants (kaamdar, mahar etc) who swept & cleaned the streets and lanes and used to keep them clean and beautiful. Slowly, in the course of time, they began to clean the lane and the patel's mansion only. ||30|| Pavitra thewaava devaacha marga | Haa bhaavikaancha jaanoni ogha | Deva mandile hotey jagojaag | Tethehi maajale ukirade ||31|| At least, the road leading to the temple of God would be kept clean. With this intention, many temples had been created from place to place along the streets. But today, there near the temples also, the heaps of dirt and rubbish have developed. ||31|| Nagar pradakhshinechi pratha | Tee priya hotee anek pantha | Tee hi gelee layaala aata | uraley sagale karantepana ||32|| In the past, many faiths and sects in the villages had accepted a good tradition of circumambulation around the village. (Graam pradakshina), and with great interest and enthusiasm, they used to arrange such circumambulations. Today, this good tradition has vanished away from the village life; and what has remained back is only the misery and bad fate. ||32||

Dindyaa-mirawanukee hotyaa maage | utsava dahi kaalyaachya prasange | Tyaatahee shirale bedhange | Naacha, gaaane dandharee ||33|| In the processions and the `dindi' (a small procession of bhajan singer devotees visiting the holy places and temples on foot) had been the traditional rites. They were arranged at the time of some religious festivals or at the time of `Dahi-kaala' (A mixture of curd and some hotch potch prepared to serve to all devotees & villagers as blessing particularly, on the Gokul ashtami - the birth anniversary festival of Lord Krishna). Today it is found that ugly dances, rowdy & noisy music and street plays have entered such processions. ||33|| Lok dindyaa mirawanukaa kaadhitee | pari tyaache tatwachi aata no jaanatee| Mhanoni waadhali galichchhata ati | Daaro daari, gharo gharee ||34|| Even today, such processions and dindi are arranged in the towns villages and cities. But there is no moral truth (as it used to be in the past) in these celebrations. Therefore dirtiness, impurity, uncleanliness have reached from door to door and house to house. ||34|| Kadhee kaali kaadhitee bhajana | Gharogharee bolaavaya jaaoona| Tutakaa veena, Taal dona | Mrudang gelaa kaamaatunee ||35|| Now somebody decides to arrange `bhajan' (The programme of singing devotional songs & hymns). He has to go house to house to call and collect people. Then they start a search for the musical instruments for playing at the prograamme. It is found that the lute (veena a stringed instrument) is broken. The cymbals (the pair of bell metal) are not matching in tune. The mridanga (Instrument to set rhythem- Like Tabala) is totally out of order.||35|| Maga raahile wajantree, waaje| Tyaatahee taal, swara andaaje| kasey taree laavitee saaje| lagna, mounj mhanoniya ||36|| Now very few musical instruments and artists playing upon them have survived. They are also ordinary artists (not so good performers). They only use to keep near about the tunes and rhythm. Somehow, they carry on playing upon such instruments at the occasions of wedding or sacred thread ceremonies. ||36|| Karna, shankha, ghantyaa, nagaare| Ekachi gondhal karitee saare| Betaal hotaa kothuni bhare| Taal jeevanee gaavachya?||37|| Horns, conchs, bells and drums are blown and beaten so harshly and loudly that all those create a great noise and commotion. When such devotional programmes are so unrhythmically performed, the assemblies get disorderly scattered and confused ||37|| Aisaa zaala Taal titambaa| viskaleet zaalya keertane,sabha | Mhanatee "dayaa yaavee Rukmini vallabha"| Aapulee shuddhachi naahee ||38|| Due to such unrestrained and chaotic circumstances, the programmes like keertana (a narration punctuated by devotional songs & music) and devotional assecblies got disorderly scattered and confused. On the other hand, people,"pray for mercy as", Dayaa yaavee Rukminivallabha" O dear husband of Rukmini, have mercy upon us. But they don't have even a bit of consciousness for themselves. ||38|| Gaava-dewalaachi palakhi nighe | Jo to tamaasha mhanonee baghe | Kasalee bhawana?Khidalatee tunge| Aaya baaya pahonee ||39|| A palana in (paalkhi) is taken out in procession from the village temple. Everybody watches it (not devotionally but) as the amorous display. There is a great rowdism and commotion. Where is there any good and devotional pious feeling? people in the procession and the roadside spectators laugh shamelessly looking at the females. ||39|| Chaalataanna shista naahi| janalokaanchi ajab ghaai| konaachahee payapos naahi| paayee konaachya ||40|| There is no discipline while the procession is moving on. There is an astonishing haste and mad rush

of the people. No one has his right shoes (i.e.there is a great confussion & chaos all over). ||40||

Konee konaache aikena| pudhe dhasaavayaasi karee dhirgaana| yaache shikhshanachi naahi kona| kaise chaalave maargane||41|| (If some good individual tries to tell about this) Nobody is ready to listen to anybody. Everyone tries to dash violently and proceed ahead. Nobody has a proper training about how to walk on the road. (They don't have traffic sense) ||41|| Naahi chaalanaarasi shista| chaalatee jaisee janaavare samasta| Maanasaache chalanechi swastha| visarale lok.||42|| Nobody observes a proper discipline while walking along the road. They walk on like beasts and animals. People have forgotten the good ways of walking. ||42|| Maargee laagatee thokara | kiteekaanchya botaancha zaala churaa| Reta basey maage-samora|karita pradakhshina hee saree ||43|| sadhyaachee aisee pradakhshinaa | hee pradakhshi nechee vitambana | Maargaachi ghaan saaph hoyeena| pradakhshina kaaya kaamachee? ||44|| They get knocked while walking in procession carelessly. While performing the circumambulation around the temple, many people get their toes trodden and crushed under the feet of others. They get mighty and violent dashes from front as well as from behind; (who then will look down?) while going in circumambulation. ||43|| This is the manner of performing circumambulation at present. It is shameful and disgraceful humiliation of the circumambulation in the name of God. If the rubbish and dirt is not removed from the roads and they are not swept & cleaned, what use is there to perform devotional circumambulance? ||44|| Mhanoneech kaadhalee ramadhoona| whaavaya saavaache punarnirmaana| sevamandal sansthetoona | udaya kela kaaryaacha ||45|| Now from our shreegurudeo seva-mandal, we have started a scheme. It is called `RAAMDHOONA". We have planned the scheme of Raamdhoon for reviving and reconstructing the villages. ||45|| Mitrahol Ramdhoon naahi aajachi | Hee aahe parampara pradakhshinechee| Pradakhshinet yojana hotee kaaryaachi | Teech aahe Ramdhoon ||46|| Friends! This Raamdhoon is not a new invention. It is the same traditional circumambulation through wihich the same plan of village purification is to be implemented. ||46|| Mee samajato gaavahee shareer | Tyaas raakhaave nehmee pavitra| Tyaanech nandel sarvatra | Anand gaavee ||47|| In my opinion, the village is just like our body. (Like the care we take to keep clean our bodies) the village must be kept clean and pure. That will bring bliss to it. ||47|| Jaise aapan snaana karaave | Taise gaavahee swachchna theveet jaave| sarvachi lokaanne zijoonee ghyaave | shreya gaavachya unnateeche ||48|| As we have a bath daily & regularly to keep our body clean, similarly we should try to keep our village clean. For such cleanliness and purification, all must render their hard efforts. Their participation in this work will bless them with divine merit of uplifting the village. ||48||

Aapan tewadhe swachchha rahaave | Bhowatee galichchha waatawaranachi pahaave| yaane sumangalata kadhee na paave| Tana,mana hot dooshita ||49|| If we look to our personal cleanliness and purification and allow the environment around us to be extremely dirty, we can't ever acquire excellent auspeciousness and sacredness and will be polluted in body & soul. ||49|| Mhanoni swachhha thewaave dukaan, ghara | Naalya, moryaa, sadakaa choufera| Maga Ramdhoonechi pheree sundar| kaadhaavee aabaal vruddhaannee ||50|| There we must be very careful and alert in keeping our shops, houses, gutters, narrow channels of dirty waste water, roads and all the surroundings. Then a circumambulation of Ramdhoon should be taken out by all from children to the aged ones. ||50|| Raamdhoonpoorvee gaava poorna| whaave swachchha, soundarywaana| konaahi gharee galichchhapana| Na disave kothe ||51|| Before starting the Raamdhoon, the village must be cleaned and beautified. No where at any house or in front of any doors dirty sports should be seen. ||51|| Tyaat whaavayaasi madat | ghyaavet sevabhaaviyaanche haat| Jyaanna seva heychi vrata| pasant aahe ||52|| Co-operation of all those service-minded social workers and who have liking for the vow of service, should always be sought for cleaning & sweeping the villages. ||52|| Milonee karaavee graam saphaayee | Naalee, moree thayee thayee| Haste, parahaste saaph sarvahee | chahukade maarga ||53|| In this way, all should join their hands together to clean the village, the gutters and waste water channels etc. Hand in hand all should clean streets and roads on all sides. ||53|| IMPORTANCE AND NECESSITY OF MANURE AND ITS WELL ADMINISTRATION Tyaat jee jee nighel ghaan| Tee doora nyaavee gaavapaasoon| Astaavyasta na detaa phekoon| neet vyawastha lawaavee ||54|| After sweeping and cleaning the village, all the garbage should be taken far away from the village. It should not be thrown away in scattered state. It should be neatly collected at one place and managed neatly. ||54|| Tyaasaathi karaave khatkhadde| Gaavabaaher jaagee ujade| Janaavaraanche malamootra saapade| Tehee tyaatachi bharaave ||55|| To manage the collected garbage, excrela etc, deep pits be dug to create compost manure. excreta of all caltles in the village should be collected and deposited & dumped into these pits. ||55|| Taisechi karaave chara sandaasa| Mal diso na dyaavaa konaas| Aapulyaa malaachi aapanaas| vyawastha laawane soyeeche ||56|| Similarly in the village and outside the village, trench latrines should be created to make arrangements for excreting of the villagers so that, no where the excreta will be seen in the open. In this way it will be convinient to make arrangements to dispose off the muck and excreta. (It will be good in view of good health and cleanliness.) ||56|| Nadeekinaari waa borangaat| shouchyaasee jaatee striyaadee samasta| Tee kuchambanaa aanee ghaan nistichita| Doora hoyeel chara sandaase ||57|| Generally, in the villages, women go to attend the call of nature by the riverside or in the borwana.(A small grove of jujube trees). Such trench latrines will help to ward off the dirt as well as to prevent women from shameful perplexity. ||57||

Tethe basaliyaa shouchyaasa | Maatee zokaavee saavakaash | Malamootra yewonee khat roopaas | kaaranee laago mhanoniya ||58|| For turning up the excreta into manure, spread slowly soil upon it into the trench of the latrines after attending the call of nature. ||58|| Sarva gaavaachi aisee reeti | Je Je saangatee, karonee ghetee| Tyaawareech prasanna raahe khshiti | khataane truptee howonee ||59|| All village should follow this procedure. Those, who will make such arrangements for disposing off the excreta, will be blessed by the earth and it will be pleased by the rich manure. ||59|| Erawhee to waandhaal gadee | Jo waatel tikade malaa saandi| Je khat drawyaanchi karitee naasaadee | wanar jaise ||60|| Otherwise that individual should be considered as boorish and immodest who, like monkey, sits anywhere for excretion and makes it unclean and dirty on one hand and wastes the valuable material for making manure on the other hand. ||60|| Aho! hee nisargaachi rachana | samajaleech paahije sarva jana| khaadyachi hote khata jaana | khataa pasonee khaadyotpattee ||61|| O Listeners! This is the arrangement of the nature; all must understand it. food products are turned into manure and manure again produces food grains. ||61|| Aapan je kaahee khato| Rasa, rakta, maas tene Jamavito| Tyaatooni waachale te khat mhanato | bhoomivaree ghaalavaya ||62|| From food that we consume, juices, to develop our bodies, blood and flesh are formed. The stuff which remains from the food is excreted out and it is called the manure. ||62|| Tyaa khataachi zaalee jopaasana | Teech phalate kaadhaya utpanna| khat nasata bhoomichi daina | howoo laage ||63|| If this manure is carefully preserved, it can help to extract rich produce from the soil. Without manure, the soil becomes non- productive and deteriorates miserably. ||63|| Mutra vishtha haddi misalalee | Tyaane bhoomeet sphoorti chadhali| Punha peranee karita udbhavalee | prachand kanase ||64|| When excreta, urine and bones get absorbed in the soil, it gets enriched and it sustains such inspiration and encouragement that the seeds, which are sowed,produce enormous ears(heads of corn) thickly bearing the grain granuals. ||64|| Pari gaava hey samajena| yaache dnyaanachi nurale kona| karitee vishthecha dhingaana| Aapanasahit guraanchya ||65|| But the villagers do not understand this. None of them possesses this knowledge (a know-how to produce manure from excreta). Hence they destroy their excreta as well as dung of the cattle. ||65|| Gowaryaa karooni jaalitee| Te mahalaabhas aachavatee| Shenaat aahe lakhshmichee wasatee| Dharmagranthihee wachan aise. ||66|| Some villagers prepare dung-cakes and burn them for cooking. Thus they ignorantly lose a great benefit from this. Even our holy religious scriptures had stated that Lakhshmee the goddess of wealth - dwells in dung. ||66||

Mhanonee sarva gaavache mal-mootra| Jamawonee zaakave janonee tantra| Tyaane gaavachi jameen sarvatra| khatwonee dyaavee||67|| Therefore all villagers should get full knowledge of how to produce compost manure and the benefitial use of it. Collecting the excreta of the whole village as well as the dung of the cattle, deposit it scientifically in deep pits. When in due course the manure gets prepared from it, the villager should enrich their fields with this compost manure and make the whole agricultural land of the village green with crop. ||67|| Yaanech doora hoyeel ghaan| Thaambel rograiche nuksaan| Aani pikel adhik dhaanya| Aanek laabha ekaamaajee ||68|| This procedure of preparing compost manure is benefitial to man in various ways. (i) It helps in maintaining the village and its surrounding clean. (ii) It will save us from harmful diseases and the damage we face from epidemics. (iii) It will make the soil highly productive and we can grow produces on a large scale. ||68|| Hey samjaavinyaahi pahije committee| Tine karonee naana aata-aatee| Janata jagrut karonee shewatee| utpanna dyaave waadhawoneell ||69|| The villagers need to educate them properly and thoroughly about the procedure and employing the compost manure. For this, a committee of knowing persons should be constituted. This committee will awake the villagers and convince them the great benefit from this procedure and then they can bring wealth & prosperity to the village by increasing their agricultural production. ||69|| Gokharoo, Tarota, Taleemkhana| jyaannee bhoomi vedhalee jaana| Tyaanche khat karaaya sarvaanna| Lawonee peeka waadhawave ||70|| Certain wild bushes like `Gokharoo' (a thorny nut-plant), Tarota(a wild plant), Talimkhaana (a kind of wild plant), naturally grow on a large scale on the surrounding open land. These wild plants also be collected and deposited in the pits. They can also produce fertilizers in a very natural way and the compost manure produced by these wild plants can grow the agricultural production of the villagers. ||70|| Mubalak khat, mubalak paani | Mubalak shram, mubalak bee-bharanee| Mubalak utpanna gaganaasi bhedunee| Disaave gaavee ||71|| In this way, if the villages use plenty of the compost manure, sufficiently plenty of water, render plenty of hard and laborious manpower and plenty of best seeds to sow, our villages will appear to produce a tremendously sky kissing agricultural production and rich crops. ||71|| Heychi kharee aahe seva| Heychi aawade devaadhideva| ugeech mothepanaacha kangaava| Mirawaava kaasayaasi? ||72| This is the true service to the village and the humanity. This is the divine service which Great God also likes and approves. (without enacting such service activities) an empty shouting, boasting and show of empty grandeur are all in vain and senseless. ||72|| sarvaanni gaava swachchha karaave| Tene aarogya naandel barave| Ghaan-khataatunee navanavey| vaibhava yeyeel udayaasi ||73|| In this way, all should necessarily keep their village clean; so that they will enjoy excellent health and hygiene. A new and bright glory will emerge from the know-how of the rich manure from the waste material and its proper use for agriculture. ||73|| Ramdhoon varnana :- THE DESCRIPTION OF `RAMDHOON' Graam saphai zaalyiavaree| Ramdhoon kaadhaavi naam-gajaree| swachchhate sawecha paavitrya bhaaree| waatawaranee yaavayaasi||74|| After finishing the cleaning and sweeping of the whole village, a procession in loud acclamation of the name of God in tuneful manner, RAMDHOON should be taken out through the whole village. This

Ramdhoon procession will create a pure and holy atmosphere. The village environment must be filled with cleanliness as well as purity and holiness. ||74||

Pratakkaalee samudaayik naamgajara| sukhswaraajya to tikawee sundara| Tyaasaatheech Brahma muhoorta, Ramprahar| vedahee mhane ||75|| Early in the morning, such collective and tuneful loud acclamation of the name of Great God sustains happiness in the selfdesciplined village kingdom. Even in the holy vedas, the period of early morning has been described as Brahmamuhoorta (A sacred early down to meditate upon the Brahman) or the Ramprahar (A period of divine part of day in the name of Ram) ||75|| Yaawaree shrote vichaaratee prashna| kaisee pradakhshinechi Ramdhoon| Jene ghadel Eshwar-bhajana| Aarogya heyhi sampaade ||76|| Upon this, the listerners asked, "Sir kindly tell us how is this Ramdhoon with which the circumambulation is taken through the village? How does it help us to perform the devotional bhajan singing as well as to seek our health and hygiene? ||76|| Ramdhoonachi aikaa reeti| Aadhi kara graamshuddhi tee| Jene snaana ghade gaavapratee| Aarogyadaayee ||77|| (Reply) Now listen to the procedure of Ramdhoon. First perform the cleaning and sweeping to purify the whole village. It is a good bath to the village and hygienic too ||77|| Nighanyaapoorvee sooryanarayana| Karaave sada sammarjana| sarwa gaavaane maarga zaadon| Anandbhavan nirmaave ||78|| Early in the morning, before the sun rises, every family should perform brooming the front courtyard. Then sprinkle and shower it with water mixed with cow-dung. Then the streets and paths of the whole village should be swept and cleaned. All this will make the village as the blissful home. ||78|| Jikade tikade paani shimpaave| Maarga rangolyaanni sajwaave| Thai Thai thewani dyaave| photo santa-thoraanche ||79|| The streets and roads also should be showered by water. Then all streets and roads should be decorated with beautiful rangolee patterns. Pictures and photographs of great saints, holymen and great spirits should be placed on various main spots of the village. ||79|| Sundar baandhaave aamratorana| Thik thikaani shobhawaave maidaan| Aapulaalya shramaache pradarshan| Daara-daraat thewave ||80|| The open grounds and spots should be adorned with the arches of the mango leaves. Beautiful selfmade creations of handicraft should be exhibited in front of the doors of each house. ||80|| Maga jamonee sakala jane| Ramdhoon kadhaavi gambhiryaane| pratham raang chaaturyaane | sajawaavi shobhe aisee ||81|| Then all the village workers should gather the villagers and take out the Ramdhoon procession with very much peacefulness and seriousness. For this, a disciplined row befitting the decorum of the Ramdhoon parade should be formed. ||81|| Lahaan muley mulaamajee| Tarun, yuwak tarunaamaajee| vayovruddha sahaja sahahjee | vruddhanmaajee yojaave ||82|| While preparing the rows, small children should be collected in children's group. The youths be collected in youth's group. The elderly aged individuals should be grouped in their group. ||82||

Swatantra chaalwavya mahila,mulee | Maargee aanavee shobha chaangalee| Geetey mhananaaryaanchi yojana kelee| Paahije madhaa-madhatunee||83|| A separate row should be formed for the female and girls in the same catagories as of the male. The beauty of the Ramdhoon procession should be hightened. In among the groups of the parading folks, the singers of the Ramdhoon should be spread and scattered. ||83|| Baajunnee chaalwaave sevakjana| sewak ganaveshaat paripoorna| Tyaanni sambhaalavee sevakaanchi Lain| Dona-dona chaalawaave ||84|| Along both sides of the procession, guiding volunteers from the workers should go in the lines of two individuals, pair after pair. The worker volunteers should be in full uniform (white half shirt of khaddar, blue pant and red-ochre coloured cap). These volunteers will carefully maintain the disciplened row of the walking individuals. ||84|| Ekaane dharaavee ghanta haatee| Don thoke dyaavet ghante waratee| chaalu laagel tharaliya paddhatee| Ramdhoon jaagehunee ||85|| One of the volunteers will hold a bell. He will ring two strokes to signal the start of the procession. Then (resounding a voice of victory) the procession will start proceeding by the prescribed route. (At the head of this procession, two volunteers will carry the red-orche coloured flags). ||85|| "Raghupati Raaghava Raajaram| patit paawan seetaram"| Mhanaave gayakaane prathama| Maga Mhanaave sarvaannee ||86|| As soon as the procession starts moving on, one singer will sing the Naamdhoon- "Raghupati Raghava Raajaram, patit paavana seetaram". All other folks, walking in the procession will sing it after the singer. ||86|| Atidheeraachi chaal dharaavee| Ola-shista saambhaalavee| Maga geetey gaayakaanni mhanaavi| Rashtra-bhakti bhawanechee ||87|| The mode of singing the hymn or devotional song should be slow and serene. Each line of the hymn should be sung in one tune maintaining the discipline and the rhythm of the music. The main singer will sing devotional songs, songs of nation's pride and love and patriotic songs also. ||87|| Kaahi mhanaavi graamavara | kaahi mhanaavi bhaktipara| Kaahi mhannavee nirantara | chaaritryawaan karanaaree ||88|| The songs should be included with some bhajans on the greatness of the village, some full of patriotic spirit, some devotional hymns and some songs that will teach to develop excellent moral character and ideal life. ||88|| Choukaatunee, daaraatunee| jaat asata shantapanee| Jaighosh garjawaave bheduni | Gagan saare ||89|| While this Ramdhoon procession is passing peacefully through the village, when it arrives at the main squares, & entrances of the houses, resounding jaidhwanee (the voice of victory) should be shouted in high pitch tone so that the skies will be filled with the sounds of jaighosha. ||89|| Gurudevaachya jaijaikaare| Bharat maatechya naamochchare| Sadhu santaanchya ghoshe, udgaare | jaagruteekaravi anande ||90|| Let the skies be filled and resounded with the loud shouting for victory of shrigurudeva, praises to Bharatmaata, great holy saints and holy men and Let the awareness be created in all villagers. ||90|| Maargee thoraa mothyaanche chitra-darshana| wandaave uchchaaroni haat jodona| Thumbu naye maargatoon| Ramdhoon sodoniya. ||91|| When the procession approaches the spots where the photographs and pictures of holy saints and excellent penonages, as well as great magnanimous spirits are kept all should stand humbly before them and offer salutations with great respect. Nobody must leave the procession and linger

anywhere. ||91||

Aisee pheri poorna karaavi| Gurudeva-chaukee sthiraavonee ghyaavee| Aaadheech sewakaanni Lain laavavee| Lokaanpudhe yewonee ||92|| In this way this Ramdhoon procession should reach the Gurudeva square and stop there. All the village workers will stand in a disciplined row in front of the collective group of all villagers. ||92|| Maga taiseche lok ubhe karaave| Mokale, mokale oleet barave| Lahaan lahaanaat thewaave| Tarun, vruddha aisechee ||93|| Behind the row of workers, all other villagers should stand in rows. They should be arranged in different group of rows as before i.e. children's row, youth's row, elder's row, girl's row, female's row etc ||93|| Mahilaanchi alaga raang | karaavi sundar yathasaang| Aisaa saajwaava loksangha | chowkaamaaji wa maidaani ||94|| Females & girls should make a separate row. In this way the whole mass of village folks should be arranged in disciplined and decorative way in a square or on the ground. ||94|| Maga soochakaane soochana dyaavi | je `sakreeya paathi' lihilee baravee| prarthana, bhaashana, pranaam yojaavi | yojaneparee ||95|| There are instructions in the `sakreeya paath' (Active lesson) about the Ramdhoon. The announcer will give instructions to the villagers. Then according to the plan (decided before) he should arrange the discourses,lectures, prayer and salutation in a proper order. ||95|| Bhashanee heycha saangat jaave | janatene neat netake rahaave| sahakaaryaane wagat asaave | gaavaamaajee ||96|| In the lecture or the discourse, it should be hammered upon the villagers that they should live neatly & trimly, and they should extend mutual co-operation to each other. ||96|| Jemwha waadhel maargee ghaan | Temwha hoyeel maleen mana| Tayaayoge vikaas poorna | Raaheel adoni jeevaancha ||97|| When rubbish and dirt will grow on & along the streets, it will spoil the minds of people. The proper development of all living beings will be held up. ||97|| Sarvaanni swachchha, shistabaddha whaave | parasparaanshi prem karaave| Tareech gaava swarga whaave | sarvatoparee ||98|| Thefrefore all should maintain cleanliness. They should keep their behaviour pure, clean and well disciplined. They should maintain co-operation with eachother. Then only the village will be complete in all respects and with considerations in all aspects. It will be full of heavenly pleasures a happiness ||98|| Bhashaananantar jaighosh karoon | Maargee walawaava sakala jana| shaantapane chalaya saangon | Ramdhoon sampawaavee ||99|| When the discourse with such contents is over, all should again shout in a loud voice of victory thrice and then they should be instructed to turn round and go away peacefully. This will be the end of the Ramdhoon. ||99|| Shewatee jaave sewakjane| Ati prasanna howonee mane| swarga utarel yaa yojanene| graama maajee ||100||

Finishing all the Ramdhoon programme, the workers should return with pleasant minds. This way, this plan of Ramdhoon will bring heavenly joys & happiness in the villages and it will enjoy the happy lije. ||100|| Lokaanna maargee chaalata na ye| Mhanoni kaadhala haa upaaya| Gareeb-ameer-anpadha sarva hey| shikatee chaalane yaamaajee ||101|| Dogha doghaanchyaa karitee raanga| ekaa maaguni ekaachee jaaga| Gaava pavitra karee bhajan-ganga| waadhe sangathana gaavache ||102|| People don't know how to walk properly on the roads. They walk in indisciplined and disorderly manner. Therefore the remedy of Ramdhoon has been found out to teach them how to walk. All the poor, the rich, educated and uneducated etc. will learn through Ramdhoon. ||101|| One after another in a pair, this row of walkers - the holy bhajan ganga - will go through the village, purify the village and atmosphere around it and grow the unity and integrity in the organisation of the village ||102|| Sahajachi chalane bolane yete| shisteene basane, uthane kalate| gaane waajavinehee kalo laagate| Gaavachya darabaaree ||103|| Casually and naturally one can learn a disciplined way of walking; disciplined and right posture of sitting, getting up, singing and playing on musical instruments by singing Ramdhoon while going in a procession. Its impact can be known in the court of village. ||103|| Gharaa gharaanchi hoya durustee| soundaryaachi waadhe preeti| Aswachchhatechi mitey pravrutti| waadhe vrutti sahakaaryaachi ||104|| (At least for that reason) houses will be mended and repaired, liking for decorating houses can develop in the villagers. All dirty inclinations and tendencies will get vanished by the participation in the Ramdhoon. A strong feeling of mutual co-operation arises in the minds of all folks. ||104|| `Aapan ek' hee waadhe bhaavana | Digantee jaaee aalasipana| konee na waate adhik-unaa | Guna pradarshana waava miley ||105|| By this Ramdhoon a strong sense of `All for one and one for all' grows in all. Even the name of idleness will not exist in the village. Feeling of descretion as big and small, less or more etc. will not exist in anybody. Everybody will have a chance to develop and exhibit his virtues & attributes. ||105|| Sarvaanche sarvaankarita waadhe mana| Lok raahatee atiprasanna| Aisee aahe Ramdhoon| Sahakaaryaachi bodhashaala ||106|| All will develop broad and noble mindedness. The villagers will live in a great happiness & satisfaction. This Ramdhoon is the school to impart knowledge lessons of co-operation to all. ||106|| Aishyaa yojana ghevoni haatee| karaavee khedyaanchi durustee| Tene aanand laabhel sakalaampratee| Tukadya mhane ||107|| (Vandaniya shreesant Tukadojee Maharaj says)" By taking such creative schemes in hand all sided development of the villages can be sought and all will enjoy the benefits of improvement, happiness and pleasure. ||107|| Iti shreegraamgeeta grantha| Guru-shastra-swaanubhava sammata| Graamsnaan- Raamdhoon varnita| Baarawa adhyaaya sampoorna.||108|| Thus the twelfth chapter of Shreegraamgeeta- the scripture which is well consented by the Guru, shastraas and self-experiences - in which bathing of the village (graam-snaan) i.e. graamashuddhi and the Ramdhoon are described is hereby concluded. ||108|| || Sadgurunaath Maharaaj ki jai ||

VOLITIONS 1 When the village workers tend to enjoy pleasures and comforts and become idle, it becomes the reason for the downfall of the village and villagers. All of us will discard idleness and will not go to the cities. Wesh all reproduceana renovate our village. 2 Therefore, we shall make the dirty gutters, channels and wells by removing and sweepint them. We shall remove dirt, filth and rubbish, dried straw and tree-leaves from them. The verandahs and roofs encroaching the streets and outward area of the houses, the cattle tied by the rich villagers on the streets and the things that block the traffic on the roads will be removed and we shall make the village pure and clean. 3 According to the usage of the Seva Mandal, we resolve, we shall arrange the Ramdhoon procession on every Thursday. 4 We shall never allow to scatter the excreta and garbage anywhere in the village. We shall prepare latrines for purification of males and females and we shall prepare pits to make the compost manure from all the waste dirt of the village. We shall try not to allow excreta and muck lying anywhere in the village. 5 The natural compost manure will yield good and rich crops. The manure produces good agricultural produces and the consumed foodremains produce manure again. This law of nature helps us to produce more and more agricultural produces. So we shall prepare more manure and produce more food. Chapter- 13 AN ART AND SKILL TO CREATE AN IDEAL VILLAGE (Graamnirmaan kala) || Salutations to shreegurudeva || REASONS FOR THE POVERTY OF THE VILLAGES AND IMPORTANCE OF SELF-RELIANCE Haat phire tethe Lakhshmee Phire| Hey sootra dhyani thewoni khare| Aapule graamachi karaave gojire| shaharaahooni ||1|| It is the eternal truth that Lakhshmi(The Goddess of wealth and prosperity) always exists there, where the cleaning hand is active. Considering this truth all should try to make their village clean and more beautiful than the cities.||1|| Hey gaaviche lok visarale | Aalasadwaare durdaiva shirale | Dainya daaridrya sarvatra bharale | Gaavamaajee ||2|| The villagers have forgotten this and so the poverty has spread due to their idleness. (They became miserable) That is why the villages have been filled with poverty and wretchedness. ||2|| Shaharee yantraadike aalee | Gavachi udyogkala melee | Kushal maanase shaharee gelee | udyogaasaathee ||3|| Big industries have grown up in the cities and the artisans of the villages have run to the cities to earn their livelihood. This has destroyed the arts and skills in the rural craftsmen.||3|| Shaharee gelee gaavachi buddhi | Shaharee gelee gaavachi samruddhi| Kashtaaloo shakti, hastakala siddhi | Teyhee gelee ||4|| The skilled artisans have gone to the cities and alongwith them the intellect, talent, handcraft art, deligence and all glories also have gone with those exiled artisans from the villages to the big cities. ||4|| Gaavi uralee mukkhyatah shetee| Tee kashee bashee chaalawitee| Vishesh buddhi, shakti, sampatti| yaancha ogha dusareekade ||5||

Then, only agricultural activities have remained behind in the villages. They are also performed by the villagers, ignorant of the scientific knowledge and modern techniques as the special talent and intellect, liking for hard work and wealth, all these have now turned away elsewhere. ||5|| Uttam shikhshit, samarthyawaan| Te nokarisaathi phiratee vanavana| udyogdhande waa shetee kothoona| Hoyeel unnata gaavachee ||6|| Highly educated and energetic youngmen are roaming over the roads & streets in the big cities to seek employment. How can then the agriculture and village industry establish and flourish in the village itself? ||6|| Hey sarva jari lakhshaya puravitee| Tari chhote udyog aani sheti| Nishchaye sarvaansi poshitee| Bekaar, deen koni nure ||7|| If all of them (highly educated and energetic intellectuals) pay careful attention to the rural agriculture and small industries in the villages, they can easily nourish the young unemployed individuals. Nobody will remain unemployed and miserable in the village. ||7|| Karana gaaveech kachchaa maala| Jyaavari jagata yeyee khusaal| To gaavi pakkaa nohe mhanoni haal| Gaavache aamuchya ||8|| The main and sound reason behind it is that the raw material (necessary for the industries) is easily available in the villages. All can live happily (making the proper use of it). But this raw material is not used in village to produce the products and finished things. That is why the villagers have to face hardships and inadequacy. ||8|| Kachcha maal maatichya bhaave| To pakka hota choupateene ghyaave| Maga graamjana kaise sukhee whaave? Pikawonee te hee upaashi ||9|| The raw material of the villages when is carried to the cities, it is sold at the lowest and cheapest prices. But when in the big industries, it is turned into ripe products the village folks have to purchase it by paying four times or more. How can the villagers become happy then? Finally even after toiling hard to produce the agricultural raw material, they have to suffer starvation. ||9|| Tyaanchya sukhaache mukhya saadhana| sarvato pari swaavalambana| shaharaavaree na raahata avalambuna| kaam karaave sarvaanni ||10|| There is only one way for their happiness. The villagers should opt the way of self-reliance. Without depending upon the cities, they should get all the work done in the village ||10|| Uttama buddhi, koushalya, dnyaana| shaktisamarthya ikade yojoona| Gaavi waadhavaave swaavalambana| Aalasa zaadon sarvaancha ||11|| Utilizing fully the excellent intelect; talent, knowledge of arts and skills and all manpower, energy and individual abilities, the villagers should develop the sense of self-reliance more and more. Idleness should find no place in the village ||11|| Jikade tikade swaavalambana prema| Gharogharee chaalave kaahi kaama| Aapule karonee dusaryaas nishkaama| madat karavee maanavaanni ||12|| All family members of every house should form liking for self-reliance. Every house should produce something or other. Looking after our own activities, all should extend their help to other villagers without a desire for any return. ||12|| Gharee mulaa balaanni hi raabave| shetee, kaam dhande hastey karaave| Bayaka poraansahit sukhee rahaave| kashta karoniya ||13|| The grown up children should also participate in extracting hard efforts on their own land and in their cottege industries. Thus, with all male and female members of the family should extract labour and try to become happy. ||13|| Haatee udyogaache saadhana | Mukhee Ramnaamache chintana|

Haachi dharma aahe mahaana | Gavakaree lokancha ||14|| The true duty of the villagers is to work with their hands and to remember devotionally the name of Ram with their mouths. ||14|| Gaavaacha ekek ghataka| Banavaava kalavant-sewaka| Jo aapule ghara surekha| karonee gaava shobhavee ||15|| Every individual of the village should be an expert artist in some art or other. They should become hard workers. Adorning and beautifying their own houses and making their life happy, they should develop the comeliness of village also ||15|| Kashta karanaaranche jeevana | shobha dete devaapramaana| Swatah swaavalambee howoona | sahakaarya karee jo gaavashi||16|| The life of the hard workers becomes as beautiful as the heavenly life of Gods. Therefore everybody should become self-reliant on one hand and on the other hand should extend his co-operation to others according to their needs. ||16|| Pahile paaool gharacha dhanda | Dusare paaool daarachya prabandha| Pudhe graamsafaaichya chhanda | Laavoni ghyaave aanande ||17|| Their first step is to attend to their own household duties in a proper way. The second step is to sweep and clean the front courtyard at the entrance of the house. Further they should form liking for cleaning the village and enjoy pleasure in doing it. ||17|| Ase hey kashtaache swaroopa | waadhaveet jaave aapoaap| Nana kalaanche dene roop | kashtalagee shikaave ||18|| Every individual must try hard to learn some art or other to render hard work. He should learn the proper method and procedure to utilize the skill of that art in performing his own activities. ||18|| THE USEFUL ART OF SELF-RELIANCE AND ITS DEVELOPMENT Kalaa asey maanavaasi bhooshana | Pari paahije jeevanaache tyaat smarana| Jagaave sukha samaadhaana | Dharoniyaa antaree||19|| Art is an ornament of a man. But the artist must not forget the realities of life. His way of living life should make his mind happy and fully satisfied. ||19|| Aisee asaavi sarva kala | Naahitaree waaya gela| Praani janmala aani mela | Naahakachi||20|| One should have such an art. Otherwise, possessing highest skill in some great art, all the family members of that artist will have to live in a very miserable poor condition (As he does not make a proper use of his art & skill). His house life becomes most unsuccessful and meaningless. ||20|| Kalenech maanasaachi olkha | Eravhi kona pusato aanika | Tumhee aahaat rava ki ranka | Aata konee pusena ||21|| Man is tested and recognised by the art and attribute he possesses. If one has developed no art and skill, none gets interested in him and to care for him whether he is rich or poor. ||21|| Jaree asale konee dhanawaana| Taree whaave tyaanni kalapoorna| Yaatachi aahe shahaanpana| shrimantaanche||22|| Some individual may be a very rich one. He must learn and develop some art or other. There lies the wisdom of that rich man. ||22|| Naahitari gharache sarvachi betaal| Sumajena gaane-waajawane sam-kaal | Pari gaanare aanunee khushaal | Jaagarana karavitee prayaase ||23|| Otherwise, it so happens that nobody knows a little about music, singing, playing on musical

instruments, the rhythm, the proper tunes etc. in the family. All are totally unrhythmical and discordants. Yet, bringing a team of singers, they take trouble and spend the whole night in a row. ||23|| Mhanatee aamuchaa utsava mahaan| karaave kaahee navaraatra mhanon| Yaasaathee aanile gaanaare kalaavaan| devaapaashi ||24|| (They say) we have a great `Navaraatree'celebration at our home. Some good programme should be presented before the God of the ceremony, we have invited some master singers. ||24|| Aamhaas kaaheech kalena| Mhanoni bolaavile aikanaaraana| Tyaannee aikaavya gaanyaacha taana| Aamhi hasaave paahonee ||25|| We don't have any knowledge of music so we don't have ear for it. Therefore, we have invited some knowing listeners. They will enjoy the melodious `Taan' of the singers and (being ignorant of music) we'll look at the singers and laugh at them. ||25|| Kaaya karaavee aisee reetee? Aapanaasi nasey jyaachi matee| Tyaapekhsha aapanahee shikaavee konatee| kala aangee ||26|| If we don't know ABC of any art, why should we unnecessarily indulge in it. It is better to learn and acquire knowledge and if possible, a good skill in some art by ourselves. ||26|| Dusaryaacha raajhansa barava| Aapala asenaa ka paarava| Pari swawalambee kalecha raava| Bolawaava pratyekaane ||27|| Others may have a beautiful white goose with them. But if we possese even a pigeon it is better than that goose. (i.e. we must not get jealous of the best things owned by others but should be satisfied with what we have of our own.) Everybody should try to make his parrot speak well. (i.e. everybody should acquire some art or other.) ||27|| Aho! Jeevanaachi ek tari kala| Asaavi laagate maanawaala| Tareech to `manava' shobhala| Naahitaree kallaa jeewanaacha ||28|| Friends! Every individual must possess some art or other in his life. Then he will earn the worthiness of to be titled as `the man'. Otherwise man's life will become nothing less than a commotion. ||28|| Goda bolanyaachi kala| Netake raahanyaachi kala| Anga mehanateechi kala| Aavashyak aahe jeevanaasi ||29|| (If you can't acquire any fine arts) There are some attributes which everybody must acquire and make his life. For example, he must acquire to speak in a sweet tongue, to behave neatly and trimly by himself and with others, art of extracting hard physical labour etc. They are extremely essential to live as a good human. ||29|| Sundar lihine akshar olee| spashta waachane pustake sagalee| Jaraa na disey taalataalee| kothehee kalaavantaachee. ||30|| There are some more attributes which one must acquire. Charecters that you write should be neat, clear and legible, written in a straight line with equal distance in words and the writing should look like a row of pearls, While reading books, your pronunciation must be very clear taking pauses at right places and in a high and low tone as the matter of reading needs. There should be no hesitation in performing your duties. ||30|| Jeevanaat yaava saralpanaa| saadha saatwikatecha baana| Rhudaya-nirmaltechaa nishaana| kalavantaancha dharma haa ||31|| It is the duty of the artist to seek straighness in his life and accomplishment of satwikta (purity & piousness). A flag of purity should keep unfirled in his mind. ||31|| Eravhi kala sarvaannaach yete| Kalewaachoon naahi ritey| Pari Taaratamya paahije tethe| Lokaanpudhe nyaavayaa ||32||

In fact, everybody is an artist and none is without possessing some art or attribute. But in exhibiting one's art and skill, he should have a sense of descretion of good and bad way. ||32|| Kashta karoni aapulya haate| Aadarsha karaave gharaate| Asel jaree zopadee tey| Bhaasawaavee nandanavana||33|| Striving hard, one should make house neat and beautiful. He may have a small cottege or an humble hut. He should try hard to make it like a beautiful paradise by his skill and art. ||33|| Maatee milawoni gharey baandhalee| Pari chunyaapekhshahee sundarata aalee| Thodake paise laawoonee kelee| Rachaana sagalee gharaanchee ||34|| If one uses his skill and art, he can make his mud house more beautiful than any other house built in mortar. You can plan your house and build it using your art and skill and by spending very little money. ||34|| Aapalyaa gaaveech witaa kelyaa| Madakee-surayaa otalyaa, bhaajalya| kaweloo-kundyaasahit nirmilyaa| Aapulyaa gaavee ||35|| Bricks, ewers, goblets, tiles, vases and flower pots can be made and baked in our own village. What we need to do all this, is some skill, art, talent and intellect. ||35|| Lakade taasoni saral kelee| Tyaat saatwikatechee pratima bharalee| Gaavachyaa sutaraala aalee| kalaa aamuchya ||36|| The village carpenters can chip the logs of wood and make them straight and smooth. Making it plain, he can prepare decorative and artistic articles using his intellect and pious virtues and beautify his house ||36|| Gaaveech kele haatode-khiley| Aairanee, kurhaadee, saapale, viley| Paawale-kudalyaa, shinke aani sagale| saamaan jeevanaache ||37|| In the village itself, our village iron-smith can make hammers, nails, anvils, axes, traps, sickles, hoes, spades etc. which are useful in our daily house life as well as in industries. ||37|| Dagad phodoni phaalee kelee| saral chiredaar taaponi chhatalee| Imaaratees basavita disalee| sundar sagalee ||38|| By cutting & chipping the stones, paves and slabs can be made by our village stone-masons. When these stones are turned in rectangular paves and used for flooring our houses and buildings, they look beautiful and can be easily washed and cleaned. ||38|| Phade, zaadanee, chatai, nawaar | palang, paayapos, mot, sandor| Sunder kele daware, wakhar| navyaa dharteeche ||39|| Our talanted artisans can make brooms, mats, door mats, leather buckets, sandor(rope) etc in their own villages. The tools useful for farming like Daware and wakhar etc.(these are the implements made of wooden logs for sowing seeds, and other farming activities) are made by the village artisans. ||39|| Kaapoos pinjoni soot kaadhale| Sundar vastra sweater vinale| Beradya, musake, dor banavile| Jaale utaarisahit ||40|| Combing cotton, spinning thread on the spinning wheel, beautiful cloth can be woven from the fine fibre and from that cloth and fibre beautiful clothes can be tailore, sweaters can be woven, and knitted. Muzzles, ropes and other things useful for farming can be produced from it. ||40|| Konee kelee sheteechi rachana| Dhure, bandhare, waafe naana| Paahata disatee sundar laina| sheteemaaji ||41|| Some farmers create mounds (small dams), beds in the field and erect raised border line around their fields. The crops when grow appear in straight lines and the whole sight of the field looks very beautiful. ||41||

Zaade disatee oleet baddha| saral, sundar, hiravee shuddha| Gharamaalakachi karee khudda| kaam aapulyaa haataanni ||42|| The owner of the house extracts hard work by himself. So all the trees around his house and on the edges of his field are carefully planted by him in a straight line. These pure green trees make the whole environment pure and fresh. ||42|| Gharaabhowatee baag kelee| saandpaanyawari zaade waadhaleel| Pholaa phulaanchi ropey velee| Bhaajipaala nityaacha ||43|| He creates a beautiful small garden around his house. The trees and plants grow on the waste water. He grows fruits, flowers and vegetables to fulfil his daily needs. ||43|| Gharaatooni baaher disenaa paanee| prawaaha karitase aatuni| Dhoor jaatase dhuraadyaatooni| Gothyaat gomutra na saache ||44|| He can intelligently make all good arrangements in his house such as, for carrying waste water from his house, he has used a pipe and supplied the waste water through it to the trees and plants in the garden. Thus he can stop the waste water from spreading around and making the surroundings muddy and dirty. Raising the chimney, he can give an outlet to the smoke straightway out high up in the air and saves his kitchen from the blockage and stuffing of the smoke. He will not allow the cowurine saturated in the cow-pen or elsewhere. ||44|| Gharaamaajee nirmalpana| Taaptipiche vartana| pratyek vastu thevilyaache sthaana| saral disey paahataachi ||45|| Cleanliness should be maintained in the house in all corners. The family members should have tidiness and neatness in their activities inside the house. Everything in the house should be placed at a particular fixed spot for it and always be put there only so that everything can be found out easily. ||45|| Sarva vastunchi lihilee naave| Saaman gheta na lage saangave| Ghari yetaachi disate barave| kaaya aahe ||46|| All The containers should bear the names of things they contain. Nobody will have to enquire about any thing he needs nor he will have to take trouble to search for it. One can easily understand and remember from where he can pick up the thing required. ||46|| Daarasamor je je disale | Te Te kalenechi sundar sajale | Aapulyaach gaavee nirmile | kalaakaraanni ||47|| Everything that kept at the entrance of the house should be beautiful and artistically decorated. All such decorative things should be obtained from the village artists and locally made. ||47|| Jaraa na disate usanee aita | parakiyaankadoni karavila thaat | samaan aanile bharamasaat | paradeshiche ||48|| If you bring some imported decorative articles made in foreign countries and set up by the decorators, your decoration will exhibit a borrowed pomp and show. This will not happen if you use the decorative articles made by the local village artisan and set them up properly by him. ||48|| Je disale te apalyaach gaavache | Athawa praantiche, deshiche | Tene koutukachi aamuche | sarva karitee ||49|| Whatever we bring at our house must be made by local village artist or brought from the provinces in the country or produced elsewhere in our country. The visitors when will see all things made in our country, they will definitely praise and admire you. ||49|| Aisee gharaa daarachi sundarata | Aapanachi aanaavi swataa | koneehi doley bharooni paahata | prasanna hoto antaree ||50|| In this way when we bring comeliness and beauty to our house by putting ourselves to hard work, it

will clearly bring pleasant appreciation upon the face of our visitors Then they will stare at the decoration to the fullest satisfaction of their eyes. ||50|| Aaisee kala asaavi kashtaarjita | swaavalambee udyoge unnata | Nakhshikhaanta ojahee tyaat | jo jeevan jaagavee deshaache ||51|| In this way our art should be self-earned by constant hard practice. It will grow the habbit of selfreliance as well as diligence in us. Such art will sustain vitality and brilliance in us as well as exhibit our national life. ||51|| Kunaachi kala shareer bhushavi | kunaachi ghari taaptip darshavee | kunaachi kala gaavachi sajavee | housene aapulya ||52|| Somebody's art will adorn our physical beauty. Somebody's art will create neatness and tidiness in his house. Somebody's art will enrich the beauty of the village as per his pleasure ||52|| Maanavi kala gaava shobhavee | Gaavachi kala praant jagavee | Praantaachi kala desh bhushavee | vaishishtyaane ||53|| The art of local villages will add to the glories of the provinces in which those villages are. The art of the province will enhance the glory of the nation and manifest the particular characterestics of that province. ||53|| Hee sarva kalaakusaree | Maanavaasachi saadhe baree | Pari yojakataa asaavee antaree | kalavantaanchya ||54|| All these arts, attributes and skills can be sought only by human beings. The real need in these is the skillful planning of the correct and imaginative application at the right place and at the right time. ||54|| Naahitari topa shiree videshi | aani khaadi pancha kateesi | Maruteeche tonda Lambodoraasi | Aise hote ||55|| If this sence of appropriate application of the things is absent in the man, he will put a foreign cap on his head and wear a short dhotee of khaddar around his waist. This will look as strange and full of mockery as setting the head of Marooti on the torso of Ganapati. ||55|| Ekaane diwaankhana sundar kela | paahataanna aanand zaala | pari shouchyakoopachi bighadala | hotaa tyaacha ||56|| Some gentleman decorated his drawing room very beautifully and artistically. But the coarse coustruction of his latrine tank became faulty through some error of mason. ||56|| Parichaya ghenaara aala gharee | prathamachi chadhala shouchya gruhaa bhitaree | Aat pasaralee ghaan saari | swachchhata khari disena ||57|| A visitor came to this gentleman to get introduction with him. Very first, he went into the latrine. To his horror, he found the latrine with dirt terribly spread all over. There was no slightest spot of cleanliness in the whole latrine. ||57|| Maga paahile swayampaak ghara | kaande, bataate yaanche photar | chuli aatachi raakh-kera | zaadoo hi navhata laagala ||58|| Then he turned to the kitchen room. He found there the peels of onions and potatoes lying in a scattered state. He found that the fire place for cooking (An earthern stove) was full of ash and the stuff of garbage. The kitchen room seemed not cleaned or swept for many days. ||58|| Paanacha pik koparyaat | kapataamage ghana bahut | Dumadunee baghataa sundar bichhayata | kachara, kaagad tya khalee ||59|| The corner of the house was smothered with red sprinkles of chewed batel spitting. A heap of dirt and dust has been accumulated behind the cupbords. The bed and carpt seemed very beautiful on surface but when he lifted the carpet just a little, he found their dust and scraps of paper lying under it. ||59||

Mhane wa ho kalaavant | Bagha jaraa jaavoni aat | Saravana zaale naahi saat | Diwasaapasoni disatase ||60|| The visitor said to the gentleman," O great artist! just go in and have a glance. It seems that no sweeping and clening has been done for the last seven days". ||60|| Baaki sagale kele sundara | Pari evadhechi gaalbot tyaavara | Aise aso naye antara | kalemaajee ||61|| "You have decorated everything very artistically and beautifully. but this uncleanliness and spread dirt has become a lampblack (stain) to the whole beauty and decoration". There should be no place for such fault in the true artist. ||61|| Kala asaavi sarva nipuna | Aat, baaher nirmal poorna | Haat phire tethe Lakhshmee dhaavona | yete maga ||62|| Any art or attribute must be complete in all its aspects. It must be pure and clean from inside to outside. If it is maintained so, Lakhshmi (The Goddess of wealth) will herself run and follow your hands wherever the touch of your hand makes cleanliness, purity and neatness. ||62|| ARTISTIC IDEAL DESIGN OF THE VILLAGE Yaapari kalene ghara sajavile | Aapule jeevan sundar kele | pari gaava asel bighadale | Tari tey soundarya tikena ||63|| If you employ your art and skill to make your own house beautiful and well decorated but the village has been impaired, the beauty of your decoration will not sustain. ||63|| Kaalya shareeravari kod | Taise disel te ekate dhend| Mhanoni gaava karaave aadarsha sughad | kalaani aapulya ||64|| Your only well decorated beautiful house in the dirty and impaired village will look like a white spot of leucoderma on the black skin of the body. Therefore (along with your own house) you must make your village also beautiful and well decorated employing all the best skill and arts that you possess. ||64|| Gaavee asaavi sewak-mandale | jyaanna `Mukhee Ram, haati kaam' hey kaley | Akhand chalavitee kaamaache sohale | Graama seve saathee ||65|| Workers committees should be framed including such social workers who know the art of `The name of God on lips and work of the village in hands'. They will implement some plan or other constantly for the service to the village. ||65|| Shramadaanache saptah ghevonee | Raste durusta karaave sarvaanni | shoshakkhadde, moryaa karoni | saandpaani thambawaave ||66|| By arranging the `Shrama daan saptaha' (A week to render free labour and hard efforts) under which, all the streets and paths in the village should be properly repaired. The workers should dig up soak pits, build gutters, make underground channels so that the waste water from the house will not be seen spread any where and will be well disposed of. ||66|| Rastyaamaajee ekaaryaa asatee | pandan zaali nimulatee | Gokharu,kaate, zudupe waadhati | sarva vyavastha laavavi ||67|| If there are deep wheel ruts swagging on the roads, if the cart road has become narrow, they should repair it. If thorny bushes, wild plants of Gokharu etc. have grown up in the middle of the streets and roads, they all should be removed and the roads should be made passable. ||67|| Dob saachate, padatee derey | Theek karaave maargee saare | shouchyagruhe hee navya prakaare | Nirmaavi sarvaansaathi ||68|| If there are puddles saturated with dirty water or small mounds or heaps have formed in the streets, they should be removed and disposed of. Similarly the latrines of modern system should be built up

(where the sweepers are not needed). ||68|| Nadi, talyaakaathachi swachchhata | Tethe poor,ghaat aadinchi vyawastha | utpaadan waadhawaaya tatwata | upayog ghyaava jalaacha ||69|| Open land around the river or pools should be made clean. The river banks, quay and stone stairs should be constructed on both the sides of the river. The river water should be fully utilized for increasing agricultural production. ||69|| Gaavateel maarga, vihiri, ghare| sundar sajawaavi pashunchi kutire| Thai thai mutrighare| Naalya karane nirmaana ||70|| The streets and roads in the village, the water wells, houses and sties and pens of the cattle should also be cleaned and decorated beautifully. Urinals should be built here and there and gutters and channels should be created throughout the village. ||70|| Sadakaanchiya dutarphaa chhana | sarvaanni karaave vrukhshaa ropana | Dhole thewaave madha madhaatuna | kachara tyaat takaavaya ||71|| Beautiful trees should be planted along both the skirts of the streets. Dustbins should be placed in between along the roadsides and near the house to deposit the rubbish and garbage from the houses. ||71|| Chahu dishanni gaava sundar | waarey karot jeevansanchaar | kothehi ghaan konee ghara | paahataana na disave ||72|| In this way, the whole village should be made beautiful on all the four sides. Pure and fresh air should blow towards the village from all the four directions. If any of the village houses is visited,no dirt, dust and uncleanliness should be seen anywhere. ||72|| Ghare modaki asatil kothe | sarvaanni jaave tayaa waate| Miloni karaave chokhate | `Haa hee aamucha' mhanoniya ||73|| If some poor villager's house is dilapilated and is about to fall, all should go for his help considering that he also belongs to them. All should extend full co-operation to repair or rebuild his house. ||73|| Ghare khidakyaaveen andhaari | kondat, damat, basaki saaree | Guraancha gothaa gharaa bhitari | Aise raahu na dyaave ||74|| The houses should have windows and ventilators. There should be no darkness and dampness in the houses. They should not be much low and humble. The cattle pens & sties should not be inside the houses. ||74|| Gotey, otey karaave durusta | kapare, khandaare gairshista | Raahu na dyaave astaavyasta | waakade tikade ||75|| The rocks and pebbles on the roads and streets should be removed. If the extended verandahs of some houses are coming in the way, they should be chopped off and repaired neatly. they should not be allowed to create hinderance to the traffic. ||75|| Hey sarva khanoni kadhave | Dori laina dharoni nave | Mokalechokale maarga karaave | ulhaasawaave janaloka ||76|| By marking a straight line, all the encroachments on the roads and streets should be chopped off and the roads should be made straight and spaciously wide. They should be so wide that while walking along the roads, the passers should feel pleasure. ||76|| Maargee nasaava laakud gota | saaph disaavyaa chaari wata | koni adalaa asela karanta | Tyaas walawaave gaavaane ||77|| Logs of wood, stones and rocks should not come in the way as stumbling blocks. All the four directions should be seen clearly and if any illfated adamant individual stands to oppose widening the street, all the villagers should deal with him convincingly but in a very straight forward manner to

make him understand. ||77|| Kump-kaati, gavatee shaakaar | Gaavi nasaava shakyatowara | udave-hudey, punjaa-ker | Bhalataisaa raahoo na dyaava ||78|| The villagers should not use thorny fences and grass roofs as far as possible. Similarly, there should be no untidy heaps of grass, litter etc. ||78|| Phaasa, gavat ganjee, kadabaguda | Bhoos, upanane athawaa khalawaad | kumbhaar aawa, agnikund | surakshhit jaaga nemaavya tyaanchya ||79|| Separate spots should be allotted to the heaps of thorny branches, piles of grass,lines of haulm, winnowing husks, furnace of the potter, fire pits etc. ||79|| Melee janaavare kothehi nelee | Gaavabharee ghaan, mas-hade ali | Aise na whayaa paahije nemilee | jaaga udhadanya-gaadanyaachi ||80|| Dead animals and cattles should not be taken for burial at any place not suitable for it. Bones and flesh of such dead animals, if thrown away carelessly, will spread all over the village. So separate spots out of the village should be reserved and provided to bury or to tear off the dead animals. ||80|| Jethe tethe soochanaphalaka | Laavile paahijet maargadarshaka | shobhawaaveta rastey chowk | Thoraanchiya navaanni ||81|| Notice boards should be placed at various spots wherever they are necessary. Similarly, boards indicating the roads and street maps should be posted to guide the incoming visitors. The streets and squares should be named after the great and glorious personages and national heroes. ||81|| Maargaavari andhaar padey | Tethe prakaashachi vyawastha ghade | Aise karaave chahukade | kaaryakartyaanni ||82|| The village workers should make proper arrangements of lightening all along the streets to avoid darkness. ||82|| Gaavi shaala nirmaan karaavee | kondawaadyaachihee vyawastha whaavi | Bajaar, gujaree awashya asaavi | soyee saathi vyawasthita ||83|| A school should be built up in the village. A fold to keep the stray cattle should also be made available. Day market and the evening markets should be held for the convenience of the villagers. ||83|| Naahitaree gaavi baajar bharala | shista naahi dukanaala | konataahi maal kothe thewala | zaala sagala kallola ||84|| Otherwise, if the shops in the market are not arranged and set up in a neat and well planned manner and if the goods and articles in the shops are not arranged systematically, there will be a great commotion and confusion and it will create discomfort to the consumers. It will create troubles to the shopkeepers as well as to the customers. ||84|| Lok ekmekaas khetatee | kaahikaanche khise kaapatee | naahi samajatee chaal reeti | Manuskeechi ||85|| When there is a great rush and crowd of marketing folks, people pass closely pushing and knocking each other. In such rush the pick pocketers easily cut the pockets of people. Nobody has consciousness of humanity there. ||85|| Taroon paahatee bhalateekade | Bol bolati wedewaakade | chaalatee ikade, paahatee tikade | Tene dhakke basati lokaa ||86|| The youths roaming at their pleasure in the market always stare and look shamelessly where they should not look (i.e. they are always on the trail of females in the market). They utter indecent and obscene comments and remarks. While going through the marketing crowds, they look here and there and give violent pushes to other passers by. ||86||

Koni madhyech maal upanatee | khuntyaa gaadaatee, gaadyaa sodatee | Bakaryaa gayee mokaat phiratee | Madhyech mandatee mirachyaahee ||87|| (When the sellers and shopkeepers bring their goods and articles) Some sellers empty their carts and put their goods in heaps at any place in the market, some bury pegs anywhere they like to raise tent roofs on their stalls and shops. Cows and goats move freely in the market through the rows of shops. In such untidy and indisciplined crowd of shops and customers, somebody empties the sacks of chillies. ||87|| Laina naahi dukananprati | koneehi kothe maal mandatee | ya sarvaanmuley hotey phijitee | Ghenaaraa ani denaraanchi ||88|| The shops are not arranged in line properly and if the sellers pile goods and articles untidily anywhere, both the sellers and the buyers face discomfort. ||88|| Tyaat mashaancha gholaka | koni mhanenaa konaa aikaa | sarvatra paisa kamaavanyaacha zoka | chalatase housene ||89|| Flies buzz and whirl over the sweet meats. But all are in such a hurry in earning money that none can listen to anybody. ||89|| Konee mhanel aise kaa karato? Dukaandaar mhane aamhi kar deto | Mag aamhaala kona kaaya mhanato? sangaa sangaa ||90|| If somebody challenges any shopkeeper for his misbehaviour, he quickly rejoinders "we pay taxes." "We are not sitting here free of charge. Who can then challenge us?" ||90|| Aise jethe tethe hotey | Durust karaave sagale tethe | premaane saangoon paahata sarwaanumate | konee hatta karina ||91|| Such indisciplined and disorderly behaviour is seen everywhere. If you find such commotion in the market, you should try to bring it in proper order and discipline in it. If all of you try to convince the shopkeepers they will not be so adamant and obstinate about it. ||91|| Aapule jemwha jana na aikatee | Temwha sabha dwaare karaavi durustee | Saangoon paahaave sarkaaraprati | Durusta karaaya gaava saarey ||92|| However, if you find that these indisciplined shopkeepers don't listen to your requests, a meeting of the villagers should be called to decide the problem. You can request the government also to make necessary reforms and repairs of the village condition. ||92|| Mukhya aapalee asaavi samiti | Jee sundar theveel baajarapratee | wajane, maape, maal, jaaga paddhati | sarva chokh karaavaya ||93|| But main thing is that you should have your own reformation committee. It will arrange the market neatly and systematically. You must insist upon the accuracy of weights and measures. Importance must be given to the purity and honesty in the goods and the marketing system. ||93|| Sarvaanchya pikaanchiya rakhshana | Gaavi yewoo na dyaaya waanrsena | aishyaahi karaavya samitya, sanghatana | Naana karyaastava ||94|| Some committieess and organisations should be raised to protect the crops of the farmers. The bands of monkeys should be prevented from destroying the crops. In this way each and every activity of the village should be controlled by the various committees and organisations. ||94|| Sarvangeen asaavi graam rachana | Manoranjanaa sahit puravaavya bhawana | Jenekaroon graam vaasiyaana | Aathava na ye shaharaacha ||95|| The whole structure of the village should be planned considering all aspects and should be perfect. Due consideration should be given to the recreation and entertainment of the villagers. In no matter and aspect the villagers should remember the cities (i.e.all the comforts and conveniences of the cities should be made available in village itself) ||95||

Vyaakhyaane, kirtane, kalaa pathak | waadviwaad, powaade, Naatake saatwika | Aisee nitya navanavee karamanuka | Gaavi chaalawaavi sarvaanni ||96|| With the co-operation of all, various programmes for entertainment like lectures, devotional discourses, kirtans presentations by kalaa pathak, debates, patriotic minstreisy (powada), religious and historical plays and dramas should be arranged from time to time. ||96|| Ek asaava sundar baag | Tyaat manaswaasthyaachehee asaave anga | prasannata waadhaaya nana rang | vrukhsa, veli, lata kunja ||97|| A beautiful garden should be created in the village. There the villagers can seek healthy serenity of mind, for their tranquility and delight there should be colourful flower plants, creeping plants and bowers should be developed in the garden. ||97|| Tyaat kreedangane, paalane | Baalak-yuwakaanchi prasannavitee maney | Jaati pateeche visaronee radgaane | sahabhojane chaalwaavi ||98|| For the pleasure of the children and the youths, there should be play grounds and cradles in that garden. Common dinners should be arranged so that all will forget castism and communalism. ||98|| Gaavee vishraamgruha asaave | jyaat paahune utsaahi barave | sarvaas mukta dwaar thewaave | utaravinyaa saathee ||99|| One rest house should be built in the village. It should be open to all without any restrictions. Guests and the enthusiastic travelers should be accommodated there without any discrimination. ||99|| Tethe asaavi sundar viheer | paanee pinyaasi thandgaar | wachane saavee udbodhak, sundar | Bhintivari sarva ||100|| In the vicinity of that rest house, a beautiful well should be dug and built and sweet cold water should be provided to the guests & travelers. Some awakening dictums should be written on its walls in beautiful and good alphabets. ||100|| Karaava sundar aakhada | Muley bagadatee ulhase tadatada | Aadarsha matla khelaadundra dhada | Girawaavaya ||101|| There should be a good gymnasium in the village. There the children and youths should be seen playing enthusistically. They should be encouraged to follow ideal professional wrestlers. ||101|| Sundar mulaanchi shareere | Disatee gulab jaise gojire | Baagachi phulale harebhare | supuraanche ||102|| With regular practice and exercises the bodies of the children should appear graceful and they should look like blooming fresh rose flowers. The gymnasium should look as if a garden of the virtueous sons has blossomed. ||102|| Sundar asaave waachanaalaya | Naana grantha dnyaanmaya | karaavaya subuddhicha udaya | Gaava lokee ||103|| A good library should be set up in the village and books and volumes imparting knowledge should be made available there. ||103|| Kaaya chaalale jagaamaajee | kalaave gaavee sahaja sahajee | Mhanoni vrutrapatre asaavee taajee | Aakashwaanini tya thaiee ||104|| Daily news papers should be placed in that library so that the villagers can have an up to date knowledge of what is going in different parts of the world. A radio set also be supplied to have day to day information as well as for entertainment. ||104|| Taisechi asaave hastalikhit maasik | Akhshar gaawaache whaayaa surekh | lekhan chitraadee kalaanche koutuka | waadhel gaavee ||105||

A hand written magazine should be introduced. The villagers should be encouraged to write articles in their own handwriting. It will help to make their handwriting beautiful with fine mould. It will also help to admire and applaud the writing skills as well as artistic pictures prepared by the village writers and good drawing artists. ||105|| Sahaj kalaave vichaar aani vrutta | Mhanoni phalaa asaava choukaata | Tee janu Dnyaaneshwaraanchi bhinta | Dnyaan deyee sarvaansi ||106|| In the main square of the village, a black board should be set up on which, important headlines and news items, good thoughts, preceptive dictums of great personages should be exhibited everyday. This black board should become the wall of Dnyaaneshwar imparting knowledge. ||106|| Akshar shatrunna saamarthya yaave | Mhanoni proudha shikhshana chaalawaave | Gharaa gharaawaree number dyaave | Naamapaatee lawoniya ||107|| Adult educating classes should be run for illeterate male and female in the village to make them to read and write and to know easy mathematical calculations. House numbers should be given to every house and alongwith that house number, a name plate of the house holder should be exhibited at the entrance of the house. ||107|| Guraa dhoraanchi aushadhe jaanatee | saahya whaave tya graminampratee | Anubhoot nusakhe, lokgeetaadi kitee | sangraha tyaancha karaava ||108|| Old experienced folks knowing the medicines and cure all remedies on the diseases of the cattle should be helped and aided. A collection of such medicines and remedies be prepared. Similarly a collection of folk songs based on the long standing experiences of such old folks should be made and carefully cherished. ||108|| Gaavache aarogya asaave uttama | Sarva praanimaatraansi laabhave khshema | Mhanonee chalawaave aarogyadhaama | Gaavamaajee ||109|| A hospital or a dispensary should be run in the village to keep the people and their cattles in a good health and hygiene. ||109|| Aaapulyaach gaavachi vrukhsha valli | kandamule aanoni aushadhe keli | Nisarga upachaara sahit dilee | paahijet vaidye ||110|| The village physician should use the easily available medicinal roots, leaves etc and prepare medicines out of them. He should use them to cure the patients and employ a natural treatment upon the patients. ||110|| Chaalawaave aishya vaidyaampratee | sarpaadi vishey utarviti | Ghaava bujaviti, haade julaveeti | Aushadhe aisee anubhawonee ||111|| The villagers should keep such a physician permanently in the village who knows how to use antidotes upon snake poisons, healing up cuts and wounds, setting up broken and fractured bones, bandaging them and rejoining them. ||111|| Jethe purushaancha dawaakhana | Tethe havee sootika gruhaahachihee yojana | Dohonchi hee aavashyakta graamjana | Bhasatase atyanta ||112|| Near the hospital for general treatment to the male patients, a maternity hospital should also be set up. The villagers badly need both the hospitals for male and female. ||112|| Gaavache vaidya, gaavachyaa sueenee | Gaave ghyavya tayaar karoni | Navanavee dnyaan saadhane devonee | sarvatoparee ||113|| The village itself should provide the necessary training to physians and midwives and make them fully knowing in the medical techniques. They should be provided with the up-to- date modern equipments, literature and essential treatment material. Both hospitals should have necessary equipment, store of essential medicines and trained physicians and midwives. ||113|| Gaavee asaave post sthaan | Twarit kalawaavaya vartamaan |

Parasparaancha vyawahaar poorna | patropatree chaalavaya ||114|| A village post office should be set up in the village for their convenient communications so that they can remit or receive their messages immediately. ||114|| Aishya sarvachi sukhasoyee | Lok karoo shakateel nishchayee | swaavalmbee raahooni sarvahee | Deteel jemwha sahakaarya ||115|| If the villagers become self-reliant in this manner and extend mutual co-operation to each other, all will enjoy all comforts and conveniences in their own villages ||115|| Pratyekaacha kititari wel | shramashaktee aani buddhiche bal | vyartha jaatase te upayogi sakal | Laavita gaava sukhi hoyee ||116|| If the villagers have to run to the cities very often for getting some work done, much of their time, labour and power of intellect are wasted unnecessarily. If they find all the conveniences ready in their own villages they can utilize all their energy, time and talent there and then in the village and can become happy. ||116|| Aise gaava hota aadarshapoorna | shaharaahooneehi nandanvan | sarvaanche kareel aakarshana | sundar jeevan Tukadya mhane ||117|| In this manner, if the village becomes such an ideal and self relient, it will become more pleasant than the eden garden in the heaven and than the cities. It will then become a source of attraction for all. (says so shrisant Tukadoji Maharaaj) ||117|| Iti shree Graamgeeta grantha | Guru-shastra-sawaanubhava sammat | swaavalambi graama nirmaan kalaa-kathita | Teraava adhya sampoorna.||118|| In this way, the thirteenth chapter of this Graamgeeta scripture, which is well consented by the Guru, shastras and self experiences, in which the art of creating a self reliant village is fully described, is hereby concluded. ||118|| || Sadgurunaath Maharaaj ki jai || VOLITIONS. 1 If the village people start to heighten the work of cultivation with the power of males and females, with our talent and intellect and skill, the villagers will become self-relient. Therefore we all Vow that we shall live in villages and work for the upliftment of our villages. We shall not leave our villages and go to the cities to find employment. 2 We shall use the raw material of the village in our own village and produce the ready material from our labours. We shall make our village self-reliant. 3 All need to render physical hard work. Therefore with our physical hard work we shall recreate a new village. 4 All the essential things like clothes, wood for household needs, earthern pots, tiles, nails spades, hoes etc. as well as vegetables using the waste water of the villages will be produced in village itself by our hard work and we shall make the village self-sufficient. 5 We shall create the school, health centres, post office, libraries, rest houses and wrestling institutes in our village. The manpower and talent of the village, which go in vain, will be fully utilized in our village for the apliftment of the village. Chapter- 14 HEALTH AND HYGIENE OF THE VILLAGE. (Graam Arogya) || Salutations to Shrigurudeva || REASONS FOR DISEASES & EPIDEMICS AND IGNORANCE OF PEOPLE

Ek shrota Mahabhaavik | Mhane gaavahi kele theek | Tari devaane maarali mekh | tee nighoo shakena.||1|| One great devotional listener said, "We have turned our village into the best one. But unfortunately the Great God has picketed in it and we are unable to remove it." ||1|| Pratyakhsha shahar jaree zaale | Tari devaapudhe Taab na chaale | Tethe khede shaharaapari kele | Tari kaaya hote? ||2|| "May it be a great city. If the great God does not have his good will for it, it can't do better. Then what can any small village do (against God's will) though it has been made as happy and comfortable as the city?" ||2|| Devi-devataancha kop zaala | cholera patakicha zataka aala | Mhanaje sudharooch na shake konaala | baap vaidyacha ||3|| "Violent rage of Gods and Goddeses has befallen upon our village and so it has been badly hit by the epidemic of cholera and terrible diarrhoea. Then evenif the great father of physician comes to prevent the epidemic, he too can't cure anybody who has fallen prey to the diseases" ||3|| Mhanoni Dewata raahatee prasanna | aise karaave poojana | Gaava aso ki shahar sampanna | sukhee tya ween na raahe ||4|| "Therefore we have to arrange for a great ceremonial service and worship of those Gods and Goddesses to please and pacify them. Unless such religious worship and offerings to God is enected no city nor any village can live happily and healthily." ||4|| Mitra! aik yaache uttara | Deva-devata kimwa parameshwar | Hey krupechechi awataar | kopachi naahi tya thayee ||5|| (upon this, Vandaniya Maharaj says)," My Friend! Here is the reply to your problem. Listen carefully. God, Goddesses or the supreme Excellent spirit are the incarnation of grace and blessing of welfare (for the human beings). They never have such violent anger for anybody. (They never become angry with anybody. ||5|| Kop karitee te dushtaavari | Tyaatahi uddhaar bhaavachi antaree | Tethe niraparaadhyaas chhalati jari | Tari tya deva na mhanaave ||6|| "Gods do have rage upon the evil and wicked persons. But even this violent anger for such sinful evil persons underlies with a kind and merciful favour for upliftment & redemption of those persons. If God (father of the world) goes harassing and torturing the innocent people, he can't be called and worshipped as God."||6|| Sarva lok lekare tyaachi | chhalana ka kareel konaachi?| kruti aapuleech aapana jaachi | shatru aapanachi aapule ||7|| All human beings are the children of God. How then will He harass and torment his beloved children? It is our own behaviour and enactments which create such troubles and agonies. We ourselves are the real enemies of us.(We are ourselves the root cause of all our sufferings.)||7||

Chahubaajunni keli ghaan | Tyaat jantu zaale nirmaan | Tyaatuni rogaanchya saathi bhinna bhinna | waadh ghetee ||8|| When we allow our surroundings to be full of dirt and rotten filth, germs of diseases and viruses, all kinds of diseases and disastrous epidemics start growing rapidly and widely. ||8|| Naahi nemaacha aachaar | shuddha naahi aahar-vihaar | Ashuddha hawa-paani samhaar | karitee janaacha ||9|| We don't follow the regularities and proper rules of good and healthy behaviour. We don't maintain our conduct and thoughts pious and pure. The climate and water around us are also dirty and filthy. All this polluted, inhygienic and impure surrounding and atmosphere becomes harmful to people and result in killing them. ||9|| Kaahi kemwha kuthehi khaane | kadhi zopane, kadhi jaagane | Saptahi dhaatu kopatee yaane | Rog roopane phalaa yetee ||10|| Eating untimely, consuming any kind of food items, sleeping at odd times and getting awakened late at night, all such irregularaties in normal daily routine contaminate and destroy the vital seven humor in our bodies. That makes people suffer from many diseases. ||10|| `Hoteli khaane, masana jaane' | aise bolatee shahane | Tyaawari nana tikhat vyasane | Aagyawetaala saarakhi ||11|| The wisemen used to say "Eating in hotels leads one to the cemetery". This is true. Moreover, becoming habitual to the chilling addictions means to invite the dreadful fireghost to possess our bodies. ||11|| Kashaas kaahi niyam nurala | kon rogee kothe thunkala | kothe jewala, sansargi aala | Gondhal zaala sarvatra ||12|| In this way no rule of good behaviour has been existing now. Any patient (suffering from any contagious disease) goes on spitting anywhere. He eats anywhere in public places. He lives in close contact of all. (The other healthy person gets the virus inflection of his disease). So this has created the entire commotion in the problem of epidemics. ||12|| Tyaane rog prachaar zaala | Laagat rog waadhatachi gela| Balee ghetale hejaaro lokaanla | waadhoni saath ||13|| This uncontrolled and careless virus infection of the highly contagious diseases spreads the epidemic rapidly. It expands its field and victimizes thousands of people. ||13|| Maga koni mhane kopalee devi | koni mantrikaasi bolaavi | Baaher, bhitarache samjonee gaavi | kaadhati aaratya andhaari ||14|| Then some people say that some goddess is violently enraged. They invite some witch doctor. Some think that the patient has been possessed by some spirit. Some doubt that some family person has played a wicked act upon the patient. Then the frightened villagers enlighten weavering tiny lamps at the dark nights. ||14||

Konee karani koutaal mhanati | koni pishachchyaas bharati | Aushadhehi na detaa rogi maaratee | murkhapanane ||15|| Then there are some other individuals who speak of some evil and wicked spell. Some call it bewitching enactments. Some try to over power the evil spirit which has possessed the patient by employing mantras and some hideous rites upon him. Thus, without providing proper medicines and treatment on the disease, they kill the patient through such most foolish enactments. ||15|| Bhagat, Maantrik, arabadi, janate | Ghumaare baghatee bhawik konate | potaasaathi nana mate | phailawiti lokaamajee ||16|| There are some so called devil dealing bhagats, the witch sorcerer maintrikas who pretend to make the evil spirits or ghosts to resound. Such Mantrikas and Tantrikas are always in search of innocent devotees who can easily fall prey to their crafty ways. They spread the scaring faiths in the simple minded villagers. They all are belly-gods who earn their livelihood by doing such dirty enactments. ||16|| Karaviti nawas-saayas thor | Devapoojecha jorsor | Rede, bakare, kombadi paamar | kaapitaati adnyaane ||17|| The harassed ignorant villagers also become ready to exert ardent efforts and start praying and vowing for the early recovery of their patients. They arrange the worship with sacred precept in a violent vigour and devotion for the particular Goddess. Then they sacrifice male buffelo, goats or cocks very cruelly before that Goddess. ||17|| Dewaanechi kele jeeva | Tyaasi kaichi maaranyachi haava? Madhale dalaal kariti theva | Aapuli housa purawavaya ||18|| The great God has created all these living beings How can this kind creator find pleasure in accepting the sacrifices of his own creation? These are the middlemen and brokers who kill the poor mute animals and earn their living and get their pleasures fulfilled. ||18|| Sante devaas kele prasanna | Temwha balee dile kona ? Chokhoba, Shrichakradhar, Raamkrishna | Mhanati "Prasanna deva bhaave ||19|| The great holy saints sought the favour and grace of God. What animals did they sacrifice to God? The saints like Chokhoba, Shri Chakradhar, Raamkrishna always used to proclaim that God is pleased only with the true, honest and heartfelt devotion of his devotees". ||19|| Devaasi paahije balidaan | To pashu, aapula bhram abhimaan | Gavache gelyaaveen adnyaan | sukhee jeevan na hoyee ||20|| In fact God never expects the sacrifice of any living being. He earnestly desires to have sacrifice of the wild beast in the form of false pride and ego which dwells in us. Unless this ignorance is not removed from the innocent minds of common people, the village can't live happily. ||20|| Gaava aso athawa shahar | Tetheel bighadale aachar, vichaar | Mhanoneech rog raaine bejaar | jaahale sare janalok ||21|| It may be a big city or a small village, when the behaviour, thoughts, habits and enjoyments of people get impaired and impure, they have to suffer the disastrous consequences of diseases and dreadful epidemics. ||21|| THE DIRE NEED FOR IDEAL DAILY ROUTINE

Gava whaaya nirogi sundar | sudhaarve laagel ekek ghar | Ani tyaatoonahi gharaat raahanar | karaava laagel adarsha ||22|| Every house in the villge needs to be reformed to make the town or village hygienic, healthy and beautiful. Before this, it is necessary to make each and every member of the family living in those houses to be ideal. ||22|| Vyakti whaya aadarsha samyak | paahije dinacharyaachi satwik | saare jeevan nirogi, surekh | Tareech hoyeel gavaache ||23|| To make every individual in each house an ideal and a right-person, his or her daily routine must be pious and pure. Then gradually the whole life of the village will be healthy and beautiful. ||23|| Niyamee baandhala ekek din | Tyaanech sudhare jeevan sampurna | Gaavahi hoya aarogya sampanna | Saare prasanna devi-deva ||24|| If in this regulated manner each and every day everybody behaves and maintains his life disciplined, not only his life will become happy but the entire village will also become healthy and happy. Then all Gods and Goddesses will also be pleased. ||24|| Niyamaacha mukhya aadhar | Majboot paahije nirdhaar | Tya wareech utkarshaachi madar | Aihik ani adhyaatmik ||25|| The basic support for this rule is to have firm determination. Therefoere all hopes for achieving the prosperity in worldly and spiritual life entirely depend upon the firm determination. ||25|| Naahitari maanavaane niyam kele | sarva jeevan suralit chaale | pari ekada durlakhsha zaale | ki chukatachi jaate ||26|| When a man laids down some good rule and follows it with determination, his life goes on easily & comfortably. But if he ignores his rule even for a day, then it gets broken every now and then and the man strays away from it . ||26|| Ekada raatrabhari jaagala | Mag sakaali uthanech kashala? Aalasaat sarva diwas gela | Niyam modoni ||27|| If he breaks the rule and spends the whole night in wakefulness, it becomes impossible for him to get up early in the morning. Moreover, his whole day is passed in idleness. ||27|| Tyaala dhaak nahi, kalajee naahi | Gharache lok bolalech naahi | Haa uthala dusare diwashihi | Daha waajata diwasaache ||28|| If he doesn't have any awe or fear for the elderly person in his family, if he doesn't have any care or deligence for his duties and if nobody in his house crosses him, this irregular behaviour gets repeated again and again. The next day also he gets up at ten o' clock in the morning. ||28|| Kaahi diwas alakhsha zaale | ushira uthane angwalani padale | Mag badalena kaahi kele | upchaar jaree ||29|| If the family members connive at his irregular sleeping and getting up habit, it becomes his habitual practice. Then any remedy, employed upon him, becomes fruitless to change his inured irregular habits. ||29||

Aise kaasaya ghadoo dyaave? Roj sakaaleech uthaave | Na uthata gharachyaani jaagwave | zopanaarasi nischaye ||30|| Why should then let it happen in the beginning? Everybody must get up early in the morning. If anybody fails to get up early the other members should wake him up without fail. ||30|| Kaahi mhanati ushira uthane | Hey to bhaagyawantaache lakhshane | Tyaas kaya aahe une | Pota bharaya dhanawanta? ||31|| Some say that late rising is a sign of one's good fortune. They say as he is rich, how can he have any paucity.?" ||31|| Aise samjoni aalshi kela | Arey! haa bhaagyawaan kasala? Nijanyaawari bhaagyawaan tharala | Tari beemaar mahabhagi ka nawhe? ||32|| This misunderstanding or ignorance has turned him into an idler. How can a late riser be fortunate? If the late riser is supposed to be the fortunate, why can't the bedridden patient be considered as the most fortunate one? ||32|| To Tara nijalaachi raahato | zopoonachi khaato, pito || kaaya adhik bhagyawaan mhanawito? saanga, saanga ||33|| Such a bedridden patient is constantly lying on the bed. He even eats and drinks in his lying position. Can we call him the greatest fortunate person? ||33|| Bhaagywantaachi ulati vyaakhya | karane shobhate ka shahanyaa saarakhya? | Arey! sakaali uthanaaryaasachi sakhyaa | bhaagyawant mhanaave ||34|| My friend! is it right and suitable for a wiseman to define a fortunate man like this? The person, who gets up early in the morning is really a fortunate one ||34|| Shramaatoonachi upaje bhaagya sampatti | Nijanaare tichi haani karitee | Itaraa shram adhik padatee | utsaaha ghate aapalaahi ||35|| (Getting up early in the morning) when one puts himself to some hard work and labour, a treasure of good fortune also arises for him. The sleeping idlers get deprived of this treasure of good fortune. Their late rising imposes more burden of work upon others and reduces their own cheerfulness in their duties and work. ||35|| Zopee gela gharacha dhanee | soorya chaalila dokyawaruni | unha padale tari nijuni | kad pherito zopecha ||36|| The sun is passing overhead yet the master(Head) of the family is lying in his bed and turning his sides in sound sleep under the warm sunlight. ||36|| Nokar-chaaker alasa kariti | Mhanatee gharadhanich zopatee | Mag aapanachi kaishya reeti | kaam karaave jaawonee? ||37|| (When the house head lies late in bed) His servants and workers also become idle. They think, "If the master himself is yet lying on bed, why should we go and start our work?"||37||

Aisa saara andhaar pade | Waajatee shwaananche choughade | Mool baal rade orade | zop kaadhitee ayaa baaya||38|| (When the Master of the family lies late on bed) all the houldhold work comes to a standstill (as if it is a night time). Dogs go on barking outside. The kids go on shouting and crying. The female members of the house also go on lying in the bed and rolling idly. ||38|| Gharadaar kothooni pawitra? Jaagalyaawarahi alasale gaatra | Awyawastha majje sarvatra | baddhakoshthata waadha ghe ||39|| In such conditions how can you expect the purity and secredness of the house? After getting up late in the morning our body feels inertia. All limbs become loose. The organs inside our body can't work in proper order and constipation gets developed. ||39|| Yaatoonachi waadhati sarva rog | Vaidya doctoraancha laagala bhog | Tikade bighadat gele udyoga | shirale durbhaagya tya gharee ||40|| As the evacuation of the feaces is not in proper order, various diseases get developed. They invite the doctors and physicians and make us to take costly and painful treatments. In addition to this physical disorder, our all activities and duties get disturbed and it leads to misfortune and poverty to enter the life of the house. ||40|| Pratahkaalachi aarogyadaayee hawa | sada sarvada maanate jeeva | prasannata deyee rutu tedhawa | sarva praanimatraasi ||41|| The fresh and pure air and climate provide all the living beings good hygiene and great freshness. It is suitable and beneficial to all. The seasons also provide great pleasure with their pure and fresh climate. ||41|| Sarva raane vane jaagi hotee | pushpe saari vikaas pawatee | pashu pakhshi nehami uthatee | pratahkaalee ||42|| All woods and forests get awakened at the early morning. Flowers open up and look fresh and cheerful. All animals and birds also get up early in the morning. ||42|| Pahate dohata gaya-mhaisa | Tyaat adhikachi saar-ansha | Pahaat waara chadhavee raktaas | laali rog pratihaaraka ||43|| If the cows and buffeloes are milked early in the morning, their milk contains more pith and essence. The redness of our blood, which bears power to resist against all diseases, also grows in the fresh and pure air of the early morning. ||43|| Mhanoni pratahkali uthave | Brahma muhurtaa dolyaannee baghaave | uthataach pratah-smaran karaave | aasan sthaanee ||44|| Getting up early at down, have a good look of the auspicious moments of `BRAHMA MUHURTA'. Wake up early in the morning, be seated on the bed in silence and perform morning matins (such as befitting to the morning pleasant atmosphere, e.g.'UTHA GADYAA ARUNODAYA ZAALA'.) ||44|| Pratah-smaran mhanaje navin sphoorti | ugawatya diwashi whaya pragatee | uttam kaarya ghadaave poorna gatee | Mhanoni prarthana devaachi ||45|| This morning matin to offer prayers to God is for seeking inspiration and cheerfulness to perform our daily activities and routine duties excellently and to seek progress and prosperity. ||45||

Tya weli jo samkalpa karato | waayeet na ghado aise chintato | To susamskaare waadhat jaato | unnati maarg vegaane ||46|| At the early down, one who makes volitions as `nothing evil' should be enacted by my hands' goes rapidly ahead and ahead on the path of his prosperity through this noble and pious initiation. ||46|| Mhanoni pratah-smaran karaave | Naisargik utsaah bhare bharaave | Maga pratarvidhi aatopave | nitya nema haa amolik ||47|| Therefore regularly perform morning matins. Enjoy the plesure of fresh natural climate in the morning. Fill up your hearts with zeal and enthusiasm. After this, enact your morning routine activities (such as going for purification, washing mouth, having a bath etc.) The regular practice of such enactments is very precious for our good health. ||47|| Pahaates shouchya mukha marjan | Tyaane waayu doshaache hoya shaman | shareeri nava jom nirmaan | hoya nirmalpan laabhonee ||48|| In the early morning practicing regularly the activities like self purification we can subside the gastic troubles. The personal inside and outside purity and cleanliness of our body develops more and more and naturally we achieve a new cheerfulness and vigour with sound physical health. ||48|| Sakaali karaave ushappaan | Tyaane antarindriyaanche shaantawan | Nantar karaave sheet jala snaan | Ati prasanna chitta raahe ||49|| Then drink some cold water in the morning. Such drinking of cold water is called `USHAPAANA'. It helps to reduce the unwanted excess heat and cools down the inner organs and parts of our body. Then have a cold water bath. This cold water bath makes our mind and soul calm,cheerful and pleasant. ||49|| sheet jala snaanache mahimaan thora | Tene twacha shaktee jaage sundara | shareer raahe sada taratar | utsaahane. ||50|| This cold water bath bears a great importance (in regard to sound health). It awakens the energy in the skin and brings freshness and ardance in our body. ||50|| Menducha bhaag thanda raahila | Tareech buddhicha utkarsha zaala | Aisa thoraana anubhava aala | kititari ||51|| A great many elders and venerable individuals speak of the cold water bath that it keeps the human brain and nerves system cool and peaceful. It develops the talent and intelligence. They themselves had experienced this great benefit of cold water bath. ||51|| ushna paanyaane snaan karane | mhanaje bimaarachi to samajane | Aisee sawaya nehami laavane | haanikaarak dehaasi ||52|| A person who takes hot water bath should be considered as a patient. The hot water bath is harmful to our physical health. Therefore always avoid to form the inheygienic habit of having hot water bath. ||52|| Snaanottar arunodayaapoorvi | saamudaayik dhyaan upaasana karaavi | prarthanamandir athawa padawee | dyaanastava pahaavi nirmala ||53|| After having bath before the day-break, perform. collective common spiritual services like meditation, prayers, reiterating the name of God etc. Find out some temple or any secred place like a close verandah. ||53||

Arunodayaachi suwarnaprabha | Disey laavanyaachi shobha | Nisarga waadhavi shanti, pratibha | Alabhya laabha pawatee yogee ||54|| In the faint golden luster of the day-break you can watch the heavenly beauty of the nature. At that hour, the nature (being calm, quiet and still) grows serenity and divine talent. The yogees performing and practising yoga seek great gains which are hard to obtain. ||54|| Jan mhanatee; yogyaanni dhyaan karave | Aapan kaasaya uthave,smaraave? Hey mhanane kadaapi nohe barave | konaachehi ||55|| Some people say, "It is befitting to the yogees to get up early in the morning before day-break for practising yoga and meditation etc. why should we imitate them, get up earlier and meditate? why should we remember God so at dawn?" But thinking and speaking like this of anybody is not at all fair and right. ||55|| Yogee aapali samadhi dhari | saadhak sanmaargacha yog karee | Jeevan-ujjwalatecha yog sansaari | pratahkaali saadhatase ||56|| (In the early morning) The yogee gets steady in his deep meditation. The spiritual seekers practice yoga (the functioning of mental and moral tendencies.) The common house holders can also seek the union of brilliance and prosperity of their life by performing practices of meditation and remembering God early in the morning. ||56|| Dhyaanaaparich sahal pratahkaalachi | jaroor karaavi sawaya rojachi | Tyaane deha mana raahe nirmal, shuchi | praan vaayoo sparshane ||57|| Similarly, we should aways form a habit of early morning walk in addition to such practice of meditation etc. The oxygen in the pure and fresh atmosphere in the early morning, that we inhale, makes our body and cool secred and pure. ||57|| Koni dhawati, koni chaalati | koni aasane,soorya-namaskar ghaalti | koni gaati,chintan karatee | hey drushya diso prabhaati ||58|| In the early morning a pleasant and beautiful sight of some body's running, someone's walking, practice of various physical exercises, positions and salutations to the sun by some individuals, some singing, some others meditating etc. should necessarily be seen at the day break. ||58|| Kaahi pathan-paathan karaave | shareer manaasi valan laawave | Ayushya sundar hote aaghave | aishya krame ||59|| In addition to these activities we should read some good classic scriptures (sadgrantha) and books. The regular habit of reading and memorising of such books can help in forming good tendencies. If we maintain such disciplined and regular routine, we can build up a beautiful and healthy life for us. ||59|| Ghari aso waa ashramee | prawaasi aso waa teertha dhaami | pratahkaali nityaniyamee | Abhyaas kram urkawaava ||60|| You may be at home, in some ashram, on travel or at some holy place; you should regularly keep observing all these orders of practices and regulated daily routine at the right times.||60|| Ghara ashramaachi karaavi saphayee | swachchhata maargi thai thai | Gaayee, mhashi gothe sarvahi | aarashaasarakhe karaave ||61|| Then the house or the ashram should be swept, and cleaned. The roads and paths in every part of the village should also be swept and cleaned. Even the sties and cow-pens of the cattle must also be made as clean and clear as the mirror. ||61|| Gadi maanasaanni sahayya dyaave | Pari pratyekaane kaam karaave | Aai baai miloni urakawaave | kaam dhande chat-chata ||62|| You may have help from the maids and servants. But each and everyone must enact some activity or

other. The female members of the family should also extend their co-operation in finishing all the necessary duties at the right times. ||62||

Konihi baghe arunodayee |sada sammarjan, rangoli rayee | Aat baher galichchhata nahi | kaame zaali sakalaanchi ||63|| At the day-break, if somebody visits your house, he should find that some member of your family has cleaned and swept the house and the courtyard. Water mixed with cow dung is sprinkled all over the courtyard. Pretty designs of rangoli are adding to the beauty of the entrance. Curd is duly churned. No dirt, filth and waste material are lying any where inside and outside the house. All the morning routine duties and activities have been finished before the sunrise. ||63|| Aise jya jya gaavi zaale | samajaave Lakhshmiche mana mohile | Aarogyaache raajya aale | Taya gaavi ||64|| Always bear in your mind, villages, where the whole atmosphere has become as described above, the Goddess of Wealth Lakhshmi gets attracted. Good and sound health and hygiene rule over those villages and dwell permanently there. ||64|| Tethe udand aayushya waadhate | jethe pratahkaali swhachhata hote | Konini na disalaa zopata jethe | praanimaatra ||65|| The villages, where regular cleaning and sweeping is done early in the morning and where nobody is seen lying idly in the bed, the people living there will surely enjoy a long and happy life. ||65|| Mhanoni aise niyam karaave | chukaliyaahi chukona dyaave | Punha punha saawaraave | wartana aapule ||66|| When such regular practices of good habits and rules of daily routine are firmly observed and imbibed,you will enjoy good health and hygiene. Never get them broken so easily. If, by chance, you fail to observe them at some odd times, through your unawareness, right them by practicing again and again. ||66|| Aisa abhyaas jadalyaavari | Aarogya, bhaagya nande samsaari | Aushadhaanchi garajachi nure shareeri | waadhe abhyantari navey teja ||67|| When such regular practice of good rules of behaviour and good habits is continueously repeated and inured, you will enjoy good health and hygiene in your household life. Good fortune necessity will dwell in your life. Then why would you feel the necessity of medicines? A new energetic and enthusiastic life will frolick cheerfully inside and outside with new divine brilliance in your house. ||67|| Poorvee pratahkaali, maadhyaanha | aani sayamkaali jaanaa | Hoti trikaal sandhya prarthana | samskaarastava lavilee ||68|| In the past, it was made compulsory for all to practice SANDHYA PRARTHANA (chanting some auspicious suktaas and prayers from the vedas) thrice a day (i.e.early in the morning before daybreak, at noon and in the evening.) This compulsion was made to create permanent and firm impressions of good, pure and religious rites. ||68|| Te sarva kaalachi uchit | Mhanoni pratardhyaan niyamita | Aani saayampraarthanahi nemasta | kareet jaavi sarvanni ||69|| All these practices are rightly necessary in all ages. Therefore all should perform the morning meditation and prayers as well as the evening prayers and the religious services regularly. ||69|| Nidrechiya aadi, antee | Diwas raatrichya sandhiprati | Aani bhojansamayee sankalpa hotee | Te banatee drudha samskaar ||70|| Before sleeping at night and after getting up in the morning; at the juncture of night and down and at the juncture of day and night; similarly at the time of having our repast, whatever volutions we decide,

they get firmly rooted and strong by such pious and auspicious practices. ||70||

Jani bhojani Hari aalawine | Geeta paathaadi uchharane | saatwik bhaava rhidayee bharane | shuddh kari jeewanaasi ||71|| Repeating constantly the name of God in public or at the time of having our meals and intoning Geetapath (some chapters from the geeta) keep our mind always pure and full of secred and auspicious thoughts. They all are vital to make our life pure and secred. ||71|| Shrotayanni prashna kela | "bhojanee aalawaave bhagawantala | yaache phal saanga aamhala | kaya kaise?" ||72|| Upon this, the listeners asked, "kindly tell us what gains shall we seek by remembering God at the time of having our meals?" ||72|| Bhojan mhanaje aahar ghene | Tethe kashaala devaache gane | Haasya vinod ka na karane | ulhaasastava? ||73|| Further they said, "Having meals means to consume food. Why should God be remembered and why should one offer prayers? In spite of it,why should we not have some laughter and jokeful chattering just to create cheerfulness and pleasure at the dining times? ||73|| Aika yaachehi uttara | bhojan mhanaje pind samskaara | Yadnahi yaasi mhanati thora | Vaishwaanar agnimaajee ||74|| Yes, now here is my reply to your questions. (Our body has been created with seven humors). Therefore whatever impressions we pour into our bodies, the being in us will become according to them. Dining is a `PINDA SAMSKARA' (obiation of the lump to the being in us). The `VAISHWANARA' (fire burning in our liver) i.e.'Jatharaagnee' is the secred yagna fire in our belly. Having meals means to obliate to this everburning fire. The great wisemen used to call the repast as the secred yagna (it is not simply stuffing our belly with food) ||74|| Bhojanaache veli prasanna | keliya vichaar shubha chintana | Taisechi bhinatee nirmal guna | annaasave ||75|| Therefore before starting to have our repast, if we express some good and pure thoughts, some good and auspicious wishes; pure and pious virtues enter into our body alongwith the lumps of food that we eat. That food shapes pure and clean mind. ||75|| Pavitra dhoop, sugandha saatwika | Tene waatawaran rognaashak | Raangolya aadi prasannakaarak | swachhcha asaavi jaaga tari ||76|| At the time of having meals, Incense, myrrh and a pestal of sweet and pleasant smell should be burnt. They make the whole, surrounding pious and secred. Their smell and smoke destroy diseases. Our dining place should be clean. To add to our pleasure of repast, the rangoli designs should be drawn around plates and seats. ||76|| Swachchhate veena je bhojana | samajaave to malinapana | Agnee waadhaya haat paaya dhuwona | pusoni bhojan karaave ||77|| Dining without observing proper cleanliness is a dirly and impure enactment. (& dining at such dirty places and with uncleanliness makes our minds and thoughts become unclean.) Before dining, first get your hands and feet cleaned and washed with pure water. It helps to inflame our digesting fire in belly more intensely. ||77||

Kaahi karaave bhojana poorvi kaam | Jene miley sakalasi aaram | kaarya hotase sugama | sarvajana milonee ||78|| If there is some important work to be done, all should share it and complete it before seating for repast. Such co-operation by all members of the fmily makes it easy to finish the work without putting some extra burden upon a few members. ||78|| Koni aasane,paat takave | koni waadhave, paani thewaave | koni udbatti, dhoop laavave | sugandhaasathi ||79|| Some of the members will arrange the seating for dinner. Some body will put plates and wooden seat planks. Another will fill in the glasses of water. Some other will kindle pestals and incense for sweat pleasant smell at the time of dining. ||79|| Prtham basoni paath mhanaava | Gambheer sure ranga bharaava | waadhane sampata shantimantra gaava | Gambhiryaane ||80|| Then all should get seated for dinner. Before commensing dining, all should intone the extract from the Geeta. (chapter 12 and 15 ) with proper silence and seriousness. When all the food items are served, all should chant `SHAANTI MANTRA'(Sahana wawatoo,Sahanow bhunaktoo, sahaveeryam karawaawahai) in sweet and steady tune. ||80|| Maga karaave Brahmaarpana | Aadaraane karaave annasevana | Bhojaneehi shloka,madhur wachana | ulhaasane bolaave ||81|| All should offer then food to Brahma and start the repast. You should give full and right respect to the food. While eating, somebody should chant some shlok (a stanza of a secred verse) in sweet voice. Such singing of good verses at frequent intervals by one after another creates pleasure and cheerfulness in our repast. ||81|| Bhojanaapoorvi aachaman | Tyaacha uddesh agnideepana | chitraahutee, jala aavartana | samarpana haachi bhaava tyaacha ||82|| Before starting repast, perform `Aachamana' (sipping little water three times.) Its purpose is to inflame the secred fire in our belly (jatharaagni or vaishwaanara). Then circumcircle the plate with little water. put smaller bits of food to the right hand near the plate. (It is called chitraahutee). This circumcircle of water shows your offering food to God. ||82|| Eshware upajawile anna | Te anna Eeshwaree krupaadaan | Jyaawaree sarvaanche ase jeevana | Tyaache runa aathawaave ||83|| The great God has created the food. So it is the divine blessed gift of God to us. We live upon it. So we should be grateful to God as we owe to him. We live upon the favour of God. Hence we must remember him. ||83|| Tyaachi lekare jeevajana | Tyaanna aadhi laabhave anna | yaa saathi vishwadevaache santarpana | yadnamaya bhojan yaa bhaave ||84|| All human and living beings are the dear children of Great God. So they all first should have their share of food. By this, we satisfy the universal excellent Divine spirit which has manifested himself in the form of this vast universe. So, with this intention, dining is considered as the secred and auspicious sacrifice. ||84|| Bhojan mhanaje bhoomaatecha prasaad | samajoni sukhe ghyaava aaswaad | Jyaat shetkaryaanche kashta vishad | Te anna sewaave sevestava ||85|| Dining is the secred and divine favour of this mother Earth. Considering food in such a way, enjoy your repast happily and with pleasure. Whatever food is prepared, treat it as sweets. While repasting, remember the farmers also, because what we eat, it contains his hard labour round the year. Also bear in mind, when you have food, that it is to make enable to extend your services to the world. ||85||

Aishya sadbhaave aadare sevaave | Uttam shlok bhojanee gaave | wede waakude na bolaave | krodha na yaave bhojan samayee ||86|| Have your repast with such good and pure feelings. Sing some good verses or stanzas (shloka) during the repast. Never utter dirty and inauspicious words at the time of eating, Never get enraged or disturbed at the eating. ||86|| Haasya vinod jaree asala | Taree ashleelata na yaavi prasangaala | Uchchhishta kana na paahije taakala | bhojan prasangee ||87|| You may enjoy some humourous chatterings and laughters at the repast. But it should not bear any vulgarity or obscene dirty sense. Never leave behind even a particle of the food in your plate. ||87|| Raajaa, Taamas, saatwik | Bhojanaache prakaar aneka | Tyaat aapali shakti paahuni samyak | pachel taise karaave ||88|| There are many kinds of the repast, such as `Rajas' (i.e.piquent, enriched with spices and items of many tastes),'Taamas' (ie. animal flesh, very pungent, languid and rough food)etc. Choose only such food items in moderate scale which will be agreeable to your physical conditions and easily suitable for digestion ||88|| Koni sajjan mhanatee bhale | puchanaasi sarvachi khaadya nirmile | Parantu pachanaache taartamya paahile | paahije julawonee ||89|| Some good gentlemen say that all food products are created to digest suitably. But one must have a good discritionary consideration about choosing the food stuff that is suitable and agreeable to his physical needs and conditions. ||89|| Koni khaadya rog karee | konee khaaddya bhog karee | koni khaadya wayeet samskaari | karite praanya ||90|| Because, some food stuff produces different diseases. Some makes the diner to suffer some disorders. Some produce very bad impressions on mind and thoughts. ||90|| Kaahi jeeva chunkhadihee khaatee | Kahi maas kide bhakhshitee | parantu tyaanchi swabhaava prakrutee | Tyaachi pari raahe ||91|| some beings consume nodules of lime stone and digest it. Some living beings consume flesh and insects. But they all bear their tendencies in consistance to the kind of food they consume. ||91|| Maanawaane kaaya khaave | Mhanaje maanavapanechi shobhave | Hey chi yethe pahaave | laagate sajjanaasi ||92|| The good wise man has to think of what he should consume so as to be consistent to the human being and befitting to the qualities of human (more excellent and nobler than those of other living beings.) ||92|| Shuddha saatwik anna ghetale | Tyaane saatwik vichaar prawartale | Tamas, rajas khaadya sevile | Taise zaale aacharana ||93|| If you consume the pure and pious simple (saatwika) food, your thoughts will be pure and saatwika. If you consume rajas and Taamas food naturally the thoughts will also be rajas and tamas which will lead you to enact in the rajas and tamas way. ||93|| Madya maasaahar kariti koni | Vikaar buddhi waadhe manamaani | Bhalatechi rog jaatee laagoni | sansargik aadi ||94|| Those who consume flesh and wines, they get very passionate temperament and intellect. Then they enact as they wish and to their pleasure. Also many different contagious diseases can grow and develop in them. ||94||

Hey to nischitachi aahe | khaadye ras rakta utpanna hoya | Raktaa pasooni maas, meda, veerya | nisshanshaya hotee shareeri ||95|| It is a fact (accepted by sciences) that the same type of fluids and blood will form in your body from the kind of food you consume. Further, from the blood (produced by the consumed food stuff) flesh, fat, marrow and the seman are produced. All these will be of the same kind of food stuff which you have consumed. ||95|| Jaise jyaache rakta,rasa,guna | Taise vichaar hotee sphurana | krur-shoor, manda-buddhimaan | rakta mishrane disataati ||96|| The individual will bear the same kind of thoughts as the qualities possessed by his blood, fluids and traits (which the kind of food has produced.) So we find different qualities and traits in different persons such as cruelty, braveness, dullness, intelligence, talent etc. These qualities are the result of the mingled blood and fluids. ||96|| Kaahi aanuwanshik guna yetee | rakta retaachiya mishrasthiti | kaahi khaanya pinyaachehi hotee | samskaar angee ||97|| In addition to the impressions produced by the blood & fluids, there are some other factors too, which have deep impressions on qualities & traits of a person. They possess some qualities by heredity because man comes into being due to the union of veerya (seman) and blood (rakta) of his parents. some other qualities are produced through the impressions of the food and drinks he consumes. ||97|| Kaahi sangateene walan laage | bhoomi patre kaahi parinaam jage | kaahi prayatna sheelateche dhaage | walawiti jeeva ||98|| Then there are some more factors which are the cause of some qualities. Due to the company the man keeps, some qualities are developed. Some are acquired by the man due to the dwelling place, land, water which the man can have. Some qualities are produed through the man's efforts which grow threads of deep impressions around him. Thus the being in man possesses a particular temperament or nature which is formed through the mixture of the deep impacts of all above factors. ||98|| He sarva jaree khare asale | Taree mukhya anga khaadya-peyachi zaale | kaaran tyaanech banale-ghatale | rakta maas jeevaache ||99|| Though all these factors are really responsible in shaping the nature of the human being, the main factors are the food and the drinks which he consumes. It is so because the food and drinks produce blood, flesh etc. in the human body; or decrease these elements. ||99|| uttam raktaache asaave shareer | Tari annahi uttamach khaave sundar | Bashkal khaata mendoo-indriyaavar | bashkalataachi yeyeel ||100|| So if the person wants to have a sound excellent body, he must consume excellent and pithful food. If he consumes course and vapid food, naturally it will have bad and licentious impact upon his brain and senses. ||100|| Mag vishay-waasana naaware | laagale bahirangaache waare | zagadati jaisee janaavare | taise anaawar maanavahi ||101|| Then it becomes impossible to hold and check the force of inclination towards the strong desires for enjoyment of worldly and sensual pleasures. You will be possessed by the strong stormy winds of outwordly and sexual desires. Such a man becomes uncontrollable and unrestrainable in his sinful and evil enactments. Human beings will start fighting like wild beasts among themselves. ||101|| jyaasi kroor karmachi karane aahe | Tyaane techi khaave nissanshaya | Taise bhogaavet apaaya | zaaliya angee ||102|| If anybody wants to enact cruel and evil activities, he then can freely consume the food stuff of that kind. But then he should prepare himself to suffer the evil consequences of the food and of his evil enactments. ||102||

Jyaasi manushyapan laabhaave | aise waate jeeve bhaave | Tyaane saatwik annachi sewaave | sarvatopari ||103|| But if the person really wants to acquire a true and noble virtueous humanity, he then should rigidly stick up to consuming simple, pious and saatwika food stuff. ||103|| Ekaane aisa prashna kela | saatwik anna kuthale gareebaala? Tyaane kaaya karaave bolaa | jeevanaasaathi ||104|| Then one of the listeners came forward with a question, "Sir, how can a poor common layman have such satwika food? And if he is unable to get it, what should he then consume to keep alive?" ||104|| Mitraho! saatwik annachi sahaj milate | Je shramaane sheteet pikate | Bhaaji, bhaakari, bhaat, poli laabhate | alpa prayaase ||105|| (Vandaniya Maharaaj replies) "Friends! only Satweek food is very easily available. It is produced in the fields through the hard labours of cultivation. Vegetables, cake of jwaar, chapati of wheat, cooked rice and so on, such satwik agricultural produces are very easily and with very little efforts available. ||105|| Soorya kirananni tayaar zaali | kanda, bhaajya phale baaget pikalee | satwaanshayukta sarva tee bhali | Aarogyadaayee ||106|| Fragment of pulses and beans, bulbous roots, esculent roots, vegetables, fruits grow on the sunrays in the farms. They are pithful and very much suitable for good health. They maintain good hygienic human bodies. ||106|| Sadhe, sahaj, taaje, paawana | Techi ase saatwik anna | Naana vikruteeche mishtaanna | Te saatwik nawhe ||107|| Simple, easily available, fresh and pure food is the saatwik food. Savoury, processed with various spices and crisp and delicate dainty food items produce various disordrs and distortions. They are not at all satwika. ||107|| Kalana kondahi satwika | jyaa satwe tagatee gareeb loka | satwik mhanaje shareer poshak | aarogyadaayee, susamskaaree ||108|| Fragments of pulses and beans on which poor people live are really pithful saatwik food. Satwik food means the food which provides good and hygienic nourishment, which is nutritious and which produces good impacts in and out of the human body. ||108|| Talale,vitale khawoo naye | ambat kharat sewoo naye | Taise ati godahi jewoo naye | Bhojanee konee ||109|| Nobody should consume more fried and freshlessness food. Similarly, your food should not be much sour, salty or extremely sweet. ||109|| Mishtaanna nehami sewoo naye | Talana, masaale khawoo naye | Mirachiwaree sokaawoo naye | sarvaaneech ||110|| All should avoid consuming savoury, delicate dainty sweet food very frequently. Never consume fried and spicy food items. Don't get covetted by the chillies or chilly powder. ||110|| Swachchha asaave satwik anna | Taaje ruchikar aani rasapoorna | Paalebhaajee, phalabhaajee vibhinna | swaad sampanna mulaatachi ||111|| Your satwik food should also be fresh, tasty and essenceful., It should be prepard from leafy vegetables and fruit vegetables of different varieties. Such satwik food is naturally and already tasty and palatable. ||111||

ugeech aatawoon aatawoon rabadi khaane | waatoon waatoon puranpoli karane | Taloon taloon bhaje puryaa jewane | unmattanche bhojan hey ||112|| Many people coagulate milk by boiling it for a long time and make rabadi (coagulated milk). Sometimes, a sweet wheaten stuffed pancake is prepared by mashing the stuff of Gram beans again and again. Sometimes small pieces of gram flour and small wheaten chapatees are fried. All these food items mean the repast of impudant people. ||112|| Chaloon chaaloon kela rawa | pisoon kisoon bharala khawa | khataanna jeebh karee wahawa | pota jayee kaamaatuni ||113|| Sifting again and again through fine cloth or sieve, granular is made from wheat flour. Grafting and grinding again and again a paste of conglobated milk is stuffed into the wheaten cake. People consume these food items very gladly and admire it. But further, consuming this kind of food bellifully, their organs in stomach get disordered and fail to digest the food properly. ||113|| Kaahinni khaanyaacheech waadhawili kala | Bhaat khaatee topala topala | waronee chinchapaani pela-pela | Bhaatawaree ghetee ||114|| Some people develop the art of consuming food. They consume basketful of cooked rice and have glasses full of tamarind water soup over it. ||114|| Kaahi laadu pedhe khoopachi khaati | Rabadi, halwa tandoni ghetee | Paise tharawoni maap laawitee | khawayaache ||115|| Then there are some strange persons. They overeat the sweet balls (ladoos) and sweet composed conglobated milk (pedhaa). They quarrel and struggle to get rabadi and Halwa (pomfret) more and more. Even some of them bet upon consuming more and more and put money on stake for it. They go on counting and measuring how much more one eats to win the dining race. ||115|| Mag tyaane pachan hoyeena | saara shareeracha hoya dhingaana | naana rog jadatee, yaatana | dyaawayaasi ||116|| But all such overburdening belly with such kind of food stuff further produces digesting complaints. This indigestion and constipation destroy their physical health and they fall prey to various diseases and suffer agonies from those diseases. ||116|| Konee swaadasathi bhojan karitee | Nako taree potaat kombatee | Mag bimaari ghewoon uthatee | cholera, apachan, sangrahani ||117|| Some consume dainty food only for the sake of its good taste and saviour. Having no hunger, they stuff their bellies with such food unnecessarily. This unwanted consuming makes them suffer from cholera, indigestion,dysentery etc. ||117|| Kahinna hotey udarkundee | chaale apaanaatoon durgandhee | Lok hasatee, " khaane pine swachchhandi | kaa karato" mhanoniya ||118|| Some suffer from constipation and bad stinking gases pass through their anus. people laugh at them and say, "Why does he consume food and drink so much at his pleasure?" They ridicule them in this way. ||118|| Prakruteechya viruddha aahaar | naahi kaal welaacha sumaar | Ambat, telakat aadi visham mishra | aisaa aahaar vishaaree ||119|| Therefore the victuals contrary to your natural physical needs, consuming those at any odd times (and which are a mixture of odd kinds such as sour, oilly etc.) prove to be poisonous and harmful to your health and hygiene. ||119||

Kaahi lok aisechi khaatee | prakrutee bighadliyaa aushadh ghetee | Garibaas kuthalee itaki sampatti | vaidya hotee gharogharee ||120|| Yet some people go on eating such harmful food items. When fall sick they take medicines. How can a poor man afford to spend his hard earned money upon medicines ? So the members of every house consider themselves to be the doctors and physicians and administer household treatment as they think to be right and remedial. ||120|| Doctor mhanatee pathyachi naahi | Tene rogaache mool taisechi raahi | Rogee paahatee tech nityahi | mrutyuchi ghayee zaalyaaparee ||121|| The doctors assure the patients that no dietetics are needed to observe in their treatment on the diseases. The patients also don't want to have restrictions of dietetics. Therefore though they recover from the diseases, the roots of those diseases remain in their bodies. It is as if they are striving for an early death. ||121|| Pahile khawonee masta whaave | Mag aushadhe ghewooni pachawaave | Aise upadrava kaasayaasi karaave | unmattapane ? ||122|| First they go on consuming in uncontrolled way ardently. Then they try to digest it by taking medicines. Why should one enact in such troublesome way without proper consideration and impudence? ||122|| ugeech aahe aise khaane | pachavinyaasathi choorna ghene | Anna rasaachi nasaadi karane | kashasaathi ? ||123|| Overconsuming, unnecessrily consuming or consuming odd food items is not only a waste of food and useless but also harmful to man's physical conditions. They then take some digestive medicinal powder to digest that food stuff. This is nothing but spoiling the preeious juicy food. Why should one do all these unwanted enactments? ||123|| Aat waadhat jaata vikrutee | Dhanwantarhi kaaya karitee? Nashta karonee aushadhe, sampatti | Mukhee maatee padatase ||124|| When a person develops some disorders and destortions due to overeating, even Dhanwantari (The doctor of the Gods and Goddesses, here Dhanwantari means the most expert doctor) can't cure him and save him from the diseases. He may spend a lot of money upon costly medicines and medical treatment, all these efforts become fruitless and go to dust. ||124|| Parantu lok agrahi padatee| Hitchintak mhanoni khaaya detee | Te samajaave ghaatak shrotee | Thewaavi nishchiti aahaarachi ||125|| But people persist and press again and again and make the person to eat more. They may be our well wishers and press you with loving affection. But the listeners should firmly bear this in mind that this action of them is harmful to our body. ||125|| Niyamit saatwik annachi khave | saadhe, taaje bhajipaale barave | doodha, dahee aapulyaapari sewaave | Bhojan karaave aushadhachi ||126|| Always maintain regularity in your daily repast. Always insist upon including simple but excellent and nutritious leaf vegetables as they are truly satwik. Also if you can afford to have, add milk and curd also to your repast. Similarly always consume as much food as necessary to your body. Treat your food as the medicine itself which we take in prescribed measure. ||126|| Sarva bhojani uttam bhojan | jyaat goghrut-dugdha-takrapaan | samajaave amrutaache sewana | shareerasaathi ||127|| The most excellent repast is it which contains cow milk products such as ghee (ghruta), milk and buttermilk etc. All these cow-milk products in your repast are as precious as necter (the drink of Gods). ||127||

Godugdha nitya sewan karita | kaayakalpachi hoya tatwata | shakti, chapalata, buddhimatta | Aarogya haata nitya raahi ||128|| Regular consuming of cow milk can bring favourable and excellent changes in our aging bodies. This process is called kaaya kalpa (Remaking the weakened and worn body (due to old age) energetic and young). Cow-milk helps us to have energy, swiftness, intelligence and good hygiene always at hand. ||128|| Nirogi aayushya laabhel bahut | Alpamrutyu athawa rogaachi saath | Hey paawool na thewateel gaavaat | Tukadya mhane ||129|| (Vandaniya maharaj says) It will help us to live a long and healthy life. Deaths at an early age or the epidemics of dreadful diseases will never dare stepping in our village. ||129|| Iti shreegraamgeetagrantha | Guru-shastra-swaanubhava-sammat | vyakti-aachaare graamaarogya varnit | choudaava adhyaaya sampoorna ||130|| The scripture Graamgeeta is well consented by the Guru, shastraas and self experiences. This fourteenth chapter, dealing with the noble disciplined behaviour of the individual and gaining good health and hygiene for our villages is hereby concluded. ||130|| || Sadgurunaath Maharaj ki jai || VOLITIONS 1) We go after the deities like Marimaata, We believe in cooing of a person, as if possessed by some evil soul. We believe in the village mantrikas. All we do this through our ignorance and misunderstandings. Now we resolve that we shall ward off all these misunderstandings in the villagers. 2) We resolve that we shall determine to live a well regulated and controlled life and try to seek the prosperity in wordly and spiritual life. 3) Everyday, we shall get up early in the morning (at Brahma muhoorta), meditate, have morning drinks and finish our personal purification. We shall have a cold water bath before the day-break. Then we shall enact some spiritual practices such as meditation and repeating God's name etc. The pleasant contact with the fresh and cold morning air in the early morning is very benefitial to our sound health. It keeps our minds fresh and pure. It grows the red cells in our blood and creates reactionary powers against diseases. So, to have all these gains, we shall get up early in the morning . 4) We shall consume saatwik (plain, simple and nutritious) food. We shall recite a chapter from the Geeta before our repast; so that we shall have good and moral impressions of the repast upon our beings. We shall have good inspiration and our minds and souls will become pure. 5) Even a poor can have saatwik meals. Food, which is produced in the farms and fields through our hard efforts, such as leafy vegetables, fruits etc is saatwik. Food grains sought by putting ourselves to hard labour in cultivation and even fragments of pulses can also become a satwik food for us. We shall overpower the disabilities and weakness due to old age by consuming cow milk and cow milk products. We shall have our daily routine and behaviour in strictly well disciplined and regulated way. Chapter- 15 IMPROVEMENT OF COW-CLAN (Go-vansha sudhaar) || Salutations to Shree Gurudeva || Reasons for the decline of cows and cow-clan Ekda shrotee prashna kelaa | dudhaachaa tara dushkaalachi padalaa | Kuthale taak lonee sakalaala | Go - Maatche ? ||1|| Some listener asked, "At present, there is an acute scarcity of milk. How can then all have milk,

buttermilk and butter of mothercow?" ||1|| Doodh denaare labaadee karitee | Mhashichyaa dudhaat paanee ghaalitee | Gayeeche mhanoni vikatee | adhik bhaava ghewonee ||2|| Milk sellers and the dairy men have become very cunning. They add water to the milk of beffeloes and sell it as cow-milk. They charge a higher rate for such adulterated milk. ||2|| Kothe gaayee raahilyaa aataa ? Turalak disatee vikataa, waachataa | wadhatee chapalaa-jodyaan karitaa | waasarehi karodo. ||3|| Where do we have cows now? Not only cows but crores of calves also are slaughtered in slaughterhouses for making foot wears from their hide. If some of those could survive, they seem to be sold somewhere. ||3|| Gopaalaanchaa desh Bhaarat | Aalaa gaayee gure poojeet | Parantu gaayee zaalyaa khaat | lakshachi naahee tayaankade ||4|| From the long long past India had been recognised as the country of cow-keepers. Till now, our country has been worshipping cow as deity. But now cows are fastly destroyed. Nobody pays any attention to it. ||4|| Tyaateel kaahee kasaab ghetee | kaahee dusareekade netee | uralyaa tyaa kacharaa asatee | gaayee saaryaa ||5|| Out of those cows, some are bought by butchers. Some are taken away elsewhere. The remaining cows are not of any use and have no value like the rubbish or filth. ||5|| Chaaraapaanee ati mahaag | Naahee vyawasthesaathee maarga | Maanavachi ardhapotee, maga | gaayee kaishyaa paalaavyaa? ||6|| Today fodder has become very dear and costly. We have no other good way to take care of cows. At present, man has to live halfstarved, how can he keep and maintain cows? ||6|| Aikoni tyaanche vishad viwarana | mhanaalo, tumache mhanave maanya | pari yaat aapulaachi sampoorna | dosh aahe ||7|| Listeners! what you have spoken about the condition of cows is true and I agree with you. But, remember, It is totally due to our fault. We are responsible for this condition. ||7|| Bhaarat krushipradhaan desh | sheteesaathee hawaa gowansha | Gorasaaitukaa nase satwaansha | anyatra shuddha ||8|| Bharat is an agricultural land where agriculture is our main and basic profession. Our agriculture needs bullocks produced by cows. Secondly, the milk of cow contains such excellently nourishing pith that hardly any other edibles contain. ||8|| Mhanoni gowansh sukhee hotaa | Towaree nawhatee daridrataa | Nawhatee aishee vipulataa | rogaraayeechee ||9|| So long as the condition of cow-clan was better, people didn't even know what does the poverty mean. There were no diseases and sicknesses as variously and lamely have cropped up and spread now. ||9|| Gomaya, gomutra miloni raatrandis | kaayam hotaa bhoomichaa kasa | peve bharatee gaavaa gaavaas | dhaanyaachee temwhaa ||10|| In the past, as the cow dung and urine had been available on a tremendously large scale, the productive essence and strength of the land could have been survived. So the land used to yield such a bumper crop that the barns of the village had always been brimful with food grains. ||10|| Bhoomee aani janaaware | heech utpatteechee kothaare |

Ekaachi anek hotee khillare | Jod dhandaa haa gharogharee ||11|| Land and animals provided enormous production. One cow produces so many heifers and calves and soon the cowkeeper can have herds of cows. Every house, in the past, used to keep cows because it had become a secondary and complementary business to their main agriculture profession. ||11|| Gharogharee dudh-dubhate | anna dhaanyaasi sahaayak te | Aabaal vruddha raahat hote | sashakta aani nirogee ||12|| In each and every house, daily food in meals had a good supporting complement of milk, curd, butter etc.It was a very nutritious addition to edibles. So all from the infants to the aged old members of family had always enjoyed strong, energetic and healthy lives. ||12|| Mhanoni gaayee guraa `godhan' | aise satya naamaabhidhaan | Sukhee hotaa Bhaarat sampoorna | govansh sukhawoniyaa ||13|| Therefore in the past, the cows and cattle had been rightly titled as `Godhan'- the wealth of cows & cattle. Our ancestors maintained cattles in happy condition. So Bharat in the long past had also been the happiest land. ||13|| Pari pudhe zaale durlakhsha | kaahee bhowalaa raajyapakhsha | Gaayee howooni basalyaa bhakhshya | waadhale durbhikhsha tyaa gune ||14|| But further people began to connive at the cows and cattle. In some degree, the rulers and governments had also made a great harm to cow-clan and cow-keeping profession. Some people began to consume cow-meat. (cows & calves in great number have regularly been shughtered) All these factors resulted in decreasing the number of cows in the country. ||14|| Aapan dudhaal mhasheekade gelo | chahaa-coffee aadi piwoo laagalo | Mhanoni gaayeesamet mukalo | sarwaswaasee ||15|| To have milk on larege scale, we started to keep buffeloes more in preference to cows. Gradually, milk became an essential element for tea and coffee. So we had been deprived of not only the cows but also our all happiness and glorious, precious wealth. ||15|| Praanee khaawon ekadaa toshalaa | To nityaasaathee tyaas mukalaa | Mag kuthale dubhate, santaan,khataadi tyaalaa? aise kele vedyaaparee ||16|| When some animal is killed for consuming, it is permanently lost by us. Then how can we have the benefits from it like milk products, oxen, manure etc? In this way we have enacted in a very insane manner. ||16|| Gaayee vikoni pota bharale | mag nityaasaathee khayeel kothale? pota baandhoni gaayees poshile | tyaasi laabhale soukhya pudhe.||17|| But if man sells a cow and can live comfortably for some time upon that sale proceeds, how many days can he pull on with that money? Further he will feel scarcity of money and everything. But, he, who endures all hardships and maintains that cow, can have his future days full of happiness. ||17|| THE DIVINITY OF MOTHERCOW `Gorakhshanee swarakhshana, | Aise poorwajaanche kathana | Mhanonich gaayeenkaritaa praan | dile anek shooraannee ||18|| Our ancesters had always advocated through their practical experiences `We can have our protection in the protection of cows'. Hence a great number of brave heroes had sacrificed their lives for protecting cows. ||18|| Shreekrishna aani Shivashankar | Vashishtha aani Dattadigambar | Dileep, Shivaajee go sevaa-tatpara | sant apaar gobhakta ||19|| The greatest deities & Gods like Lord Shrikrishna, Lord Shivashankar Lord Dattadigambar; great kings like Dileep (of Raghoovansha) and Shivaji Maharaj as well as the great sages and rishis like

vashishtha, the holy men and saints had always promptly rendered their devotional services to cows. ||19|| Jyaannee tyaagile sarvaswa | karatalee bhikhshaa, tarutalee waas | Aise nishkam guru hi goseveset | na visambatee kadaapee ||20|| The most excellent desireless Guru (like shreepad Shreevallabh swamee), who had sacrificed all his precious belongings, who had always preferred to reside under a tree, who used to take alms on his hand (and not in pot) had also never forgotten to render his regular devotional service to the cow. ||20|| Gaayeechyaa shareeraat sarva | kalpile je devee-dewa | Tayaanchaa haachi ase bhaave | Gaaya adhishthaan deshaache ||21|| Since ancient ages, we had always held a firm concept that all Gods and Goddesses reside in the body of a cow. This concept means that cow is the firm foundation of our motherland. ||21|| Tichyaa shenaane pike shetee | Shetee deyee sukh, sampatti | Mhanoneech shenaamaajee Lakhshmeechee vasatee | varnilee ase ||22|| Cowdung is the best manure. It helps to grow agricultural produces and rich crops which naturally result in growing our wealth. Therefore it is said that Goddess of wealth, Lakhshmi resides in cowdung. ||22|| Gorasaane aarogya shareeree | mag kothe raahilaa dhanwantaree ? Satwaansh milataa buddhi gojiree | Saraswatihi godudhee ||23|| Cowmilk maintains good health and hygiene. Then who will enquire for Dhanwantaree? (The physician of Gods). Cowmilk excellently sharpens our talent and intelligence. So it is presumed that Goddess Saraswati (deity of intelligence) resides in cow's milk. ||23|| udar rogaanche naashak | satwaansh deyee taak | Tupaane shaant dole, mastak | chandra-soorya janoo netree ||24|| Buttermilk of cow contains rich pith which is a cure all remedy of abdominal diseases. The ghee from cow's milk keeps head cool and peaceful and so it is imagined that the sun and the moon reside in the eyes of the cow. ||24|| Gaaya jiwant aarogyadhaam | Tiche putra pratyakhsha parishrama | Raashtra sukhaachaa maarg sugam | go seve yoge ||25|| Cow is a live store of health and hygiene. Its sons (bullocks) are really the image of excellent labour. Therefore, service to the cow is only the easy and simple way of making our motherland happy. ||25|| Mhanoni sakalaanche kartavya aahe | Jene gowansh sudhaaranaa hoya | Aisaa karaavaa kaahee upaaya | sarvatopari ||26|| Therefore it is the duty of all of us to find out and execute all kinds of remedies and on all levels so that the cow-clan can be improved. ||26|| Kasaab aapalyaa gaavaatooni | Gaayee netee baghataa nayanee | Dukkha whaave sakalaanchyaa manee | paratawaavyaa tyaa gaayee ||27|| When we notice any butcher taking away cows from our village; we all must feel a great agony and sorrow and we should come forward to rescue those poor animals from the clutch of that butcher. ||27|| Aise dalaal haakoni dyaave | athawaa anya kaamee laawaave | Paropareene sumaargee walawaave | ghete-dete sarvachi ||28|| The agents who help in selling the cows from the villagers should be either quickly driven out or provided with some other good job to earn their livelihood. We must convince and turn the minds of the sellers and buyers of the cows and bring them to a right noble path. ||28||

Vikanaaraasi samajawaave | Evadhyaane kaa shreemantee paave? | Marey to gharee khat moot ghyaave | Taree phale sevaa gaayeechee ||29|| We should ask him, "will you become very rich by selling your cow? On the contrary, keep it. It will provide you with dung, urine which will help to bring you a rich crop. Your services to your cow will never go fruitless. ||29|| Dwaree sakaalee gaaya humbarlee | Go mutra dewoniyaa uthalee | Mhanaje samajaavee pavitrataa zaalee | jaagemaajee ||30|| When early in the morning a cow moos and makes water, you should believe that your house and the atmosphere around have become sacred and auspicious. ||30|| Jyaache gharee shetee aahe | tyaane awashya paalaavee gaaya | Malamutra sarva upayogee raahe | aisee gaaya maaoolee te ||31|| One, who is a farmer by profession, should necessarily keep a cow. Its excreta is very useful. Cow is really a mother for him. ||31|| Gaya maaoolee aayeesamaan | Tichee nigaa asaavee poorna | Na karaavee gomashaanchee khaan | Athawaa saapalaa haadaancha ||32|| The cow is like a loving mother. All care of the cow should be taken from whole heart. The bands of gadflies should be carefully put away. It should be provided enough fodder so that it would not get emaciated and become a skeleton of bones. ||32|| Ghaalooni chaaraa, pend, churee | gaaya karaavee hatteeparee | Preme gonjaaroni gharogharee | gaaya prasanna thewaavee ||33|| The cow should be fed with fodder, fragments of pulses, clod and a lump of jaggery, oilcake etc and it should be made as sturdy and robust as an elephant. It should be coaxed and fondled by running a loving hand on its face and back. The cows should be kept happy in every house. ||33|| Gavee asaavaa aadarsh saand | Bail nipajaavayaa dhippaad | sundar hoyeel sheetesi jod | vaahaavayaa bailaanchee ||34|| The village should keep and maintain a brooding bull for producing tall and hefty oxen. The farmer can have a strong and sturdy pair of oxen for his agricultural activities. ||34|| Uttam gaayee, sundar saand | Paahataa aanand waate udand | Doodh piwoni muley prachand | shakti daavitee ||35|| If we find excellent cows and handsome brooding bull then our minds will feel a great pleasure. Consuming nutritious cow milk boys will be found extracting heavy work and exhibit their strength and energy. ||35|| Techi khare saatwik soundarya | Muley gonjaaritee vatsa gaaya | Doodh piwoni raahatee tanmaya | kheleemelee ||36|| When the children seem to coax the cows and calves and get absorbed in playing cheerfully, with them that sight bears a real pious and pure beauty. ||36|| Gowanshaache doodh waadhe | Tareech santaan unnatees chadhe | khaawoo ghaaloni laadoo pedhe | ugeech pote waadhatee ||37|| When cows produce plenty of milk, children can consume it more and will become strong, sturdy and intelligent. If they are provided with ladoos (sweet edible balls) and pedhas (condensed milk sweet) their bellies will grow large and spread but their bodies will not become strong. ||37|| Krutrim doodh-lonee kaahee | gorastulya tharanaar naahee | Naanaa rog waadhatee paahee | na kalataa krutrimtene ||38||

Man-made artificial milk and milk products can't become as equally excellent as the natural nutritious cow milk. This artificialness helps many diseases to enter in our body without our knowledge. ||38|| Sarvathaiva yantraanneech kaahee | shetee sukhakar honaar naahee | Gaavachee sampatti gaavee raahee | sugam to maarga uttama ||39|| The use of machines for all agricultural work can't make our agriculture and cultivation fully successful and happy. Therefore the easy way to maintain the village wealth in village itself (to use oxen for agricultural work) will be benefitial to our agriculture. ||39|| Yaasaathee gaayee guraanchee jopaasanaa | gharogharee thewaawaa go-vatsa thanaa | Prasanna disaave pashoo naanaa | uttam laabhaave doodh-dahee ||40|| For this purpose, each and every house should maintain the sties and pens for cows and calves. There, a good arrangement to keep the cows and cattle should be made. One should feel a great pleasure looking at all happy cattle. There should be overabundance of milk, curd and other milk products in every house. ||40|| Duddhaa dahyaachee yogya poorti | whaavee aapulyaa gaava prati | Gharogharee gaayee-waasare asatee | Techi gaava bhaagyashaalee ||41|| A large quantity of milk and curd should be produced in our own village, which will fulfil the needs of our village. So, the village, where each and every house has maintained cows, should be held as the trully fortunate village. ||41|| Jo aapulyaa gharee gaaya na thevee | Tayaasaathee gorakhshane asaavee | Garibaanchee tethe soya asaavee | uttam laabhaavaa gorasa ||42|| One, who has a cow but is unable to keep and maintain it, should send his cow into the Gorakhshan sanstha -(an establishment run by the village to protect & maintain cows and cattle). The poor in the village should be allowed to keep their cows in that sansthaa and they should get all gains of milk and milk products from them. ||42|| kaahee thikaanee gorakhshane karitee | martukadyaa gaayee jamavitee | tyaanchyaa naavaane paise khaatee | gaayee maaratee upawaasi ||43|| There are some such organisations for protection of cows. They collect lean and meagre cows there. In the name of maintaining those cows, they collect funds. But they misappropriate money from such funds for their personal selfish gains and keep the cows half-starved. ||43|| Aise nako go-rakhshana | je dukhawee maanavee mana | Rahaavee gaaee-saand paahon | prasanna janataa sarvadaa ||44|| The cowkeeping organisations should not be such places where seeing the miserable condition of the poor animals, the spectators will be pained. On the contrary, people should feel pleasure in looking at the healthy cows and brooding bulls maintained with loving care in such gorakhshan sansthaas. ||44|| Gorakhshane dahee, dudhaachee soya whaavee | Lokee sukha sampannataa yaavee | koradee go poojaach na karaavee | gharogharee athawaa gaavee ||45|| Keeping cows, on a large scale, the go-rakhshana sansthaas should provide the Village with adequate milk, curd etc. The financial condition of people should be improved from the cow-keeping activities. It should help people to prosper and to live happily. What meaning is there if the cows are worshipped aridly as an empty ritual of the houses and as a tradition in the village? ||45|| Uttam chaaraa pend dewoon | waadhawaave gaayeeche vajana | Adarsha gaayee, waloo thewon | uttam godhan waadhwave ||46|| The village should provide best fodder and clod etc. and try to increase the weight of cows. Keeping an ideal strong bull, they should increase the number of cows more and more ||46|| Gaavee sundar gayeenchaa taanda | charaayaa gochar bhoomee udandaa |

Nadee, taley, vihireechaa aakhaadaa | bhavya jaisaa ||47|| In the village there should be a beautiful herd of cows. A vast pasture should be left open for cows and cattle to have ample fodder. The cattle should get ample water from a nearby river, lake or the wells. ||47|| Uttam aisaa deva-saand | mubalak charaavaa chaaraa-biwada | Beejaaropanee doodha kaawaad | detee gaayee ||48|| There should be a brooding bull offered to God which will belong to village in general. It should be provided with plentiful fodder. The cows will be big with young and further will produce a lot of milk. ||48|| Heychi khare gorakhshana | naaheetari kasaab bhuwana | Ugeech gaayee waadyaat konduna | gorakhshan kaa hoyeel? ||49|| This is a real cow protection. Otherwise the gorakhshan sanstha will be seemed as the butcher's house. Does it really mean gorakhshan by confining cows in some big mansion? ||49|| Gaayees nase charaaoo jameen | tari mokalee paadaavee sarakaaraa kadona | Athawaa gaavee karaavee arpana | jameendaaraannee ||50|| If there is no open land available for a pasture, it should be obtained through the government or some rich landlord should offer some of his land for this purpose. ||50|| Gorakhshanaachaa whaavaa abhyaas | Naanaa prayog saavakaasha | kaise pudhe gele anya desh | tee maahitee dyaavee sarvaa ||51|| A profound and all sided study and research should be taken up for cow protection and cow-clan development. Whatever successful experiments in this regard are made in other progressive countries should be carefully studied and we shall also start experimenting in our country. We must provide useful information and guidance to our people. ||51|| Gowanshaachyaa rog niwaaranaa | Gaavee thewaavaa dawaakhaana | Laabh milaavaa sarvaannaa | pratibandhakataa samjaavee ||52|| To protect cows and cattle from their harmful diseases, every village should run a veternary hospital and all villagers should get the benefits of it. People should be provided proper essential knowledge of prevention of animal diseases. ||52|| Gaavogaavee whaavee go-upaasana | gosevaa, godugdha mandir sthaapanaa | Ruchi laavaavee thoraa, lahaanaa | godugdhaachee paroparee ||53|| In this way creative and practical devotion for cows should be developed in every village. Some Goseva mandals and Godugdha temples should be established and run by every village. A liking for cow milk should be created in old folks to small children in every family. ||53|| PIOUS AND NUTRITIOUS DIET | PRODUCTIVE EXERCISES Sarva karaave je je karane | pari sudhaaraave saatwik khaane | Tyaa waachoni sadbuddhi yene | kathinachi waate ||54|| Everything possible effort should be made for the protection and maintenance of cows. But it is also very essential to establish a habit of pious diets in our people. Without it, it is difficult to create a good, noble and wise intelligence in them. ||54|| Saatwik khaadya-peyaaveena kaahee | Gaavee aarogya yenaar naahee | Uttam shakti nasataa dehee | sampattihi kaichee? ||55|| Health and hygiene of people can't be improved unless they form a habit and liking for satwik (pious, pure, simple and moderate) diets. If they don't have good strength and potential energy, how can they make wealth? ||55||

Uttam doodh, uttam saand | uttam shetee, uttam biwad | Uttam kaamgaar prachand | shaktishaalee ||56|| Purest milk, strong and sturdy brooding bull, richly productive agricultural land and if harmonious unity of above three factors could be possible, we are sure, the strongest and hard labourious workers will grow in our country on a large scale. ||56|| Aise jyaannee gaava kele | Techi aaj pratishthaa paawale | Eravee tora karooni mele | nikaami te ||57|| In such an ideal form those, who shaped and moulded their villages had been always honoured and admired by the society. Those, who displayed only empty struts without enacting any good deed, had gone unsung and unconquered. ||57|| Nikaamiyaanchee vyartha sampatti | Nikaamiyaachee vyartha shakti | Naanaa maarge samponi antee | dukkha deyee jeevaasi ||58|| The wealth, physical energy and abilities of those, who live idly without enacting any job, are in vain and a waste. Finally their wealth and strength is spent and exhausted in wrong and unfair enactments and their beings suffer sorrows and agonies. ||58|| Khoop satwamaya khaavoni anna | med ghetalaa waadhawon | Tethe rogaanchee phouj nirmaan | hotase dukkha dyaavayaa ||59|| Consuming most nutritious food regularly in a large quantity they grow fatness (obesity) and unwanted fat in their bodies. That results in erecting an army of many diseases and physical disorders in them. ||59|| Mhanoni kele paahije kaam | aarogyadaayee kunee vyaayaam | Angaatooni nighataa ghaam | nashta hotee rogjantoo ||60|| Therefore one must labour and put himself to hard work; or perform regular physical exercises. When body oozes sweat and perspires adequately, all germs and viruses of different diseases get destroyed and man gets protected from such diseases. ||60|| Vyaayaam aarogydaayee mitra | hey dhyaanee thewaave sootra | Aalas vairee maanalaa sarvatra | sarvatoparee ||61|| Physical exercise is our health providing friend. Always keep this principle in your mind. Always hold idleness as our arch enemy. ||61|| Vyaayaamaavinaa saatwik bhojana | Tehi maaree vikaaree howoon | Vyaayaame hoya agnideepana | annapachan sahajachi ||62|| Consuming over nutritious and pithful rich food becomes harmful also creating disfortations. Physical exercise ignites and tends the gastric heat in our belly and the consumed food is easily digested. ||62|| Vyaayaame jadatwa jaayee duree | vyaayaame angee raahe tarataree | Rakta vyawasthaa uttam shareeree | waadhe vichaaree sajeevapana ||63|| Physical exercises drive away the idleness and heaviness from our body and create cheerfulness due to good blood circulation. Sound mind then holds good and noble thoughts. ||63|| Vyaayaamaane sashakta snaayu | vyaayaame maanava hoyee deerghaayu | vyaayaamheenaa pitta, kaf, vaayu | jarjar kritee atyanta ||64|| Regular physical exercises make muscles of the individual strong and pliant. It extends the life span of man. Without doing regular physical exercises man develops forceful distortion forceful cough, phlegm, gout and choler. ||64|| Vyaayaame waadhe pratikaar shakti | swaavalambanaachee pravrutti |

Vyaayaame angee waadhe sphoorti | kaarya karayaachee ||65|| Physical exercise grows preventive and reactionary powers in our body and it can react and struggle with all diseases and dangers. It develops tendency towards self-reliance. It encourages and inspires to do every kind of physical enactments and deeds. ||65|| Aisaa vyaayaam sarvaankaritaa | ase upayukta paahataa | Hee navhe kewal ekaangee santhaa | pahilwaanaanchee ||66|| In this manner, physical exercise is excellently beneficial to all, It is wrong to think that physical exercises are essential only for the wrestlers to maintain their wrestling fitness. ||66|| Konee vyaayaamaa maagech laagale | Te malla pahilwaan zaale | Loka dipawoni saamarthya daavile | dehashaktiche ||67|| Some individuals developed liking for physical exercises. With regular exercises, they became strong and sturdy wrestlers, athletes and gymnasts. Exhibiting their super physical strength and muscle powers they fascinated people. ||67|| Tyaat konee bakhshisaa saathee | karitee jeevanaachee aataa aatee | paishaa saathee maaraapitee | karitee konee ||68|| Some of such strong and mighty wreslers started to exert ardent efforts to win wrestling competitions and earn rewards. Through avarice for money they would readily start struggling and fighting. ||68|| Deha zijawaavaa sevestava | Satyamaarge rakhshaave gaava | Durbalaasi uchalaave hechi vaibhava | mallavidyeche ||69|| In fact the strongmen and wrestlers should emaciate their strong bodies in rendering villagers their services, if they protect the village by taking the right side, if they uplift the weak, miserable and needy people in the village, then only their might, physical super powers will prove adorable. ||69|| Pari ikade naahee dhyaana | Nashta karoniyaa mishtaanna | Shakti kharchitee duskarmee poorna | aise vyaayaamee kiteetaree ||70|| But a good number of such physical body builders and wrestlers connive at this. They waste delicious food by consuming regularly and utilize their physical powers and strength in enacting wrong enactments. ||70|| Konaachyaa bharadaar dehaavaree | kapade mulaayam jartaree | Aapulyaach khaadya, khuraakeechee karee | sarvadaa chintaa ||71|| Some such strong and stout body-builders and wrestlers put on clothes interwooven with golden and silver threads upon their tall and hefty bodies and care only for their nutritious delicious food items. ||71|| Gaava seveche kaam aale | Tethe pudhaaripan dile | Tari tondachi tyaache chale | swaye na karey ekahi ||72|| If such wrestlers and hefty body builders are given a leadership to carry on some activity for the village, they will do nothing by putting themselves to hard labour. They will only order others to do in this or that way. ||72|| Kapadyaas na padaavee valee | mhanoni durooneech saambhalee | Kaame karitee maanase sagalee | Pari to jaagachaa haalena ||73|| These folks keep themselves away from actual physical labour to save their clothings from getting dirty or disturbing their neat folds. They will only dictate and direct orally. They will never move an inch away from their seats while others are fully engaged in doing hard labour. ||73|| Asel kusteemaajee barawaa | pari jo prasangee kaamee na yaavaa |

To malla mhanoni gourawaavaa | konataa nyaaya? ||74|| Some wrestler might be an extra-ordinarily expert in winning the wrestling competitions. But if he does not become helpful and share some work on critical occasions, adoring and honouring him as a wrestler cannot be justified and considered as fair & righteous. ||74|| Tochi kharaa pahilwaan | jo deha-unnati saadhooni poorna | sevesaathee arpito jeevana | Hanumantaa paree ||75|| Therefore that individual should be honourably considered as superior wrestler who grows his physical strength and energies and offers them along with his life for rendering noble services to others like the great Hanumant. ||75|| Nusate dand, mondhe maarane | Kustee jinkane chane pachavine | Thoraa, lahaanaas tambee dene | nawhatee lakhshne vyaayaamaachi ||76|| Doing regular physical exercises like `dand-baithak', winning the wrestling competitions, and digesting grams and threatening all elders and youngers these are not the real characterestics of physical exercises and the strength acquired through them. ||76|| Saadhaayaa sevechaa upakrama | karaayaa jeevanaache kaam | jo shakti de tocha vyaayaam | aavashyak sarvaa ||77|| We all need such physical exercises which can grow powers to help us rendering service to the people and doing all activities useful for living good happy life. ||77|| Vyaayaam mandiraatachi kaahee | vyaayaam hoto aise naahee | Utpaadanaasi sahaayak hoyee | to vyaayaam shreshtha aisaa ||78|| Don't have a wrong conception that physical exercises can be performed only in some arenas or physical training institutes. The labour, which increases our productions should be considered as the most excellent physical exercise. ||78|| Haate ghewoni dand maarane | tyaahooni uttam paanee odhane | dalane, phodane, jameen khodane | aarogyadaayee ||79|| It is better to draw water from well, to grind grain, to break logs of wood, to chip stones and to dig than to perform some kinds of physical exercises like `dand-baithak'. They are more helpful for health than the other kinds of physical exercises. ||79|| Jeevanaachaa amol wel | Ghaalwoni khelatee takalaadee khel | Tyaapekhshaa parishramaache phal | uttam sarvatoparee ||80|| Wasting the precious and most valuable span of life in playing such showy and superfical games, it is better to do the most excellent exercises by exerting hard and labourious enactments. ||80|| Dalana kaandana adhik uttam | Miley aarogyakaaree vyaayaam | Deha vishesh raahee kaaryakhshama | Aisaa satwaanshahi laabhe ||81|| By the physical exercises which we can have in doing enactments like grinding, pounding etc. we can keep ourselves fit and healthy. Man can become strong and mighty enough to perform any physical enactment. ||81|| Waachel bareechashee sampatti | Deshaat waadhel shramaachee shakti | Sarva kaaryaachi hoyeel poorti | gaaveech yaa maargaane ||82|| When people do all physical labourious enactments for their household needs, much of their money can be saved. The country will have increasing labouring power. The villager can fulfil all his needs in his own village. ||82|| Howoniyaa loksewaa | aarogyaachaa laabhel mewaa |

Gaawaas laabhe sukhaachaa thewaa | adchan kothe kashaachee? ||83|| BY this habit of performing all physical labour, one can render his noble services to the people. He will physically keep fit and healthy. His village will be happy and even the name of any scarcity or hardship will then never exist in his village. ||83|| Aapulee shetee aapulyaa kashte | shenmutraadi ghaloni gomate | karitaa aisee aadarsha nete | utpannasi waan nure ||84|| If we work hard in our own agricultural land, if we provide it with excellent manure of excreta of cows & cattle and if with streneous, insistant, labourious, ideal attempts we enact regularly, then there will be no scarcity of wealth and income for individual and for the village. ||84|| Abaalvruddha, nar, naree | yaasaathee zatateel gharoghree | tari sarva sukhe sansaaree | laabhateel tyaannaa ||85|| If all villagers including male and female, children and age old elders in every family will put themselves to such hard work, they will acquire all pleasures and happiness very easily and comfortably in their household lives. ||85|| Laabhel vyaayaamaache phala | kaamaa maajeech sakal | Nisargachi deyeel aarogya bala | sarva lokaa ||86|| By such physical hard work they will casually and spontaneously have good fruits of physical exercises. The healthy natural atmosphere will give all excellent healthy strength and energies. ||86|| Vanaspati aadinchaa sahawaas | Soorya kiranaateel satwaansha | shuddha haveteel shram sarvaas | amrutaa pari laabhadaayee ||87|| Constant intimate association with trees and plants, the nutritious essence in the sunrays and productive labour in hard work in the pure natural atmosphere will become extremely and excellently beneficial. They will be fruitful as heavenly as the necter of heaven. ||87|| THE INFLUENCE OF VIRTUEOUS AND AUSPICIOUS CONDUCT (BEHAVIOUR) Mag Gaava aso kee shahar | Tethe regaanchaa na raahe sanchaar | Ek-ek vyakti kareel aachaar | aisaa jaree ||88|| If each and every individual enacts in this manner, there will be no diseases in villages or in big cities and towns. ||88|| Vyasane, aalas, duraachaar | yaa pasoni raahilaa doora | Aisaa ekek ghatak sundar | paahije gaavee ||89|| Each and every individual in the village must keep himself away from addictions, bad habits, idleness and evil, wrong and filthy enactments. ||89|| Sadguna jethe disatee | Te uchaloni aanaave anubhavaaprati | Yaanech unnat hoyeel vyakti | jeevan sudhaarel gaavaache ||90|| Everybody should try to pickup and imbibe practicing the virtue which he notices anywhere. Every individual can seek his own upliftment by his own noble conduct. It will improve the life of his village also. ||90|| Jeevan laabhaave ujwalateche | Tari sarva kaamdhaam asaave soyeeche | Je je karaal te chaalaave saache | tyaach maargee ||91|| If you disire to make your life brilliant, then always try to perform all your duties and enact all your activities conveniently i.e. in a very neat and perfect manner. Whatever you enact, keep it doing constantly in future also. ||91|| Bhojan sthaanee, nidraa sthaanee | sabhaa sthaanee, udyog sthaanee |

vishesh prasangee, sahaj sthaanee | sadvichaarechi vartaave ||92|| You may do any activity anywhere such as having repast, going to bed, attending assemblies or meetings and at any special occassions, you should always maintain your behaviour with noble thoughts and ideal, noble enactments. ||92|| Sanskaar aani shuddha buddhataa | Aarogya aani pavitrataa | Yaavari lakhsha thewoni saatwikataa | bimbawaavee jeevanee ||93|| Virtueous initiations and impressions, honest excellent thoughtfulness, health, sacredness and sanctity are the very essential factors which should be given a very careful attention. In this way we should imbibe piousness, purity and nobility in our life. ||93|| Yaakaritaa bolalo kaahee dinacharyaa | Aahaar viharaadi kaaryaa | Graamasthaannee anubhawoniyaa | uddhaar karaavaa jeewanaachaa ||94|| (Vandaniya Maharaj says) Therefore, I have told you so descriptively about your daily routine, particularly about the habits of eating, drinking and manners of behaviour. All of you, villagers, should experience the benefits by personally following that routine behaviour and get yourselves prospered & uplifted in your life. ||94|| Aise karaave ekek kaarya | Jene gaavee naandel saatwik soundarya | Yaatachi swargeeya sukhaache maadhurya | Tukadyaa mhane ||95|| (Vandaneeya Maharaj says) Therefore o Listeners ! You all should try to enact each and every act and duty which will help to maintain the pious, pure and auspicious (saatwik) beauty in your village forever. Here only lies the divine sweetness of heavenly peace, pleasures and happiness. ||95|| Iti ShreeGraamgeetaa grantha | Guru-shaastra-swaanubhava sammat | Goras-vyaayaamsevan kathit | pandharaavaa addhyaya sampoorna ||96|| This Graamgeetaa scripture is well consented by the Guru, shastras and self-experiences. This fifteenth chapter, in which the excellent benefits of consuming cow-milk and practicing physical exercises - (Goras vyaayaam sevan) are narrated, is hereby concluded. ||96|| || Sadgurunaath Maharaj kee jay || VOLITIONS 1) Bharat is an agricultural country. For all agricultural activities, the cow-clan i.e. oxen are extremely essential. The excreta of cows and cattles retains the pith of the land which helps to yield rich crops. So we all shall keep and maintain cows at our homes. 2) God and deities like Lord Krishna, Guru Dattatraya, Great kings like Dileep in Raghuvansha, Chhatrapati Shri Shivajee maharaj; Great Rishis and sages like Vashishtha and saints had always convinced the society the great importance and necessity of cows & cow-clan. We shall not sell our cows to butchers and shall neither allow anybody to sell them for slaughtering. 3) Providing enough fodder, keeping open land for pastures, keeping a strong and handsome brooding bull can be a real worship for cows. We shall do so and maintain our cows excellently. 4) The physical activities like drawing water from well, grinding, pounding digging land, working in the fresh open air under health maintaining sunrays in the fields are really good physical exercises. So we shall start physical exercises in putting us to hard and productive labour. 5) We shall improve the elements of routine conduct and habits of dining to maintain good health. Thus we shall make our village pious and virtueous. We shall bring all heavenly pleasures in our villages. THE END OF GRAAM NIRMAN AGGRIGRATE OF FIVE. Chapter- 16

THE GLORIES OF APPARELS (GARMENTS) (Vesh - vaibhava) || Salutations to Shreegurudeva || Importance of pious and virtueous life and simple living :Eeshwaraas maanya je satkaarya | Je saangoni gele santkarya | Te aacharane yaatachi soundarya | kharyaa jeevanaache ||1|| The beauty of true life lies in the noble, virtueous enactment which is agreeable to God and frequently advised by the great holy saints and seers. ||1|| Saatwik aahaar, saatwik vihaar | saatwik sangati, vyaawaar | saatwik waachan-darshan aadi saachaar | priya sajjanaasi ||2|| The good noble and virtueous individuals are fond of pious and simple food, simple and moderate living, pious and virtueous association, fair and noble dealings, reading of good, ethical, philosophical books and precepting sciences etc. ||2|| Aise saatwik karave jeevan | hee navhe andhashraddhechi khoon | saatwikataa nisarga niyamaas dharoon | Aisaa anubhava jaanatyaanchaa ||3|| Making one's life pious is not the sign of blind faith. Not only of the man but the tendencies of all beings are natuarally pious since their moment of taking birth. This is the experience of the knowing wise people. ||3|| Saatwikatene aarogya laabhe | Shaanti, sukh daas howoni raabe | Jeevan sarva prakaare shobhe | prabhaavee soundaryaane ||4|| Health and hygiene are naturally sought through the piousness, serenity and happiness. They become attendants and readily appear to serve the pious individuals. The piousness creates very influencial and impressive natural beauty in life and adorns it. ||4|| Swairaachaar, heen wichaar | raajas-taamas aahaar vihaar | Dincharyet naahee taaltantra | Tyaache iha-para sukha naashe ||5|| uncontrolled and wanton conduct, mean and narrow resoning, the food and enjoyments full of the vices of raja and tama, irregular daily routine and all such unnatural flaws and faults certainly destroy both the temporal and spiritual happiness. ||5|| chahaa-chiwadaa-chirutaanche daas | aapulyaa tan, mana, dhanaacha naash | karoni bighadvitee jeevanaas | gaavaachyaahi ||6|| Those, who have become the habitual and addicted to consuming tea, chiwada etc. and smoking cigar-bidi etc. do a great harm to themselves and destroy their body, mind and money. Similarly they destroy the life of other people in the village also. ||6|| Saatwik, saral thewitaa jeevan | Te hoya sundar aarogyapoorna | saatwikachi asaavee veshbhushaa jaan | maanawaachee ||7|| If man maintains his life piously and in simple, moderate way it becomes pleasant healthy and hygienic. So his apparel should also be pious, simple and moderate. ||7||

Kaahee bhadak veshbushaa karitee | kapdyaavari kitee kapade ghalatee | Aat lukade pari varoni shrungaaritee | shareere aapulee ||8|| Some people wear gaudy and showy garments. They put on many pieces of different kinds of garments. Inside their garments their body is thin and bony but they decorate it with such clothes. ||8|| Tondaache khodake, disatee haade | chhatichee kholee daakhawee laakade | kaaya hotey ghaaloni kapade | garbha reshamee hi? ||9|| The facial bones of some people have become plain & flaltening. Their chest has gone deep inwords. The ribs appear like pieces of wood from outwardly. Then what is the use for them from putting on silken garments? ||9|| Ugeech karitee thaatmaat | kapaalee attaraachaa malawat | powder, kangwaa, aarsaa, chiroot | khishaa maajee ||10|| They decorate outwardly their bodies with showy garments. They put a layer of some scent on their forehead and always carry articles like talkum powder, comb, small mirror, cigar or bidi in their pockets. ||10|| Vyasan tondaache khodake karee | Tel laavitee varache waree | Kes phirawoni mhanatee sajaree | disato aamhee ||11|| Due to their addictions, their faces bear sunken features yet they frequently oil their hair, comb them and strutingly say, "look, how smart we look ! ||11|| Ang nistej, jeerna zaale | kharooj, gajakarnaadike bharale | Bharee kapade ghalooni zaakile | soundaryaa saathee ||12|| They have lost their physical lustre and their bodies have gone worn out. Inside their clothes their bodies have developed skin diseases like itch, eczema, ringworm, scabies, pimples etc. But to appear handsome and pretty, they cover their bodies with costly garments. ||12|| Hey kashaache soundaryapan | jyaatooni na jaay soorykirana | Brahmacharyaachehi naahit kana | shareeraamaajee ||13|| What kind of beauty is this! No sunrays can pass through their thick clothes. There are no even particles of their celibasy (veerya- i.e. semen) in their body. ||13|| Chaalataannaa padatee aadhyaa | bot laavataa khaatee tanaghadyaa | Baataa karitee badyaa badyaa | Aamhee shoukeen mhanoni yaa ||14|| While walking, their legs get crossed and twisted. Even a slight push by fingers, makes them lose their balance. Yet in their self boasting they strut saying how they are fond of pleasures and beauty. ||14|| Redyaasaarikhee nighate waachaa | Aushadhaa waachooni na hoya shouchyaa | Botaat aangathyaa hirakaneechyaa | mirawoni kaaya ? ||15|| Their utterence is like the grunting of he-buffalo. Without taking some purgative medicines they can't attempt purification. Yet they strut by putting diamond rings in their figures. ||15||

Nistej shrungaarile pret | kee bhujaan ubhe kele shetaat | Ekataachi vichitra disey chaar choughat | aisee nako veshbhushaa ||16|| In such physical decoration they look like decorated corpse; or like the scare crow in the blooming cropful field. In a group of some individuals, this fellow in such over decorative costumes alone, appears odd & strange. ||16|| Athawaa bharjaree kapade ghaatale | pari te swachchhachi naahee kele | sowale mhanawoni punhaa punhaa nesale | tech te peetambar ||17|| Some body puts on the clothes interwoven with golden and silver threads. But for many days or months such clothes are never cleaned and washed. As a sacred garment to be put on special occasions of festivals or worshiping God and deities, men wear the same silken dhotee (peetambar) again and again. ||17|| Aisee kalaa kaasayaa karaavee | jee haasyaaspad ani baadhakhi whaavee | Aapulee saadheech raahanee thewaavee | aipatee paree ||18|| Why should we play such showy tricks. They make fun of us in public and become harmful to our body also. Therefore, it is better to maintain our simple and moderate living manners in the limits of our abilities to spend. ||18|| Angee gunasoundarya bharaave | Sundar, saatwik kapade karaave | khaadee graamodyagaachechi lyaave | lene aapulyaa paree ||19|| Try to imbibe the beauty of virtues in your person. Put on simple, pleasant and moderate clothes. Use the khadee cloth woven in village industry and adorn yourself in such garments. ||19|| Nehamee swachchha dhutalele asaave | ekaachi vastre ang zaakaave | Nisargaache hawaa, kiran laagaave | shareeraalaagee ||20|| Always wear cleanly washed clothes. Use only one piece garment to cover your body. Your body must have a touch of sunrays & natural fresh air. ||20|| Ekaavari ek aachchhadana | Te thand deshaache andhaanukaran | shareeraa laagataa sooryakiran | aushadhadhiguna angee yetee ||21|| Putting on more clothes upon your bodies is the blind imitation of the foreign cold countries. When the sunrays reach our bodies, our body forms medicinal remedial reacting powers spontaneously. ||21|| Sone, motee, reshim-jaree | soundarya prasaadhane bahuparee | tyaa sarvaanhooni shatapatine baree | aarogyaachee tawatawee ||22|| Though gold, pearls, silk clothes, woven with golden and silver threads are the ornamental things to grow your physical beauty, the freshness of health and hygiene is hundred times better and the most precious beautiful ornament. ||22|| Soundarya asaave raktashuddhiche | Ojpoorna brahmacharyaache | neetnetake waaganyaache | gharee, daaree uttam ||23|| The beauty should be in purity of blood, vigerous celibasy and in the ideal behaviour at home and outside in public. ||23||

Kalaa dakhawaavee balkat snaayunchee | uncha chhaatichee, taatha shareeraachee | Aarogyaachee, banedaar panaachee | sarwaangaannee aadarsha ||24|| Present your art and skill of strong and stout muscles, wide chest and healthy robust body, which will show your health and dignity. Thus, art in all round and all sided ideals should be displayed in life. ||24|| Veshbhushechee chadhaaodha | aaj jeevanaasa zaalee atyant jada | Garajaa, chintaa, rogaanchee waadh | yaat kasale mothepana ? ||25|| Today the dry and dull competitions and fashion shows have put a heavy burden upon life. They have grown unnecessry wants, cares, worries and diseases. Where is then a greatness in such competitions? ||25|| Baahya vastunche bhadakapana | hey aatalyaa uneeweche pradarshana | mahatwaas chadhataa baahya aawaran | mol ghete maanavateche ||26|| To over-decorate bodies superficially using different articles of toilets, is an exhibition of our drawbacks and hidden deformities. When outward covering becomes important, the humanity loses its preciousness and value. ||26|| Maanava maanavatene shobhaavaa | Gaandhivesh laajavee vaibhavaa | shreekrushnaachaa mormukut paawaa | veda laavee vishwaalaa ||27|| Man should appear adorned by the virtueous humanity. The poor clothing like a phakeer M. Gandhiji's clothes had abashed the enormous glories and wealth. A simple coronet made of the plum of a peacock and the flute of Shreekrishna could also enchant the world. ||27|| Hey janoniyaa antaree | saatwik whaave aahaar-vihaaree | Tene ghar-gaava-deshasevaahi baree | saadhatase sahajachi ||28|| Keeping this consciousness in mind, man should try to become happy by adopting the healthy habits of pious food and pious virtueous, and noble behaviour. It will also help you to render your services in a very casual way to your home, village and nation also. ||28|| Lokaanpudhe raahee aadarsha | samaantechaa usale harsha | Graamodyogaachaahi utkarsha | aapaisaachee hoya gaavee ||29|| By such pious and noble behaviour, you can produce an ideal before people and you can create the pleasure of commonness and equality in them. Side by side, the village professions and industries will also prosper spontaneously. ||29|| THE EMBERASSING DELUSIVE COMPETITION OF TODAY'S MODERN AGE; THE RESULTANT OF THE MONEY POWER Yethe shrotaa karee shankaa saadara | saadhee raahanee oochcha vichaar | Hey jari rushijeevanaache sootra | taree te aaj na chaale ||30|| One of the listeners expressed his doubt, "Simple living and high thinking is the principle of the pious life of the ancient rishis and sages, yet at present it is out of date, needless and can't be followed in practical life. ||30||

Kimatee kapade, bhadak raahanee | chhap paaditee aaj janee | saadhaa saatwik raahe padoni | maagchyaa maage ||31|| Costly and gaudy custumes and expensive showy living style creates deep impression upon people's minds. A simple and pious individual is left aside and ignored as the backward and nobody even looks at him. ||31|| Vishnuchaa peetambar paahoon | saagare Lakhshmee kelee arpana | Shankaraachee chirgute baghoon | dile halaahal taise hoya ||32|| Being impressed by the costly and beautiful silken dhotee (peetambar) of Lord Vishnu, the sea offered him his daughter Lakhshmee but seeing the rags of Lord Shankar, the sea offered him a very dangerous and harmful poison called halaahal. The same is about the manner of living. ||32|| Aaj paise kharchataa sarva milate | nyaaya milato, sattahi milte | keerti, sanmaan, thorapana milte | aisaa anubhava sarvaanchaa ||33|| It is a general expenience of all that by throwing money, everything can be obtained. Even justice, ruling powers, fame, honour and high status and honour in the society can be easily purchased by paying for them. ||33|| Mitraa ! haachi bhramish tanubhava | lokaannaa saangato dhanachi deva | yaa sootraanechi dukkhe sarva | aaj waadhalee jeevanaat. ||34|| (Maharaj says), "My friend! this experience of all people like yourself is misguiding all to the wrong way. By this delusion, people have developed a wrong concept that wealth is a real God. This order of reasoning has created sorrows and sufferings in the life of all. ||34|| Sarva hechi chaalatee samajoni | Jaisee spardhaachi laagalee janee | Toraa daavitee ek-ekaahooni | jaatee patanee adhikaadhik ||35|| All are madly rushing to this wrong way. There is also a competetion. Everybody tries to display his pretentious swaggering and is going rapidly towards his downfall. ||35|| Kaapasaahooni saphede wasane | sonyaahooni piwale daagine | shikhar gaathale krutrimatene | nitya navyaa housesaathee ||36|| Dead white clothes -whiter than cotton; ornaments yellower and more brilliant than gold and all alike these artificial glories have reached the climax due to the inordinate desires in the showy life style of today. ||36|| Swachchhataa aani pavitrataa | shuddhataa aani naisargikataa | yaahooni priya zaalee krutrimataa | sushikhshitataa teech waate ||37|| At present, this artificialness has become more and more popular than cleanliness, sacredness, purity and natural simplicity. All feel that highly educatedness lies only in that arificialness. ||37|| Snaan na karataa phawaraa ghyaavaa | kapadyaavari attaraachaa shidakaavaa | Mala saacho pari sundar disaavaa | kapadaa nawaa ghadoghadee ||38|| In stead of having a good bath, now man prefers to have a shower bath. After putting clothes, he sprays some perfume upon his clothes. Inside the garments there may have gathered a layer of dirt but every moment the costumes must appear neatly folded, new and attractive. This is their intention in doing so. ||38||

Navee fashion, thaatmaat | yaanchee waadhatachi gelee chat | shiwataa pannaasaachaa coat | laagel pantahi tolaachaa ||39|| New fashions, dressing and decorations are growing more and more popular. If the coat has cost fifty rupees then the pant must also be equally costly. ||39|| Hyaa garajaa waadhatachi jaatee | Tethe na purey kuber sampatti | Mag baapude kaamagaar karitee | kaaya tethe? ||40|| Day by day such unnecessary needs are growing more and more. Even the treasure of kuber (the treasurer of Gods) will fall short to fulfil them. Then what can a poor worker and labourer do there? ||40|| Konee khaatee laachluchapatee | Konee ughadachi daake detee | Anyaaya, atyaachaar waadhatee | paishaasaathee ||41|| Then (to fulfill all such needs at least partially) somebody takes bribes and hushmoney. Some openly attempt decoity. They do such wrong deeds, crimes, injustice and excesses to get money. ||41|| Konee saralpane chaalatee | Te yaamaajee ragadale jaatee | Mag tyaancheehi bhaambaave vrutti | waadhe ashaanti chahookade ||42|| Those, who behave in righteous and plain way, get crushed in this plagueing to death competition. They get embarrassed and confounded. They lose their peace of mind from all sides. ||42|| Konee gharee upaas kaadhitee | Mulaa-baalaa doodh na detee | pari baahya doul uttama thevitee | Mothepanaa mirawaayaa ||43|| Some of them want to maintain outward show of their greatness. So to keep the superficial higher status in society, they and their family members live half-starved. They stop even providing milk to their children to maintain their false show of status. ||43|| Konee mhanatee yaa waachoon | na chaale dhandaa, na miley dhana | Pari hey sarvaanseech gele samajon | varma ekmekaanche ||44|| They justify their such behaviour saying that they can't run their business without making such gaudy show and they can't earn money. But all know the secrets behind these outward pomp & show and superficial display of false high status. ||44|| Mag kaa attaahaas karaavaa ? Janoni sanmaarg kaa na dharaavaa ? pari to maargahi na thaavaa | veda laagale dhanaache ||45|| (Vandaniya maharaj says), why should then there be such obstinate persistance for such outward showiness ? Understanding the reality, why should they not follow a noble good way of life? But they don't even know what a noble and good way of life is, because all have gone mad after money. ||45|| Mhanatee paishaanneech sarva hote | Mokhsha milato, raajya milate | sant milatee, keerti milate | Dewaache hote poojanhi ||46|| These insane money minded people say, "Everything can be obtained by money.One can buy emancipation by paying for it, we can get a kingdom, we can purchase holy saints, we can get wealth and glories by money. Even we can seek devotion by money. ||46||

Pari hey mhanane vedyaasaarakhe | Paishaanneech sakhe hotee paarakhe | paishansaatheech jagee waakhe | ghalee narakee paisaachi ||47|| But this concept that money makes everything possible is totally wrong and insane. Due to this money dealings; close friends also go away from us and become alienated from us. It puts us to disgrace and finally leads us to the hell. ||47|| Paisaa niyamaaneech milavilaa | Taartamyaane kharchee ghaatalaa | Tareech soukhya deto jeewaalaa | jeevanaa maajee ||48|| If money is earned by fair way and lawfully and if it is spent in fair way with proper discretional reasoning, then only it creates happiness, peace and satisfaction in life. ||48|| Naaheetaree paisaa jahar | shaanti na laabhoo de khshanabhar | Maanawaasi banavito waanar | chanchal chitta karoniyaa ||49|| Otherwise, money is a dreadful poison. It does not allow man to have mental peace for even a moment. It makes man act like a monkey by making his mind fickle. ||49|| Chintaa laavito kamavitaannaa | pashusaarikhe kashta naanaa | Jaalato tanu, manaa, jeewanaa | sarvakaal maanawaachyaa ||50|| It makes man worried while man tries to earn money. It makes man to labour hard more and more like an animal. Through out the life span it constantly incinerates the mind body & life, of the man. ||50|| Chintaa thora rakhshanaachee | chorabhaya, agnibhayaadikaanchee | Laalasaa waadhe upabhogaachee | Maanoos hoya pashu jaisaa ||51|| Man is always worried with the fear of thieves, fires and other factors which may deprive him of his store of money. He is always disturbed with the care for protection of his money. Money grows extreme inordinate desires & lust for the enjoyment of various kinds of pleasures and luxuries. It turns man into an animal. ||51|| Asalaa disalaa tyaasi paisaa | Jeeva hoto kaasaavisaa | waate kharcha karaavaa kaisaa ? Zop tyaasi laagenaa ||52|| Everybody constantly dreams for money. He sees money and money only. This piercing and intimate contemplation of money always keeps him agitated, upset and disturbed. Again, he is in the worry of how to spend and utilize the money. It does not allow him to have a sound sleep. ||52|| Alaa pagaar kharcha zaalaa | cinema, tamaashe paahanyaat gelaa | Tyaatooni uralaa kaahee, tyaalaa | uttam maarga disenaa ||53|| When the individual gets his salaries, he squanders it on attending cinema or a tamasha. Whatever money remains with him after his extravagant spending, it is not also utilised in good and proper way. ||53|| Daroo, gaanjaadik pito | kaahee paisaa sattyaat jato | kaahee vibhaaganees laagato | vyabhichaaraachyaa ||54|| From his remaining money, he spends some on drinking wine and smoking hemp. Some amount gets lost in betting and gambling; and some goes in his adulteration. ||54||

Kaahee unmaadaachyaa bharee | zagadaa karataa maargaavaree | Vakilaanchee ghare bharee | `shahaajog aamhee' mhanaavayaa ||55|| Some individuals start struggling and quarrelling in streets through some frenzied arrogance. Then, to prove in the court of law, that they are good, innocent and noble gentlemen, they pay huge money as fees to the pleaders. ||55|| kaahee khaanyaat aale bashkala | Mag uthale pota, kapaal | Doctor vaidyaanchee zaalee dhaavapal | paisaa gelaa tyaasaathee ||56|| Somebody consumes coarse, unsavoury food products without thinking of their consequences. Then they suffer from acute pains in stomach and heads. They rush to the doctors and physicians for a medical treatment and thus a big amount from their hard earned money goes away on medicines and treatment. ||56|| Kaahee daakhawaayaa mothepana | detee paartee, bidaagee, daan | Hasataa hasataa phasatee ghewona | begarjee vastu ||57|| Some folks want to make a great show of their greatness, generosity & high status. So they arrange big expensive parties and dinners, they pay donations, endowments in charity. On some occasion, they fall prey to the selling tricks and get deceived by purchasing costly things which they never require. ||57|| Kaahee lok kamai karitee | tyaanchee tyaannaach na purey puratee | kharcha waadhataa karja ghetee | Dhokaa bhogatee jaanooniyaa ||58|| Some individuals work hard and earn money. But their earnings is not enough to fulfil even their own needs (due to their luxurious enjoyments). Their expenses grow more than their earnings. So they take loans. Thus, knowingly, they invite future calamities of the debts. ||58|| Jaisaa karja ghewoni kharcha karee | taisaa kamaayees lakhsha na dharee | Tene sankate yetee gharee, daaree | Mag vicharee "kaaya karoo?" ||59|| He takes loans after loans but he does not pay careful attention to earn more by exerting more labourous hard work to pay off those loans. Naturally the calamities stand at his doors (in the form of the recovery officers or the threatening ruffians). Then he asks, "What should I do now?" ||59|| Pudhe jeewaa laagalee halahal | lotataa na lote pudhachaa kaal | Mhanoni buddhi zaalee chanchal | choree,chahaadee karaavayaa ||60|| Then his mind becomes restless in regret. It becomes difficult for him to spend further span of life in such hardships. He becomes fickle minded and turns to the path of theft and milicious babbling. ||60|| Akkal naahee aamdaaneechee | samaj naahee mojmaapaachee | Jeebh chatakalee khaanyaa pinyaachee | dharalaa maarg chorichaa ||61|| On one hand he is not intelligent enough to earn more. He does not control his overspending by keeping discretion of maintaining the two ends (of income & expences) meet. Moreover his toung has formed a great fascination and liking for the delicious savoury food. So he now turns to attempt theft to fulfil his desires. ||61|| Kalank laagalaa gharaanyaavari | Aai-baapaachee badnaamee puree | Putra nighale aise vairee | uttam konee mhanenaa ||62|| All these wrong and evil practices stain the name of the family and put his parents to a great shameful disgrace. If the sons have become so (thieves) they are the enemies of the family & parents. None speaks well of them. ||62||

Housesaathee sodalaa dharma | Kilaswaane karitee udyama | Naanaaprakaare vyabhichaarkarma | karitee aani karvitee ||63|| To fulfil their inordinate desires, they have given up their duties to the family and humanity.They have completely sunk in the hideous and disgustful enactments & distorted professions. They enact by themselves and encourage others to enact adultury and other sinful deeds. ||63|| konee dhanik rakhshaschi asatee | Paisaa dewoni gulaam karitee | Paap karitee, karawoni ghetee | aapanaasathee ||64|| Then there are some wealthy people. They are practically the dreadful demons. They provide a lot of money to others and make them their obedient slaves. They enact sins by themselves and get the sinful crimes done by others. ||64|| konee phasawoni dhan kamavitee | Aapanachee upabhog bhogatee | Tyaancheehi shewatee hote phajitee | Aikilee keerti bahutaanchee ||65|| Some people deceive innocent folks and grab money. They use all such earnings in their own personal enjoyments only. But finally they are also put to shame and disgrace. ||65|| Kaaheennaa jawaaneechaa chadhe tora | Lagna karitee dahaa baaraa | Saralaa paisaa aani bojwaaraa | konee thaaraa deyeenaa ||66|| Some individuals grow over priding upon their vigerous youth. In that high fever of egotism they get married to ten or twelve girls and strut upon having so many wives. But (in maintaining all) when all their wealth gets exhausted, then they completely become bankrupt and disgraceful. Nobody then extends them any help. ||66|| Mag khaatee baayakaa todoni | Mhanatee, paisaa aanaa kothoni | kaaya khaave gharee basoni? lagna kele kaasayaa? ||67|| Now their all wives attack on them for fulfilling their needs. They say, "Go anywhere and do anything, but bring money and feed us. What should we eat now sitting in your house? If you were so helpless and unable to maintain us, why did you marry with us?" ||67|| Kaahee chadhale chadhavitaa manee | vichaar dilaa sagalaa sodoni | Ghare daare basale samarponi | veshyaa thewoni gharaamaajee ||68|| Some individuals were given undue honours. They became insolent and inflated on their false greatness. They lost their proper discretional reasoning. They kept prostitutes in their homes and offered all their belongings at the feet of those prostitutes. ||68|| Haa zaalaa waanaraa samaan | Lok na paahatee yaache vadana | Aapta haasatee duroon - duroon | karanee yaachee pahoniyaa ||69|| Then such fellow becomes distorted like a monkey. Due to his dirty enactments and foul behaviour, people did not cast even a flying glance at him. His relatives also kept a distance from him and laughed at him tearing themselves away from him. ||69|| kaahee dhanaasaathee dattak ghetee | pari bhandataa kawadee na ure haatee | Uralee tari dattak-mitra udavitee | sampatti saaree ||70|| Some wealthy individuals adopt a boy as they don't have their own son. Creating quarrels and disputes with adopted sons they lose all their wealth. In case, if some of their wealth is saved, their adopted sons squander it enjoying luxurious pleasures alongwith their friend circle. Those adopted sons also then lose all the remaining wealth. ||70|| Konee tolejung navasachi kelaa | `Jari devaa ! putra zaalaa | putraa bharambhaar deyeen tulaa | sone chaandee mhanoniyaa"||71|| Then there are some individuals. They make a vow to God, "O God! if by your grace I can have my own son, born to me, I shall offer you gold and silver equal to his weight." ||71||

Kaahinnaa prathamachi muley zaalee | Tyaannee gaavo gaavee mithayee waatalee | Estate saree gamaavilee | harsha hotaa poraanchaa ||72|| Some body had his first son born to him. In the fit of joy beyond bounds he went on distributing sweetmeats in the whole nearby villages and lost all his estate in such huge and thoughtless squandering. ||72|| Jemwhaa putra zaale khandokhandee | Temwhaa haat kapaalee dewoni radee | Aataa uralee naahee kawadee | bheek maage lokaansi ||73|| But in the course of time, he produced score of children. Now he was completely penniless. He didn't have even a cowree with him. Holding his head in regret he now cries and weeps in sorrow. He has to go on begging alms from people. ||73|| Kaahee sajjan yaatooni waachale | pari ghareech paise udhaloni dile | Mulaa-muleenche lagna kele | dhan khovile baarudkhaanee ||74|| Some good noblemen could save themselves from such disgrace. But they spent more and more upon their household needs. When they performed marriages of their sons and daughters, they squandered huge money upon the display of firework and illuminations. ||74|| Tolejung dilaa mandap | Naahee paahile mojmaap | Pangatee basalyaa aapoaap | ladu, jilebee, baasundeechyaa ||75|| In those wedding ceremoneies, they eracted a huge and extremely spacious pendal. There was none to keep a control upon expenses. (without invitation) When the mob, gathered there, saw the menu of marriage feast, all (even uninvited) crowd spontaneously formed rows after rows for the marriage dinner. ||75|| Kahee dekhee sekhee karoo laagale | vratabandha sanskaaraadi bhale | Hote paise sarva khowile | waadhadiwashee putraanchyaa ||76|| Some folks started to celebrate the rites of vratabandhan (secred thread ceremony), birthday celebrations etc. on a very huge scale. They didn't know the sacred principles underlying behind them. They only tried to imitate these practices only by observing others do it and they became bankrupt. ||76|| Kaahinnee vadilaanchee punyatithee kelee | Punjee saaree gamaavilee | Shewatee roteehi deyeel kuthalee | naava ghewoni wadilaanche? ||77|| Some individuals celebrated death anniversaries of their fathers and forefathers by spending all their savings. But finally they became so poor that they could not manage even for their bread to sacrifice in the name of their fathers and forefathers. ||77|| Kaahee sajjan yaatooni waachale | pari gharee sana waaraadi kele | Hote nawhate paise ghaatale | diwaalee-dasaraa-holeemaajee ||78|| From such events, some folks had been escaped luckily. But further they celebrated the festivals like diwalee, dasaraa, holee etc. so expensively that they exhausted all their savings over those celebrations. ||78|| Kaahee maanava aise asatee | Je waayeet kaamee paisaa na ghalitee | Pari pratishthe saathee maramaratee | paisaa dewoni gaathichaa ||79|| There are some individuals who never spend their money in any evil and foul enactments. But they readily spend to any limit just to maintain their high status and greatness. ||79|| Shetaat khataa asot navvad | pari ekaa taasaa saathee karitee phiryaad | Saaree estate howo barbaad | pari ladhatee ekaa shivisaathee ||80|| There are some individuals. There are so many scarcities in their fields which needed immediate attention. But these strange persons will sue their neighbourers for one abusing word and destroy all

wealth in attending court hearings but will not look after their land. ||80||

Konee naava whaave lokaantaree | mhanoni saahebaas mejwaanee karee Naanaa pakwaanne, najaraane paroparee | paahije te te purawaave ||81|| Some people want to grow their name and fame. so they arrange feasts for their heads. They provide sweet delicious savoury food items. They offer costly presents and anything they want and try to satisfy them. ||81|| Kahinee ghare daare vikalee | pratishthaa sthaapaavayaasi aapulee | Pudhe bhikaaree howoni melee | mulebaale tyaanchee ||82|| Some folks sell out their houses and estate just to establish their honours and prestige. Finally, their children become beggars and die of starvation or become beggars. ||82|| Kaahee ladhale nivadnook | paise gamaavoni zaale khaak | Naahee urale loukikee naak | Ghetalaa shok vikatachaa ||83|| Some individuals contested elections. They spent their whole wealth upon the election expenses. Now they have no daring to go before people and in society. Thus they bought only regret by spending all their wealth on elections. ||83|| Kaaheennee vikalee sheteebhaatee | bangale baandhale sadake waratee | Shaharee mouj bhogalee, antee | potaa anna milenaa ||84|| Some individuals sold out their agricultural land (which was useful for their farming profession); and built house (bunglow) with that money in cities. They enjoyed all pleasures in cities and all money was exhausted in building construction and in enjoyments. Further they could not have enough food. Thus they were put to disgraceful state of poverty. ||84|| Konee vyaapaaraasaathee ghar baandhile | Paise tyaatachi samponi gele | pudhe khaanyaache phajitee zaale | vyaapaar kaahee suchenaa ||85|| Some built up shop for commercial business. But all their money was exhausted and they became dear for meals even. So they didn't know how to run the trade and business. ||85|| Konee desh-videsh paahatee | Naanaa vastunchaa sangraha karitee | Shewatee tyaancheehi zaalee phajitee | Goshtee uralyaa badyaa badyaa ||86|| Some individuals went abroad and visited many foreign countries. They visited some places in the country also. In their travel they purchased so many artistic and other things that they liked. Thus they spent all their money in foreign tour and finally faced shameful bankruptcy. What remained with them were only the boastful descriptions of their travel. ||86|| Konaa saadhoochee laagalee zala | Gharee buwaanchee chaale vardala | chamtkaar karitee mhane sakal | paise udhalee tyaalaagee ||87|| Someone came in contact with some ascetic. It started frequent visits of such ascetics and gosavees to his house. `That ascetic enacts supprising miracles', he thought and then started to spend a lot of money on that ascetic. ||87|| Karee sevaa, deyee dakhshanaa | mishtaanne khaaoo ghalee naanaa | Bharjaree vastra paatraadi daanaa | karoni zaalaa bhikaree ||88|| He used to feed that `buwaa' (ascetic) with many sweet, delicious and savoury food items. Moreover, he used to pay him lot of `dakhshana' He used to give him costly clothes knitted with gold & silver threads; He gave him vailuable pots and utensils also. Thus he wasted all his money spending over that ascetic and finally became a beggar. ||88||

Mag buwaaseech mhane dhan saangaa | laagale maage karoni traagaa | Gaath padalee thagaa-thagaa | zaalaa shewatee nirash ||89|| At last, he started asking often and often to that ascetic for telling him how he could get money. (Both he and his buwa were greedy) Thus two knaves had met each other. But at last this individual became disappointed. ||89|| Buwaa dakhshinepurataa goda bolalaa | Tee sampataach ghar visaralaa | kon pusato dhanheenaalaa | naash zaalaa shewatee ||90|| That buwaa was hungry of `dakhshinaa'. He used to speak sweetly as long as he got it from this man. When the man stopped paying him the dakhshina, that buwa forgot this man's house. Who cares for the moneyless man? Thus he faced his destruction. ||90|| Bhakti chamatkaraadi saathee | mhanoni zaalee phajitee mothee | Ghar daarahi laawoni gele paathee | lubaadile dhongee buwaannee ||91|| This man offered his devotion because of the miracles. So he had to suffer disgrace. That hypocrite ascetic enchanted this man and all his family memebers & drew after him and robbed him completely. ||91|| Kaahee teertha dhaamaavaree gele | gharache dabole jawalachi aanile | Choraa-gundaannee thokale | nele paise lutoni ||92|| Somebody went on pilgrimage with family at some holy place. They carried with them all their valuables. There some gundaas and ruffians attacked on them, beat them and snatched all money and valuables from them. ||92|| Zaale bichaare kewilwaanee | Bheek maagat aale paratonee | Aishee kelee paishya-adhelyaannee | sthitee anekaanchee ||93|| At last that miserable person and his family had to return pitifully by begging for their return journey and any how they reached home. In this way money had destroyed lives of so many persons. ||93|| THE WEALTH OF NOBLE THOUGHTS; The discretional and well controlled conduct Suvichaaraawaachoni kaahee | paisaa satkaaranee laagat naahee | Dhan waadhataa mana waadhat jaayee | ghatataa sawayee na ghatatee ||94|| Without noble and fair thoughts, money is not utilized in good and noble work. (otherwise) the more the money grows, the more our requirements also grow. The greed of mind grows more and more. But though the store of money becomes shorter and shorter, the habits formed so far never decrease. ||94|| Jeewanaasi aavashyak dhana | sarva kaaryaache praarambha saadhan | prapanchee padopadee paahije suwarna | pari vichaardhan aadhee havey ||95|| Money is essential for living life. Every big or small work must have money to start it. In the householder's life gold and money are required on every step. All this is true. But before all these matters what man requires necessarily is the wealth of good and noble thoughts. ||95|| Naaheetari maanuskeeche pade vismarana | Angee waadhalee heen guna | Lok tondaapurte mhantee sajjana | paath phiravitaa dhikkaritee ||96|| If man does not possess this most essential wealth of good & nobe thoughts, he forgets the truth of humanity and he develops many vices (mean tendencies) Then people call him as gentleman on his face but behind him, they disdain him. ||96|| Shewatee manushyaachaa nirmal vyawaahaar | haachi thewito rhudyee aadar | Jo parasparaanchyaa hitaachaa vichaar | aatmatwaane chaalavee ||97|| Finally only the pure and pious conduct and practice can create great respect and a feel of adoration in the minds of people. Such pious persons think of eachother with a deep feeling of love and

affection. ||97||

Manushyadharma mhanoni sarva karaave | pari bhikaareech na whaave | Jeevan kartavyasheel raahaave | aisechi karaave satkarma ||98|| As the duty of human everything that is proper and befitting must be enacted. But in doing so, one should not become beggar and moneyless. Maintaining our own house and life, whatever good and precious work can be done, it must be done by everybody. ||98|| Je tikel te karane barey | Tyaasi sajjan mhanatee saajire | kanjoosheehi na karane barey | udhalpatteehi na whaavee ||99|| Everything, which will survive and last longer and which is upheld as precious and excellent by the virtueous noblemen should be done. In doing such excellent work, there must be neither misery nor extravagance. ||99|| Aipat paahoni prasang karaave | Prasangee kadaryu na banaave | Pari paisehi na udhalaave | bheek laagel aishaaparee ||100|| Considering our financial abilities to afford money, one must celebrate the special occassions. Finding the demand of the occasion, he must not become miser in fulfiling it. But he must not spend lavishly by which he may be put to disgrace in future and to beg for his livelihood. ||100|| Loukikaasaathee bhikaari na whaave | Antharoon paahoon paaya pasaraave | prasang shobe aise karaave | Tikaaoo parinaam lakhshooni ||101|| Never go to the downfall and become beggar just for the sake of maintaining prestige and honours. Always think of your income while spending money. Always think of the everlasting and permanently surviving consequences of celebrating any occasions and then celebrate them as your funds allow you to afford for them. ||101|| Manushya bhaavanechyaa aahaaree jato | Temwhaa taartamyachi sodato | kaaheehi vichitra kareet sutato | `houselaa mole naahee' mhanoni ||102|| When man surrenders himself to any feeling or whim, he loses his discretional reasoning saying that `Inordinate desires are beyond the limits of any price', He starts to do strange enactments thoughtlessly and without considerations. ||102|| Parinaamaanchee parwaa na karitaa | vyarthachi daakhavito udaarataa | Gharee dhan sampatti nasataa | karj kaadhoni housa karee ||103|| Without caring for the possible good or bad consequences, he unnecessarily shows undue and overliberal attitude. Then, if he doesn't have enough money, he takes loans and fulfils his inordinate desire. ||103|| Pudhe aapulaa karoni naash | bhikes laavee mulaa baalaas | Naahee konaachaachi vikaas | aise kaasayaa karaave? ||104|| Thus, he destroys his wealth and makes his children beggars. It means that none of them have chance to make their future better and well developed. Why then should he do so? ||104|| Roj nyaayaane milawaave dhana | thode thode karaave jatana | kaahee kharchaave tyaatoona | prasangaasaathee sansaree ||105|| Everyday, he should earn money by fair, righteous and moral ways. He should regularly save some amount from it. For fulfilling his family needs, he should megrely use some of his earnings. ||105||

Yogya atitheechaa karaavaa aadar | Tyaasahi dyaavee bhaakareet bhaakara | Aapalyaapareene karaavaa satkaar | aaliyaachaa ||106|| When any needy guest or visitor arrives, he should spare one bread from his own share and treat the visitor with honour. Thus, carefully considering his condition, he should respectfully treat such guests and visitors. ||106|| Dusaryaachyaa dukkhaat dukkhee whaave | Tyaachyaa aanandee sukh maanaave | prasangee aapanaasi vagalitaa yaave | nyaayee buddhine ||107|| Always share the sorrows and sufferings of others. Always think that real happiness lies in the happiness of others. But on some events try to remain aloof and neutral with discretion and with righteousness and fair reasoning. ||107|| THE IMPORTANCE OF SAVINGS AND FRUITS OF FAIR AND NOBLE BEHAVIOUR Aapan kamawaave, aapan khaave | Pari urale te gaava kaaryee laawaave | Kameet kamee kharcheet jaave | netakepane ||108|| We should earn by working hard and we should enjoy from whatever we earn. If, after fulfilling our household needs, some part of our earning is left in balance, utilize it in the development activities of the village. We should live neatly by spending meagrely and by fulfilling our real needs. ||108|| Kamaavane to nawhe sampatti | bachat kelee teech sampatti | yaanech sampanna hoyee vyakti | waadhe shreemantee gaavaachi ||109|| Earning enormous money does not mean real richness. That, which is saved for good, noble and fair work is the real wealth. When all will think and enact so, the individual and the village will become more and more rich. ||109|| Thodyaa thodyaatachi adhik kharche | kaatkasareene roj waache | Thembe thembe taley saache | mag te manaa shanti deyee ||110|| We should spend meagrely over our minimum needs and save some money everyday. As the saying goes "Thembe thembe taley saache" i.e. when each and every drop of water comes together a big lake becomes existant, we should form a habit of regular saving. It will make your mind profoundly peaceful. ||110|| Tilaa tilaatachi tel poorna | khshanaa khshanane banale jeevan | kanaa kanaane saache dhan dhaanya | kaamee yeyee prasangee ||111|| When every drop of oil is extracted from each oil seed, a store of oil is formed. A long life of man consists of each and every moment. Collecting every grain we can have a barnful foodgrains. Similarly saving every single pie we can raise a treasure and on ciritical occasion, this savings only will promptly help us. ||111|| Adhik na ghyaavaa ekahi ghaas | Tene nashibee na ye upaas | Thodaa traas, adhik vikaas | shevat goda yaachi maarge ||112|| After getting hungry if you don't take even a morsel more than quenching your hunger, you will never suffer starvation. If you bear some trouble, you can develop yourself more. We have to meet a sweet end following this way. ||112|| Aise vartan whaave gaavee | garajaanchee dhaava kamee karaavee | Anaasakti waadhawaavee | pratyekaane anukrame ||113|| Everybody in our village should maintain his behaviour in this controlled manner. We should reduce our needs to the minimum number of real and essential needs. We should develop detachment for such unnecessary needs by ordered manner of living. ||113||

Kaatkasareene karitaa vartana | apaar waachel gaavee dhana | tyaane gaava hoyeel nandanvana | sarvatoparee ||114|| In this way, if everybody follows meagre living, we can have boundless wealth in our village and it will become a pleasant ideal eden garden in all respects. ||114|| Gaavaasi satyayug aanaavaa | Tyaachyaa sukhe swarga maanaavaa | Aapulyaa indriyaanchyaa chavaa | sodooni dyaavyaa thodya thodya ||115|| (Through our skilful enactments) we shall revive the rise of the Age of Truth (Satya yug) and make our village happy. It will be heaven for us. Inordinate desires and attachments for the objects of our senses should be gradually curtailed by us. ||115|| Mag jaanoniyaa aatmarang | Rahaave nityaanand swaroopee dang | Temwhaachi jeeva hoyeel abhang | amar sthanee shewatchyaa ||116|| Then making all our inclinations introvert and recognising our original own self-form, Let us get fully absorbed in our `Nityaanand swaroop' (Ever divine blissful self form). Then being in us will become undivided at our last eternal and immortal original home. ||116|| Samyak aachaar, samyaak vichaar | sanyamaachaa aadarsha thora | saadhoo-sant mahaaveer | jagajjete zaale yaa maarge ||117|| With proper and well behaviour, proper and well thinking, and by excellent mind control, there had gone the number of the most excellent and ideal sages and holy saints and world conquerers like Bhagwaan Mahaveer. ||117|| Shuddha aachaar-vichaaraanche phal | vyakti sevechi gaava sojwala | Gaavee sukhe nandateel sakal | Tukadya mhane ||118|| The sweet outcome of pure and pious behaviour and reasoning is that following them, the individual becomes sacred and pure. Due to goodness of all such individuals the village also becomes naturally pure and sacred. All kinds of pleasures and happiness will then permanently stay in our village. (says so shree sant Tukadojee Maharaj) ||118|| Iti Shree graamgeetaa grantha | Guru-shaastra-swaanubhava sammat | kathilee saadhee raahaanee sanyamyukta | solaavaa adhyaaya sampoorna ||119|| This Graamgeetaa scripture has been well consented by the Guru, shastraas and self experiences. This sixteenth chapter, describing the self-controlled simple living is hereby concluded. ||119|| || Sadgurunaath maharaj kee jay || VOLITIONS 1) Happiness and peace can be obtained only through pious, simple and noble behaviour, so we shall make our life pious, simple and noble. 2) We shall take every care not to allow any kind of artificial attitude in our life. 3) We shall use khadee cotton clothes which allow natural fresh air and the sun rays to reach our body through them. 4) We shall earn our livelihood with morality and righteous way. We shall utilize it in some noble activities and sublime mission and achieve peace in life. 5) The clean and sacred practices and conduct, piousness and simplicity; intimate affection for each other can only create high respect in the minds of others. To become so clean, sacred and pure I shall live meagrely minimizing my needs and desires. I shall try to live upon that much money which is enough to maintain my simple living. Chapter- 17

POVERTY- RICHNESS (Gareebee- Shreemantee) || Salutations to Shree Gurudeva || CLASS-STRUGGLES AND THEIR ROOTS Shrotejan prasnna karitee | Aamuchyaa gaavee aahe sampatti | pari sukha na miley lokaanprati | Aise zaale ||1|| The listners put forward a question- "There is ample wealth in our village but such circumstances prevail that people are not happy". ||1|| Vikaas kaaryaachaa kothalaa? Gaavee vaad balaavalaa | Dhanik-garibaanchaa laagalaa | Varga-kalaha ||2|| Struggles have been cropped up between the rich and the poor. So nobody finds time to pay attention to the development of the village. ||2|| Samaaj yaa dohobhaagee vibhaagalaa | ek na maanee ekalaa | parasparaanvaroni vishwaas gelaa | udoni tyaanchaa ||3|| The village has been divided in two distinct groups. Both of them have lost faith in each other. ||3|| Aataa kaaya karaavee yojanaa? | konaachee thorawee patawaavee janaa? | Kaisee hoyeel graam rachanaa | sundar aamuchee? ||4|| What can be the remedy to solve the problem? How shall we convince the importance of the rich or of the poor to our people in the village? How can we set up a neat fold of our village and make it beautiful? ||4|| Aikaa, prashna haa mahatwaachaa | Aavashyakchi nirnaya yaachaa | Tyaa waachooni gaavaachaa | mool paayaachi dhasaale ||5|| (Reply) This is really an important question. Its solution is also very essential. Otherwise the original foundation of the village will tumble down. ||5|| Shreemant- Gareebaanchaa vaad | gaavaas kareel barabaad | Mhanoni hee door karaavee byaad | Jaanatyaannee ||6|| This struggle between the rich and the poor must be put out. Otherwise it will lead the whole village to the destruction, Therefore, it is the duty of the wise to avert this trouble. ||6|| Dewaagharee ekachi praanee | Na shreemant, naa bhikaaree konee | Hee aahe samaaj rachanechee unee | maanava nirmit ||7|| For God, the rich and the poor are equal and at par. This discrimination has been created by the social structure set up by the man. ||7|| Mool siddhaantee bhedachi naahee | Haa pralobhanaanchaa khel sarvahi | samaj yetaa doghaas hi | bhed kaahee disenaa ||8|| There is no hitch in the original proposition, as "All human beings are one". All this tumult and commotion has cropped up through the selfish tendencies of man. If the ignorance and misunderstanding of both are removed, then there will be no discrimination. ||8|| Khelaakaritaa don pakhsha kele | pari khel visaroni ladhoo laagale | Aapasaat vaimanasya aale | adnyanaane ||9|| Players were divided in two sides for the recreation from their game. But these two groups forgot the sportsmanspirit of the game and started to quarrel between themselves. This hostility emerged among them through their ignorance. ||9|| Ekaakade aale adhik kanche | To mhane maazyaach maalakeeche |

Mag khelanechi thaambale itaraanche | ekaachiyaa lobhaa muley ||10|| While playing the game of pebbles, one of the players won more pebbles. He began to argue,"All these pebbles now belong to me". As this player became selfish, the spirit of the whole game was lost. ||10|| Aisechi zaale sansaaraache | gharache aani samaajaache | Titambe zaale kutumbaache | adnyaan aani lobhaane ||11|| The same thing have happened in all world, society and the family through the ignorance and avarice of people.||11|| Kaamaakaritaa jaati kelee | kaam visaroon jaatachi dharalee | Janmajaat thoravee mirawilee | varna dharmaachyaa naavaane ||12|| In fact the castes has been created for the proper management of the business of the village. But forgetting the work, people have adhared to the castes, and in the name of the varnas and aashramaas, they have started to strut upon the caste in which they are born. ||12|| Aisechi zaale artha vyawastheche | Hissedaar sarvachi dhanaache | Pan kaaheech raahile maanaache | baakee meley bhukene ||13|| The same is the condition in respect of the wealth. In fact, all are having the equal right of their share in the wealth. But some selfish people accumulated the wealth and began to strut upon their status and prestige. The remaining others died in acute agonies of hunger. ||13|| Ek raahilaa gareeb gadee | Ekaachi waadhalee shreemantee badee | Hee sarva adnyanaachee bedee | bhowalee sagalyaa ||14|| One individual remained poor and the other one became more and more rich. Thus the fetter of this discrimination, which was the result of their ignorance, has been tied round the feet of all. ||14|| Ekaapaashi theva thewalee | Tyaane avichaaraane upabhogilee | kunaachee theva hee boleech gelee | kalaantaraane ||15|| Somebody deposited some amount with an individual. This fellow used it for his enjoyment without thinking that it didn't belong to him. Further, this fellow totally forgot that some other person had deposited the wealth with thim. ||15|| Dewalaamaajee pujaree thewalaa | To deulachi graasooni basalaa | Bayakaa poraansaatheehi kelaa | upayog tyaane dewalaachaa ||16|| An individual was appointed in a temple to worship God. He srized the whole temple. He shifted his wife and children there and made the temple as his own residence. ||16|| Konee teerthee sadbhakta zaale | Tyaachee dewalaavaree sattaa chaale | Pudhe vyaapaaraache saadhanahi kele | Hakka daawooni mulaanee ||17|| At some holy place, one individual established his rule as the devotee of God. In due course his sons claimed their right as his successors and started a regular business, earning from that temple. ||17|| Ekakade dilee khoop jameen | Gaave wasawoni tyaannaa dyaaya waatoon | Pari tochi basalaa gabar howoon | Raabanaaraansi piloni ||18|| One individual was alloted a very large piece of land to create settlements on it and to distribute the land properly to the residents in those settlements. He began to squeeze the people toiling on the land and became more and more rich. ||18|| Dhanaasaathee raakhandaar aanalaa | Tyaane kamjor maalak paahilaa | Aapanachi balakaawoon basalaa | paisa shakti yukteene ||19|| A person was appointed by some rich individual to protect his wealth. When he found that his owner

was a weak and simple dupe man, he used his power and tricks and seized all wealth forcefully. ||19|| Aisechi zaale gareeb-shreemanteeche | Kashta karanaare zaale doorache | Paise ghenaare zaale kaayamache | maalak yethe ||20|| The same condition has prevailed in case of the poor and the rich. The labourers, who actually worked hard, were thrown away and those, who collected and guarded the funds, became the permanent owners of all wealth. ||20|| Shramanaaraa padaree mojake maap | Uralaa galla aapoaap | To swaye upabhogane mahaapaap | Pari tharavilaa nyaayaa haakaa ||21|| It became a regular practice to pay a fixed amount to those who actually worked hard. Then whatever big balance was left by paying off the wages, it was seized by the owner. In fact, to grab money in this way was a great sin. But the rich proved it as their legal right. ||21|| Khotyaasi dile khare naava | paishaannee paishaanche waadhale vaibhava | Mhanatee hee poorvajaanchee theva | hakka kuthalaa shramikaanchaa? ||22|| By proving a lie as the truth, the moneyed became more wealthy. They put their claim of right saying that it was the wealth earned by their fathers and forefathers. How can the labourers have any right upon it? ||22|| Hypocritical Religious Conduct; Subjective Life and its reaction Aataa kaahee kelyaa samjenaa | kon pusato updesh-keertana? Phaar tar mungiyaasi saakhar kanaa | dewoni mhane daan kele ||23|| Now it has become difficult to convince such folks. The precepts or virtueous stories, the keertanaas are of no use. It is much for them to throw some sugar grains before the ants and to make a flash or flairing display of their charity. ||23|| Hajaaronche jeevan pilaave | Tene tyaanchyaat rog waadhaave | Mag dawaakhaane dharmaartha ghaalaave | dharmasheel mhanawoniyaa ||24|| They squeeze the lives of thousands of the hard working labourers. Naturally, they suffer and develop many diseases. Then they start charitable hospitals and again make a flairing display of being great religious donars. ||24|| Paahataa aajachaa majoor | na miley potaasi bhaakar | Taisechi kaam karitee ahoraatra | waare maalak dharmasheel! ||25|| You will find that the hard working labourer can't even get a belliful jwaar bread. The master gets work done round the clock from this half starved labourer and calls himself as the most religious man. What a great justice it is ! ||25|| Haa to raahato mahaalee shaharee | Muley gaadee netee cinema daaree | shikatee vyabhichaar, vyasane, choree | Lutatee kaarbhaaree khedutaa ||26|| This master lives in a palatial house in some city. His children go to see a cinema in a motorcar. They become plunderers, adulterers and addicted. the manager (diwan) of this master robs the simple minded and innocent villagers. ||26|| Kaaheenee khoop buddhi ladhavilee | Sampattee atonaat waadhaveelee | Kaadhoni kaadeehi naahee dilee | praan jaataa shramikaanchaa ||27|| Some talented masters earned tremendous wealth through their sly intelligent practices; but they never helped with even a cowry to some miserable labourer though he was in the last lingerings of his life. ||27|| Gaavaateel lok upaashee marey | Mhanatee, maratee te marot bichaare | Aayushya saralyaa kon taare ? paisaa-dawaa sabzoot ||28||

If the villagers are dying of hunger, this rich individual says, "Those, who are on the verge of death will die. When their destined life is over, who can save them? When the life is over, all the money, medicines etc are useless. ||28|| Aise adhik dhana jamavile | samaajee kaamee naahee aale | Te chorachi mhanaave tharale | ekalkonde, aapgarjee ||29|| In this way these folks have become wealthier and more wealthier. But they never spared and spent even a single cowry for the betterment of the society. Such folks should be held as secluded, selfish and thieves. ||29|| Jyaache paashee adhik jameen | na deyee majuraa pota bharoon | To kashaachaa bhaagyawaan | Mahaa kadaryu mhanaavaa ||30|| If anybody possesses plenty of land but never feeds the hardworking labourers bellifully, how can he be considered as the most fortunate? He should be considered as the greatest miser. ||30|| Bhavya waadaa padalaa sunsaan | ekachi patnee, ek santaan | Pari na deyee shejaarpana | waa re bhooshan krupanaache ||31|| Some rich individual is today living in his palatial mansion. He has one wife and only son. Thus these three individuals are living in that very big mansion. This mansion appears as desolated quiet place. Yet this rich man does not bring any neighbourer to have a company. What a great misery is this! ||31|| Kityekaanche janaavaree waagane | saramjaam shaaheene vajan takane | Dhaak dadapanaane kaam ghene | Ghaatak hoyeel yaa pudhe ||32|| Some influencial rich individuals always behave insolently, adamently and mercilessly. They get their work done by threatening and by pressure. But henceforth all these practices will surely become harmful to them. ||32|| Gareeb saarech oradatee | shreemant hey gunda aahet mhanatee | Pari yaanchee laaglee netrapaatee | kaahee kelyaa ughadenaa ||33|| Today, all poor people are shouting abuses calling the rich people as ruffians and gundas. But their eyes are sealed. They don't open eyes to have a look of reality. ||33|| Yaasi upaaya karaavaa kaahee | Tyaasaathee maarg donachi paahee | Kaayadaa athawaa dharmamaarga raahee | sevaabhaave samaj dyaayaa ||34|| Only two remedial ways are possible to make them realise. Either the government should frame a rule or law; or to serve these people through the sense of duty (or through a religious sense). ||34|| Yaasachi konee na ghaalatee bheek | Tyaane pudhe chidatee lok | Mag rakta kraantichi aikoo ye haak | waadhe dhaak manaswee ||35|| But these insolent wealthy people do not yield to these two means. So people get excited and agitated. Through such growing agitations and unrest, a blood revolution can emerge up. Then these walthy folks will become scared and panic. ||35|| Konee ghar phodoni choree karitee | Konee daake maaruni lutatee | Konee bhar diwasaa kaapitee | mulaa baalansahit ||36|| Some overagitated persons then break the palatial houses of these wealthy people and attempt robberies. Some decoits loot away their wealth by attempting decoity. Then some angrymen, in their mad fever of vengeance kill these wealthy persons with their wives and children mercilessly. ||36|| Co-operative Life and magnanimity of labour Hee paaleech ka yewoo dyaavee? Mhanoni kaahee yojanaa shodhaavee |

Gareeb-shreemant donheehi baravee | Raahateel aisee ||37|| But this stage of disaster should not be allowed to occur. So some good plan should be prepared so that the rich and the poor can live together amicably and considerately. ||37|| Parasparaanchaa vichaar ghyaavaa | Aapalaa samatol hissaa thewaavaa | konaasahi raag na udbhawaavaa | aise karaave gaavaane ||38|| Both the rich and the poor should think considerately of each other, and decide their equal proportion. The village should give a proper justice to both so that no side will have any wrath or vexation. ||38|| Tumachaa paisaa, aamache shram | Tumachee buddhi, aamuchaa udyama | Ekaachaa ghoda, ekaachaa saranjam | asaavaa jaisaa ||39|| You spare your money and we shall labour for you. You utilize your talent and we shall run the industry and professions on it. Thus, you should follow the principle of using a horse of some one and decorate it with the habiliments from another individual. ||39|| Mulee jeevanaachee taiseech rachanaa | Ekaas haat laagatee naana | sarvanmiloneech haa aapulyaa sthaanaa | banato sanmaan ghyaavaya ||40|| The basical design of human life is such. Many hands will have to unite for doing work of one individual. An admirable life (mundane) is run by the co-operation of all. ||40|| Konaache nibhenaa vagalooni graama | Pratyelkaasi pratyekaache kaam | kaam zaaliyaa punhaa bhrama | waadhato yaachaa ||41|| No body can live happily by disconnecting himself from the village. Everybody has to take help from others. But when the work is successfully done, the ego of the individual again becomes strong and creates delusion. ||41|| Sutaar yaache khaamb karee | Beldaar yaachee bhint ubhaaree | kumbhaar yaache kaweloo utaaree | chhawanee saathee ||42|| Lohaar khile, phase ghadavee | Majoor baandhee ghare-padawee | Aise na karataa haa gosaavee | raahataa kothe? ||43|| chaambhaar yaache jode banavee | Vinakar yaalaa vastra puravee | Neet netake kapade shivee | shimpee yaa saathee ||44|| Shetkaree yaalaa pikawoni de | Dhaany, mirachi,bhaajee, kaande | sarvaanchya shrame ghar aanande | saajavee haa aapulyaa saathee ||45|| (In the above staanzaas, V.Maharaj tells all how a person is helped by several co-operative hands to live his life happily.) If somebody wants to build a house, he needs a carpenter to chip wood for pillars. The mason builds walls of the house. The potter makes roofing tiles. Then only the roof can be covered. ||42|| The blacksmith produces nails and hooks. The labourer builds up the house and varanda. If the man doesn't have such co-operation from all, then he will have to live alone like some shelterless gosavee. (an ascetic.) ||43|| The cobbler makes shoes for this man. The weaver weaves cloth for him. The tailor tailors dresses and apparels for him. ||44|| The farmar produces grain, chilly, vegetables, onions etc for him. In this way this individual adorns his house life upon the labour and hard work of so many people. ||45|| Sarvaanche haat sarvaansi laage | sarvaas jagavitee guntale dhaage |

Hey samajoni jo gaavee waage | To chi kharaa buddhimaan ||46|| Helping hands of all are working for all. The threads of co-operation, which are interwoven among themselves can help all human beings to live happily. One, who behaves sensibly and lives in the village understanding this, is really an intellectual. ||46|| Pari yaat bhaava waayeet shiralaa | Konee na maaneech konaalaa | Mhane paise deto aamhee sakalaa | Mhanoni kaame karitee hey ||47|| But one evil sense has penetrated this. People began to think that `all these individuals do our work because we pay them for it.' Thinking so, they do not regard others and respect them. ||47|| Khare mahatwa aahe parishramaalaa | Pari haa manito paishaalaa | kaam na karita, paisaa asalaa | taree kaaya bhagatase? ||48|| In fact, the real importance is to be given to the labour and enactments. But this individual gives more importance to money. If money is ample but the workers are not available, can he maintain his life? ||48|| Khodooni aanale gote maatee | Taasalyaa phaadee, rachalyaa bhintee | Temwhaach banalee tee sampatti | parishramaachyaa sparshaane ||49|| The masan broke stones and brought them. He chipped them in right shape. The labour built up walls. The touch of labour of these artisans could create the estate in the form of the house. ||49|| Raanee asot lakade, kaadyaa | tyaa shramaaveen na hotee gaadyaa maadyaa | Shramaaveen sampatti mhanaje kawadyaa | Tyaahi vechilyaa shramaane ||50|| Ample wood is available in the forest but without hard work, the carts and the mansions can't be created from them. Without labour, even cowries are also not acquired. They can also be obtained by doing labourious efforts. ||50|| THE DUTIES OF THE WEALTHY PEOPLE, THE POLITICAL RULERS AND THE SAINTS Khare yaache taartammya dnyaana | sarvaannee asaave samjon | Waahaavaa sarvanchaa yogkhshem poorna | haachi dharma dhanikaancha ||51|| All people must have a discriminative and thoughtfull consideration for this. It is the duty of the wealthy individuals that they should fulfil their responsibilities to help the labourers to maintain their houselives. ||51|| Gaavee je je shreemant asatee | Tyaanche dhan gaavachee sampatti | samajoni waagaave yaa reetee | madat dyaayaasi prasangee ||52|| The wealthy individuals should hold firmly the concept that their wealth actually belongs to the village. Through this reasoning, they should always rush to help the needy at their critical occasions and difficulties. ||52|| Aapanaashee adhik ase | Shrejaaryaasi purawaave harshe | Sarva miloni raahaave sarise | gaava - dharma mhanoni yaa ||53|| Whatever in excess and more than one's needs is available with him, he should provide it gladly to his neighbourer. It is the duty of the village to live happily by rendering co-operation to eachother. ||53|| Dhana hey gareebaanche rakta | samajoni waagot shreemant | Shram hee gaavaachi doulat | mhanoni whaavaa maan tichaa ||54|| The rich should always hold this firmly that wealth is created when the poor boil their precious blood upon hard toiling. Therefore the labourious hard work is the real wealth of the village and so it should always be held in high esteem. ||54|| Aise keliyaa sakal janaannee | warga-bhed mitateel gaavache donhee |

Yaas buddhi dyaavayaa upajoni | saadhoo, santaannee kaam ghyaave ||55|| If all villagers behave with this understanding and consciousness, the class struggle in both-the rich and the poor-will be put out for ever. The saints and seers should take the responsibility to give proper learning and create this intelligence of understanding among all people. ||55|| Aani saavadh asaave sarkaar | neet-netakaa ghadwaayaa vyawahaar | Janatemaajee bharaabhar | waare shirawaave shikhshanaache ||56|| The government should be aware and cautious enough to maintain this behaviour in a neat manner. For this, the government should start a vast expedition of providing and spreading education in masses and multitudes. ||56|| Lahaan mulee-mulaanpaasoni | mitawaavee gareeb-shreemant shrenee | Sarvaas paahaayaa samanpanee | laavaave pratyakhsha kruteene ||57|| All should be cautious enough to keep the boys & girls away from air of the class struggle since their early childhood. They should be made to follow equality for all in their actual practical behaviour. ||57|| Shabdaat nako samasamaan | pratyakhsha paahije dhan, maan, shikshana | Phoot paaditee tey dyaavet haakon | gaavache bhedee ||58|| Moreover, this equality should not be verbal only. It should be seemed in regard to the wealth, respectful status and education. The evil folks, who try to create a rift in the village should be bansihed forever from the village. ||58|| Nasateel aikat je je konee | Tyaannaa kaayadyaane dyaave atponi | Mag rachanaa karavee samaan gunee | Imaan jaagee thewooniyaa ||59|| Those, who don't follow this should be taught lesson by the government. By harmonious union of working traits and abilities of the individuals and the duties and enactments they are expected to do honestly, and restructure the village afresh. ||59|| Jaise baapaas putra saarikhe | Taise gareeb-shreemant raajaache sakhe | Haa bhed mitawane kaam nike | Tyaachechi ase raaj dharme ||60|| Father looks and loves all his sons equally and evenly. The government should also have the same sense of equality for the rich and the poor. Removing this discrimination in a neat and fair manner, and ruling over the people in a just and fair manner is the duty of the rulers. ||60|| Pana jethe sarkaar mindhaa zaalaa | Tethe aag laagalee prajelaa | Mag kon puse konaalaa? Dhingaanaa zaalaa pahaa sarva ||61|| But where the government (and the rulers) has become partial through obligations, the subjects will be singed in fire. Then who will ask and whom? All this commotion and tumult and unrest has emerged because of this discrimination. ||61|| Sant saadhoohi mindhe zaale | Dakhshanevareech mohoon gele | Mag parvataache kadechi lotale | samaajaavaree ||62|| The saints and seers of today have been subdued under the pressure of the constant flow of `Dakhshana' (money offered as fees for rituals and rites) and have become obliged. It is as calamitious as the collapsing of a mountain upon the society and Villages. ||62|| Janatechaa mag waaleech naahee | Tee chetataa mag aagchi sarvahi | Bhasma hoyeel sagalee mahee | haahakkaare ||63|| The public will have nobody to protect them and their welfare. If a great agitation and fire of anger in public mind bursts out, it will bring the whole earth to ashes and the fire of revolution will result in a general lamantation and wailing. ||63|| Sagalee janataa bandist kelee | athawaa maaroni takilee |

Taree shramaavin paidaas kuthalee | kashtaave laagel sarvaansi ||64|| Then though all people are put into prison or to death, no production is possible without putting ourselves to hard work and labour. So all will have to yoke themselves to hard labour. ||64|| Mag hey aise kaa howoo dyaave? Sakalaannee aadheech jaagrut whaave | Aapulyaa pareene saawaraave | kaarya neet gaavaache ||65|| Why should then all of us allow this fire of revolution to break out? They should become cautious well in advance and lead the village towards the neat and fair way with all their mights and energy. ||65|| Uttam vyawahare dhan ghyaave | uttam karyaasaathee laaveet jaave | Jene parasparaanche kalyaan whaave | Taisechi karaave vyawahaar ||66|| With fair and just dealings everybody should earn money and it should be utilized to fulfil the needs of eachother, to bring betterment and welfare for all public. All should maintain such co-operative and model behaviour with eachother. ||66|| Aisaa kadaryupnaa nasaavaa | kee jyaane gaavachi vyaaje budawaavaa | Prasang padataahi na dyaawaa | saath lokaa ||67|| There should be no such misery which will make the whole village bankrupt and break under the heavy pressure burdening of high rate of interest. There should be no such misery through which one will not go to help others. ||67|| Avichaaraane na udhalaave dhan | Phasawoni na ghyaave garibaanpasoon | Donhee maarg samasamaan | thewaave devagheweeche ||68|| Nobody should squander money indiscreetly. Money should not be earned by deceiving the poor. Both the giver & taker should make dealings between them in fair and just manner. ||68|| Na whaavaa shewatachaa kalasa | Mhanoni sahaanubooteechaa waadho havyaas | virodhachi karoo naye yaas | konee konaa ||69|| The climax of the social disorder will be bloody revolution. It should not happen. So it is necessary to grow compassion and sympathy towards the poor, miserable and needy. Nobody should oppose others in this regard. ||69|| Sagalyaannee miloni waagaave | Sarvaanche samajoni kaarya karaave | Shreemant-gareeb disochi na dyaave | bahirang jeevanee ||70|| All should behave mixing up in all. Every enactment and work must be performed with a feel that it is for all. In outer and routine behaviour never allow an air of discrimination in the poor and the rich. ||70|| Te disaavet gunaavari | buddhivari, kaaryaavari | Aise asale prakaar jaree | samataabhaava taree na sodaavaa ||71|| It is sure that the difference in individuals are obviously distinct because basically there is difference in traits, intelligence and enactment in every indivudual. Yet the feel of equality should never be forgotten. ||71|| Yaache samaajaasi miley shikhshan | tochi kharaa bhaagyaachaa dina | Tyaasi naahee mag bhang jaan | kalpakaalee ||72|| The day, on which such education will be imparted to all human beings, will be the most precious day for the humanity and it will never be destroyed till the end of this world. ||72|| Samaajat jemwhaa dhureen waadhatee | Temwhaachi aisee hoya kraanti | Apoaapachi mitel bhraanti | pakhsha bhedaanchee ||73|| When such broad minded leaders will increase in number, there will be a fair and better revolution for

equality which will put an end to these delusions spontaneously. ||73|| Techi kariteel parivartan | samaajat uttam dnyaankana | perooni kariteel parampaawan | Bhaaratmaataa ||74|| Such leaders (bearing a feel of equality) will surely impart the necessary education and bring the better change in the human society. In this way they will make our beloved motherland Bharatmaata the most sacred divine, and pious land. ||74|| Aisee subuddhataa sagalyaat yaavee | Taree shreemantee-garibee mitaavee | Naahitari gati baravee | naahee aataa samaajee ||75|| It is the most essential fact now to understand this truth. Then only the discrimination in the rich and the poor will be removed if all people will form such intellect and reasoning. Otherwise it is obvious that the condition of the society will deteriorate more and more. ||75|| Hey samajanechi jaroor aahe | kaal yaacheech waat paahe | To aisaa thaambalaachi na raahe | swaaree kareel vegaane ||76|| Now the need is to understand this. The time is waiting for happening this. But it will not wait more to let you understand this. It will raid upon you in the form of revolution with stormy speed at any time. ||76|| Mhanoni maaze ewadhechi saangane | waadhawaa saamajik vruttiche lene | Mirawaa saamudaayiktechi bhooshane | lokaanmaajee ||77|| (Maharaj says) Therefore I want to tell this much to all. Let the virtue of social tendency for equality increase more and more. Create such an understanding in all that the collectivity is the real ornament of people. ||77|| THE ONLY REMEDY IS TO BECOME HONEST AND TRUTHFUL HARDWORKER Nusate shreemant sahakaarya detee | kharchooni lakhshaavadhee sampatti | Taree tewadhyaane hee bhedvrutti | jaanaar naahee ||78|| Though the rich become liberal donors and glady spend huge money upon the work for public welfare, this class struggle will never be put out. ||78|| Olkhoni shramaachi pratishthaa | Tyaannee daavaavee kaarya nishthaa | shramanaaryaanchyaa niwaaraave kashtaa | swatah shram karoniyaa ||79|| The rich should realise the importance of labour and show their firm faith in it. They should physically participate in the hard toiling and avert or lessen the labour of the poor. ||79|| Sarvaannee sarvaansi poorak whaave | Aise dharmaache sootra barawe | hey kaaya tumhaasi saangaave | shahane jana ho ||80|| All should extend mutual co-operation to eachother. O my wise brothers! should I tell you that this is the beautiful principle of the duty to the humanity? ||80|| Tyaa abhaavee bighadalee gaava-sthiti | konee janaavaraasam raabatee | konee naajuk howoni phiratee | tolabhairava ||81|| When the rich begin to shirk from doing hard work, the neat fold of the social structure is disturbed and impaired. Now some individuals are toiling hard like animals while others are roaming like delicate idle wanderers. ||81|| Konee mhanatee dhanee aamhee | kaaya aahe aamhaa kamee? kamai kelee wadile naamee | gharbasalyaachi aapulyaa ||82|| Some of them say, "We are the wealthy persons What inadequacy do we have? Our fathers and forefathers had earned and accumulated the vast wealth by sitting idly and comfortably at home. ||82|| Hey tayaanche mahaa adnyaan | kalalee naahee tyaannaa khoon |

Yaa pudhe jaayeel dhan jameen | nikashtikaanchee ||83|| This is their great ignorance. They have not so far understood the sound of approaching of the adverse time. If they don't do hard physical labour along with others, they will surely lose their land and wealth. ||83|| Na karitaa kaamakaaj | paawel konaa jeevaa aaraam ? Sarva dhaavateel howoni bephaam | nikashtikaanchyaa maage ||84|| Nobody will allow any individual to live comfortably without doing work. All hard workers and labourers will then attack upon the shirking idlers. ||84|| Mhanoni saangane, udyog shikaa | paraadheen raahoo nakaa | Aapulyaa hakkaachaa haa paikaa | godee chaakhaa tayaachee ||85|| Therefore o folks! learn some art, skill, knowledge of some industry or profession. Don't depend upon the labour of others. Money earned through hard work is the money you really deserve as your right. Enjoy its sweetness. ||85|| Aaj nikashtikaanchee chaalatee | udyaa vichaaroo nakaa phajitee | Mhanoni samjoni ghyaavee yukti | udyogaachee ||86|| The time today is favourable to such shirkers who don't put themselves to hard work. But tomarrow you will find how shameful disgrace they will have to face. Therefore they must learn some art and industrial knowledge. ||86|| Sarva tarhechyaa kalaakusaree | shikooni waagaave shaahanyaa paree | Pot bharaavayaachee ujaagaree | Temwhaa laabhel ||87|| They should get learning and training of every art and skill and behave like wise. Then only they can feed themselves holding their heads high. ||87|| Hey java kariteel shikhshit jana | Temwhaa band hoteel majuraanche waagbaan | Naheetaree te beimaan | Tharaviteel aapanaa ||88|| When the educated people will start enacting hard labour, they will save themselves from the bitter reproaches and taunting comments of the labourers. Otherwise they will be treated as dishonest and traitors of the society. ||88|| Mhanateel, aamhee kashta karaave | Tumhee aaraamaat raahaave | saangataa `samaantene thewaave' | kon mhanel pudharee? ||89|| They will say, "We toil hard and you enjoy comforts and pleasures. Moreover, you go on advising us to behave practicing equality. Then who will accept your leadership? ||89|| Sarvaanwari saarkhech prem | Mag sarvaankaritaa ekachi niyama | Sarvaanni karaavet parishram | aapaaplyaa pareenee ||90|| If you say `love all evenly and equally,' then apply the same rule equally and evenly to all. All should then extract hard physical labour according to their physical might and abilities. ||90|| Ekaane karaave kaam | dusryaane karaavaa aaraam | Hey to aahe haraam | desh-hitaachyaa drushteene ||91|| Some one should extract hard labourious work while another individual rests in ease and relaxes. This is unlawfully and inequitably acquired pleasure and it is harmful in the interest of the nation. ||91|| Duniyaa aahe kashtikaanchee | Jo jo kasel shetee tyaachee | Jo kaam kareel, Lakhshmee tayaachee | daasee whaavee niyamaane ||92|| This world belongs to the hard workers. The land belongs to him who actually cultivates with hard toiling. Lakhshmi should become the maid servant of him who does hard work. This is the rule of the

world of humanbeings. ||92|| Aisee aahay aajachi pravrutti | paahije heychi samaajaaprati | Tyaat thoraanneetaree khantee | kaaya mhanoni maanaavee? ||93|| To live by extracting hard work is the moral tendency essential for today's world. The society earnestly needs this tendency. Why shlould then a few rich persons regret upon it? ||93|| Vidwaanaane, shikhshitaane, mahantaane, shreemantaane | kashta karaayaa muddam laagane | hechi mothepanaache ||94|| The erudite, pedant, monk, head of a monastery, big merchants money lenders should personally participate in hard work. There only lies their greatness and magnanimity for them. ||94|| Tene hoyeel sarvaans sukhakar | kaame karitee janna bharaabhar | Laaj jaayeel nighoni paar | vaibhawaane nirmilelee ||95|| When common people observe these great personages extracting hard labourious work, they will come forward rapidly to enact hard labour and all will be very happy. The feel of shame and shyness which had so far imbibed by them through their wealth and richness will then completely subside. ||95|| Kaamaat buddhimaan | Tene pratyakhshaat yeyeel dnyaan | shetee bhaateechee unnati poorna | vikaas hoyeel deshaachaa ||96|| When the intellectuals come forward to do work, people can get the practical knowledge. By such practical knowledge, the agricultural development will be created and the prosperity of the country will be easily possible. ||96|| Eravee udyogaaveen je bhogane | Te maanawaasi laajeerwaane | Aalshaasi khaanepine | Dene ase mahaapaap.||97|| Enjoying happiness and pleasures without doing work and labour, is a stigma upon the humanity. It is a great sin to provide food and drink to the idler. ||97|| Shramaane angee heentaa yete | aise bolatee konee ekte | Samjaave deshghaatakee purate | upadravee paapbhakhshee ||98|| `To extract work by doing labour brings inferiority to the individual.' This is a wrong concept which some people hold. But those, who think so are the trouble shooters, traitors of the country and they are the sin consumers. ||98|| Aapule karaavayaasi kaam | kaa waataavee laaj sharama? Ulat garva asaavaa nisseem | kaamaachyaa aapulyaa ||99|| Why should one feel a shame in doing one's own duty and enactments! on the contrary, he should be proud of his performance. ||99|| Jayaas jaisee abhyaas reeti | Maanawel jaisee kaarya paddhati | ghewooni techi shikhshan sumati | yaave pudhatee tayaane ||100|| The individual, who has studied some subject should acquire highest knowledge in that subject. The way of enactment which he likes most should be developed by him and thus he should act as the leader and guide of the society. ||100|| Kaame sarvachi moolyawaan | Tyaanchi yogyataa samasamaan | Shirkrushne siddha kele uchchhishte kaadhoon | odhile dhore Vitthale ||101|| All enactments and deeds carry equal value and equal importance. Lord Krishna had proved this by collecting the foul tender plates of leaves of the diners at the Rajsooya yadna of the Pandawaas. Lord Pandurang of Pandharee had dragged the dead animals and worked with sant Chokhoba. These examples prove that no work is lower. All duties and deeds are equally precious. ||101||

Konaacheech yogyataa kamee naahee | sarvachi kaame aavashyak hee | Mhanoni kaamaachaa badalaa sarvahi | saarakhaa ase samaanyataa ||102|| No work is of below dignity. All enactments are very essential and useful. Therefore the returns of all enactments in general should be equal to all. ||102|| Ek sheteekaamaachaa kaamgaar | ek beldaar, sutaar, lohaar | shimpee, dhobee, kumbhaar, chaambhaar | saarikhechi upayukta ||103|| Konee bhangee kaam karee | konee vaidya naam dharee | konee devaalayee sakriya pujaaree | saarikhechi upayukta ||104|| Konee buddhivant puraan saange | konee chukaliyaa laavee maarge | Jaisee jyaachee yojanaa nisarge | sahajachi kelee tyaaparee ||105|| (In these stanzaas Shreemaharaj says how all enactments and duties have equal status and importance.) The individual may be a land and agricultural labour, or a stone mason, a carpenter, blacksmith, tailor, washerman, potter, cobbler and/or any other kind of worker. All are equally indispensible for the society. ||102|| Somebody works as a sweeper. Some enacts as the medical practioner, somebody worships God in some temple. All these different enactments are equally essential, useful and important. ||104|| Some learned erudite individual delivers discourses or speaks upon the religious scriptures like puranas; somebody guides the strayed and erring people towards the right way. The human being enacts according to the physical abilities and tendencies that the nature has provided him. ||105|| Pari sarvaannaa sarvaanchaa aadar | Aisaa asaavaa jagaachaa vyawahaar | Kon brahman, kon mahaar? kaamaamaajee saarikhe ||106|| The manner of the conduct of the world should be such as to hold equal respect by all and for all. Whether a Brahmin or a mahaar he should not be considered as high or low. So for as work and labour are concerned, all are equal and at par. ||106|| Yethe kaamaat uchcha-neechataa | kone tharawaavee vyawahaarata?| pratyek kaam mahatwa poornataa | aapulyaa sthanee thevitase ||107|| So for as the dealings are concerned, who can decide which enactment and work is of higher status and which is below dignity? Each and every deed and work carries its own importance. ||107|| Aahe sarvaancheech garaj | sarvakaal sahajaa sahaj | Ek nasataa jag-jahaaj | apoornataa daavitase ||108|| All types of work are naturally needful. This need will always be there. If any one of these activities and deeds is short, it brings inferiority to the ship in the form of the world. ||108|| Dor ghewoni saakhaleechaa | bozaa baandhaavaa laakadaanchaa | Ek tutataa taar kadeechaa | sarva pade viskatoni ||109|| A rope of a chain is used to tie the bundle of pieces of wood. If the wire of one ring gets broken, the chain becomes untied and undone scattering all the pieces of wood. ||109|| Taisee aahe kaamaanchee gati | kaam asaave sarvaanprati | Tareech jagel hee khshitee | saarakhepanee raabataa ||110|| The same is the case of the working and enactments. All must have some work or other to do and everybody should render his hard work equally as others do. Then only this creation of God will survive ||110||

Jyaachaa asel jojo baanaa | To laawaavaa desh kaaranaa | Jo asel jyaa kaaryee shaahanaa | Techi purawaave tayaane ||111|| Everybody should utilize, whatever art, talent, and knowledge that he possesses, for the prosperity of the country. Every individual, who is skilful in a particular art or work, should fulfil all the needs by doing that work only. ||111|| Jyaasi purel jaishaaparee | Taisee bharpoor dyaavee saamugree | Shram karaave aapaapalyaaparee | Jaisee balbuddhi jyaapaashee ||112|| When a particular work is allotted to some particular individual, he should be provided with all the required things and tools in a plentiful measure. He should utilize all his talent and energy to do the work putting himself to his best efforts and hard work. ||112|| Aise gaavee karaal kaam | Tenech paavel aatmaaraam | laabhel santoshaache nijdhaam | Nahitari sankat na taley ||113|| In this way, averting the cause of difference of opinion, if all of us begin to work at our home towns and villages, all can seek the manifestation of that most excellent and all pervasive Divine Spirit (God) and full satisfaction of life. Otherwise the impending calamity is unavoidable ||113|| Arey! uthaa, uthaa Shreemantaanno! adhikaryaanno! panditaanno! | Sushikhshitaanno! saadhujanaanno! | hak aalee kranteechee ||114|| O The wealthy individuls ! the officers! the erudites! the pedants! The educated folks! the saints & seers! evoke and be aware! Listen to the disesterous call of the bloody revotution. So get up and start doing your duties. ||114|| Gavaagaavaasi jaagawaa | Bhedbhaava haa samool mitawaa | ujalaa gramonnateechaa diwaa | Tukadya mhane ||115|| (Shree- Sant Tukadojee says.) Go from village to village. Alert people about this revolution through canvassing and advising. Tell them about the dire need to meet out the class struggle forever. When the villages become prosperous, every town and village will become brilliant like a flame of lamp. ||115|| Iti Shree Graamgeeta grantha | Guru-shaastra-swaanubhava sammata | Shramsampattimahatwa kathit | sataraavaa adhyaaya sampoorna ||116|| This Graamgeeta is well consented by the Guru, sciences and self experiences. The seventeenth chapter titled as `The magnanimity and importance of the Wealth of hard labour (Shramsampatti mahatwa) is hereby concluded. ||116|| || Sadgurunaath Maharaj kee jai || Volitions 1) All living beings are held equal by God. There is no difference as the poor and the rich in the eyes of God. This differentiation has been created by us. So we shall never keep any such differentiation in our mind. 2) To provide inadequate and rationed food to the hardworking labourers is the greatest sin. It can lead the society towards the bloody revolution. This should not happen. So we shall try to create a social structure based on equality. 3) Hard labour is a real wealth. We shall consider and use the wealth of the rich as the wealth of the village and grow our labour power. We shall make the village happy. 4) If the government becomes partial, if the saints and sages become obliged through their avarice, there will be a great tumult and scare in the people. So we shall provide good knowledge to all and utilize the wealth for the betterment of all.

5) There will be only one rule for all. Everybody should perform his deeds and duties according to his abilities. Today's world is the world of labourers. Therefore the wise, the learned, the saints and monks should purposefully enact some activities so that others should follow them and perform their duties. It will be a great sin to feed the idler, who does not attend to his deeds and duties. So getting united, we all shall work hard for our village. Chapter- 18 LABOUR-WEALTH Shrama-sampatti || Salutations to shree Gurudeva || CREATION CONSISTING OF ENACTMENTS (KARMA) AND LABOUR OF THE HUMANITY :Ek shrotaa prashna vichaaree | Aamhee aikile Geete maazaaree | karmamaya ase srushtee; saaree | na karataachi kaarya ghade ||1|| A certain listener started his question, "We have listened in the Bhagwadgeeta that this whole creation is fully involved in some enactments or other. Though not enacted purposefully, some enactments are bound to happen naturally and casually. ||1|| Sarvaasachi laagale karma | Karma haachi dehaachaa dharma | Tethe kaam karaave muddaam | hey bolane vipareet ||2|| All are closely connected with enactments, Enacting is the physical property of the human beings. So to tell to enact or to make enact by force seems somewhat adverse and contradictory. (to what the Geeta had advocated.) ||2|| Aapan mhanataa parishram karaa | yene poshan hoyeel ahankaaraa | Sahaj chaalel tochi baraa | vyawahaar lokee ||3|| You ask us to work hard, to toil labouriously. But (in doing so) one can develop the pride for his enactments. So it will be better to allow the natural, casual and spontaneous routine behaviour to enact in its own manner. ||3|| Hee shrotiyaachi shanka | bhramaveet aalee nitya lokaa | Pari hee navvhe Geetechee bhoomikaa | nirbhel aisee ||4|| (Vandaniya maharaj saya)"This doubt as expressed by the listener (or a general line of thinking) has been always confusing and misleading the common people. (In fact) this is not the basically and principally clear and pure concept of the Geeta. ||4|| Karmamay Vishwa aahe | kone rikaama basalaa raahe | pratyekjan karitachi jaaya | kaahitari karma ||5|| The whole universe is absorbed in enacting some activities or other. Is their any being sitting idly without doing any actions? Everybody is doing something or other on each moment. ||5|| Pari tyaa karmaanche anek prakaar | kahee shuddha, nishiddha, mishra | kaahi vidhiyukta, kaahi pavitra | nishkaam karma ||6|| (Though it is so) Among all those enactments some are sacred and pure enactments, some are impure, some are improper and probhibited enactments, some are a complex mixture of pure and impure enactments. Some are regular and formal acts, some are sacrecd and some are desireless and selfless enactments. Thus, there are so many kinds of the enactments. ||6||

Kaahee dehendriyaansaathee | kaahi nipajatee manaachyaa potee | kaahee vivekbuddhine gomatee | nipajatee karme.||7|| Some activities are performed by different physical organs. Some are enacted according to the mental activity of imaginations. Some excellent enactments are performed and by proper and discretionary reasoning. ||7|| Kaahee karme swatah karitaa | kaahi kutambaachiyaa hitaa | Kaahi karme gaava lokaankaritaa | sewadharmaroop ||8|| The individual performs some activities for his own personal interest. He does some activities for the welfare of his family. Some are enacted as the duty to serve the people living in his village. ||8|| Aapalyaa dehaache karane kaam | Haa kasalaa aalaa mahaadharma? Hey aahe nityakarma | sahajachi ghadanaare ||9|| (from among these enactments) whatever enactments does the individual perform just to live his life, do they hold any greatest and most precious sense of duty? All those enactments are routine daily and casual enctments. They are called `Nitya karma' the regular legitimate duties ||9|| Taisechi prasang vishesh kaahee | karane sanotsawaadi sarvahi | Tyaata hi vishesh aise naahee | naimittik karmee ||10|| Similarly, on some special occasions and events, some festivals and ceremonies are clelbrated. The individual enacts some activities on those occasions. But there is nothing special in the enactments done on such occasions. So they are also classified as the regular legitimate routine duties. ||10|| Nitya naimittik karme sahaj | Tee karne aawashyak kaaja | Na karitaa viskatel samaaj | pari karane nawhe mahadharma ||11|| The regular-occasional enactments are casually and natually performed by the individual and they are necessary and indespensible, If they are not done, the neat fold of the society will be disturbed and shattered. But they too can't be considered as `Mahadharma'. ||11|| Taisechi potaasaathee karane kaam | Hey nawhet punya parishrama | uralyaa velee je sevaa karma | Tyaasi dharma bolatee ||12|| To perform any enactments just to feed oneself is not at all the divine meritorious enactment. After performing the enactments for one's ownself, when one utilizes his spare time in enactments for the service to others, they are called the duty to humanity. ||12|| Techi manuskeeche karma | Je dusaryaansaathee kele shrama | Erawhee pashu pakhsheehi karitee uddyama | Aapulaale ||13|| Those enactments are the enactments of humanity. Otherwise, even the birds and animals also enact to feed themselves. ||13|| ENACTMENTS AS ENDOWMENT (SHRAMADAAN) IS THE TRUE LESSON IMPARTED IN THE Geeta

Nishiddh aani sakaam karma | Taisechi tyaagooni Aham-mama | Jagaasaathee karaavet shram | Eeshwaraarpana buddheene ||14|| All such enactments, such as prohibited enactments (improper deeds) and purposeful enactments (deeds with some desired gains) should be given up. Sense of pride and consciousness of own self (Ahankaar and mamatwa) should also be sacrificed and all enactments in service to the humanity should be performed with the sense of offering all their fruits to the God. ||14|| Heychi Geetechee shikawanook | waaramwaar nishchayaatmaka | Jene sarveshwaraache poojan samyak | Techi karma Geetaamaanya ||15|| This is the sacred teaching of the Geetaa. Enacting in this manner, consented by the Geeta, one can offer his services as his devotional worship to the God of all, the most excellent spirit, the absolute Brahma. ||15|| Erwhee kaamaaveen konee naahee | Hey majaseehi kale nissanshayee | pari tyaasi kaam aaj na mhano kaahee | Je na utpaadan waadhawee ||16|| Otherwise, nobody remains idle without performing some enactment or other, I am also fully and firmly convinced about this. There is no doubt in this reasoning. But we are not going to consider it as the deed which does not help in growing the production of our country. ||16|| Jananataaroop janaardanaachee | Jyaat sewa na hoyee saachee | Tyaas Geetapriya karmaachee | padawee aamhee na dewoo ||17|| The enactment, which can't provide a service to the welfare of the Janardan (God) in the form of masses, can't deserve the title as "Enactment consented by the Geeta" in our opinion. ||17|| Aaj bharapoor utpaadan | heychi janseveche saadhana | Tyaasaathee zatel jo jo jana | Geeta kalalee tayaasi ||18|| Today, the true and proper means to render one's services to the masses and multitudes is to produce plenty of wealth and food grains. Anybody, who renders hard labour and efforts to achieve this tremendous abundance for the people, has really and accurately understood and realised the true meaning of the Bhagawadgeetaa ||18|| Mandiree baisoni naak daabaave | Tyaapekhshaa maargeeche kaate uchalaave | Dukkhitaasi preme paanee paajaave | hey shreshtha teertha sthaanaahooni ||19|| In stead of sitting in the temple by holding nose (performing praanayam) it is better to collect the thorns in the public roads (to avert the sorrows and sufferings of people.) It is more excellent to quench the thirst with love for somebody, dying of acute thirst than to bathe in any holy river at some holy place. ||19|| Ek haat khodaavee jameen | Hey poojanaahooni adhik poojuna | Parinaam shekado vyaakhyaanaahoona | adhik tayachaa ||20|| Offering free labour (Shramadaan) in digging a hand deep ditch, is more precious than worship; it is the greatest worship of God. Hundreds of (inactive) lectures can't have as much importance as the labour rendered in service to the people. ||20||

Shramikaas jene laabhel anna | Te karma shreshtha yadnyaahoon | Erawhee Geeteche naava saangoon | bhalate samarthan karoo naye ||21|| The tremendous labour that the hard workers render to earn their livelihood is in fact the most excellent and the most superior enactment to even secred yadna. Therefore none should try to justify vainly by giving the witness of quotations from the Geeta. ||21||

Ek noujawawaan alase nijalaa | Mhane, heyhi paahije shareeraalaa | Mhanoni to saarakhaachee zopalaa | Phakta uthalaa bhojanaasi ||22|| Bhojan zaalyaavaree punhaa padalaa | Kaisaa aawadel gharachyaa lokaanlaa | konee thatta maskaree karoo laagalaa | Mhane heyhi kaamachi aahe kee.||23|| One young individual, being sluggish, continued slumbering constantly. He justified saying that sleep is essential for the body. He got up at the time of repast only. ||22|| After repast, he again slept. How can such slumberous person be tolerated by other family members? so somebody jested upon his excessive sleeping. He pleaded that sleep is also an essential enactment. ||23||

Ek saawakaariche ghashee likhaan | Ek zagadyaache chaalavee prakarana | konee upadrava karee haatee dharon | lok har prakaare ||24|| Somebody writes promissory notes as a money lender. Another one pleads the case of quarrels in the court. The third one creates troubles and threatens people by taking help of the ruffians. ||24|| Asale kaam banda padale | Taree maazyaa matey kahee na adale | pari nirwaahaache utpaadanachi shaantale | kaise chaalel jeevana ? ||25|| If all such enactments are stopped, no harm is there to the interest and welfare of the world. But if the productive enactments for maintaining and earning livelihood come to a stand still or delayed; then living life in the world will be impossible.||25|| Mhanoni sarvaannee kaam karaave | Graamaache dhana waadhwaave | Yethe gareeb shreemant na paahaave | kaamaasaathee ||26|| Therefore, all must extract hard work to their best abilities and grow the wealth and glory of the village. There should be no shirking practices through the discrimination as somebody to be the poor and another one to be the rich. ||26|| Shreesant Gora raabe ange | Dewahi maatee tudawoo laage | Tethe shreemant aalase waage | hey mahaapaap.||27|| Shree sant Gora Kumbhar (The ideal example of this chapter) used to extract hard physical labour. So even God had come to him and co-operated in his work of trampling the soil and mud. And if the rich live as the idler, what a great sin it will be ! ||27|| THE TENDENCY (MENTALITY) FOR UNEMPLOYMENT- THE SERIOUS PROBLEM OF PRODUCTION Yaavaree bole ek shrotaa | Naahee gareeb mjajuraanseech kaam paahataa | Bekaaraanchaa waadhato jatthaa | Tethe Shreemantaa kaam kothe? ||28|| upon this, one listener said, "Sir, today the poor labourer also can't get a job. Therefore you will find the mobs of such unemployed persons. When they can't seek any job to do, what work is there for the rich to do?" ||28||

Shrotayaachi hee vichaar saranee | aahe bharmaachee posanee | Saaraa jesh deen-daridree, adnyaanee | Tethe kaam na dise tayaa ||29|| (Vandaniya Maharaj says)- The reasoning of the listener is merely growing the delusions in this regard. Today, the whole country is poor, destitute and ignorant and yet these people don't find work to do. ||29|| Punhaa punhaa janmaa yaave | Maatru bhoomisi sukhee karaave | Aise thor mhanatee jeeve bhaave | Tethe kaam na dise tayaa ||30|| The great personages had always said (through extreem affection) "Let us born again and again and try hard to make our dear motherland happy". And here are these folks who don't find any work to do. ||30|| Deshaat kaamaachaa ubhaa dongar | Daaridrya-dukkhaanchaa wahato poora | Ardha nagna, ardha potee lok apaar | Tyaanche dukkha ka na dise? ||31|| Today there is tremendous work - as huge as a mountain- to be done in our country. A destructive flood of poverty and sufferings has been constantly flowing. A great humber of people have to live a half naked and half starved life. Why can't these people see the sorrows of those miserables ? ||31|| Yethe vishraanteesi nase wela | Nirantar kaarya karte prabala | paahijet thai thai sakal | kaam aise deshaa pudhe ||32|| Today, there is such a tremendous work before our country that the true workers will not find a little time to spare for relaxing. From place to place, we need the strong and ever ready workers to put their hard strenuous efforts and labour to do the work. ||32|| Pari jyaannaa hone aahe saheb | Lokaanvari kasaavayaa rubaab | Na kashtataa ichchitee aaraam khoob | Techi raahatee bekaar ||33|| But those, who want to become big bosses and rule over others and who have a great desire and liking for pleasures and ease, may only remain as jobless and unemployed. ||33|| Shikhshanaachaa dyaavaa upayog | karoni prachaaraani prayog | Tava te swatahchi banatee rog | samaajaachyaa jeevanee ||34|| Infact, the educated individuals should utilize their acquired knowledge for doing good to others. They should actually enact and make experiments and canvassing of the essential social work. But these educated persons have themselves become a disease to the social life. ||34|| Ekaa baajoone shikhshit-shreemantaanche | Taisechi zaale majoor-garibaanche | Shithilataa, aalasa doghaanche | Gharee thaatalaa disataahe ||35|| On one hand, there are these (inactive) educated and rich folks. On the other hand are the poor labours in the same condition. It is as if the disliking for exerting physical labour. idleness and languidness have occupied the houses of the both. ||35|| Jemwhaa potaasi bhook laage | Temwhaachi gharogharee kaam maage | Naahitari aalsaa ghewoni sange | khushaal pade zopadeemaajee ||36|| When the labourer finds the shortage of food for the family's day's meals, he goes from house to house to search for some job to earn day's livelihood. Otherwise, he wastes his whole day rolling in bed idly in his hut. ||36|| Sakaalee aath waajataache kaam poorna | dahaa waajata uthe gharaatoona | Naahee kaamaavaree mana | chuthadaa karee kaamaachaa ||37|| This labourer finishes the personal morning duties by ten o'clock, which should have been finished before eight in the morning. Then he goes out to seek some job. While doing his job, he doesn't pay good attention and spoils the whole job. He doesn't put his whole heart in his work. ||37||

Mhane shremantaasi kaaya zaale? Te kaaya bhikesi laagale? kaaya hote kaam na kele | taree aamuche nukasaan? ||38|| (Moreover) he says, "The rich don't do any work. Do they face any difficulties then? Have they become beggars? Similarly, if we don't do our work, what harm and loss will be there to the society and employers?" ||38|| Kaamaasaathee haat uchalenaa | Tondee saarakhaa waachaal pana | Majuree na detaa dhingaanaa | Ghaalitase lokaanpaashee ||39|| This fellow never raises his hand to do the work. He only goes on raving and pratting. When the employer refuses to give him wages, he quarrels with the employer, bullies violently and boisterously in public. ||39|| Aise karane aahe chukeeche | paise kasoon ghyaavet kaamaache | Pari kaam chukar hone hey aamuche | breed navhe sarvatha ||40|| What he does is totally wrong on his part. He should attend to his work sincerely and honestly and should extract full wages that his hard work deserves. But shirking and neglecting his work can't be his fair forte. ||40|| Majoor sakaalee paahije uthalaa | Nitya vidhi karmaatooni nipatalaa | Gharkaam karoni nighaalaa | paahije tatkaal kaamaasi ||41|| The labourer must get up early in the moring, should finish all his morning duties like personal purification etc. Then he should do the necessary duties for his household work; and should be seen on his way to the job, he is employed for. ||41|| Jemwhaa kaamaachee waajel ghantaa | Majoor chaalalaa chaaree waata | udyogaachaa chaalalaa sapaataa | aise whaave ||42|| As soon as the bell rings to start the work, he should be seen rushing towards his sight of the job. He should yoke himself in doing the work sincerely without any breaks. ||42|| Majuraavareech aahe utpaadana | utpaadanachi mukhya graamache dhana | Tayaamaajee karane kucharapana | vedepanaache ||43|| The growth in production depends upon the honest and sincere labourer. Production is the real wealth of the village. So to shirk and make unnecessry delay in the production work is insanity. ||43|| Majoor ikade kaarya nishthaa na jaane | Shrimant tikade aalasee bane | Mhanoni zaale kantaalwaane | jeewan aataa deshaache ||44|| On one hand, the labourers have no faith and sincerety for the work. On the other hand, the rich have become more and more idle and languid. Hence the life of the country today has become tidious and tiresome. ||44|| Upaadanaachee gatee khuntalee | Upabhogaachee bhaawanaa waadhalee | kaaya kareel bhoomaataa bhalee | mashaagat nasataa jamineechee ||45|| The growth rate of the productions is decreasing day by day and inversely. The tendency and liking for the enjoyments is increasing more and more in general. What best favour can the poor motherland do then? If the cultivation of the land is not done properly and carefully how can the land yield more produces? ||45|| Yaasi sarvachi asatee jabaabdaar | shakti, sampatti, vichaar, prachaar | Hey ekahi naahee taalyaavar | Mhanoni graam osaadale ||46|| All nationals are responsible for this deterioration. The strongest, the richest, the most brilliant thinkers and the right way of canvassing their proper reasoning, all these factors have no harmonious corelation among them. So the village has become desolated. ||46||

Shreemantaa aapule na waate kaam | Gareebaa utpaadanaache naahee prem | Shikhshitaa heen waatatee parishram | yaanech aalee shithilataa ||47|| The rich think that to enact hard work is not at all their duty. The poor labourers have no interest in increasing the production more and more. The educated (white collared) individuals feel it below their dignity to put themselves to physical hard work. All these factors have brought languidness in the prosperity of the country. ||47|| Aise na whaave aataa pudhatee | Sarvaannee sudhaaraavayaas paahije matee | Mhanoni aahe maazee vinantee | sakalaanprati aagrahaachi ||48|| In future at least, this should not be happened. All should bring a favourable change in their reasoning and make improvement. This is my humble and sincere request to all (says so vandaniya Tukadojee Maharaj) ||48|| Je je jyaacheni kaam bane | Tyaane tey sewaa mhanoni saadhane | Aapulehi barey karane | Gaavaasi hone bhooshanaavaha ||49|| If a person can do a particular work skilfully and excellently, he should do it with the feel of rendering his services to the village. He can seek his welfare by it and it will be a marvellous adornment to the village also. ||49|| Jo jo potaa paanyaache kaam na karee | Utpaadanaasi naa sudhaaree | Tyaas virodha karaavaa, vichaaree | maanasaane gaavachyaa ||50|| Anybody, who does not work hard, at least for earning his own livelihood, who does not improve the growth rate of the production, should be boldly and firmly opposed by the considerate and thoughtful individuals of the village. ||50|| Shramanishthechaa karaavaa prachaar |Sarvaans aapulakee waate purepoor | Aisee vyawastha karaavee sundar | Gaavaache utpaadan waadhwoni ||51|| A deep faith for physical labour should be created in all through proper canvassing so that all will form affection and liking for physical labour from their whole heart. For this, a good arrangement should be made by actually increasing the production of your village. ||51|| Village rule through the village industries Gaavache waadhawaayaa utpanna | Gaavee karaayaa navanirmaana | kaaya karaave aisaa prashna | waramwaar aikoo yeyee ||52|| A question is always and very often raised, what should be done to increase the production rate of the village industries and what new constructive creation should be made in the village. ||52|| Tyaasi upaaya haachi prathama | kaamagaar karitee je shrama | Tyaanchi shakti waache, tilaa kaam | dyaave sahaayak dusarehi ||51|| The first and important remedy upon this is to provide some additional work to the labourers to use their extra energy to work after completing their legitimate duties. ||53|| Aani itaraanchaa wel kititaree | Jayee vyarthachi gaavee gharee | laavitaa to nirdharee | kaayaa paalatel gaavaachee ||54|| Secondly, in the village and at home the other members waste their ample time doing nothing. If everybody uses this period going to the waste, in doing some activities whole heartedly, then the total appearance of the village will come to a bright & excellent change. ||54|| Kachchee saamugree gaavachyaa bhaagee | Tee purepoor aanaavee upayogee | Shodha karonee naana pryogee | maatee karaave sonyaasama ||55|| The raw material is plentifully available in the village. (This is the great fortune of the village). It should be completely utilized in village itself. Utmost efforts should be made through researches and experiments to produce gold out of soil. ||55||

Anya desheechyaa tarunaansi veda | Nityanave sanshodhan prachand | Taisee dhund chadhaave akhand | Gaavachya shikhshit taruna ||56|| In other foreign countries, the youths are madly involved in research work and in new scientific inventions. Alike them, our young educated youths also should become absorbed in such scientific researches and inventions. ||56|| Gaavache kalaavant nipuna | tyaanna dyaave uttejana | Navyaa navyaa vastoo karaarya nirmaan | upayogaachyaa jeevanaasi ||57|| Those excellently brilliant artists in the village should be encouraged to produce new, novel and useful things in the village. ||57|| Udyoge yantrehi nirmaavee | Paradeshaa bheek na maagaavee | Aapanachee karoni bhogaavee | vaibhave saaree ||58|| Without begging at the doors of other foreign countries, we must create big industries and the machinery required to run those industries in our own villages and by ourselves. Creating all the grandeurs and wealth we all should collectively enjoy all pleasures from that wealth. ||58|| Charakha-takalee paasooni udyog | Anna,dhaanyaadikaanche prayog | gharedaare sarva suyog | aapanachi nirmaave ||59|| From the self reliant industry for producing cloth on charkha (spinning wheel) and takalee (spinning small disc) to food and crop producing agricultural fields, researches and experiments should be made. Our houses & doors should be made by ourselves in the village. ||59|| Pratyek gharee joddhandaa | sarva stree-purush yaachi chhandaa | Doora karaavayaa aapadaa | Jeevanaachyaa laagaave ||60|| In every hut and house of the village, some additional small industry should be run. The males and the females in the family should form hobby and liking for it. In this way, all should opt the various ways and means to fulfil the problems and difficulties of the house. ||60|| Konee pishavyaa, konee nawaaree | konee khaadi vinato gharee | konee chapalaa chaamdiyaachyaa karee | melyaa janaavaraanchyaa ||61|| Konee chatayaa, konee aasane | konee khurchyaa, konee khelane | konee baadalyaa, palang, gone | saabanhi gharee karee ||62|| Konee sundar madake ghadavee | kundyaa, ful-paatre baravee | Konee kaweloo majboot daavee | karoniya sundarase ||63|| konee sundar vitaa karee | konee phadee phodee baree | Hey sarva aapaaplyaa paree | gharogharee kaaryarata ||64|| Konee bailaanchaa saaj karee | konee rang shodhee paroparee | pratyek jan kaaheetaree | karitachi aahe ||65|| (In the following Five stanzaas, Shree Maharaj says what the villagers can do & produce in their home industries.) Some villager produces bags, some weaves newaar on handlooms. Somebody weaves khadee cloth, while some other individual makes foot wears from the leather of the dead animals. ||61|| Someone makes wooden chairs, some other creates toys for the children. Somebody makes buckets, cots, sacks and soaps in his home. ||62|| Some skilful potter makes beautiful and sturdy earthern pots while some other potter makes flower

vases, glasses, strong tiles etc. ||63|| Some one produces beautiful bricks. Some splitter & hewer of stones chips stones and produces well shaped big stones. In this way, everybody seems to be fully engaged and absobed in enacting some productive work or other. ||64|| Some prepares beautiful habiliments to decorate bullocks. Someone is absorbed in the research of producing different shades of high quality paints. Each & every male and female in every house is doing some work or other ||65||

Aise hey sarva gaava | Jod dhandyaanne bhareeva | Jaraahi naahee uneeva | Koneparee kothe ||66|| In this way, an industrious atmosphere must appear in every villages which is fully occupied by some additional industries & professions. Then there will be no shortage of anything even in the least scale. ||66|| Aisee asaavee kalaa kusaree | udyog dhande gharogharee | Jaraahi na disel bekaree | waadhalee kothe ||67|| When such kinds of additional industries of artistic & skilful productions would be run in every house, no swelling of unemployment will be seem growing a little any where. ||67|| Tyaasachi mhanaavee sundar kalaa | Eravee awakalechi dharma shaalaa | Usane aanoni sajavilaa | aapulaa navardeva ||68|| The art and skill, which becomes useful in growing the family's income through their hard work should be admired by calling it as the beautiful art. Otherwise, the village will become the free boarding building full of deteriorations if it depends upon others for its needs. How can a bridegroom maintain all beautifying adornments if they are all the borrowed things from others? ||68|| Jo jo dhandaa gaavee nasalaa | protsahan milaave tyaa kaaryaalaa | Pari to pahije yogya tharalaa | gaavaachyaa saathee ||69|| If any industry or a profession is not existing in the village, it should be picked up and established in some house, provided that its benefits are suitable for the welfare of the village. ||69|| Gaavache udyog maagaasale | Tyaans shikhshanaane punhaa ujalile | Aise asaave sudhaarale | Gaava aamuche ||70|| If any small scale village industry has become sick, it should be restarted and developed by providing proper training to the individuals. In this manner, our village should be improved.||70|| Nasateel tyaa vastu nirmaavyaa | yet nasata shikoni ghyaavyaa | Gharogharee tyaach disaavyaa | Gaavachyaa vastu ||71|| The things, which are not available in the village, should be produced in village itself. If necessary, a proper know how should be acquired from other town or city, but in everyhouse, all things must be utilized which are produced by the villagers of that village. ||71||

Aapulyaa gaavee je je hote | Aapanachi vastu waaparaavee tey | Tene gaaveeche dhan gaaveech raahate | shakti waadhate gaavaachi ||72|| All things produced in the village should be necessarily used by the villagers. It will help to maintain the wealth of the village in itself and increase the powers of the village. ||72|| Chaambhaar gaavee upashi marey |jodyaasaathee shikhshit shaharee phire | Kewadhee gaavachee kadar karanaare | buddhimant hey! ||73|| Otherwise, the cobbler (shoe-maker) in the village dies of starvation and the educated one wanders in the town or a city to purchase foot wears for him. What a great intellectual he is caring for the welfare of the village! ||73|| Gaavee vinakar phutaane phakatee | yaasi havee malmalachi dhotee | Waa re yaachee deshabhaktee | Gaava maaritee shoukaasaathee ||74|| The weaver in the village lives a meagre life any how by feeding himself with soaked & parched grams. And these educated gentlemen want superfine dhotees (for which, they go to the towns or cities.) Thus they are killing the village by starvation for their pleasures. What a great national devotion these folks have! ||74|| Konee mhanatee aamuchaa paisaa | aamhee kharchoo havaa taisaa | Gaava-drohee samajaavaa aisaa | Aapswaarthee maanava ||75|| These people argue, "It is our money. We are free to spend it in any way we please to spend". These selfish folks should be treated as the traitors of the village. ||75|| Gaavache kalaavaan maagaasale | Mhanoni na paahije upaashee maarile | Bahya vastunnee aapanachi sajale | bhooshan nawhe, dooshan te. ||76|| The local village artisans have become backward. So they are left to die of starvation. And these folks are buying things from ouside to adorn themselves. But it is not an adornment. It is blameworthy and tarnishing our image. ||76|| Deshaat ekataa Tajmahal | Tyaavaruni na thare deshachaa haal | Gharogharee lok jari kangaal | Tari te mojmaap kashaache? ||77|| There is one and only one the most beautiful Tajmahal in our country. Does it mean that our country is wealthy? When there are hungry poor people in every house, suffering acute poverty, what is the use of counting the welthiness by the measure of the Taj? ||77|| Gaavee ek kusteegeer mahaan | Aani bakiche lakadee pahelwaan | Taree te gaava shareer balaane poorna | mhanataa na ye kadheehi ||78|| There is only one strong and stout wrestler in the village and all other villagers are puny and bony fighters, we can't say from that strong wrestler that the village is strong, healthy and possesses great physical stength. ||78|| Mojake thora purush howonhi jaatee | Itaraanchee paatalee na ye varatee | Tava tee samaajaachee pragati | Kaisee mhanaavee janatyaane? ||79|| Very few great personages are born in the society and all others can't even reach to the highest level of those great individuals. They remain as the lower down fallen folks. Can any wise and knowing person say that the society has progressed to the highest level of those great excellent personages? ||79|| Yaasaathee pratyek ghatak sadnyaan | Paahije niroge, udyogee sampanna | Tareech hey gaava aadarshaache bhooshana | Mirawoo shake ||80|| Therefore everybody in the village must be thoughtful, healthy, diligent and hero of action. Then only the village can become a graceful adornment and can claim as an ideal village. ||80||

Mhanoni pratyekaane aapulyaa gaavee | graameen vastunnaa chalanaa dyaavee | Tyaat sudhaaranaahi ghadawaavee | unnati whaayaa kalavantaachi ||81|| So everybody should encourage the use of the things produced in the village itself. Necessary changes and improvements in those products should be made to uplift the local artists and artisans through proper training ||81|| Aise sarvachi udyogdhande | chalawaavet gaaveech anande | Naandaavet sarva lok swachchhande | sukhaasamaadhaanaane ||82|| All industries & professions essential for villager's life should be run with great enthusiasm, and pleasure. All villagers should live happily with their own will & pleasures. ||82|| Gaavee asaave vastu pradarshana | Aapulyaach gaavee zaale nirmaana | bee-biyaane, shetee-udyog-saamaan | Tayaamaajee thewaave ||83|| An exhibition should be arranged of all the products produced by the local villagers. In that exhibition, seeds, the tools for agricultural cultivation work, tools required in various industries and factories and all other things should be exhibited. ||83|| Khelanee, lenee, jeevanodyame | laakadee, lohaaree, beldaaree kaame | kumbhree, vinakaree, uttam charme | asaavee tethe ||84|| In that exhibition the toys, ornaments, things useful for household work, wooden furniture and other things, articles and tools made of iron & steel, things made from stones, earthern wares and other articles made by potter, fabrics and cloth woven by the local weavers, highly artistic leather articles etc. also be kept in the exhibition. ||84|| Asaave sundar ek ghar | Tyaamaajee vastu vividh sundar | Aamheech nirmilelyancha bhar | asaavaa tethe ||85|| A beautiful house should be erected, Beautiful and artistic things should be arranged in that house. The beautiful artistic pieces, things of handcraft, made by local artists should particularly be kept on a large scale ||85|| Gaavee je maaldhan nirmaan hote | Baghaavaya lokannee yaave tethe | Yogya kimatee dewoni te te | ghyaave saamaan tayaannee ||86|| Then the people in the village and around should go there to see what things are produced by the villagers of their village. If they want to buy anything, they should pay the proper price and buy it. ||86|| Gaavee asaavee udyog samitee | Jee satat kareel udyog-unnati | Gaavaache aarthik Jeevan haatee | Ghewoni laaveel soya jee ||87|| A commitee of all industries and professions should be set up in the village. It will always try to prosper the local industries. Taking the financial life of the village in its hand, this committee will solve the financial problems and difficulities of the village. ||87|| Gaavaachiyaa dhanikaa kadooni | Sampteechaa waataa milavonee | Sarvaanchyaa hitaasaathee raatrandini | upayog karaavaa tayaachaa ||88|| This committee will take a share of wealth from the rich and wealthy people in the village. It will use this money the whole day and night for the betterment and welfare of the village. ||88|| Kaahee asatee jamindaar | Techi gaavache artha bhaandaar | Tyaannaa sarva kaarbhaar | sopawaayaa laawaava majuraanvaree ||89|| The big & wealthy landlords are the barns of wealth for the village. They should be made to handover the charge of their business to the labourers. ||89||

Kimwaa dhanik jaree naa wale | shetkaree-majuraanchyachi baley | Thembe thembe saachawaave taley | Tyaanchyaa alpa theveeche ||90|| If the rich and wealthy persons are not ready to co-operate in this village work, the farmers and labourers should raise funds by saving regularly. As the saying describes, "Thembe Thembe taley saache" i.e. When drops of water get collected at some place, a big lake is formed". Similarly their small deposits will become a great treasure. ||90|| Tyaatooni nirmaan karaavaa vastusangraha | sarvaannaa upayogee bhaandaar gruha | sarvaa miloni chaalawaave nissandeha | dukaan sarva vastunche ||91|| From that fund, a collection of village products should be made available in a shop which should be maintained and run by all villagers. ||91|| Tyaat asaavee sarvaanchee maalakee | hushaar kisaanaanchee thewaavee chaalakee| Sarvaanchyaa anumateene vyaapaar-ekee | karaavee gaavee ||92|| All villagers will be the owners of that shop. Some wise farmers should keep a regular watch on the management of the shop. A unity of all trades & industries should be made with due thoughtful considerations of all villagers. ||92|| Ek asaave dhaanya bhaandaar | chaalaavayaa gaavache vyawahaar | Tyaat asaave sarva janateche share | soyeesaarakhe ||93|| There should be one grain shop run by the villagers. All sale & purchase activities will be enacted through this shop. All villagers should become share holders of this shop. ||93|| Prasangee tyaatoonachi dhaanya nyaave | sarvaa milone kar tharawaave | Prasangee sarvaannee waatoon ghyaave | uttam reetee ||94|| At the events of some difficulties or hardships, the villagers should take the grain from this shop. The taxes should be decided by all hands unitedly. On occasions, the profits should be distributed among all shareholders. ||94|| Tyaatoonachi karaavee gaavasevaa | Uneeva padel jyaa kashtee jeevaa | Athawaa graamsudhaaranes laavaavaa | waadhawaa tyaachaa ||95|| Services to the village should be rendered through the management of this shop. The hardworking people when feel need, they should be provided to make up their needs from this shop. The increased benefits should be utilized for the reforms of the village. ||95|| Gaavee chaalate sawai-didhee | Tyaas yaanee basel adhee | Graam nidhichee ughadtaa pedhee | Thandaavel vyaapaaree-saawakaaree ||96|| This will put an end to the practices of charging at the higher rates of interest of multiplication of one and one fourth or one and half. When the village fund will be well maintained, the unfair dealings of traders and money lenders will be subdued. ||96|| Gaavee awashyak telghaanee | shuddha telaadikaanchee nishaanee | Gaavachee kaame sarva miloni | Gaaveech karaavee upayukatashee ||97|| To provide pure edible oil, the village should have its own oil mill. In this way, all the essential activities should be performed by all in a neat and perfect manner. ||97|| Udyog heenaannaa udyog dyaave | kaame dewoni sukhee karaave | Aapanaasamaan paahije barawe | kele tyaansi sukhavastu ||98|| Those, who are unemployed in the village, should be provided with proper jobs, and they should be made happy like others. ||98||

Kaam jyaane jyaane karaave | Tyaane hakkaane potabharee khaave | Laagel tewadhe maagave | hey to aahe praamaanik ||99|| Everybody who works should have bellyful food. It is his right. But he should honestly take the share which actually he needs. ||99|| Jyaas na miley kaamdhaam | Tyaane samitees suchawaave naam | Graam sevaadhikaaree udyama | deyeel tyaasi. ||100|| Those who don't have jobs or employments should enroll their names with the committee formed for employments. The village employment officer will help to give proper jobs to those unemployed individuals. ||100|| Kaam dene kartavyachi tyaache | jamaa asatee fund gaavaache | Tyaatooni purawaave mol kaamaache | upayogee aishaa ||101|| It is the duty of the village employment officer to provide jobs to the unemployed youths. They will render proper duties. They should be paid their wages from the funds of the village. ||101|| Majuraa majooree poorna dyaavee | jene mule baale sukhe jagavee | Taiseech utpanne waadhawoni ghyaavee | Gaavaamaajee ||102|| The labourers should be paid enough wages so that he can live happily with his family and children. Similarly the income of the village should be increased from the industries and agriculture of the village. ||102|| Yaane sarvaans milel sukha | Mitel jeevanaachee bhook | Graamraajya hoyeel surekha | aarthiktene samruddhaa ||103|| This project will make all happy. It will fulfill all the shortages scarcities and hunger. A fine and fair rule of the village will come into existence on sound financial footing and glories. ||103|| Yaastava shreemant, shikhshit, huddedaar | kalaavant, shetkaree, kaamgaar | sarvaannee miloni graamoddhaar | karaavaa graamodyogaannee ||104|| To achieve this dream, all the rich, educated, officers and dignitaries, artists, farmers, labourers and workers should unite and work for total upliftment and prosperity through the local industries and professions. ||104|| Shaharaakade chaalalaa prawaaha | To thaambawaavaa nissandeha | Sarvaanchaa gaaveech hoyeel nirvaaha | aisee yojanaa karaavee ||105|| The flow of village youths is turning towards the big towns and cities today. If a perfect plan is made to provide employments and jobs to them in the industries and professions, run by the village itself, this outgoing flow can be prevented. ||105|| Khedechi shaharaache janak | shahar bhokte, khede utpaadak | sharaakade na jaataa lok | dhaavaave ulat khedyaakade ||106|| In fact, the village is the creator of the cities & towns. The villages are productive while the cities are the enjoyers of those products. So the cities will have to roam around the villages to seek pleasures and enjoyments. Then village people will not rush towards the towns and cities. On the contrary, the city people will run to the villages. ||106|| Aisee karaavee graamsevaa | hechi karma aawade devaa | Sanshaya kaahee manee na dharaavaa | Tukadyaa mhane ||107|| (As you are so far told) the service to the Village should be rendered in this manner. This is the enactment that is liked by God. Never have any doubt in this regard. (says so Sant Tukadoji baabaa) ||107||

Iti Shreegraamgeeta grantha | Guru-shaastra-swaanubhava sammat | Graamodyogaachaa kathilaa tatwaartha | Atharaavaa adyaaya sampoorna ||108|| This Gramgeeta scripture is consented by the Guru, shastras and self experiences. This eighteenth chapter titled as `shram sampatti' which provides perfect guidance of village industries is hereby concluded. ||108|| || Sadgurunaath maharaj kee jai || VOLITIONS 1) The enactment and activity, which is performed for the service of the village and through a sense of offering those to God, is the true desireless and selfless enactment. We shall enact such selfless service to the village regularly everyday. 2) We shall not consider it as the enactment liked by the Geeta by which no true service to the masses (the form of God) is rendered. Today, to produce plentifully is the real means of the service to the human beings. Those, who work hard to increase production have understood the secret of the Geeta perfectly. All of us will collectively help the activities of the poor and hard workers and increase production. 3) When Shree sant Gora kumbhar was working upon the mud, even God had come to co-operate with him in trampling the soil. Therefore it will be a sin if the rich behave as an idler. We all shall help the poor and increase production. 4) The rich don't have a sense of responsibility of their duties. The poor don't have liking and affection in producing more. (because they don't get a proper share from the increased production.) The educated feel it below dignity to extract physical labour. So languidness has emerged in the society. We shall create a good faith in physical labour and offer our labour free of charge. 5) We shall produce all things in the village through the village industries and we shall use only those things that are produced by the villagers themselves. Chapter- 19 EDUCATION OF LIFE (Jeevan-shikhshana) || Salutations to Shree gurudeva || WHICH CAN BE CALLED AS HIGHER EDUCATION? Shrotiyaane kela prashna | khede shaharaahooni mahaan | Aise mhanato aapan jana | pari ek khoon na visaraavee ||1|| One of the listeners expressed a doubt, "Sir! we say that the village is the most superior to the city. But we can't forget one conspicuous feature ||1|| Shaharaat aahe uchcha shikhshana | Te khedyaat paavel kona? konee aalaa jaree shikona | Tari yethe hoto gaavandhala ||2|| In cities, their are best arrangements to provide higher education. How can such higher education be given in the villages? If anybody gets higher education in big cities and returns to the village, he becomes boorish, dupe and foolish with the association and company of the boorish village folks. ||2|| `Nagaraa maajee naagarachi hoyeeje' | Yaa sathee shaharachi vidyaarthyaa paahije | khedyaamaajee `naangarachi waahije' | aise hote ||3|| The native of the city becomes excellently cultural. So the learning students must reside in big cities. The boy, living in the village becomes perfect only in carrying his work with the plough. ||3|| Aikaa aisee jayaanchee bhaavana | Lakhsha dyaave tyaannee yaa vachana | Yethe shikhshanaachee mool kalpana | Teech chukalee aapulee ||4||

(Vandaniya maharaj replies) O listeners! Those who hold such misunderstanding firmly should pay full attention to what I am going to tell now. Basically, the concept of these people about education is totally wrong. ||4|| Dikhaaoo kapade, koradee aita | nokarpeshee thaat maat | Hey shikhshanaache nawhe uddishta | dhyaanee ghyaave neet hey aadhee ||5|| First of all, people, having such wrong concept should take it into careful consideration that the aim and object of education is not merely to have gaudy uniforms, knowledgeless showiness and the display of pomp and show of clerical white colloared employment. ||5|| Ajab aisee shikhshanaachee prathaa | Jethe kaamee na ye bapaachee santhaa | Baap karee sheteechee vyawasthaa | Mulagaa maage nokaree ||6|| Is it a good education where the learning given by father becomes useless to the son? This is a very queer and surprising manner of education. Father toils in cultivation of the land while the son wanders in a city in search of some employment. ||6|| Whaave mothe baabusaaheb | kaam jujabee, paisaa khoop | Mothee padavee, dikhaaoo dhab | Hee uchchataa mhanochi na ye ||7|| Seeking a good job, strutting as some eminant boss; working with least labour and earning a fabulous salary; obtaining higher degree in education and making showy pomp- all these should not be considered as the characterestics of superiority of a man. ||7|| Hey sarva maageel visaron | Mulaa-muleenna dyaave shikhshana | Jene gaavaache waadhel bhushana | sarvatoparee ||8|| All these ideas of earlier generation should now be forgotten. Today, the boys and girls in the family should be provided such education as will grow the glory and adornment of the village in all respects. ||8|| Nusate nako uchcha shikhshana | Hey to gele maageel yugee lapona | Aataa whaavaa kashtik, balawaan | suputra Bharataachaa ||9|| All these were the absurd ideas and concepts of earlier generation. Today mere higher education is not a must. The best son of Bharat in this present era must be hard working, labourious, strong and powerful. ||9|| Shikhshanaatachi jeevanaache kaam | donhninchee saangad whaavee uttama | chintaa nasaavee bhojanaasathee daama | Maaganyaachee bheek jaisee ||10|| Life and education should be firmly co-related. Educated One should have no worries to go on begging from door to door to earn his livelihood. ||10|| Mulaat ekhaadaa taree asaavaa guna | jyaane pota bharel tyaat nipuna | Na ye sansaaraa maajee adachana | konotyaahi paree ||11|| The boy should be perfectly expert in some art or workmanship so that he can feed his wife and children. He should not face any hardship or dearth in his householder's life. ||11|| Jeevnaachyaa garajaa sampoorna | nirwaahaache ekek saadhana | sambandhit vishayaanche samagra dnyaan | yaachaa antarbhaava shikhshanee ||12|| Today's educational curriculum must contain the following objectives. Education must be useful and capable of fulfilling the entire needs of life. It should provide at least one means to earn livelihood. It should impart scientific and complete practical knowledge in regard to the other related aspects of the subjects. ||12|| Nadee, talaav aani vihiree | yaat pohane naanaa paree | Aapatti yetaa dhaavoni taaree | aise shikhsana asaave.||13|| In education, the student should be taught and trained perfectly in swimming in rivers, tanks and

wells. If anybody is drowning, he must rush to him and save his life from drowning. such education is really needed. ||13|| Gaavee bhojanaache asatee prasanga | swayampaak karataa yaavaa yathaa saanga | Hey hi kala shikawaavee saprayoga | mulaa-muleensi ||14|| On many occasions the whole village dinners are arrenged. For those collective dinings, the boys and girls should be able to cook various food items. This practical training and knowledge should be given through actual demonstrations and experiments to both boys and girls. ||14|| Asale shikhshana waatate saadhaarana | Pari yaache jeevanaat agrasthaana | Naaheetari jagaave janaavaraasamaan | hoyeel swayampaak na yetaa ||15|| Outwordly and superficially, such education and training seem to be very ordinary. But in life, it carries a great importance. Otherwise, if the boy or girl can't cook well, they will have to live like animals. ||15|| Mulagee bahu shikalee shaale maazaaree |pari swayampaak karataa na ye gharee | kaaya karaavee vidyaa chaaturee? kaamaaveena langadee tee ||16|| The girl might have acquired much education in school & college. But if she fails to cook well at home, how can we admire her higher education? In household duties, such girl proves to be useless, lame and most ignorant. ||16|| Ashikhshit swayampaak karoni khaayee |Sushikhit chane phaakat raahee | doraas ghaalataa na ye wandhaa hi | jethe tethe paraadheen ||17|| If it need be, the uneducated one can cook well and satisfy his hunger. But the educated one (not knowing how to cook) will have to consume soaked and parched grams. He can't tie a knot to the rope. He has to depend upon help from others every now and then. ||17|| Mulaalaa pangat waadhataa na ye | gharache paanee bharataa na ye | Aaapulyaach toryaamadhe raahe | Tari te vyartha dnyaan tyaache ||18|| If the learned boy can't serve food properly in dining rows, if he can't store water for his home and if he always behave struttingly and showily, his education is fruitless and valueless. ||18|| Gharee jyaachee uneeva pade | Mulagaa dhaavoni puravee kode | Dhadaadine karma karanyaa dhadapade | Tareech shikhshana kamaache ||19|| If some difficulties come before the family, the boy should be able to solve them. If he comes forward to enact with vigour and dashing enthusiasm, then only the education and training, that he has taken should be considered as useful. ||19|| Vidye angee whaava vinaya | vidyaa karee swatantra,nirbhaya | shikhshanaane waadhaavaa nishchaya | jeevan-jay karaavayaa ||20|| For making life the most successfully accomplished, the education must create humility and politeness, self-reliance, straight forwardness and ability to take firm decisions in the learner. ||20|| yaach saathee shikhshan ghene | kee jeevan jagataa yaave sundarpane | dubalepan ghetale aandane | shikhshan tyaasi mhano na ye ||21|| Therefore such education should be taken which can make the life of man happy and beutiful. That which creates constant feebleness, inabilities, helplessness cannot be called as real education. ||21|| Gaavaavar aalee gundaanchi dhaad | vidyaarthee daare laavitee dhadaadhada | waad wadilaanchyaa abruchee dhind | kaaya shikhshan kaamaache? ||22|| The ruffians and gundas have attacked upon the village. If the young students quickly shut the doors and windows through great fear ( inspite of facing those guandas boldly & bravely) while the guandas are molesting and disgracing the elders; what is then the use of the education which they have been taking? Such education, which makes the younger generation weak and coward is useless. ||22||

Mhanoni paahijet balawaan muley | kustee, malkhamb khelanaare bhale | Dhadaadine pratikaaraartha dhajale | Tareech shikhan upayogee ||23|| When the boys become physically strong and vigourous, when they regularly exercise on the `Malakhaamb' (a wooden piller in gymnasiam) and get ready to face boldly, daringly and dauntlessly, then the education and training, they are taking, can be called as the useful education. ||23|| Rishikaleen aisee prathaa | shikhshanaat hotee jeevan santhaa | yaakaritaa aashramaanchee vyawasthaa | hotee poorvee ||24|| In the ancient period of the sages, hermits & seers, knowledge, useful for house life was imparted along with the intellectual education of different sciences, vedas etc. The Gurukul ashram arrangements were established with this intention that the student should be given traditional education of sciences and practical learning of all activities useful in daily routine and behaviour in life. ||24|| Dhanurvidya, mallavidyaa | Aayurved aani shastraastra vidya, | uttamottam choudaa vidyaa | shikaveet hote aacharya ||25|| In that ancient vedic age, The acharyaas of such Gurukul ashramas used to impart knowledge of all sciences alongwith the training in uses of different weapons, skill in bow & arrow; wrestling, Ayurved, the most excellent 14 sciences and arts etc. (Thus, they used to make their diciples well trained in bookish knowledge of all sciences as well as practical knowledge of all excellent arts and manners of good living etc. ||25|| Chitrakala, charmakala | Raangolyancheehi uttam kalaa | Bharatkaam, kumbhaar kaamaadi sakalaa | chousashta kalaa naanaparee ||26|| Sangeetshaastra | swyampaakshaastra | Gruha sthaapaneche sundar tantra | Ashwapareekhsha, ratna pareekhshaadi samagra | Jeevan vidya shikhshanee ||27|| (In the above two stanzaas, vandaneeya maharaj is giving the details about the type of education given for a good life In Gurukul ashram system) The learners were given the knowledge of sciences and alongwith that traditional learning, the students were given practical knowledge of sixtyfour different arts such as - drawing & painting, making leather footwears and other articles, rangolee designs & patterns, basket making and art of making different beautiful decorative things from bamboo; pot making etc. ||26|| (Alongwith these arts & skills) the students were given scientific & practical knowledge of Music, cooking, house building and construction, science of examining the horses, valuable diamonds & gems etc. It means,very useful practical knowledge of life was necessarily provided to the youngers alongwith the knowledge of different arts and sciences. ||27|| Aisee prathaa poorvee hotee | Aataa oochcha dnyaan ghevonee yetee | paree gaavachee na sudhaarave shetee |Gaavachyaa upalabdha saadhanaannee ||28|| Such was the method of imparting all sided knowledge in twelve years in Gurukul ashramas. Today, the boy takes higher eeucation in agriculture. But he can't improve the agriculture in villages by making the best use of the traditional or other means, tools, equipments that are availabe in the villages ||28|| Shikhshan zaale vaibhavasthaanee |Maga gaavache jeevan na basey manee | Uchcha dnyaan aanaave saadhyaa jeevanee |kaise te hee kalena ||29|| The education (particularly higher college education) today has become luxurious and an enjoyment of pleasures of city life. So the student (learning in cities) doesn't like the life in village. He can't understand how to bring his acquired higher knowledge, know-how and skill in his routine simple life. ||29|| Tyaapekhshaa oochcha dnyaanaachee vidyaalaye | Gaaveech aanaavee nishchaye |

Tee graamjeevan sajaviteel chaaturye |shikawonee janaa ||30|| So, now it will be better to bring those institutions, imparting higher knowledge and education from cities into villages. These colleges and institutions when function in the villages, they can provide higher knowledge of arts, sciences, scientific know how and can definitely bring glory and adornment to the rural life. ||30|| Mulaannaa shikawaavyaa naana kalaa |chaapalya, dhyeyanishthaadi sakala | Gaavachi saambhaaloo shakel aapulaa |aise dyaave shikhshana ||31|| This institutions (functioning in villages) will educate and train the male & female pupils in the villages, in different arts, swiftness in enactments, and they will imbibe in pupils firm faith and loyalty towards their aims & objects in life. Through such institutions, the village boys and girls should be given such knowledge and training which will enable them to maintain the village business properly. ||31|| Gaavaasi kaise aadarsha karaave | yaachechi shikhshana praamukhye dyaave | sakreeyatene karaavayaasi laavaave | vidyaarjanee ||32|| The village pupils should preferably be taught and trained in how to make their village an ideal one. While imparting such education & training, they should actually enact using their practical knowledge and skills and make the village ideal. ||32|| Sahakaaryaachi prabal bhaavana | Heychi shikhshanaache mukhya sootra jaanaa | Sahakaaryaawaachoni shikhshanaa | Mahatwa naahee ||33|| The main principle of education should be to develop forcefully the consciousness of extending mutual co-operation among people. Education without intence feel of co-operation carries no importance. ||33|| Whaave parasparaanshi poorak | Heychi aahe shikhshanaache koutuk | vyaktinishthatene bhyaan dukkha | Maanava jeevanee ||34|| When education makes people to co-operate each other and brings a habit of mutual co-operation then it can be admired and marvelled. If the nationals become loyal and fully devoted to some great person and if they handover him all powers and full freedom to govern the country or society etc. it has always adversely resulted and the human life had to suffer greatest sorrows, agonies, tormentations etc. ||34|| Janaseveche pramaanpatra | Tyaasee mahatwa yaave sarvatra | udyaache raashtra, aajache kanyaa-putra | samajoni tyaannaa sudharaave ||35|| The individual, who can produce the certificate about his creative and practical participation in social and public service, should be given top priority and importance in every field. The tomorrow's nation will come into concrete form and shape from among the child generation of today. So they must be improved (by providing education & training as described above) and made capable and worthy of holding the reins of their future nation. ||35|| CHERISHING AND TENDING THE WEALTH IN THE FORM OF SONS : ACTIVITIES OF CHILD CARING Gaavache sarvaat mukhya putradhana | Tyaache sarankhshaave charitra dhana | Tene gaavache waadhel mahimaan | chaaritryaaparee ujjwala ||36|| The sons of the villagers are the main and the most valuable treasure of the village. So it is the duty of one and all to protect the virtueousness, truthfulness, auspiciousness of their character. Alike their excellent and brilliant characters, the importance and prestige of the village will also grow more and more ||36|| Apanaasi wate jaise gaava whaave | Taisechee balakaannaa shikawaave | shahaane karoni sodaave | vidyaa shikhshane sarvachi ||37|| You should provide the children in the village that knowledge & training by which they will bring your

future village of dream and imagination in reality. All villagers should be given education so that all in the village will become wise. ||37|| Baalpaneech shikhshan hoyee | vaya zaaliya traas jaayee | Valavilyaahi na walatee kaahee | Indriye tyaachee ||38|| It is very easy and convenient to educate a person in his early childhood. When he grows older and older, it becomes more and more tedious and difficult for him to learn, and for others to teach him because the impressions in early childhood get firmly fixed and imbibed. They can't be so easily turned and diverted. ||38|| Mag to raahee aangathaa chhap | koneehi tyaas dyaavee thaap | Aayushyabharee kashta-santaap | bhogeetase aandhalyaaparee ||39|| He grows older in age but remains illiterate (can't read and write, can't sign, so always puts thumb impressions). Anybody can make him fool and deceive him. Like the blind, he has to endure great hardships; laborious enactments, disappointment and violent anger, distress etc. ||39|| Tyaasi banda unnatichee dwaare | Aayushya jaaya hamaaleet saare | kisan, pari kalena gojire | sheteechehi nave dnyaan ||40|| His doors to glory & prosperity becomes permanently closed for him. He has to waste his whole precious life in doing laborious activities to earn his livelihood. If he is a peasant, he toils hard in cultivation and enacting all necessary agricultural activities. But being ignorant, he can't earn & use the new know-how in the agricultural field. ||40|| Naahee awajaaraat sudhaarana | sudhaaru na shake pike naana | Ghaanyaachyaa bailaa pari dhingaana | Jeevanaacha tyaachyaa ||41|| Being illiterate and ignorant, he doesn't know the newly invented and improved agricultural implements, improved medicines, seeds etc. So he can't improve his crop and increase the quality and quantity of agricultural procurements. His whole life becomes wasted in enacting tiresome, disinteresting circumambulations like the bullock going round and round in oil mill. ||41|| Wadilaane mulagaa naahee shikavilaa | Tohi paapaanchaa bhagidar zaalaa | Jaise janma dene kartavya tyaalaa | taisechi shikhshan dene agatyaache ||42|| Father, who doesn't provide proper education to his son is accountable for the sins committed by his son. As to produce the child is the duty of an individual, it is also the most indespensible duty of that individul to provide proper education to his son. ||42|| Jari aapulyaane vyawasthaa nawhe | Tari deshoddharak sansthesi sopawaave | Pari mulaas patit na thewaave | ashikhshit pane kadheehi ||43|| If (due to his inabilities) he can't provide good and proper education to his son, he should hand over the son to some institution devoted for national development and improvement activities. But under any circumstances, he should not keep his son illelerate and make his life wretched and miserable. ||43|| Aayee-baapaannee angaavaree | Muley thewoo nayet nirantaree | sopawaavee baalakaanchyaa vidyaamandiree |rakhshak asateel je tyaannaa ||44|| The parents should never insist upon keeping their children with them through attachment and affection for them. When they attain four or five years of their age, they should be admitted in kindergarden (preprimary) schools; and they should be handed over to the directors of such institutions. ||44|| Janma denyaache kaam maataa pityaanche |shikhshanaache kaam vidyaaguruche | Tethe aasaktine putradhan deshaa che | bighadawoo naye laadawoni ||45|| To produce child is the duty of the parents. Teacher's duty is to provide proper knowledge and education to the child. So, parents should not spoil the life of their child through attachment and

affection for it; and should not waste and spoil the further new generation for want of good education. ||45|| Ayee-baapaanchaa premal chaalaa | puravee lahan mulaanchaa aalaa | Mulagaa hoto thombyaa-bhopalaa | ati laadaane nikaamee ||46|| The parents of the child gratify the fond of fancies of their child through their intense love and affection. They provide every demand of their children. Such over coaxing and fondling of children always spoils their life. It makes those children ignorant, and foolish inactive. ||46|| Hey to vidyaaguru saahena | Athawaa shikhshikaa chaaloo deyeenaa | Mulaas walawaave kaise tyaannaa | maheet asate maanas shaastra ||47|| The teachers (male & female) never allow such over coaxing of children. They know well the psychology of children. They can understand the liking, dislikes, traits and properties of the children and can give a proper turn to their life. ||47|| Mhanoni sarva gaavaane miloon | kaadhaave shishu sangopana | Bai-buwaas shikhshan dewoon | nemaave tyaa kaaryaasi ||48|| Therefore, a good child care centre should be started in the village. The grown up aged males and females should be appointed in such child care centres by providing them proper training and education in child development. ||48|| Asaave gaaveech vidyaabhawan | baalodyaan, shishusangopan | Muley baalpaneech tyaat thewon | valan dyaave saajese ||49|| Through the child care centere, a pre-primary school, children's park, child care home should be set up and run in village itself. The children should be admitted in these institutions in their early childhood and should be given proper disciplined well formed shape and training. ||49|| Ayee-baapaas phurasat naahee | kaamaas jaataa adachan yeyee | Mulaa ballaanchi abaal hoyee | hey sarva mite vidyaashrame ||50|| The parents belonging to working class have to attend their duties and work. So they can't provide enough time to pay good attention to their children. They can't take their smaller children alongwith them on their working places. It brings inconviniences to the children and makes the parents worried for the children. The child care centeres in the villages can ward off the worries of such parents through the good ecucational institutions. ||50|| TEACHERS, EDUCATION AND THE PUPILS Yaachechi tyaannaa asaave shikhshana | kaise karaave baal sangopana | Aapule kaam dyaave nemoona | Mulaa-mulinna kaishyaaparee ||51|| The teachers (male and female), working in `Baal-waadee' (child care centres or kindergartan schools) should be given proper training of how to treat, tend and develop the infants. They should know, how to distribute proper activities to the male and female children according to their inclinations and abilities. ||51|| Kothehi mulaannaa lahaanpanee | vyasane laagoo na dyaavee konee | Laagataachi ghyaavee zaadanee | shikhshakaa-paalakaanchi ||52|| A great careful attention should be given in preventing children from forming any bad habits or from falling prey to addictions. If any child is found, having any bad habit or addiction, its parents and teachers should immediately be called for the thorough enquiry and they should be strictly taken to task and handled for their negligenece. ||52|| Naaheetari ekakallee | shikhshan ghewoni vrutti kelee | Aapan phasoni dusaryaanchee phasavilee | Muley-baale, aise na ho ||53|| If, after taking such education which had made the teacher stubborn and obstinately adherent, the teacher now imparts the same kind of education. it will mean that the teacher had been cheated and

deceived in his learning and now he is cheating and deceiving the innocent children of others. This must not be happened in case of the teachers now. ||53|| Mhane mee shikhshan kaaryee laagalo | Pavitra gurujee mulaanchaa zaalo | Pari vyasanaanchaa awataar banalo | Mhanoni manaa dhikkaareena ||54|| (If somebody thinks), I have devoted myself to the cause of education. I have become a respectable teacher of the children. But I have got myself fully addicted and yet, I feel no shame for this. ||54|| Mulaas mhane sadwartanee raahaa | Aapan bidi pinyaat waajavee dahaa | Maga ushnatene bolato pahaa | saajaraa rail gaadee paree ||55|| Such addicted teacher advises the children to develop moral conduct. However, he himself wastes his time till Ten o'clock in smoking bidis. Then through the smoking heat he speaks like a steaming and roaring railway engine. This should not happen in case of teachers. ||55|| Olakhoni gaavaachi jabaabdaaree | shikhshak jiwhaalyaane kaam karee | Tareech gaava hote swargaparee | na pade jaruree konaachee ||56|| If the teacher realises his responsibilities and duties towards his village and renders his duty through sincerity and honesty, his village will become divine and pleasant as a heaven. Then the village will suffer no dearths and wants of anybody or anything. ||56|| Gharee, daaree uttam paath miley | Je je paahije te te kale | Tareech gurujanaanchaa ashirvaad phale | kaam kelyaa vikaasaache ||57|| If the children could seek virtueous, good and moral knowledge and learning lessons at home and outside in the village; if they could seek required learning and training; the teachers will also seek a credit for sharing the development activities of the village. ||57|| Jeevan-vikaasaache shikhshana | Gaaveech asaave sarva sampanna | Aapulyaachi graam rachaneche aayojan | shobhwaaya shikawaave ||58|| The village itself should have its own arrangements for providing proper learning and education to develop the village and village life. The children should be provided such training and education, such know-how that they can design the best structure of their village and develop it. ||58|| Paathshaalaa asaavee sundara | Jethe mulee-muley hotee saakhshara | Kaam karaavayaisee tatpara | shikatee jethe pratyakhsha ||59|| The school in the village, imparting knowledge to the children of the village should be pleasant & beautiful. There, in that school, the children should be trained and made so dutiful that they should quickly obey and rush to enact any activity they are asked to do. ||59|| Sundar gaane, bolane, waagane | Taaptipeene gharee raahane | Aapale kaam aapan karane | shikawaave tayaa ||60|| In that village school, children should be taught and trained in singing beautifully and melodiously. They should be taught to converse in sweet speech, they should follow the manners of polite and model behaviour; the good manners and rules of conduct at home and in public. They should be made self - relient. ||60|| Aise karitaa hoyeel pragatee | Muley uttam vidyaarthee banatee Thora Thora udyog dhandehi shikatee | pudhe pudhe ||61|| In this proper order of imparting education and good training in the village schools and institutions, the village will be improved. The children can become good and ideal students. In the course of time, they will become well skilled, well trained and highly educated to run and establish big industries. ||61|| Vidyaarthee kaaryaane suruwaat karee |Tyaatahi ganit shaastraadi saawaree | Naahitari waachan pathanachi paroparee |kaahee karavenaa angaane ||62|| The students will acquire practical knowledge by actually experimenting and enacting. They will have

enough active practice in subjects like mathematices and different sciences. Otherwise they will go on only memorising and reciting but never seek active and practical, experimental knowledge through their physical and personal participation in the educational activities. ||62|| Mhanoni abhyaasaa barobaree | sakriya karoo dyaavee tayaaaree | Mulagaa sarva kaame karee | jeevanaachee aapulyaa ||63|| Therefore, alongwith his bookish study, the boy should be made to prepare him well skilled by actually participating in creative and experimental, practical activities. He must be able to perform all activities and duties which are essential for successful maintenance of his own life as well as for the village life. ||63|| To pudhe jyaat dise nishnaat | Tyaa vidyechaa ghewoo dyaava anta | Howoo dyaave abhyaase sanshodhanaat | gark tyaalaa ||64|| In future, when he is found greatly interested and well developed in particular subject or a faculty of knowledge, he should be provided the highest education in that subject and faculty by making all facilities available to him. He should form a mind and hobby to do researches in that subject or faculty through his intense and profound self study. ||64|| Aise jeevan aani shikhshana | yaache saadhaave gatha bandhana | prathampasoonachi sarvaangeen | shikhshan dyaave taar tamye ||65|| In this way life and education should be firmly correlated. The child should be provided such education with full discretion to help him for all sided development and that too from his early childhood. ||65|| Jeevanaache pratyek anga | shikawaavaa mahatwpoorna udyoga | kaam karaavayachee chaang | laaj nasaavee vidyaarthyaa ||66|| He should be helped to seek knowledge of each and every side and aspect of human life. By the by, he should be taught and trained in some important trade, profession and industrial art. The pupil should not feel shame and awkwardness in doing any excellent work or activity. ||66|| Mulagyaa varoni dise shikhshita | kaam kartaahi dise nishnaata | kaamaachi laajachi naahee jyaat | janmaas aalee ||67|| In appearance, the boy should be seemed to have been well educated. He should be seemed to be very skilful in enacting any work. No shame or awkwardness should develop in him in doing his duties. ||67|| Karito shetaache nindana | upanane, utaaree, naangarana | shen kaadhaavayaashi utsuk mana | dise jayaache ||68|| The boy should be able to enact all activities in agricultural work such as uprooting weeds, winnowing, ploughing the field etc, Even he should be readily eager to collect the cow dung & and other animal's dung. ||68|| Sarva tarhechaa udyog dhandaa | karaayaa laagala mulagaa chhandaa | waadhalaa abhimaan gaavachaa bandaa | Tayaar zaalaa mhanoniyaa ||69|| If in this way, The boy forms liking for enacting all activities in fields and in village, then a good worker and a real human has been produced in that village. The village should be proud of him. ||69|| Aisee ghyaavee gaave kaalajee | Mulaanchyaa adnyaan panaa maajee | Tareech gaavaachaa utkarsha sahajee | hoyeel tene ||70|| Thus, the children should be taken well care since their early childhood. Then it will be very easy for the village to seek its glories and prosperities. ||70|| Awadhee dharalaa atharaa varshaanchaa | paang phedeel hajaaro pidhyaanchaa | Namuna banel uttam gaavaachaa | vidyaarjane ||71||

If the period of the stage of studentship is considered as consisting of early eighteen years and the boy acquires proper learning and training in this manner, he will be able to pay off the debt of a thousand earlier generations and will become an ideal example of a good citizen. ||71|| Jeevanaache ujjwal anga | muley shikateel howoni dang | waadhel gaavaachaa raag ranga | mhanaal taisaa ||72|| If all children learn the brilliant aspects of human life, forgetting their physical consciousness then we can make our village well accomplished as we want it to be. ||72|| Aajache saan saan baal | udyaa taroon kaaryakarte hoteel | Gaavaachaa paang phedateel | uttamotam gunaannee ||73|| The tiny children of today will grow up as energetic workers of tomorrow. They will return the debt of the village with their excellent virtues, adroits and skills. ||73|| Mhanoni mhanato baal dhana | Thewaa gaavakaryaanno ! japoona | kon saangel, nighateel ratna | kitee gaavee ||74|| Therefore (says Shree Tukadojee maharaj) O village Folks! Please preserve and take care of this great treasure in the form of today's children. Who can foretell how many and what kind of the greatest and the most excellent personalities may emerge from them ! ||74|| Eeshwaraache janma dene | Ayee-baapaasi nimitta karane | vidyaa guruche shikawane | bhaagy bane gaavaache ||75|| It is the will of the Great God to bring the being into existence by giving it birth in this world. The parents are only for reason's sake But much depends upon the teachers of the child The fair or unfair fortune of the village depends upon what kind of education and training does the teacher provide the child and brings him up. ||75|| Yaa kowalyaa kalyaanmaajee | Laple Dnyaneshwar Ravindra, Shivaji | Vikasitaa prakataeel samaajee | shekado mahaa purusha ||76|| These tiny children of today are just like the tender and delicate unopened buds of flowers. If they grow and develop through proper way of tending, it is possible that hundreds of greatest and the most excellent personalities like Dnyaneshwar, Ravindranath and Shivaji may emerge from and out of them. (This is the ideal of Parampoojya Shri. Saney Gurujee for this chapter) ||76|| Kiteek hoyeel sevaabhaavee| kityek chatur kalaa viabhavee| udyog dhandyaannee rangavee | graamasi aapulyaa ||77|| From among these tiny children of toady some may vow themselves for the cause of their dutiful services to the world & humanity. Some may attain par excellence & mastery in some arts and dazzle the vision of the world with their brilliance. Some may develop the industries in the villages and bring an excellent prosperity and glories to the villages. ||77|| (continued from 78 to 81 stanzas) Kityek nirmiteel yantraagaara | kityek hoteel itihaaskaar | Kityek hoteel salla chatura | gaavee aapulyaa ||78|| Kityek hoteel nyaayaadheesh | kityek kaavaya srushteeche eesh | kityek pikaviteel shetees | navanavyaa shodhaannee ||79|| Kityek hoteel raaj kaaranee | kityek hoteel tatwadnyaanee | kityek deteel bhooshan milawoni | kreedaanganee gaavasaathee ||80|| Kityek sant-upadeshak | kityek veer samrakhshaka | Kityek vyaapaarnipoon, sevak | hara kaamee aise ||81||

FROM AMONG TODAYS CHILD GENERATION Some may develop as excellent engineers. Some may become the researchers in history. Some may become great diplomats. ||78|| Some may become the impartial judges, several may become the most talented poets and produce excellent odes, epics & verses. Some of them may help to grow the agricultural production using their new inventions and researches ||79|| Several from them may emerge as the most accomplished politicians. Some may become great philosophers. Several from them will become the most excellent players & athletes and may bring great honors and fame to their villages. ||80|| Some may turn to spiritual practices, become great, pious and auspicious holymen and saints and give spiritual precepts. Some bold children may become strong and brave heroes and take the responsibility to protect their villages. Several from them may achieve tremendous progress in industries and different professions ||81|| Aisaa haa sajel Gaava-sancha | sarva gunaanchaa aadarsha uchcha | konee na disel jeeva neech | Aapulyaa gaavee sanskaare ||82|| In this way a very ideal set of workers will be formed in the villages. This organisation of the village will consist of all highest and the most excellent talents, ideal qualities, skills, arts and knowledge. Then no individual with low and mean impressions will be found in the village. ||82|| Gaavache raajya gaava karee | konaacheech na chaale husharee | Aamuche aamheech sarvatoparee | naandu gaavee ||83|| The villagers themselves will then govern the village and look after the maintenance of the village life. No cunning person will cheat and deceive anybody by his sly & wicked tricks. We, all villagers shall enjoy every pleasure and all kinds of happiness in our own villages. ||83|| Preme sarvachi karoo sewaa | Jene sarva gaavaasi laabh barawaa | Mag aisaa kon urel thewaa | jo na laabhe khedyaa maajee? ||84|| All of us will serve each other with love and affection. Such loving co-operation will benefit the village itself. (If all this becomes true) what least thing will be there which is not abailable in our villages? ||84|| Khedyaat upajale Dnyaaneshwaraadi | kaaya unee tyaanchee balabuddhi? Shrikrishna aani Mahatma Gandhi | haalavee sootre khedyaatuni ||85|| Saint Dnyaaneshwar was born in a small village. Did he fall short in excellent talent & powerful intellect? Lord Krishna & Mahatma Gandhi held the reins of the national organisations living in the villages. ||85|| Mhanoni mitraho! aikaa nischitee | Gaaveech mulaanche shikhshana ghyaa haatee | paang phite janmajaatee | sukhee hoteel sakal jana ||86|| (Shri sant Tukadoji Maharaj says) Friends, therefore listen very attentively. Provide children all types of education & knowledge in your own villges. You can then get rid of the debt of your villages and all the villagers will become happy. ||86|| GAINS OF DIVINE MERIT FROM PROVIDING KNOWEDGE TO THE BACKWARDS Konee mhanatee jatachi murkha | Muley kaisee nighateel chalaakha? kaahee jaatee mulaatachi chokha | hushaar asatee shikhshanee ||87|| Some may raise a doubt- "This particular caste has remained backward and ignorant (stupid) from generations to generations. How can their children become clever and educated? Some species (castes) of human are basically very intelligent and highly talented. So their children are naturally

talented and clever in acquiring knowledge. ||87|| Hee kalpanaahi chook ase | Bhed mulaamaajee nase | To parampara gune bhase | waataavarnaachyaa yoge ||88|| This concept is also totally and basically wrong. There exists no such discrimination in the children in different castes. The difference seems superficially in the children only due to the different conditions and atmosphere in which the families belonging to those castes had been living in from past so many generations. ||88|| Ekaachaa baap nyaayaadhikaree | kaka karato professary | Mama katha keertan karee | maga to hushaar ka nohe? ||89|| Suppose, the father of some child is a good judge. His uncle is a learned professor. His maternal uncle is a spiritually devoted man and enacts keertanaas. Then why can't that boy become and grow up more and more clever and talented? ||89|| Bhowatee buddhivantaanchaa melaavaa | khawayaa satwasheel mewaa | Gharee, daaree sahawaas barawaa | Tyaachi unnati sahajchi ||90|| The boy has all relativs & people around him who are very talented and highly educated. He is always provided with nutriments and pure-pious dry fruits. He has very good companions at home and outside. Why can't the boy then become wiser & acquire great success and prosperity? ||90|| Baap guraakhee, aanato molee | chulataa vikatoo bangadyaa-cholee | Mama sarakaree nokaree saambhalee | pari to shipayee-chaparasee ||91|| (Now in this another case) Father of this another boy is a cow-keeper. He brings a fagot of firewood and sells from door to door. His uncle is a petty howker selling bangles and blouses of the females. His maternal uncle is a government servant but serves as a peon. ||91|| Khaavayaasi kalana kondaa | sangatees dhoraancha toandaa | pari to abhyaase pudhe jaya thoda | Taree koutak kaa na karaave? ||92|| At home, this boy has fragments of some pulses and bran (kalana konda) to eat as his food. He has company of cows & cattles. Though he is in such atmosphere, he shows some progress in education. Why then should he not be admired and encouraged? ||92|| Tyaala sahawas uttam dyaavaa | Darjaa jeevanaachaa waadhawaavaa | Tyaane samaaj hoyeel navaa | dnyaan vantaanchaa nirmaana ||93|| Provide him the association of good and excellent virtues and adroits, improve the arrangements of living and catering for him and see how the whole society of new generation alike him will become novel, talented and accomplished. ||93|| Hey honyaas paahije shikhshana | shikhshanaa shivaay vyarthachi bhaashana | Hey kalel temvhaachi jana | sushikhshit hoteel ||94|| This dream and imagination (of improved new generation and the society in future) will come in concrete reality only when the knowledge and education are imparted in a very systematic manner, otherwise all empty discussions and idle talks will become fruitless. All folks must realise this. If they are fully convinced about the need of education, they all will insistantly resolve to become educated. ||94|| Naahitari poorvajaannee moorkhapana kele |Te mulaa baalas bhogane aale | Loukaree sudhaarenaa ekadaa chukale | dosh chaale kulee saaryaa ||95|| Our earlier generations of fathers and forefathers didn't care to provide proper education and knowledge as they themselves were completely ignorant about the need and importance of the education. Their sons and daughters had to suffer the bitter consequences of their negligence and ignorance. The mistakes committed can't be repaired immediately and quickly, and the faulty traditions continue in those families from generations. ||95||

Gharaanyaat ekaane paap karaave | pidhijaat pudhehi techi bhove | Aise chaaloo aahe hey swabhaave | lokaanmaajee ||96|| It is a practice of our human society. If somebody in the family commits some sinful wrong enactments, the whole family alongwith him and even the further generations of that family are considered sinful and wrong doers and so the poor miserable family has to face sufferings continueously in every successive generation. ||96|| Maageel kalank dhunyaasaathee | pudhe ghadaave punya gaathee | Tareech sutate badnaamee paathee | laagalelee saaree ||97|| The subsiquent new generation has to earn divine merits by enacting virtueous and noble, sublime deeds. then only the family can wash out the tarnished and impaired image because of somebody's sinful enactments. Then only the defamation of the family can come to an end and prevented. ||97|| Ekaane sadgun aacharile | Naava tyaache digantaree gele | pudhe putra waandhaal zaale | tari keerti murenaa ||98|| If somebody in the earlier generation of fathers or forefathers had enacted very virtueous noble enactments and benevolent services, his name, alongwith his family's title became glorious. He and the family had been held in high esteem in the society. Then, though any individual of the further generations of the family enacts any wrong deed, it does not affect the family adversely nor it can tarnish the honourable glorious image of the family. ||98|| Kapatee saare maageel naave | Jo to mhane wadilaas baghaave | Kirtivant zaale poorvaj barave | gharaanyaa maajee ||99|| All folks are well benefitted in the name and fame of their fathers and forefathers in earlier generations. Everybody goes on bosting and exprexssing pride about his earlier elder ancestors. People also say, "See, what great personalities had been born in his family!" ||99|| Pari tyaahooni ghadale paap adhik | Naavaachaa waaja zalaa aanika | Mag na vichaaree maageel koutuk | `kaaya zaale'koneehi ||100|| But some individuals in the present generation of that renouned glorious family committed the most wretched and sinful, vile enactments. Their notoriety has been exposed and resounded everywhere. Now nobody speaks with honour and adrotion about the virtueous ancestors of the previous generations of that family. ||100|| Chaale teech parampara | jowari vishesh na ghade putra, poutraa | Aiseech aahe naam yaatra | ihalokeechee ||101|| Unless any son, grandson or the individual in subsiquent generation of that defamed family performs some remarkable and exceptional enactments, the old, traditionally coninued fame or notoriety of the family can't get a turning point. This is the natural and ever running custom and tradition about the glory, name and fame in this mortal world. ||101|| Ek ekvees kule uddharito | ek bechaalees kule badnaam karito | Saraansh, vishesh ghadalyaa vareech hoto | paalat naavaa ||102|| Viruteous and excellent enactments of some individual in the family make the name of the family glorious and his earlier twenty one generations seek upliftment. Some another individual enacts very omenious and wicked enactments. His forty two past generations get defamed. ||102|| Ravan pavitra brahmakuleechaa | Rukhshas thare wanshachi tyaachaa | Vishwaamitra raajarshichaa | brahmarshi hoya visheshatwe ||103|| Ravan was born in a very virtueous, pious brahman family. But due to his wicked and evil enactments, he and all his successive generations had been defamed as demons. Vishwaamitra enacted an extraordinary and most remarkable austerity so, though originally he belonged to khshatriya lineage, he was considered and respected as Brahmarshi. ||103||

Aisaa vishesh krutichaa mahimaa |janoni karaave parishrama | uddharaave aapulyaa kula; graama | shikhshan dewoni netaane ||104|| This is the exceptional importance of some especial, extra-ordinary enactment. All should recognise it and provide proper, good, and useful knowledge and higher education to their children. By this, they should bring good name, fame and glory to their family, as well as to their village also. ||104|| Goragaribaanchee muley asatee | jyaasi naahee shikhshanaachee shakti | Tyaasi sarkaar waa janapadaa haatee |dewoni shikhshan purawaave ||105|| The poor and lowest earning families can't provide good education to their children because they can't afford to spend on their children's learning from their meagre income. So either the government or the village panchayat should make all the necessary arrangement, free of charge to provide the best and essential education to the children of those poor villagers. ||105|| Asateel bhikaaryaanchi mule | shikhshan dewoni karaave changale | Punya laabhel, paang phedale | tyaanche mhanoni gaavaasi ||106|| The village should make necessary arrangements to provide all educational fascilities to the children of beggars also. they should be made well educated so that their worst condition will be improved and the village will earn divine merit for uplifting them. ||106|| Asot gareeb kimwaa dhanik | Mulaas vidyaa shikawaavya aneka | Gaawaane sampatti purawaavee adhik | yaach maargee ||107|| The children may come from the rich or the poor families. The village must make all necessary provisions to impart them all the most excellent, essential and highest knowledge and education. The village should provide maximum funds for child education, even by enduring great losses and hardships. ||107|| Yaatachi vechaave khoop dhan | karaave poorvajaanchiyaa naave daan | vidyaalaye zaaliyaa pavitra, sampanna | Gaava hoyeel swarga paree ||108|| Maximum amount should be spent over education. So the rich should donate huge amounts in the name of their fathers & forefathers. When the village schools become so rich and auspicious, the village will become as a divine heavely place in no time. ||108|| Aadarsha hoteel vidyaartheegana | Gaavache paalatel jeevana | Kothech na urel gaandhalpana | Tikaaoo parivartan yaa marge ||109|| The pupils will become the most ideal. The whole village life will become brilliant and pleasant. Ignorance and boorishness will seem nowhere in the village. This will be a permanent and everlasting change in village life. ||109|| Vidyaa moly aise chadhataa | yeyeel bhaagya gaavaache haataa | Tukadyadaas mhane tatwataa | visaru nakaa haa mool mantra ||110|| The status and worthiness of all villagers will be heightened through higher education. It will become the most fortunate village. (Vandaniya maharaj says) providing free learning (vidyaa daan) is the most sacred and superior basic incantation of the best fortune of the village & the villagers. ||110|| Iti Shree Graamgeeta grantha | Guru-shaastra-swaanubhava sammat | kathilaa sarvonnateecha vidyaarjan patha | Ekonavisaavaa adhyaaya smpoorna ||111|| This scripture, the Graamgeeta has proved to the test of the Guru, the sciences and the self experiences. This nineteenth chapter `directing Education & Learning as the essentional & perfect way for the prosperity of all ` is here by concluded. ||111|| || Sadgurunaath Maharaj kee jai || VOLITION 1) The education means to make the child the best son of Bharat who becomes labourious, hard

working and powerful. I shall send my son there, where such education & training is imparted. 2) Life and education must be interrelated. The child should not go on begging to feed himself. He should be self reliant through his own hard labour. This kind of education is started in the settlement on Adyaal Tekadi. We shall set up the same structure of education in our village and create a Gurukul system of child education. 3) Education and learning can be properly provided in early childhood. It becomes harder when the child grows up. A good turn and shape to organs becomes impossible. A boy is considered as the child during his age span of 5 to 16 years. So when the child attains Fifth year, we shall send him to seek good education. 4) Offering one's life in the service to the multitudes and offering services for the welfare & upliftment of the village is the most important and precious certificate in itself for that individual. Through best education we shall prepare our children to render their best services to the masses and we shall consider it as their most important and precious certificate. 5) The beginning of the education should be through the actual participation in the activities for service to the human society. All subjects like maths etc. should be taught through such practical activities. Such creative participation will make the students to do their own duties by themselves. I shall arrange to provide such active & creative education to my sons and daughters. Chapter- 20 UPLIFTMENT OF FEMALES (Mahilonnatee) ||Saluatations to Shree Gurudeva || Glory of motherhood; Reason for interdiction for Woman in the classics & granthas and basical characterestics of females Gramonnateecha paayaa shikshana | udyaache raashtra aajache santaan | yaa saathee aadarsha paahijet Gurujana | Raashtranirmaatey ||1|| Eduction is only the sound foundtion of the upliftment of the villages. Today's child generation will become the makers of the nation. So the most ideal and virtueous teachers are indespensible to provide them proper education. ||1|| Vidyaa guruhooni thora | Aadarsha maateche upakaara | Garbha paasoni tiche sanskaar | baalakaanwaree ||2|| The obligations of the mother are more than the obligations of the teacher who imparts knowledge to the child. Mother initiates deep impressions upon the child since it comes into existence in her womb. ||2|| `Jichyaa haatee paalanyaachee doree | Teech jagaate uddharee' Aisee warnilee maatechee thoree | shekado guruhoonihi ||3|| Therefore mother's greatness is described as greater than hundreds of the masters who impart learning to the child. In a very famous quotation, it is stated "The mother who holds the line of the cradle of a child can only uplift the whole world" ||3|| Maatechyaa swabhaave putraachee ghadana |Tyaas ujwala thevee tiche vartana | Streechyaa tejaavareecha purushaache mothepana | aise aahe ||4|| The child is shaped according to the nature and the temperatment of its mother. Her virtueous behaviour makes the child brilliant. The greatness of a man entirely depends upon the splendour of a woman. ||4||

Mhanatee jaree `Baap taisaa lek' | pari maaooleeche mahatwa adhika | Maatrushakteenechi waadhatee sakleek | muley chaaritryaane ||5|| It is said that `The child is the image of its father; it is alike his father'. Yet the importance of mother in regard to the child is specially more important than the spirit of above quotation. It is the potency of the mother that through her character, she brings up the child and tends it in all aspects. ||5|| Purusha sarva kaahee karee | pari baandhalaa raahe gharaa baaheree | sarva vichaar ghewonee aacharee | Tareech shanti tyaasahi laabhe ||6|| Man can enact everything outside his home yet he is tied with so many bonds in the outside world. If he enacts with thorough and proper thinking and consideration, then only he can seek peace and satisfaction. ||6|| uttama mahilaa hechi karee | Aapule ghara breedaasaha sawaree | Moola baal aadarsha karee | wari premalapana sarvaanshee ||7|| It is the duty of an excellent female that she maintains her home with the prestige of humanity. She makes her off springs ideal and maintains the loving and affectionate behaviour with all in and outside her home. ||7|| Yaach gune `Maatru devo bhava' | Vedaane aarambheech kelaa gourava | Navaratnaanchee khaan apoorva | Maatrujaati mhanoni yaa ||8|| Because of her these virtues the vedaas have offered great admiration and respect in their very beginning by quoting "Maatru devo bhava". `Always hold mother as God'. This great respect is offered by the vedaas because woman is the mine of the most precious human-diamonds. ||8|| Pralhaadaachee Kayaadhu aayee | Chhatrapateechi Jijaabaayee | Kousalyaa, Dewakee aadi sarvhi | Vandilyaa granthee ||9|| In the holy scriptures, salutations with high esteem are offered to all mothers such as Kayaadhu-the mother of Pralhad; Jijabai-the mother of Chhatrapati Shivaji; Kousalyaa-the mother of Lord Ram and Dewakee- the mother of Lord Krishna. ||9|| Kaahee puraanee saangitalee deekhshaa | karaavee stree jaateechee upekhsha | Tee hotee saadhanaachee shikhshaa | sarvatoparee ||10|| In some mythologies (purana), it is stated as the rules of conduct that the females hould be prohibited and kept away. The real fact behind such prohibition was for imposing a punishment to the spiritual seeker in the period of his enacting spiritual practices. ||10|| Viyogaane vairaagya drudha karaave | Mana indriya sukhaatooni paratawaave | Mhanoni vishaya pravrutteeche godawe | nishedhile tyaat ||11|| The lust and love for the carnal pleasures and the inclination towards them are denied to the spiritul seeker so that keeping away from the woman, he should grow extreem desirelessness and asceticism and turn his mind away from lewd instincts. ||11||

Vairaag aat na kathile doshavirodha | nasalee saadhanaat aapadaa | keerteet nasalee kaahee nindaa | Tari poorna nohe saadhan ||12|| In regard to desirelessness (asceticism) if there had been no mention about restrictions and prohibitions upon the vices of extreme lust and passions for enjoyment of carnal pleasures; if there do not exist any hardships and difficulties in the way of spiritual practices; if there does not exist reviling or reproaching in the glory, the means of the spiritual practices should be considered as incomplete in itself. ||12|| Mhanoni indriya-vishay-dosha darshana | dehaache nashwaratwa ongalapana | Hey vairaagyaartha kele kathana | vyakti nindaa nawhe tee ||13|| Therefore defects and vices about the senses and their objects of enjoyment have been strongly shown in those scriptures. The human body is perishible and dirty. This is stated to create desirelessness about the attachment for the body. Therefore it should not be considered as the reproachment of any individual (the Female). ||13|| Jethe jethe mana mohooni dhaave | Tethooni tyaas paratawoni laawaave | Lahaan mulaapari saangaave | chhee-chhee aise mhanoni ||14|| Whereever mind gets attracted and forms attachment, wherever it hurls towards the worldly and carnal enjoyments; it has to be controlled and turned away from them. It is like telling a child to restrict and to turn away from some dirty things "shit! shit! don't go there!" ||14|| Hey purushaas kathile striyesaathee | Tochi bhaava purushaa vishayee tiche potee | Tethe kawanaachee tuchchhataa mothee? chhi! chhi! aise mhanoni ||15|| As this prohibition about Females is told to man, the same is the sense for the woman to bear about man. Now who is superior to whom? Both male and Female are considered equally at par and our sciences have condemned the lust and passions for carnal enjoyments and objects of senses for both. ||15|| Pari chhee-chhee nehameecha mhatale | Tari paalan poshanachi bighadale | Sansaar chakrachi thamboni gele | Tyaatoonahi phutatee heen marga ||16|| But if all people begin to condemn by saying "shit! shit!" and turn away from the worldly matters; all arrangements of tending and bringing up the new generations will get impaired and damaged. If the cycle of the world comes to stand still, the vile and evil tendencies will crop up from such circumstances. ||16|| Mhanoni vidheene sevana uchit bolile | Mahileveena vishwa na chaale | kaaya hote purushaane kele? abhadra zale ghara saare ||17|| The sequence of the succession of the genertions of the universe can not be maintained without the co-operation of the female. Therefore the sciences have directed to enjoy the sexual pleasures following the regular ritual conditions (i.e. to enjoy sex at the time and in the period after the monthly course of the female) What can man alone do to maintain the world life? Without the woman, the house becomes ominous miserable and unfortunate. ||17|| Gharachaa uttam kaamadhnda | hey mahilechechi lakhshana sadaa | Aliyaa-geliyaasi aapadaa | Mahilaa asata na waate ||18|| Maintaining the household activities neatly and excellently is the notable characterestic of the householder female. When the Female is present in the house to look after the visitor or the guest, no difficulty or no problem remains to make all necessary arrangements to welcome and treat that visitor. ||18||

Khastaa sosooni paricharyaa | Premalapane baareek kaaryaa | karoo jaanatee uttam bhaaryaa | na kantaalata kalajeene ||19|| The excellent house wife emaciates herself in rendering loving and affectionate services to all members of her family. For this, she has to enact all major and minor trifle duties with great care, with affectionate behaviour and without the sense of tiring or tidiousness about them. ||19|| Purush-rhudayaa na kale jewadhe | striyeche samajane titake gaadhe | Tiyechyaa bhaawanaa-gangeche pawaade | varnile na jaatee maazyaane ||20|| Woman possesses profound knowledge more, than the man holds consciousness in his mind. (Maharaj says) it is impossible for me to describe the holy Ganga of her sensibility by adoring and admiring through admiring songs in her honour. ||20|| Sarvaangeena ekataanataa | Tijaseech ghade ekaatmataa | Je je tharaveel te sarvathaa | karonee sodeel maaoolee tee ||21|| Only Woman is capable of keeping unmoved concentration in all the matters related to her home and household duties. She only is capable of becoming one with all by getting envolved and absorbed with them. That loving mother only can carry on whatever she has in her mind to do and finally she gets it completed. ||21|| Jagaat asatee naana jeeva | sakalaans jaaheer tyaanchaa bhaava | pari maayaalupanaachaa gourava | Maaoolees sarisaa naahee ||22|| Innumerable kinds and varieties of living beings are existing in this world. All are well acquainted with the traits and characterestics of their temperaments and natural tendencies. But no living being possesses the highest esteemable quality or virtue of compassion and affection which only the mother possesses for all. This is really a commendable and glorious particularity of her nature. ||22|| Dewaane nirmilee hee khshitee | Tiche udaree khaanee kitee | Pari maaooleejaisee premala deepti | kothech naahee ||23|| The Great God had produced this creation of the whole universe. Infinite mines of living being may be existing in the bally of this creation. But you will never find the compassion and deep sense of affection anywhere except in the mother. ||23|| Maaooleeche swabhaavakarma | Tochi jagee mhanavilaa maanava dharma | Maaooleeche utkat prema | Mhanonicha deva priya lokaa ||24|| Whatever enactments are performed casually and through her natural tendencies, they all are called as `the duty of humanity' in this world. All are fully aware of and acquainted with the unlimited exceptional love of mother. So people yearn to love God (as they look God in the form of kind and loving mother.) ||24|| Santee maaooleeche roop dharile | Tareech te devapanaasi paawale | Naanaa saadhane karoni phirale | Tyaannaa na gawasale deva-roopa ||25|| When the holy saints could put themselves into the form of loving mother (as they wanted to love God profoundly) then only they could seek the divinity. Those, who ran behind the different ways and practices could not even seek the knowledge of the form of God. (Divinity is beyond their approach). ||25||

Te hey swatah siddha maaooleepana | streeye angee sahajachi ghadana | Tyaachaa vikaas karaavaya poorna | uttam shikhshana paahije ||26|| That most excellent motherly sense has very naturally been imbibed in the form of the woman. To cherish and develop this excellent virtue in the woman, it is very indespensible to give proper education and learning to all females. ||26|| Stree-dakhshataa vichitrachi aahe | Tethe maanasaache lakhshachi na jaaye | Tewadhe shikhshana mulaa baalaas ye | Tareech soya sansaaraachee ||27|| Woman possesses a strange cautiousness. Man's vision fails to reach and recognise that cautiousness in her. If that much learning from the woman can be provided to the children, it can be said that an excellent arrangement of the householder's life has been made. ||27|| Purush aahe pindwarnee | stree aahe dakhsha kaaranee | Doghaanche swabhaava milataa khshanee | Hoya medinee vaikunthachi ||28|| Man gives importance to the reality that actually is noticed by him. But Woman is an image of cautiousness and pity. If these two temperaments of man and woman holding the above said virtues come together, the earth will become `Vaikuntha' (The residence of Lord Vishnu) ||28|| uttama purushaasave uttam naaree | Tari tyaachaa sansaar swargaaparee | Purushaahooni kakanabharee | Mahila vareech raahatase ||29|| If the excellent man and excellent woman are united, their house life (mundane) becomes as excellent as the heaven. But if we campare them, we find that woman is superior to man in some degrees. ||29|| Jemwhaa purush hoya chintaatoor | Temwha gharachi lakshmee saange vichaar | Hey mee paahile gharee apaar | prasanga yetaa jaanyaache ||30|| Whenever I have visited some houses on some occasions, I have especially experienced in every house that when the husband gets worried about some problems or hardships, the housewife comes forward and in a very right and proper direction she guides her husband to solve that problem or to overcome that hardship. ||30|| Nirikhshoni jee jee ghare paahilee | Tethe sarasataa anubhavaa aalee | chaaturya lakhshane adhik disalee | Mahilaanmaajee ||31|| When I very carefully observed the houses in my visits, I have specially noticed that woman possesses the signs of segacity and intellignece more than man. ||31|| Maanavee swabhaawaache anumaan | prasang paahoni awadhaan | Pudheel kaalaache anusandhaan | striyaanche thayee ||32|| Man's policy is to guess and estimate the situation upon what he sees actually happening on that particular occasion. But a catagorical speciality seems obviously in woman that she determines her policy keeping an eye upon the distant future to come before her and her family. ||32||

streelaach bhakti, streelaach dnyaan | Tilaach samyama, shahaanpana | Tichyaanech haalatee waate sampoorna | sansaar chakre ||33|| Therefore I feel that a woman holds a perfect devotion. She possesses knowledge and wisdom more. I think, she holds the reins of all activities in the whole world and the world functions according to those reins. ||33|| Mhanaje purushaache kaaheech naahee | aise mhanane nohe kaahee | sahaj swabhaawachee rachanaa hee | vishad karoni saangitalee ||34|| By this, I don't mean that the male has no importance. I wanted only to explain the natural structure of woman and of her casual temperament. ||34|| Hey sarva jaree saangitale | Taree tyaat bhaawanenechi rang bharale | kaaran, mee naahee anubhavile | sukha dukkha sansaaraache ||35|| Whatever I have so far told about the females is through my feelings and imaginations. Because, I myself have never endured the sorrows and happiness in the householder's life nor I have experienced them actually and personally. ||35|| Maazaa sansaar vishwa aahe | sarva stree-purush baapa maaya | Vyawahaar drushteene samajoon kaay | paahije te bolalo ||36|| In fact my mundane is the whole world. All males and females are my father and mother. Whatever I have uttered is only through the practical observations and what appealed to me. ||36|| Pari yaatooni ekachi ghyaave | striyesi kothe awheraave | kothe maaoolee mhanoni paaya dharaave | olakhaave hey taaratamya ||37|| From whatever I have narrated so for, I want you to understand and recognise with proper discretion where the female is to be kept away and denied; where to offer our adoration and worship her holding her in high esteem of loving mother and where to consider her as our enemy. ||37|| - (contd) Kothe waagawaave mitrabhaave | kothe devee mhanoni pujaave | kothe vairinee saarakhe baghaave | sthala-kaal-paatra bhedaane ||38|| (- contd) (you should recognise) where you should treat the woman as your dear friend, where to worship her with devotion holding her as divine as a deity and where to treat her as your enemy with due consideration about proper or improper place, time and the worthiness. ||38|| Hey jyaa purushaannaa naahee kalale | Te jaree raanee vanee palaale | Taree kaaya hote kele | songa aise warapaangee? ||39|| Those, who could not understand and could not have such a sense of discretion, if ran away into the forests and woods through scare for the woman, what can they achieve by taking such superficial sham? ||39|| Te jikade jaateel tikade | streechi aahe maage-pudhe | Antaree-baaheree prakruteeche wedhe | jeewaapaade padale hey ||40|| They may roam here and there. They will find some woman or other ahead and behind them. It is a fact that the being is sieged by the `PRAKRUTEE' i.e. the natural disposition (in philosophy- the cause of this unreal world). ||40||

Kewal aapulyaa vruttee karitaa | kelee streenindaa tatwataa | tethe maaooleepanaachiyaa maathaa | dosh detaa paap laage ||41|| Here, I have reproached the female through a philosophical view and only to take care of the tendencies of man. But if I put blame upon the motherhood (Maaooleepana), I will be committing a sin or a crime on my part. (Maharaj wants to say that Maaoolee kind mother of us is to be called to the virtues like generosity, pervasion, total love, integrity, forbearance etc.) ||41|| Mhanoni vairaagye stree awherilee | Tyaannee viveke saadhanaa kelee | Tyaapudhe tyaaneech sambodhilee | Maaoolee teesa mhanoni ||42|| Therefore, those who had avoided and kept the female away for seeking firm desirelessness and asceticism, they enacted their spiritual practices with clear and sharp sight. Further, they had offered their heart felt salutations in high esteem to the woman considering her to be the divine loving mother. ||42|| DETERIORATION AND DOWNFALL OF THE COUNTRY IN UNCONCERN AND NEGLECTING THE WOMEN AND THE TREMENDOUS POWER OF THE FEMALE Pari hey ekaangeepane nolakhitee | striyaanchi anaasthaa karitee | yaanech zaalee ghor durgatee | samaaj jeevanaachee ||43|| But as the woman is neglected through one sided vision and lack of thoughtful considerations; as people failed in understanding and recognising the woman and as they didn't care for her, the whole social life has been distorted and had fallen down. ||43|| Heena-dubale kele stree-samaajaa | Taiseech pudhe waadhalee prajaa | Mhanatee streejaat tewadhee pashooch samajaa | paashavee zaale jag saare ||44|| The whole woman society has been made feeble and miserable. So the off-springs produced by her carried and held the same vices and evil instincts. The human society also became miserable and wretched. And these people say that woman should be considered and treated as the beast. This is the reason why this world has become beastly. ||44|| Konee bhog vastu samajoni bhalee | sajawoni thewitee nusatee baahulee | Tyaane gharo gharee shiralaa kalee | Abalaa banalee mayabhoomi ||45|| Some people consider woman as the thing of enjoyment of sexual pleasures; and keep her inside as a decorated doll. Due to this practice "KALEE"- i.e. quarrels and conflicts- has entered and occupied each and every house. Our motherland- abalaa (woman) has become infirm ||45|| Mhanatee stree hee gulaamachi asate | Tilaa hakka naaheet uddharaayaa purate | Hey mhanane shobhenaa shahaanyaate | Swaarthaandhateche ||46|| Some say that woman is a parmanently slave and she doesn't have a right to seek her upliftment. It is not befitting to the wise to say so through blind selfishness. ||46|| Mhanatee stree hee kaaryaat dhond | Mhanoni tichyaa prgateet paadaavaa khanda | Aishaaparee janoni waadhavitee dagad | Maargee aapulyaa ||47|| Then there are some others who say that woman is a stumbling block in their enactments so her way to progress should be broken down. In fact in doing so, those people invite the biggest stumbling block in their own prosperity and progress. ||47||

Waastawik donhee sanskaare janmatee | Aapulyaa prayatnech unnat hotee | shewatee uddhaarahi tichyaach haatee | ase tiyechaa ||48|| In fact, man or woman come into being by taking birth according to their impressions of previous births. They both seek upliftment and prosperity through their own efforts. Finally woman's upliftment lies entirely in her own hands. ||48|| Kaaya deve dewataa bhinna kelyaa? Rushi patnyaa nawhatya saambhaalilyaa? Kaaya mahilaat sadhwee naahee zalyaa | pahaa puraanee maagachyaa ||49|| Refer to our earlier mythologies. You will find the facts. Had the Gods kept the Deities and Goddesses away from them? Had not the great sages and seers maintained their wives carefully? Had not been there the examples of highly virtueous divine women in thepast? ||49|| (contd) Kaaya striyaannee nahee lihile ved? Naahee kelaa brahma - vaada? Naanaa kalaavidyaa bhed | yaat praveen kiteetaree ||50|| (contd) Had not there been the most brilliant and highly talented women who had written some matters in the vedas? Had not they argued and debated upon the supreme Truth-Brahma? There had been lot of exceptionlly highly accomplished females who were expert in recognising the different arts and skills. ||50|| Kaaya striyaannee yuddha naahee kele? pati, putraa naahee protsaahana diley? kaaya striyannee praan naahee arpile? breedaasathee? ||51|| Did not the females fight great wars? Did they not encouraged and inspired their husbands and sons to go on the battlefields to fight bravely? Did they not sacrificed their life force to maintain their sacred status and dignity? ||51|| Hjaaro striyaa phulaahooni naajuka | breedaasaathee jaahlyaa raakh | Tyaanche karaave tewadhe koutaka | thodechi aahe ||52|| There were thousands of females more delicate than flowers But to keep their chestity and pure status and dignity, they bravely enacted immolation and sacrificed their life, reduced to ashes but maintained their chestity. We will surely fall short though we offer our admirations and adorations at any limit. ||52|| Striyesaarikhee mohinee naahee | Striyesaarakhee varraaginee naahee | Striyesaarkhee mulaayam naahee | Aani kathor ranachandika ||53|| None except the woman exists in the world who holds a tremendous attraction and who can fascinate anybody. None but the woman exists who holds intense & extreme desirelessness and asceticism. None but the woman is more delicate and more tender than her and none other exists as harsh and merciless as the woman when she fights on the battlefield. She appears as the formidable and destructive deity on the battlefield. ||53|| Pari tiche lakhsha koneekade nyaave? kaaya sanskaar tichyaat bharaave ? kaaya shikawoni tayaar karaave? Hey aahe sangatee haatee ||54|| But it entirely depends upon where her attention is to be turned; what excellent impressions are to be initiated upon her, what kind of learning is to be given to her to make her perfect and fine woman. ||54||

Sangati vishayaasakteechee asalee | Tari vedee bawaree stree banalee | Tichyaat vairaagya oormi bharalee | Tari na gawase gundaasahi ||55|| If she gets associated with lewd and passionate companion, she becomes insane and bewilder. If she gets ascetic association; she will acquire such a forceful desirelessness and asceticism that even the mightiest and cruel ruffian will be unable to capture, captivate and control her. ||55|| Praan deyeel aapulyaa haate | pari bhrshta na hoyeel lobhe-bhaye te | Aise vichaarachi paahije tethe | Bimbawile dheer purushe ||56|| A woman will readily commit suicide and sacrifice her life by her own strong will but she will never succumb to fear or greed and get herself defiled. It is the duty of courageous man to imbibe in her such high thinking. ||56|| Tyaasaathee tilaa taisechi thewaave | susangati dyaavee aani shikawaave | Naate gote sarva taisechee raakhaave | streeche pratee ||57|| For this, the female should always be kept in such regular practice. She should be provided excellent and virtueous association. She should be given excellent knowledge. The sanctity in relations with her should be strictly maintained. ||57|| Agadee mool vayaa paasoni | uttam chaalee reeteechee raahanee | karyee chapal, saawadha jeevanee | shikhshan devoni karaavee ||58|| From her early childhood, the female should be taught and made accustomed with excellent usages and manners of good behaviour. She should be given a good practice of excellent and dutiful conduct. She should be educated to acquire swiftness in enacting her work and in becoming cautious in life. ||58|| Kaahee mulee shakti-shikshan ghetee | Mulanpekhshaahee dheet asatee | Naahee gundaancheehi chhatee | Haat ghaaleel tyaanche waree ||59|| Some women take training in physical excercises and develop their physical strength and might. They are bolder and more courageous than even boys. The ruffians and rascals can't dare to put their hands upon those females. ||59|| Tethe kaasayaasi padadaa ? paraavalambanaachi aapadaa | Aatma saamarthyaanech sadaa | striyaa marditee asuraannaa ||60|| When it is so, why should the woman be put into the veil? Why should she depend upon others for her protection? With their self power & strength, females can destroy even the most evil demons. ||60|| Pari ikade karoni durlakhsha | Aapulaa raakhoni varapakhsha | Lok striyaanche jeevan rukhsha | karoni thevitee swaarthaane ||61|| But this proper reasoning and thought have been neglected and males have firmly maintained superiority upon females. For their selfish motives, the males have made the life of females, uninteresting and miserable. ||61|| Kaahee lagna hota guntavitee gharee | Nase bolanyaachihi ujaagaree | `chool aani mool' heech chaakaree | saangatee tija ||62|| Some individuals engage their brides completely inside the four walls of the house immidiately after their marriages.They don't allow her a freedom even to speak to any other person. They engage their newly wedded wives only in cooking and tending the children. ||62||

Kaahee gharaatachi kondoon thevitee | Bichaarilaa jagachi nase janmajaatee | Jaraa disalee sooryaaprati | Maaruni karitee saral tilaa ||63|| There are some folks who very strictly confine females inside the house. The poor woman as always kept in the four walls does not even know what the outer world is. (The males are so stubborn and cruel that) if she comes out for a moment in sunshine, the males of the house beat her savagely. ||63|| Muline sadaa laponi rahaave | Mulaane gaavee raagrang paahaave | Aise hey dushta riwaaj thewaave | na waatatee aamhaa ||64|| I earnestly feel that such wicked traditions as to compel the girls to live a hidden and confined life and to allow the boys to wander any where to observe the obscene and carnal, passionate sights and activities, should be immediately torn and thrown away from our life. ||64|| Are! tuzyaahooni tee uttam waagate |samaajee uttam bhaashan dete | Tulaahi shahaanpana shikvoo jaanate | Mag tee maage kashaane? ||65|| (Addressing the Male, vandaniya maharaj says)," Man! she lives more virtueously and piously than you. She delivers excellent lecture in the society. She is capable of teaching you some wise lessons. How do you consider her as inferior to you? ||65|| Aise asataa daaboon thewaave | Hey aajachyaa yugee shobhaa na paave | Jethe saman hakka asatee barave | var-vadhoonnaa ||66|| In present circumstances, to suppress and subdue females is not at all befitting to the present age. (and present modern generation) (vide The constitution of Bharat) Males and Females, brides and bridegrooms have been given and promised equal rights and equal status. ||66|| Eeswaraanechi nirmile hey sootra | donhee thewaave samaan pavitra | Mulaanneech kaaya kele sarvatra | Raahaayaa pudhe jagaa maajee? ||67|| It is a divine formulation that both male and female should strictly & equally observe purity and chestity. Then what more special had the boys done so that they should always be allowed to go ahead in the world? ||67|| Wegale niyama pratishthe sambandhee | vidhawaa hotaa viwaahabandee | Nirwaahaacheehi naahee sandhi | Hee bhed buddhi kashaasaathee ? ||68|| There are different rules and norms for honour and status of male and female. If a woman becomes a widow she is denied the right to get remarried. As a widow, she does not have or is not provided with help to earn her livelihood. Why should be there in the human society a sence of differenciation and discrimination in male & female? ||68|| Kaahee striyaa vidhawaa hotee | kesh kaadhooni vidrupa karitee | Tyaane kaisee saadhe sannyaasvrutti | malaa nase thaave hey ||69|| When a certain woman becomes widow, people impel her forcefully to remove all her hair on her head and make her ugly. I don't understand how they can bring an ascetic tendency in the woman by deforming her in this way (says so vandaniya maharaj.) ||69||

Aapulaa zaakoni dubalepanaa | karaavee dusaryaachee vitambanaa | Haa to aahe dushtapanaa | amaanush jaisaa ||70|| It is nothing but to hide one's own weakness and to put the other individual to the state of disgrace and shame; and to torment her. This act is not befitting to humanity and it is sheer cruelty and demonic act ||70|| Sannyaas ghene asel vidhawelaa | Tari vanee aashramee thewaavee tilaa | sevaa shibiree abhyaas kelaa | paahije tine swaichchhey ||71|| If the widow wants to become ascetic, she should be sent to a forest to live in solitude in some aashrama. She may practice in the service camp at her own will. ||71|| Aapan khaave, lyaave saajire | Tilaa janmavari dukkhhaache bhaare | Tyaahooni tiche maran bare | hote pati-chitemaajee ||72|| All other members eat delicious food and put on apparel and ornaments of their liking. But as a widow, a woman has to live whole life in a sorrowful and miserable condition. In stead of wasting the precious life in such a way it was better for her to offer herself for immolation on the pyre alongwith the corpse of her dead husband. ||72|| Tine vruttine raahave udaasa | karaavaa paramaarthaachaa abhyaasa | Vidrup karuni aapanaasa | kaaya phaayadaa samajenaa ||73|| Male dominated society thinks that As a widow, she should live in a neutral and sad state and live uncontaminated from the world and worldly affairs. She should enact spiritual practices. I don't understand what benefit her relatives seek by making her ugly by deforming her? ||73|| Vidhawesi maanaave abhadra | Mulagee janmataa tee dalabhadra | Vaya waadhataa samajaavee khshudra | Haa to dushtapanaa samaajaachaa ||74|| The human society considers the widow as inauspicious. When a girl gets born in the family, she is considered as unlucky and miserable. If the daughter becomes aged (due to a long delay for her marriage) the family considers her to be mean. This is a great wickedness of our society. ||74|| Jaisaa purush raahe brahmachaaree | taisee streehi asu shakate kumaaree | Adhikaaraachee uneeva saaree | ghaalavilee paahije ||75|| A man can remain as a bachelar throughout his life. Similarly, woman can also live as a virgin in her whole life. Now, if someone thinks of non existing deficiency of rights in a bachelor and a virgin he should remove such understanding. ||75|| Streejaatees santatiniyamana-bedee | Pari purushaas naahee kaahee beradee | Hey mhanane nawhe, avichaaree khodee | waatate maja ||76|| The female is confined by compulsion of birth control but strangely enough there are no rules for males in this regard. In my opinion, such insistance is nothing but indiscreetness. ||76|| Niyaman asaave te sarvaansi | abhyaas dyaavaa to doghaansi | Vishaal karaave vichaar shakteesi | desh klesh samajavoni ||77|| Control and restrictions should be applicable to all with equality. Both male and female should be given the required practice & exercises. All should make their reasoning broad and extensive and should be given full understanding about the sad effects upon population and country and be made to be befitting accordingly. ||77|| Samaajee jo purushaasi aadar | Taisaachi mahilaansi asaava vyawahaara | kimbahunaa adhik tyaanchaa vichaar | zaalaa paahije samaajee ||78|| In human society man is given a respectful treatment. Same respectful behaviour should be kept in

regard to the females also. Moreover, I would like to stress upon giving more consideration by the human society to the female section. ||78||

Yethech samaajaache chukale | Ekaas uchaloni dusaryaas daabale | Yaache katu phala bhogane aale | kiteetaree sthaanee ||79|| Here, in this regard, our society has committed a himalayan blunder. It has lifted one (male) up and supressed the other (female) deep below. Therefore the society and the country had to endure a great many bitter consequences in many fields. ||79|| Pari lakhsha naahee aaj tikade | Naaheet mulee baalleenna uttam dhade | kuran waadhoo dyaave dhoraansaathee pudhe |Taise zaale samaajaache ||80|| Though the social condition has become so deteriorated, nobody has given a careful attention to it. Even today, the girls are not provided lessons of proper excellent knowledge and know how. Meadows are reserved and developed for feeding fodder to the animals. The same treatment has been given by the society to the women with a view of considering them as the things to seek selfish carnal, enjoyments. ||80|| Yaas paahije aata walavile | Thik thikaanee shikhsana dile | Mulee - mahilaanche jeevan jaagavile | Tareech jagale gaava raajya ||81|| Now it is a time to give a right turn to all this tradition. Proper arrangements to provide education to girls and women should be made from place to place. Their life is to be made brilliant and they should be evoked for their upliftment. Then only the rule of the village will be alive. ||81|| A perfect meaningful sight for female education and the women's organisations Shahaanyaannee hey visaroo naye | Gaavee sarvaanchee karaavee soya | Jene purushaanche, taisechi striyaanche hoya | utthaan aata ||82|| The wise should not now forget this. They should make all proper arrangements for all (male and female), so that women can progress as speedily as the men are progressing. ||82|| Tareech graam shobhoo laage | Purush-naaree donhee vibhaage | Jene swargachi utarel kaarya yoge | vikaasaachyaa ||83|| Then only the village will have better appearance and adornment. Both sides - of the male and the female- can be speedily developed through the right and planned enactments and activities and surely, heavenly happiness and pleasures will descend in the village. ||83|| Mahilaanchyaa aantarik gunaanchaa vikaas | kareel aise shikhshan khaas | Jaree dile jayeel tyaas | Tareech bhaavee jag paalate ||84|| Females should be provided such special education and training which can surely develop their internal latent virtues talent and adroitness. Then the world of future will surely be changed into a better one. ||84|| Mahilaanche uchchatama shikshana | shikhshanaat asaave jeevanaache sthana | Jeewanaat asaave swaarasya poorna | shaanti, dayaadee bhawanaanche ||85|| Females should be proveded highest education. They should be given proper status and respectful place in life. That life should contain serenity, pity and such other excellent virtues and sweet essence of well wishes and good sentiments. ||85|| Samaaj vikaas jyaas awade | Tyaane shikawaave mulinnaa dhade | Lihitaa waachataa yeyeel ewadhe | Taree shikhshana aawashyaka ||86|| Those who have a likining for the development of the human society should volunterily come forward to impart at least lessons of prilimanary knowledge to the girls so that they can be able to read and write. ||86||

Taiseech shikawaavee taap teep | gaane, bolane, waagane anuroop | Ghar paahataachi kalaave aapoaap | kaisee yetheel mahila te ||87|| (Alongwith education) the females should be taught proper and excellent manner of behaviour such as keeping neatness and tidiness; to sing, to converse in good manner etc. Even at a glance upon the house, one should have an idea what type of female is maintaining the house. ||87|| Mulee baalees uttam thewane | Hey to maataa-pityaanche kartavya pramukh pane | Tyaanech raashtraache phedeel paarane | ghar santaane aapuliyaa ||88|| It is the ultimate main duty of parents to provide excellent education to their daughters. The national debt as the citizen can be paid off by making the sons and daughters in the family develop a good culture. ||88|| Mee pahile, muley phaar shikatee | yantravid, kaaraageer hotee | pari mulinsaathee yojana atee | mand aahe shikhshanaanchee ||89|| I have noticed that sons in the families are provided higher education. They become perfect and well skilled in the technical know-how of huge machines. They become excellent artisans and clever skilled workmen. But all plans and projects to provide education to females and girls are implemented extremely slowly. ||89|| Aise samaaje na whaave | Mulaanpareech mulinnaa shikawaave | Tyaanche sthaan maan nehamee asaave | sahakaariteche ||90|| Such slackness should not continue in the society. Girls should be provided excellent education alike the boys. Her status in the society and respect given to her should always depend on the principle of co-operation. ||90|| Mulaas vividha uchchha dnyaan dyaave |Taisechi muleennaa shikawaave | Helsaand karoo naye hey jaanaave | samaajaane ||91|| Girls should also be provided same excellent higher education as the boys are especially provided. All should very carefully and firmly hold in minds that it must not be seen that the girls are neglected by the society. ||91|| Pari swatantra asaave muleenche shikhshana |Stree-purushaanche udyog hi bhinna | Jethe hote doghaanche milan | prasang kathin odhavitee ||92|| But female education arrangements should be made separate and independant. The professions of males and females should also be run separately and independantly. It is essential because when both male and female come together, very difficult odd and awkward situations emerge from their association. ||92|| Vichaare je je kaahee hote | Tyaat yojanaa baddhataa raahate | Awichaaraane jaataa moha panthe | Dhokaa maagutaa paavato ||93|| When some enactments are done with due and full considerations and consciousness; they have sound foundation of well drawn planning. But lack of proper considerations and cautiousness in the same enactments creates passionate attraction which may produce adverse effect in the end. ||93|| Mhanoni samajoni shikhshan dyaave | Donhee rath chakraa sarakhe karaave | Shakti-yukteennee bharaave | gaava saare aapule ||94|| Therefore, with such discretion and understanding, both boys & girls should be given proper education. The two wheels of a chariot must have the same equal measure of the humanity circumferance. Similarly both the male and female sides should be simultaniously and equally developed and be uplifted. The whole village should become brimful with pure pleasure through the union of the might and contrivances. ||94||

Parantu nehamee bhayabheet karaave |Pratyekaache sthaan bhinna thewaave | Mag swabhaavaas walan konee dyaave | sansarga yetaa? ||95|| (But here lies the point of consideration.) If both boys and girls or male and female become always scared and minds of both are always full of fear due to the separate and independant places for their education; some adverse effects may crop up in future. If for some reason or other both (boy & girl or male & female) come in close contact and companionship, who is there to give a proper turn and direction to their natural instincts and temperaments! ||95|| Stree-purushaanchyaa vikrut kalpana | Bhramavitee parasparaanchyaa manaa | Yaa saathee waadhawaava bandhu-bhagini panaa | yogya sambandhe ||96|| It is possible, the distorted and impaired concepts and wrong ideas about the relation between male and female in their minds may create illusion. Therefore, it is better to grow a relation of brother-sister between them through proper companionship. ||96|| Shikhshanaat asheech karaavee vyawasthaa |Na hoyeel parasparaanchi anaasthaa | Yaa drushtine shikawoni samastaa | valan dyaave naitikateche ||97|| The same procedure should be followed while making arrangements for the education of male and female. We can avert estrangement that may grow in both of them. They will not neglect eachother. For this, you have to provide both of them moral education about ethical and virtueous character. ||97|| Doghaannaahi aapule breed kale | Tareech sagalaa anartha tale | Erawhee pinjaryaat jaree vegale | tari gondhale vrutti tyaanchee ||98|| If both (male and female-or-boy and girl) are given such a moral education, they will understand their own different characters and prestige. then all the further impending calamaties will be averted. If they are kept away and separate from each other from the beginning and then if they may be put together in one cage, their instincts and inclinations about each other will surely create unwanted commotion. ||98|| Mhanoni sahashikhshanahi naahee waavooge |Jaree naitik bhaava raahatee jaage | Shikhshanee jaagrutee thewane sarvaange |Kaam netyaa vadilaanche ||99|| Therefore co-education can also be given to both boys and girls (together). It will not prove bad provided that co-education can keep and grow the ethical value and morality awakened in boys and girls. To keep cautiousness in providing co-education to boys & girls is an important duty of the fathers and leaders in the society. ||99|| Shikhshanee saambhaaloni tanu, mana | karaave mulee baalees vidwaana | Angee asaave shourya poorna | breed aapule rakhshaayaa ||100|| While taking education, the boys & girls should cautiously maintain sound minds & sound body. Thus girls (and females) should be made expert and highly skilful in education. They should hold enough courage and braveness to safeguard their respectful status and dignity. ||100|| Jemwhaa purush paavato patanaa | Tyaas stree prakrutee sahan hoyeenaa | Temwhaa mahilaat asaavee sanghatanaa | tyaachee sudharanaa karaavayaa ||101|| When male comes to a morally downfall, he can't bear the presence of female by controlling himself. (He becomes passionate and impatient for woman.) So, to reform such erotic passionate male, there should be a good and strong organisation of females. ||101|| Jaisee mulaanchee sanghatit sena | Taisee striyaanchi asaavee sanghatana | Aapulya sukh, dukkhaachyaa bhaavanaa |prakat waavyaa sabha-sammelanee ||102|| Boys have their own organisations. Similarly the girls and females should build up their strong independant organisation. The girls & women should boldly place their sentiments of sorrows and happiness in the assemblies and gatherings of their own organisation. ||102||

Purushaanche jaise sphoortisthaan | Taisechi mahilaanche asaave unnatibhuwana | Tyaat sabhaa, praarthana, kathaa keertana | upakrama poorna mahilaanche ||103|| The boys organisation is the place of encouragement and inspiration for them. Similarly, the organisation for the females should be the home of upliftment and prosperity for them. Programmes like meetings, prayers, storytelling, keertana etc should be regularly presented for the females and by themselves at their organisations. ||103|| Doora saaronee jaatiya aadibhaava | Jamawoni mahila samudaaya sarva | Tilgul, haladi-kunku, shaaradotsava | sahabhojanaadi karaave ||104|| In their organisation there should be no scope or place for castism and communalism. All females should freely come together and arrange programmes like distributing Til-Gul (sesam seeds and jaggery on Makar sankranti), offering Haladi-kunkum to each other (as a token of married woman, they offer powder of turmeric and red powder,) ceremony of sharada pooja etc. On these occasions, a common co-dining should also be arranged in that organisation. ||104|| utsava saadhwee pativrataanche | jayanti-punyatithee parva tayaanche | waachanaalayaadik mahila vibhaagache | jethe tethe aavashyaka ||105|| The birth anniversaries and death anniversaries of great sacred, pious, virtueous, chaste and dutiful wives should be ceremoniously celebrated. Similarly, at their organisation there should be a female library. Thus, so many activities of female welfare should be arranged from place to place by the organisation. ||105|| Striyaanche swatantra meley samudaaya | Tyaanchyaa unnatichaa kala-gourava | Pratikaaraacheehi tyaanna jaaneeva | avashya asaavee ||106|| Their arts and attributes for prosperity should be honoured and admired. So, functions like assemblages of females, their aggregates should be arranged. A strong sense to stand boldly against injustice should also be created in them. ||106|| Maaze mhanane shrotayaate | je je sukh asel purushaate | Mahilaanseehi asaave abhinnapane te |Swaatantrya, sukh saadhana. ||107|| I have to tell you all listeners. Whatever pleasures and means of happiness and comforts are available to males, should also be provided and made available to females without any descrimination and differenciation. They should also have equal liberty like males. ||107|| Sarva soyee purushaankaritaa | striyaansaathee sarva vyathaa | Hey kon bolate shaastra aataa ? dyaave haata zugaaroni ||108|| If any science differenciates stating that all comforts and conviniencies should be given to males and all sorrows and troubles should be suffered by females, it should be thrown far away. ||108|| Purush unnatees chadhalaa | pari kaaheech na kale mahilelaa | Taree to gaavachi ekkallee zaalaa | nashibee aalaa rhaas, traas. ||109|| If only man has reached highest peak of prosperity and if the woman can enact nothing, then be sure, that village has become completely obstinate and adherent and one sided. It will bring deterioration to the village and it will have to suffer lot of troubles. ||109|| Mhanoni rathaachi donhee chaake | majboot karaavee katoni saarakhe | Tareech sansaargaadee sukhe | sukhaavel graam jeevanaachi ||110|| Therefore both the wheels of chariot should be made even in size by chipping them and both wheels should be made strong and sturdy. Then only this chariot of houselife (mundane) will run smoothly and happily. ||110||

Aadarsha aise maataa pitaa | janma deteel aadarsha sutaa | Te vaikuntha banaviteel Bhaarata | Tukadya mhane ||111|| Vandaniya Tukadoji Maharaj says; if the parents become so virtueously ideal, they will produce virtueous and ideal offsprings. Those ideal children (when will grow up) will make our beloved motherland Bharat as holy and glorious as vaikuntha. (kingdom of Lord Vishnu). ||111|| Iti Shree Graamgeeta grantha | Guru-shaastra-swaanubhava sammat | Graamoddhaar kathilaa mahilonnateet |visaavaa adhyaaya sampoorna. ||112|| Thus, this Graamgeeta scripture is well consented by the Guru, sciences and self-experiences. This twentieth chapter in which `upliftment of villages through prosperity and development of females' is elaborately narrated is hereby concluded. ||112|| || Sadgurunaath Maharaaj kee jay || (End of Drushti parivartana panchak.) Volitions 1) `As soon as the being comes into existence in mother's womb, it may seek the impressions of its mother. Hence only mother can become the more superior Master (Guru) than child's teacher. So in the period of her pregnancy, as a mother, I shall listen, meditate, contemplate and pray for the most extensive and sublime object and aim. 2) We shall give full scope to females to participate in the public work and we shall create the female's committes and organisations in each and every village. 3) From their early childhood, we shall arrange to provide girls with education & training of physical exercises and help them to grow their self-strength. We shall send girls to places where such education is imparted. 4) We shall extend our full co-operation to the institutions where ideal life education is given to girls and females. 5) Where the girl or widow female wishes to live as unmarried spinster and to live with celibacy, we shall run an ashram for unmarried females at some independent place. we shall send our daughters in some ideal Gurukul for twelve years to seek ideal education. Chapter- 21 MARRIED LIFE (Vaiwaahik jeevana) || Salutations to shrigurudeva || TRADITIONAL MATRIMONIAL RITES AND THE NEED OF FREEDOM FOR CONSIDERATION OF CHOOSING THE LIFE PARTNER Eeshwaraachya ichchheche pooraka | samaajache donachi ghatak | Purush aani mahila dekha | srushtichakra chaalaveeti ||1|| There are two and only two constituents which constantly rotate the cycle of the nature according to the desire of Great God. They are the male and the female. They fulfil the divine wish of God in running the rotation of the human society. ||1|| Chaalavaa jagaacha prawaaha | whava nisarga gunaancha nirwaaha | Yaa-satheech yojilaa viwaaha | Dharmadnyaani tayaancha ||2|| To keep this rotation of the world's cycle continueously in a healthy and sound state and to tend the natural instincts and tendencies of the man and the woman, our wise ancestors had designed a very systematic structure. This whole set up, established by the religious and dutifully minded seers, is called the institution of the marriage. ||2||

Stree-purush hee dona chaake | Jaree paraspara sahayake | Tareech sansaar ratha chaley koutuke | Graama hoyee aadarsha ||3|| The man and the woman are the two wheels of the cycle of the nature. If both of them become complementary to each other and co-operate with each other harmoniously, the chariot of their united house life (mundane) will run smoothly in a satisfactory and comfortable manner. Such harmonious families will make the whole village the most ideal one. ||3|| Pari yaachi helasaand zaalee | Viwaahaachi rudhich banalee | Maga yaatoonachi udayaa aalee |Hajara dukkhe samaajachi ||4|| But unfortunately the very aims and objects of establishing the institution of marriage had been totally connived at or forgotten and marriages became a rigorous and rigid tradition of the society. This stubborn rigidity of the tradition of marriage had created plenty of sorrows and sufferings in the healthy human society. ||4|| Purushaarthasi vaiwaahik jeevana| viwaaha samaj sthairyaache saadhana | Pari waadhoni adnyaan, pralobhana | zaali dhooldhaan samaajachi ||5|| In fact, matrimonial rites had been established as the means to achieve the four objectives (purushaartha - Dharma (duty), Artha (wealth), kaam (desire) and mokhsha (emancipation) and to bring the stability to the healthy society. But the ignorance and the unending greed in the human developed more and more which led the social life towards deterioration and downfall. ||5|| Kiteetaree mulee asatee sundar | pari hundyasaathi raahatee kuwaar | Taisaachi mulaancha vyawahaar | jaateet bhaase kityeka ||6|| We find, so many girls are very beautiful yet they can't get married due to the evil practice of dowry system. Similarly, there are some castes in which male has to pay dowry to female's family. So many young promising boys have to remain unmarried as they are unable to fulfill the demand of dowry from the brideside. ||6|| Aisee waaeet padalee pratha | Tene vyabhichaar waadhale sarwatha | hey mahapaap ase maatha | samaajachya. ||7|| This harmful evil practice of dowry system has resulted in spreading adultery on a large scale in the social life. The human society has to suffer severe sorrowful consequences of this inhuman tradition. ||7|| Kunaache pitey lagna karoni detee | Gharaane, paise, pratishtha baghatee | viwaahaa aadhi na pusatee || Doghaansa - hee ||8|| Fathers (and the elders) of both brides and bridegrooms decide their marriages giving undue importance to the family status, high lineage of the families, financial condition etc. They don't even ask or discuss with the boy or the girl (who are actually going to be married) while deciding the marriages. ||8|| Bhinna swabhaawaache praanee | Jamawoni aanaavet dusaryaanni | Kaisee ruchel jindagaanee | doghaasahee ? ||9|| (1) The two unknowing beings having different temperaments and nature are brought together (to spend the whole life with each other) by other persons. (2) The persons, other than the bride and bride groom decide to tie them with the bond of marriage. (3) They both are completely unaware of each other's traits and temperaments. How can then their married life become happy, smooth and successful? ||9||

Wadilancha maan raakhava | Mhanoni kaa sansaar naagawaava? Asaa tari hetu ka dharaava | warishthaannee? ||10|| Should the young boys and girls spoil their married life only to maintain the honour and prestige of their parents? Why should the elders in the family insist upon their inconsiderate and stubborn attitude? ||10|| Viwaahaasaathi parasparaane | pahaave doghannahi nishchayaane | Vichaar swaatantrya doghaannahi dene | agatyaache ||11|| Before deciding the marriage, both the boy and the girls must have seen and got well acquainted with each other. Both must be given full freedom to think over their choice and expectations from each other and they must be allowed to take their own decision (without any pressure from the elders) about their approval or disapproval. ||11|| Vadilaanni pahaavee eka khoona | Lagna karitee kaaya andhale howoon | pashchaattapaache kaaran | na padaave mhanoniya ||12|| The father and the elderly persons in the family should give careful attention upon only one point and that is whether the boy or the girl is delusioned by the beauty or the sound financial status of the family while approving each other; so that they should not have to repent in their whole future life. ||12|| Eravhi doghaanchyaahi matey | Lagna julawonee aanaave su-matey | Nandot doghehi eksute | sansaar sukhee karaavaya ||13|| The parents and the elders of the boy and the girl should have the welfare of the new couple in their view and considerations. Before settling the marriage, both the boy and the girl should have negotiations and should convince each other. The elders should see that both the boy and the girl, if united by the bond of marriage, will have unanimous considerations in making their married life happy and successful. ||13|| Julataa doghaanchehi vichaar | vikaas paavel kaarbhaar | Doghaanchi utsaaha shakti apaar | kaarya kareel seveche ||14|| When the parents and the elders find that the boy and the girl have agreed upon a good mutual understanding and their thinking line is agreeable to each - other, they should settle their marriage. It will make their married life very happy and prosperous. When the energy of the boy and girl gets united, then it can render a concrete service to the village. ||14|| uttam raahane, uttam bolane | uttam soundarya saatwik teney | Gharaamaaji shobhoon uthatee teney | Dewata janu samavichaare ||15|| Then their conversation and living routine will go on in an excellent manner. par excellence will appear in their beauty and will bring pious, pure and virtuous adoration to them. In the families of them both, they will be adorned and praised like gods & goddesses. ||15|| Vicharaavina je je karane | Tey sarvachi hotey laajirawaane | Aisechi maageel garhane | Aikato aamhi ||16|| Any action, performed without proper consideration, ends in shame and disgrace. We have heard of such incidents in the past (in which hasty decision and action without due and proper consideration have proved a total failure) ||16||

Bhogaasaathi lagna kele | Aandhalepane sansaar, chaale | varsha lotitachi gondhalale | donhee praanee ||17|| If the marriage is performed only with the view of enjoying sensual and sexual pleasures then the whole married life of the couple becomes a chaotic mess. In just a short period of a year, both get completely perplexed and their houre life gets completely disturbed and spoiled.||17|| Ek ekaashi bolenaa | sanshaya waadhale donhee jana | kashaacha sansaar? yamayaatanaa | waate pati-patneesi||18|| Then both the husband and the wife begin to avoid each other and even stop talking to each other. They form grudges and suspicions for eachother. Then both of them begin to feel that their house life is as painful and sorrowful as the termination imposed by the God of death.||18|| Vishaya - vikaare lagna kele | poorveech parasparaanshi naahi olakhale | Tene sarvachi waaya gele | Jeeven doghaanche ||19|| Had they got married only to enjoy carnal and sexual desire, then it is sure that both the husband and wife had not got well acquainted and well understood each other. Then they get their life spoiled. ||19|| Kewal bhogaasaathi lagna | hey to disey vichitrapana | kaaya hotey pashoo jamawon | eke thayee? ||20|| It really appears strange to get married with the desire to enjoy pleasures. It is nothing less than bringing the two beasts together. How can there exist the bliss of happy life. ||20|| Manawaanche ek honey | sukhahee tyaanna thengane | Tyaanchya samyoge utkarsha pawane | lawanyaasi ||21|| When two humanbeings come together with full consideration and understanding, it means seeking happiness more than heavenly pleasures and happiness. Their togetherness brings full blossom to the heavenly beauty. ||21|| (SANTATIDHANA) VALUABLE TREASURE OF OFF-SPRINGS, INTERCASTE MARRIAGES AND MARRIAGES OF AGED COUPLES Shwaananchiya pashutwa samyogey | Janmatee jeeva karmabhogel Taakilee jaatee sarva maarge | shwaan-pilee ||22|| The off-springs, produced through the mere enjoyment of intercourse are like the pleasure of animals like dogs which get born only to suffer for their sins, they had committed in their previous births. That is why we find a large number of puppies straying here and there ||22|| Taise nohey maanawaanche | Tyaanche raahane jabaabdaariche | Ek-santaanahi thora kaamaache | digantaree ||23|| Human life is not like the wretched life of cats and dogs. A strong feel of responsibilities lies in human life. If man has only one great son possessing valour in performing glorious acts and feats in the world, he can have resounding name and fame throughout the world for himself and for his family. ||23||

Deshi paahije sarvachi dhana | raanadhana; Tenee, aadi maandhana| Dravyadhana, khanee aani godhana | sarva kaahi ||24|| The nation must possess all kinds of wealth. It should have ample forest treasures, plenty of (Leney) (i) ornaments and jewellary (ii) Excavations of beautiful carvings in caves in the hills and mountains; Sound finance, rich deposits of various minerals, enormous stock of cattle etc. ||24|| Sarva dhanaamaaji suputradhana | waadhave raanadhanae gourava sthana | Mhanonich wadhu-waraanni shodhoon | Logna karaave vichaare ||25|| The most valuable and the most excellent of all the treasures is the treasure of the good and virtueous son. Such noble sons should be brought up as the highest honour of the nation as they add to the high status of the nation in the world. So before getting married, both the bride and the bridegroom must have deep and all sided considerations. ||25|| Naahitari martukade putra whave | Tene gharane budoni jaave | Deshaasahi kalankit karave | na howo aise ||26|| Otherwise, if they produce the wretched, bony, meagre and puny sons, the whole family will come to a downfall due to their weakness and cowardness. They will tarnish the image of the nation also by making it weak. The man and his wife must have a good consideration so that this may not happen.||26|| uttam beejaasi uttama jameen | Teney vrukhsha waadhato bheduni Gagana | Aisechi asaave santaana | Balbheemasaarikhe ||27|| When pithful productive excellent seed unites with the excellently furtile land, a huge and enormous tree grows up tearing the sky and spreads up rapidly. The nation wants such human off springs from the young couples. They should be as strong and powerful as HANUMANT (Balabheem). But for producing such strong and powerful off-springs, both the bride and the bridegroom should be perfect and faultless. ||27|| Aise santaan gharane shobhavee | Ekvees kulaanche naava jagavee | swakartavyaane chamakavee | desh aapula ||28|| such children will adorn their families. They will spread the glory of their twenty-one ancestral generations. They will increase the glory of their nation by enacting good deeds and by noble behaviour. ||28|| Pari putraanchihee asaavee maryaada | Deshi na waadhavee aapada | shareer samrakhshanaachihee sampada | Gamaawoo naye sansaaree ||29|| (But remember) The number of children must be limited. The fast growing population will bring the country into the lot of hardships and produce critical problems. Similarly the physical strength and vigour depend upon semen. so it must not be wasted unnecessarily. ||29|| Nirogee rakta, uttama guna | suswabhaavi aise santaana | Hey naahi sarvaswee awalamboona | jaatee-kula-gotraavaree ||30|| Producing a child of pure and healthy blood; bearing desent virtues and having good nature and temperament, does not solely depend upon the caste, the family lineage (Gotra) and the race of the family. ||30||

Doghe praanee upawar asatee | Bhinnajaatee lagna karu mhanatee | vichaare karita, tyaasi sammatee | Awashya dyaavee ||31|| If the boy and girl belonging to different castes are matured enough to get married and both of them considerately decide to get united by a marriage bond, the parents of both should give them full consent and allow them to marry. ||31|| Guna gunakade dhaava geto | Aapan shastree puraanihee aikato | Mishra wiwaahane bighaad hoto | Mhanane vyartha ||32|| It is but natural if the boy and the girl (whatever different castes they may belong to) possess agreeable and matching virtues and accommodating temperaments, they may get attracted towards each other. We find so many examples in this regard as the proof in our shastraas and puranas. so it is wrong to say that the consequences of the intercaste marriages are always bad and harmful and they end in a pitiful failure.||32|| Mishra viwaah aisaa nasaava | ichchha nasata balee paadava | vichaar karanyaas avakaash dyaava | prasanna chittee ||33|| If the bride and bridegroom belonging to different castes do not want to get married with each other, they must not be forced to do so. Let them have enough time to think over the marriage proposal and let them take their own decision with open mind.||33|| Vichaare jeevanaachya sangraami | `Haachi viwaaha karoo aamhee'| Mhanatee donhee vivekee premee | Aaad kona kaa yaave?||34|| If the bride and bridegroom both have duly considered and decided that they should get married and face the life struggles after marriage with harmonious co-operation, why should anybody have any objection and stand as the stumbling block in their way? ||34|| Maage gunaviwaaha bahut zaale | shrikrushne arjunaadike kele | samaaji anek prayog ghadale | viwaahaanche bhinna bhinna ||35|| In the past we find so many examples of such marriages performed with consideration of the importance of the matching virtues of the man and the woman. Due to strong attraction towards the virtues of each other, lord Krishna and Arjuna had got married to Rukmini and subhadra respectively. There are a lot of such examples in the human society that such marriages have been performed with different purposes and in different ways. ||35|| Guna - samyaache mishra viwaaha | Veerashreechya kasoteeche viwaaha | Rashtraateel bhed mitawinyaache viwaaha | Naana jamaatimadhooni ||36|| (for example) some marriages of different caste couples had been performed finding that the bride and bridegroom possessed agreeable virtues and temperaments. Some other marriages were arranged by testing the velour and bravery of the young and vigourous youths. Some marriages were performed through the need to meet out and settle internal struggles between the two nations. In this way the marriages of brides & bridegrooms belonging to different castes, tribes and races had been settled & performed with different objectives and motives. ||36|| THE HARMFUL CUSTOMS AND TRADITIONS RELATING TO THE NEGOTIATIONS AND PERFORMANCE OF THE DIFFERENT TYPES OF MARRIAGES

Aise anek taatwik vivaaha | Tyaat kaahi Rakhshas vivaaha Baljabareene bandhale deha | Anek hetoonsaathi ||37|| Some of such marriages were settled and performed on certain purposeful principles. Some were performed `employing force and kidnapping the bride (Rakhshas viwaaha) and by making excesses upon her. Thus the two beings were tied together by physical power, by power of money or by political power for various purposes. ||37|| Aishya goshtees maatra japaave | Baalpaneehi lagna nasaave | samjootdaarine karunee dyaave | Lagnaprasanga ||38|| Today we should save the young boys and girls from such marriages, similarly marriages of unmatured underage children must not be performed. (In some castes and tribes, it is a custom to perform marriages of boys and girls when they are in their early childhood). Marriages should be settled with all sided careful considerations and then should be performed. ||38|| Kaahi pityaanchi asate housa | Muleeche vaya teen varsha | Athawaa asataa teen maas | karitee lagna ||39|| The fathers of the children have some strange inordinate desires and they get their daughters married even when they are three years old or three months old. ||39|| Vayaat yetee vadhuvara | Maheet nasato maanavee vyawahaara | Balee padatee rudhisi paamar | Donhi praanee ||40|| In such cases, when the boy and the girl get matured and enter in their early youth, they do not fully know the secret practices to be performed between male and female and what are the fine ways in dealing with each other as the husband and wife. Both the poor and miserable souls fall prey to the inhumane customs and traditions of the society which they belong to. ||40|| Pudhe ek ekaashi na miley | sarpa-mungusaapari sagale | Maga panchaayatee-notisaanche sohale | jeevan gaarad yaatachi ||41|| Further, they develop struggles and quarrels between themselves, bearing enmity for each other. they fight like the snake and mongoose every now and then. Then starts a long procedure of serving legal notices to each other, or taking the issue for divorce to the village or caste panchayat. All this commotion leads spoiling the precious years of youthful ages of both of them. ||41|| Kaahee mulee vidhawaa hotee | Baal vayeech pati vaaratee | pudhe tyaanchi hotey phajeeti | Lagnaa waachonee ||42|| (The most humiliating and worst effect of the child marriages is that) Husbands of some miserable unfortunate girls die at a very early age. They have to spend their whole long life as the widows of their deceased husbands. Due to cruel and rigid customs of some sects and castes, these young widow girls are deprived of human rights or they are not allowed to perform a remarriage. Some of them turn to sinful wrong ways and so get disregarded by their relatives and society. ||42|| Rudhee saangate lagna na karaave | Mana baaware koni aawaraave? chorunee paapaccharanee whaave | Taree te dukkha daayee ||43|| The rigid restrictions of social customs and traditions prevent the young widows from getting remarried. Due to the blossom of youth their minds naturally lean towards sexual pleasures. Some of them try to commit adultery in secret but further they have to face disgraceful and tormenting consequences for their sinful enactments. ||43||

Aishyaa jya jya waaeet reeti | zugaaronee dyaavya haatohaati | karaavee punhaa navin nirmitee | samaaj niyamaanchee ||44|| Today it is the most essential necessity that all these harmful and unfair, unrighteous customs and practices which have deeply rooted into the social life, should be thrown away immediately. New social rules and laws with broad outlook, sympathy and clear understanding, should be framed and decidedly implemented. ||44|| Jyaa vidhawes waate lagna karaave | Tine vadeel dhaaryaansi saangaave | Tyaanni sarthudayapane lagna yojaave | jeevadharma mhanoniya ||45|| If the widow wants to get remarried, she should communicate her desire to the elders of her family. From humanitarian point of view the elders should very sympathetically consider her desire and honor it thinking about the natural instincts of the poor soul. They should consider it their duty to arrange her second marriage. ||45|| Jya vidhavechi ichchna naahi | Tilaa chhaloo naye konee kadaahee | Tee sati sannyaasinee samjonee dehee | Raakhaavee samaajune ||46|| If the widow has no desire for remarriage, nobody should force her and try to create troubles for her by employing force upon her to commit something sinful and wrong. the society should hold her as the pure and pious chaste wife or a sanyaasini or a holy nun and look after her respectfully. ||46|| Aise hey ghadu dyaave | Manawaanchya prakrutee swabhaave | Tareech maanava mhanavine barave | shobha detey ||47|| Therefore, with due sympathetic consideration and understanding the natural instincts and different temparaments of the different individuals, let the things happen with her proper decision. Then only we can have a right to call ourselves as human beings and will be worthy of calling ourselves as a human. ||47|| Kaahinche vadeel lagna karoni detee | Manaas vaatel to hunda ghetee | Jod-vijod kaahee na paahatee | Dhanaa paayee ||48|| Some greedy fathers of the bridegrooms demand huge amounts as dowry for getting their sons married. Falling prey to the greed for money, they totally ignore the other necessary factors like proper ages, matching physique, traits etc of the bride and bridegrooms. Thus they try to bind two unfit and unmatching souls together with the bond of marriage. ||48|| Vruddha waa rogee asoni vara | vadhu detee baalika sundara | Dhanaasaathi durvyawahaar | paropariche ||49|| Some greedy father of a small beautiful girl performs devilish dealing of money and arranges the marriage of his little beautiful daughter with the overage old man or with some patient suffering from some disease. ||49|| Mulaa-muleencha ghevoni paisa | jeevanaat waadhavitee niraasha | Molaane kaa prem phaasa | pade galee konaachya? ||50|| When the parents of the bride and bridegroom give and take money for their children and perform their marriage, it creates a great unrest and disappointment in the life of the married couple. You can use your forces to compel the boy and the girl to get married and you can make your monatory gains, but how can you force and compel them to love eachother? ||50||

Baalak-baalikesi waacha nasate | Tond phodonee bolena tey | Pari hey kasaab mhanaave purate | Je vijod lagna yojitee ||51|| Poor miserable children! They can't express their feelings with open mind and freely due to fear and intimidation for their formidable parents and elders. such persons, who arrange such inharmonious marriages of odd couples and compel them to coalesce, should be considered as butchers. ||51|| Aishaa asatil jya vedyaa reetee | Tya kaadhoni taakaavya pravrutte | Jeevanaache prem chittee | Techi dhan samjaave ||52|| It is necessary to change absolutely the tendency working behind such harmful traditions and customs. The real wealth is the selfless love of the husband and wife for eachother. ||52|| Jyaane mula-muleeche paise ghetale | Tyaasi samaajaane paahije nishedhile | Tareech hey duraagraha modaley | jateel aata ||53|| The whole human society should lodge a strong protest against those who demand money for marriages of their sons or daughters. When they are resolutely boycotted by the society, this obstinacy in following the harmful custom will be uprooted. ||53|| Naahitaree hundyapandyasaathee | jeevan hoyeel masanawatee | anek mule-mulee karitee shewatee | Aatmaghaat ||54|| If the society will not root out this tradition of dowry, it will devastate the life of the husband and wife and they will feel it horrible like living in any cemetery. Several marriageable boys and girls will commit suicide through their frustration and extreme disappointment as they can't marry due to the demand of huge dowry. ||54|| Kityeka haat dharonee jaatee | samaaj jeewanee kaalvitee maatee | pari lobha na sodawe shahaaniyaampratee | paishaancha ajuni ||55|| It is also possible that many girls will elope away with some youths as they could not seek love by getting married. They may be deceived by crafty youths or they may commit adultery. All these wrong enactments will make the social life impure and immoral. Yet the so called wise but extremely greedy fathers of the boys and girls don't give up their lust for money. ||55|| Hey gaavaane durust naahi kele|Towaree papaanche dongar waadhale| sagale gaavachi bhagidaar zaale|samjaave tyaanche ||56|| If the wise considerate folks of the village do not try to put an end to this evil practice rooted deeply through extreme greed and if they don't root out the harmful custom of taking dowry, there will grow up a huge mountain of sins and impure wrong deeds in the social life of the village. The whole village will be held responsible and party for this downfall of humanity. ||56|| Kaahi gharee mulee upawara | Mulehi lagnaasaathi tayaar | Tethe atyaa- saatyaacha vyawahaar | karitee konee ||57|| In some families there are boys and girls matured to get married. The parents of these boys and girls do not take more troubles to search for the proper match around or distant from their surroundings. They settle the marriages in their internal relations. i.e. when the boy in one family gets married with the girl in another family, the brother of the bride gets married with the sister of the bride groom. (This convenient arrangement is called `AATE SAATE').

Mula muleenchi nasata odha | Aapuliya soyeesaathi ughad | Laditee maanewaree jokhad | Mayabaap ||58|| But this system bears a great flaw. Here, the parents the families have seen only their convenience. They don't have considered the likes and dislikes of their sons and daughters. Such marriages are some what a burden of dictatorship of the parents, and are like putting a yoke upon the necks of their sons and daughters. ||58|| Maga tethe bhaanda bhaandee | Mulagee maahereech na dhaadee | Athawaa takoni karitee naasadee | jeewanaachi tichyaa ||59|| Then after some time struggles and quarrels emerge in both the families. Some elderly in-laws refuse to send their daughter-in-law to her maternal mansion. Some in-laws desert their daughter-in-law and refuse to accept her in their family. In this way, they destroy the precious life of the girl. ||59|| Kaahi aapulyaa maanakarita | Mulinchya daivee aanitee vyathaa | Aisha waadhalya waayeet pratha | kiteetari gaavee ||60|| Some elderly individuals from the bridegroom's family make a cruel termination of the bride thinking that they were not given a proper respectful treatment which -(as their's was the bridegroom's side) they deserved. We find such egoistic tendencies growing in so many villages and societies. ||60|| Kaahi jaateet thevitee padada | Janu kondwaadyachachi dhanda | Tyaane lagna zaaliyahi aapada | yetey kemwhaa ||61|| There are some sects and castes in which the tradition for maintaining veil by females is compulsory. The females have to put on the veil till they get married. This custom of maintaining veil by females can sometimes bring a calamity after the girls get married. ||61|| Mulagee padadyaane baghitalee nawhatee | Aata kalale tiralee hotee | kaahi mhanatee lagnaa pratee | Maage ghyaave kaadimodeene ||62|| For example, in one case, the bride could not be carefully observed by the bridegroom and his family due to the veil she had put on. After marriage, it was found that the girl was squint-eyed. Now some elderly relatives are pressing upon canceling the marriage by giving divorce to the bride.||62|| Padadyaachiya prasthaamule | shahaane tihee hotee khule | Gardeet pati chukala, gondhale | pade baapadi goondahaatee ||63|| Because of the imposing display of the custom of maintaining veils by females, the wise also become perplexed on some occasion. In the great rush and crowd, the girl finds her husband missing. She gets perplexed. Due to rush, mutual missing may occur and she may be caught and abducted by the evil ruffians. ||63|| Durjan burakhyaa aad lapavitee | Aisha striyaa nelyaa kitee | Ajoonahi netra na ughadati | samaajaache ||64|| The evil wicked people have kidnapped and abducted several females and hidden them under the veils. But still, that sect or society is maintaining veil custom rigidly. It has not opened its eyes and realised the reality. ||64||

Padada paddhatee bahuparee bhove | Thoraanpudhe kadhee na yaave | Pati shushrushaahee antaralyaa yaa bhaave | kititaree mulee ||65|| The custom of maintaining veils have imposed so many bad effects upon the society and the individuals. Due to the veils, girls can't dare coming out before the elderly persons and the strangers nor they can render their nursing services to their sick husbands. ||65|| Aishaa vichitra kaahi pratha | Modonee taakavya samaji vyatha | Laawoo naye dosh maatha | konaa ekaachyaachi ||66|| At least some of such evil and harmful traditions and usages in the society should be discarded and the sorrows and sufferings of the victims of those must be minimized. It is meaningless to hold anybody alone responsible for all this and to blame him. ||66|| Kaahee mayabaap pora chadhavitee | purushe kaisehee waagave mhanatee | Mulees ganjiti, maar devaveeti | Aisee vrutti aasuree ||67|| Some parents encourage and allow their sons to behave freely and wildly to their pleasure and on the other hand, they torment and agonize their daughters-in-law. They make their sons to beat their wives cruelly. These folks are monstrous and bear a very devilish tendencies. ||67|| Kaahi maayabaap muleeche kaiwaari | `hum' mhanata jawoni padatee dwari | Aise kushikhshana naanaparee | dukkha sansaari waadhavee ||68|| Some parents of the girls take side of their daughters and go and create quarrels with the in-laws of their daughters. They advise their daughters to misbehave and live indifferently with their husbands and their relatives. They very often visit the sons-in-law's houses to struggle and quarrel with them. Such bad lessons to their daughters add more and more sorrows of the girls in their husband's families. ||68|| Kaahe pati patneeche sanghatan | paree aad yeyee thoraancha maan | kaadimod, virodha athawa bhandana | karee variraan jeevan tyaanche ||69|| In some cases, the man and his wife do have good and loving ties between eachother. But the ego of the other elders in their family come in their way. The elderly relatives of the families of both have disputes for some reasons and they compel the man and his wife to oppose eachother and quarrel with eachother. In these struggles of the elders, the loving couple has to go to the extent of breaking the marriage and seek divorce. Thus, their harmonious life gets completely spoiled. ||69|| Kaahi lapawaa chaapavee karitee | Mulee nandayaasi na dhaaditi | Kaahee mulinna odhooni netee | Tamaasha karitee jeevanaacha ||70|| There are some other strange folks. They hide their daughters when the in-laws come to take them to their house. The parents of the girls do not allow them to dwell in their husband's houses. They want that their daughters and husbands should break away from the family and live separately. On the other hand there are some fathers of the bridegrooms who forcefully pull out their daughters-in law from their parents. Thus in both the cases, those insolent parents of the man and his wife display the dirty disgraceful show in public and put the couple to a great shame. ||70|| Kaahee lagnaa aadhi lapavitee uneeva | Tyaachi pudhe hota janeeva | Janmabharee bhogaava laage upadrava | sakalaansi maga ||71|| In many cases, some parents conceal the deformity or defects in their sons or daughters. After the marriage, these concealed defects come in the light and then the married couple and their relatives of both the sides have to suffer bitter and sorrowful consequences of the deceptive actions. ||71||

Kaahee badhaee daavitee knotee | kaahee rusatee aandanaasaathee | soya na paahata karitee kashtee | parsparaansi soyare ||72|| At the marriage ceremony, some folks go on boasting. Some take huff for not getting enough presents as much they had expected. So they make both the families unhappy and upset by ignoring the conveniences and inconveniences of eachother. ||72|| Konaas daginyaanchi haava | sadgunaancha na kaley bhaava | Tyaas phasavee nakalee vaibhava | jeevan gaarad muleeche ||73|| Some cherish a strong desire for valuables and ornaments. They don't understand the value and importance of good virtues. They get deceived by the false brilliance, showiness and superficial pomp of the fake and inferior ornaments. It further results in spoiling the life of the girl. ||73|| Mulee-mulaancha lagna bajaar | shikhshan, soundarya, noukareewar | Bhaava nyoonaadhika tharavitee sachaar | jeevana moolye na jaanata ||74|| In the present state, the marriage system has become a markiet Nobody understands the importance of the fundamental principles that lay under the very spirit of marriage institution. While negotiating and settling the marriages, people give more and undue consideration and importance to education, beauty and the employment of both the boy and the girl. (They don't think of the virtues, temperaments, traits of the bride & bridegroom.) ||74|| Kaahee lagnaanche dalaal | udhalit jaatee rangagulaal | Mulaa-muleeche jeevan halaal | karitee swarthastava ||75|| There are some touts (middlemen) who take part playing their own role in the settlement of marriages. They are selfish. They extract huge amounts from the families of both the bride and the bridegroom for settling the marriage. Then the enjoy all luxuries from both the sides. They have no concern for what happens to the couple in future. ||75|| Kahee mulinnaa khapawoo pahatee | dhyaanee na ghetaa neeti-aneeti | Aisee laachaar kelee sthitee | Naana rudhyaanni ||76|| There are some fathers of girls who don't care for or don't seriously consider the value of morality and immorality. They select any individual as the bridegroom for their daughter's marriage, These several vicious evil customs and practices are bringing this sacred institution of marriages to a shameful deterioration. ||76|| Jyotishaasi dewoon-ghewoon | Manaasaarikhe kaadhavitee guna | prasangee naavahee saangatee badaloon | Dambha daroona waadhalaa ||77|| Some pay bribes and hushmoney to the fortune tellers and get false horoscope prepared to match with that of bridegroom's horoscope. These greedy fortune tellers increase the matching scores with fake horoscopes. Many times, they even change the names of the girls for matching the horoscopes of the bride and bridegrooms. This can be said as the climax of pretensions in settling the marriages. ||77|| THE IDEAL DESIGN FOR THE IDEAL MARRIAGES Akaashaateel paahatee gruhaiIkade swabhaavee vegale duraagruha| jeevanaat waadhe jayaanni droha|Aise tyaanna na disatee||78|| The fortune tellers give much importance to the planets in the space But they do not have a considerate vision of the adamant and insistent tendency of pretensious human nature. So people don't understand the matters creating confrontation in the human life. ||78||

Mhanatee vadhu-ware sulakhshan|Julale tyaanche chhatees guna| Ikade chhattisee athawaa khadaashtaka poorna|karee jeevan barbaad. ||79|| The fortune tellers examine the horoscopes of both the boy & the girl and say that both possess good matching score and good virtues. Their horoscopes show that they both score thirty six merit virtues. But in reality we experience in the practical life that their temperaments are fully filled with the figure thirty six, which means that their temperaments are completely contradictory to each others. Such blindness in settling the marriages make the life of both the boy & the girl a desolate desert. ||79|| Vadhoo-varaanche uttam guna|heychi parasparaanche mahaabhooshana| Tyaa waachoni viwaaha kelaa vaibhavapoorna|taree to sarva amangala ||80|| The excellent virtues, which the bride and the bridegroom possess are naturally the token of their reputation. Neglecting this important aspect, though the marriage ceremony is celebrated in a great pomp and show, it will prove fateful in the end. ||80|| Kaahi thikaanee viwaaha karitee|vyaasaarakha paisa udhalitee| upayog naahi aisee retee|kaasayaas aacharaavee? ||81|| Some enthusiastic folks squander extravagantly enormous money upon goudy celebration of the marriage. Why should one follow the custom and traditions which are impractical and useless in our life? ||81|| Lagnaache apaar sohale|Vinihee-vyaahee-maame sagale| varhadaaunche gondhal sawale|yaasi viwaah mhano naye ||82|| The extravagant celebrations of marriages are beyond description. The in-laws of both sides, the maternal uncles and many other relatives of both bride & bridegroom gather together forming the marriage procession (varhaad or baarat). How can this shabby commotion be called a marriage? ||82|| Astaavyasta tarambala|udhalpattee aani dhawapala| yaasi mhanaave kaarya amangal|kharcha nishphal paishaancha ||83|| In such rowdy commotion and untidy, undisciplined manner, the management of the marriage goes beyond control. It is totally disturbed by hectic activities, extravagant expenses and a wild rush here and there. It can't be called as the auspicious marriage and it means simply squandering money carelessly like water. ||83|| Lagnaakarita karja karaave|Janmabharee vyaaj bhareet jaave| Lagnaasaathi kaphallak whaave|konya devey saangitale? ||84|| Father takes loan to celebrate his daughter's marriage and then he is compelled to pay the heavy interest on the loan throughout his life. In repaying the loan and the interest, he completely breaks down and becomes bankrupt. Who is the God that has advised the miserable person to do so? ||84|| Chaar-paach divasa lagna | Lagnaat hotee naana vighna| Mothepanaache vidambana | kaasayaa karave? ||85|| Why should such marriage ceremonies be celebrated with pomp and show for four and five days? Why should be there so many disputes and arguments, counter arguments? All these events make the joyful ceremony a great ridiculous joke. ||85||

Aso adee-adachanee kitee|saadhileech paahije tithee| Aisee kaa thewaavee pravrutti|rudhibaddha? ||86|| Why should we insist upon celebrating the marriage ceremony so rigidly on a particular day and time which the fortune tellers has given from the almanac? Why should we have such stubborn insistence when it makes us and others face a lot of problems and hardships? What a great slavery of customs and traditions is this! ||86|| Prasanna havaa, paanee, rutu|haachi viwaahaacha muhurta| Baakeeche zanjata phaalatoo|samajato aamhee||87|| (Vandaniya maharaj says) The season which has a good and pleasant climate, favorable atmosphere, enough water supply and all other conveniences readily available, is the best time for performing the marriage ceremonies. All other matters are trifle and meaningless. ||87|| Diwasa pahaava sundar | Havaa paanee soyiskar| sarvaas hoyeel sukhakar | Mhanoniya ||88|| It is better to choose the day for marriage ceremony when the climate, water and all other things are favorable and convenient to all and in all respects. This will make the ceremony full of joy and happiness to all. ||88|| Kharcha nako bhavya mandapaacha|Dekhaava asaava Nisargaacha | Athavaa sabhaa mandap mandiraacha|Yojaava ya karyaasi ||89|| It should be avoided to raise a specious pendal and spend a lot of money on decorating it. The marriage ceremony should be arranged at some naturally pleasant and beautiful spot or at the spacious audience pendal of some temple. ||89|| Vel, paisa ani shrama | Waachawaavet karoni nema | Gunaas dyaave mahatwa parama | Jaatee-dhana-bhrama sodoni ||90|| We should save time, money and labour in celebrating the marriage ceremonies. Importance is to be given to merits that the boy & the girls possess. We should not get trapped and tied by the temptations, caste spirit and money matters etc. ||90|| Sundara karaave sabhaa sthaana | Baisawaave sajelase jana | Var-vadhoonna samor basawoona | Soochana dyaavi soochake ||91|| The marriage hall should be decorated beautifully. All the invitees and guests should be seated in the proper well arranged rows of seats. The bride and the bride-groom should be seated in front of the guests, visitors and the invitees. Then the organiser of the ceremony should give proper instructions for conducting the function. ||91|| Dyaava wadhu-varaacha parichaya | prakat karaava satkaarya nishchaya | Maga saadhave karya mangalmaya | mangalaashtake mhanoniya ||92|| First the bride and bridegroom should be introduced to all. A volition to render noble meritorious duties should be got vowed by the marrying couple. Some sacred hymns and marriage odes (MANGALASHTAKA) as blessings to the couple be sung and the ceremony should be celebrated in joyful and enthusiastic manner. ||92||

Mangalashtakee viwaaha-uddesh | sajjaney karaava uchit upadesha | yewoo na dyaava naatakee ansha | Apavitra tyaata ||93|| The auspicious blessing odes and songs (Mangalaashtaka) should bear the aims and objects of the marriage. The good noble wise men should deliver good advice to the couple (for living a happy married life). The ceremony should not have a dramatic appearance which may become some what superficial and inauspicious. ||93|| Sabha asaavi aadrsha poorna | Dewoo naye dhoomrapaana | Dharma sanskaar waatave l agna|Agnidevate smaroniya ||94|| This auspicious ceremony should bear a feel of honour and respect for all those attending it. Showiness and frivolousness should not be seemed in any act or performance Bidis & cigarattes should not be offered to anybody attending the ceremony. All should consider it as an auspicious religious rite and perform it by remembering the deity Agni (The fire-God). This should be the spirit of the ceremony. ||94|| Vadeel janaanche aashish ghyaave | sarvaansi premaadare waagave | Goda bolonee urkawaave | Lagna prasanga ||95|| The newly married couple should seek the blessings of the elders. They should talk and behave lovingly and respectfully with all. Thus the ceremony should be celebrated with sweet tongue with all by all, and for all. ||95|| Vara-vadhunna graameen khaadi | Aso junee wa navi saadhi | Aisha vastreech lagnaakhshadee | padavya shiree ubhayataanchya ||96|| The bride and the bridegroom should put on the khadi apparels. These clothes may or may not be new. The colorful auspicious rice should be poured upon their heads when they are in such clothes at the ceremony. ||96|| Kapade asatee te ghalaave | Nasata dhuwonee swachcha karaave | Aheraadee nako, lagna prasangee yaave | sarvajane aadare ||97|| For the marriage ceremony the bride and the bridegroom should put on whatever clothes they have. If they don't have new ceremonial clothes, they should put on their usual clothes duly washed and cleaned, No body should offer the couple any presents or gifts in cash or kind. All the invitees should attend it with loving and respectful attitude. ||97|| Lagnaanimitta bheteech dene | Tari ubhayataancha sansar suroo whava tene | Athawa gaavache phitaave une | Aisee yojana karaavee ||98|| However, if some relatives want to give some gifts or presents to the married couple, they should offer such things that are essential and useful to fulfil their needs in house life. If they want to offer money as present, they should offer it for the scheme which will benefit the married couple, their families and the village too ||98|| Saraansha, lagnaacha prasanga | vichaarane karaava yathasaanga | samajonee paristhitee, vel prasanga | sarva kaahi ||99|| In short, the marriage ceremony should be performed considering the circumstances, time and occasion. ||99||

Aisa haa mangal prasanga | Deshaache bhushavee anga | samaaj jeevan kareel abhanga | waadhel keerti gaavachi ||100|| The marriage ceremony, celebrated in this manner will be embellishing to the nation. It will help the social life to grow unity and harmonious integrity and it will add to the glory of the village ||100|| Viwaahacha jo sanskaar | tyaache mahatwa sarvaat thora | Tya paayavareech samaaj mandir | mhanoni sundar karayaasi ||101|| Marriage is the most important initiation in the life because it is the firm foundation of the temple form of the society Therefore, it should be celebrated with all considerations and ideal ways to adorn this society as a sacred temple. ||101|| Yaa saatheech vadhu-vara sambandhee bolalo | Nava nirmaan oghaane pudhe chalalo | Sangonee ekada mukta zaalo | sudha-dukkha samaajache ||102|| (Sant Tukadoji maharaj says) Hence so elaborately I have spoken upon the bride-bridegroom and the marriage ceremony to help creating a new and ideal society as well as to tell you the sorrows and happiness of the social life. Now I have got rid of my duty to guide you with essential advice. ||102|| Stree-purush hee dona chaake | paraspara poshak hotaanikey | Gaava naandel swarga sukhe | Tukadya mhane. ||103|| (The sant further says) Male and female are the two wheels of the cycle of the world. These two wheels should be befitting to the pace & speed of each other. Then only the heaven will dwell in the village life. ||103|| Iti Shreegraamgeeta grantha | Guru-shastra-swaanubhava sammata | Viwaaha sanskaare graamoddhaar kathita | Ekvisaavaa adhyaaya sampoorna. ||104|| This graamgeeta scripture is fully consented and proved befitting to the trial by the Guru, sciences and self-experiences. The twenty first chapter of graamgeeta, in which the idea of uplifting the village and social life through the matrimonial rites is widely elaborated, is hereby concluded. ||104|| || Sadgurunaath Maharaj ki jai || VOLITIONS 1) I shall never try to settle the marriage of the boy and girl who are not fit to each other. If anybody tries to do so, I shall oppose and try to bold up such marriages. 2) We shall never allow the outdated bad tradition of paying the dowary in the marriages and strongly oppose those who would demand or pay dowry. 3) We shall try to arrange all the marriages to be performed on one particular day in one pendal so that it will be a common social programme of the marriages for the village. 4) We shall take all care to avoid the unwanted and unnecessary expenditure and we shall avoid all such harmful customs and traditions which will make people to spend extravagantly. 5) The marriage day will not be determined on the norms given in almanac depending on the planet etc as on many occasions, they have to face hardships. The proper day will be decided on pleasant atmosphere, availability of fine air and a common public place having natural beauty and suitable for such common marriages. We shall arrange public marriages in our village. Chapter- 22

THE LAST (FUNERAL) RELIGIOUS RITES (Antya sanskara) ||Salutations to Shreegurudeva|| Various Rites:- Ideal considerations about Death and the duties towards the dears departed:Viwaahadi sanskaar aavashyak | pari kharcha na whava adhik | Tyaache swaroop janoni tatwik | Aacharave sarvada ||1|| There are many good and religious rites like the rituals of wedding ceremony which man earnestly needs. But all these rites must not be performed & celebrated extravagantly understanding the basic purposes and the truth underlying them, they should be performed in our daily routine behaviour. ||1|| Otiphale, Mounjeebandhana | Jawale utarane teerthi jawoon | Vaastu, baarase, waadhadiwas jaan | awadambara nako tethe ||2|| These religious rites include tonsure of the son for the first time after his birth, the sacred thread ceremony (Mounjibandhana) Vaastu pooja (Religious rites to be performed at the time of the first entrance in the newly built house), dropping and filling the lap of the pregnant woman with fruits and rice, naming the new born child, birthday celebrations etc. while celebrating all these rites, there should be no superficial pomp and show, dispositions and special arrangements. ||2|| Taisechi Mrutyusanskarache | stoma nasaave antyavidhiche | Jene mrutaachiye naave sajeevaanche | Dukkhi hoya jeevan ||3|| The same is the case with the final funeral rites to be performed after the death of a person. Rigidity in performing rites should not be given undue importance; so that the living relatives of the dead may not suffer shame due to overexpensive celebrations in the name of their departed dear one. ||3|| Mrutyusanskaaracha aika khulasa | Lok mrutyasi samajatee bhalatisa | Mee mhanato mrutyujaisa | uttam naahi koneehi ||4|| Now listen to the detailed information and explanation about the death and the final funeral rites to be performed after death. People think that death must be an extremely horrible and fearful event of human life. But I tell you. No event other than death is so excellent as death. ||4|| Jaisee nadee saagaras miley | Todoni bhedabhaava kashtabale | Tiche kaaryachi hotey sagale | Milanyaasaathi saagaree ||5|| While flowing from its origin, the river has to face so many hardships. Leaving all these hinderances and hardships and forgetting the sense of alienness the river gets absorbed in the sea because the final goal of its life is just the same. (i.e. to flow from origin to the sea and become one with the sea.) ||5|| Waahat raahi aapulyaa rangey | Lok shant hotee sahaj sange | Tichyaa panyaasi ghewonee nijaange | Truptee paavatee jeevanee ||6|| The river flows in its constant pleasure. While it flows (from its origin to the sea) people living along its both banks get themselves fully satisfied and the urgent needs of their life are fulfilled. ||6|| Pari tijasee mahatwa saagarache | Taisechi aahe maanavaache | Mohapaash tutata aasakteeche | Dhaava ghei nijaroopee ||7|| Similar is the aim of the human life. The river has only one goal of reaching the sea and becoming one with it. Likewise, when all bonds of attachments for life and the earthly relations, get severed, the human being makes haste to return to his divine original self-form. ||7|| Pari kaaryaachi jee waasana raahate | Teech jeewaasi saath detey | Tichechi aavishkarana punhaa hotey | Pudhachyaa janmee ||8|| But the disire to do some enactments, if remains at the time of one's death, it follows the departing soul and makes it to have another new birth. The desires and attachments which the soul has brought with it from its previous birth, appear or manifest in its next new birth. ||8||

Shareer maatra nashta zaale | Pari sanskaar waasane angee bharale | Punhaa janma ghetaa prakatale | aise hotey ||9|| Though the body of the previous birth gets lost into ashes after one's death, the deep impressions, occupied by the unfulfilled desires and intimate attachments manifest in the next new birth in the new body of the soul. ||9|| Jyaane yaaj janmee moha mitawale | uttam sanskaar prapt kele | Tyaache paaranechi phitale | janma maranaanche ||10|| One, who succeeds in destroying all his greed, attachments, ignorance completely from their roots, becomes free from taking new birth and coming into this world and departing after death again and again. ||10|| Pari aise qachitachi hotee | Adhal paramadhaam pawatee | yera te praani yeti jaatee | aasakti yogey ||11|| But there are some very few, rare virtueous souls, who attain the unslipping, unslidding, immovable and the most excellent spiritual abode. All others get born and die again and again due to their unfulfilled desires and attachments which they have cherished throughout their existance on the earth. ||11|| Aasakteene indreeyee baandhala | Manaa yeyee tasa karoo laagala | To janalokaansahi aawadala | swaartha tyaannaahi mhanonee ||12|| The living being gets tied with the bonds of desires, and attachments for the subjects of its interest and pleasures of its organs. Then it begins to behave according to the lust and desires of its mind. People around him form affection and liking for him as they can also get their selfish desires fulfilled through his help. ||12|| Janmalaa, waadhalaa, mothaa zaala | awasthaa anek tyaa dehaala | shadrutoonni phalaa phulaa aala | jeernna zaala vrukhsha jaisa ||13|| A plant sprouts with new leaves.It grows, bears flowers and fruits. After its full growth, it becomes old and wears out. These are the stages of the plant's life in six seasons. Similarly, the human body also passes through six stages of life. (Exists, draws birth, grows, changes its form, decays and dies.) ||13|| Tyaachi vikrutee shiges laagalee | shareer gaatre viskalooni geli | Maga waat paahe aapulee | moolachyaa gharachi ||14|| When the human body attains deformations or physical disorders to the highest pitch, when all its limbs and organs become emaciated, the being waits to return to its original and permanent heavenly abode and to acquire its original real spiritual self ||14|| Tyaasa mohapaashe bandhoo paahati | Aushadhe waatel tashi detee | `Waachawaa, waachawaa' Kalwalonee mhanatee | kaami yeyeel mhanonee ||15|| The relatives and people surrounding the departing dear try to keep him alive by tying with the bonds of attachments and intimate attractions. They treat the person employing many medicines so that he should survive and live for some more years to become useful and helpful to fulfill their selfish needs. With such selfish motives, they weep and shout and request others to save the dying person. ||15|| Maranonmukhaasi jeevan dyaave | punarapi uttam banawaave | Hey maanawaache kartavyahi barawe | samajo aamhee ||16|| All of us think that it is our duty to bring back the departing soul and to keep the dying person live by employing all possible treatments upon him. ||16|| Pari prayatna karonee naahi jagala | shewatee shareer sodoni gela | samajaave devaachya swaroopee milaala | pranee aapula ||17||

But after exhausting all our possible efforts and employing all kinds of treatments, when the individual departs deserting his body behind him, we should think that our dear departed has sought emancipation and absorption in the divine form of God. ||17|| Maga eeshwaraasi karavee prarthana | Tyaas shanti laabho devasadana | Aamuchyaa sukhdakkhaachya bhavana | na badhot taya ||18|| Then we should offer prayers to the almighty God to bestow upon the soul divine peace in His divine abode. We should pray that the feelings of sorrows or pleasures of the kith and the kins of the departed soul should not hurt it in its divine heavenly abode and agitate its original form. ||18|| Yethe radanyaache naahi kaam | Aapanaasahi tech dhaam | paahave laagela parama | zaalyaa upasham dehaacha ||19|| There is no reason for expressing our lamentation by weeping and crying for the departed soul. All of us will also have to follow the same way after deserting our mortal bodies at the time of our death and we shall have to go there, where our dear departed has gone. ||19|| Mhanoni mrutyanantar rodana | Hey aahe adnyaanache pradarshana | kaasayaa daavave sarva samajona | udaas howoni maanasi? ||20|| Therefore our mourning, crying and weeping in sorrow for the death of our dear one is a sign or our ignorance. Knowing this reality, why should we become sorrowful and display our ignorance? ||20|| Hey jyaache tyaasachi praapt hotey | Maga radave kaasayaasi laagate? kaahi karoni taree dakhawaave te | keertisaathi ||21|| Whatever (good or bad) enactments the man performs in his life span goes with him after his death. He reaps as he has sown. Why should we then lament and weep? We should try to do whatever we can and add to the good fame of the dead. ||21|| Aapan urale te kartavya karaave | Tene tyaache naava bhushawaave | Aapulyaa kulaat gourava pawoni jawe | Tene bhooshan wadilaasi ||22|| We should try to complete the enactments which the departed person has left undone or half done. We should adore his glory by completing his remaining work. When we exert to fulfill the glorious and excellent work (Which the dead one has left half done or undone) we bring glories to our family. It adds to the name and fame of our father & forefathers. ||22|| Aso, aisa praanee niwartala | sarvaa milonee nyaave tyaala | paaho naye jat-parajaat bhala | kona hotaa? ||23|| When the soul departs deserting its mortal body, we all should come together without considering the caste (whether the dead one belongs to our caste or not) and we all should carry the dead body to the cemetary for performing the funeral rites. ||23|| Sanmaan dyaava jaanaraapratee | Abhadra aisee nako arthee | Gambheerapane jaave saangatee | aatmeeyatene ||24|| While carrying the dead body to the cemetary for funeral, the dead should be given due respect and honour. His bier should not seem ominous and ugly. The body should be carried with love, affection and solemn seriousness. ||24|| Sarvaanni prasang neet karaava | Haatbhaar laawoni dyaava | Aapalaahi sanskaar aathawaava | uttam hoyeel mhanoni ||25|| All of us should extend all our co-operation by forwarding our helping hand for performing the final funeral rites. We should keep in mind that after our death, the final rites of our dead bodies will be performed in the equally excellent manner as we have done for that dead person. ||25|| Mrutyuhi sumangal samajaava | smashaan yaatres sahayog dyaava | Dindighoshe marga sudharaava | Janaracha ||26||

Death should be considered as an auspicious event of the excellent welfare of the dead. All of us should participate in the procession of the dead body from his place to the cemetary. Hymns and devotional songs should be sung acclaiming the name of God while carrying the dead body, and thus we should make the way of the dead beautiful. ||26|| Abhadra, vidrup, kilasawaanee | Na thewaavi reet kunee | shraddhanjaleechya bhaashanee | Bhooshawaave prasangee ||27|| No place should be given to the dirty, ominous and disgusting customs or traditions while performing the entire funeral rituals. This funeral rite should be concluded by the speeches to pay homage to the dead person. ||27|| Smashaanee asaavee suvyawastha | Paoosakaalaasatheehi tatwata | Sanskaar mandap sarvaankarita | pawitrata waatawaranee ||28|| There should be convinient arrangements for performing the funeral rites in the cemetary. The whole atmosphere in and around the cemetary should be sacred and pious and to maintain the atmosphere so sacred, a big pendal to accomodate all people should be eracted. Such pendal is very necessary in the rainy season.||28|| Mruta shareeraache karoni dahan | Pavitra karaave vaatawarana | Gaave laawoni thewaave saaman | Yogya thayee ||29|| After setting fire to the pyre of the dead body, the surroundings and the atmosphere should be made pure, sacred and pious. For this, the village should make necessary arrangements to provide the required things at the proper place. ||29|| Mruta shareeraas peetambar | Gharee nasalyaas vikaa ghara | Dukkha bhoga janmabhara | Aise konee na karaave ||30|| Peetambar (holy silken dhotee) is to be put on the dead body for funeral rites. But if the family of the dead person can not afford to buy that costly dhotee, they should not sell out their house to buy the dhotee and then suffer many sorrows throughout the remaining life. ||30|| Asel taisechi waagave | Junehi vastra swachcha karave | khushaal angee baandhoni nyaave | Mrutaachiya garibaannee ||31|| If the family of the dead is poor and can't afford to buy a costly silken dhotee, the relatives can use well cleaned and washed old clothes to wrap the dead body for taking to the cemetary. ||31|| Nawechi wastra paahije aanile | Aise shaastraane jaree saangitale | Tari aamuchya gharache kaise chaale | Nahi thawooke shastraasi ||32|| The sciences advocating the funeral rites do insist upon bringing new silken dhotee to wrap the dead body but do those sciences know the condition of the family of the dead? ||32|| Tupawaachoni nako bhojana | hey shastra wachon palato kona? Maga mrurtaaseech toop cholaaya jaan | shaastrawachan ka sangaave? ||33|| The sciences advise not to have meals without pouring pure ghee over food. Howmany people follow it or are in a position to afford buying pure ghee? Then why should we follow and obey the order of sciences to rub ghee upon the dead body before funeral? ||33|| IMPURITY TO THE RELATIVES AFTER DEATH Mrutyu zaala ekaachiya gharee | Khaavayaas naahi eka diwas jwaaree | sutak dharoni kaisiyaaparee | Basaave tene? ||34|| When death of the person in a very poor family occurs and there is no single grain in the house, should that poor family members sit at home (without work to earn) spending a number of days idly to follow the impurity through the death in his house? ||34|| Ek diwas khaali gela | Taree upaas padatee garibaala |

Tyaane daha diwas upaas bhala | kaisa karaava saanga tumhee ||35|| If a poor labourer wastes one day without going for his day's wages, he and his family has to go without food. Then if he spends ten days in observing the custom of impurity and sits idly at home, how can he maintain his family? ||35|| Mhanoni pret newoni kaarya urakale | Gharee yewoni snaan kele | Mrutyusthaan pavitra karoni thewile | Aatopale mrutyu sanskaar ||36|| Therefore carrying the dead body to the cemetary, the funeral or cremation rites should be performed. Returning home, we should have a bath. We should smear the spot, where the dead had breathed his last breath, with cow-dung to purify it and thus the funeral rites should be completed. ||36|| Maga tyaane khushaal kaamasi jaave | Molmajuree kareet rahaave | uttam vichaarache karaave | Manan, dhyaan, ekaantee ||37|| Then the house holder should go and attend to his work without any fear or doubt. When he finds leisure time, he should meditate upon the excellent thoughts in solitude. ||37|| Sutak dharanyaachi prathaa lavilee | hee tara shok vrutteech davilee | Aad yeteel tee kaadhoon takilee | paahijet aise bandhane ||38|| The ancient shastraas have established a tradition of observing impurity through death (sutaka) which has resulted in increasing the mourning for the death of the person. If such traditions and usages are becoming stumbling blocks in the way of our progress and prosperity, they should be considerately removed and discarded immediately. ||38|| Yaacha mool uddesh aisa hota | Mruta dehaacha sansarga ghadata | Rogjantoo chadhatee shushrushaa karita | Mhanoni doora raahave ||39|| In fact, the real original purpose in establishing the custom of observing `sutak'(impurity) was maintaining good health and hygiene. Person, who comes in the close contact of the patient and the dead person to make necessary arrangements or to nurse, may get affected by the unseen minute microbes of the diseases which the dead one had been suffering from and died of. So to keep all in the family of the dead away from other healthy people had become the usage. ||39|| Pari baap shambhar kosaawari melaa | Mulaga sutak palee mumbailaa | Haa viparyaas paahije doora kela | Mool chitti dharoni ||40|| But, father of someone dies in a village hundreds of miles away and his son, living in Mumbai observes the impurity (sutak). This means that the basic principle behind the custom has been forgotten and the custom is followed blindly and senselessly. It should be discarded by educating the purposes behind the customs and usages. ||40|| Gomutra shimpadane, Nimba khaane | pretaasi agni sanskaar dene | sutak, asparshata palane | Aarogyadaayee sarva hey ||41|| All the rules laid down by shastras such as to sprinkle cow-urine (at the spot and all surrounding area of the house), to chew the leaves of the neem tree, to burn the dead body on the pyre, while employing religious rites upon the dead, to observe impurily (sutak) and avoid contact with others etc. are prescribed to maintain good health and hygine of the other living people. ||41|| Mhanoni shuddha jalaane snaan karaave | shuddha kapade paridhaan karaave | Asel te wastra, paatra dhuwaave | rogiyache ||42|| Therefore (for observing this usage of sutak) all in the contact of the dead person should have bath of pure water. Clean clothes should be put on. All clothes and pots and utensils used by the dead person, suffering from diseases, should be washed and cleaned. ||42|| Hey karane aahe aawashyaka | yaasicha bolati sutak | pari dahaa diwas karaawa shoka | Hey to manaa yeyeena ||43||

It is certainly essential to follow the rules laid to observe impurity (sutak) to protect our health and hygiene. But to observe the rite of mourning for the dead for a long period of ten days is surely not agreeable to our sensible reasoning. ||43|| Shoka waartaa sakalaasi kalaavee | Mhanoni ekada patre takaavee | Yaaparee sudhaarana karaave | samajaachi ||44|| All kiths and kins, relatives, friends etc. of the dead person should be informed about the demise of the person by sending letters. Such reforms should be established in the masses and the society. ||44|| Vicharaanchi drudhata whaavi | mhanoni sadgranthaanchi kaas dharaavee | pari sahaa maasawari radbhook karaavi | paahunyaasave kaasayaa? ||45|| If this good thought is to be fixed and firmly established in the minds of all, it is necessary that excellent holy scriptures and books, which provide proper and real thoughts, facts and knowledge about such religious customs and rites should be studied. Why should we go on weeping, lamenting and expressing grief for the dead for six months, before the visitors and sympathisers? ||45|| Vivekey saavaroni bhawana | karaavi teraavya diwashi prarthana | sarva lokaansaha jana | bhajanaanda chaakhava ||46|| Controlling the impulse of our delicate feelings for the dead person with sensible reasoning, a collective mass prayer should be arranged on the thirteenth day to pay homage to the departed soul. Then all should get deeply absorbed in the pleasure of bhajans, hymns, prayers and the songs of psalm||46|| Sangaavee smrutee mhanoni kahaani | Asel tari daan dewoni | sewa karaavi tyaa nimittanee | Nasalyaasa manee khed nako ||47|| To remember the departed person, a story or some good incident about him should be narrated. If the family can afford, some donation in charity in the name of the dead should be given to the poor and the needy. If they can't afford to give such donations, they should not mind or regret for their inability. ||47|| Mokalepanee naman karaave | `mee uttam waagen' sankalpaave | seveche kaarya chaalwaave | Gatatmyaachiya prityartha ||48|| Clearing and opening our minds, saluting the departed soul with love and respect from our hearts, we should take a vow "I shall always behave in noble and excellent way". The family of the deceased person should start some work for the welfare of the village in the name of their deceased dear. ||48|| Pari paahavee aapulee paristhiti | Jityaanchi howoo naye phajiti | konee daan-dakhshinet diwaale kaadhatee | aise nako ||49|| But in doing all this, one should sensibly and carefully consider his financial liabilities and condition. The family members, surviving after the dead person, must not face hardships and starvation due to the expensive celebrations. Otherwise some individuals go on sacrificing huge amounts on donations in the name of their departed one and become totally bankrupt. This is also not fair. ||49|| Konee rudhi bandhanaat padatee | Mrutaasathi karja kaadhitee | Tyaanche naavaane pangatee uthawiti | jaat bhaai jamawonee ||50|| Some other individuals try to follow the customs and traditions very rigidly. They obtain loans for performing these rites and customs in the name of the departed soul. They arrange rows after rows of the diners by inviting their friends, relatives and caste brothers. ||50|| Buwa, panch athawa brahmana | yaansi dhana detee bhurdand mhanona | konee gheti goda jewana | kamar modey garibachi ||51|| Some have to donate large sums to the gosavees, brahmins and the panch (the head man of the village panchayat) just to follow the usages of the society and family. These donations are just like the

heavy fine imposed upon the poor for no fault or crime of them. Some have to arrange a sweet dinner (A dinner to be given after the 13 days of the death). All this taxation is literally breaking up the waist of the poor person. ||51|| Konee gharee dhanaadhya asatee | pari putraabhavee narkaachi bheeti | Mhanoni marate weli dattak ghetee | hoya phajiti raahilyaanchi ||52|| Some rich individuals do not have their own sons. They get scared of going to the hell after death. So to continue the lineage of their family and to avoid the hell after death, they adopt some boy as the son from their kiths and kins at the time of their departing from this world. This adoption creates so many agonies and disgraceful problems for other family members of the dead. ||52|| Dattak karee udhalepana | kimwaa poora yeyee bhandana | Apavyayaachi waat laage dhana | Tene narka chukey kaisa? ||53|| Sometimes the adopted son squanders the wealth extravagantly and puts all the wealth to the dust. In some cases, internal clashes, struggles and quarrels start between the adopted son and other famaly members. All the well earned wealth of the dead person gets lost in such improper and inauspicious ways. If this is so, how can the departed soul, who had adopted a son to avoid the agonies of hell, save himself from the hell? ||53|| Jeeva swakarmaachi phale bhogato | Tyaasi kon kaisaa tarito? satkeertinech swarga milato | putra poutre kadaa nohe ||54|| Infact the being itself has to suffer the conseuences (good or bad) of the right or wrong enactments. Then who will be its saviour and save it? How can other individual save it from his sufferings? The being seeks heaven by the virtueous noble enactments which it had performed while it was alive on the earth; and not by having sons and grandsons. ||54|| Swarga athawaa muktee kaahi | sadgati wegalee anya naahee | Manovrutti satyaakade jai | Heech uddhargatee jeewaachee ||55|| All these terms like the heaven, salvation, emancipation or final better divine state express the same state or meaning. The state of redemption of the being means the extreme urge of mind towards enacting divine, noble, meritorious and virtueous deeds. ||55|| Yaa saathee dhana asalyaa maalakeeche | Karaave kaary gavasoyee che | Viheer, shaala, chhatraalayadee konache | satkaarya bhavey ||56|| Therefore if one possesses his own wealth, or property, he should utilize it in erecting schools, residenses boardhing houses for the pupils digging wells etc. He should create some comforts and conveniences for the village utilizing his money for them. ||56|| Athawa bandhawaava ekhada maarga | Jene janateche chukatee kashta bhoga | Aasakti sodanyaanech swarga | Laabhel tyaasi ||57|| Or he should utilize his money upon making a street for convinience of the village folks so that their troubles in treading can be saved. He can seek heaven only by giving up attachment for the money, wealth and property. ||57|| Kimwaa Tyaache je naatlaga | Tyaanni satkaaryaacha aanava yog | Uttam kaaryee karaava upayog | Dhanacha tyaachya ||58|| The relatives of the departed soul should arrange some noble excellent mission and utilize the wealth of the dead penon in some better work for the welfare of the society. ||58|| Tayaayoge jee hoyeel keerti | Tilaach sajjan swarga mhanateel | Lokrhidaye guna waakhanateel yaaveen swarga asona ||59|| Utilization of wealth in such noble work of welfare of masses will bring name and glory to the dead person. The virtueous good men call this glory as a heaven. Heavenls not something different from the good fame and applaude; from admiration by people. ||59||

Jyaachi pasarel apakeerti | Tyaasi kaisee milel muktee? | Lok mrutyawarihi waakhaanatee | aise whaave jeevana ||60|| If somebody seeks defamation by his wrong sinful deeds, how can he seek salvation? Therefore one should spend his life in such an excellent and sublime way that people will always sing songs in his praise and admiration after his deporture from this world. ||60|| Yaachasaathee uttam shikaave | uttam raahave, waagave | sarwaas uttam karoni sodave | keertisaathi ||61|| For this, one should learn and acquire the excellent knowledge, He should live with excellent behaviour and maintain his life in a noble, virtueous way. He should maintain an ideal daily routine and earn name and fame by making others ideal and their lives ideal. ||61|| Keerti to chi swarga khara | Apakeerti narakaacha pasaara | yaacha jagee yaachaa vyaap saara | paahatee praani ||62|| Good name and glory is a real heaven and; bad name and defamation is the hell. People find here in this very world the pervasion of both (heaven-hell) in the form of glory & defamation. ||62|| Eravee swargasthaleehi gela | Tari kukarme, dukkhachi Devendraala | Navyaannava yadne karoni zaala | sarpa nahusha ahankaare ||63|| Else, even living as the king of God, Devendra had to suffer bitter consequences for his wrong and sinful enactments. Nahush performed ninety nine yagnaas (sacrifices). But when he developed ego and pride, he was degraded and had to seek birth in the form of a snake upon the earth. ||63|| Mhanoni kaaryaatachi swarg-narka | sakaam granthaanche phol koutuka | Mithyaa kalpanaat bhulale lok | swaarthiyaanchya ||64|| Therefore the real heaven lies in good virtues noble enactments and the sorroful hell lies in the wrong sinful enactments. The ideas and themes that are described in the scriptures for fulfilling desires of the dead are meangless. The selfish persons had tried to trap and enchant common innocent people by such false ideas and stories only to fulfil their own selfish motives. ||64|| Mhanati kawalyaane pind nelaa | Tareech to swargaala gela | Nahitari aatma atakala | Tyaacha kothe ||65|| It is a very popular belief among people that after the funeral rites, when a crow carries away the pind (riceball symbolic food offered to the soul of the dead) the soul of the dead has gone to the heaven . But if the crow does not touch the rice ball, they believe that the soul is roaming in the universe and has been tied by bonds of some unfulfilled desire. ||65|| Hey mhanane kasesechi watate | pindaache naahi mahatwa yethe | Mahatwaache ase kaaya kele te | Janmaa yewoni maanavaachya ||66|| If we think over this sensibly, we will find it some what absurd and not justifiable. In fact, whether the crow has taken away the rice ball is not at all important. The real important fact is what good and virtueous enactments or what wrong and sinful deed the being had performed after attaining birth as a humanbeing in this world. ||66|| Melyaavaree dahaa diwasa bhramato | Jeeva pind deta swargee jato | Naahitari to narkee padato | Aise mhanane vyartha ase. ||67|| People believe that the soul of the departed individual roams in the unknown cosmos for ten days and when after funeral rites, a rice ball is offered to it; it goes to the heaven. This presumption is totally meaningless and absurd. ||67|| Tyaane kele asel uttam karma | Tareech paavel uttam dhaam | Nahitari punha adham | yoneet jaane swaabhaavika ||68|| If the deceased has done excellent noble deeds, he would have attained the good heavenly state

otherwise (due to his wrong and evil enactments), he would naturally have to go to the lowest womb of the ignorant. ||68|| Praanee aapulyaach karma-swabhaave | Bhogee uttam-adham phal barave | Hey pind daanane badaloni jaave | aise naahi ||69|| The being endures good or bad fruits (consequences) due to its excellent virtueous or evil, wrong enactments and draws birth in excellent highest womb or the lowest miserable womb. How can it be changed by merely offering a small rice ball after his death? It is certainly impossible. ||69|| Jyaane sukrutachi naahi kele | Tyaache kitihi pind uchalale | mhanoni kaaya unnat zaale | jeevan tyaache? ||70|| If the person has done nothing good and noble in his life, and if a number of crows have carried away many rice balls (offered to his soul) can we say that he has sought redemption of his life? ||70|| Bhikhshukaaghari dilee gaya | Tiche sheput dharoni kaaya | Vaitaranee nadee taroni jaaya | Gelelaa jeeva? ||71|| If the dying person had offered a cow to some holy brahmin at the mement of his death, can his departed soul cross the river vaitaranee holding its tail? ||72|| (Note:- It is believed in the Hindu religion that after death, the soul travels in the upper worlds and comes across the very troublesome river called the vaitarani. By enduring many hardships and agonies, the soul has to cross the river and to proceed then further on its travel to the heaven or hell. It is also believed that the excellent noble virtueous deeds help the soul to cross this river without much suffering.) Haa to aahe karmatha sohala | sagyaa soyaraancha virangula | putra poutraancha purawaavaya lalaa | Dilaa nirwaala samaadhana ||72|| (In my opinion) This rigid usage has been established by our shastraas just through the affectionate attachment towards sons and grandsons and this usage is being carried out from generations to generations. ||72|| Teeka na karane mrutyugranthachi | Tee hee ase saadhana bhaavana trupteechi | pari yaatachi saarthakata jeevaachi | Aise aamhi maanoo na ||73|| In saying so, I don't want to criticize the holy scripture which deals with the rites to be performed at and after the funeral of the dead. Because, I understand that it is the question dealing with the emotional satisfaction of the human mind. But I don't think that it is the only proper way of fulfilling the real aim of the life of the being. ||73|| Mrutyu paave tyaache naava rahaave | Mhanoni samaj seves kaahi dyaave | Tyaachya sadgunaache godawe gaave | Aapanhi taise whaavaya ||74|| If we want the dead person to remain behind in the form of his good name and fame, it is better to donate some part of his wealth in his name for the welfare and as the service to the society. When we sing song of praise for the excellent virtues of the departed soul, it means that we should also try to become as ideal as the dear departed was. ||74|| Khara pind aapanachi uchalaava | kartavya karoni jeeva bhooshawaava | Tyaanech paavel keerti jeeva | ujjwal saachi ||75|| In fact, we should pick up the true pind (the rice ball) offered to the dead one. This means that the real pind is the excellent noble deeds the dead had performed in his life and we should pick up and continue that work of welfare and service to the humanity. Our good enactments will become adoration for the dead person and will hoist the banner of real name and fame of the departed soul. ||75|| Naahitari melaa ki radaave | Jivantapanee lakhsha na dyaave |

Aise dhong kaasayaasi karaave | samaajane ? ||76|| Otherwise, it will become a showy superficial pretension of the society and the relatives of the dead one. They had totally ignored him when he was alive and now after his death they are expressing sorrow and grief by weeping and crying loudly. ||76|| Jiwant asata rotee na dey | Meliyaavari waajavee vaadye | kaawalyaasi pind, itaraasi dakhshinaa de |Mhanoni saadhe kaaya tyaane? ||77|| While he was alive, nobody gave him even a single grain of food to eat. And now after his death all his kith, kins, friends, relatives are carrying his lifeless body by playing on instruments and offering rice balls to the crows and giving donations in charity in the name of the dead person. What are they going to seek in doing all this after his death? ||77|| Shraddhasaathi dhana udhalaave | Loklaajestava maraave | Aise kaasaya karaave | Moorkhapane? ||78|| Let us not enact foolishly falling prey to undue and false sense of shame in society and spend hugely and extravagantly upon performing the rites of shraadha. (shraadhha is the religious ritual to be performed every year on the day of death of person. In this ritual, again pind (cooked rice balls) is offered in the name of the dead person and of his forefathers of three generations.) ||78|| Gelaa jeeva na raahe thaamboon | varsha maasaantee ghyaavaya bhojana | Aapule ghewoni paap punya | phala bhogaya punhaa janme ||79|| Once the person dies, the departed soul never returns and waits to take his meals of rice balls after every month or every year. Collecting all his sins, evil and wrong deeds, excellent and virtueous deeds that he had enacted while he was alive, the soul seeks a new birth again to endure good or bad consequences as fruits of his earlier enactments of previous birth. ||79|| Jeeva punhaa jeevani yaava | kaahi satsangatees laagava | Maageel kelelaa dosh chukaava | Mhanoni karaava susankalpa ||80|| Therefore, it is better that we ourselves should make a good and sublime volition for the departed soul that when it draws birth again, he should seek divine, holy and good asociation in his new birth and should not commit the same wrongs and sinful evil acts which he had done in his previous births. ||80|| Kimwaa tyaache gunavaibhava | shraddghene aathawaave sarva | Hey chi shraaddha ase apoorva | shraddhaanjalee roop. ||81|| Or let all of us remember with true and firm faith, the treasure of all his glorious virtues and merits and meditate upon them. this will be the most excellent unprecedented form of `shraadha' for the departed soul. ||81|| DIVINE MERIT IN OFFERING DONATIONS AND ALMS; HOLY BATH IN HOLY RIVERS AND MEDITATION OVER ERECTING MEMORIALS OF THE DEPARTED ONE Tyaachi keerti rahaavee lokee | Mhanoni karaavi daan, punyenikee | Aapulyaach gaavee koutukee | smarana raaheel mhanoni ||82|| The good name and glories of the departed soul should remain in the world for ever. with this noble thought we wish to do something in a concrete form to retain the sweet memories of the dead. So we should offer a donation in charity in his name to erect something in our own village. We should do some concrete work of philanthropic in his name. We should offer money and things to some excellent work of welfare of the mankind so that the departed person will be permanently remembered by the village in a long future. ||82|| Jo konee jyaa rogey melaa | Taisa howoo naye itaraanla | Mhanoni gaavee aushadhaalayala | Madat dyaavi tya nimittee ||83|| If some individual dies of some disease, let us help the local hospital and dispensary by donating

some aid in the name of the ded person to save others who are suffering from the same disese like the departed one. ||83|| Pari hey janaasi na kaley dharmaguj | jaati teerthi karoni karja | Tyaane phawate vyaapara sahaj | teerthiyaanchya ||84|| But forgetting this real religious secret behind the performance, people take huge lons and go on holy travels visiting the holy places. (To perform religious rites in the name of deceased person). This provides an easy chance to the wicked persons in those holy places to establish their trade. ||84|| Kaahi sajjan teerthaasi jatee | Asthi-raakh bharoni netee | Mhane gangodake nahishi hotee | paape tyaanchee ||85|| Some good gentlemen take the ashes and remains of the dead person and go to the holy places at the bank of the Ganga. Then they drop the remainings and ashes of the dead body in to the holy water believing that the dead man's soul will washout the sins and evil acts he had committed in his life span. ||85|| `Kashyam tu marananmukti' | aishi lokee waadhalee bhrantee | Gangajalee kidehi marati | Tari te kaaya mukta zaale? ||86|| People have developed blind delusion that person dying in kashi seeks salvation. If it is true, we know, many insects also die in the holy waters of the Ganga in kashi. can we accept that these insects have sought salvation? ||86|| Kaashiwaasi bhakta kabeer | samaadhisi niwadati gaava magahar | Jyaas lok mhanatee narkadwaar | Teech uddhaar bhoomi zaalee ||87|| Kabeer, the great saint was the resident of kashi. He left kashi and went to reside at Magahar. The town Magahar is supposed to be the place of hell. In such illfated town kabeer deserted his body and the world. The town Maghar which is held as hell by people became the holy place for redemption and salvation for the great saint kabeer. ||87|| Janmabhari soot winon | prakat dekhila janee janardana | Tyaa Bhakta kabeeraache mahimaan | Gangeteel, paashaan jaanatee kaise? ||88|| Sant kabeer spent his whole life in spinning and sought appearance and manifestation of God in every individual. The importance of this great saint can't be realised by the stonelike ignorant miserable people who live actually like the stone in the Gange. (This is the ideal character of Saint Kabeer on this chapter.) ||88|| Janmabhari doshkrutye kelee | Tyaavelee naahi ganget tharavilee | Aata haade takoni zaalee | sadgatee mhane jeewaachi ||89|| While alive the individual committed so many wrong and evil enactments and sinful acts. He then never thought of the Ganga. Now when he is dead, his ashes are dropped in the holy water of the Ganga and people say that the soul of that wicked man has sought divine and good end. ||89|| Hey saanganaare aani karanaare | yaanna potaapaanyache bharale waare | Mhanoni melyaawari karitee saare | Jiwantapanee na sangatee ||90|| Those, who advocate all this philosophy and make people to follow the customs like dropping ashes of the dead into the holy rivers, had set up and developed their business to earn their livelihood. They never advise people how morally and virtueously they should live to seek salvation. But they compel the relatives of the dead person to perform rites in the name of the dead. ||90|| Aho ! jyaat manachi nasate | Te karoneehi waaya jaate | Maga deha mana donhee naaheet jethe | tethe kaaya ghadawaave ||91|| (Vandaneeya Maharaj says) "Oh brothers! enactment performed without putting mind in it (only action is done by the body machanically but mind is indifferent from it) goes to the dust. Then where both the mind and body are absent, what act of redemption can be done by the dead?" ||91||

Pari pande; pujaari saangatee gourave | Tumachya wadila swargee paathawaave | Tari bolaa dakhshinaa kaaya dyaal bhaave | aamhaalagee? ||92|| The pandaas and the worshipers (the guides in religious rites at the holy places) plead with admiration and awe "what dakhshina (auspicious fees to perform religious rites) can you pay if we send your father and forefathers to the heaven by performing necessary rituals?" In this way these pandaas make dealings with the simpleminded and innocent relatives of the dead. ||92|| Bichaara bholaa bhaala shetkaree | Majoor athawa bhaavik vyawahaaree | Mhane karja kadoni deto puree | Dakhshanaa tumhaa ||93|| The poor, innocent farmer, being a god fearing man; the poor labourer or the devoted individual comes into the trap set up by the pandaas through sech a deal, says, "I'll seek loan to pay your dakhshana". ||93|| Pari aamache waadwadeel | swargaala kadhee pathawaal? | Mhanoni radato tekawooni bhaal | pandyaapudhe ||94|| The poor devotional innocent relative of the dead further askes the pandaa, "when will you send our father and forefathers to the heaven?" In sorrow, he then puts his head on pandaas feet with tearful mourning eyes. ||94|| Aishyaa andhashraddhesi waadhwoni | dhoorta ghetee swaartha saadhooni | Hey mahapaap ase janee | nikashtikaanche ||95|| In this way, these cunning and wicked people grow superstitions in the innocent people and get their selfish motives fulfilled without doing labour and hard work. these rascals have become the greatest sinners in the society. ||95|| Waastawik aisee wel aalee | Tyaas paahije sandhi saadhlee | sangaavee pandyaa, bhikhshukaanni bhalee | yukti tyaasi ||96|| In fact, these pandaas and worshipper brahmins can have benefit to take a chance to guide properly to these emotional innocent people. They can advise a good trick to them. So they should make a good use of this easy chance. ||96|| Tuze pitar swargaat jaave | aise ghetale tuzyaa jeeve | Tari tyaas sankalpa laagatee karaave | Gange maajee ||97|| The pandaas should tell the relatives of the dead, "If you earnestly desire that your father and forefathers should go to the heaven, you will have to make some good volitions while bathing & praying to the Ganga. ||97|| Mee pitar swargee jaanyaasaathee | sankalpa karito jeeve potee | Daaru, gaanja, bhaang adi othee | naahi laawanaar janmabharee ||98|| Naahi karnaar durvyawahaar | naahi phasawinaar deen paamar | Deyeen sarvaansi sahakaar | satsevesaathee ||99|| (The pandaas and the bhikshukas should advise the person) Make a volition. "I hereby resolve that as I wish, my father and forefathers should seek the heaven, I shall never touch the intoxicating things like wine, hemp, smoking hemp etc. ||98|| "I further resolve that I shall never enact wrong deeds. I shall never cheat and rob the poor innocent people. I shall aways proceed my helping hand to the poor & weak miserables and co-operate for the noble work of welfare of the village". ||99|| Aise jaree pandyaani karavile | Tari tyaanchehee udar bharale | Aani lokaanchehi kalyaan zaale | aise hoya. ||100|| If the panda can get such volitions vowed by the people, he will earn his livelihood and very easily, the

innocent common simple folks can seek their welfare. ||100|| Pari pandyaachi vyasanee gduraacharee | phukat lutaaya khatpat karee | Tari to kaisenee uddharee | samajaasi? ||101|| But this panda himself is an addict and evil doer. So he always tries to cheat and rob others. How can the society seek upliftment & welfare at the hands of such selfish cunning person? ||101|| Mhanoni aandhala karmathpana | Haa waadhawoo na dyaava kona | Gaavaganga mhanoni jaana | Tilaach sarva arpaave ||102|| Therefore don't allow such blind rigidity of useless rites to grow by anybody. Treat your village as the holy Ganga and offer to it whatever you want to give in the name of your deceased relative. ||102|| Gawachaa talav athawaa nadee | sundar pahaavi viheer adi | snaan karoni saadhavee shuddhi | prabhula aathava dyaava tyaacha ||103|| Get yourself bathed and cleaned at some good well or river or a tank (available) in your own village. be pure in mind and body and pray to God that he should remember your departed dear relative. ||103|| Tyaa nimittaane karave satkaarya | kaasaya baghaave teertha baahya? | Deva sarvaathaayeech aahe | sada sarvakaala ||104|| Then perform some good work for the village. There is absolutely no need to find out some other holy place away from the village because All pervasive God is present everywhere. ||104|| Mhanoni hey saadhan badlaave | Gaaveech sarva kaahi karaave | Je je karane asel sadbhaave | valan dyaave hey sarva ||105|| It is necessary to bring some better changes in the rigid and traditional way of performing the rites and rituals after death of an individual. Whatever good noble work you want to do in the name of the departed person and which is urgently necessary for the betterment of your village, do that enactment for the service of the village with pure and noble intentions and give a right and better turn to the rigid and traditional thoughts of your village brothers. ||105|| Konee pretaachi samaadhi karitee | ugeech jaaga guntawonee dharitee | Aise karita saareech khshitee | Guntunee jaayeel tyaa yoge ||106|| Some people erect tomb or shrines as the samaadhi of the dead person and in doing so they waste that spot permanently. Suppose, if this is done in each and every case of the dead person, the whole earth will be completely occupied by the samadhis of the dead bodies in a very short time. ||106|| Melaa tyaachi ek samaadhi | Janmala tyaachya gharaachi gardee | Maga urel kaaya bhoomi kadhee | Jaganyaasaathi itaraannaa? ||107|| If we all make haste in engaging the spots of land to build tombs of the dead and houses for every new born child, will there be any land in balance for others to use for earning their livelihood? ||107|| Jiwant maanava naahi ghar | kashtaalunna naahi waavar | Tethe samaadhiche awadambar | Mrutaasaathi kaasayaasi? ||108|| Presently, there are no enough houses to live for the living people and there is no enough land for the farmers to cultivate. Then why should we insist upon engaging the spots of land in building tombs and samaadhis of the dead? ||108|| Mhanoni saralachi aise karaave | Mrut dehaache lobhee na whaave | panchatatwaasi tyaas milawaave | Agneesanskaar dewoni ||109|| therefore giving up all attachments for the dead body of the departed person it is better to perform funeral rites upon the dead body and burn it to ashes. Let the remains be poured in the river and let all the five elements (earth, water, air, lustre and space of the body be desolved in their cosmic forms. ||109||

Smaran mhanoni gharee waa-gaavee | Yogyashi tasabeer laavavee | weloweli aathawan karaavi | sadgunee purush mhanoni ||110|| A beautiful photograoph or a portrait of the dead relative be hanged on the wall in your house or in some important place in the village. Then always and very frequently remember the dear departed as the most excellent and virtueous person. ||110|| Kunaachihi samaadhi karoni thewane | Hee tava aasakteechee lakhshane | samaadhi karoni kaaya hone-jane | saangaa maja ||111|| Erecting tombs and building up the samadhis is a token of your deep attachments for the departed soul. Now tell me, what gains can we or the departed soul attains from the tombs and samadhis? ||111|| Samaadhi karoni darshan hotey | Techi chitra paahoni manaat yete | Manaat yenyaachechi mahatwa yethe | sarvaat mukhya ||112|| (You may argue) Erecting the tombs and samadhis, you can remember the departed one and have in mind an imaginary image of the person again again. But you can have the same feel even at the sight of the photograph or the portrait of the deadone. The main important point is creating and cherishing the loving feel for the dead relative. ||112|| Waatlyaas uttam sthaan karaave | jyaat lokshikhsan chaalel barawe | smaranaartha mhanoni arponi dyaave | gaavalokaansi ||113|| If you want to erect some structure in the name of the dead one, build it up as the place for educating the village folks and offer it to the village as the memorial of the deal dear one. ||113|| Aisee aahe sahaj sthiti | Tyaasi kaasaya karaavi vikrutee? | Jene samaaj raahe susthiti | teech mahatee waadhawaavee ||114|| When it is a casual and natural state, why should you then distort it in artificial ways? Always try to grow the importance of such noble work which can maintain the well and proper condition of the society. ||114|| Maanava aso waa pashu pakhshi | Na karaavya tyaanchya samaadhi saakhshi | Jiwant samaj thewonee lakhshee | karaave kaarya susthitiche ||115|| The dead may be a human being, a bird or an animal, their tombs and samaadhi should never be built as the memorials in their memory. We should always have an eye upon the living beings and the alive society and perform all enactments for their welfare. ||115|| Tyaa drushteenechi bhinna sanskaar | Bhinna velaanche mahatwa thor | Lakhshooni karave sarvaanni sundar | saaje taise graam- raajyaa ||116|| With the same intentions, all the different rites and rituals are to be celebrated at different places and at different times and occasions so that we can create the rule of the village through our excellent deeds. ||116|| Mrutyu aso wa janmaadi utsava | yaancha nusata nako gaurava | Gaavaache waadhawaave vaibhava | bachat karonee Tukadya mhane ||117|| Celebrations and performing rites and rituals may be arranged to remember the dead or the newly born child, but they should not bear only the praising and applauding the virtues and qualities of the individual, we should celebrate the occasion by making some savings for increasing the glory of the village. (Vandaneeya Tukadoji Maharaj tells us in this way.) ||117|| Iti Shreegraamgeeta grantha Guru-shastra-swaanubhava sammata | Kathila antysanskaar uchit | Baavisaava adhyaaya sampurna ||118|| This scripture Graamgeeta has proved to the test and is consented by all the three trials- the Guru, the shastras and self experiences. The twenty second chapter titled as "Final rites" (Antyasanskaar) is

hereby concluded. ||118|| ||Sadgurunaath Maharaj ki jai|| VOLITIONS 1 When the bond of attachment breaks up, the being forms an extreme striving for attaining his original divine home. But the desires and passions make him to get born again and again. Therefore, the being should give up all the narrow impressions and to obtain he broad outlook, the individual should serve the village. Therefore, I shall earnestly practice to get rid of the allurement for this world, I shall try to seek the escapement from the cycle of birth and death in this very life. 2 Death means to seek our real form. I shall try to spread this truth about the death in the society and uproot the delousing customs and traditions. 3 We can seek the good divine end enacting noble work and not by having sons and grand sons. Our sons and grandsons can't help us seeking such divine end. We should not spend a long time in wailing for the dead dears. We shall render services to the village. Spending money towards sacrificing the oblation to the deceased ansestors, we shall use the money upon the welfare of the village. 4 The being suffers due to the enactments it had performed in the current and the previous births and faces the good and bad consequences of those deeds. To seek the heaven, our mind should turn to the ultimate truth. I shall utilise my wealth over the noble and meritorious work and to grow the glory of the village. 5 We shall abandon the remains of the dead and immerse ashes into the water reservoir of the village and save the wealth of the village from misuse. Chapter- 23 FESTIVALS AND CELEBRATIONS (Sanotsava) ||Salutations to Shreegurudeva|| THE NECESSITY OF VISION FOR SELF-CONTROL AND IDEALS Shrotiyaanni prashna kela | Aapan vivaah aani mrutyusanskaar kathila | To aamchyaahi manee waatala | uttam aisa ||1|| "One of the listerners said," We liked and we appreciate the thoughts and opinions expressed by you regarding marriage ceremonies and the final funeral rites. They were novel thoughts and we agree to them." ||1|| Pari janmaadi utsava barawe | aanand laabhe sanotsave | Tene graamjeevan chetana paave | Virangula haachi sarvaansee ||2|| "But so far as the celebrations of the festivals, birth anniversaries etc. are concerned, they are very popular, excellent and they provide great pleasure and enthusiasm in the routine life of the village. We always feel that in such celebrations we are relieved from the worries and cares of our routine house life at least for a few hours." Tayaasi aapan gouna tharavile | yaache kaaran paahije bolile | Tari aata uttar aikile | paahije shrotee ||3|| "Yet you have held these with a little importance and substandard. please tell us the reason behind it." (upon this point, v. Maharas replied)," all right, now listen to my reply to your question." ||3|| Aaj karu jaata sanawaar | Diwas na puratee varshabhara | Tyaat jayantya, punyatithya yetee phaar | Waadhadiwas niraale ||4|| Presently, in our socia life, we have such a great number of festivals and celebrations that even all the 365 days of the year will fall short if we give a day to each festival or celebration. The birth

anniversaries of God (in various incarnations) and the death anniversaries of the great holy divine saints have added to them. Then there are the birthday celebrations of our family members and others too. ||4|| Hey sarvachi paahijet kele | Taree kaamdhande sarva gele | Evadhech karoni sarva bhagale | hoyeel kaise? ||5|| If we decide to celebrate all these festivals and celebrations, by holding up our daily routine business, can all our needs and necessities of our daily routine life be fulfilled by them?||5|| Mhanoni tyaat saan thor niwadave | Taartamyaane kareet jaave | Prasangamaan pahonee vartaave | sarva kaal ||6|| Therefore it is better and essential to decide with discretion which ceremonies have more and which have less importance. We must enact giving a right reasoning to the time and priority to the occasion. ||6|| Je je karaave te samajon | saangata yaave tyaache kaaran | ugeech laadu-pedhe khaaya jayantidin | paloo naye ||7|| We should be able to tell why we are celebrating the particular festival or a celebration. The celebrations like birthday anniversaries etc should not be performed only with a view that we can have some delicious sweetmeats or some divine food of blessing (prasaad) of the holy saint etc. ||7|| Poorvajaanni jo hetu yojila | To paahije samajonee ghetala | Tyaachi uddeshhaapramaane zaala | paahije sanawaar ||8|| Our ancient people and forefathers had certain sound reasoning and longsight; a broad noble vision in establishing the celebrations of particular festivals. we must have a good knowledge of that reasoning and vision and then we must try to celebrate those festivals and ceremonies in the same way so that all our enactments will fulfil the very purpose which our forefathers had kept in establishing the custom of those festivals and celebrations. ||8|| Bharatvarshaachi chaalireeti | atyant yojanabaddha hotee | Tyaane sahaj chaale susthiti | samaajachi ||9|| Our wise and learned forefathers and ancestors had designed the whole structure of traditions and customs with a great consideration and reasoning. This longsight and wide vision of those ancient ancestors and forefathers had maintained the well and sound condition of our society harmoniously for thousands of years. ||9|| Techi punha ujalaave | Mhanoni bolalo sahajbhaave | Tatwataa utsavaasi gounatwa dyaave | aise naahi ||10|| I casually spoke upon the celebrations of festivals only with a view that the same objects and purposes behind such celebrations should be revived with brightness and I do not mean or intend to hold these festivals and celebrations as little important or unwanted performances. ||10|| utsavapriya maanawacha swabhaava | sanawaar muhoortaacha tyaasi gourava | vishesh kaaryaasathi dhaava | nehami tyaachi ||11|| Man is naturally fond of celebrations. The human mind bears a very respectable and adorable sense for the festivals; auspicious periodical religious celebrations etc. The tendencies of man always lean towards doing something new. ||11|| Vishesh kaahi kaarya whaave | aise ghetale tyaachya jeeve | na ghe aadhe-wedhe, manobhave | kharcha karee manamaane ||12|| Secondly, when the humanmind firmly decides to do something in particular, he does not look behind and spends as much as he can to the full pleasure of his mind and towards whatever he thinks better. He tries to celebrate it any how as he wants to do it. ||12|| Aise utsawaache naava ghewoni | dhana vyartha udhaloo naye konee |

Te laagave satkaaranee | Bolalo mhanoni bachat kara ||13|| Therefore nobody should spend unnecessarily and lavishly in the name of the festivals. The money available should be spent with good purposes and in good enactments. So I have spoken upon the festivals and told you to maintain economy in such celebrations. ||13|| Naahi tari gharee diwaali keli | diwaale nighwayaachi soya zaali | Janata hasel gaavatalee | `housi nataraaj' mhanoni ||14|| Else, celebrating the diwali festival (in a very expensive and lavish way ) we shall be put to shame and disgrace by declaring our insolvancy (DIWAALE). If such pitiable condition occurs, the villagers will mock at us and call us the `fellow with the inordinate desires'. ||14|| Aisee howoo na dyaavi phajiti | Basaave taree sarvaanche pangatee | pari howoo na dyaavi jeevanaachi maati | kadhi hi aapulya ||15|| Don't put yourself to such disgraceful condition. We should all try to live with all and like all but should not waste our life and put it into dust. ||15|| Eke diwashi sana kela | Te bhogane aale dusarya diwasaala | Aisa koneech naahi saangitala | Gruhastha-dharma ||16|| Nobody had advocated that it is the duty of the house-holder to celebrate one day in celebrating some festival extravagantly and to suffer some sorrowful consequences of it on the next day. ||16|| Pudhehi aahet sanawaar | samajoni karaava vichaar | prasang yeti pudhe thor | Tyaasahi dene sahakaarya ||17|| Different festivals and celebrations will come in due course. Always keep this thought before your eyes that you will have to participate in all the next coming festivals and celebrations. ||17|| Kaahi prasang maanasaathi | paisa thewala paahije gaathi | sana yetaachi uthaa uthee | kharchoo naye sarva shakti ||18|| In the life of the householder, it is very necessary to have some savings for our unexpected and immediate expenses. It is no good to spend, whatever we have on celebration. ||18|| koneehi karita sanotsava | pahaavi aapuli aadhi uneeva | Maga pudhe takaava paaya rekheeva | harshaasathee ||19|| Before celebrating the festival, always take a stock of all things needed for the celebration. Find out what are the inadequacies and then only take a step ahead to celebrate it and to enjoy all joys and pleasures from them. ||19|| Chaar janaansi milawaave | anandi aanand kareet rahaave | Tyatooni nehameech dhade ghyaave | waaganyaasathi ||20|| Collect a few friends and colleagues together and spend the day of the festival in rejoicing with them through the celebration. Thus, you will have a good learning of behaviour, customs and traditions and good manners while dealing with other different kinds of people. ||20|| Waadhawita yaave jeevandnyaana | kadhihina waadhavet durguna | Maga karave nirbhaya mana | prasangaasathee ||21|| Try to develop knowledge which is necessary for good happy life. Don't allow vices to grow and then be ready to face any kind of occasion that stands before you. ||21|| Kaahi sana gharee karaave | kaahi sarvajanik jaagi tharawaave | sarvamiloni uchaleet jaave | oze kaahi ||22|| Some of the festivals should be celebrated at home in the company of our friends and relatives. some other festivals should be celebrated as public festivals at the common public place. All must provide

their helping hands according to their abilities for celebrating such public festivals at public places. ||22|| utsawaachya nimittane | sundar karaavi sahabhojane | Bandhuprem waadhel jene | Aacharave taisechi ||23|| On these occasions of celebrations of public festivals common mass dinners should necessarily be arranged. Such co-dinners with all the village folks together will help to create and grow strong sense of brotherhood among all.||23|| Gharogharachya shidoryaa aanoona | Athawa swayampaak sarva miloon | Tene premanand ye uchambaloon | Ekatra khaata ||24|| For arranging such common co-dinners, all should bring the tiffins of food from their homes and collect it together to serve, or all should cook food for all folks at a good place and make all preparations for co-dinner. When the whole village comes together a great swell of rejoicing and sense of love spreads up over the whole dining folks. ||24|| Asala nasala prasaadachi khaava | prasang goda karoni ghyaava | pari khaanyaatachi vel na jaava | samaajacha ||25|| If the food gathered by all families falls short at the common collective dinner because of the exess number of diners, the food should be distributed in a little quantity like PRASAAD (a holy bite with blessings) and the occasion should be celebrated with joy. Never waste the remaining whole day in eating, drinking and rejoicing. ||25|| Sundar karaave katha- kirtana | Dindyaa, khel, manoranjan | pari laagavi uttam chaal-chanan | samaajasi ||26|| after the common collective dinner, some spiritual programmes like narrating holy stories, keertana (spiritual sermons with devotional songs and hymns etc), playing games and other items of entertainment should be arranged. These programmes should have some good object of providing good knowledge and guidance of excellent and model way of good conduct as a good villager. ||26|| CONTRIVANCE OF PRINCIPLES IN CELEBRATING THE ROUTINE AND THE OCCASIONAL FESTIVALS AND CEREMONIES Kharaa utsava rojache karma | vichaare sambhaalava dharm | pari naimittik sanaanche varma | jaanoniya aacharave ||27|| Of all these festivals and celebrations, the real and essential festival is to keep a sense of duty in performing our daily routine enactments and activities. But we should understand the secret of the occasional festivals and ceremonies also. ||27|| Datta jayanti, Ram-nawami | Hanumaan jayanti, Gokalashtami | Shivaraatri, Aashaadhi, Rishi panchami | vividha kaaryanni palaavee ||28|| These occasional festivals include the birth ceremonies of Shri Dattatreya, Ram, Hanumaan, Lord Shrikrishna and some festivals other like Shivaratree in the name of Lord Mahadeva, Ashaadhi Ekaadshi for Lord Vitthal, Rishi panchami (A particular vow on which food produced by the labour of bullocks is avoided) etc. All such occasional festivals should be celebrated with suitable and proper programmes which they demand. ||28|| Vatsaavitri, sharadotsva | Rakshaa bandhan, Sankraanti parva | Gouri poojan aadi mahilaanche utsava | samudaayik karaave ||29|| For females, there are many occasional festivals and celebrations like Vata-savitree (to worship the banyan tree to maintain her good fortune with her husband,) Sharada utshava (to worship Saraswati as the Goddess of intellect), Raksha bandhan (a festival of love of sisters & brothers), Makarsankranti (a festival to offer the Soubhagya Dravya to the married females), Gouripooja (worshipping the GoddessGouri) etc. All these festivals should be celebrated collectively at some common place in the village by all the females. ||29||

udyogadin, snehasammelan | Balotkarsha aani prarthanaadin | Geetajayantee buddhivikaasdin | panchamahotsava aavashyak ||30|| The villagers in all villages must celebrate five important big festivals (promoted by the sevamandal) collectively every year. They are (i) The day of active enactments (ii) social gathering (iii) Prosperity of might (Balot karsha) (iv) A prayer day and (v) the birth anniversary of the Bhagwadgeeta i.e. the day to develop intellect. ||30|| Sarva jaati-jamaatee mitoon | Haladi-kunku, Tilgul, Suwarnadaan | chadhaa odhee, graamshuddhi, Ramdhoon | bhashane aadi karaavi ||31|| In these ceremonies and celebrations the males and females of all the castes and tribes, creeds, races etc. should come together. There should be a common programme to offer and exchange Haladi and Kumkum (the two things as a symbol of female as (Suwaasini the married women having her husband alive.), Til-gul(seasam seeds and jagaery on Makar sankraanti), offering The gold leaves (to exchange leaves of shami and aapta as gold) should be arranged. Some competitions, village purifying programme, Ramdhoon discourses and speeches and likewise various programmes should be included in the celebrations of these festivals. ||31|| Taisaachi aala pola sana | Haahee aahe mahatwaporrna | yaat thewaave bailaanche pradarshana | sheti-saamanasahit ||32|| uttam raanget bail thewaava | saajel taisaa angee bhooshawaava | Tyaat jyaachi safal seva | Tyaacha gourava tyaa diwashi ||33|| konee jodi uttam thewalee | kon bailaansi khuraak ghaali | Inaame dyaavi tyaas bhali | sarva gaavakaryaanni ||34|| The festival of Pola is also one of the most important for the villagers. The exhibition of the bullocks of all villagers should be arranged on this day. Similarly, the tools and implements useful for agriculture should also be placed in the exhibition. ||32|| A neat row of all bullocks should be made. the villagers should decorate their bullocks with proper habilments. Then all bullocks should be examined. The owner whose pair of bullocks is found as the most healthy and excellent should be honoured with some reward. ||33|| Prizes should be given to those villagers who have tended and maintained their bullocks in a fine and healthy way and who feed the bullocks with enriched and nourishing fodder and other food items. ||34|| Konaache uttam shetisaadhan | koni thewale nokar prasanna | Tyaache wadhawaave uchcha sthaan | polyaachiya shubhadini ||35|| Similarly, Those villagers should be honoured and applauded who have maintained the tools for cultivation in neat and proper order, who repair, oil and clean them regularly at frequent intervals. Prizes and honours should also be offered to those who keep the labourers and servants in a very satisfactory and happy condition. ||35|| Gharoghari jodi phirawaavi | Miraweet, miraweet gharee nyaavi | Inaam poli maanasaanni ghyaavi | prasanna thewaavi vrutti tyaanchi ||36|| Then the pair of bullocks should be taken in procession from house to house and then to the villager's home. Whatever they receive as a token from these houses should be retained with satisfaction by the owner of the bullocks. ||36|| Kaahi paadava jugaar khelati | Hee aahe samaajaachi adhogati | kaahi lok jinkoni jaati | kaahi haratee vastrehi ||37|| There are some villagers who go on gambling on the next day of the Pola festival. Gambling is a sign of downfall of the society. Some lucky individuals make gains in gambling while many other

miserables become losers and finally they surrender all their belongings, with their clothes even, to make good the amount they had lost. ||37|| Aishee reeti banda karaavi | Havi tara dangalehi bharawaavi | kaamgaarasi iname dyaavi | kaatak, chapal mhanoniya ||38|| Such harmful practices should be immediately stopped. In place of these harmful practices, some wrestling competetions should be arranged. The labours and workers who prove themselves as best in swiftness and health should be awarded prizes and honours. ||38|| Aisaachi aahe dashahara din | Vijayadashami utsaahapoorna | tyaane waadhe sneha sanghatana | uttam gaavee ||39|| The festival of Dassara (Vijaya dashami) is a day full of energy, enthusiasm and joy. It can be celebrated to grow friendship in the villagers. ||39|| Saghlyaanni miloni miraweet jaave | Thor purushaanche godawe gaave | poorva rushinche koutuk karaave | Gourawaave rashtraasi ||40|| On this Dasara festival day, all the villagers should collectively go in a procession for seemollanghan (To go outside the out skirts of the village). Then some should sing the songs in praise applauding and admiring the great heroes and excellent noble persons. Somebody should narrate good stories developing morality, giving ideal examples of ancient rishis and seers. Finally all should acclaim loudly and resoundingly the nation's victory. ||40|| Te dini uttam sankalpa karaava | `Aapule te sarvaanche' haa bodha ghyaava | Matabhed samulachi visaraava | sone dewoni ekmekaa ||41|| Then on this Dasara day all should make some good and virtueous volitions. A sense of "what we possess is for the use of all" should be created and developed. Exchanging the leaves of shami and Aapta (as the sign of gold) all should forget grievences, malice, difference of opinion and enimity. ||41|| Pudhe vitandanechi nasaave | sakalaanni sakalaansi vandaave | parasparaanche aasheesh ghyaave | Bandhu, bandhu mhanoni ||42|| Henceforth never allow any root cause for any struggle or quarrel. Prostraitating before eachother all should offer good wishes with a deep sense of brotherly affection and love. ||42|| Mirawit Mirawit yaave ghari | sant, dewaasi wandoni antaree | waadwadilaanche waradhasta shiri | dhaaran karaave koutukaane ||43|| Then in procession all should return home with deep respect. they should prostrait before the elders in the family, before God and the images of the saints and should seek their blessings. ||43|| Naveen kaarya sankalpa karaava | Maga varshabhari to tikawaava | Aisa sohala sagalyaanni saadhava | ekaatmatene ||44|| On this auspicious day, everybody should make a volition with resolute mind and try to carry on throughout the year. It should be about rendering some good service to the people. In this way, this dasara festival celebration should be performed. ||44|| Diwaalicha sana aala | sarvaaneech paahije kela | pari pahaava kon raahila | bhukela gharee ||45|| All in the village should celebrate the gayful festivl of Diwali but they should carefully see that nobody in the village is starving and has no enough food. ||45|| Tyaas aamantrit karaave | Goda dhoda bhojan dyaave | parasparaanni milooni chaalawaave | vaibhava sarvaanche ||46|| If anybody is found starving on the Diwali festival, he should be invited at your house and should be given some sweet food to eat. In this way, all should try to protect and maintain the greatness and

respect of eachother. ||46|| Gavaache ekachi asaave lakhshmi poojan | prachand mandapi karoni sthaan | sarvaasi dyaave pharaal, bhojana | sarvaa miloni ||47|| (In the Diwali festival) All villagers should perform a collective ceremony of `LAKHSHAMI POOJAN'. All should gather together in a spacious pendal, be seated together and enjoy the festival dinner or a light breakfast. ||47|| Anand usalaava gharoghari | sukhi gaayee, waasare, nar, nari | Bhavoo-bahininche paropari | naate waadhe aise whaave ||48|| There should be a great festival rejoicing in each house. Not only the male, female but the cows, the calves should also be joyful and moo, expressing their happiness. The boys and girls should develop a sacred relation and love of brothers and sisters between each other. ||48|| Bandhubhaava bhaginipan | Hey naate osarale samaajatuna | Te waadhayaa navyaa pidhit poorna | yojana bhaubeejechi ||49|| Presently, it seems in our society that the bond of love and affection, brotherly and sisterly feelings for each other in the boys and girls have become diluted. Therefore to stimulate and sow these feelings in the new generation through such festivals and occasions they should be arranged in every village. ||49|| Taisechi bharawaave gopradarshana | konatya gaavyee dudhaal poorna | konata valoo gunasampanna | unchpuraa pahaava ||50|| Similarly an exhibition of the lineage of the cows should also be arranged from village to village. In such exhibitions people should carefully search for the cows giving a large quantity of milk and a brooding bull tall and possessing good qualities which are available in different villages. ||50|| To sagalyaanni gourawaava | sarvaamiloni inaam dyaava | Gayee-guraancha mahima patawaava | sarva jana ||51|| All should admire that brooding bull with open mind, give a prize to it and try to explain the importance of the healthy cattle. ||51|| Aapaapali gaaya prabhaavi | pudhe karaavayaasi saangavi | pudhachi gudhi ubhaaravi | Inaam dewoo mhanoni ||52|| Villagers should be advised and inspired to make their cows sturdy and robust as well as producing a good quantity of milk. Announce for making a provision for giving a reward to such strong and healthy cows in the following year. ||52|| Taisechi waadhawaave khatache mahimaan |Narkasuraas nimitta karoon | shenkhataadikaanche varnan | vishad karoon saangave ||53|| A great demon `NARKAASOOR' was killed on the 14th day of aashwin (Narkchaturdashi) in Diwaali. You should make use of this story of Narakasura to explain elaborately the importance of pondrette (A kind of manure called `sonkhat' in marathi) and manure made from cowdung. ||53|| Yaach khataamutaachya sanyoge | sheti uttam raahoni pike | Mhanoni sarvaanni yogya khalage | karoni khat sambhaalave ||54|| This manure and urine of the cattle produce very valuable crop by making the land furtile. All farmers should dig up pits for preparing the dung manure and fill up those pits regularly. Such manure pits should be maintained for the whole year. ||54|| Shetaamajeech shenaadi jaave | Tareech bhoomimaata paave | Hey gharoghari saangave | Haachi khara diwaalsana ||55|| When the cowdung is used for cultivating, the motherly land becomes happy. so go house to house in the festival of Dipavali and tell the villagers to do so. This will be the best celebration of the Diwali

festival. ||55|| Gaavee jyaane Lakhshami naande | Lok jagateel aanande | Aishya prayatnanneech saadhe ! khari diwaali ||56|| All these aspects of the festival celebrations will help to grow the wealth of the village. People will live happily. The real diwali can be celebrated in true sense if we all do with purposeful efforts as I have told to do. ||56|| Baara mahinyaanni Diwaali aali | Ghare-daare swachchha zaalee | Bhint osari sarawoni thewili | ranga rangoti laawoni ||57|| The festival of Deepavali comes after twelve months. To welcome it, we all should clean the houses, doars, windows etc. clean and smear the walls and the varandas and with colours we should paint them. ||57|| Dusare diwashi sadaa naahi | zaadzud techi naahi | Ghaan pasaralee sarvahee | Jikade tikade ||58|| (After it) It is seen that nobody cleans or smears them from the next day. The dirt, rubbish, straws, scraps etc. are found scattered here and there. ||58|| Aisee karita Dasara, Diwali | Awadashaachi yeyeel kapaalee | Tyaapekhsha roj sakaalee | uthane haachi Diwaalsana ||59|| If we don't do so everyday after the Dasara and the Diwali festivals, instead of Goddess Lakhshami, the evil desting will surely visit us. Therefore, the real celebration of these festivals is to form habit to get up early in the morning everyday to sweep and clean the houres. ||59|| Sana mhanoni karaave abhyangsnaan | Naahitari phaasave vangan | Hey kothache shahaanpan | shikalo aamhi? ||60|| If we have a good bath using perfumed oil, powder of fragrant ingrediants and scented soap on the festival days and allow the dirt gather on our bodies after the festivals are over, do we enact wisely by this? ||60|| Rojachi thode kareet jaave | snaan, dhyaan, paathaadi barave | shrama karoni soundarya waadhawe | Ghari daari ||61|| In stead of acting in this way, it is better to getup early in the morning everyday, meditate, recite hymns & prayers for sometime and extract hard work and physical labour at home and outside to develop and grow the beauty of our homes with cleanliness and purity. ||61|| Diwaaliche nimitta karoni | swachchhata, pawitrata shikaavi sarvanni | ukiradaahi neet karoni | Diwaa laavavaa swachchhatecha ||62|| Remembering the Diwali, we should learn good lessons of cleanliness and purity. Even the heaps of rubbish and filth should be bailed out and we should shine the spots and surroundings with cleanliness. ||62|| Nehami swachchha thewaave ghar | shrama karaavet angabhar | Haachi khara sanawaar | Nitya sundar vartanook ||63|| Keep your houses always clean exert ample hard work and physical labour. Behave in good, polite and ideal manner. This is the real way of celebrating the festivals. ||63|| Jo nehameech swachchhata kari | Tyaane utsava paalale sarvatopari | uttam jewaavi bhaaji bhakree | Dewaadika arponi ||64|| One who always maintains cleanliness, has always celebrated festivals in the real sense. Whatever food is cooked, offer it to God, to the unexpected visitor (Atithi) and then have your meals to your full satisfaction. ||64||

Aise wrata jo sambhaali | Tyaachi khari dasara, diwali | Naahitari samja holi | Aapulyaa saryaa jeevanaachi ||65|| One who follows this virtueous practice resolutely and truthfully he is worthy of the credit having celebrated the festivals of dasara and Diwaali. Otherwise it is like making a `HOLI'(The destruction) of his life. ||65|| Holicha aala shimaga sana | Tyaat mothi maarhaan | Lok ibhrat, maan sodoni | palatee maargi vedese ||66|| `Holi' means the `SHIMAGA' festival (Burning fire and worshipping it on the full moon day of phalgun month). On this festival day, people fight and struggle with eachother, dishonour others with disgraceful acts and abusing words and roam on the streets madly. ||66|| Haa waadhala vichitrapana | Aisaa nohe shimaga jaana | Tyaatahi aahe tatwikapana | Ghenyaa sarakha samaaja ||67|| This is strange and odd way of celebrating shimaga. Infact this is not the object of shimaga festival. Remember, there is some principle behind it and the human society has something ideal and important truth to learn from it. ||67|| Yaach diwashi pralhadaachi chhalana | keli hoti holine jaana | pari dukkha na zaale pralhad praana | Haribhakta mhanoni ||68|| On this day of shimaga, the evil HOLIKA had tortured the great devotee pralhaad. But all her tortures burnt out with Holika and Bhakta pralhad remained unharmed & safe. ||68|| Shewati chhalanaarechi jalaale | Hey gaavasi koutuk zaale | Mhanoni jana oradale | upahaas tyaancha karoni ||69|| When the tormenters of pralhaad were burnt away to ashes in the fire which they & the Holika had set for pralhad, the citizens, present there were surprised. They dishonoured and reproached and vilified the tormenters with resounding shouts. ||69|| Yaach diwashi shankaraane | kaam jaalilaa tisarya nayane | Mhanoni kaamas dhikkarile bhootsene | Halkallola karonee ||70|| On this very day of shimaga, Lord Shankar burntout kama (cupid-the God of Love) with his third eye (knowledge in the form of fire). The whole army of the ghosts of Lord Shankara made a great shouting and hubub to reproach cupid. ||70|| Tyaach diwashi sjjanaani | vaarshik yadnyaachi keli aakhani | sampoorna gaava saaf karoni | Dyaave petawoni kaichan tey ||71|| Therefore our ancient good noble wisemen drew out a plan to celebrate the festival of shimaga. (as the yearly yagna(sacrifice). All the villagers should collect the rubbish and garbage together from the whole village and set fire to it. This would be their yearly yagna on the Shimaga.||71|| Tyaachya prakaashi sarvaanni jamaave | Aapale duskrutya nivedaave | pudhe aise na karnyaache yojaave | anutapaane ||72|| All the villagers should then gather around the burning heap of the rubbish, straws, garbage and in the light of the burning flames, everybody should publically confees whatever wrong and misdeed he had enacted. Then he should express regret from heart and soul and contrition for whatever misdeed he had committed. Further, They should make a vow not to repeat such wrongdoings and sins in future. ||72|| Hey manodhaira kami padale | mhanoni dusare jan oradale | Gaavaache paap dhuwonee kadhale | aisiya paari ||73|| Some of the people, gathered there, didn't have courage to confess their evil and wrong doings. Others knew what they had done. So all of them shouted and announced publically what sins and

misdeeds they had committed. In this way they tried to wash away the sins and wrong, evil deeds from their village. ||73|| Pudhe yaacha viparyaas zala | shivigaal deti parasparaala | pothyaahi sangatee abhadra bola | mool tyaache na jaanata ||74|| But in future, people began to take this idea in a different way. They went on abusing each other. Even some religious scriptures and manuscripts had held up the way and advised people to utter inauspicious, ominous and obscene shouts without understanding the basic truth underlying this tradition. ||74|| Mhanati koni varshaatoon | shivyaasaatheech ek din | pari sajjanaasi yaache kaya kaarana? ye uttejana durjana ||75|| Some say that this one day is specially decided and reserved to abuse each other. But why should the good noble wise men go on abusing others. It gives encouragement to other evil and wicked people to overact under the shelter of this tradition. ||75|| Yaa sanee mukhya dhooli vandana | Je graam saphayeeche pracheen chinnha | Asprushyaannahi sparshave mhanoon | sangitale granthi tya diwashi ||76|| The main and important part of shimaga celebration is offering salutations to the soil.(Dhoolivandana). It has been observed from the ancient times and from successive generations. But it is really a token of the maintenance of cleanliness of the village. In the scripts and manuscripts, it is also advised to touch the untouchables on this day. ||76|| Aadhi sarvajanik agnipoojana | Tyaat wayeet vruttiche dahana | Maga raakh nyaavi ukiradipoorna | karaave snaan samudaaye ||77|| (For this Dhoolivandan festival) all should first worship `AGNI'(Fire) by setting fire to the heap of the rubbish. Thus they all should burn out the evil and sinful tendencies in them. Gathering all the ash of the holi, they should drop it on the heap of dirt and rubbish. All should have then bath collectively. ||77|| Aisa graam sevecha aanand | Tyaane paraspara lavila sugandha | Prasannata daakhawaaya Vishad | yojila prasang ranjanaacha ||78|| This is one way of performing services to the village. It makes minds of all happy and gayful. To make our minds and souls pleasant it is a kind of recreation programme. ||78|| Thikthikaane gaani waajawine | Rang-gulal adi udhalane | prasanna thewaavaya maanavi mane | shimaga sana yojila ||79|| This Shimaga festival is meant to keep the human minds and tendencies happy and pleasant. so programmes like singing, vocal music and instrumental music should be arranged from place to place. To enjoy it more, red powder, colour powders are sprayed upon each other. ||79|| Raaje rajawadyaanchy darbari | Tyaas roop aale shrungari | Shrikrushnaachiya naave rang pichakari | udavinyaache ||80|| In the courts of the kings and in royal families, romantic and erotic form was given to the celebration of this Shimaga festival. Lord Krishna performed `Raaskreeda' (a collective dance on the bank of the Jamuna with the Gopa & gopees). The Kings and members of the royal families imitated Lord Krishana's enactments and started to spray colourful water by spraying syringes on eachother. ||80|| Gaavi vegalaachi viparyaas zala | Graamshuddhicha uddesh gela | Naali-moreencha udawoni maila | dukkha deti janatesi ||81|| On the village level, the tradition of celebration of the Shimaga took a strange and hideous turn and it took a distorted form. The original purpose of cleaning the village has been set aside. People started to bail out the dirt and muck from the gutter and channels and pour it upon each other. This enactment in the name of a festival creates disgust and displeasure, sorrows and hatred among

people. ||81|| Kunaachi laakade choroon neti | Gharachyaa vastoohi holeet takiti | Gadighodyaache saaman jaaliti | khaat neti smashanee ||82|| Somebody steals away the fuel wood from other's houses. Alongwith fuel wood they take away valuable wooden things, furniture items wooden parts of carts and tongas etc and burn them in the Holi Fire. Some steal others wooden cots and habiliments to burn in fire. ||82|| Yaa sanane hote sanasan | Gaava disoolaagate bhanabhan | Aisaa haa prasang waayeet mhanon | kariti teeka dheer praani ||83|| Such enactments arouse peak of anger in common people. The village becomes like a cemetary. Bold individuals express their displeasure and criticize such hideous and dirty enactments on a festival day. ||83|| Pari yaasi valan laavave | Aise vedepan howoo na dyaave | Tyaat soundarya paavitrya bharaave | Gaane, waajawine thewoni ||84|| Now it is a need to give a good turn to the way of celebration of the Holi festival. All the hideous enactments and unpleasant behaviour should be immediately discarded and they should be substituted by the recreation programmes like vocal music, instrumental music, classical music etc which will make the celebrations beautiful and sacred. ||84|| Holinimitte jamawoni nar-naari | Ghyaavya kawayati mohallyaavaree | Graam sudhaarak naatika bari | Manoranjanaasi yojaavee ||85|| All male and females should be brought together. Their parades should be arranged in localities. short, one act plays explaining the village reformation should be presented to entertain as well as to educate the villagers about the reformation of their villages. ||85|| Holi mhanaje graam- shuddhidin | Taisechi maatrudin, baalak - din | shramikdin maanavata din | swaatantrya dinaadi kititaree ||86|| Like the Holi festival day which is a village purification day, there are some other days to be celebrated in some ideal manners. They are, mother's day, children's day, worker's day humanity day, independence day etc. ||86|| Kaashiwaasi bhakta kabeer | Samaadhisl niwadati gaava Magahar | Jyaas lok mhanatee narkadwaar | Teech uddhaar bhoomi zaalee ||87|| Kabeer, the great saint was the resident of kashi. He left kashi and went to reside at Magahar. The town Magahar is supposed to be the place of hell. In such illfated town kabeer deserted his body and the world. The town Maghar which is held as hell by people became the holy place for redemption and salvation for the great saint kabeer. ||87|| Janmabhari soot winou | Prakat dekhila janee Janardana | Tyaa Bhakta kabeeraache mahimaan | Gangeteel paashaan Jaanatee kaise? ||88|| Saint kabeer spent his whole life in spinning fibre and earn livelihood very honestly. He was seeking manifestation of God in every individual. The importance of this great saint can't be realised by the stone like ignorant miserable people who live actually like the stone in the Ganga. (This is the ideal character of Saint kabeer on this chapter.) ||88|| Janmabhari doshkrutye kelee | Tyaa velee naahi Gangel thara vilee | Aata naade takoni zaalee | sadgatee mhane jeewaachi ||89|| While alive the individual committed so many wrong and evil enactments and sinful acts. He then never thought of the Ganga. Now when he is dead, his ashes are dropped in the Holy water of the Ganga and people say that the soul of that wicked man has sought divine and good end. ||89|| Hey saanganaare aani karanaare | Yaanna potaapaanyache bharale waare |

Mhanoni melyaawari karitee saare | Jiwanta panee na sangatee ||90|| Those, who advocate all this philosphy and make people to follow the customs like dropping ashes of the deed in to the holy rivers, had set up and eleveloped their business to earn their livelihood. They hever advise people how morally and virtueously they should live to seek salvation. But they compet the relatives of the dead person to perform rites in the name of the dead. ||90|| THE BASIC PRINCIPLE BEHIND THE FESTIVALS AND CELEBRATIONS AND ONE PARTICULAR WRONG TRADITION To chi uttam sana, utsava din | Jo raashtreeya vruttine poorna | Hey chi ghadaavaya mahakaarana | santee bodhile samaajalla ||91|| That festival or celebration or memorial day should be held and considered to be the most excellent which is overflowing with love and pride of nation and form a feel of national unity and integrity. The great holy saints had always proclaimed and advised the human society to create such unity and organisation of the whole nation. ||91|| Janata asate utsavapriya | Mhanoni tyaa maargech laavavee soya | Raashtriya bhaavana jaage nirbhaya | Tochi karaava uttsava ||92|| Public mind and tendencies incline towards love and liking for celebrations. They are very fond of such occasions. We must make a good use of this tendency of common people towards the festivals and celebrations and arrange them in such a way that they will create the sense of nationality and love and pride for the country. ||92|| Vishesh nimitte sanghateet whaave | sarva milonee karya karaave | Jene boza na padaava jeeve | konaavari ||93|| On some special occasions, people should be brought together and get organised. All should participate with full co-operation and extend helping hands. No individual should be overburdened with lot of duties and work. ||93|| Naahitri aapule manoranjan | Tyaasaathi jaave dusrayaanche praana | Aise kareel jo utsava, sana | To to heen yaa lokee ||94|| Otherwise, we will have our own recreation and pleasures and others will have to give up their lives working hard in celebrating the festivals and celebrations. If anybody enacts in this way, he should be considered as the mean and wretched one in this world. ||94|| Paraka sukhee aapanahi sukhee | Tatpara parsparaanche koutukee | waaganook sarvaanchi saarakhee | sarvaansaathi asaavee ||95|| We should always be happy when we find others happy . Always admire the enactments of others and encourage each other. All should behave maintaining equality for eachother. ||95|| Hee manavya buddhi upajawaya | Gavogaavi badalavi utsava prakriya | Jene dhadaa miley lokaansi yaa | nehami waaganukisaathi ||96|| Necessary changes and reforms in the manner of celebrations and festivals should be effected with good intentions in every village. The villagers should be given practical lessons on how to behave with politeness so that a sense of humanity can be created among all in the mankind ||96|| Sakal dharmaamaaji sanawaar | Yaachisaathi kele saan thor | Jene manushyaachi kadar | Manushya kareel sarvada ||97|| Almost all religions have such festivals and celebrations. Some festivals are big and some are small. But the purpose of all these festivals in all religions is that the man should care for other fellowmen. ||97|| Saamudaayeekata waadhe sarvatra | Heychi sanwaaraanche mool sutra | saamudayeekpanaacha prakaar | Tochi khara uttsava ||98||

The main original object of the festivals is to develop the tendency of collective living. Therefore the festival which helps to achieve this collectivity and unity in all folks is the most excellent festival. ||98|| Jya diwashi gaava zaale ek | Tochi uttsava din aloukik | Olakhoo na yeti rav, ranka | utsavamaajee ||99|| The day, on which the whole village becomes one, can be considered as the most excellent festival day. In the celebration of that festival, all folks should become so equal and one that it should not be easily recognised in the assemblage as who is poor and who is rich. ||99|| Jyaasi naahi tyaasi dene | Jo bighadala tya saral karane | Aapt samajonee uchaloni ghene | padala tya sarvato paree ||100|| Heychi khare audaarya aahe | Gawaachya sukhaat uttsava paahe | Tene sadaacha sanawaar raahe | Aapulya gaavee ||101|| The true generousness lies in following norms. (i) to provide him who does not possess (2) To bring one on the proper way who has strayed from good and noble way of life.(3) If the person is retarted and fallen back, treat him as your relative and try to uplift him in all aspects. (4) To think the festive happiness in the happiness of the village. all such enactments of all villagers will create the enthusiastic and pleasant atmosphere of festivals in your village for ever, ||100 &101|| Poorvi gaavi baara balute | Atharapagad jateenche jatthe | parasparaanwaree awalamboon hote | sahakaari jeevan ||102|| koli jaale ghewoni yeyee | sonaar jiwatee laawoni jaai | Nhavee, dhobee, gowali neyee | dhaanyaadik sanawaari ||103|| In the past there were twelve public servants in the villages who used to do different activities which were indespensible needs of the routine life of village folks and these balutedars were entitled to have a share of corn & garden produce from the villagers. There were eighteen groups of such village workers belonging to twelve castes. Naturally the lives of the villages and these workers and artisans were interdependant and co-operative for each other. On some festival day the koli (fisherman) used to visit all houses in the village carrying his net. The goldsmith used to stick up the tiny images of Jiwatee (The goddess worshipped on the 6th day after child's birth) made of metal. In this way all, the barbers, washermen, cowherdboys used to visit the houses in the village on different festival days and the villages would provide them food grains. (In this way they used to earn livelihood by helping the villagers.) ||102 &103|| Paree to aata nuralaa kaayada | utsavaas yene haa nawhe phayada | sanwaar saangane haa nawhe dhanda | konaachyahi potaacha ||104|| But today that rule has become totally out dated and has lost. Nobody gets benefitted in celebrating festivals in such a way. Now collecting foodgrains from the villagers for livelihood can not be a possible business by announcing the names of festivals to each house. ||104|| Hee aahe nirmal seva | ujalaavaya antareecha diva | pota bharanyaacha prashna utsava | aanochi naye ||105|| Today the participation in the collective celebrations has become a pure service. This sacred service will arouse the divine sense and feel in our minds. So never mingle the purpose of celebrations and purpose of earning for our livelihood. ||105|| Sakalaanni kaamdhaam karaave | uralyaa veli sanawaar saangave | Mandapaadi karanyaas laagave | sevabhaave sarvaanni ||106|| Now all should discharge their legitimate duties and business and when they find spare leisure time, they should go house to house and tell about the festivals. They should help in all the necessary activities like erecting pendal etc. for the celebration of festivals. all should extend their full cooperation in such public collective celebrations. ||106|| Aise saangane hey niraale | pari tya nimittane bhulawaave bhole |

Tene ghotaloni lok sagale | Naastik jaise bolatee.||107|| Narrating so about the celebrations of the festivals is somewhat different, but collecting money as subscription to celebrate some festival and misappropriate the funds is now becoming an established usage. By such taxation upon people, the sense of religiousness in them gets lost and they become atheists. ||107|| Shramavibhagani hotee poorvi | Tyaatuni hee waadhati swaartha chavee | Tyaach kaami laagale bhikhshuk, gosaavi | naava budawaaya poorvajaanche ||108|| In the past our social structure was based upon the principle of distribution of work. But slowly that structure developed adversely and resulted in creating a sense of selfishness. The brahmin worshippers and beggars, the gosaavis turned to this practice with selfish motives. But such practices can now bring shame and disgrace to our ancestors. ||108|| Jo koni evadhechi kari | Tyaasi dyaavi gaavane chaakaree | udar bharanyaachi vyawastha puree | parishramaane sarva kaal ||109|| The individual, who earns livelihood by begging, should be provided with some job by the village to render hard work for his maintenance. ||109|| Bekaari na thewaave graamaprati | udhalpatti na karaavee kone ritee | utsawaane uttam gatee | laage taisechi karaave ||110|| The state of unemployment should not be entertained in the village. Similarly, nobody should spend extravagantly. such celebrations should have good impression and impact of reformations upon the village. ||110|| uttam gatee tochi uttsava | eravee moley ghetale upadrava | Taise na whayaa karawe gaava | sanghateet and kriyaasheel ||111|| The festival which brings good state and condition of the village should be considered as the true and good festival & celebration. It should not become invitation to troubles by spending lavishly our money. It is therefore necessary to unite the village and make it active. ||111|| Saadhava kaaryaacha utsaaha | To chi utsava nissandeha | Tukadyaa mhane gaavi prawaaha | waahu dya shanti sukhaacha ||112|| The ceremonies, which encourage and enthuse people to work are doubtlessly the true celebrations. Behaving in this manner, may there be the rule of peace and happiness in the village. (so says Shri Sant Tukadojee Maharaj) ||112|| Iti Shrigraamgeeta grantha | Guru-shaastra-swaanubhava sammat | kathila sanotsawaacha mukhyaartha | Tewisaava adhyaaya sampoorna. ||113|| Thus, the graamgeeta scripture has been proved to the test of the guru-shastras and self experiences. The 23rd chapter explaining the true meaning of the festivals and celebrations is hereby concluded. ||113|| ||Sadgurunaath Maharaj ki Jai|| VOLITIONS 1 Without closing the industries and daily village business, we shall celebrate the religious festivals, celebrating birth days and death anniversaries etc. in our village maintaining the routine life of the village as usual. 2 We shall not spend huge money on celebrations but we shall try to celebrate same by economizing the expenses. We shall not celebrate the festivals etc. personally at our house but we shall celebrate them collectively at a common public place by bringing our own tiffins or we shall cook at the common place for all and have a collective common dinner by which, we shall try to develop fraternity, discard the evil traits and grow the virtues in us.

3 The women will celebrate the female uttsavas while the gents will celebrate the celebrations meant for the males but they will be celebrated on collective common platform. 4 On the festival of Dasara, we shall awaken the feel in all that whatever we possess individually is the wealth of all. 5 On the festival of Deepavali, we shall see that none in the village is hungry. We shall communicate the detailed information to all about the manure and fertilizers. On the Holi festival, we shall burn the bad and evil tendencies to ashes. Chapter- 24 FAIRS - PILGRAMIAGES (Yaatra-meley) ||Salutations to Shrigurudeva|| REACTIONARY CELEBRATIONS OF DIFFERENT SECTS OR ISMS : AND IMPACT OF MASQUERADING OF BOGUS GOSAVIS (BUWABAJI) Shrotayaane kela prashna | Gaavi sampradaaya asatee bhinna | wegwegale tyaanche ekoona | Deva-dharma utsawaadi ||1|| One of the listeners asked, "There are many sects, faiths and cults in the villages. They regard their own Gods and Goddesses, their different religious rites and rituals and their own independent celebrations. ||1|| Te saarvajanik utsawaahi yetee | tari aapanaasi wegale samajatee | Aapaapali bhinna maanooni samskrutee | chaalatee sarva ||2|| They do attend and participate in the common public celebrations, but they always consider themselves separate and distinct from our common celebrtions. They consider that their regular succession, their own culture are different from other people in village. ||2|| Tyaanche phad niraniraale | sajawitee bhinna dewale | kothe pratima poojeche sohale | koni moorti virodhak ||3|| These groups, belonging to different sects and faiths have their own separate circles and boards. they have their own different temples & deities and they adorn them in their own traditional manner. Some groups celebrate their festival ceremonies by worshipping the images of their God. Some other groups belonging to different sects strongly oppose to such worshipping of the images of God. ||3|| Kityekaanchi teerthi dhaava | Te itaraasahi deti uthaava | Ikade osa padale gaava | Taree parwaa naahi ||4|| Some make hectic rush to visit the holy places and they encourage others to accompany them on such pilgrimages. They don't care for the village being desolated due to a big number of villagers going on pilgrimages. ||4|| Yaa sarvaanchi matey wegalee | Bhinna tyaanchi sant mandali | Ek ekaachi karitee tawaalee | Aapaapulya gotaat ||5|| All of them have their own rigid views and opinions. They have their sect's different rank of holymen and saints. In their private meets at their inner circles, they always revile and tease other sects and faiths. ||5|| Weg-wegalyaa shishya shaakha | wegwegale Gurudekha | konee na milatee ek-ekaa | karitee utsava aapule ||6|| They have their separate branches of disciples and followers. They regard their separate spiritual teachess(Gurus) they celebrate their separate festivals and ceremonies only for themselves in particular rigidity. All these different groups, sects and cults never mix up in others, other faiths and sects. ||6||

Khare khote dnyaan kaahi | Andha rudhya shikviti paahi | Gat padale bhinna bhawikaanchehi | Mirawiti dwaahee aapulaalee ||7|| They establish and encourage others to follow some superstitions and blind traditions which are harmful to the harmany and integration of the villagers. They educate others upon some true or false ideas, realistic-unrealistic knowledge. Even the common devotees or followers of these sects also form their sub-groups and go on boasting and struting about their faiths. ||7|| Hey jowari ek na hotee | Towaree sanghatanechi phajitee | Yaasi upaaya karaava kone reeti | Techi aamha sangaave ||8|| So long as these separate sects and faiths maintain their independent identity and don't come together, the village organisation has to suffer disgrace and plight. If there is any possible way to create unity among all these separate groups; kindly tell us. ||8|| Shrotayaancha prashna maarmik | uttar aika awashyaka | Gaava paasoni vishwaaparyant dekha | jaruri yaachi ||9|| The question raised by the listeners is quite poignant. It certainly deserves to be replied with proper reasoning. There is a need of sound meditation over this problem as it relates from village to the entire universe. ||9|| Bhinna bhinna zaale gat | Vegawegale padale tata | Aakunchit matey shikawitee rogat | samaajasi ||10|| The village has been divided in many different fractions and groups. Separate parties have been formed. These fractions and parties are spreading mean and insular thoughts and opinions by frequent educative canvassing which are unhealthy & harmful to the homoginious society. ||10|| Andhashraddhes aanoni poora | Lokee rujawitee mithyaachaar | Tyaanchya utsavaanche prakaar | Vichitrachi asatee ||11|| They make forceful impressions of superstitions upon common innocent minds and try to sow seeds of pretence and delusing customs and traditions. Their celebrations are also odd and strange. ||11|| Apaar dhanaachi dhooldhaani | anishta prathaanchi peranee | phuteer vrutti wadhel janee | Aishee karanee kiteekaanchi ||12|| They squander huge amounts upon such celebrations and establish such harmful, inauspicious customs and usages which result in breaking up the society. They create rifts in the homoginius society. ||12|| Kityek buwa veshadhaari | Jagatee aishya gataanwaree | khare dnyaan na detee swaarthabhari janatelaagee ||13|| Several pretenders, disguised as BUWA (A gosavi or ascetic) live comfortably upon these different groups formed by the selfish people. These so called BUWAS (holy ascetics) always enact only for their selfish gains, They advocate and impart delusive knowledge to the common people. ||13|| Aise hey jowaree chaale | Towaree gaava bhrami budaale | sudhaaranechyaa maargee aale | daree-darakute ||14|| As long as these practices are going on in the routine life of the society, the vilages will be submerged in delusions and misunderstandings. When we think of reformation in these adverse conditions, we will have to face many stumbling blocks, pits and ditches in our way. ||14|| Yaasaathi ekachi upaaya | Aapan na thewaave alag thaya | Tyaanchyaat jaave miloni nirbhaya | samudaaya saadhaya ||15|| There is one good way to overcome such fragmentary condition of the society. You yourselves should avoid maintaining your separate status and place in the village. You should reach and mix up with all high and low rank of masses with same way of equality and try to remove the rifts in different sects

and groups. ||15|| Aso konaacha konata pantha | Aso konihi buwa, mahanta | sarvaa aapulechi maanoni satata | Jaave miloni sarvaanshi ||16|| It may be any sect or any faith. They may be the religious heads, buwaas (ascetics & bairaagis) saints or spiritual teachers of any cult, faith or sects, Treat them as your affectionate colleagues and inmates and mixup with them. ||16|| Pancha mahotsavachi aapule | yera te tuchchha maanata chukale | Aapan alag padataa kasale | saadhale aikya ||17|| If we suppose that the five main celebrations (PANCHA MAHOTSAVAS) that we celebrate are only the excellent festivals and the celebrations of other sects & faiths are less important and useless, valueless; it will be our great mistake. Such retention will isolate us and seclude us from others. How can we then seek the unity and integration of all folks? ||17|| Mhanoni nirwaala saangato | Jemwha santjayanti, punyadin yeto | Temwha sagalyaa miloni karaava to | sarvajanik sthaanee ||18|| Therefore I am telling you an important proposition. Whenever any birth ceremony or death anniversary of any holyman or saint of any sect or faith is to be celebrated; it must be celebrated by all at some common public place in the village and be participated by all villagers irrespective of their own separate sects & faith. ||18|| Maga to aso konyaahi panthaacha | wegalee na thewaavi waacha | sant, sajjan sakhaa vishwaacha | Mhanoniyaa ||19|| In such collective public celebration, that particular saint or holyman (whose birth or death anniversary is to be celebrated) may belong to any sect, faith or cult; you should treat his as your own holyman with due respect for him. The term `Separate' or `different' should not be used by us for anybody; because the saints, holymen and virtueous noble ideal personages are the close relatives of the whole world. ||19|| Sarva panthaache uttsava | Tyaat disel satyagourava | Tyaatooni vishaalteche bhaava | bharaave lokee ||20|| All festivals and ceremonies of all sects & faiths which hold some true principles and ethics should be collectively celebrated by all and through these celebrations, we should try to build up broad mindedness and broad vision in the common folks. ||20|| Ekalkonde raahu naye | Ghareech utsava karu naye | sarvaanche sahakaarya ghyaave | heychi marma sanghataneche ||21|| One should never live in solitude or seclusion. He should not celebrate any festival privately at his home. Seeking co-operation of all, always celebrate all your household celebrations also publically and with all. Here lies the secret of raising and building up a firm organisation. ||21|| utsavaacha whavaa parinaam | Mhanoni prabhaavi thewaave karyakrama | Thoraanche bhaashan, uttam | karaave tethe ||22|| Excellently impressive and dignified programmes should be arranged on these ceremonies, so that they will have deep effect upon common people's minds. Such programmes should include excellent devotional songs, of great santly persons, discourses and lectures, sermons of great spiritual teachers. ||22|| Karita santaancha gunagourava | sangoo naye chamatkaar laaghava | paadavaa uttam waaganukicha prabhaava | samaajavaree||23|| But remember, while singing, admiring and applauding the greatness and virtues of the saints and holimen, never describe and give importance to his miracles and his delusing enactments. Always try to narrate with respect their excellent and ideal, moral behaviour and try to create good impact upon

common people's minds and thoughts. ||23|| Sant Dnyaaneshwar, Tukaraam | Naamdeva, Saawata, Chokha anupama | Eknaath, Daamajee Bhagawatottama | warnaave lokee ||24|| Sajan kasaai, Ravidas chaambhar | Sena, Santajee, Gora kumbhaar | Krushnadayaarnava, Waaman, Shreedhar | Santa kaveehi ||25|| Raamdaas, Tulsidaas, Keshavdas, Kabeerdaas | Sundardaas, Vishnudaas | Sooradas aadee ||26|| Shankaraacharya, Raamanujaacharya | Madhwaacharya, Vallabhaacharya | Raadhaaswaami, Basavaacharya | Raman maharshi Shree Chakradhar ||27|| Shahadatta, Gorakhanaath | Govindnaath, Dayaalnaath | Narasee Mehata, Raamteertha | Shree samartha Aadkojee ||28|| Mahatma Mansoor, Mohammed |Kanwarraam, Shekh phareed | Zaratushtra, aanee Goutama Buddha | Vivekaanand prabhavee ||29|| Guru Govindsinha, Nanakdeva | Mahachaitanya, Gouraandeva | Raamkrishna paramhansadeva | Jain Mahaaveer swaami ||30|| Mahatma Yeshu, Tolstoya | Marks, socretes nirbhaya | Mahatma Gandhi, Rammohanroya | Dayaanandadi mahaadnyaanee ||31|| Bhakta Meerabai, Muktaabai | Kanho paatra, Janabai | Ranganayakee, Bahinabai | Ani Besant, Nivedita ||32|| (In the stanzas from 24 to 32 Vandaniya Maharaj has given an inclusive detailed list of the Saints, holymen, spiritual teachers, religious poets, Religion reformers from all sects and faiths not only in India but also in all the countries of the world.) In Maharashtra, there had been a long line and rank of the holy saints such as sant Dnyaneshwar, Sant Tukaram, Naamdeva, Sawata Maali, Chokha, Gora kumbhaar, Eknaath, Bhagawatottam Bhakta Daamajee, Sajan kasai, Ravidaas cobbler, Sena barbar, Santaji. These Saints came from all lowest and highest castes but were adored equally as the brahmin saints. Then there had been the Saint poets like Krishna Dayaarnava, Waman pandit, Shridhar swaami, Samarth Ramdas, Sant Tulsidas, Bhakta Kabirdas, Sundardas, Vishnudaas, Soordaas etc. (They produced devotional and spiritual verses in different languages.) ||25|| and ||26|| Then there had been the great Religious guides and spiritual masters advocating authoritatively on their religions like Shrimat Shankaracharya, Ramaanujachaarya, Madhwaacharya, Raadhaswami, Basawaacharya, Ramanmaharshi, Shri. Chakradhar ||27|| And Shahadaata, Gorakushanaath, Govindnaath, Dayaalnaath, Narasee Mehata, Swaami Ramteertha, Samartha Shri Adkojee ||28|| And Mahatma mansoor, Mohammed Paigambar, Sant Kanwarram, Sheikh phareed, Zartushtra, Bhagawaan Goutam Buddha, excellently most dominent Swaami Vivekaanand ||29|| Then Shri Guru Govindsinha, Nanakdeva, Chaitanya Mahaprabhoo, gouraangdeva, ramkrishna Paramahansa, Jain Mahaveer Swaami ||30|| Then in abroad, Bhagawaan Jesus, Tolstoy, Karl Marks, Socretes, In India Mahatma Gandhi, Rammohanraya, Swami Dayaananda, were the notable great knowledgeble personages. ||31||

Then in female sector, there had been great female Saints and spiritual authorities like Sant Meerabai, Muktabai, Kannhopaatra, Ranganayakee, Bahinabai, Janabai, Ani Besant, Sister Nevedita etc. ||32|| Aisee je je yogya prabhaave | Tyaanche chaaritrya samajonee dyaave | Tyaannee samajkaarya gourave | kaaya daavile janatesi? ||33|| In this way throughout the world and in our Motherland, there had been a large number of great Saints and holymen, female saints, Poets, pioneers of new faiths,excellent spiritual teachers, spiritual thinkers, social reformers, national leaders. On the occasions of ceremonies in our village, we should elaborately narrate the great work and ideal characters of such personages which can have a good and deep impression on the common people in the society. Similarly, the great work and duties which these personages had rendered to the mankind should also be forcefully narrated to the people. ||33|| Aisiyaanchi punyatithi adi karaavi | Sarvaanchi prarthana ghyaavi | uttam vaktyaanni charitre bolaavi | parinaam hoyeel tya shabdi ||34|| The death anniversaries etc of such divine spirits should be celebrated publically. On such occasions intellectual orators and studied speakers should deliver speeches in their most impressive words describing the life sketch and great work of these great holy saints. ||34|| Tyaanchi vishaalata samajon dyaavi | samaan bhawana anusaravi | samaajanehi taisheech karaavi | pragati aapuli mhanoni ||35|| The villagers should be acquainted with the greatness of such divine souls and they should be advised to bring in them the same sense of equality in their behaviour so that your village can obtain progress and development. ||35|| Sant dehaanni bhinna asatee | pari dhyeya dhorananni abhinna sthitee | saadhane jaree naana disatee | Tari siddhantmati sarikhee ||36|| In their physical form, the saints appear different individuals from one another, but their aims and objects and their way of thoughts and retaintions are uniform. Their means of advocating and educating may be different but the principles are uniform and common. ||36|| Aise sangata abhyaase varnan | Bhinna sampradaayanche hoyeel meelan | Hoyeel buwa baajeeche khandan | sarwatoparee ||37|| Studying the life, work and character of the different saints of different sects and faiths, if we describe their work for the common folks, and convince people, it will help to unite the different and separate sects,units and faiths, and also remove the `BUWABAAJI' (the delusive pretentions and undue importance of the fake ascetics and gosavees) ||37|| Naahitaree panthaanche padati gat | sahakaaryaacha bhange tat | potabharoo daambhikaanche pota | chalatase tayaavaree ||38|| Otherwise, the separate groups of different faiths and sects will emerge in the village and it will crack the sense of co-operative spirit. The hypocrite belly Gods will live upon such separate groups happily and comfortably. ||38|| Aapaapalya bhawik janaa | Bhulawitee utsawaadikee naana | andhashraddhene hoya dhingaana | graamjeevanaacha ||39|| These selfish people like parasites will enchant the followers in their groups and faiths with delusive celebrations and festivals. Such superstitions will create a disorder and commotion in the silent life of the village. ||39|| Mhanoni aanave maidaanavaree | Akunchitpana saroni duree | Maga satyachi bolel vaikharee | sarvaa mukhee mangal ||40|| So setting aside the narrow mindedness, bring all the villagers together at one common public assemblage on a big open ground. Then you will have them to speak on the truth and auspicious

thoughts about the welfare of the village and the villagers. ||40|| Gaavee yewot sant konee | bodha karawaawa prarthanee | Athawa saarvajanik sthani | sarvaansaathi utsawaadikee ||41|| When any holyman or the Saint belonging to any sect or faith visits your village, invite him at one common mass prayer or at a common public assemblage. Request him to deliever a speech or sermon on the occasion of some festival or celebration. ||41|| Tethe na sangawee bhakadkatha | Na palawel anishta pratha | Marga laabhel aiyeeta | Lokaa satya dnyaanacha ||42|| At such mass public functions, these saints and holymen will not be able to utter any false and useless thoughts or use trifling loose language or they can't pursue people to follow any harmful usage or tradition. Thus, people gathered at such functions will be benefitted with right and true knowledge. ||42|| Dnyaanaachiya bhoomike waree | phaarashya bhedaasi na urey uree | Milate julate bol bahuparee | Nighatee sarvaanche ||43|| When your thoughts and retaintions are based on truth and true knowledge, there is no room or scope for a separate or different role. There every tongue will speak out the language which is similar and coherent to each other. ||43|| Tene nirasel bhed kalpana | Tatwikataachi kalel janaa | panthabaajeechya uchchaatana | upaaya haa amolik ||44|| The ideas of differenciating and discrimination will disappear and common people will fully understand the facts and truths. This will also help in uprooting the egoistic and blind rigidity of undue importance of the faiths and sects. This is the most valuable way and most effective way to achieve this. ||44|| Jethe lok samabhaavanene baisale | Tethe yathaarthachi charchaa chaale | Deva-sant-dharma-aikya saadhe bhale | Haluhaloo tene ||45|| Where all folks are seated with common feel of equality the discussions in true sense are possible upon the different philosophics of different faiths and sects. These discussions will help people to recognise the unity and oneness among the Gods, holymen and saints, religious conceptions of different sects and faiths. ||45|| Mhanoni aise waaramwaar | prasang aanave gaavee sundar | saadhu, sajjan julawaave apaar | Bhinna bhinna panthaanche ||46|| Therefore, we should always and fequently arrange such excellent and beautiful programmes for the villages. In such programmes, the saints and holymen of all different sects, faiths and cults should be brought together on one common platform. ||46|| Aikya drushtine santotsava | karaave utsaahe gaavogaava | Jene teerthaanchaa gourava | laabhel gaava ||47|| With the view and aim of seeking unity in our villages, we should arrange celebrations of different saints of different faiths and sects very often. They will give and grow the adoration as holy places to your village or more importance than any sacred divine place. ||47|| Teerthee nirmal saadhuvrunda | Tethe tatwachinta anuwaad | Janaas hoyeel tatwabodha | Mhanuneech mahatwa teerthaanche ||48|| The godlymen and holy saints with pure and piouse minds and thoughts always gather together at the holy places. In such gatherings, discussions over religious truths and principles are held. People can acquire the knowledge of true principles. Therefore, the sacred places have much importance. ||48|| PILGRIMAGES, UPLIFEMENT OF THE VILLAGES AND EFFORTS TO PLAN THE PILGRIMAGES Eravee `teerthee dhondapaani | Deva rokadaa sajjanee'|

Aiseech wadalee santwaani | Garjoniya ||49|| Else, all the saints and virtueous noblemen have resoundingly roaredand proclaimed that only stones and water exist at the holy sacred places (just as in any ordinary place). Godliness(divineness) exists in the holymen, saints and noble virtueous individuals. ||49|| Taise aaj maargadarshana | jaya teerthi na hoya poorna | Tethe dhaava ghewoni kona | Laabh yaa janaa? ||50|| Similarly, if people don't have proper and knowledgeful guidance about different faiths, sects and religions at such holy, sacred places, what gains can common people seek in rushing to such places (as they call it as prilgrimage)?||50|| Yaatres jaave tari sevesaathi | vichaarsphoorti aanaaya gaathee | Tene gaava karaave uthaa uthee | yaataroop aapule||51|| The main purpose of visit to the sacred holy places by way of pilgrimages is to render services to miserable persons in distress and hardships; to give inspiration and motivation for benevolent thoughts, to start good noble work and activities and to make better our villages like those sacred holy places. ||51|| Parantu yaatra karitee chaari dhaam | Lokaa maagatee na karitaa kaam | Yaat na ghade punyakarma | wawooga bhrama, ahankaar ||52|| People go on pilgrimages to four important Dhaams. (According to Hindu faith, there are four important and most sacred holy places in the four main directions which, every religious Hindu must visit before his death, they are `Somnaath' in the west, `Jaganaath - puree' in the east, `Badrinaath' in the north and `Raameshwar' in the south). While on the pilgrimage, these places pilgrims go on begging to feed themselves. But these pilgrimages do not add to their divine merit in any way. They only grow delusions and false pride in them. ||52|| Gaavee upaashi thewoni baala | Jaave kaasaya kumbhamela?| Deva gaavee thoda, teerthee niraala | Aise naahi ||53|| Why should anybody go on a pilgrimage to bathe at the auspicious holyplace of `KUMBHAMELA' (kumbhamela is an auspicious `parva'-auspicious period- when the planet Guru enters into the zodiac sign of Aquarius and it is considered that bathing in holy rivers add to our divine merit during this period). On these pilgrimages & bathing at the holy rivers people leave behind their kids at home starving without food. So far as the God is concerned, there is nothing more special at such holy places and nothing less in their villages. ||53|| Pari lok satee padaaya jaatee | Pandyaadikaanchiya jaalee guntati | Mendhavaapari dhaawonee maratee | rudhimaage ||54|| But people make strenuous dying efforts to fulfil their pining for visiting the holy places. When they go on such pilgrimages, they get trapped, befooled and cheated by the `Pandas' (The traditional worshippers and guides in religious rites) at the holy places. But they fall prey to some useless and meaningless tradition, and rush to the holy places like silly sheep. ||54|| Pandhari pasoon sahaa kosaavari | Sawata rahila janmabhari | Deva milawila na karita waari | Gaaveech tyaane ||55|| Sant Sawatoba lived at the village Aranabhendi, eighteen kilometers away from pandharpur. He spent his whole life in the village cultivating his farm and never went to pandharpur on `WARI' (Pilgrimage on foot from village to Pandharpur on Ashaadhi Ekaadashi and kartiki ekadashi). Yet Sant Sawatoba could seek God. ||55|| Janata Janaardanaachyaa seveche | kaam karita imaane saache | Gaaveech punya pandhariche | Dhaava gheyee aapaise||56|| Sant Sawatoba served very honestly the God in the form of the common people. His divine work compelled the divine merit of Pandharpur to run towards him. (Lord Vithoba visited Sawatoba coming

himself from Pandharpur to his village) ||56|| Vasatee jethe aise Sant, sewak | Te gaavachi teertha hoya surekha | sphoortee ghewoni jaatee lok | karaaya gaave Bhoo-vaikuntha ||57|| The village, where such saintly true servants of common people and form of service to the humanity dwell, becomes a pretty holy place in itself. Other people can acquire inspiration from such places and go back to their own village and try to make their village as divine as the Bhoo-vaikuntha. (Vaikuntha is considered as the permanant dwelling kingdom of Lord Vishnoo.) ||57|| Jethe prem aani pavitrya | Tyaseech naam teertha - khshetra | kasayaa jaave gondhal vichitra | Baghaaya teerthee? ||58|| The villages where love and piousness live area really the true holy places. If such holyplace is created at your village, who will go to witness the commotion and strange bewilderness at other holy places? ||58|| Gavaache sarvajanik sthaan | Techi samajaave teerth mahaan | Tethechi laagave tan-mana-dhan | daanshooraanche ||59|| The public place in the village is our greatest and excellent holy place. The generous donars should sacrifice their body, soul and wealth on such holy places in the villages. ||59|| Teerthi konee kharcha na karaava | Aadhi gaava maarg sudhaarava | Tareech teerthaancha punya theva | Gaavee milel sevene ||60|| One shouldnot spend any money unnecessarily at the holy places. with that money, he should repair the roads in the village. He will seek divine merit of pilgrimage to any holy place in the true service rendered by him to his village. ||60|| Waachawoni graam sampattee | Gaavachi pavitra ghadawaavi moorti | Mag na jaataahi khshetree, teerthee | punya laabhe gramoddhaare ||61|| In this way, saving the wealth of the village in the name of the holy places, you should try to give your own village a form of sacred & pious holy place. In enacting so, you can seek the welfare of your village as well as the divine merit of a pilgrimage to any holy place. ||61|| Saptah, ekkey, yadna, utsava | Yaa saathi varganee hote tee sarva | kaahi varshe sudhaaraaya gaava | yaach kaami laavavi ||62|| The subscriptions and contributions, which you collect from the village to arrange some saptah (seven days celebration) ekke (one day celebrations) sacrifice. All amount of such contributions should be utilized for some years in making the necessary reformations in the village. ||62|| Jayantee are wa punyatithee | Saptaah aso wa hawane, pangatee | Paahavee gaavachi, raashtraachi sthitee | Taisechi karaave punyakarma ||63|| Whatever celebrations, you want to organise, on the village level, such as the birth anniversaries, death anniversaries, saptah, yagna, common and collective dinner of villagers etc. it is very necessary to take a stock of the whole situation and condition of the village as well as of the country. The celebrations which are most necessary and unavoidable should only be celebrated according to their rites & rituals. In doing so, you will seek divine merit. ||63|| Sarva panthiyaanni milaave | Sarvaanchyahitaache kaarya karaave | Hekatpane bharee na bharaave | Bhalatiyaachi ||64|| All followere and disciples of different sects and faiths should come together and eract up such an ideal work by which all villagers can achieve individual as well as social welfare. Never attempt any enactment foolishly without heeding to the good counsel. Never be stubborn and adament in enecting particular activity which is not in favour of your self as well as of the village. ||64|| Naahitari mahaanubhaava paley raani | Devibhakta sajja hoti balidaani |

Konee drausya udhalati shigar rachoni | ekalkonde ||65|| Otherwise, adamantly, some Mahanubhava will run in to the forest (on the dasara festival), some loyal devotee of some godden will get prepared to sacrifice his own life, somebody will pile up the shigar (Shigar is the sacred festival of the `Aanand Sampradaaya') and squander a lot of money lavishly. All these different enactments of celebrations of different sects show the tendency of solitudeness and seclusion. ||65|| Konee varganee gola karoon | Devessi deti pashunchi daavan | pari roga na jaatee graamsaphayeevin | aise keliyaane ||66|| Then to remove diseases, some collect subscriptions and contributions and sacrifice animals as their offerings to some village God or Goddess. But what good can they achieve by encating such hideous and sinful practices? As long as cleanliness is not maintained in the villages, people will not get rid of diseases and epidemics. ||66|| Konee gaavachya yaatremaaji | Naana anista kaamkaajee | paisa udhaloni peratee samaaji | Jaharachi jaise ||67|| There are some individuals who squander huge amounts (in the name of God and Festival)upon some evil and antisocial practices. Those evil enactments actually are as harmful as poison sown in the society. ||67|| Tyaasaathi karaavee yaatra committee | yaatra-mela utsave-parvani hatee | karaavya sudhaarana utha uthi | Rashtriyatechya ||68|| All these evil and wicked practices should be rooted out. For this, you should set up a pilgrimage committee in view of national interest. Through this committee, you should try to bring immediate reforms and modifications in holding the pilgrimages, concourses, celebrations auspicious day celebrations, fairs and even markets also. ||68|| Gramonnatichi aayojane karavee | shakti-buddhine rashtriyata bharaavi | Aapulya gaavachi keerti jaavi | Digantari teerthaaisee ||69|| Therefore many functions and programmes for upliftment and betterment of the villages should be arranged and organised through which, national consciousness, national pride and love for nation can be created in common people. If we put our best intellect and strength in doing so, our enactments will spread the name and fame of our village in abroad just like any most renouned and famous holy place. ||69|| Gaavee athawa gaavajawalee | yaatra-mela ase jya kaali | Tethe seva karaavee sagali | swayamsevak howooni ||70|| If any fair or religious gathering (Mela) is held in your village or hereby your village, you should act as a volunteer and render there your best services and help to make it a grand success. ||70|| Taisehi aapulya gaavache vaishishtya | Te jagaapudhe mandaya spashta | pradarshan, sammelan, yatraadi ishta | suru karane aapulyaa gaavee ||71|| Similarly some exhibitions, gatherings, fairs etc should be frequently arranged in the village to present beforethe world the novel creations and accomplishments which you have erected in your village as the speciality of your village. ||71|| Sundar maarga saral, nirmal | swachchha arogyadaayee jala | graamrachaneteel aadarsha sakal | vartaave tethe ||72|| Good, straight and clean roads as well as clean and pure drinking water are essential requirements of your village and you should try to create them in your village. ||72|| Shouchyakoop, mutrya chahubaajunni |Naana vastunchyaa thewaavya shrenee | jene desh chadhe uccha sthaanee | vaibhavaachya ||73||

At and around the places of fairs and concourses we require number of latrines and urinals, They should be erected to maintain good sanitation. A large number of excellent things, one superior to another should be kept in exhibition, so that it will grow the glories and magnanimity of our country. ||73|| Naana manoranjane chaalwaavi | pari vyasane, tamaashe yewoo na dyaavee | Lokaas haloo haloo laaveet jaavi | ruchi rashtriyatechi ||74|| Different kinds of variety entertainment programmes should be arranged on such celebrations and fairs but remember, never encourage the bad programmes which will develop addictions and form a tendency and liking for obscene and vulgur, impure displays. Gradually develop the liking, love and affection towards the national spirit and a sense of nationality in the minds of villagers. ||74|| udyogaachya sundar kala | vaadya kalaadi vyawahaarkala | Maanuskichya aacharaala | yojaanya tethe ||75|| Such schemes should be planned through which the villges can learn and acquire skill and craftsmanship in different arts and crafts such as industrial adroits, art of playing on musical instruments, skill in business and professional deals, goodways of humanly behaviour and arts that build up humanity. ||75|| Maanasane margee kaise chalaave | kaise basaave, kaise bolaave? | Aapule vartan kaise thewaave | Gharaat aani samudaayaat? ||76|| yaacha sundar paath dyaava | sarvaanche aikya shikawaave gaava | yaatra-utsava sanchaar whaava | navatejaacha sarvaamaajee ||77|| Excellent lessons of how to walk along the roads, how to sit and converse in the groups of people, how to keep good conduct at home and in the crowds ||76|| It should be taught to the village folks; to create unity and integrity in all. In this ay, new brilliance, new spirit and enthusiasm should be brought in the society through the pilgrimages and celebrations. ||77|| Anishta pratha band karaavya | sewake zijawaavi kaaya | yaatrashuddhichya nana upaaya | awalambaave ||78|| The social workers and public servants should put up all physical labour and efforts to root out the outdated and harmful customs and traditions. All possible ways and means should be adopted to bring the reforms in pilgrimages, fairs and festival celebrations. ||78|| Swami Dayaanand Maharaj | Taisa tyaancha Aarya samaaj | yaannihi kele zatooni kaaj | sudhaaraneche yaatrikaanchya ||79|| The great Saint Swami Dayaananda Saraswati and his Arya samaj had put hard and strenuous efforts for the reformations, for the convinience and for comforts of the pilgrims. ||79|| Gadage Baba vairaagya moorti | Taisheech seva-mandal-samitee | yaatra shuddhi saathi uttam reeti | prayatnasheel sarvada ||80|| Similarly the ideal image of desirdessness Saint Shri Gadgebaba and his Gurudeva seva mandal have formed a pilgrimage improvement committee and they are attempting excellently in this direction. ||80|| tyaa prakaare gaavaache sajjan | miloni karave yaatra-niyojan | yaatra mhanata `yaa tara' hee khoona | pataavee loka ||81|| The good wise noblemen of the village should come together and draw up a new plan of arranging pilgrimages and it should be implemented in such a way that people should form a concrete belief about pilgrimages in the sense of `come and seek your welfare through the pilgrimage (tara)'. ||81|| prachand samudaaya jamawaava | uttam sadupadesh karaava |

sant netyaanni loukik waadhawaava | Lok jeevanaacha ||82|| A vast mass of people should be brought together and an excellent advice should be given to them. The holymen, saints and leaders should understand fully what the people in the present age really and actually need and they should guide people to grow importance of social life. ||82|| Hajaaro lok jamale | Taree aarogya jaraahi naahi bhangale | Lok sahajapane ale gele | aishee whaavee vyawastha ||83|| The arrangement in all aspects should be made so ideal and well planned that though thousands of people have gathered there, their health will suffer no harm. They will return to their homes as easily, healthily and comfortably as they had come from their homes at the place of the pilgrimage. ||83|| Gele aikonee katha keertana | Ghetale jeevanache samaana | Bhetale parasparaanshi aadare poorna | Devaan-ghevaan uttama ||84|| The pilgrims will listen to good divotional stories, keertanas and prayers which will give them knowledge to shape their ideal life. They will meat eachother with love and affection and exchange the whole hearted respectful welcoming. ||84|| Yaachi asaavi roopresha | karaavya nana samitya aishya | janatemaajee sudharana aapaisha | Ghadoni yaavaya ||85|| A detailed outline of such plans for pilgrimage should be drawn out and for this, different committees should be formed to think of a complete unit of the work to be done by each committee. This will help to effect the expected reforms in the villages very easily. ||85|| Nana pradarshana upayukta | Nana chadhaaodhi hee tyaat | Taisechi lok shikhshanaache samasta | karyakram yojaave ||86|| Various exhibitions suitable to the occasions should be held. A good competetion should be arranged in holding such exhibitions. Similarly a project for mass education (Lok shikhshana) should be organised to impart all sided education to the common folks. ||86|| NEED TO ORGANISE THE GATHERINGS OF HOLY SAINTS AND GODLY MEN Yaatraadikaanchya nimittane | Ghyaavi bhinna pantheeyaanchi summelane | Sant-vidwaananchi thewaavee bhushane | nirbhel vichaaranchi ||87|| On the occasions of such fairs and concourses, gatherings of the followers and disciples of different faiths and sects should be arranged. In these gatherings, the sermons, discourses and lectures of saints from all sects and the learned wise thinkers who are straight forward in reasoning and who express clear and pure thoughts and concepts in impressive way should also be necessarily arranged. ||87|| Na dukhavita konaacha bhaava | Tyaanchya sattatwaacha karaava gurava | samaarop karaava lakhshooni ekatwa | Moolache satya ||88|| In the end of such gatherings, without hurting the feelings of different followers of various faith & sects, a concluding speech should be delivered. In this speech the true principles, stated by the speakers should be admired and honoured. The ultimate root and aim of all the faiths & sects on which almost all have an unanimous opinion is the eternal TRUTH. This point will help in creating unity in all different groups, sects, faiths and cults. upholding this important point the function should be ended with such concluding speech. ||88|| Tethe bhinnapana vironee jaaya | Daambhikatecha na chale upaaya | vichitrapane vegalaa raahe | vahoni jaaya pravaahi to ||89|| Organising such gathering, the diversity and difference in the various faiths and sects will melt away. The hypocrites can't have any chance there. If anybody tries to behave in a strange way, he himself will be washed away in the flow of the common and pure line of reasoning. ||89|| Hira aani kaachawatee | kalo laagel kharee khotee |

Jaahirpane vichaar kasotee | Laagata aise ||90|| Secondly, when the philosiphies of different sects and faiths are put to test at such common public gatherings, all the different followers and disciples gathered there will have clear vision and discretion about which is a true diamond and which is false, artifically cut glass bead. ||90|| Kona sant, kona asant | kaaya mithya, kaaya satya | Hey jaanoni dharateel pantha | samanvayaacha sarva jana ||91|| One more gain from such gatherings is that people will come to know who are the true saints and who are hypocrites and pretenders; whose reasoning is true and whose is false and delusive. Then people will co-ordinate all consistant points and then follow the true way of equality. ||91|| Hatti diso laagata sagala | Maga koneehi ekaangee aandhala | Bhulawoo na shakey weg-wegala | Bhaagachi hatti mhanawonee ||92|| When an elephant is seen in its all sided full figure, no one sided blind person can create delusion by describing one separate limb of the elephant as the whole elephant and if he does so, nobody will believe in him. ||92|| Jyaa sant-devanchya naavaavari | pantha waadhale paroparee | Tyaanche satya sandesh gharogharee | pohochataachi sarva saadhe ||93|| The different faiths, sects and cults have grown in the name of Gods and saints. When the real message of the intigrety of all these different gods and holymen reaches from house to house we can seek the unity and integrity. ||93|| Jaisa guru Govindsinhaanni | Rachila `Granthasaaheb' janee | Bhinna santaanchi ekatra waani | zaalee sanghatanee poshak ||94|| Guru Govindsinha compiled the great holy scripture' Granthasaahib'. He collected in it the poetic compositions of different saints and holymen from different sects and faiths. This holy scripture proved a nourishment to the sikh faith. ||94|| Mahipatini sant-charitra | Maandoni sadbhaave ekatra | Bhaaveek - janee ovile sootra | ek- panaache jayaaparee ||95|| Similarly, the great poet - `Mahipatee' put the biographies and characters of all the saints and holymen in his poetic scripture and it helped to bind all devotees of different sects, faiths and religions of those saints together in one single fibre of love and affection. ||95|| Dnyaaneshwaraadi santee kela | pandharpuri gopaalkala | sarva panthaanchya santaancha zelaa | gumphiyala jyaa bhaave ||96|| Sant-Dnyaaneshwar brought all saints together at pandharpur and arranged the `GOPALKAALA' (collection and mixture of all the food items brought by the gops (cow,herd and cow-keepers boys made by Lord Krishna). On this occasion, all devoted followers of different sects & faiths gathered together and got interwoven in one thread of unity just like a beautiful interwoven artistic nosegay (zelaa) of different coloured beads. ||96|| Taise santaanche sammelan | Aani sarva santaanche smruti-din | paalata gaavi jana aikya poorna | sahajachi saadhat ase ||97|| Gathering of all the saints of various faiths and sects in this way and celebrations of birth and death anniversaries of the saints in the past will help bringing up the unity and equality in our villages. ||97|| Sarva nadyaa saagari milon | paawati mahaan teerthapana | Taise sarva aikya saadhoon | karitee gaava teertharoop ||98|| when all rivers meet the ocean and become one with it, they obtain the sacredness and auspicious holyness, chestity of the teerthas. Similarly, if we can create the unity and integrity of all the various faiths, cults, groups and sects, our village will become as sacred and adorable as any great holy

place. ||98|| Konatyaahi santaancha karaava utsava | pari chamatkaraancha nako gourava | Dyaava kartavya maargaasi uthaava | Tyaanchya jeevana smaronee ||99|| You may celebrate the ceremony of any Saint or holyman of any faith or sect; avoid describing and admiring their miracles with much importance. Always stress upon the noble public work of welfare he had rendered and motivate the villagers to follow the path of their duties towards humanity very sincerely and truthfully. ||99|| Aise kaaryotsava chaalata gaavee | Teech bhoo-pandhari samajaavee | Jethe nar-naree prasanna baravee | dukkhi konee asena ||100|| If in such a way, festivals and ceremonies are celebrated, the village will be considered as holy as `Bhoo-pandhari' (a sacred holy place Pandharpur): All male and female in your village will live there with pleasant happy minds and nobody will remain unhappy.||100|| Aise na karita aapulya gaavee | Teerthe ghadalee jaree aaghavee | Tari muktee na paave jeevee | Tukadyaa mhane ||101|| And if you do not bring it in practice and if this does not happen in your village, you will not seek salvation though you go on pilgrimages visiting many different holyplaces.(so says vandaniya Tukadojee Maharaaj) ||101|| Iti Shree Graamgeeta grantha | Guru-shastra-swaanubhava sammata | yaatra-melyaancha shuddha sanket | chovisaava adhyaaya sampoorna ||102|| This scripture Graamgeeta is consented by the Guru, shastras and the self-realisation. This 24th chapter dealing with the pure tryst and principle of the fairs and concourses in Graamgeeta is hearby concluded. ||Sadgurunaath Maharaaj ki jai|| VOLITIONS 1 The individuals may belong to any faith or sect, we shall not keep him away from us. To raise the fearless organisation we shall get mixed with that individual. 2 The ethics and principles laid down by all saints are the same therefore we shall create such a union of teachings of all the saints that will confutse the false and cunning display of the fake gosavis and gurus. We shall do this in our village. 3 At the holy river places there are stones and water only. Actually God resides in the holy noble saintly individuals. Therefore, It will be a secred and holy Teertha for us where the saints and the true servants of humanity live. From those holy places we shall seek inspiration to make our village a "BHOOVAIKUNTHA" (The residential capital of Lord Vishnu's rule.) So we shall treat such public place as the secred holy place. 4 We shall save the expenses on the travelling to visit the holy Teerthakhshetras and offer the amount reserved for such travels to utilize for the welfare of the village. 5 We shall utilize the contribution and subscription collected to celebrate `one day' ceremony, saptah (seven days festival) and such other ceremonies in reforming our village. Chapter- 25 GODS - TEMPLES (Deva-Dewale) ||Salutations to Shrigurudeva|| DIFFERENT PRACTICES OF SERVICE IN DIFFERENT FAITHS AND SECTS | QUARRELS AND THEIR REACTIONS :-

Vicharaanni asati udar | Saadhu, Sant, thora thor | Tethe naahi bhedsanchaar | konyaahi prakare ||1|| The Saints, holymen and Godly men are always generous minded in their reasoning and thinking. They don't have least degree of difference, and discrimination ||1|| parantu tyaanche panthaanuyaayee | Apulaaleech lavitee ghayee | Bhinna bhinna tyaanche devahee | Ek na milatee ekaashi ||2|| But the followers of different cults faiths and sects to which these generous saints and holymen belong to, always stubbornly present their different opinions. Their gods for devotional services are also different. There is no harmony with eachother in their thinking and enactments ||2|| Vegale Deva, vegale dharma | Wegalaale tyaanche upaasana karma | saanga hoyeel kaisa sangama | Bhawanaancha tyaanchya? ||3|| Their Gods are different their faiths are different their ways and methods of performing devotional services are different. Then how can there be any room for harmonious emotional composition among them in such lot of differences? ||3|| Santaanche ghetale sammelana | tewadhyaapurate zaale milan | parantu nityaachya upaasanene | waadhe antar sarva janee ||4|| We tried to hold a gathering of the saints of all faiths & sects. We found that temporary unanimity in devotees was created for that particular period. But there are different ways and practices in their regular devotional services and religious rites. So the distance in these sects & faiths will continue to grow more & more. ||4|| Jyaacha vishesh bolabaala | jethe sampatticha pel zaala | Lok bhajatee tyaach daiwataala | koni dujaala kawataalitee ||5|| When the particular God or a temple has acquired a tremendous publicity, name and glory, and wealth, growing more and more, the great flooding flow of devotees rapidly rushes towards them. Then there are some other individuals who go after another God or temple. ||5|| Yaasi nityaasaathi upaya | sanga sahaj prabhaavi kaaya? | jene samskaarachi hoteel ekaamaya | atmeeyateche ||6|| Upon this, one of the listeners said, "Sir! please suggest a permanent solution to this problem; so that the individual impressions of each other can affectionately and lovingly become entirely one as whole. ||6|| Shrotiyaacha prashna maarmika | Gaava hitaasi aavashyaka | santaa aisechi devaanche aikya | saadhale paahije ||7|| The question raised by the listener is apt and important. If it is satisfactorily solved, it will be in the interest of the village. We have to seek undivided unity on the different saints & holymen as well as on the different forms of God, worshipped by different faiths & sects. ||7|| Aapaapale dharma-karma-deva | bhinna samajatee maanava | Tene asonee ekachi gaava | zaale bhaava wegale ||8|| People think that their religions, religious rites and services and their Gods are separate and different from other faiths & cults. This reasoning has resulted in creating a sense of separation from each other though the village-where they live in- is one for all. ||8||

Aapulaale chinha thewaave | Tya waroni sampradaaya olakhaave | Mhanoni mandale dukaan barawe | aapaapale yaa panthaani ||9|| All these different faiths and sects want to get recognised their separate entity and so they had created their own separate distinctive symbols of faiths. All these efforts, enacted by different faiths and sects, have resulted in making up different & separate markets of their faiths. ||9|| Eka mhane Ram mothaa | Dusaraa mhane Krushna motha | Tisara mhane Shankarachi motha | Sarwahooni aamucha ||10|| And then somebody pleads that their Lord Ram is the greatest . Another says that Lord Krishna is the most superior. The third one stresses firmly that Lord Shankar is the most magnificiant and greatest of all Gods of all faiths. ||10|| Konee mhanati Devee mothya | konee poojitee maanavini narotya | konee Mhasoba-Bahiram sotyaa | Thora mhanoni tandati ||11|| Somebody considers that Goddesses are more important and omnipotent. Some others worship the images of their female ancestors. Then there are many others who worship Mhasoba, (A village deity with head of a buffelo), or Bahiram or sote malhaar etc. All these devotees consider that these village deities are the most divine and superior to other Gods. ||11|| Konee mhanatee Harihar | konee vanditee Nalyahaidar | konee poojiti sarpa, vyaaghra | kombadi, bakaree devonee ||12|| Some prostrait before Vaishnoo and Mahadeva. Some offer salutations to Nalya Haidar. Some others sacrifice cocks and goats, to the images of snakes and tigers, believing that they are their gods of their traditional faiths. ||12|| Kaahi soniyaache deva karitee | wel padalyaa vikoni khaati | Aisee aahe devaachi phajitee | poojakaa maage ||13|| Some get the images of God made of Gold and silver. But when they feel the dire need of money, they sell out those golden idols of their Gods and Goddesses and fulfill their needs. In this way all these worshippers have disgraced their Gods and Goddesses and brought them shame. ||13|| Kaahi devaasi balidaan detee | Deveechya misey maas khaati | Teertha mhanoni madya pitee | pisaalale ||14|| There are some delusioned worshippers, who, in their insane devotion sacrifice animals before their Gods and eat flesh as sacred blessed food (prasaad). They drink wine considering it as Teertha (holy water) of that God. ||14|| Deva dewooli dagadaacha | Deopaat kariti soniyaacha | Dhaak pade choratyaacha | Mhanoni pahaare dewooli ||15|| The idol of God in temples is generally found to be made of stone. People (devotees) make frame and the seat for that God from Gold. They are always afraid of plunderers and thieves, who may break in and loot away the vaiuables from the temple. So they have to appoint a security guard to protect the temple. ||15|| Aapaapalya houseche shringar | chadhawoni deti devaavara | Maga shrungaara waricha tapatee netra | Deva kaahi disena ||16|| The devotees adorn and decorate the idol of God to their devotional pleasures and liking. The eyes of the spectators get dazzled while looking at the magnificant decoration and adornation. Then they look at and admire only that highly valuable decoration of God but they forget to have a devotional look of God smothered under it. ||16||

Ek mhanati Galaa sundar maal | Ek mhanati ratnamukut zalaal | Ek mhanati soniyaachi prabhaaval | Devabhawati shobhali ||17|| The devotional viewers then go on describing the adornment. somebody says that the garland around the neck is very beautiful. Another admires the crown and says, "Look, how magnficantly the crown of God is shining with jewels and diamonds! Another individual gets impressed and praises the artistic golden shining background decoration from the pedestal around the image of God (i.e. PRABHAWALA). ||17|| Ek mhanati suwarna simhaasana | Ek mhanati bharajaree shaalu poorna | Ek mhanati keshar, kasturee lepana | kanthi navaratna devaachya ||18|| Some one gets dazzled at the sight of the brilliant golden throne of God. Another individual has his eyes fixed upon the silken fine valuable'shaalu' knitted with brockade of golden and silver wire or thread. The third one is greatly pleased with fragrant mixture of sandal, saffron and musk employed upon the whole body of the image of God. Then there is another devotee who gets enchanted with the brightly and brilliantly shining necklace contraining nine radiant jewels or diamonds. ||18|| Kahi mhanati deva uthala | aata basala, aata jewala | Vishranti aata karu laagala | vida ghewoni ekantee ||19|| Some say that God has now woken up. Now he is sitting on his seat. God is dining now. Now He has taken VIDA (ROLL of betal leaves.) See, God is taking a nap now. ||19|| Dewaasi zopawila makhamaliwari | Daare laawooni ghya baaheri | paoole na churata komal karee | zop tyaasi laagena. ||20|| The devotees make God sleep on the valuable mattress made of costly velvet. They shut the door of the sanctuary of the temple and press the feet of the idol of God. They say, "How will God enjoy sound sleep unless someone presses his feet with tender hands?" ||20|| Saaransh aapanaasi je aawade | Techi dewaadikaasi purawaave laade | Magachi Dewaachi prasannata ghade | aise kaahi maanatee ||21|| In short, whatever comforts man desires to enjoy, he prefers to offer them to God with loving devotion. In doing so, they think, they will seek loving blessings and favour of God. ||21|| Mag te asot durgun, sadguna | yaacha vichaar karato kona?| Andhashraddhechya prawaahi laagoon | Taisechi chaalatee pudhe, pudhe ||22|| In performing such worship and enactments of service to God, they never think whether their offerings are good and worthy of presenting to God or whether some of them are bad and not proper to offer. But they do it while worshipping God with blind devotion. This practice further becomes a supersiition. ||22|| Paadsewan, archana, vandan | daasya, sakhya, aatmanivedan | yaacha bahirang artha ghewon | bhakti kariti songa aishee ||23|| There are nine kinds of practicing devotional services (Navavidhabhakti) They are (i) servicing devotionally and humbly at the feet of God (2) prostrating before God. (3) worshipping the idol of God with all sacred precepts, (4) becoming the all time true servant and offer services (5) become close friend of God (6) offer our true self to God etc. people know the superficial meaning of all these kinds of worshipping God. But they don't understand the truth underlying them. ||23||

Koni viraha bhaktit rangatee | koni sanga bhakti awalambitee | koni aatmbhaktichi kariti stutee | waadhel taisee ||24|| Some get deeply involved in the distressing emotional form of devotion, feeling that they are separated from god and away from him.They importunately invoke God and pray whole heartedly. (virahabhakti). some others are always lost in such thoughts that God is always accompanying them and doing all enactments like their close friend. They are fully involved in sense of such close companionship with God. (Sangaabhakti). Some others go on excellessively exaggerating admiration of their ownself devotion.(Atmabhakti) ||24|| Koni Alla badaa ki Ram badaa | Heychi vitandita dharitee narada | phoditaati kadaa kadaa | Moorti haati dharoniya ||25|| Some start quarrels and debates upon whether Allah is the most excellent and supreme or whether Ram is so. In their debate, they start fighting and cut throats of each other. These quarrels reach high peak of wild riots. Some pick up the idols of God of their rivals and destroy them through the feeling of extreme jealosy and enmity. ||25|| Yeshubhakta ninda kari | Mhane hinduncha deva vyabhichaari | solaa hajaar kari naari | kasala deva? ||26|| Some followers of Jesus christ say that the God of the Hindus, Lord Krishna was a great adulterer who got married with sixteen thousand females. They censure Lord Krishna and ask "HOW CAN SUCH ADULTERER BE CALLED AS GOD?" ||26|| Karaavayaache te konee na kari | Bhandane kariti gharogharee | waa re! moorti pujechi thori | kalalee lokaa ||27|| These quarrelsome devotees do not enact what they should truelly have to do. But unnecessarily go on heated arguments and debates over the difference of ways and practices of offering service to God. Howmuch these quarrelling followers of different faiths have known the secret truth behind idol worship? ||27|| Dewaakarita karoni bhandane | court-kacherimaaji jaane | `Satya bolato' mhanoni shapath ghene | dewaadikaanchi||28|| These quarreling people take their desputes to the courts. There they take an oath "whatever I'll speak, it will be truth and nothing except the truth". They vow in the name of their God and boldly tell a lie. ||28|| Aise jyaane tyaane asatya kele | Mhanoni jana nastik zaale | Mhanati kaaya hote deva poojile | kiteehi taree? ||29|| When the leaders and the religious heads of faiths give false confessions and witnesses vowing in the name of God, people lose their faith in god and become atheists. Now they say, "Nothing good comes out though you may go on worshipping to any limit. ||29|| Samajanyaachi drushteech geli | Mhane dewaachi pratishtha kaaya uralee | wari baisoni laghawi keli | undiraane ||30|| Through ignorance and misunderstanding they say, "when the mouse boldly makes water upon the idol of the God, where is there the greatness of God?" ||30|| DIVINENESS LIES IN THE DIVOTIONAL FEELING, DIFFERINCES LIE IN THE WORSHIPPERS

ulat konee mhane deva jagrut | Bhaava dharilya paave twarit | Mee mhanen bhaava techi daiwat | kaa na mhanaave? ||31|| On the contrary, some others plead that God is always awakened but one must have extreme impulsive pining and imporfunate devotion for God. (param pujya maharaj says) "In my opinion, why should we not consider with firm belief that the extreme feeling of devotion and love for god is in itself the great God?" ||31|| Eke thikaani deva jaagrut | Baaki thikaani kaaya bhoot?| kaisee zaali samjoot | ulatee aamachi! ||32|| According to them God is alert and potent at some particular place, then should we suppose that the evil spirits and ghosts have their rule at other places? In this way, our whole understandings have become contrariwise ||32|| Lokee haa duja bhaava zaala | To pujaari-pandegirine kela | shastrehi lawoni aadhaarala | samaaj nela adhogatee ||33|| The pandas and the worshippers of the temples and at the holy places have created this disparity and duplicity about the Gods held by different faiths to fulfil their selfish gains. They had found out some supporting quotations from the sciences to justify their arguements. But by such enactments, they have taken our human society towards its downfall. ||33|| Yaasicha mhanawile devapoojan | pujaari saangteel je je kathana | Bhawik thewoni buddhi gahaan | kariti, kaley deva kaisa? ||34|| The common people, who want to worship God enact as the worshipper pandas advise them to do some service rites in worshipping god. they think that it is the proper religious order of worshipping. If people pledge their reasoning intelligence and enact blindly as the pandas ask them to do, how can they recognise the true form of god? ||34|| Jaisee jyaachi bhawana | Taisaachi deva tyaacha jaana | Tethe bhaawanesi pramukhapana | sahajachi yeto ||35|| In fact God manifests to the individual in the form which he holds through his true feeling of devotion for God. Therefore the true sense of devotion is the most important factor in this regard. ||35|| Aanakhi ek mukhya khoona | jyaa santaane kele devasthaan | Tyaachya thorapanaawar mothepana | maanile lokee dewaache ||36|| There is one more prominent characterestic to recognise God. The saint or holyman, who erects some temple, holds high noble character and enjoys great respect for his greatness. People think of the greatness of God on the basis of the virtues and noble character of that great saint as is known for. ||36|| sajjanaane dagad poojila | Itaraanna to motha deva zaala | waadhala tyaacha loukik bhala | yaatra bharalee tyaaparee ||37|| Some great renouned and respectable holyman once set up a stone and worshipped it as God, As people had a great respect and devotional feelings for that greatman, they also began to believe that the stone was the image of God. All of them started to worship it with belief and devotion. Gradually the importance of that god began to grow more and more popular and naturally the place became famous for fair and celebrations in the name of the god. ||37|| Pandharisi Dnyaanadeva na jata | santaancha mela na bharata | kon tethicha deva poojita? | sanga maj ||38|| Had the great saint Dnyaaneshwar not visited Pandharpur and arranged to hold a concourse of all the then saints, who would have gone to Pandharpur and worshipped God Vithoba in future? ||38||

Deva- sarva thaai - sarakha | pari sangateene bhaase priya sakha | uttam asonihi hoto paarakha | Lobhi, Labaad pujaryaanmule ||39|| God treats all equally and with even attitude. Because of the association with godly and holy persons people begin to grow a feel of close friendship with him. God is the ocean of love and affection for all But the priests and pandas, being greedy and crafty, enact as middlemen and then the excellent God becomes a stranger and alien to us. ||39|| Aise zaale aamhamaajee | mhanoni bhawana waadhali dujee | chukali deva bhajanaachi arjee | waadhali marjee dhanaachi ||40|| As we common people fall pray to the greed, god has become invisible to us. We have left adjuring God and offering our sincere and importunate, pathetic prayers and hymns and we have developed love and lust for money. ||40|| Je dhanasampanna devasthaana | Tyaasi aale mothepana | upaasanesaathi kharchaave dhan | Deva prasanna mhanatee tene ||41|| The great temples and holy places have earned a very large name and fame, They have grown extremely wealthy. some have been growing richer and richer through the constant flow of rich devotees. At such wealthy temples and holy places, we have to offer bribes to allure god to favour us and bestow his divine blessings upon us in return of our donations. ||41|| Pari deva motha navhe shrungaarane | Deva motha navhe bhavya dewalaane | Deva motha navhe ghante waajavilyaane | Ahoraatra. ||42|| God at any place, does not become great by mere a pomp and show and hugeness of the temple and the illuminations and decorations. Nor the constant ringing and striking huge bells in the temple can grow the excellence, greatness and supremecy of God. ||42|| Deva motha navhe nanda - deepane | Deva motha navhe homa hawanaane | Deva motha navhe salunkene | parvata ewadhya ||43|| The constant day and night burning of the oil lamp (Nandadeep) before the idol of God in the temple does not increase the greatness and the glory of God. Similarly the frequent burning holy fire and offering oblation (hawana) cannot add to the supremecy of God. The pindi (image of Lord Shankar, the phallus or lingam of Mahadeva) may be as huge as a mountain, God remains the same as He is. ||43|| Deva motha navhe nisarga shobhene | Deva motha navhe maha yaatrene | Deva motha navhe vaibhava-pratishthene | poojakaanchya ||44|| The proximity of the most beautiful nature around the temple or the holy place, very hugh and extremely crowded fairs, the excessive form of rites and practices of worship or the greatest grandeur of the temple do not make God the most supreme and the greatest. ||44|| Deva motha bhawanene | Bhawanechya uchchatene | Antarichya upaasanene | sarvaansi sarikha ||45|| If fact, if your mind and soul are pure, your feelings for God are sincere, your devotion is firmly faithful, if you have poured your whole heart with real urge and pining for God and offer your emotional services to God, then all of you will experience the supremecy and greatness of God and experience of all will be the same and alike. ||45|| ONENESS(INDUALITY) OF GOD IN HIS DIFFERENT PERSONIFICATION AND THE DIFFERENT ENACTMENTS OF THE GREAT GOD

Mag to aso konihi deva | Tethe waaya bhed bhaava | Ekaachi chaitanyaache oteeva | Alankaar te ||46|| It may be any form of God. We can't differentiate by considering that "This is certain God, that is a particular god" etc. such differentiating the different forms of God is in vain so far as the God is concerned. It is the original eternal truth poured in the different forms which we hold as particular Gods. ||46|| Deva ek asonee anant zaala | Nana roope dharonee natala | pari to pahataa ekachi disala | kaarya roopane ||47|| Basically God is one and only one but he appears to the man in different forms and so the number of Gods has increased unlimitedly. But if you look to the enactments of God (in such different forms) you will find uniformity and same equality in his enactments in different forms he had taken from time to time. ||47|| `Hari Hara bhed naahi | Ek ekaache rhudayee'| Ram Rahim ekachi paahi | Devi-devahi ekaatmaka ||48|| There is no difference between Lord Hari and Lord Hara (Shankar). Lord Shankar dwells in the heart of Lord Vishnu and Lord Vishnu dwells in the heart of Lord Shiva. Ram of the Hindus and Rahim of the muslims are basically one and the same. Moreover, all the gods and goddesses also are in one uniform manner, without remission or variation. ||48|| Dhanurdhaari zaala Ram | Murali dharata Meghashyaam | kati - kar thewita sagun brahma | Vithal mhanawee ||49|| The form of God which holds the bow and arrows is recognised as Ram. The same God when holds flute He is called as Meghashyaam (Lord Krishna). Then the same God puts his hands akimbo and it is recognised as Vitthala, the form which has attributes and perfections which is the original eternal 'BRAHMA', the sarveshwara and then this identical form is recognised as Vitthal. ||49|| Sarva Deva ekachi asatee | Bhinna saadhana karoni smaratee | Bhinna roope dharilee kitee | Taree tatwatah eki tayaanchi ||50|| Basically all Gods and Goddesses are one and only one. The devotees worship Him in different forms according to their liking and traditions and meditate upon that particular form. But though that original truth manifests in different forms His basic Nirguna-niraakar form suffers no distortion. ||50|| Ekachi vyaapti, ekachi deepti | prasange naana roope dharitee | Ekaach dhyeyaasaathi laawitee | praan panee deva sarva ||51|| The all pervasive one and only one magnificent and extremely brilliant original truth holds and manifests in different forms and shapes on different occasions. But all these forms- which we consider as Gods- execute all their powers to attain the only one aim for which they have opted those images or forms. ||51|| Kona sajjana dukkha na whaave | koni deen, bhukele na rahaave | yaa saathi praan samarpaave | prasang padata ||52|| (The one and only aim for manifestation of God in different forms is) The virtueous and pious individuals and saintly spirits should not suffer at the hands of the evil tendencies; the poor and the miserable should not go on starving. If it needs, those different forms of God offer their life force to save and protect such individuals. ||52||

Aise jyaanni ange kele | Tyaach kaaranee dhaarateerthi padale | Te sarva deva-dewata zaale | Mrutyulokee ||53|| All those great human spirits, who eancted such magnificant and divine deeds at the cost of their lives had also attained the stte of Godliness and people hold them as Gods in this mortal world. ||53|| Sajjanaanche paritraan | kantakaanche nirdaalana | satya, nyaaya, sadgunaanche rakhshana | kaarya hey sarva devaache ||54|| The enactments of God (in different forms) are to protect the virtueous saintly individuals, to destroy the evil and wicked element and to protect the divine justice, truth and ethical values. ||54|| Aise asata vitandane | Deva -devaanchi karaavi bhandane | Aapulya housesaathi kaa budawine | charitra daivataanche? ||55|| If it is so, why should we go on continually and endlessly quarreling and struggling among ourselves in the names of different Gods and Goddesses? Why should we bring disgrace to the divine characters of the great God only to fulfil our individual desires and pleasures? ||55|| Sajjane taalavi hi vrutti | Aadar dyaava sarvanprati | Bhinna na thewaave konee panthi | ekachi asatee mhanoniya ||56|| Therefore the wise virtueous individuals should give up such reasoning and tendencies. They should hold even respect and devotion for all forms of God in all faiths and should never avoid any individual belonging to the different sect or faith. ||56|| Sarvaanna mandiraache mool tatwa | Aani upaasaneche mahatwa | samajaawonee dyaave devatwa | kawanya kaaryee asate te ||57|| They should explain and convince the common devotees the basic underlying motive in eracting the particular temple, the importance of the different practices and spiritual services that are offered to God by the devotees of different faiths. They should explain where the divinity of God lies. ||57|| Tene nirasoo laage bhed-kalpana | Aakalel yathaartha upaasana | saadhel aapaapalya devasthaana | mool tatwee saarthak ||58|| If it is done, we shall be able to root out the sense of differences and discrimination. The common people can then understand the proper way of offering their devotional services and how to meditate upon the original eternal truth in their temples. It wil help them to seek the goal of their life. ||58|| TEMPLES: THE CENTRES OF PROPER INITIATIONS- THEIR DEFORMATION AND DISTORTION AND THE WAY FOR THEIR BETTERMENT AND REFORMATION Yaawari ekaane kela prashna | Devasthaanache mool tatwa kon | Hee mandirechi bhinna bhinna | zaali kaaran pantha bheda ||59|| upon this discussion some one asked, "what is the basic original Truth underlying the thought of erecting temples? These different temples of different faiths and sects lay down the various ways of spiritual and worshipping practices. These practices have resulted in the creating separating different faiths and sects. ||59|| Yaanchyaawaroni phirawaawa tractor | mhanaje sarvachi hoteel ekaakar | kaaya mandiraa waachoni padel antara | bhakteet kaahi? ||60|| Then Sir, will it not be better to demolish all the temples and religious places by rolling over with the tractor or bulldozer? It will help in bringing equality and alikeness in all devotees. Do you think that the devotees and devotion will become detatched for want of the temples? ||60||

Yaache aikaa samaadhan | aikya na saadhe bhawana dukhawoon | Tyaa saathi mandiraache tatwadnyaan | ujalane hechi uchit ||61|| (Maharaj replies) "Listen my reply to this. If you demolish the places of religious faiths, you will hurt the minds and sensibility of loyal devotees. You can't bring unity and likeness in all by hurting people in this way. Therefore, you will have to understand by yourself the root truth underlying in creation of the temples and then you will have to enlighten the innocent devotees about that original truth. ||61|| Sundar nisargaramya sthaan | Tethehi saadhe dewaache bhajana | Math, mandir nasataahi mohoon | Mana paahi dewaakade ||62|| One can meditate and offer his devotional services at some naturally beautiful and pleasant place though there is no temple or monestery. He can have the same peace of mind and satisfaction of spiritual practices. He will surely feel that his mind and soul have been enchanted and attracted by the pure and secred natural surrounding and he will feel the appearance of God in his mind. ||62|| Pari samaadhisthaane, matha, mandire | Dewa, dewale, dewhaare| yaanchya sthaan prabhaave sphure | sadbhaava manee sakalaanchya ||63|| However, it is true that the sacred places like temples, monesteries and tombs of holy saints (samaadhi sthaan), shrines etc can create a deep, good and divine impact upon the minds of the common and loyal devotees and these places fill up their minds with good and spiritual sense. ||63|| Mhanoni santee ghatala paaya | Lokee charitrya neeti waadhaya | Abhyaasiyaansi ekant dyaya | Mandirayoge ||64|| Therefore the great saints and the holymen had established the tradition to erect the temples, shrines, monesteries etc. so that they will build up morality and noble character of people and those who want to enact spiritual practices will have a solitude and peaceful, pure atmosphere to do it without any disturbances. ||64|| Purush vyawahaari bhambaavatee | kothe putra poutramaaji kalaha hotee | khshanabharihi na miley shantee | vicharaasaathi ||65|| In our domestic life common people have to face many problems with things, events and members in the family. They get confounded by those problems. Sometimes there grow clashes among the sons and grand sons in the family. At such times, the members of family do not have enough peace and private solitude to think over the events ||65|| Aisha velee upaasanasthali jaave| Mahapurushanche smaran karaave | Tyanche dhaarishtya chintoni ghyaave | samaadhan ||66|| At such disturbing moments, it is better to go to some temple or holy places for spiritual practices. There you should remember the great holy spirits and meditate upon how they had boldly faced such problems and trouble - some disterbunces. It will enable you to comfort and pacify your disturbed mind, to recover your mental satisfaction and it may inspire you to find out a proper solution to your problems. ||66|| Veloveli visare vrutti | vichaaraancha aathava mandire detee | sat-kartavya bhavana jaagaveeti | sthale aisee ||67|| Many times, people forget the virtueous tendencies. These temples and the religious holy places of worshipping remind them of the divine thoughts. They create good and noble thoughts and feelings in them and inspire them to enact some noble good work. ||67||

Vaarshikotsava, punyatithi | chaturamaasya aani jayanti | saamudaayikpane hotee | mandirsthaani ||68|| In such temples, worshipping holy places, shrines and monesteries, many celerations are arranged like annual celebrations, celebrations of death and birth anniversaries of great holy spirits, saints etc. In the period of four months (from shravan to kaartik- which is called as chaaturmaas) many religious functions and celebrations as paarayan (reading of holy scriptures), keertana, bhajan etc. and all these celebrations are arranged for and by collective common people at those places. ||68|| Samudaayikateche saadhan | Gaavachya aanandaache sthaan | pavitryaacha ugam poorna | sthaani aishya ||69|| Such celebrations, when arranged publically for collective common masses on one common platform at such holy places,they provide a great pleasure to them. These celebrations become the source of purity, piousness and spiritual pleasure at such places. ||69|| Mandire mhanaje paathshaala | chaale shikhshanaacha sohala | zaala nidhi sarva golaa | yaach kaaryee laavava ||70|| Temples, holy places, monesteries are the schools imparting true spiritual knowledge. Through various activities like public reading of holy books and scriptures, discources upon them, story telling, bhajan singing, keertana etc. common people and devotees acquire sound and true knowledge of their faiths or sects and the importance of moral behaviour. Therefore all the contributions and subscriptions, collected from all should be utilized in arranging such religious educative programmes and ceremonies. ||70|| Jaagawaavi gaava-samskrutee | waadhawaavi sarvaat preeti - neeti | yaachi kendre mhanoni hotee | matha, mandire sarvahi ||71|| These temples and monesteries are very useful to awaken good and moral initiations and impressions upon the people in the village. They can create a firm belief upon justice and love for all. ||71|| Sarvaa bhooti premabhaava | waadhawaava guna gourava | yaa saatheech gaavogaava | mandire kelee nirmaan ||72|| Therefore such temples (and other holy places) are erected in all towns and villages with the motive to build up the sense of love and affection for each other and for all the living beings & to respect the virtues in them. ||72|| Aisee uchcha dharoni bhawana | zaalee mandiraanchi sthaapana | pari aaj tayaanchi rachana | vipareet dise ||73|| With such sublime and high thoughts holding in mind, these temples have been erected. But today it seems that the administration of these temples is inclining towards improper practies and activities. ||73|| Mandire, khshetre dukaane zaali | pooja, kamaai karu laagalee | Dakhshana-paatre pudhe aalee | potaasaathi ||74|| Today, these temples and holy places have been turned into commercial markets and shops. Worshipping has become a source of earning. The priests in the temples are seen holding their `dakhshanaa paatra' (A pot for receiving money offered by the devotees for performing some religious rites) before people. ||74||

Mandiri baandhitee mhashi-gaayee | Ghaan dise thai thai | kasalee pooja, dhoop deephahi | saara dhuwwa tambaakhoocha ||75|| In many temples, the cows and buffeloes are tied around in the courtyard. So their dung and dirt are seen spreading in all surrounding area of the temples. We do not find any sign of worshipping any where. What we feel is the strong smell and smoke of tobacco and likewise intoxicating things everywhere. ||75|| Pujaaree khelatee chousaree | veshyaadikaanche gaane mandiree | Hotee tamaashi-dandaari | paroparee dewalaanmaajee ||76|| Now We find in temples, the priests and the worshippers play chousar (saaripat-a game played with cowries and dices). Sometimes a musical programme or dances of the prostitutes are also arranged. On some occasions there are some programmes like the folk plays and Tamashaas (erotic displayes with dances and songs). ||76|| Mandiraacha bhavya waada | zaala gundaancha aakhada | Dhaak pade ghaalaya moda | sajjanaasi ||77|| Thus the spacious huge yard of the temple has become a place for fulfilling the addiction of the ruffians and goondas. Good gentlemen are afraid of these evil acting rough ruffians and don't dare stand against them and resist with them. ||77|| Striyaa baapadya mandiri jaatee | Andhanukarane aikatee pothee | sarva lakhsh ranjanaapratee | sthiratwey konee aikena ||78|| Females go to the temples and blindly listen to the holy scriptures and puraanas. But their minds are engaged in the entertaining features in the stories and none of them seems to be attentetive at the contents of the scriptures or the holy books with peaceful minds. ||78|| Padopadee bhandane hotee | Bholya bhaktaanchi phajitee | Dhanaasaathi odhaa taan karatee | pande pujaree ||79|| On every step we find quarrels and struggles in the temples. the innocent devotees are cheated and robbed. The pandas and the priests literally push and pull the devotees greedly to squeeze `Dakhshana' (fees for performing religious rites) from the innocent devotees. ||79|| PREVENTION AND REMEDIES TO REMOVE DELUSIONS ABOUT DIFFERENCES, MEANS FOR DEVELOPMENT AND UNITY AND INTEGRITY OF ALL IN THE INDUALITY OF GODS Aisha sthitilaa basaaya aala | sarva lokaanni karaava nirwaala | Mandiraacha nidhi sagala | samaaj-kaaryaa laavaawa ||80|| To check and prevent these circumstances, all of us should be resolute. The collection through the offerings by the devotees should be exhausted upon some noble social work for the welfare of the society. ||80|| poojaari asateel bedhange | sangoniyaahi saral na waage | Te badalaave sanghatane yoge | sarva gaava milonee ||81|| If the priests are found to be immoral & enacting licentious practices they should be given stern warning. IF irrespective of such warnings, they are found to be defying and neglecting, the villagers should organize and unite to remove them from the temple activities. Some other individuals virtueous and bearing good moral character should be replaced to maintain the purity and sanctity of the temples. ||81||

punha sudhaaravee mandir-yojana | suru karaave lokshikhshana | Gambhirya aanave tayaa sthaana | sadvichaar waadhavaya ||82|| The entire plan of functioning of the temple should be reformed. Different programmes and activities to educate people should be reinforced. Good and pious thoughts should be developed in the common people. Proper and profound atmosphere should be created and maintained in the temples and their surroundings befitting to the sanctity and divineness of them. ||82|| Navey mandir na baandhaave | juney te swachchha, sundar karaave | Aahe tyaasachi laavave | punha satkaryee ||83|| No new temple should be eracted. The old one should be renovated or reconstructed with necessary repairs and changes. It should be beautified, decorated and maintained cleanly. Such temples, which already exist in whatever condition and form they may be, they should be restored renewed and reerected in proper form and should be used for better and noble work. ||83|| Sawaroni galichchha pasaara | Nirmal karaave deva dwaara | prasanna phule zaade, waara | shanti dyaaya upaasaka ||84|| All things, which are lying disorderly, untidily and in scattered state should be collected and neatly arranged. The ground in front of the temple and the open land around it should be cleaned. Beautiful and fragrant flower-plants should be planted. the colourful beauty and sweet fragrance of the flowers from all directions of the temple will make the minds of the devotees and worshippers happy, peaceful and pure. ||84|| ughadaavi tyaat waachanalaye | Aushadhaalaye, yogavidyalaye | upaasanechi thewoni soya | sarvaankarita ||85|| In such temples, enough room should be left for the devotees for enacting their personal spiritual practices and all the remaining space should be used to acomodate one good library, a small dispensary, a school to teach yoga etc. and all such conviniences should be made available to all, free of any charges. ||85|| Aapule aapule deuleech jaave | itaraani durooneech pahaave | Deo baatel aise baralaave | hey to ase wedepana ||86|| If only the followers of particular faith are allowed to go to the temple, then others not belonging to that faith have to stand away and have a look of God from long distance, if some such person wants to enter the temple, the follower bark at him to prohohit him from entering the temple. All these enactments are simply insane. ||86|| Ekaacha deva dusaryaasi shive | Tari paap waadhel gaade, pewe | Mhanoni jyaache deva tyaanech pujaave | Mhanatee na maanave iteraanni ||87|| These ignorant and blind followers of faith think that if some individual-not belonging to their faith or sect-touches their God, he will suffer a great sin. Therefore everybody should worship only those gods and goddesses who are reserved for their particular faiths. They do not think it agreeable and befitting that individuals-not belonging to their sects-should enact the worship and services to their God. ||87|| Hey to mhanane saampradaayeekaanche | Alpadnyaani vyaapariyaanche | Maazya matey hey vikaasaache | dhoran navhe ||88|| The traditional blind followers or the merchants and traders may consider and say so as they are little knowing people. But in my opinion, this is not a fair policy of that cult or faith so far as the spiritual development is concerned. ||88||

Aise karane sodoni dyaave | Asateel tya dewala nirmal thewaave | sarva lokaansi khule asaave | darshanaasaathi sthaan te ||89|| All such harmful and insensible customs and usages should be stopped immediately. The existing temples should be maintained cleanly. Sanctity of these temples should be maintained. such religious places must be open to all for having a sight of gods and goddesses therein. ||89|| Deva ase patit paawana | To na paley patitaala bhiwoona | sarvachi tyaachee lekare samaan | Tayaalaagee ||90|| God is redemptor of all downtrodden people. He never runs away with fear from the depraved and fallen people. In fact, all people are His children and he never has a discrimination or a feel of disparity for anybody. ||90|| Dewaasi naahi jaat paat | Deva bhaktaanchachi jaatiwant | Tethe nasaawa abhaktaancha pantha | Dewalaamaajee ||91|| God does not belong to any caste or subcaste. His caste is not at all different from the caste of his devotees. Hence there should be no scope or place to such persons and faiths who make difference in Gods and who are not true and honest devotees. ||91|| Deva mahaar, maang, chambhaar | Deva bhangee, labhaani, wadar | Deva maali, brahman, kumbhaar | sarva jaatee ||92|| God belongs to all castes, subcastes, faiths and religions. God belongs to Mahar, mang, chambhar, bhangi, labhan, wadar, mali, brahmin and all other castes. ||92|| Deva khshatriya, vaishya, gowali | Deve srushtee vyaapali sagali | Dewachi deva bhoo-mandalee | sanchala aahe ||93|| God is khshatriya. He is vaishya. He is gowali. All this nature and creation has been pervaded and occupied by God. God has been densely stuffed in all this earth and universe. ||93|| Mhanoni asaave sarvaanche mandir | Brahman aso waa mahaar | shuddha kareel jo aachaar | Tyaasi adhikaar mandiraacha ||94|| Therefore the temples, shrines and all religious places should be open to all. Let the individual be a brahmin or a mahar. If his behaviour is pious, pure and moral, he should be considered worthy of entering the temple. ||94|| Dewalaanche panch gaava | Gaavaacha pratyeka maanava | Maanawaancha waadhel gourava | prachaar whaava aisaachi ||95|| The whole village should be held as the pancha (juries) of the temple. Each and every individual of the village should be considered as the jury member of the temple. The prevalence should always be in such a manner that the man will be honoured and respected truly as a man. ||95|| Sarvaanni ek wel tharawaavi | Miloniya prarthana karaavi | praarthanee, utsavee bhashane dyaavee | yogya aisee ||96|| A particular time should be decided for offering prayers. All people in the village should come together and chant the prayer collectively. At the prayer and on the occasions of some celebrations and ceremonies, lectures, discourses and sermons should be arranged befitting to the occasions and creating good impact upon common people. ||96||

Pratyekaala bolata yaave | sarvaanni hey abhyaasaave | Aapule sukh dukkhahi maandaave | Bhaashana yoge ||97|| Every individual must be able to speak before the masses. All should learn and acquire the art of oratory. The speaker may express his sorrows and joys in his speech. ||97|| Taiseech thewaavi prawachane | Rashtriya vrutti waadhe jene | Maanasaasi maanasane | poorak whaave mhanoniya ||98|| Discourses, which can help in cultivating the tendency of nationality and national integrity, love and pride for the motherland should be necessarily arranged. These discourses should create and grow a sense of becoming complementary to each other. Everybody, should be ready at anytime to fulfil the dire needs of others by extending his co-operation. ||98|| Pramaane dyaavi rishijanaanchi | Aathawana maagachya itihaasachi | Taiseech baandhaavi dhaarana pudhachi | bhaashanayoge ||99|| The speaker should produce the examples and norms for justifying what he has expressed in his speech. He should quote the quotations of the sages and rishis as support for his reasoning. Similarly our past history should be reminded quoting the important events happened in the past. The listeners should also be guided about what kind of services are necessary and to be enacted for the betterment of the village and the villagers. ||99|| Keertan, utsava, prawachan | Nusate nasaave manoranjana | Gaavakaryaanche ujalel jeevana | aise kaaryakrama karaave ||100|| The activities like discourses, celebrations, sermons must not have a limited motive of mere entertainment. They should be the means to make the life of the people brilliant and cheerful. ||100|| Aise hey mandir sajawaave | upadravee lok baaher karaave | satkeerti, subuddhine bharaave | devasthaanasi ||101|| In such a manner the glories of the temple should be increased with beauty and decorum. If there are any trouble shooters, acting as the stumbling blocks in this work, they should be driven away. The places of God should be charming with such thoughts of the villagers so that a good intellect of the common people as well as the name and fame of the temple will grow more and more. ||101|| Manavata vikaasaache kendra | satwik sampattiche aagar | Aise thewaave gaavi mandir | Graam samskrutee rakhaaya ||102|| Necessary arrangements should be made in the village temple to protect the village culture. The temple should become the centre for growing a sense of humanity. It should become the shelter of virtuous attributes which grow the divine wealth of the village and the villagers. ||102|| Shuddha prem waadhawaaya | Mandiraanchi upaasana ya | upaasanesi sakriyata dyaaya | laaga sarva gaavakaree ||103|| These services in the temples are useful to grow pure love in all humanbeings. Therefore the villagers should attempt to bring these practices into their enactments regularly. ||103|| Nakaa paahu pantha-bheda | Nakaa ukaroo nasate waad | Mandiraadikaancha hetoo haachi shuddha | jawal yaava maanava ||104|| Don't pay attention to the disparities and differences in different faiths, cults and sects Don't unearth unnecessary debates and controversies upon the faths. The pure aim and motive of all temples are to create close intimacy in each and every individual for others. ||104||

Mhanonich devaanchi madyasthee | eravhi devaancheech sarva khshiti | pari jaaniwene jana laabha ghetee | eravhi nadati praaneesaare ||105|| For thismotive only, God has to be brought and involved in as the mediator. Otherwise the whole earth belongs to God. but unless people understand this truth they will be deprived of the benefits and will be deceived. If they have developed consciousness about this motive of temples, they will have benefits from them. ||105|| Tee jaaneeva dyaaya devasthaan | saadhu, santee kele nirmaan | Tethe shikaave `Janee janaardana' | heychi sootra ||106|| The great saints, sages and rishis had eracted and set up the temples with only this purpose to give and create a sense and consciousness in people about all pervasive God who is omnipresent in all human beings. ||106|| konatyaahi dewoolee jaave | Tethe aapule upaasyachi paahave | sarva roopee awalokawe | ek tatwa, heech nishtha ||107|| You may visit any temple and there may be the idol of any form of God, you should hold in your minds the full and firm faith that it is the same favourable and desired deity in the form of that image. You should always hold firmly in your mind that the most excellent and the supreme `BRAHMA' (The divine Truth) has manifested in different forms and images. This is the true loyalty and pure faith in God. ||107|| Sarva devaansi aadaraave | Jethe saatwik poojeche godawe | Divya karmaanechi devatwa paave | pratyek vyakti ||108|| Always grow and develop the sense of devotion about the deities in all temples where the pure, pious and sincere services are admired and enacted. Divnity can be created in every individual only through the divine and excellent enactments. ||108|| Tethe bhed kaa maanava? koneehi bhajo konatyaahi deva | `Bhaavachi Deva' kalata theva | ekachi laabhe sarvaansi ||109|| Anybody may worship any form of God. Why should we make difference in Gods? `God exists there where true and sincere devotion exists'. This is the most valuable and truthful knowledge. If all humanbeings understand this, all will be equally benefitted. ||109|| Shankaraachaarye deva-panchaayatana | Maandoni saadhile bhaktasanghatana | Ishta-devaasaha itaraanche poojan | kuthale sthaan virodhaasi? ||110|| (The ideal of this Chapter) The Holy Shankaraacharya brought together five deities in a panchayatan (Agroup of five) and tried to create the unity of the devotees of all the five deities. If we worship the other deities with the same sense of devotion alongwith our desired and favourable deity, where is there any scope or room for controversy or debate? ||110|| Virodha devaancha tara kaaya | pari jeevaanchahi yethe na saahe | sarva jeevi devachi aahe | mhanoni prem dyaave taya ||111|| The original supreme and the most excellent TRUTH (Brahma) has occupied all living beings and exists in them. so we must not stand against Gods and deities as well as against all living beings with resisting attitude. We must have equal sense of love and affection for all. ||111|| Sukhee samruddha karaave Gaava | yaasaatheech mandir nidhi yojaava | Hee sevaachi aawade deva | Aapuliya jeevaanchi ||112|| The collection from the temples should be utilized to make the village happy and prosperous. God likes such services rendered to the living beings which He had created. ||112||

Jeevaanchiya seveche tatwa | Taisech kaaryaache mahatwa | Aani swaroopaache divyatwa | sarvachi devaanche samaan ||113|| The truth of service to all living beings, the importance of our enactments and the divineness of ownself exist in all Gods and in the equal measure. ||113|| Aisee samaan dharana manee | dharonee waagata sarvaanni | Math, mandir, pantha, bhed konee | Aad na yetee vikaasaachya ||114|| If we all form such retention of equality everywhere and live and behave with all with this consciousness then any controversies and differences in different faiths, temples, monesteries will not come in the way of our progress and development. ||114|| Aikya waadhawaaya karana | hoyeel pratyeka devasthaana | karita shuddha tatwe punarujjeevana | Tukadya mhane ||115|| (Finally Shrisant Tukadojee Maharaj states) If we reshine and glorify again this pure, divine and original Truth, every temple will become useful to seek the unity and integrity of the whole human society. ||115|| Iti Shri Graamgeeta grantha | Guru-shastra-swaanubhava sammat | Mandir-marma kathile yeth | Panchavisaava adhyaya sampoorna ||116|| This Graamgeeta scripture has been consented by the Guru, the shastraas and the self experiences. The twenty fifth chapter, in which the essence of the basic truths in creating the temples have been elaborately narrated, is hereby concluded. ||116|| ||Sadgurunaath Maharaj ki jay|| VOLITIONS 1 God is immanent and has filled in every where. In the holy company of the godmen and saints god appears as the one & same to all. The greedy cunning persons find God in wealth only. Therefore, we resolve to stay in the company of holy and godly saints. 2 God is not great because of the wealth, big and magnificent temples, magestic day-night lamp (NANDADEEPA) or by biggest fairs. He is the most excellent and greatest in the well wishes and pious feeling of man. While performing the inner worship and meditation, God appears to be equally filled in all. Therefore without dogging after seeking greatness, we shall develop the highest state of our feelings with equally highest store of enactments. 3 We shall offer our devotion to God through our work for God and convince people about the importance of service to God as well as in what kind of work does the great God resides in. 4 We shall utilize the income of the temple in the social welfare work of the village. 5 Organising the villagers in the village we shall oust the licentious worshippers in the temples and we shall re-establish the original principles laid down for erecting the temples of God. Chapter- 26 RELIGIOUS SERVICES TO THE IDOLS OF GOD (Moorti - Upaasana) ||Salutations to Shri Gurudeva|| THE ORIGINAL TRUTH BEHIND THE WORSHIP OF GOD'S IDOL AND ITS HORRIBLE MOCKERY

Ishwar sarvaa thaai vyaapala | To panthee naahi vibhaagala | Mag une- adhik konaala | ka mhanaave? ||1|| God is one and only one, all pervasive and all occupant. He has not been divided into various different forms as believed, according to the different faiths & sects. Then how can his forms be considered as having less or more greatness? ||1|| Aise aikonee nirupana | Ek shrota karee prashna | Deva vishaal, vyaapak, poorna | Mag kaa samarthan moortiche? ||2|| Listening to the narration (stated in the previous chapter) one listener asked, "If God is so extremely vast, all pervasive and omnioccupant, so entirely perfect; why should its idol worship be given so much importance and why does it need any justification?" ||2|| Aso konaahi dharmaachi khoona | pari moorti maanawaanni keli nirmaan | Tithe kothale devapana? Tiche poojan kashaala? ||3|| The idol of God may be a symbol of any faith or religion, finally, the creator of the idols of God is a man. How can the divinity and godliness dwell in these man made idols? why then should these idols be worshipped?" ||3|| Deva kunaachi pooja neghey | Tyaas nako hey waawooge | swaye bolala bhaktaa sange | `Maj havey shuddha prema' ||4|| God never appears in person and accepts the worship enacted by the devotees. Why should be then all this glittering pomp and show of worshipping the idols? It is heard that God himself had told his favourite devotee `I want only the pure and sincere love from my devotees'. ||4|| Yaache aikaave uttar | prem nirmaave eka moortiwara | Techi kramaane karaave vishwaakaar | Haach hetoo poojanacha ||5|| (Maharaj said) Here is my reply to your question. First try to create true and sincre love for God for worshipping his particular idol. Then gradually go on extending the circle of your love and devotion to the universal level and worship the whole universe as the omnioccupant God. This is the real and root purpose of idol worshipping. ||5|| Devaachi smaran moorti baghata | Tyaache jeevan kaarya dhyaani aanata | shakti yete manaasi tatwata | Maanasik samyoge ||6|| When you remember God at the sight of the idol you should think and mediate upon what particular enactments God had done in that particular form. When our minds associate with God, our psychological powers grow more. ||6|| Manaasi laavavaya chintana | laagavaya maargaache akarshana | Nemile ase pratima poojan | saadhu santee ||7|| The great holy saints, sages and rishis had purposefully laid down the practices of spiritual services and worshipping so that the common innocent human-beings will have a proper line of meditation. they will be attracted towards spiritual services through idol worship. ||7||

Manaas paahije kaahi aadhar | Mhanoni aarambhi maanile saakar | Deve vyaapile charaachar | Tethe moorti tadroopachi ||8|| In the beginning the devotees need some concrete form as the basic support for practicing meditation. So the novice devotees can concentrate their minds for meditation upon the God in the form of idol. In fact, God is all pervasive and exists in all living and non living beings & things in the whole universe. Naturally God is certainly existing in that idol also. ||8|| Pari jo siddhaantacha puraskarta zaala |Tyaasahi jana deva bolala | Tyaachihi pratima pooju laagala | bholepanaane ||9|| But one, who has been fully convinced and who has accepted the proposition of all pervasiveness of God, was also told that the public (human beings) itself is the real form of God. Then the innocent common people began to hold such great virtueous and ideal individual as God. They put that great spirit in the form of an idol and started worshipping his idol also. ||9|| jaree poojili vyakti, moorti | Tari chukale mee na mhane chitti | pari siddhaant waawooge rakhatee | Hey to aahe adnyaanpana. ||10|| Though the innocent devotees started to worship some great person's idol, I don't think that they had done something wrong. But it is true that in doing so, they have neglected and set aside the basic proposition and it is through their ignorance. ||10|| Sukhaasaathi aakhilee disha | rekhila gharaacha nakaasha | pari laabhalee shewatee niraasha | nakaashaachi raakhata ||11|| It is just like the following example. somebody made a plan to build his own house for the happiness of himself and his family. He first got the map of his would be house as he desired for. But further, he went on cherishing only the map of the house. (He did not try to bring the house in the concrete form) so, finally he got disappointed. ||11|| Ghar raahaya naahi milaale | nakaashe nakaashech raahile | Tene samaadhan bhangale | jaaniva hotaa pudhe pudhe ||12|| But where was the house he dreamed for so long throughout his life? All the maps of his would be house remained as the maps on paper only. Further, when he began to be aware of his failure in erecting his house, his contentment for his house was totally shattered. ||12|| Taisechi zaale moorti poojeche | je je pantha disatee aajache | Tetheel saadhak moorti pooje pudhache | kaahich neney ||13|| The same (as quoted in above example) has come true in case of the idol worship. Today, all those religions, faiths and sects, which uphold the idol worshipping, have produced the followers and devotees who blindly believe that idol worshipping is the only goal of their spiritual & religious services. They can't realise the further and ultimate aim which is underlying the enactment of worshipping the idol of God. ||13|| To moorti dharoneech basala | moorkhachi samajato pudhachiyaala | mhanato bhrashtaachaar zaala | moorti pooje waachonee ||14|| These ignorant idol worshippers rigidly stick up to that idol only on the contrary they consider those spiritual seekers as foolish, who have successfully attained the highest aim beyond the gains of idol worship. Moreover they ignorantly plead that spiritual practices without performing idol worship means a deviation from the path of shastras of devotion. ||14||

Tyaasi kalala naahi dharma | moorti poojeche kaaya varma | ugeech waadhawooni ghetala bhrama | bichaaryaane antaree||15|| These blind and ignorant idol worshippers have not understood the true dharma, nor they have understood the secret truth underlying the concept of the idol worship. They have got some delusion unnecessarily developed about idol worshipping and they have got confused about it. ||15|| Gharee devaacha kattar pujaree | asatya kareet ase bajaaree | vyawahaar karita zaala vairee | jyaacha tyaacha ||16|| At home, such idol worshipper appears to be the intense worshipper of the idol of his favourite god. But when he goes in the outward world, he goes on cheating and enacting unfair and dishonest dealings in his deceptive business. By such crafty behavour he has become a rival and enemy of everybody around him. ||16|| Dewalaamaaji kaan dharee | naak dharonee pranaayaam karee | Baher yeta shivi dey, kaawari | jyaasi tyaasi ||17|| When he goes in the temple, he holds his ears and supressing his nose he enacts PRANAYAMA. (The activities show that he is confessing his sins and misdeeds and requesting God to forgive him. Pranayam is a yogic practice enacted by holding breath.) But when he comes out of the temple, he goes on abusing everybody he sees before him. ||17|| Dewaadwaari hawan karee | Baaher bhikaaryaasi maaree | potaa na dey choon bhaakaree | upaashiyaachya kadheehi ||18|| He performs Hom (offering in secred fire) and Hawana (oblation by fire to a deity) before the idol of God at the temple. but when he comes out, he starts beating the beggar at the entrance of the temple. He never gives a piece of jwaar cake and coarse preparation of gram pulse (choon bhaakaree) to the hungry poor individual. ||18|| Aamacha deva satyachi boley | pari aamhi paahije khote kele | Aise asonee bhakta zaale | mhanatee aamhee ||19|| Then there are some devotees. They say "Our God always speaks the truth and keeps his word under any circumstances. But they may enact following untruth. still they claim that they are the true devotees of God. ||19|| Swaye mhanavee Raambhakta | Naahi ekapatneevrata | Nitya poojita Hanumant | vyasane zaala pretaa aisaa ||20|| Some individual calls himself to be the sincere devotee of Lord Ram. Yet he does not keep the vow of monogamy. He regularly worship Hanumant. But he has become such a habitual addict that he appears like a lifeless dead. ||20|| Deva durjanaasi samhaaree | kashta karito bhaktaa gharee | Bhakta baghaa haa vyabhichaaree | Aalase gharee zopatase ||21|| God destroys the wicked and evil doers. God puts himself to hard work at his sincere and true devotees house. But this individual who claims to be the sincere devotee commits corruptions and enacts adultery. Becoming an idler, he wastes the days in idle sleeping. ||21||

Deva mhane "mee sarvatra | Deen ranka maaze putra"| upaasak tyaansi diwasraatra | pilonee chaina bhogatase ||22|| God says, "I am omnipresent and the poor and miserables are my dear sons." But the worshipper of Goid squeezes the poor and miserables round the day and night and he himself enjoys comfort and luxurious pleasures. ||22|| Prabhoo aamacha patitpawana | mhanoni kantharawe karee gayaana | Maanawaasi asprushya heen | maanoni doul mirawito ||23|| He sings sweetly in admiration of God, "Our God is the redemptor of the fallen and downtrodden human beings". But in his practical behaviour he goes on swaggering and caressing his self ego. He struts with pride and treats other human beings as untouchables and lowbred. ||23|| Dewaachiyaa moortisaathi | sone, hirey baisavee mukutee | Na de shramikaasi langotee | Mandir baandhata melaa taree ||24|| He provides gold and diamonds for making a decorative crown for God's idol. But if any labourer dies on spot while doing the work of the temple, he never provides even a strip or a loincloth to that poor labourer. ||24|| Kasale hey devapoojana? Moorti poojeche vidambana | kewadhe shirale aahe adnyaana | Aapanaamajee ||25|| Is this befitting to call it as worshipping God? It is a great mockery or perversion of the idol worship. What a great ignorance has been stuffed in such devotees! ||25|| Dewalaamaajee karee bhajan | Baaher yeta khote bhaashana | Aisha pujaaryaa pusel kona? saanga taree ||26|| The priest of the temple God sings hymns and prayers inside the temple but as soon as he steps out of the temple, he always speaks a lie; who then would believe in such a priest? ||26|| ORDER OF DEVELOPMENT IN SPIRITUAL PRACTICES" Mhanoni hey waayeet wisaraave | poojene poojyaasee olakhit jaave | Abhyaasaane paaool taakave | pudhe, pudhe ||27|| Therefore forgetting all these crude and wrong methods of worshipping idol and enacting wrong and evil practices; one should try to recognise the true form of God through (good and noble enactments) idol worshipping. Gradually for growing the exercise in spiritual practices, step by step, the order of spiritual development should be acquired. ||27|| Jaisee jyaachi bhawana | Tyaane taiseech maanaavee dewata manaa | paree na chukaavee upaasana | satkarmaachee ||28|| Everybody, who has a sincere belief and faith in a particular deity, should always consider that deity as his only God. But he should never forget and miss enacting the good, noble and virtuous deads. ||28|| Moorti poojechaa artha ek | Aapan moorteech whaave samyaka | Mhanaje karaavee taisee waaganook | abhyaasane ||29|| The real meaning of the idol worshipping is that the true and sincere devotee should make his life and lifework as sacred and pious as his idol of worshipping through regular practice and exercise ||29||

Jayaachi moortee upaasavee | Tayaachi chartrakatha waachavee | pudhe kaamehi kaeet jaavee | aapanahi taisee ||30|| Read and study the stories and biographies of the great divine spirit whose idol, you worship with true sincerity. Try to enact as that form of God had enacted. ||30|| kaaya kele maazyaa deve? Majasee mooleech naahi thaave | phakta moorteech dharonee basaave | Hey wedepanaache ||31|| If any devotee sits clasping the idol of his God but says, "I don't know what my God had enacted," then it is a sheer insanity of that devotee. ||31|| Aishee asaavee upaasana | upaasani waadhawaave kartavyaguna | kartavya poorteene mothepana | Angee ghyaava milawonee ||32|| The spiritual practices and service to God should be enacted in such a manner that through them, the worshipper devotee should imbibe the virtue of dutifulness and should honestly fulfill his duties. He should acquire greatness by fulfilling his duties. ||32|| Sankate yetaa kaaryaa maazaaree | chintanee ghyaave chaaritrya antaree | Abhyaasaache tej vruttiwaree | waadhawaave sarva kaal. ||33|| While extracting the duties and enacting some good deeds, if the devotee comes across some hardships or calamities, he should meditate upon the divine virtues and divine life work of God. Practicing constantly in such a manner he should grow the brilliance in his tendency. ||33|| chukaliya santaa vichaarave |pudhe kaarya karawayaasi dhajaave | Aapulya pareene sukha det jaave | jeewaa laagee ||34|| If some mistakes have been committed in enacting, some experienced saintly persons should be consulted. their proper guidance to remove those mistakes and to carry on the further enactments should be acquired. Again the worshipper devotee should couragerously restart his activities. He should always try to make the living beings happy by utilizing his energies as much as he can. ||34|| yaa saatheech moorti sthaapana | Thai Thai kelee jaana | Aathawan raahaavi saadhakaanna | mhanoniya ||35|| The saints, holymen and the wisemen had established the idols of Gods from place to place with a purpose that such spiritual services (as described above) will be enacted by the true and sincere devotees. The aim behind it was to make the devotee and spiritual seeker remember his spiritual duties. ||35|| padopadee ho pavitra vruttee | Mhanoni sthalo - sthalee sthapili moorti | vrukhsha, pashu, pakhshi tharavilya vibhootee | sadbhaavaasathi ||36|| Our saints and sages in the past wanted the devotees and seekers to have retained their sacred tendencies on every step so they had set up the idols of God from place to place. moreover they created belief in people by deciding that manifestion of grandeur that exists in the trees, animals and birds etc. Their purpose in determining these living beings as divine as God was to create a good and respectful feel for others. ||36||

moortisi pujaave | shrawan, kathan, smarana aadi karave | Moortipramaane satkarma ghadaave | Aapuliya ange ||37|| Therefore the worshipper or the devotee should worship the idol of God with due sincere devotion and whole heartedly. He should maintain the practice of listening, reading and telling the stories of God, worshipping, remembering etc. Further, he should try to enact by himself the virtuous excellent deeds as the God had enacted. ||37|| Sarva sodoni bhinna bhawana | Rhudayee dharaavi upaasana | jene prasannata yeyee mana | Techi uttam samajaave ||38|| Giving up all other senses and feelings of differences, attempt to perform the spiritual practices and religious services with good motives and sincerely from your mind and soul. Always think that the way or the method of spiritual practice which gives your mind a divine pleasure is the true and proper way and method for you to enact your spiritual practices. ||38|| Mana jethe samaadhan paave | Tethooni shakteeche tej ghyaave | Mag karyaasi laagave | sadguni aisha ||39|| You should try to grow the brilliance of your self divine power from whereever you have experienced full mental satisfaction. Then start performing such noble and excellent deeds that can grow excellent virtues in yourself. ||39|| sadbhaave karaave poojana | vinamra karoniya deha, mana | Nirmal asaave waatavarana | Dhyaan dharaaya devaache||40|| Be polite physically and mentally and holding complete humility and excellent motives, start worshipping the idol. Before meditation of God, always make the surroundings and the atmosphere clean and dirtless. ||40|| Yethe maanasik poojechech mahatwa | vichaar-saamarthya hey mool tatwa | Tenechi paave eeshwaratwa | jeevaalaagi prayatne ||41|| In all the spiritual practices and devotional enactments, a great importance has been given to worshipping by extremely concentrating all faculties of mind. (In such maanas pooja, no physical enactments of routine rites of worshipping are to be done. All rites are to be done only by mindful thinking.) The basic truth of worshipping God's idols is to acquire powerful reasoning. The being can reach to the most excellent state of Shiva (Divine Brahma) by attempting such spiritual practices with all efforts. ||41|| Jeewaasi mool tatwa kalaave | sarvaabhootee aatmaroop samajaave | Aisechi poojanaache godave | varnile santee ||42|| All the saints had amired and enumerated such a way of worshipping through which the being in a man will be able to realise its original real form (i.e. the Brahma vastu) and will be able to develop a faith and experience that he himself has pervaded in all the living beings. It will recognise its own self form. ||42|| THE REAL AND BASICAL MOTIVE OF REPEATING THE NAME OF GOD (NAME-JAAP) Santee bolile Harinaam ghyaave | Hey hee waate saadhan barawe | pari artha samajoni japaave | Tareech saarthak jeewaache ||43|| All saints had always insisted firmly upon repeating `HARI-NAAM' and held it the most excellent spiritual practice. Superficially this means of spiritual practice appears to be the easiest. But it is the most essential that such repeatation of God's name should be enacted understanding the true & full meaning. Then this spiritual practice will certainly help to achieve the divine welfare of the being. ||43||

Naam eeshwaraachi shabdamoorti | `Mukhee naam, haati mokhsha' mhanatee | yadnyaahooni thora japaachi mahatee | Thaauka hey sarva ||44|| NAAM (The name of God) is God's image in the form of a word. The importance of the repeatation of God's name has been described as `when the Naam is repeated by mouth, the emancipation is in your hand'. Naam japa is considered more excellent and greater than enacting sacrifice (yagna)(sacrificing oblation into the sacred fire.) All spiritual seekers know this. ||44|| pari kaasayaasi japaave naam | saadhaavayaache te kon kaam | ya dhyeya dnyaa waachoni sarva karma | nirarthaka ||45|| (Many people enact this naam japa) But the seeker must know why the name of God is to be repeated; what he is going to seek through the naam japa. Unless having such a consciousness in enacting the repeatation, his naamjapa will be meaningless. All the spiritual enactments can't serve the spiritual seeker's purpose unless he has this aim and the way to achieve that aim is well realised. all enactments of the seeker will go fruitless. ||45|| kititaree jana naam ghetee | Maala-manee odheet rahatee | pari khshanahi tyaanchi matee | Raami na range ||46|| Many seekers enact naamjapa. They go on continueously pulling the beads of rosary and repeat the name of God (either loudly or in mind.) But it appears that they can't get fully absorbed in the repeatation and meditation for even a moment. ||46|| Mukhe naam uchharitee | vyawahaar adhogaami karitee | paape karonee shapath ghetee | deva, dharmaachi ||47|| Orally, they go on repeating the name god but in practical behaviour they enact very meanly in their dealings. They do wrongs and commit sins but take vows and pledges in the name of God and religion. ||47|| Kasale hey naam japane? swaarthe vishwaasghaat karane | Asha, trushna na sodane | Indriya vishayaanchi ||48|| They enect treacherous acts and seek their selfish motives. Thjey don't give up desires, greed and lust for the subjects of sensual organs. And yet they go on enacting naam-japa. Is it a true spiritual practice of repeatation God's name? ||48|| Yethe taartamyachi paahije | naam japee vratastha hoyeeje |Tari jeewaas sukhaache saaje | sthaan jeewanee ||49|| Here the discrimating discretion is vital. Repeatation of god's name as a spiritual practice is a kind of vow (vrata) and its chestitny must be carefully maintained. then only the divine happiness can have a room in the life of the seeker. ||49|| Mukhi naamaache chintan | Haati sewa kaarya purna | kareel chaaritrya sampadana | To chi bhakta ||50|| The individual, who constantly repeats the name of God by mouth, who enacts noble deeds with hands and who builds up an excellent and brilliant noble character putting his physical abilities in some virtueous enactments, is the true devotee of God in the true sense of the term. ||50||

Naame shakti yete angee | sankate niwaaranyaachi prasangee | pari purushaartha asaava jangee | tareech phale ||51|| The practice of the repeation of God's name creates divine energy in the body to ward off the impending calamities yet, one must possess prowess also. Then only the practice of naam-japa can be fruitful. ||51|| Duraachar, sajjan-virodha | aise dosh aaniti baadh | kayaa-waacha-maney talile aparaadh | Taricha phale ||52|| There are vices like doing evil enactments, commiting sinful activities, opposing to and conflicting with the virtuous good noble men etc. These vices are harmful to the naam-japa and the spiritual seeker. You can acquire the good divine benefits of naam-japa only when you intentionally avoid these vices and keep away from them by your body, speech and mind. ||52|| Mag te naam mandiri japaave | athawa shetimaaji ghyaave | chaalata, bolataahi gaave | Tari to yadna ||53|| God's name should be repeatedly uttered when you are in the temple, or working on your field. Repeatation of God's name while walking, talking or doing any enactments becomes a sacrifice. (It is called as the Japayagna). ||53|| Mukhya naamaache adhishthaan | kartavya karaave sampaadan | Hey chi saadhavaya sant jana | naam, jap saangatee ||54|| Enacting the duties strictly and honestly is the main inhering of the naam. the holy saints want us to imbibe this strictness and honesty in fulfilling our duties and so they advise us to go on repeating the naam constantly. ||54|| Je purushaartha sodoni japatee naam | Tyaasi kaisa paawel aaram? Hey to zaale aandhale kaame | dewaadwaari ||55|| Those who connive at the prowess, i.e. those who avoid and shirk their duties and go on uttering the name of God, will never seek self -satisfaction. It will be your blindness at the doors of the temple of God if you give up your duties and practice the repeatation of God's name. ||55|| Aamucha Ram kaame karee | Aamhi maagavi bhakaree | Howoni phiraave bhikaari | Hee bhakti kaichi? ||56|| Our Lord Ram was strictly dutiful. If our God Ram renders his duties so strictly and we, his devotees go on begging from door to door for bread to feed our belly, can it be our true devotion for him? ||56|| Rame aasuraansi mardaave | aamhee poojapaatra awalambaave | Nirbal howoni sharan jaave | hee bhakti kaishee? ||57|| Ram fought very brvely and destroyed the wicked and evil demons and we - the devotees of such brave God, are adopting an almpot and wandering to beg aims with feeble minds before Lord Ram. Is it our genuine devotion for Lord Ram in offering like helpless beggars to Ram? ||57|| Bhakta mhanaje vibhakta nave | Ekroopachi howoni jaave | Deve lokaanche dukkha haraave | Aamhi kaa karave deva-deva? ||58|| The devotee(Bhakta) means who is not seperate from God (vibhakta), as he becomes one with God. Then why should we sit idly repeating deva-deva while God himself is rushing to ward off the sorrows and sufferings of the miserables? ||58||

Aisa jap jayaane kela | To shewatee moorkhachi raahila | Bol dewoniya dewaala | kaaya hotey? ||59|| In this way such (idler) repeater devotee finally remains the fool (Though he constantly utters God's name.) What is the use of blaming the God then? ||59|| Paap - khshaalanaasi naam ghyaave | pudhatee paapkaritachi jaave | Aise kon wadale barawe | saanga maja ||60|| Please tell me, has anybody advised us to repeat the name of God to wash away our earlier committed sins on one hand and on the other hand to commit sins again and again? ||60|| Aisee aahe jyaanchi sthitee | Tyaasi naam-japee mhanatee | Mee mhanen kalank laavitee | naamadikaasi te ||61|| If such person is called as `Naam-dharak' (constantly uttering God's name), he is tarnishing the sacred nme of God. ||61|| Yaahooni na jape to purawala | uttam rahaani thewee to bhala | Dukkha na deyeech konaala | konyaa prasangee ||62|| (In my opinion) the person, who never utters the name of God but maintains his conduct in the most excellent and noble way and who never hurts any body on any occasion, is far better than the hypocrite naam repeater. ||62|| (continued) Vyawahaar kareetase kashtoon | jodoniya udyoge dhana | sada raahato prasanna | kheli - meli premabhaave ||63|| (continued) This individual works hard and deals fairly & justly. He deligently attends to his profession and earns honestly. He behaves in a very amiable manner with others and seeks their love & affection. He is always cheerful and pleasant. ||63|| (continued ) Asel te garajunna dene | kona uttam-waaeet na mhane | Aapana aise sarvaanche jaane | sukhdukkha sajjan ||64|| (continued) He helps the needy by providing them what ever he possesses and can spare to give. He never calls anybody good or bad. Such a good noble man he is that he considers the happiness and sufferings of others from his own experiences of sufferings. ||64|| (Vandaniya maharaj has quoted this example to explain that a virtueous man with noble and moral behaviour is better,(though he does not practice naam-japa) than the idle, inconsiderate, wrong doer individual repeating the God's name.) Heychi shikaavaya saathi | Naam jap saangitala uthaa uthee | sada raahani gomatee | premalpanaachi sarvaanshi ||65|| The naam jap has been advised to acquire these excellent virtues. (As a human) our behaviour should be pious virtuous and affectionate with all. ||65|| pratham naam, duje chintan | Tije nishchyee laavave mana | Mag howonee satkaarya pravana | samaaj seva saadhaavi ||66|| One can seek social service with proper association of (i) constant naam japa (2) meditation upon the divine enactments of him whose name he utters (3) making a resolute mind to enact his duties honestly.||66||

Aise sadguna jaree na acharawe | sadguna visaroni naamachi gaave | Tari te poornates na paave | Aatmonnatichya ||67|| If anybody goes on repeating God's name but never attempts to enact such virtueous deeds, never brings virtues in his practical behaviour, he can't attain the perfection in his own self upliftment. ||67|| Mhanoni santaachiya vachana | nirikhshonee thewaavee dharana | Tareech granthee kathilyaa tyaa khunaa | paavatee Raam naamaachya ||68|| Therefore it is necessry to put the sayings and quotations of the holy saints to test with due reasoning and considerations. You should hold your own retention according to it. Then only you can have a divine experience of `Ramnaam' which is described in the holy scriptures. ||68|| Deva bolala `kaame karaa | nirbhaya howoni deshi vichara'| sakal devaachaachi pasaara | seva bhaava saadha ||69|| God says, "perform your duties honestly and roam in the world boldly and fearlessly." It is God's governing rule over the whole universe. Therefore one should seek the consciousness of rendering his services to the humanity. ||69|| Janata jyaala devaroop kalali | Tyaacheech bhaktee deva paawali | sakhshaatkare vrutti walali | vishwaatma bhaavee ||70|| When you realise through your self experiences that the whole public is the form of God, then your service, rendered to the people, reaches God and He holds it as your true devotion with God's manifestion in the form of people, you can form a consciousness for universal form of God. ||70|| Te saadhaaya bolile naam | Laabhavaya jeevaas aaraam | Tutaavay adnyaan bhrama | dukkhamool jo ||71|| To seek this most excellent perfection, the being in you should seek the self - satisfaction and should uproot the ignorance and delusion, which are the only reason for all our sufferings. so the great holy saints had advised to repeat the naam ||71|| Aapan taruni jag taaraave | shakti, yuktine vishwa bharaave | Naame lokaasi jaagwaave | Aisa aadesh santaancha ||72|| The grent saints had prociaimed that everybody should acquire his own redemption and should help the world to seek redemption. In this way, you should utilize your abilities and adroits to make a neat arrangement of the universe and awaken the people through the naam of God. ||72|| Sant mukutmani Tukaram | Tyaanni abhang kathile ati sugam | Maarg kela vyawahaar khshama | bholya bhalya janaasaathi ||73|| The highest chief (The most precious stone in the crown) of the holy saints sant Tukaram had composed many abhangas (hymns) which are so easy to understand (even by the illeterates.) Though his abhangas, he had suggested that while living in the household life, following the routine practical behaviour, and extracting one's duties to his family and to the surrounding world, one can practise the spiritual means very casually and comfortably. While living in the domestic routine, he can conviniently enact the spiritual practices to seek redemption He advised the simple innocent common people to go on the straight way to seek the highest spiritual truth. ||73|| Atyant saadhi garjalee waani | Gelee vedaadikaansi bhedonee | Bhramachi niwaarala tatkhshanee | Adnyaani jad jeewaancha ||74|| The speech of saint Tukaram is lucid and simple but its roaring unravelled the subtle ripples of the scriptures like the vedas. In a very simple language, he had explained and shown the inner motive of the vedas and other scriptures. In a moment he had removed the ignorance and delusion of the common simple people. ||74||

Hajaro mukhaatunee garajala | vedant aamhaseech kalala | Jyaane pandhari raaj vandila | sarva paawala shaastra guhya ||74|| The High pitched roaring through thousand mouths emerged conveying "We have trully understood the vedaanta. When anybody goes surrendering his all self to Lord Pandurang, he can seek the core essence and the secrets of all sciences. ||74|| Mhane `nako brahma dnyaadi bhaava | Aatmasthiticha gourava | Aamhi bhakta too chahukade deva | Aise karee aamhaasee ||75|| Though the abhangas the devotees tell God, "We don't want the merely arid literal knowledge about the most excellent and ultimate perpetual truth (Brahma). Similarly enumeration of the state of absolute self distinct from body etc. is not at all useful to us. We only earnestly desire to retain that insatiable sweetness of the feel that you are our all pervasive God and we are your devotees. Let us remain in this divine affection for ever. ||76|| `Kothoni aanavi vidwatta? seveche kaam aamuchya haata | Naam gaawoo kashta karita | pandharinaatha paavaya' ||77|| (The devotees in the abhangas say) "Wherefrom can we acquire the wisdom and intellect? Apart from it rendering our true services (with body, speech and mind) is only in our hands. In favour of our honest services to the Lord Pandurang we shall put ourselves to hard labour and enjoy the sweetness of repeatation of his naam. This is the only means of spiritual practice for us. ||77|| Prabhune aikilee tyaanchi seva | sankatee aala aikonee dhaava | Tyaanchya shabdehi lok taraava | aisa kela chamatkaar ||78|| When God listened to this practical service of the devotees He himself rushed towards them in the events of calamities upon them. God had enacted miracle of uplifting people to make the devotees words true. ||78|| Aise zaale sant aneka | Moortibhakta bahu naam dharaka | Je sevyachi zaale asoni sewak | Hanumantaparee ||79|| Thus there had been several saints, many idol worshippers and many naam dharakas (practicing repeatation of God's name) who, like Hanumant, were the loyal and sincere servants of God. But (by their excellent devotional and practical service) though they had enacted as servants of God, they were adored and worshipped by people who held them respectfully and devotedly as the idol of God. (i.e. they themselves became God) ||79|| THE SUM AND SUBSTANCE OF ALL EXPERIENCES OF DEVOTION AND THE ACHIEVEMENTS BY WORSHIPPING GOD Sarvachi panthaanche bhaktiprakaar | Tatwa saadhata asatee saar | Haa aacharoni daavila samanwaya sundara | Raamkrishna paramhamse ||80|| Various kinds and manners of devotion are followed by different faiths and sects. Yet when the core essence of the objectives of devotion by all these means and manners is understood, we come to a pointed conclusion that it is one and the same. Bhagwan Ramkrishna paramhamsa displayed the coordination of all the means and manners in all faiths, sects & religions through his actual practical enactments. ||80|| Naam japoni moorti poojita | Dewachi zaale deva bhajata | poojoo laagale vishwaa samasta | stree purusha bhed visaronee ||81|| This great devotee (Ramkrishna paramhamsa) constantly went on repeating the God's name and worshipping the idol of KALI. Thus he was deeply and constantly absorbed in the devotion of god. He himself became as divine as God through his excellent devotion. He forgot the distinction between male and female and started to offer his services to all considering it as the worshipping of the universal form of God. ||81||

Moorti pooja, japa, Tapa kaahi | Tatwa saadhata baadhak naahi | Hey siddhachi kele anubhave paahi | santajanaani ||82|| The holy saints had proved through their experiences that after seeking the ultimate divine truth, the seeker or the devotee has no need to worship the idol of God or enact spiritual practices. However, if he enacts the idol worshipping, Naam-japa and other means, they do not harm his induality with God and to the sublimation of his own - self. ||82|| uttam bhakari karata yaavee | Mhanoni muline maatichi karaavi | Taisee amoorta dewaacha maarg daavi | Moorti pooja hee ||83|| A small girl, learning to make fine bread (bhakari) first practices by making the bread of soil. Similarly to seek the abstract and inarticulate original form of Brahma (the supreme Truth) the idol worshipping shows the proper way to the seeker. ||83|| Deva aahe moolacha antaree | tyaachi saadhana karaavi laage baheree | olakh patata vichaare puree | Bhinna pana raahina ||84|| Basically God exists in the interior of all the beings. But to recognise the invisible God inside us, the spiritual seeker has to enact the spiritual prctices and devotional services (like idol worshipping) outwardly. When the seeker seeks the total realisation of the God inside his own - self, through his earnest and importunate devotional experiences, then the duality between God and the seeker or devotee gets disappeared. ||84|| Satkarmaache dnyaan zaale | satkarma karane angee aale | Moorti pujeche saadhan sampale | saadhakaache ||85|| When the devotee or the seeker seeks the total recognition of God inside him and understands nonduality between them, he obtains the knowledge of the divine virtuous enactments. When (through regular practice) he becomes inure with enacting virtuous deeds, then the need of idol worshipping as the means of spiritual practices and devotional service is finished for him. ||85|| Rahile jeevanaat taise waagane | Deva bhajata devachi hone | Deva honyaachi kaarane | anubhavoniya ||86|| Then what remains for him in his life is to live his life to fulfil his duties and to experience by himself the ways of becoming god. Finally, adoring and worshipping God in his mind, he would become God himself. ||86|| `Maaza deva dayaawant | puravee heen, deenaanche manogat | Majasi paahane nishthaavant | Techi kele ||87|| `My God is merciful. He fulfils the desires and expectations of the fallen, poor and miserable innocent people. I am his loyal and true devotee. Therefore I must also enact in the same way with faith and loyalty'. ||87|| (contd) Aisa japa chale antaree | Haati vyawasthechi chakaree | laagala rang yaachiparee | ahoraatra dehaala ||88|| (contd) The loyai and true devotee goes on meditation and repeating in his mind as above and renders the selfless services to the human beings. He gets fully absorbed day & night in this and only this divine passion with all his body, speech and mind. ||88|| (contd ) Aata paropkaarachi urala | Deva antaree baaheri bharala | paahanechi naahi dusaryaa konaala | kone thayee ||89|| (contd) Now he has remained only to oblige others and do good to them. For him, all inside him and outside him, all pervasive God has occupied then how can he see anybody and anything as alien and separate from him? He is experiencing his oneness with the entire universe. ||89||

Visaroni gele vyaktipana | zaale kaarya roopachi aapana | Aise hotaa devapana | angee aale dhawonee ||90|| As he has become one with his enactments he has totally forgotten his `self-conceit'. When this feel of unduality becomes stable in him, atonce, the most excellent divinity manifests in his ownself. ||90|| Nana virodhakaas tond dile | Nana kashta sahan kele | shewatee sarvaanni tharavile | Heychi khare mhanoni ||91|| When he boldly face all his antagonists and endured innumerable hardships and severe troubles, all, who have witnessed this, finally came to the decision that he is the genuine form of god. ||91|| Poorvi moortisa shrungaar karee | Taisechi maanawaasi shrungaree | kashta naso kona tilabhari | gaavee maazya mhanoni ||92|| Formarly, I used to worhship the idol of God and adorned it with devotion. Now I have been adorning my mind and have decided that I'll now adorn the humanbeings and worship all in the same manner so that nobody in my village would suffer any hardship even as much as the tiny seasame seed (Tilbhara). ||92|| Heech kharee devapooja | yaaveen maarga naahi duja | sant, deva bolile maazya | Rhidyaamaaji yewonee ||93|| The saints and God manifested in my mind and advised me that this is only the real worshipping of god. Except this there is no other way like ceaseless repeatation of the name of God. ||93|| Deva jaisa jaisa akalalaa | Taisa deha-ahankaar maavalala | Lawankan saagaree milaala | saagar zaala ekatwe ||94|| When the nodule of salt gets desolved in the sea, it acquires the form of the sea. (It becomes the sea itself.) Similarly, when I began to understand and experience the all pervasive God in my ownself and the whole universe, my self-conceit consciousness of physical existence began to disappear. ||94|| Yaapari pudhachi aahe payaree | jaisee vrutti dharonee chadhaal waree | Taisa jeeva Brahma howonee antaree | Aanubhava gheyee aapanachi ||95|| Similar is the next step. The more you heighten your instinct, the more the being in you will experience the occupant Brahma in itself. (contd) ||95|| Mhane meech sarva aata zaala | vishwi wishwaakar howonee thelo | sarvachi kaarya karoo laagalo | Aapanaachi saathee ||96|| (contd) Then such seeker says, "I myself have become the all pervasive in the universal form and whatever I enact, it is for myself. ||96|| (contd) Maazya virahit konee nurala | Anurenumaajee meechi sanchala | Aisaa anubhava yetaa zaala | poorna yogee ||97|| (contd) There is none and nothing other than myself in the entire universe. I have pervaded even the atoms and molecules with my ownself. When the seeker acquires this stage of experiencing his omnioccupant live spirit, he becomes the perfect ascetic (poorna yogi) ||97|| pratham paahili deulee moortee | pudhe paahile jeeva janaanpratee | poornataa hotaa sarvatra vyaapti | aapulyaachi roopaachi ||98|| (The order of my spiritual progress is such.) First I observed the image of God in the temple and started to worship it with devotion. Further I observed god in the form of public and in all living beings and started worshipping people by rendering my services to them. When I attained the state of perfection, I realised that the forms of my ownself are existing everywhere and only I myself have occupied the entire universe. ||98||

Aisee laabhaavaya aanand-theva | poojaavayasi maandila deva | Drashtaa-drushya-darshan bhaava | Ek tatwee disaavaya ||99|| To obtain the treasure of this divine delight and bliss, to achieve the consciousness of oneness in the looker, the sight and the vision, the idol of God was set up. ||99|| Haachi dharoni nirdhaar | keliya nava-vidha pooja prakaar | paavel sarvottam saar | Eeshwar bhakteeche ||100|| If the devotee holds such firm determination while worshipping God with nine kinds of devotion he would attain the same most excellent essence of his honest and sincere worshipping and devotion. ||100|| Eravee kiteehi poojitee moortee | Taree waadhachi gheyeel bhrantee | Na milela kadaa kaalee shantee | janaa manaasi ||101| If the devotee doesn't enact in this manner and goes on worshipping the idol of god to any extent, the confusion and delusion will grow more and more. Neither the devotee nor the people can attain the divine satisfaction and peace for ever. ||101|| Nasataa waadhel ahankaar | `Aamachi pratima adhik Thora'| Na mitel pantha dwesh sachaar | vyaapak eeshwar jaanalyaaveena ||102|| unless you recognise the all pervasive god and have the experience, you will develop a false pride for the idol of worshipping. You may then vainly boast that only your idol of god is the most excellent. the feel of jealousy and enmity for the different faiths and sects will never abate from the follower's mind. ||102|| Mhanonee pratima dharoneech na basaave | payareene waadhat jaave | kriyaasheelpane vishwee pahaave | vishwambharaasee ||103|| Therefore, never sit holding the image of god. Gradually, try to increase the magnanimity (of the idol of God.) Be active and seek the manifestation of the `Vishwambhar.' form of the God in the idol occupying the entire universe. ||103|| Sarva lokachi aamucha Eeshwara | Sarva gaavachi aamuche mandira | seva karane nirantara | pooja aamuchee ||104|| Always think that all human beings around us are our `Janaardana'. The village is our temple and our ceaseless service to them is our real and devotional worshipping. ||104|| Praamaaniktene karane kaam | Heychi aamuche eeshwarnaam | sarva jeevamaatraasi aikyaprem | Dharma haa aamucha||105|| We must perform our duties and every enactment sincerely and honestly. This is our `Naam-smarana' (ceaseless repeating the name of God) We should behave with undivided love, with the sense of oneness; with all the living beings. This is our real duty and religion. ||105|| Haachi drudha dharita nirdhaar | paramaartha yaahooni naahi thora | kimbahuna haachi paramaartha-saar | anubhaviyaancha ||106|| When you vow resolutely for this, none other is the most excellent truth and life's highest and noble objective. What more can be said? This is the essence of the highest spiritual experiences of all the most experienced great saints and seers. ||106|| Angikaaroni yaa tatwaasi | Ek karaave sarva bhaktaasi | laavaave poojaaya Graammandiraasi | Tukadya mhane ||107|| (Shrisant Tukadojee Maharaj says) We should acknowledge this vast and magnificant universal truth, should unite all devotees of god and make them worship the village in the form of temple. ||107||

Iti Shree Graamgeeta grantha | Guru-shaastra-swanubhava sammat | poojan smaran rahasya kathita | savvisaava adhyaaya sampoorna ||108|| This Graamgeeta scripture is well consented by the Guru, shastraas and self experience. This twenty sixth chapter, narrating the secret of worshipping and remembering god is hereby concluded. ||108|| ||Sadgurunaath Maharaj ki jai|| VOLITIONS 1 We should enactthe deeds and duties of that God whom we worship and offer our meditation and all devotional services. Further we shall understand the responsibilities of our duties to be done and we shall seek greatness by fulfilling those responsibilities. In this way we shall worship God by actually enacting our duties with responsibilities. 2 If we expect God to come forward to ward off the sorrows and sufferings of people and we, without performing our duties, will go on repeating the name of God, all this is nothing less than staining the divine name of God. Therefore, we shall render our hard work like Lord Rama and ward off the sorrows and sufferings of other people. We shall treat this as our worshipping the God. 3 Delusion due to ignorance is the root of all sorrows and sufferings. This divine name God is the remedy to ward off that delusion of ignorance and to give comfort to the being. The duties and work which the god had exerted by himself must be performed by us also and we shall try to do them. While doing these duties, whatever sorrows and calamities come before us, we shall tolerate them with peace of mind. 4 God is to be observed in the image and then in our life. When we will reach the perfection, we will understand that we have pervaded the whole universe. Thus we shall become omnioccupant by our tendency. 5 To work honestly and from our mind and soul is the divine name of God for us. Maintain love and unity with all the living beings is our religion. With such feelings, we shall unite all devotees and request them to worship the temple in the form of our village. Chapter- 27 COLLECTIVE COMMON PRAYER (samudaye ek - prarthana) ||Salutations to Shrigurudeva|| Misinterpretation of THE SPIRITUAL PRACTICES AND THE NEED OF COMMON MASS PRYER Moortipooja, naamjap | yaanchi mool tatwe ujjwalroop | parantu tyaanchaa viparyaas khoop | jahala lokee ||1|| The basic motives behind the worshipping of the idol of god and the ceaseless repeatation of God's name as the spiritual practice are pure, divine and brilliant. But presently we observe that these two ways of spiritual practice have been misinterpreted and enacted in a very adverse form by the people. ||1|| Devi-deva disatee jikade tikade | sandi-bidinche gote, khade | koni na baghatee tayaankade | aawadine ||2|| Today you will observe even in the smallest village and towns, in the small and narrow lanes and alleys, many big and small stones, smothered with oil and red lead are set up or erected. they are erected considering that they are gods and goddesses. But nobody is seen casting a flying glance at them through the feeling of devotion. ||2||

Nemakee prabhavashaali moorti | ji baghataachi deyee sphoorti | Hoyeel taatwikatechi poorti | aisi disey quachitachi ||3|| Similarly, we rarely find an impressive, charming and possessing magnificent idol of Gods or goddesses which can inspire the looker and convince him the truth of duty (religion) behind the idol worship. ||3|| Tethehi bhaavikatecha atireka | jene buddhimaan hotee naastika | Mhanatee haa gondhal ase ghatak | bhaktichya naave ||4|| But in that case also, we find the blind devotion in excessive manner. the intellictual and logical individual gets his faith in God lost and feels that the commotion and the confusion in the name of idol worship as the devotional service is harmful. ||4|| Moorti jayaache smaarak | Tyaachya gunkarmaachi naahi bhook | moorteech deva tharavonee lok | karitee ati vedechaar ||5|| In fact nobody has love and liking for the virtues and the enactments which the God or goddess (whose idol is worshipped) performed for the living beings in the world in that form. they treat that idol as the real God and behave insanely in the name of their devotional services to that god. ||5|| kothe kakadaratee, shejaarati | chaale panchapadee, pooja, pothee | Naahi shista, gambhirya, shantee | saatwik vrutti sphurechi na ||6|| In the temples of Gods and goddesses, we find that in some temple that prayer alongwith waving the coarse wick lamp (kakadaarati) is being performed in the morning. somewhere, at night, such waving of wick lamp and prayers are enacted. (shejaarati). In some temple, the devotees are singing five devotional songs or hymns (panchapadee) and in some other temple, some scripture like the puranas or some holy manuscript (like Bhaagwat, Ramayan etc) is being read to the devotees. But there is no discipline, seriousness, and serenity found in any temple and in all these enactments. So auspicious, pure and sublime sences never emerge in the minds of the visitor. ||6|| Ek jaatee, Ek yetee | Madhech waakade ubhe raahatee | phule, akhshataa kashaahi phekatee | Mantra pushpaanjaleechya ||7|| We find in the temples, while the worshipping of the image of God is going on, some people come in and some other go out. some are standing disorderly anywhere and in any physical state. At the time of the floral offering, they throw the flowers and redden ricegrains(akhshata) in any direction. ||7|| Nagaara jaato ekikade | Taal-ghantyaancha gondhal ude | Taalya kasalyaa, gaarpeet pade | aisechi waate ||8|| At the time of Aarati (waving wicklamp and singing prayers) the drums, cymbals, bells are producing high pitch sounds But there is no rhythmic association in the instruments. The other devotees go on clapping with their hands in such a way that the clapping sound appears like the shower of hailstones. ||8|| Asalyaa baajaraane kaahee | upaasana tatwa saadhat naahee | Tethe shista, shanti, saatwikata yeyee | Tareech laabh sarvaansee ||9|| The purpose of devotional service to the god is not at all served due to such riots and commotion. While the worshipping and other devotional services are going on, if the atmosphere all around is well disciplined, peaceful, auspicious and pious, then only one can gain a real spiritual satisfaction. ||9||

Yaach saathee saamudaayik prarthana | Haa maarg daavila jana | Heecha aajachi upaasana | sarvaanchiyaa hitaachee ||10|| Therefore we have started a custom of holding a collective common mass prayer. (We are sure) our this form of spiritual practice will help all to seek spiritual upliftment and development. ||10|| Shrotee vichaaralaa hotaa prashna | pantha bhed mitaaya upaaya kona? | kase raaheel graam jeevana | ekjuteeche? ||11|| (In the previous chapter) The listener has asked a question how to meet out the differences and disparities among the different faiths and sects and how to create unity and integrity in the village. ||11|| Naana pantha asatee gaavee | bhinna deva-poojak, vaishnava, gosaavee | Naana jaatee-jamaatee ekatwee | kaishaparee waagateel? ||12|| There are various faiths, cults, sects existing in the village. There are different groups of followers and devotees. These different groups have their own different gods and goddesses. then there are the vaishnavas (worshippers of Lord Vishnu) and gosavees (ascetics) also. The villagers are of different castes, communities and tribes. How can all these diversified groups come together and live with unity and integrity? ||12|| Tyaaseehi saamudaayik prarthana | Haachi upaaya ase jaana | Jethe dharma-pantha-sant-deva naana | Ekaasanee viraajatee ||13|| (Maharaj replies)The excellent and perfect way for this is holding common public prayers. With such prayers we can unify all the faiths, religions, sects, cults, saints and gods of all faiths & sects on one and the only one platform. ||13|| Haa zaraa raahilaa nitya shuddha | Tari gaava hoyeel sada subuddha | Aani saamudaayikatene samruddha | sarva prakaare ||14|| If we can keep this, spring of common public prayer always pure and clean, the thoughts, wisdom and the intellect of the villagers will be improved and become better. They will seek the common collective prosperity in all aspects. ||14|| THE OBJECTS OF DEVOTION FOR COLLECTIVE GROUP OF ALL COMMON PEOPLE Yaavaree shrotee prashna kela | kaise karaave saamudaayeek praarthanela | jene saamudaayikata gaavala | praapta hoya ||15|| upon this, the listeners asked to explain how the common collective prayer should be arranged and conducted so that they can create a sense of collectivness in all villagers. ||15|| Sadbhaave gaavaateel jana | karoniya ek mana | kaise kariteel kaarya poorna | saamudaayeek prarthaneche ||16|| They further asked how the noble minded virtuous people in the village can do the work of common collective public prayer and how can they make their minds unanimous. ||16|| Praarthanee konataa deva yojaava | Jo sarvaaseech maanya barava | Gaavaacha jene samanvaya whaava | kaisaa thewaava paath tethe? ||17|| The idol of which God should be placed there which all will agree upon it. Similarly what matter for recitation should be prescribed which will be agreed upon by all hands and which will bring harmonious association and co-ordination of the entire village. ||17||

Mitra! aikiley tuze prashna | Tu bolalaasi vichaar karoon | wegalepanaachich aahe adachan | gaavogaavee sarvaanchya ||18|| (Maharaj replies)", My Friend! I have carefully and attentively listened to your all questions. You have put them with sound reasoning and full consideration. I admit, the problem of diversity in all people is remarkably existing in all villages. ||18|| vastutah chhotee deva-dewale | wagaloni sarvaanni ekewele | Ekaach deulee jamaave bhaava bale | prashasta aishaa ||19|| In fact, setting the small temples aside, all villagers should come together in a big temple in the vast and peaceful atmosphere at a particular time. there they should gather to offer their devotional services. ||19|| Visaroni aapulaa vegalaapana | karaavee tethe upaasana | pari hey na ye bahootaanchyaa manaa | mhanatee aamuche techi thora ||20|| Forgetting their individual separate entity, all of them should enact the collective spiritual services. But many of them don't agree for it. Everybody goes on boasting about the superiority of his own way of spiritual practice. ||20|| Anek mandire anek dewataa | vichaare lokaa na patey ekataa | Tyaatooni ek niwadaal konataa | prashnachi pade ||21|| There are as many deities as there are the temples. If any one deity and temple is chosen from them, it becomes impossible to have unanimous agreement of all people for it. ||21|| Haachi prashna santaapudhatee | poorveehi hotaa java pantha ladhatee | Mhanonich Vitthal Brahmamoorti | Thevilee tyanni sarvaanpudhe ||22|| In the past also quarrels and struggles had existed among the different faiths. The holy saints had the same problem before them. Therefore they produced the idol of Lord Vitthal as the concrete form of the articulateless absolute and original truth (i.e. the Brahma). ||22|| Sarva panthaanchya sant sajjanee | kelee ekee taye sthaanee | Dnyaan premjyot petawilee bhuwanee | Maharashtraachya ||23|| At that time, all the saints and the wise noble virtuous men, belonging to various faiths, sects and groups came together at that place (at Pandharpur.) They got united and enlightened the unified flame of the divine knowledge and devotion (in Maharashtra.) ||23|| Bangaalee taamas bhakti prathaa | sudhaaraaya ujalalee Krushna katha | Chaitanyaprabhoone bhaavikaa-panditaa | vividha panthaa ek kele ||24|| In the Bengal province, the `TAMAS' form of the spiritual services had been established. (The followers of shaakta sect observed a horrible form of Taantrik practices.) The holy saint Chaitanya Mahaaprabhoo brighten up the sweet life-story of Lord Krishna and created unity in the devotees, pedants and all other people belonging to the various kinds of faiths, sects & groups. ||24||

Dhakaadhakeecha kaal paahila | santee upaasyaat badal kelaa | Tulsidaase, Raamdaase daavilaa | Ram kodanddharee ||25|| Further, when the whole country had undergone the crucial period of boisterious riots & tumults (in the mughal & Mohammedan rule). The wise saints like sant Tulsidaas and Ramdas etc changed the deity of worshipping. They started to establish the practice of worshipping `Kodanddhaaree Ram' (The brave warrior form who was holding arrows and his favourite bow named as Kodand). (They wanted to create a fighting spirit in the common people to stand bravely against the dictatorship of the cruel rulers.) ||25|| Yaaparee desh-kaal prashange | sanghatan kendra niwadaave laage | Aajachya kaalee julawaayaa dhaage | konate roop niwadaave? ||26|| Yaachaa maage mee vichaar kelaa | Adhikaadhik anubhava ghetala | shewatee nischayaane hiwadilaa | Gurudeva maazaa ||27|| This shows that the manners of worshipping and enacting the spiritual practices are to be changed and such manner is to be employed which is favourable to create and maintain the unity of all the common people (irrespective of their diversified faiths, sects and cults.) This revised manner of worshipping and offering spiritual services in organised and collective form is to be acceptable and agreeable by all hands; and this was the critical problem. ||26|| (Maharaj says) I have been thinking over this problem since long before. I sought more and more experiences and finally I have decided to choose my Gurudeva(as God). ||27|| THE CHARACTER OF MY GURUDEVA Mee Jaree `Gurudeo maazaa' mhatala | Taree to navhe maazaachi bhalaa | To sarva praanimaatraancha zaala | kalyaankaaree ||28|| Though I have quoted him as `My Gurudeva'; I do not mean that He is the Gurudeo only for myself. In fact, he is the Master of all of us. He is the merciful performer of the welfare of all living beings. ||28|| Tyaas naahi pantha, pakhsha | sarvadeshi to sarva - saakhsha | sarva devaadikaanchaa adhyakhsha | sadgururaaja ||29|| The Gurudeo does not belong to any particular faith, sect or group. He is omnipresent and the witness of everything, everyone and everywhere. He is the most excellent king of all other auspicious, pious and virtuous great masters. He is the absolute ruler of all God's and goddesses. ||29|| Tyaasi sarvachi maanava sakhe | desh-videshiche eksaarakhe | Naahi dharma bhinna tyaanche nikey | Ekachi satya sarvaanmaajee ||30|| All human beings and other living beings too are equally dearer to him. The subjects of all the nations and countries are his dear children. For him, there is no distinction of religion, faith etc. He is the purest, one and only one `satya vastu' (absolute Truth or Brahma) pervaded the whole universe. ||30|| Jaisaa aatma naahi bhinna zaala | Taisaachi Gurudeva sanchala | konee aakaashaacha tukada paadila | aise naahi ||31|| As no difference exists in one and another soul, in the similar manner, the Gurudeva has occupied every thing, every being and the entire universe. How can a piece of the sky be cut and separated? ||31||

Satya sarvaanchechi satya asate | asattya te asattyachi hotey | Taisechi Gurudeva sarvaanche te | ekachi raahatee sarvaswee ||32|| Truth may belong to anybody. It is always the truth and truth for all. The lie may exist anywhere. It will be lie and lie for ever. In the same way the Gurudeva is the absolute one and only one, existing everywhere and belonging to each and every living being. ||32|| Vaidik aso waa tyaahooni itar | sarvachi panthee Gurudevaacha aadara | Islaam, christaadi dharmeehi thora | Gurudeva-bhakti ||33|| It may be the VEDIC faith or any other faith. A feel of great respect and adoration exists for the Gurudeva in all sects, faiths and cults. The religions like the Islam and christian have accepted the importance of the Gurudeva and they also bear a very respectful, highly esteemable feeling for the Guru. ||33|| pantha-prachaarak Guru wegale | Tyaat asate dwaitaache kaale | swatantra, anubhavee Guru niraale | Te paavatee dnyaanyoge ||34|| The gurus who enact canvassing the philosophy of the faith, which they belong to, are totally different from the real Gurudeva. They hold the sense of duality and they enact with some wicked and evil intentions (for spreading their faith in other castes, tribes etc.) The Gurudeva is different from such wicked gurus. The Gurudeva bears his own independent inclination. He has sought the divine manifestation of God. He, can be pleased only through the `Dnyaan-yoga (i.e.by acquiring the divine and the most excellent knowledge and the ignorance is completely disappeared.) ||34|| Guru haadaa-maasaacha nohey | Guru nawhe jaati-sampradaaya | Guru shuddha dnyaan-tatwachi aahe | anubhaviyaanche ||35|| `The Gurudeva' does not mean the individual human being of bones and flesh (like all other individuals). `The Gurudeva' does not mean belonging to any particular caste or or convention. `The Gurudeva is the one who has sought self experience and the most divine and the most excellent absolute truth of knowledge. ||35|| Hey dnyaan jyaasi laabhale | jyaache mana vishwaakaar zaale | pantha-paksha-dharma sampale | jyaachyaa thaayee sarvachi ||36|| When one has acquired this excellent knowledge, his mind and tendencies become occupant of the whole universe. Then nothing like faith, group, religion etc. exists for him. ||36|| To sarvaancha zaala sakhaa | Maanavamaatraacha paathi raakha | konatyaahi bhaashene paarakha | Tari to paave tayaasi ||37|| Now he has become the close companion and a firm support of all the human beings. Others may recognise and remember him by any language or version he will get pleased with them. ||37|| Karee sadbhaavana utpanna | deen-dukkhitaanche paalana | Maleen maargaanche karee khandana | kaaya-waacha-manaane||38|| He creates noble and sublime feelings in all. He cares and tends the poor and the miserables. He confutes the sinful and evil ways with all his body, soul and speech. ||38|| Mhanonich thoraanni kathile | Guruchi Brahma-Vishnu zaale | Maheshwarahi guruchi bolile | yaacha saamarthye ||39|| And so, the great wise men have described `The Gurudeva' as the one who possesses the absolute powers of Lord Brahma, Lord Vishnu and Lord Shiva. (Gururbrahmaa Gururvishnu | Gururdevo Maheshwarah |) ||39||

Guruchi sakhshaat Brahma kathila | sarvaans vyaaponi Guruchi urala | Aisaa deva mhanoni prarthilaa | Gurudeva maaza||40|| `The Guru' has been highly esteemed and described as the actual `Parabrahma' (The most excellent absolute truth). Pervading the entire universe and cosmos, Gurudeva has remained somewhat more. Therefore I have offered my humble prayers to Gurudeo by calling him as `My Gurudeva' with great adoration. ||40|| Mahaapurush wegalaale | pari gurutwee miloni Guruchi zaale | vyaktipan, dharmapanahi muraale | Guruswaroopee ||41|| The great personages (Mahapurush) appear physically separate and different. They have sought the state and status as Gurudeva by becoming one with that most excellent absolute Truth-The Parabrahma. Now all their personal faculties and properties have been absorbed and saturated in their form of the Guru. ||41|| Tyaanche poojan gandhaane nohe | Tyaache mandir vishaal aahe | vishaalatelaa maryaada aahe | pari Guru tyaahooni amaryaad ||42|| They can't be worshipped offering pigment of sandal(Gandha) and flowers. Their temple is extremely extensive. The meaning of the term `extremely extensive' can also have some limits. But the Gurudeva's extreme extensiveness has no limits. ||42|| Bhoomandala jyaache khshetra poorna | sarva pruthwi jayaache aasana | chandra soorya nandaadeep jaana | Gurudevaache ||43|| The limit of the field of the Gurudeva is as enormous as the entire earth (bhoomandala). The whole earth is his divine seat. The sun and the moon are his day-night shining auspicious oil lamps (nanda deep). ||43|| Tyaatachi dharma-pantha saamaavatee | Tochi veshtila sarvaabhavatee | Tyaache waachoni naahi ritee | jaaga konee ||44|| All faiths and religions have been absorbed in the form of Gurudeva, He has extended over the entire living & non living things and the universe. No space as much as the microatom or micromolecule is empty without his existance. ||44|| Tyaache dnyaan zaaliya jeeva | kothe dwesha-kalaha-heva?| sukha shaanticha laabhe visaava | sarvaathaayee ||45|| Once the being realises him (seeking knowledge about him), all vices like malice, jealousy, quarrels etc get spontaneously disappeared. And then all can gain real happiness, serenity and comforts for them. ||45|| Mhanoni heychi whaavayaa dnyaana | vishaal maney rachile saadhan | saamudaaik praarthaneche sthaan | samudaayikpanaastava ||46|| And hence, with this very purpose that all should acquire this knowledge and realisation; all should create a consciousness of collectiveness and unity, this collective common mass prayer has been prescribed. It will make the minds broad. ||46|| Tethe saamudaayeek deva kalpaava | Pudhe kaaryaatachi anubhaveet jaava | Maga Vishwaakaar pahaava | Gurudeva maaza ||47|| There (at the common mass prayer) all should think that the Gurudeva is for all. The same experience should be sought through all your enactments and then hold an imagination of the Gurudeva as the occupant form of the universe. ||47||

Hey zaale gurudvaache varnana | Aaata aikaa praarthanaa-saadhana | Gaava whawaya unnat poorna | Taisechi sthaan shodhaave ||48|| So for I have described the Gurudeva. Now I will tell you how to arrange and perform the collective common mass prayer. First select such a vast and enormous place for the prayer which is perfect to achieve the spiritual upliftment and prospirity for all villagers. ||48|| PROPER ARRANGEMENTS FOR COLLECTIVE MASS PRAYER Vishaal mandir waa Gurudeva chowk | Jethe basateel jana sakalika | Mahila, purush, Muley bhaveek | sadbhaavaane sayankaalee ||49|| Seclect such a big temple or a wide Gurudeva square in the village where all the devotees like males, females and children can be seated with faith for offering the prayer in the evening. ||49|| Pratham adhikaaree sewakaane | Ghewoni haata maajee zaadane | Twarit karaave maidan nirmalwaane | praarthanesaathi ||50|| The chief serviceman should first take a broom and sweep and clean the whole ground for the prayer. ||50|| Yetaa pratyek Guruwaar | Jawooni phiraave gharoghar | Bolawaavee prarthaanee satwara | janata saaree ||51|| On every Thursday he should go from house to house and request one and all to gather on the prayer ground fixed for the common mass prayer. ||51|| Aayee-baayee, sakal sajjana | Muley-baale, vruddha-taruna | Dewoniyaa nimantrana | bolawaave praarthanesi ||52|| He should cordially invite all the elderly and motherly females and young girls, all good noble gentlemen, big and small children, the old elderly persons to come and attend the collective mass prayer at the place for prayer. ||52|| Gaavee sarvaansee nirop dyaava | paraspare samaaj saara julawaa | yetaanaa ghongadee, gonapaat aanaava | aapaapala mhanonee ||53|| The message for inviting for the prayer should be conveyed to all villagers orally, by hands or by taking help of other service persons. They should be given an instruction to bring their own course blankets or a piece of sack cloth. Thus the whole mass of villagers should be collected for the common mass prayer. ||53|| Sakalaanni karaavee bichhayat | sarvaanna raanget basawaave shant | sadbhaavanaa waadhe sakalaanchya manaat | praarthanechee ||54|| All should voluntarilly co-operate in arranging and spreading the carpets. Then they should be seated in proper rows. They should be requested to observe silence so that a good and auspicious sense for the prayer would grow in their hearts & minds. ||54|| Saatwik asaave waatawarana | ati shaant aise gambhirapana | sarvaanni karaave band sambhaashana | Tayaa sthaanee ||55|| The entire atmosphere at the place of prayer should be pure, pious, extremely peaceful and full of seriousness. Any conversation between one another should be stopped. ||55|| Aadhi pudhe maandaave adhisthaana | Tyaavaree aachchaadave sundar aasana | Aapulyaach gaavee kelele poorna | kalaa kusareene khaadiche ||56|| In front of the mob seated in rows, a good stage should be set up. A beautifully designed and embroidered khaddar carpet or sheet of cloth should be spread on the stage. This signed and embroidered carped must have been produced and prepared by the villagers in the village itself. ||56||

Waree thewaavaa takiyaa saajira | jaisaa konee basatoch aasanee baraa | Disaava aisaa mohak pasaara | saatwikatechaa ||57|| A good and beautiful bigger pillow should be put on the decorated stage as if some honourable great personage would be seating there. Thus all this decoration should appear charming as well as holy and pious. ||57|| Jawalachi basaave soochak, gayaka | Tisare bhaashandenaare bhaavik | Dusaryaa baajune pujaaree, paathaka | naam dhoon mhanaavaya ||58|| On one side near the stage, the conductor of the prayer programme , singers and the third one, the orators should be seated and on the other side the priest, the chanters, and the preceptors should be seated to chant the naam-dhoon. ||58|| Aisaa praarthanechaa sancha zaala | chahubaajunnee sewakgana basalaa | paathimaage sarankhshak disalaa | ubhaa tethe ||59|| This will be a complete set for the common mass prayer. Then on all the four directions, the remaining group of the service persons would take their seats. Behind of all, the guard will appear standing there. ||59|| Tayaache kaam shaantataa raakhane | Bhowataalee galabalaa thambavine | sarvaanna shistimaajee basavane | haluwaar panaane ||60|| His duty is to keep silence, The clamour, if there is any, would be checked and prevented by him. He would make all seated in a well disciplined manner. He will do all these duties in a very gentle and polite manner. ||60|| Je konee yeteel maagaahoon | Tyaanna basawaave kramaane poorna | Maga karaave ghantee waadan | Donachi thoke ||61|| If some individuals come there later, the guard will guide them to have their seats in ordered manner. Then the bell will be rung by striking only two strokes. ||61|| ubhaa raahee adhishthaanaa pudhe pujaaree | laavee shaantine dhoop-deepikaa baree | Mag soochak ubhaa raahe saamoree | soochanaa dyaaya praarthanechi ||62|| The priest will then stand in front of the stage observing a deep silence, he will burn incense and myrrh, kindle the pestils and a small oil lamp (neeranjana). Then the conductor of the programme will stand before the assembly to issue the instructions for the prayer. ||62|| Sarvaa milonee paath karavee | ekasware shaantata bharavee | aisee praarthanaa laaveel chavee | antahkarana mohawaaya ||63|| (Performing a speechless silent prayer first) All will intone in the uniform tune. It will maintain the peace and create liking for the prayer in all. Such prayer will fascinate the minds of all. ||63|| sahaj laagel tikade dhyaana | aise chaalaave praarthanee gaayana | pudhe hoyeel naam smarana | Gurudevaache ||64|| The main singers should chant the prayer in such a way that all the devotees, following them, can easily pay full attention to the meaning of the prayer. Then the NAAMDHOON will be chanted. ||64|| Jyaat asel kuneehi naam | nivaaroni bhed, dharma | sarva dharmee bhaava sama | raakhaavaya sarvaancha ||65|| This naam dhoon may bear the name of any God. It will remove the feeling of distinction, differences and the delusions & confusions. It will create and maintain a sense of equality for all faiths, religions & sects. ||65||

Hey sampataa bhaashanaa saathee | Deyeel soochak soochana othee | Mag bhaashanaadhikaaree shewatee | Deyeel bhaashan sadbhaave ||66|| After the recitation of the prayer, the conductor will orally request the orator to deliver his speech and the orator will deliver his speech with a very sublime and noble sentiment. ||66|| "Aapana sarva ekachi aaho | Maga bhinnapana kaasayaa paaho? | sarvaanshi sahakaarya karaaho | kutumbaa paree ||67|| Maanava vishwa kutumbaacha ghatak | Aise samojonee vartaave samyaka | shakti dyaavayaa praarthaavee bhaak | shaktiwantaa pudhe ||68|| Sarva sant ekachi asatee | sarva deva ekachi nisnchitee | sarvaanche sandesh aikata paawatee | ekachi tatwa sarvahee ||69|| Mhanonee sarvaanni sahakaarya karaave | jaise jyaakadonee banel barave | samsaaraa swargaaparee banawaave | aapulyaaparee ||70|| (The substance of the speech of the orator will be as follows) All of us are one as a whole. why should then we find differences in each other? We should consider all as close as our family members and extend our full co-operation to each other. ||67|| Man is the constituent of the whole universal family. With this consciousness, we should behave treating all as our equals. Let us all pray the almighty Gurudeva to give us such intelect and wisdom and powers. ||68|| All holy saints, all gods and goddesses are basically one and only one absolute and supreme truth. when we attentively listen to the messages of all of them, all of us will have the manifestation of that one and only one absolute supreme truth. ||69|| Therefore, all of us should co-operate with each other as much as we are able to enact. Thus we all can make our own house life as happy and blissful as the divine life in the heaven. ||70|| Heychi saangaave praarthanewaree | yaatachi aahe sevaa eeshwaree | yaahooni bhinna naahi kusaree | paramaarthaachi ||71|| The orator should narrate such substance in his speech. In the speech, whatever he has advised, we all should bring it in our practical life because the true service to God lies in these enactments. You can have no other artifice for seeking the highest spiritual truth. ||71|| Hey bhaashan zaaliyaa poorna | maga shaantipaath sarvaanni karona | karaave eknishthene naman | ekaach paddhatine ||72|| When the orator's speech is over, all of them will recite the shaantipaath (Hymns of peace) collectively. (They will perform some self meditation) and then all of them should offer their salutations with adoration and devotion in a uniform manner. ||72|| Soochakaane soochanaa dyaavee | sarva mandalee ubhee karaavee | Jai jai ghoshe dumdumawaavee | oorvi awaghee ||73|| The conductor of the prayer programme would then ask all to stand up with full respect and all of them should acclaim in their highest pitch with seriousness so that the entire surroundings will get resounded. ||73|| Gurudevaacha jaijaikaar | Tyaat ye sarvadeva namaskaar | aise prarthaneche tatwa sundar | bolilo tumhaa ||74|| (Shree Maharaj says) When you acclaim thrice the name of Shree Gurudeva, it will mean that you have offered your devotional salutations to all Gods. This is the beautiful truth about the common mass prayer which I have narrated to you so elaborately. ||74||

Chowkee prarthanaa sampalyaavaree | aapaapalee ghongadee paasodee baree | uchalooni nyaavee aapulya gharee | seva puree karoniya ||75|| When the prayer in the chowk is over, everybody should collect his blanket or the cotton rug neatly and return home. ||75|| Yethe praarthanaa paath naahi bolila | To vishaya annya granthee aala | Mhanoni yethe naahee wivarilaa | pahaava `sakriya paathee' ||76|| Here, I have not told you the `praarthana paath' (the prayer recitation). You can refer for it in the book `Sakriya paath'. So I have avoided quoting it here. ||76|| The greatness of THE COLLECTIVE MASS PRAYER Mitraho! aikaa maaze vachana | Jaree whaave waate gaavache kalyaana | Taree saamudaayeek praarthana-saadhana | sodu nakaa kadheehi ||77|| My Friends! If you are truly interested in seeking the all round development and welfare, don't give up this collective mass prayer for ever. ||77|| Ewadhe anubhave saangoni thevato | praarthanaach mee gaavache dhana samajato | yaanech swarga, mokhshahi paavato | samaaj aapula ||78|| I firmly tell you, with my self - experience, that this collective mass prayer is the precious wealth of the village. Our human society will be able to attain the goal of emancipation and the heaven and everything that we desire for. ||78|| Aamachaa deva samaajee vasato | samaajaa karitaa sarva karato | sarvaasa vyaapooni raahato | praarthanechyaa aasanee ||79|| Our God dwells in the human society. He enacts everything for the welfare of the society. At the collective prayer, He sits on the seat pervading all individuals who are attending the prayer. ||79|| To bhetato janakaaryaanni | Aamhee keli prarthanaa mhanonee | Bharalee bhawana aatmaa otonee | praarthanee yaa ||80|| That Great God can be sought through rendering our services to the common people. So with the whole heart we have to enact this collective mass prayer. ||80|| Aapan hotaa prashna pusalaa | Mhanoni aisaa vistaar kela | Praarthanee talleen hotaachi deva kalala | vishaal swaroopee ||81|| Earlier, you have asked me the question, so I have narrated so elaborately and in details. If you get absorbed in this prayer (with the manner as I have told you) then the sense of the universal form of God will be firmly fixed in your minds. ||81|| Tyaa mool tatwaachaa jo anubhava | Dnyaanagamya vishwaatmaka deva | Tochi maanila Gurudeva | praarthanee aamhee ||82|| In this collective mass prayer we have held Gurudeo as that universal divine form of God who can be realised only with pure knowledge and who is the absolute original truth to be realised through our self experience. ||82|| Tyaa Gurudevaachyaa adhisthaanaavaree | Moorteech havee asel jaree | kalpaavee aapaapalyaa ichchheparee | konatyaahi devaachi ||83|| However, if you want to have an idol of any God at the seat of Gurudeo on the dais, you can imagine that the same God has been seating there. ||83||

Deva Gurudevaat saamaavale | Bhakta tewadhe praarthanee ek zaale | Maanavateche mandir ughadale | vishwaamaajee ya roope ||84|| The Gods of all of you have been included in the form of shree Gurudeva. Only all the devotees of those different forms of God have gathered together at the place of the prayer. By the whole picture of this collective prayer it appears as if the temple of humanity has been opened in this universe in the form of that collective prayer. ||84|| Ekaachi praarthanaa anek milaaya | anekaanchi praarthana Anant kalaaya | Anant tatwee ekatwa pawaavayaa | praarthanaa aahe ||85|| The commoon collective prayer is the prayer of one individual to get absorbed with many others and then for all those several individuals this prayer is to seek the manifestation of that infinite (Anant) divine Truth and to seek the unity of all. ||85|| Hey samajoneech haa maarg dharila | Aadar dyaaya bhinna dharma, panthaala | poojya maanaavaya sarva santaanla | praarthane maajee ||86|| With this belief and hope, we have accepted this way of the common collective prayer. By practicing it, we pay due respect to all different religions and faiths and hold the holy saints in high esteem and reverence. ||86|| Yaa saathi vyaapak praarthana maandalee | upaasakaanchi velee gumphilee | kalaavayaa sarva dharmaanchi kholee | mool rupey ||87|| We want that all of us should understand the basic truths of all religions and their deep and sound spiritual philosophies. so we have presented the comprehensive form of the prayer and interwoven all seekers and devotees (of different religions and faiths) into one beautiful garland. ||87|| Veda upanishadaanchi praarthana |`sukh ho sarvachi praani janaa'| sarvaanchi unnatee heech dhaarana | praarthane maajee rushinchee ||88|| The great holy sages and seers had prayed in the vedas and the upanishads. `All living beings should be happy'. (SARVETRA SUKHINAH SANTU). In this prayer, they hold a retention for the prosperity and excellent welfare of all living beings. ||88|| Yeshu khristaaney praarthanaa kelee | sarvaansaathee shanti maagitalee | sahanshakteechi dewataa paawalee | Tayaalagee ||89|| Jesus christ desired and requested God in his prayer to bestow his divine peace upon all the living beings, so he could seek the favour of the Deity of power for forbearance. ||89|| Mahammadaane keli praarthanaa | Vikhuralaa Islaama karaaya shaahana | sanghatit kele tyaane swajanaa | Tayaa kaalee ||90|| Mohammad Paigambar enacted prayers and imparted knowledge to the scattered muslims and organised them in one united form. ||90|| Paavitrya shikawale zaratushtraane | samyam shikavilaa mahaaveeraane | Ahimsaka sangha waadhavilaa buddhaane | praarthane dwaare ||91|| Zaratrushtra imparted the learning of chestity through prayers. Mahaaveer taught his disciples to control minds and body through enacting prayers. Goutam Buddha eracted a strong organisation of his disciples who were the followers of non-violence. ||91|| Santaanche naam sankeertana | Te saamudaayeek praarthanechechi roop jaana | sarva deva-smarane karoni snghatana | Dile dnyaan sarva-janaa ||92|| The practice of `NAAM SANKEERTANA' (intoning-singing the name of God in hymns & prayers) enacted by the great holy saints was one form of the collective mass prayer. Through the practice of the `Naam sankeertana' they imparted the divine knowlwdge of the importance of collectiveness in the human masses and unified them in one organisation. ||92||

Kaliyugee bhakti-mahimaan | bhajan and naam sankeertana | yadnaat shreshtha naam japa yadna | praarthanet aaley te saare ||93|| In the present era of kaliyuga, it is proclaimed by all saints that the greatness and grandeur of the truthful devotion lies in bhajan keertana. `Naam japa' is considered to be the most excellent yadna (sacrifice). We have brought all these details in the collective mass prayer. ||93|| Moorti-upaasana aani dhyaana | Navavidhaa bhakticha saar poorna | praarthanee sarvachi saadhe saadhana | sarva janaasee ||94|| In the collective prayer, all devotees can seek the practising of idol worship, meditation and all the nine kinds of enacting the devotional service and their essence. ||94|| Shista, shanti, gambhiryaadi guna | uthanyaa, basanyaa, bolanyaache dnyana | Laabhe maanavyaache shikhshana | praarthanemaajee ||95|| This common collective mass prayer helps to imbibe the noble virtues like discipline, peace and seriousness. It gives knowledge of well behaviour like properly getting up, sitting, speaking and maintaining humanity in these routine enactments. ||95|| Praarthanaa maanavya shikhshanaachi shaala | Graam samskruteecha mukhya jiwhaala | Bhed-kalpanaa jaatee rasaatalaa | prarthanechyaa mushieemaajee ||96|| The collective mass prayer is a school to create and develop the sense of humanity. We have affectionately attempted to cherish and retain the rural culture in this prayer. All ideas and feelings of diversity and differences get melted and moulded in the matrix of this collective mass prayer. ||96|| `Sarvachi aapana bandhujana' | Haa bhaava waadha ghe manomana | Gavaachi swargeeyataa ase awalamboon | yaachwaree ||97|| Brotherly sentiments for each other as `We are all brothers of each other' spontaniously develops in the minds of people. This is the most important feeling on which, turning the village into the heaven entirely depends. ||97|| Sakalaas kalaaya hee samskruti | upadesh dyaava prarthane antee | Hee nitya thewaavee chalireeti | Gaavee aapulyaa ||98|| To create deep impression of this culture deeply upon the minds of all, maintain a practice to give proper advice at the end of the prayer. Always follow this rule in your village. ||98|| Hee praarthana gaavi raahe jaagatee | Tari jeevanta raaheel gaava-samskriti | saamudaayikatechee deep jyotee | prakaashel sarva kaal ||99|| If you keep this practice of the collective mass prayer alive, the rural culture, particularly the culture of your village will survive and will be sustained. The divine flame of the collectivenes will provide you the brilliant light of knowledge for ever. ||99|| Vishwee howoo shakel shantata | Tethe gaavaachi kona kathaa?| saamudaayeek praarthanaach kareel ekataa | Nityaasaathi Tukadyaa mhane ||100|| (Vandaniya Maharaj says) This collective mass prayer will establish peace not only in your village but also in the entire universe. This collective mass prayer will retain the sense of unity constantly. ||100|| Iti Shree graamgeeta grantha | Guru-shaastra-swaanubhava sammata | kathilee praarthanaa grammoddhaarartha | Sattavisaava adhyaaya sampoorna ||101|| This Graamgeeta scripture is fully consented by the Guru, the shastraas and by the self experiences. This twenty seventh chapter, in which the importance of collective mass prayer for the upliftment of the villages, is hereby concluded. ||101|| ||Sadgurunaath Maharaaj ki jai|| VOLITIONS

1 All the Saints and Gods are the forms of one and the only one absolute Truth and that form is called `GURUDEVA '(Master). Gurudeva is not any particular individual. It is the energy that conducts the entire universe and cosmos. One who becomes one with that divine energy becomes the form of Gurudeva. According to this principle, I shall always pray that Abstract Form of Gurudeva who is the unseen form of all Gods. 2 On every Thursday, we shall collect all from the children to the old together and arrange for a special prayer. 3 We shall start the daily prayer in our village. 4 We resolve that without offering prayers none in our family will take his meals. 5 Common collective prayer is the school to educate the humanity. The Mould of the prayer is such that it shapes the unity by eradicating the delusive ideas of discrimination. Therefore, at the end of the prayer, we shall advise the villagers that it is our magnificent culture to consider all as one kith and kins. Chapter- 28 PRAYER AND UNIVERSAL RELIGION (Praarthana va Vishwadharma) ||Salutations to Shree Gurudeva|| THE VIEWS OF THE PRAMOTORS OF THE DIFFERENT RELIGIONS AND FAITHS | THE CONFUSION AND THE DELUSION ABOUT APOSTASY Sarva dharmaancha samanvaya | Vishwashanticha upaaya | Lok sudhaarneche vidyaalaya | saamudaayik praarthana ||1|| The collective mass prayer is the school to improve the common people and their life. It is the way to create the universal peace and to create the homogenious association of the different religions and the faiths. ||1|| Aise zaale pratipaadana | paree aikaa aamuchaa ek prashna | sarva dharmaanchi praarthanaa paddhatee bhinna |Te hoteel ek kaise? ||2|| (continued) You have so far tried to assert that (in the previous chapters). But we have one more question in this regard. There are different manners and practices in offering prayers in the different religions and faiths. Then how can the followers and the devotees of all these different religions and faiths come together to enact the collective mass prayer? ||2|| Kaisaa ruchel ek paatha? | pratyekaachi vegaleech waat | kaise basateel ekawata | Bhakta bhinna devaache? ||3|| All the different religions and faiths have prescribed their own particular precepts or recitations for their followers. How will they all approve one common precept? The way and the manner of every religion and faith is different from others. They have different deities and they are the devotees of different forms of God. How can they come together and sit together for this collective mass prayer? ||3||

Dusaryaa dharmaa maajee basata | zaalee waate dharma bhrashtata | yaa saathee upaaya saanga konata? | saamudaayiktesee? ||4|| If they are made to sit for the religious prctices with other devotees of the differnet religions or faiths, a strong sense of guilty consciousness of apostasy and straying away from their own religion or faith upsets them. So kindly tell us the remedy so that they can overcome this sense of apostate and their guilty consciousness. Also tell us how a feel of collectiveness can be created in them? ||4|| Shrotiyaanchaa aikoni prashna | sankhshepe karito upaaya kathana | Lokaa patawaave tatwadnyaana | saddharmaache naanaparee ||5|| Listening to the question from the listeners Vandaniya Maharaj says, "I'll now tell you the way in short. People should be convinced by telling them the philosophy of the Duties of the human beings using whatever ways and means that you can. ||5|| Jagee disatee vibhinna | pari sarvaanche ekachi varma | vishwa dhaaranechaa maarga uttama | saddharma to chi ||6|| We find several different religions and faiths in the world. But the core essence of all of them is one and only one. The true and the noblest is that religion which shows the excellent and exact way for better retention and better management of the world. ||6|| Whaavee vishwaachi uttam dhaarana | shaanti laabhaavee sarvajanaa | yaa ekaach uddeshaane prayatna naana | kele dharma prawartakaannee ||7|| All the promotors of the different religions and faiths had always put their tireless efforts only to maintain the excellent and neatest arrangement of the whole world as well as to make the real and divine peace available to all the human beings. ||7|| Sarva vishwa aarya kareen | Tinhee lok aanande bhareen | Hey sant rushinche vishaal bandhupana | nawhate swaarthaa sathee ||8|| All the great rishis and sages had always held the excessive and enormous sense of fraternity. It was not for fulfilling their some selfish motives. Their motive was, "I shall make the entire universe the aryaan (bearing the most superior and excellent thoughts". (krunwanto vishwam aryam)". I shall fill up the whole world with heavely bliss". (Aanande bharin tinhi lok). ||8|| Lok pratimaa poojak nasaave | Tyaanni ekaa eeshwaraasi praarthave | Haa Mohammadaachaa upadesh nawhe | ekaach deshaa saathee ||9|| Mohammad paigambar proclaimed and advised not to become idol worshipper. All should worship one and only one god. His advice was not limited to only one country. (It was for the whole humanity). ||9|| Yeshu khristaane premapaath dilaa | praanahee panaas laavalaa | Tethe anya maanava naahi wagalalaa | kalapaatooni devaachyaa ||10|| Jesus christ taught all the people the precept of love. He put his life force (praan) even at stake to establish his advice. But he didn't exclude any human being belonging to the herd of God. ||10|| Buddha aani mahaaveer | Shrikrushna aani Zaratrushtra | yaannaahi sarvaanchich phikeer | vishwa sukhee howo mhanonee ||11|| Bhagwaan Buddha, jain Mahaveer, Lord Krishna and zaratrushtra etc had always been concerned with only one thought that the whole universe should be blissful and happy. ||11||

Tyaa tyaa desh dharmaanchya santee | heech vyaapak dharonee vruttee | vishaal maanava samaajaa pratee | sewaa dilee aapulee ||12|| All saints and holymen belonging to their different countries and their different religions or faiths had rendered their holy services holding this particular and single comprehensive inclination towards the extensive and vast human multitude. ||12|| Anya deshaanche aani bhaashaanche | zaalele ani honaarey saache | Thora purush gouravile tyaanni waache | aapulyaa granthee ||13|| All thee saints and holymen had sung in their scriptures in admiration and with adoration the excellent virtues of all the great personages and divine spirits who had existed and who would exist, irrespective of their different countries and their different languages. They had expressed high esteem for other saints though they didn't belong to their country, religion or language. ||13|| Dharma bhrashtatechee kalpana | hee maanyachi nawhatee dharmaachaary aanna | sarva vishwaacheech tyaannaa | kaalajee hotee samaana ||14|| These divine masters (aacharya) of different religions and faiths had never agreed to and accepted the delusive idea of apostasy. They had a deep concern only for the betterment and happiness equally for the whole universe. ||14|| THE ENTIRE UNIVERSES BELONGS TO ONLY ONE GOD. THE WHOLE HUMANITY BELONGS TO ONLY ONE DOCTRINE Sarva vishwaachaa ekachi deva | Tyaachi muley srvachi jeeva | jaree wegwegale diley naava | Tari bhaava haachi tyaancha ||15|| All the holy saints and sages had always held this retention and this broad and comprehensive sense that this entire universe belongs to one and only one God though he is recognised by different names, All living beings are his children. ||15|| Hindunchaa deva hindutwa dharee | Musalmaanaancha muslim karee | Khrishchanaancha khristyaannaachi Taaree | aise mhanane akunchita ||16|| It would be mean and meagre thinking that the God of the Hindus holds the properties of hinduism; the muslims God gives birth to only muslims and the God of the Christians cares for the welfare of the christians only. ||16|| Sarvaat uchcha aisee bhawanaa | jagatchaalakaachi kalpanaa | Tethe kaichaa urey bhinnapanaa! Aap-par kona? ||17|| The highest and the most excellent consciousness for God is to believe that he is the only one who controls and manages the whole universe. Once people firmly hold this sense for God then how can there be any scope for differentiating the human beings as belonging or not belonging to them? ||17|| Bhinna maarg-margeeya asatee | pari deva naahi bhinna sthitee | Moola dharmaachihee naahi gatee | bhinnatwaachi ||18|| The ways may be different. The followers of those ways may also be different. But God is not at all different for these different ways and followers. He is one and only one. Similarly the original and basical state of the duty of humanity is also not different. ||18||

Sarvachi mhanatee jagat saare | kele aamuchyaa eeshware | Dharmaachaa aadesh shreshthaadwaare | dilaa aamhaa ||19|| All say with belief, "The whole world has been created by our God. He had issued commandments to us through our most excellent and superior messangers & personages of our religion". ||19|| Aise sarvaadhipati eeshwara | kaaya jagee asatee shambhara?| Ekachi jagatchchaalak parameshwara | To chi sarvaancha ||20|| If all of us accept this consideration, can we accept and agree that there are one hundred Gods ruling as the supreme masters of this universe? The controller and ruler of the whole universe is one and only one God and he alone is the support of all the living and nonliving beings & things in the universe. ||20|| Alla, God, Arhat, deva | Ahoormajda, Nirwaan, Shiva | Parameshwaraasi thewaa naava | Ek Gurudeva to chi maaza ||21|| You may call the God as Alla, God, Arhata, Deva, Ahurmajda, Nirwaan, Shiva or by any other name. These names are different but `Parameshwar' is one and only one and he is my Gurudeva. ||21|| Jagaasi sukhee, unnat karaave | Heychi tyaa jaganniyntyaa ruchaave | Maga dharmaache roop yaahooni asaave | Bhinna kaise? ||22|| The enactment which is the most favourite and liked by God is to make this world happy. How can then any religion or faith have any form other than and different from this enactment? ||22|| Aapana aise sarvaanche sukha, dukkha | Janoni waagaave upakaaraka | sarva dharmee haachi aadesh ek | Dumdumataahe ||23|| All the religions and faiths have proclaimed one and only one order to their followers that all human beings should consider the happiness and sorrows of others as their own personal happiness and sorrows. with this broad and noble view, all should behave with each other co-operatively doing good to others. And this order of all religions & faiths is resounding in the world. ||23|| Yaachaa karoo jaata vichaara | Sarva pantha, dharma, bhakti prakaara | Ek tatwee kalatee saachaar | Bhed bhaktaanni kaa ghyaava? ||24|| If all of us think over this, we will realise that all religions, faiths and the kinds of enacting religious practices or rendering our devotional services hold one and only one truth. Why should then the divotees of all religions and faiths hold the sense of differences among them? ||24|| Jyaachi buddhi alpabala | Te gharaat karitee gharkula | pari hey vishwa ekachi dala | Maanwaanche ||25|| Those, who are narrow minded and have mean understanding make smaller separate structures in their own big houses. But this universe is the only one family of all the human beings. ||25||

Ekachi bhoomi sarvaankarita | Ekachi hawa-panee, sukha-vyathaa | pancha bootaancheech sarvathaa | shareere sarvaanchee ||26|| The physical structures (bodies) of all the human and other beings are formed by the union of five material elements (pancha mahaa boota - i.e. the earth, water, brilliance, fire, air and the space) All have only one earth to live on. All live on the same air and water. All have the same sorrows and pleasures. ||26|| Ekachi jeewanaache mool | ekachi shewatache sthala | Ekachi sevaa dharma nirmal | naana roopee ||27|| The origin of life and the last resting place for all the living beings is one and the same. Similarly, though the pure form of the duty as the human being seems to be in different forms, it is one and only one. ||27|| Sarvaanchyaa netree ekachi jyotee | sarvaanchyaa angee ekachi shaktee | sarvaa thayee ekaacheech vyaapti | Tethe bhinna kona aale? ||28|| The brilliant flame in the eyes of all is the one and the same. The energy (life) existing in the bodies of all is the only one truth which is pervading all universe. How can then there be the scope for estrangement? ||28|| Muslim, khristi jamaat kaahee | Akaashaatoon aalee naahi | Tyaache poorveehi hotee mahee | Maanawaannee natalelee ||29|| The communities like the muslims and christians etc. have not fallen down from the sky. This earth had been adorned with the human beings since the long long past before the existance of those communities. ||29|| Ekaache jag devaane kele | Aani ekaasi bhootaanni jeevan diley | Aise maanata jag vegalaale | Disenaa pantha, dharmaache ||30|| If we consider that God has created the world for one faith and the another has been brought in existence by some ghost, then there would have been two different worlds But we don't find different worlds belonging to different faiths and religions. ||30|| Dharmaat naahi Hindu, Musalman | Dharmaat naahi parsi-khrischana | Dharmaat naahi sikh-jaina | paahata mulee ||31|| In the real religion of the humanity, there is nobody as a hindu, none is the muslim, none is the parsi and none is the christian. Basically the sikhs and the jains also don't belong to the religion of the humanity. ||31|| Lok dharmaachi vyaakhyaach visarale | Dharme hindu musalmaan zaale | Mulache maanavapanahi aapule | Haravile tyaannee ||32|| People have forgotten the true definition of the duties of the humanity. They have become the hindus or muslims holding the narrow concepts of religions different for hindus, muslims etc. Basically, they all have lost their right of belonging to the real humanity and calling themselves as a human being. ||32||

Desha, bhaasheche burakhe ghaatale | Hawa, paanyaane riwaaj badalale | Tyaa bahirangaaseech dharma mhano laagale | Alpadnyaanee ||33|| Now people have become little knowing. Due to the regional different characterestics of atmosphere, nature, water etc. the life and usages, practices of people, living there, have become different in accordance with the conditions. But covering themselves by the different veils of the countries, they live in, and the languages they speak, they began to call all these outward and superficial different appearances as the different religions and faiths. ||33|| Deshaachaari raahanee zaalee | Hawaa paanyaaparee visheshata aalee | utpaadanaaparee aarambhilee | bhojan-vyawasthaa ||34|| First, the manner or mode of their behaviour was formed in a particular kind agreeable to the country and land. Then their life style has to inure with the atmosphere, water and nature and so they formed some special characteristics of living style. Whatever food they could produce in that land, atmosphere and natural conditions, they accepted as that particular food and food processing methods for their own life style. Hence we find different manners of behaviour different kinds of food products, different kinds and styles in apparels etc. as the special characterestics of people living in those particular countries. ||34|| Mhanoni kaaya manavatwahi badalale? satyasiddhaantee antar padale? | paap-dukkhahi uchit watale | ulate konaa? ||35|| But had all these differences in life style of the people in different parts of the world affected any change in the humanity? Had there been any change in the Truth and propositions? Do some human beings hold the sins and sorrows good and few others treat them as bad? ||35|| Hey mhanane malaa aawadenaa | mee ekachi maanato sarvaannaa | Aadhi maanavataa sarvaanchaa baana | pantha bhedaanna sthaan mag ||36|| I don't like to think and say that these things (as stated above) are separate and different. I firmly believe that they are one as a whole. The first priority is to the dutifulness with vow for the humanity. (vow to be loyal and truthful to the humanity). The difference in faiths and religions have a secondary status. ||36|| Bhinna raahanee, bhinna upaasanaa | mhanoni kaa paarakha maanavapanaa?| jaree bhinna paddhatinee kelee praarthana | Taree kaaya zaale? ||37|| If there are differences in the life styles of people in different countries and if their spiritual practices and ways of devotion are different, does the virtue of humanity becomes different and separate for them? What difference does the separate and various style of offering prayers make in the virtues of humanity? ||37|| Ekaa saagaraachi waaph | howooni aalee paaneeroopa | Themb kaame karoni khoop | jaateel shewatee ekaa sthalee ||38|| The vapour of the same sea water turns into the form of drops and in showers comes down on the earth. All these drops perform many enactments and finally return to the same sea and get absorbed into it. ||38|| Taisechi aahe maanawaanche | maanava konatyaahi dharmaache | parantu samaaj rachane saathee tyaanche | mahatwa saarikhe ||39|| The same is the condition of all the human beings. They may belong to any religion or faith, they all are equally important for building up the social structure. ||39||

Aadi-antee sarvachi ek | Madhye samaaj seveche koutaka | Tyaachehi moolya samaan dekh | maanavadharma-drushteene ||40|| The condition of all human beings before their birth and after their death is one and the same. In between the two ends-birth and death, a concrete visible state of life exists in which there is the applaudable state of the services to be rendered to the multitudes. But this state of serving the multitudes is equally valuable in view of the duty of humanity. ||40|| Dharma saange pujaaree whaave | dharmachi saange bhangee whaave | Dharma mhanato gaave naachaave | sarvaansaathee ||41|| This duty of humanity askes somebody to become the priest and some other to become a sweeper. It tells all to sing and dance for the welfare, happiness and pleasure of all humanbeings. ||41|| Aise wegwegale karma kele | Taree parakepana naahi thewale | sarva miloni ek zaale | Tochi dharma ||42|| In this way though the enactments of the individuals are separate and different they do not create alienness. When all human beings forget the sense of `mine and thine', all become one as a whole by extending co-operation to each other, this unity in them is called the duty of the humanity. ||42|| Dharmaamaajee sarva yete | parantu taartammya paahije tethe | Maanawaashi hoya vidroha te | na karaave, dharma mhane ||43|| This duty of humanity covers evey enactment. But a good descretion is indespensible in enacting these deeds. This duty of humanity tells the human beings what not to be enacted which can become harmful to the humanity. ||43|| Dharmaachee aakhanee manavataa | Maanavatesaathee karaavi vyawasthaa | kothehee hotaa awyawasthaa | dhawoni jaave ||44|| This duty of the humanity is the ordered plan. It is the well set up and neat arrangement to maintain humanity. Whereever you find any disorder or a stalemate of humanity, everybody should rush to remove it and to make a neat fold again. ||44|| Narrow and parochial characterestic of the religion and unrighteousness (irreligiousness) of the crusade(Religious war) Hee vyawasthaa jemwhaa apuree padalee |Temvhaachi gatvrutti nirmaan zaalee | vyaktitwaachee pralobhane waadhali | bhinna maargaannee ||45|| When this neat set up (arrangement) could not be maintained or had fallen short, the tendency for groupism was born. Selfishness began to spread in everybody through different ways. ||45|| Vishwaache aise zaale tukade | koneehi gelaa koneekade | Naava, roop dharoni wedewaakade | phutalaa dharma ||46|| In this way the universe got shattered into pieces. Everybody took up any direction as he liked. The original duty of the humanity broke up and its pieces became spearate entities holding different titles and different ugly forms. ||46||

Desha kaalaadikaasi baghoona | kelee saadhane nirmaana | Tyaa phaandyaannaachi dharma vrukhsha maanoon | Aakhanee zaalee gataanchee ||47|| Agreeable to the land and the era & the circumstances, different ways & means (to sustain humanity) were created and developed. But in the course of time, those ways and means, which were the branches of the duty of the humanity, turned into the different groups of people who planned the different and separate structures of those branches and began to consider them as their separate religious tree. ||47|| Mhanoni padale vibhinna naam | Hindu, musalmaan, christian dharma | jain, shikh, mahaanubhaava, braahma | naame dharmamaajee ||48|| Therefore these different groups of the different branches were titled by different names of the religions such as Hindu, muslim, christian, jain, sikha, Mahanubhava, Brahma etc. All the branches of original duty of humanity started holding their separate entities as their religions. ||48|| Ajoni khuntalee naahee sankhyaa | jewadhee pantha sampradaaya vyaakhyaa | sarvaaseech dharma naam aakhyaa | pudhe laage ||49|| The growth of the number of dharma (religions)did not stop there. Now all these religions have got broken up and their different small groups termed different sub-faiths, groups, sects and cults etc. All these now are claiming to be held & recognised as the separate religion. ||49|| Gharaa gharaachaa alaga dharma | dharma ekek vyawahaarkarma | Aapale jagane heychi satyaache varma | aisaa bhram jaahalaa ||50|| This has resulted in forming separate religion for every house. The each and every enactments & in their practical behaviour also became the separate religions. It created a delusion and firm misunderstanding in everybody that the real meaning of the religion is to live the life only for his own sake. ||50|| Aisee jawa waadhalee prathaa | tawa zaalee sarvaanseech vyathaa | Maga mhanatee virodhi dharma, panthaa | kele paahije shaasana ||51|| When this tradition started growing more, it made all human beings very unhappy. So they began to state that the faiths and the religions which are contradictory to their religion or faith, should be severely punished now. ||51|| Hey aawaraayaa nirmilee satta | saam, daam, dand, bhed-pratha | Haa raaj dharmahi laawanyaasi vyawasthaa | manawaanchi ||52|| To control this struggling and conflicting spirits, ruling power was created. This ruling power set up a tradition of using ways like conciliation (saam), money (daam), punishment & fines (dand) and creating splits or rift (bheda). This duty of the ruling power was also for creating a neat fold and remanaging the human beings. ||52|| Je dharma maargee sanghatit zaale | Tyaannee nyaayasatra aarambhile | Aapaapalyaa pareenni kele | sthaapana raajya ||53|| Those who got united and organised following the righteous and just ways and practices, started the fair and just ruling and thus tried to establish their ruling power with their strength and abilities. ||53||

Raajya kele dharmaasaathi | pari upabhogachi laagala paathee | Laaglee ahantechee aataa aatee | Aasaktee muley ||54|| Though they set up their rule to maintain the humanity, they developed unfair attachment and liking for the enjoyment of worldly pleasures. They bothered to cherish and maintain their self ego. ||54|| Maga dharmachi wagaloon gela | Raajkaaran dharma zaala | Tyaasaathee galabalaa waadhalaa | sarva deshi ||55|| Further the vision and idea of maintaining the duty of the humanity was completely set aside and politics took the place of this objective of the duty of the humanity. Now a great clamour of politics has spread through out the countries. ||55|| Visaronee sewadharmaache adhishthaana |raajya karaave heychi mothepana | Raabawaave manawaane maanawaa poorna | aise zaale ||56|| The rulers and politicians have forgotten the foundation of the duty of service to the humanity and now they have formed a tendency in considering greatness in ruling over the human beings. This strange sense of ruling over the mankind has resulted in the practice of putting all other humanbeings into hard labour by one human. ||56|| Mag Maanawaachyaa sukhaasathee | Maanava dyavet balee sankatee | padalee aiseech raahatee | lokaanmaajee ||57|| It then became a tradition that at the times of calamities and adversities, innumerable humanbeings had to fall prey for the happiness of one human. ||57|| Gele premaache samajaavane | laagale talwaarees dhaar dene | Jo kareel himsaa adhikatene | To vijayee tharalaa dharmawaan||58|| When this tradition was established, the tendency to conciliate with love came to an end. They started sharpening their weapons. The individual who could surpass other in violence, slaughtered majority of people and became victorious was considered as the true follower of the religion. ||58|| Sattabala, sankhyaabala | tyaavaree dharma tharala prabala | Tethe satyaache phutale kapaal | shaktiyoge tharataa dharma ||59|| The religion of the ruler was considered to be the strongest and most powerful upon the powers he held and he had outnumbered other religions' followers. But in this condition the truth became extremely ill fated. ||59|| Mag dharmachi zaale hathiyaar | dharmaa karita yuddha, samhaar | Dharma yuddhaache banda thora | waadhale lokee ||60|| Then the religion became the weapon. The hypocracy of the struggles and wars in the name of the religion; dreadful annihilation of the human beings and awe of the crusade grew to high pitch. ||60|| Satya, tyaag, sevesi konee pusenaa | Aapuleach matey miravitee naana | Aisaa haa zaala dhingaana | pruthweevaree ||61|| Nobody was ready even to utter the name of the truth, sacrifice and service to the humanity. Everybody started to strut and pride over his own separate philosophy. Such rowdism and tumult prevailed upon this earth. ||61||

Bighadoni gelee dharmaachee reeti | tee sudhaaraaya apuree shakti | Mhanoni dewaadikaannahi haatee | shastre dharaavee laagalee ||62|| The proper manner and order of the real religion was completely impaired and disturbed. It reached beyond improvement as the human powers were inadequate and fell short to control. So Gods had to incarnate and to take weapons against the evil doers. ||62|| Te dharmayuddha nyaayaache hotey | unmattataa muleech nase jethe | Balee to kaan pilee' hey tethe | laawane haa adharma ||63|| The wars fought by the incarnations of Gods against the beastly powers were just and righteous. There was no impudence as well as the lack of reasoning and fair considerations. In respect of the wars fought by the incarnations of Gods and the annihilation they had done of the unrighteous and tyrannical rulers can not be described as `MIGHT IS RIGHT' (Balee to kaan pilee). It will be irreligious to say so. ||63|| Nyaaydaanaat dwesh, paap nasate | pari jemwhaa aasakti deshaachi gherate | Temwhaa maanasaachi buddhi jaate | Vinaashaapratee ||64|| While giving the justice, there is no place for partialality, malice and sins. But when the attachment for the land and greed for the ruling powers grow more and more, then the wisdom and the intellect of the man gets miserably fallen down. ||64|| Maga yuddha raastraachee areraavee | Ghamend, kutiltechya uthaathevee | Adharma, to jaree asel yuddha chavee | konaachihee annyaayee ||65|| Then on the ultimatum and powers, the strongest nations begin to challenge and employ pressure upon other weaker countries with their awe. They go on boasting egoistically and start enacting cunningly and wickedly. If anybody or any country outbreaks the unrighteous and unjustful wars, then it is an irregilious act. ||65|| Maanoos maanasaasi maaree | Aparaadha nasataa daman karee | Te yuddhahi paree duraacharee | bolile shaastree dharmaachehee ||66|| The science of the Duty of humanity (or religion) has categorically proclaimed that if anybody kills any human or punishes him without any wrong, unlawful and criminal enactment done by him, then it is his misbehaviour and evil enactment though it is done in some war. ||66|| Haa nyaaya jemwhaa sakalaanna kale | Temwha thaambe yuddhaache warey sgale | Maanava samaaj maanuskishee miley | nyaaya devatepudhe ||67|| When the doctrine of this justice is understood by all, then only the atmosphere of the war will be subsided and cooled down. And then the humanity following righteousness and justice will be reestablished in the human society. ||67|| Je yuddhaanche techi lahaan zagadyaanche |Taisechi kutumbaamadheel kalahaanche | Hey saare pradarshana adnyaanaache | wegalaalyaa paree ||68|| The reasons which lead to fight the war are the same for the struggles (in the villages) in a smaller form. The same are the reasons for the conflicts and quarrels in a family. Though their nature is different all these struggles, conflicts and quarrels are the exhibition of the ignorance of the human beings. ||68|| Dharma, pantha ani pakhsha, desh | yaanchyaa nashechaa abhiniwesh | Dharmawede karoni maanawaas | nyaaya maarge jaawoo nedee ||69|| When the man gets overintoxicated with the tenacity of religion, faith, party or country, then he

becomes insane and this tenacity does not allow him to go on the way of righteousness and justice. ||69||

Jemwhaa musalmaan raajya karee | Temwha dewale paadoni mashidi ubhaaree | Aapana shahaane mhanoni waajavee bheree | loukikaa maajee ||70|| when some musalmaan becomes ruler and rules over the land, he demolishes the temples and erects mosques there. He beats drums to acclaim that he is the wise ruler. ||70|| Tyaachi satta vilayaa gelee | Temwhaa hinduney masjeed paadilee | Aapaleeshee karonee sodilee | dusaryaa panthee ||71|| When the muslim ruler gets dethroned and loses his ruling powers, when some other Hindu king establishes his rule; he demolishes the mosque and makes it a place for another faith as he likes and desires. ||71|| Jemwhaa christianaache banda aale | Temwhaa tyaane church waadhavile | Aapule jaley pasaroni diley | manamaane tyannee ||72|| Then arrived the bewildered commotion of the christians. They began to erect churches and spred a planned network to develop the christian culture by canvassing the christian religion. they used several fair and unfair ways freely to grow the number of christians by converting the ignorant people of other faiths and religions by hook and crook. ||72|| Raag dweshaanche samaadhaana | Abhilaashaa poortiche samaadhan | Mhanoni kele yuddha waa damana | sood buddheene ||73|| In this way the rulers and followers of a different faiths and religions fought wars to satisfy their burning violent emotions of malice and wrath and they used the wars as the means to fulfil all their unlimited greed, lust and desires. They fought wars with severe revengeful attitude and tried hard to ruin each other. ||73|| Haa to nawhe dharma vichaara | Haa aahe shakteechaa vyawahaara | Dharmaat maanya naaheech samhaar | Niraparaadh maanawaanchaa ||74|| Such devilish thinking is not at all agreeable to any religion and to the duty of the humanity. Employing the devilish powers and to annihilate the innocent human beings on a large scale is not at all consented by the law of humanity. ||74|| Dharmaat aahe suvyawastha | shantee, buddhi, nyaayapriyataa | Ahimsene samajaavita | hoto dharma shreshtha aisaa ||75|| The religion holds the concept of neat arrangement of human society. It upholds peace, intellect and liking for justice and righteousness. The religion which convinces practicing non-violence becomes the most excellent and the most superior. ||75|| Maanava maanawaasaathi kashtato | Dusaryaachya sukhee sukhaave, shreshthato | Pari maanawas maanava samhaarito | adharma yaahooni konata? ||76|| The human strives strenuously for other human beings. The man, who is happy to make and see others happy is the most superior and excellent. But if he goes on slaughtering the human beings; what other can be more irreligious than this? ||76|| Heychi jayaanna antaree kalale | Techi mahaa maanava samajale geley | Maga konatehi pantha, dharma jaree asale | sarva chaangale aamhaa laagee ||77|| Those, who have understood this benevolent truth of true religion were always held in high esteem by considering them as the greatest and excellent personages-the supreme beings. They might have belonged to any faith or religion. They are dearer to us. ||77||

Sarvachi dharma panthaanche deva | dharma pravartak mahaa maanva | Yaanchaa aisaachi ase bhaava | vhaave maanava sarva sukhee ||78|| All Gods in all faiths and religions, all pioneers and promotors of religions and faiths and all the greatest sages and supreme beings have cherished one and only one objective and consciousness that the human beings must be happy. ||78|| Jagee naandavee sukha shanti | sarvaannee aacharaavee bandhupreeti | yaasaatheech zatale asatee | Mahapurush abhedatwe ||79|| All these the most excellent and supreme personages, seers and spirits had striven strenously without any distinction and with earnest desire, with the hope tht peace should dwell upon the earth. All should be happy. All should behave with the sense of brotherly love and affection with all others. ||79|| Dharoni haachi vishaal heta | kaalaanusaar kaadhile pantha | kelaa upadesh, lihile grantha | paroparee tyaannee ||80|| With such a broad and the noblest motive, those great sages and personages had established faiths to fulfil the needs of the time. They always guided the human beings with noble advice. They wrote scriptures for proper guidance to the people. They didn't leave a single stone unturned to achieve this. ||80|| Yaach saathee aajavaree zaalee | kuraane, puraane, Dharmamatehi bhalee | paree ajoonihee naahi aakalalee | kholee yaachee sarvaannaa ||81|| To achieve this purpose, several puranaas, kuraanas and different books and scriptures expressing and advocating the views and opinions about true religion were writen by our prophets & wise ancestors, great personages and sages. yet, unfortunately people could not have understood the depth and comprehensive motives of all these efforts. ||81|| Poorvi paasooni prayatna zaale | na kalanaaraanni virodhile | Ajoonahi prayatna chaalale | yaachi maargaache ||82|| Attempts in the past had been made towards this direction. Those who could not understand, opposed and contradicted to those attempts. still the attempts are being made at present also. ||82|| Aamhee aahot prayatnawaadee | Dewaadikaanche vishaal samwaadee | jagaasi taisee laabhaavee sadbuddhi | mhanoni praarthanaa armbhilee ||83|| We are also the followers of such efforts. We hold those great spirits as the authentic authority who had sought divinity with this broad retention. Therefore we have now started to offer prayers to God to give good and fair wisdom and intelligence to all in this world. ||83|| Yaat naveen nahee govile | poorvichyaa dharmaache rhidgat bhaley | Techi ekatra karoni thevile | vegalyaa swaroope ||84|| We have not added a bit of our any own novel idea. The orignial aims and objectives of the earlier religions have been brought together and consolidated and now put before you in a different form. ||84|| Sarvachi thoraanche thor vichaar | sarvaanchya paddhateenchaa saar | karoni thevila guchchhahaar | samaajaapudhe ||85|| We have collected all the noblest and excellent thoughts of all the great personages and great spirits together, we have added the essence of the manners of prayers of all religions and faiths and for binding them together we have presented is before the society of the human beings as a beautiful bunch of flowers. ||85|| Jyaata parasparaanche samaadhaan | jene sakalaanche sundar jeevana | Techi saadhaavayaa anusandhaan | praarthana kelee ||86|| We have offered this prayer with a great hope that all human beings should have happiness in their

lives Their lives should become beautiful. All will seek their full satisfaction. ||86||

Samanwayakaaree praarthanaa paath | hee navhe polaadi choukat | yethe pratyekaasi waava ase spashta | Aapule govaayaa ||87|| The reconciliatory prayer recitation is not a rigid steel frame. Everyone has a full freedom to include his own broad truth in it and this freedom is honestly given to all. ||87|| Tatwikataa kuthoonahi ghyaavee | Aapuleech `Ek Taang' nasaavee | Sarvaanchyaa samaadhaanaachi thewaavee | sahansheel buddhee ||88|| It is better to accept the philosophy of conciliation and co-ordination of all from wherever we can seek. It is not good to be stubborn or boast in it. All should have sense of tolerance for the satisfction of all. ||88|| Aisee praarthanaach shanti-prabhaavee | shaantisaathi vishaalata havee | vishaaltesaathee soya whaavee | parasparaanchee ||89|| In this manner, this prayer can create impression and impact of peace upon all. This peace needs a broad mind and tendency. To obtain this broadness of mind and tendency we all must be adjustable and accomodative for each other. (We should get united). ||89|| Parasparaanchyaa rhudayaasi sparshataa | jawala yeyeel atmeeyataa | Tenechi vishwaasi preme jinkataa | Hoyeel praapti sukha shanteechee ||90|| When we will understand each other with the sense of oneness,intimate affection will be created in all. With this affectionate love, we can win the world and all would seek the happiness and peace. ||90|| Dharma-pantha-deshaanche bhaandana | na mitey aikya-premaaveen | Te prem saadhaaya praarthane samaan | patalee naahi uttama ||91|| Unless we create such unity and love, the conflicts and quarrels among the religions, faiths, countries will not have an end. To seek that love and unity, no other level exists as excellent as the prayer. ||91|| Sarvachi dharmee praarthanaa tatwa | saatwikatetachi tikaaoo ekatwa | yaache jaanoniya mahatwa | aanaave sarvaa eka thaayee ||92|| The pious principle of the prayer exists commonly in all religions & faiths. The unperishable unity can survive only by the noble attributes, virtues, piousness, righteousness- ie. in satwikata. understanding the vital importance of this unity every effort must be made to bring all together at one place. ||92|| Parasparaanchaa sambandha nawhataa | Mhanoni paddhateet badal hotaa | Tyaas aata jawal aanataa | paap kaise? ||93|| When there was no contact among each other, the manners of everybody's prayers were different. Now if we are bringing all together, what sin are we committing init? ||93|| Sarva vishwaachi ekachi praarthana | sarva vishwaacha ekachi baana | sarva vishaatachi ekapanaa | kaa na yavaa? ||94|| If there is only one prayer for the whole universe, if the whole world has only one pretention why would then the unity and oneness of all human beings not come in the world? ||94|| Na yenyaache ekachi kaarana | Aakunchit aamuche dnyaana | Mhnoni aapaapalyaa pareene mandana | kele se dharmaachehi ||95|| But we don't find such unity of all human beings in the world because we have a very narrow and constricted understanding and knowledge. Because of such narrow understanding and knowledge, we have set up different religions with our own reasoning and thoughts. ||95||

Devaapaasooni ek hotee | Techi vishaal mana karitee | Alpa dnyaaniyaapaashi phajitee | maanava dharmaachi ||96|| All Gods are the forms of one most enormous original form i.e. the absolute truth, the Brahma. This sense of the unity of Gods makes the minds broad and extensive. Those, who have a little knowledge and understanding, maintain the sense of separate entities and bring shame and disgrace to the duty of the humanity. ||96|| Te smajatee bhrashtaachaar | Itar tuchchha, aapana thora | Tyaanna swataachaahi dharma vichaar | kalala naahee ||97|| They consider the unity as the deviation. They think others as contemptible and themselves as superior to all. In fact they didn't have understood their own religion in its true sense. ||97|| Praarthanee sarvaanni phada maandaave | praarthana sampataachi vitandaave | Te praarthee navhet, pendhaari mhanaave | swaarthee aise ||98|| They form groups at the offering of the prayer. When the prayer is over, they start quarrelling. Such selfish people are not true spiritual and religious seekers. They should be treated as the hypocritical marauders. ||98|| Lok swaarthaanni durawale | Aapasaat ladhu laagale | Te upaasanene jawal aale | hoyeel aise ||99|| Those, who parted and separated from eachother due to their selfishness and are struggling with eachother will surely come close to eachother through the prayer. ||99|| Tyaasaathi tyaanna dnyaan dyaave | dharma samaanatwa shikawaave | Na patey towaree praarthanesi laawaave | swadharmaachyaachi ||100|| For this, first proper knowledge should be imparted to them and they should be taught the importance of the equality in all religions & faiths. (They will not immediately accept and become convinced). As long as they are not fully convinced about the equality of religions, they should be made to offer prayers which are their traditional and usual prayers of their faiths or the religions. ||100|| Bhinna dharmaanni bhinna praarthana kelee | pari praarthana tatwe pratipadilee | Taree aadar bhawana sarvatra waadhalee | hoyeel aise ||101|| Though the followers of the different faiths and religions offer their different prayers according to their different religions, if they put forth the principle of unity through prayers, then good feeling of respect for each other will be created in all. ||101|| Yaane tayaar hoyeel bhoomikaa | pratyek dharma aapanaa saarikha | Tene vishwa shaanti sukhaa | paavel ek howonee ||102|| Then a favourable ground will be ready for all to understand that all faiths and religions are not at all separate and different from eachother. Their religion or faith is exactly similar to any other faith or religion. When such understanding in them grows, all the world will seek peace and happiness. ||102|| Mhanonee dharilee hee saadhana | saadha saamudaayeek praarthana | saamudayik honyaacheech dhaarana | Arambhilee saatwika ||103|| Therefore upholding this retention of the unity and integrity, let us all take the collective mass prayer as a regular practice for all humanbeings. This collective common mass prayer is the beginning of the pious,virtuous and just (saatwik) retention to bring all in the form of collectivity. ||103|| Eeshwaraachi je manokaamanaa | Ekaa paasoni anekapanaa | Anekaantaree ekatwa bhaawana | upabhogaachee yaa dwaare ||104|| The original volition of the supreme absolute `Brahma' or `paramaatmaa' was to hold multiforms and appear in the universe but to keep his own original one and only oneness in all various forms. This original volition of the absolute excellent spirit will be exerienced by all human beings through this

common collective prayer. ||104||

Sarvaanni chahukadoni yatna karaave | Aapalyaa parine jawal yaave | siddhaantaache godawe gaave | mhanaje wel na laage ||105|| To seek this unity and integration of the universe, all must put their strenous efforts and come close together. Accepting the original objective and ideal of the humanity, all should try to grow its importance. Then it will take no long time to seek the unity of all. ||105|| Siddhaantroop tatwadnyaana | lokaanmaajee rujavilyaaveen | Na hoya pantha dweshaadikaanche uchchaatana | nehamikaritaa ||106|| unless the propositional philosophy is sown in all human beings, the difference and malice among the faiths & religions cannot be uprooted at all times and forever. ||106|| Saamudaayik praarthanaa roope | Hey tatwa rujavine ase sopey | Mhanoni laagaa khataatope | kaaryaasi yaa gaavogaava ||107|| It will be easy to sow this truth in all through the collective common prayer. Therefore all of you now start enacting in each and every village with all your sincere and strenous efforts. ||107|| Gavogaavee dharma samabhaava | maga aapaisechi sukhaache vishwa | prurthweesi laabhel swarga-gourava | Tukadya mhane ||108|| When strong sense of the equality in all faiths and religions will spread in every village, the whole universe will become very easily happy and peaceful. This earth of all of us will then seek all glories and magnanimity of the heaven.(Shrisant Tukadojee Maharaj says so.) ||108|| Iti Shree Graam geeta grantha | Guru-shaastra-swanubhava sammata | Dharmasamanvay kathilaa yeth | Atthavisaava adhyaaya sampoorna ||109|| This scripture-Graamgeeta has been well consented by the Guru, all shastras and by self experience. The twenty eighth chapter, in which the conciliation of all religions & faiths is elaborated, is hereby concluded. ||109|| ||Sadgurunaath Maharaaj ki jai|| VOLITIONS 1 We feel that the common mass prayer is a reformatory school to improve the people for implementing the way of Universal peace. By this, we shall be able to form the harmonious association of all religions and faiths. 2 We shall offer prayers to Shrigurudeva i.e. the Spreme absolute Brahman. 3 Today, politics has developed on the superficial base of the numeral majority and the ruling power. This has spread riot and mismanagement in all fields. Therefore, we shall give a proper guidance to all and establish the Law of Humanity (Manavadharma). For seeking the homogeneous assosiation in all religions faiths, cults etc. We shall start the common collective prayers in all villages. 4 We shall erect a beautiful temple for offering our prayers to create the unity and integrity in all religions, faiths, cults groups etc. 5 Unless we develop the love for unity, the struggles among the different feligions, faiths etc. through malice, jealousy, enmity will not come to an end. There should be one and only one prayer for the whole universe and have only one and common vow. So that the universal integrity will be automatically sought. this work will become very easy when we employ the way of common prayer. Therefore we shall try to do so in each and every village.

Chapter- 29 SERVICE TO THE DEPRESSED & DOWNTRODDEN (Dalit-Seva) ||Salutations to Shree Gurudeva|| What does it mean by `PARADHARMA BHAYAVAHA' i.e. THE DUTY OF OTHERS-or- THE RELIGION OF OTHERS IS FORMIDABLE Shrotee shankaa vichaarilee | Aapan sarva dharmee samaanata kelee | parantu `Paradharma Bhayaavaha' bolee | garjavilee Geetene ||1|| The listeners expressed doubt, "you say that equal belief for all other religions should be maintained. But the Bhagwad Geeta roorinigly states `The religion of other's is dreadful' ||1|| Swadharmee maranyaatahi shreya | pari paradharmee aahe bhaya | Maga dharmaancha samanwaya | karitaa kaisaa? ||2|| It is better to die but to stick up to our own religion because to accept the other religion (to get converted into other religion) is very dreadful. Then how can all religions be stringed in one garland? ||2|| Aikaa grantheechaa daakhalaa | paradharma bhayaavaha jaree tharalaa | Taree tyaacha artha paahije jaanalaa | shrotayaannee ||3|| (Vandaniya Maharaaj says) "First you should understand the deeper meaning of the norms advocated in the Geeta. The Geeta had stated that the other's religion is fearful. But the listeners should understand what exactly the Geeta had meant by it. ||3|| Hindu, Buddha, Musalmaan | christee, Parashee, athawa Jain | Aise nawhate naamaabhikhaan | dharmaas! Temwhaa ||4|| When the Geeta was narrated, the names like the Hindu, the Buddha, the Islam, the Christian, the Parsi or the Jain were not at all given to the religions. Not a single religion titled as above was existing at that time. ||4|| Bhinna dharmaacha janmahi nawhataa | Maga paradharma ka sange geeta?| Tethe kartavyaacheech bhinnataa | dhyaanee tiyeechyaa ||5|| When no such religion was even born at that time, The Geeta uses the title as `Paradharma' because the Geeta had held the word`dharma' in the sense of `The Duty'- Dharma means the duty and the duties can be different according to the conditions and circumstances or situations prevailed at that time. This was the meaning of `Dharma' in the mind of the narrator of The Geeta. ||5|| Ekaachi prakruti jyaa kaaryaachee | jyaa gunaanchi, swabhaavechi | Tyaasi gunakarme dusaryaachee | saadhatee kewee? ||6|| The nature and the temperament of some individual has been formed through the impact of the attributes and the traits, he has been possessing, and that nature and temperament would be agreeable the particular duties which he should enact. Then how can he change his nature and temperament like those of any other individual who possesses totally different attributes and traits for that kind of nature and temperament? ||6||

konaat shakti, konaat yukti | konaat dnyaan, sevavrutti | saadhe tyaachi saadhane karaavee bhakti | Janata Janaardanaachi ||7|| Some body may have a great physical strength. Some other may have some particular skill or imagination. The third one may have a good knowledge and another one may be possessing an inclination of serving others. (Thus every individual possesses attributes and traits different from others.) Therefore it is better to utilize the particular attribute or trait which is prominantly present the person, and to render his services to the public in the form of the God. ||7|| Tyaane aapulyaa prakrutiparee | karaavee rashtraachi chaakaree | Dusaryaache kartavya ghetaa shiree | vinaash tyaachaa||8|| Everybody should serve the nation and his countrymen according to the nature and temperament he possesses. If he tries to opt the ways and means to enact the duties and practices of others which are according to their nature and temperments, then his imitation of others becomes dreadful and destructive for him. ||8|| Mhanoni paradharma bhayaavah | Aise kathile nissandeha | Tupaat nohe matsyaachaa nirvaaha | panyaahooni uttam jaree ||9|| It is in this sense, the Geeta had stated that the duty of others (paradharma)is dreadful. Ghee is surely better than water. But the fish can not survive and flourish in ghee. It will die if it is put into Ghee. ||9|| Swadharma mhanaje aatmadharma | Atmyaachaa swabhaava satya, dnyaan, prem | yaa - saatheech karane jeevanaacha hom | shreyaskar hey sarvaa ||10|| `Swadharma' means the dharma-i.e. the duty of one's own self. The nature of the spirit (soul) is the truth, knowledge and love. Therefore everybody should follow these three attributes of the soul (truth, knowledge & love) at even the cost of his life and this is only favourable for his welfare. ||10|| Asatya, adnyaan, bhed, vair | anyaaya, atyaachaar, duraachaar | hey anaatmadharma dukhkhakara | paradharma haa bhayaavah ||11|| Untruth, ignorance, discrimination, enmity, injustice and excesses, astrocities, evil enactments and sinful deeds all these are `Anatmadharma' - means vices against the virtues of the spirit. This `Anaatmadharma' is dreadful and the cause of all sorrows and agonies. ||11|| Atmavash te te sukha | paravash, paratantra te dukkha | Aisehee dharmapanthee aneka | kathile thoraannee ||12|| What you enact freely through your own inspiration of your soul its the source of your happiness. But whatever you are compelled to enact by submitting to other and according to their will and direction. it will make you unhappy. All the great personages had narrated so in their books and religious scriptures. ||12|| Paradharma mhanaje vikaaraandhata | swadharma mhanaje nyaaya siddhataa | Hey samajanyaache tatwa haataa | diley tayaannee ||13|| `Paradharma' means to submit ourselves to the passions and desires blindly. `Swadharma' means to follow the justice with clear and distinct vision. The great wise personages had stated the norms to recognise which is swadharma for us and which is paradharma. ||13||

Apulaa mhanoni rhudayee dharaava | parakaa mhanonee doora lotaava | Aisaa rushi muninchaa gavagava | kothechi naahee ||14|| We could never find a single example of the sages and seers that anyone of them had held some one as his relative as he belongs to them and averted another for not belonging to them. To think so about them would be defaming them. ||14|| Musalmaan mhanataa maaraava | khristchan mhanata haakooni dyaavaa | Apalaa paapeehee chhaatishi dharavaa | haa artha nawhe swadharmaacha ||15|| Swdharm does not mean that you should beat any muslim as soon as you notice him or to drive away christian as soon as intimately you meet him. Swadharma does not mean to hold the hindu with love, though he is the most sinful. ||15|| konee mhanatee aamhee hindoo | Musalmaanaachaa ati - virodhu | khrischanaasi kadhi na vandu | bhaau mhanonee aapulaa ||16|| Some insist upon that they must strongly oppose the muslims as they themselves are the hindus. They think that being the hindus, they should never treat the christian as their brother. ||16|| Mee mhanato vandan gunaasi aahe | jaatee-dharmaavari kaaya?| Hindu ughad paap karitaahe | Tyaasi kaa maan dyaavaa? ||17|| (Vandaniya maharaj says) salutations are offered not considering what caste or religion the person belongs to. They are offered to show respect to the noble virtues and excellent attributes that the person possesses. What is the relation between salutations and castes or religions? Why should we pay respect to any hindu when you evidently notice him enacting sinful deeds? ||17|| Musalmaanaache uttam vartan | Taree to nindya musalmaan mhanon | Hey konee diley nyaaya daana | sanga sanga shroteho ||18|| Some muslim individual is really a good noble man with an excellent behaviour. Then who has given such a judgement that he should be reproved only because he is the muslim? O! listeners! tell me what you think about this. ||18|| Christian dooradeshaahooni aalaa | sewa karata karata melaa | Tyaane jaree dharma naahee bighadavilaa | Tumachaa kaahee ||19|| Taree tyaasi tumhee awheraava | Hey mhanane naahee pasant jeevaa | To aapulaachi mhanoni raakhaava | Bandhusakhaa ||20|| If some christian individual has come into your country from far abroad and is rendering his honest and valuable services to the poor, weak and depress people and if he has nothing done harmful and not impaired your religion ||19|| (contd) (contd) Yet you should disown him and push him away (only because he belongs to christian religion). This is not a convincing as a fair enactment. On the contrary, he should be considered as our brother and should be supported by you. ||20|| Jo konee satya siddhaantee | jyaachi vishwavyaapee preeti mati | To aso konatyaahi dharma jamaatee | samjaava chitti aapulaachi ||21|| One, who is the sincere worshipper of the truth and whose intellect directs him to love the whole universe, may belong to any religion, society or group; he should be treated with love and affection. ||21||

Dharma maanuskisi mhanatee | Maanusakee nyaayavarie shodhitee | Nyaaya konaachyaahi prati | ekachi raahato sarvadaa ||22|| The humanity is called as the Duty; It is dharma. It depends and is recognised upon righteousness and justice. The religions may be different. Justice remains one and the same for all religions. ||22|| Pari hee drushtee manda zalee | Aap-para bhaavanaa balaavalee | Teney dharma, panthaat phoot padalee | Aatmeeyataa disenaa ||23|| But unfortunately, the knowledge had fallen short to understand all this. The strong sense of `mine and thine has grown more powerfully in all and has resulted in creating rift in the faiths and religions. The intemacy, love and affection in human beings have got totally lost. ||23|| Mool tatwe vilayaa gelee | Mahantee-buwagiree waadhalee | Saampradaayik vrutti phofhaavalee | Adnyaanyoge ||24|| Due to the ingnorance preveiling in common people the original basical truths and propositions have totally vanished away. Impact of undue sense of applauding for the head monks, heads of Gosavees (Mahant) and pretending masks of mosquerading (Buwaabaajee), also the tendency for holding false pride for the group or cult have grown more in common people. ||24|| Aisaa prakaar hota aala | Mhanoni kharaa dharma maateet milaala | uthanechi tyaa dharmala | katheen zaale ||25|| As all these evil practices and enactments were being continued, the real dharma (Duty towards humanity) was spoiled and gone to dust, it has lost its strength to rise up again holding its head high. ||25|| Guna karmaachaa lopa zaala | swadharma, paradharma tharel kothalaa | Gondhaloni samaaj gelaa | gartemaajee bhedbhrame ||26|| As the attributes and virtues and the duties according to them both had vanished, how can there be true realisation of swadharma (one's own moral duties) and paradharma (enactments imitating other's attributes)? so the common people have got confused and delusioned and they have fallen in the deep, dark pit of ignorance. They can't understand their fair and essential duties. ||26|| `Vishnumaya jag' haach swadharma | aise santey kathile varma | Tareehi aamuchaa na jaayee bhed bhrama | Amangal aisaa ||27|| The holy saints have stated the sacret of the religion as "Vishnumaya jaga" haach aamacha swadharma', (i.e. our true religion is to treat the whole world as the form of Lord Vishnu). Yet the strong sense of discretion, which has soaked into us has not relieved us from its strong grip. ||27|| `Maanava' heychi aapale naam | Mag swadharma mhanaje `Maanava dharma' | Hey taree dhyaanee ghyaa satyawarma | saadhyaa bolee ||28|| We are called as the `human' beings. Therefore `Swadharma' means the `Duty as human towards humanity' This secret truth has been narrated to us in very simple and plain words. You all should remember at least these words of the divine souls. ||28|| Aapan aahot maanava | Maanvyaachaa waadhavaava gurava | sukhee raahaaveta abaalvruddha sarva | Hey chi kaarya apule ||29|| We are the human beings. So it is our duty to grow admiration for the humanity. It is also our duty to make all, from child to the ageold people happy and to behave in this way in our enactment according to the duty of humanity. ||29|| Maja maanya dharma, nyaaya, neeti | shuddha chaaritrya, premsphoorti | karee jo samaajaachi dharanaasthiti | samaanbhaave ||30|| I shall accept that religion which maintains the retention and which shapes the human society on the

foundation of justice, morality, pure and pious character and the inspiration of loving all. ||30||

Hey jowari varma nene | Towari dharma jo konee mhane | Tee apoornatechee dharmalakhshane | samajo aamhee ||31|| If anybody does not understand this secret meaning of the religion and yet prides in considering himself as the religious, I feel, he lacks the knowledge of adequate properties of the religion. ||31|| Maga ghyaa konatyaahi granthaache wachana |pari varma yaahooni naahee bhinna | maanavataa heech aahe khoon | sarva dharma samanwayaachee ||32|| Then you may read any bood of any religion and see the quotations in them, you will find that the secret of the religions is not at all different from the humanity. Therefore the characterestic of the humanity is vital to seek the co-ordination and conciliation of all religions. ||32|| Jya jya dharmee maanavata | Te sarva dharma ekachi tatwata | yaasi viruddha naahi Geeta | samataavaadee krushnaachee ||33|| All those religions which have accepted the humanity (in principle and behaviour) are not at all separate. They are one. (bearing different names). The Bhagwadgeeta has promoted the same truth of equality. Lord Krishna, who advocated the principle of equality had stated nothing contradictory to it in the Geeta. ||33|| Krushna mhane `samam Hee Brahma' | samata haachi eeshwaree dharma | samadarshee to chi pandit uttama | yogaache marma samatwachi ||34|| Lord Krishna had stated in the Geeta `Equality is the most excellent and supreme Truth (i.e. Brahma). It is the divine Law (Eeshwaree dharma). Lord Krishna had called the man as `Samadarshi' (Having impartial and even vision for all) and as the pedant (pandit-ie. the wise learned person). [In geeta, he had said panditah samadarshinaah]. The secret of the yoga is also the equality.[samatwam yoga uchchate-Geeta]. ||34|| Sarvaa thayee Vasudeva | Aisaa bhaave navhe anubhava | Durlabh to mahaatma Deva | Boluni gelaa geetemaajee ||35|| The most excellent Lord Krishna had further stated in the Geeta that such an individual is rarely found who not only holds the firm belief about God's existence in all the human beings but he has experienced and realised it also. [Vasudeva sarvamiti aah sa Mahatmaa sudurlabhah] ||35|| Sarva dharma sodoniya | sharana jaave ekaa devarayaa | sarva vyaapak janoni tayaa | heychi varma uddharaache ||36|| The secret of self-upliftment is to give up all religions and faiths and to surrender your entire own-self to the great god who has pervaded the whole universe. ||36|| Sarvaa vishayee samabhaava | sarvaabhootee vasudeva | Hey jaane tochi kharaa maanava | satya dharma haachi tyaacha ||37|| He is the `MAN' in the true sense who understands well that as the God exists in all so one must maintain a sense of equality for all. And it is his true religion. ||37|| Sama drushteene karee jeje kaahee | Tee sarvaeshwaraachi poojaach hoyee | jethe aap par bhaava naahee | samanwayee chitta aaley ||38|| Maintaining this sense of equality, whatever action is performed by the individual, it is his worshipping to that all pervasive God. When there is no sense of discretion of `mine' and `thine; then the mind of the man has achieved the conciliation and co-ordination. ||38||

Maga to aso konatyaa jaateechaa | panthaacha waa dharma,jamaateecha | To kharaa swadharmee sakhaachi aamuchaa | maanoo aamhee ||39|| Then this individual may belong to any caste, faith, religion or community; we shall treat him as our true friend because he is the true follower of `Swadharma'. ||39|| IS CONVERTION A RIGHT ENACTMENT? Yaawaree shrotee vichaarale | Aapan sarva dharmee samatwa kathile | pari yaache phayade ghetale | kutil janaanni aajwaree ||40|| upon this discussion, the listeners said,"So far you have narrated about the sense of equality for all religions. But history till this day is a witness of a large number of events where all benefits of this have been enjoyed by the wicked and evil people only. ||40|| Konee yuddha karoni loka jinkale | Balechi aapulyaa dharmee odhile | konee pralobhananni mohavile | waate kaa hey yogya tumhaa? ||41|| Some fought wars, conquered and imposed their religion upon the defeated subjects by force. Some others enchanted the common innocent people by putting incentives before them and deceiving them, they pulled those innocent people into their religion by converting them. Do you think, all these enactments were proper and befitting? ||41|| Kaahi doora - deshiche lok yetee | seva karonee pravesh milavitee | Bholyaa janaa naagavitee | dharmaantaraa karoniyaa ||42|| Some foreign canvassors came from far away countries. They extend all services to the poor and the needy people and get mixed up with the common people. Then they convert the innocent people and deceive them. ||42|| Waadhawoni aapule sankhyaabala | karaavee sattesaathi chalawala | Aisaa daava saadhitee sakal | Nidharmee hey sevetunee ||43|| These canvassors intrude the local religion by converting more and more people and increase the population of their foreign imported religion. Then on the basis of their majority, they start movements and agitations to have a share in the ruling power. thus through the enactments and activities disguised under the service to the humanity, they get success in seeking their selfish motive. ||43|| Sarvadharmee samabhaava | Mhanataa dharmaantaraasi miley waava | yene budel raashtraachi naava | saanga upaaya yaasi kaahee ||44|| When people hold the sense of equality for all regions, it results in giving ample scope for the foreign canvassors for convertion of simple innocent people. This evil practice will surely drown the ship of the nation. Please tell us some remedy on this. ||44|| Tari aikaave yaache uttar | dharma samabhaava aani dharmantara | Dohot aahe bahu antara | ek kharokhar nawhe hey ||45|| (Maharaj says) "Listen to my reply to this doubt. These two matters, holding the sense of equality for all religions and convertion from one religion into another, are totally different. They are actually not one and the same thing. There is a vast distance in these two matters. ||45|| Dharmaantracha karita vichaar | Dnyatyaachehi yogya dharmaantar | jyaasi na samajale saaraa saara | Tyaasi dharmantar kashaasaathee ||46|| While considering the convertion of the religion, I feel, those who are wise enough and have a thorough knowledge of religions, their convertion into another religion can be justified as right and proper enactment. But the man, who knows and understands the real essense (Saai) and unsubstantial matter (Asaar) regarding the true religion, why will he feel the need to give up his own religion and get converted into other religion? ||46||

Jyaasi samajale dharma samatwa | tyaasi baahya bhedaanche nurey mahatwa | Maga rahoni swadharmeech aachareel tatwa | paahije tele ||47|| The man, who has realised the truth of the equality of all religions will never give importance to the outword differences in the different religions. He will maintain his own original religion and will follow the proper rites and practices that his religion has stated. ||47|| Na kareel konaavari aakraamana | na hoyee konaachya aadheen | Lobhe, bhaye paradharma-grahan | Hey adhappatan waate tayaa ||48|| He will never intrude upon others nor would submit to anybody. He will surely feel it as the downfall to get converted into other religion through greed or fear. ||48|| Dusaryaa dharmaasi yuddhe chhalile | Tyaasi dharmaseva naam dile | Hey mahaapaatak ase bolile | yaa poorvihi nischayaane ||49|| It is a great sin to fight with people belonging to other religion, to conquer them and then torment them cruelly to make them to accept their religion and call this hideous enactment as service to the religion. ||49|| Taisaachi jo samaaj adnyaani | Tyaasi vidharmee nele mohawooni | Tyaayogehi unnati kothooni? | Te to song bahurupyaache ||50|| Similarly if the ignorant and innocent mass of people has been converted into another religion by tempting and alluring. how can those ignorant and innocent people achieve their prosperity? That will be like the guise taken by multimasquerade (Baguroopee). ||50|| Maanavee swabhaava premaacha bhukelaa | kaahee garajaanmule vasha zaala | Taree tyaachaa phayadaa asalaa | ghewoo naye dusaryaannee ||51|| Man is hungry of love. He can be easily tempted and deceived by the sweet tongue of anybody. He submits himself to anybody when his dire needs are fulfilled. But this surely does not mean that anybody should take disadvantage of needy people for conversion. ||51|| Koneehi sewa karaavayaasi yaave | pari dharmaantar mohaane karawaave | Aapale jangana waadhawaave | Hey to dushta raajkaarana ||52|| There should be no bar for anybody to come forward to serve the human beings. But if he has a secret motive in rendering such services to deceive people by putting some intensive to allure them to increase majority and to initiate his religion, this means a vicious politics. ||52|| Dharma-varmey ekachi asatee | pari hey raajkarana tyaat govitee | sankhyaabal waadhawoni karitee | parasparaancha vairabhaava ||53|| The secret truth of any religion is one and the same. But these cheaters being dirty politics in the religions and try to grow their majority by converting people. To achieve this motive of dirty politics, they create enmity & malice in people. ||53|| Dharma prachaaraachyaa naavaakhalee | Raajya-saadhanaa aatooni ghaalee | Tyaachi jaatachi samajaavee bhrashta zaalee | dharmaatunee ||54|| In the name of canvassing for their religion, they play political tricks upon people. In fact they belong to the different low caste other than human beings. They themselves have fallen from their religion. ||54|| To nawhe konatyaahi dharmaacha | swaartha saadhanechi dharma tyaacha | Awherooni dyaawaa jeevaa bhaavaacha | asalaa taree ||55|| Such individual does not belong to any religion. His only religion is to seek his own selfish objects. Such person may be closely beloved relative, you should avert him and cutoff from you. ||55||

Taisaachi na olakhtaa swatwa | Dusryaache maanoni mahatwa | ugeech paradhrmee ghe dhaava | naahi thaava tyaasi kothe ||56|| Similarly, the person, who does not recognise the real truth of the religion and is delusioned by the greatness of others, rushes to get converted into other religion, then he spiritually does not deserve place anywhere. ||56|| Samajoni tatwa, sarvaat milaave | pari potaa karitaa dharmaa na sodaave | Aatmamaarga na samajataachi karaave | kaasayaasi hey saare? ||57|| One may mix up in people belonging to any religions to know the secret Truth of those religions. But he must not give up his own religion to feed himself or to fulfil some of his selfish objectives. Why should he do such insane enactment without understanding the right way to seek his own self upliftment? ||57|| Aise jethe jethe zaale | Tyaanna kalankachi laagale | paahataanna aajahee disale | anubhaviyaasi ||58|| The experienced researchers have found that persons, in whose respect such event had occured, had to live a tarnished life. ||58|| THE NEED FOR SELF - IMPROVEMENT AND FOR SERVICE TO THE DOWNTRODDEN AND DEPRESSED PEOPLE Yethe aapanahi aaho kaarana | yaache asoo dyaave smarana | kharyaa dharmaache sakriya dnyaan | kon deto deen janaa? ||59|| Don't forget, we all are also responsible for all these events. Does anyone of us provide the true and practical knowledge to the ignorant miserable multitudes? ||59|| Lok dharma dharma oradatee | prasanga padalyaa kaami na yetee | sangraha asoni chitta paahatee | Aapuliyaanche ||60|| People go on proudly shouting and applauding the religion. But when some calamity befalls upon some miserble individual, nobody comes forward to help him to overcome that calamity. Though they possess all what can remove that calamity and save that miserable individual, they think of what others are doing for him. ||60|| Dharmaachaa balagatee abhimaan | paree dharma baandhawa naahi sthaana | kutryaa maanjaraa itukaahi maan | na detee tayaa dharma land ||61|| These people go on priding upon their religion but they don't give any honourable place to their cofollowers. The rigid and orthodox worshippers of the religion don't give importance to their religious brothers as much as they give to their cats and dogs. ||61|| Maanawaachaa sparshahi paap | Maanooni tyaasi karitee dukkkharoopa | vidharmee jaata maanitee baap | tyaaseech maga ||62|| They suppose that even a slightest tough of their downtrodden religious brothers makes them sinful; and push him in sorrows and agonies. But when he gets disgusted by such humiliating treatment and gets converted into another religion, they pay him high respect as much as they pay to their father. ||62|| Deen-dalitaanchi tahaan bhook | deen-dlitaanche sukha dukkha | kaaheech nenatee abhimaani moorkha | swadharma ghok chaalavitee ||63|| They never help the poor, needy and miserable as well as the downtrodden and depressed individuals by providing them at least food & water. They never try to understand the sorrows and happiness of those poor people. Yet these foolish hypocrites go on reitevating "We follow our own religion. ||63||

Sarvaa thaayee mhanatee Brahma | pari bhramaa saarikhe karitee karma | Aise naahi dharmaache warma | Bolile santee kothehee ||64|| In speech, they use to state "The absolute supreme Truth (Brahma) has pervaded all beings and matters". But in behaviour, they enact as if they are confused and delusioned. No saint has ever said about such secret of the true religion in such discriminating enactments. ||64|| Pari hey shikawaya upadeshak kuthale? kona lokaasi samajaavee bhale | Hey to sarvachi laagale | potaa paanyaasi dharmanaave ||65|| But where can we find the master advisors to convince the common ignorant people by explaining them the purest Truth of the duty of human beings towards humanity? All these prists and advocates of religions are after stuffing their bellies in the name of their religions. ||65|| potpujaaryaanni kelaa prachaar | Aapulyaa laabhaacha vyawahaar | Maanawaamaajee paadale antar | vyaktisukhaasaathee ||66|| All these belly-Gods, who are after seeking their livelihood through religion, continued canvassing their religions only for their personal pleasures and happiness. And to fulfil their selfish objectives, they have created discrimination and differences in individuals. ||66|| Hey sarva adanpana | jowari jaanaar naahi maanawaatoon | Towaree jagaachi unnatee poorna | Honey katheen samajaave ||67|| unless this ignorance regarding the true religious, duties of human beings towards humanity etc. does not vanish away from the tendencies of people, this world can't achieve the perfect prosperity and ultimate upliftment. ||67|| Tyaa saathee ekaachi karaave | Aapapale dharma khshetra sudhaarave | sakalaanseech sakalaanche dyaave | Tatwa dnyaan samajaawonee ||68|| Therefore, to overcome the confusion due to ignorance about the different religions, it is necessary to try to make reformations in the respective religions of different sects, cults and countries. The only way for this is the considerate reformation in the religious fields and to provide people full knowledge of all religions by explaining the pholosophies of the different religions. ||68|| Hey jyaa dharmaas, jaatees phaave | Tenechi sukha sohale baghaave | yaasaathi anek prayatna karaave | jaanatyaa janannee ||69|| The caste or the religion, which can achieve this, can only have the experience of the excellent happiness. And for this, the wise and knowledgeable persons who know the secrets of the religions, should make hard efforts. ||69|| Kaahinnee karaavaa aadiwasee sudhaar | jaawoni raanee, khedyaanwar | pahaave gareeb lokaanche kuteer | kaise aahe ||70|| Some of these wise intellectuals should go into the forests and small aadivasee villages. They should visit and see in what type of small humble huts they live in. Living with them, they should try to bring reformation and improvements in the hard forest life of these adivasis. ||70|| Gareeb jangalee aadivaasee jaatee | zaad paalechi nesoni raahatee | zaadaa khaaleech asate wasatee | kityekaanchee ||71|| Many of these castes and tribes of advasis live under trees. Being very poor, they cover their half naked bodies with the leaves of trees. ||71|| Tyaasee bolane, chaalane samajenaa | Bhivoni palatee baghataachi aapana | prem laawoni tyaa kutumbaanna | karaave aapan aapalese ||72|| These poor adivasis are ignorant. They don't have knowledge of good manners of speaking and walking, in doing their personal activites. When they see us, as strangers and aliens, they get scared and run away from us. So it is necessary to create love and affection with them and their families and

take them in your fold. ||72||

Tyaanna aushadh paanee purawaave | Lihine, waachane hee shikawaave | utsavee sahabhojanee misalaave | kaarya kartyaannee ||73|| The social workers should provide these adivasis proper medicines to cure them. They should also be taught some reading and writing. The social workers should participate in the festivals and ceremonies of the adivasis and should dine with them on such events. ||73|| Janee, bhojanee, mandiree | Asprushyatechi na unaavee uree | sthaan-maan sarvatoparee | ek karaave sarvaanche ||74|| The social workers should maintain total equality. In their group at dinners, in the temples, the workers should never allow the air of untouchability. They should give equal place, to all and hold them all with equal respect and honours. ||74|| Swachchha raahanee nirvyasanee | shikawaavee swaye tyaat misalonee | Tuchchha na maanaave duroni | uneeva daawonee parabhaave ||75|| The social workers should get mixed up with the advasis and educate them how to maintain cleanliness in routine living. The adivasis should be explained the vices of addictions. the workers should try to free them from those bad addictions. But remember, this is not to be enacted by standing away like aliens and guiding them keeping a distance from them. ||75|| Doora karaavya adee-adachanee | suvichaaraanchi karavee peranee | sarvachi samaaj samaan gunee | karaavaa naana prayatne ||76|| The social workers should try to fulfil the needs and ward away their hardships. They should try to create good and noble thoughts in the adivasis and to bring the whole adivasi multitudes on the same level of civilized society. The attributes of the progressive civilized society should be brought in these adivasis. ||76|| Aajvaree yaanchi kelee upekhsha | prayashchitta mhanonee sevaa deekhshaa | Ghewoni tyaanchee waadhawaavee kakhsha | sandhi dewoni sadbhaave ||77|| so far, our progressive civilization had neglected these adivasis, living in the forests and in remote areas far away, and had totally ignored them. Now to expiate for this sin we have to take a vow to serve them and to give them all chances with all our good will for achieving their progress and prosperities. ||77|| Divineness lies in the services to the ignored and disregarded idols of humanity Je konee asatee adale-nadale | ranjale-gaanjale, rogey pidale | Tyaasaathee paahije dhaam nirmile | sukh-shaantiche, aarogyaache ||78|| It is very essential to create a shelter for those who are in dire need of help and shelter, who have many hard ships, who are poor, troubled and tormented by miserable circumstances, who are suffering from diseases. These miserable people should be provided with such shelters where they can live with comforts, happiness, peace and good hygiene. ||78|| khshaya athawa kushtha roga | Hey na maanita daivaache bhog | Tyaanchyaa niwaaranaache prayoga | kele paahije gaavogaavee ||79|| Similarly it is also essential to remove the superstition that the diseases like leprosy and tuberculosis are destined for those miserable sufferers. Now in every village, all experiments and efforts should be made to provide good medical care to the patients of these diseases and to cure them. ||79||

Bhangalelyaa maanavee moorti | Tyaanchyaa sevetachi eeshwar bhaktee | Aartaasee dilyaa waachooni shantee | maagata muktee miley kaichee? ||80|| The miserable people, who have lost their happiness and satisfaction in their lives and who have become the broken images of the humanity, should be given our services with love, sympathy & care. The real service to God lies in these enactments. Unless we bring back the peace and happiness of these miserables who are pining for it, how can we achieve our emancipation? ||80|| Jeewanaatuni je je uthale | Tyaansee sarhudayapane paahije bhetale | Anaathaanchiyaa sukhaastava zatale | Techi aawadale deva, dharmaa ||81|| We should meet all those ill fated miserables whose lives have been devastated and we should be very sympathetic for them. Those, who worked hard to make such orphans happy, are always liked & loved by God and the religion (i.e. the humanity.) ||81|| Andha, panga, mook, badhir | Ashakta, apang, niraadhaar, yaa eeshwaree chitraa tangavitee sundar | Te thora dharmasheela ||82|| All those, who are blind, lame, dumb, deaf, weak, disabled and helpless, are the impaired images of the God. The personages who try to make these broken images of God happy and beautiful again are truly religious. ||82|| Vidharmee lok hey kaarya karitee | mhanoni janaanahi jadate preeti | kilas, aalas aamuchya chittee | adhogatee aamuchi hee ||83|| The canvassors of the religions come from far off foreign countries and render all their good services to these miserable downtrodden and suffering multitudes. So people form liking and affection for them. We feel nausea and disgust in rendering our services to such needy sufferers and we have become idle in working for them. This is a great downfall of our nation and nationals. ||83|| Sodoniyaa aisaa swabhaava | Aapana sevesi arpaavaa jeeva- bhaava | Dalit samaaja maanoni deva | seva karavee haachi dharma ||84|| Therefore, we must give up such attitude of disregarding towards the depressed and downtrodden sections of our society and offer our whole efforts to serve them from soul and mind. We should consider these downtrodden miserable masses as God. This is the real religion and real duty to the humanity. ||84|| Haachi dharma santee aacharilaa | janee janaardana olakhilaa | Nirlobha preme sajawilaa | vishwa-bagichaa ||85|| All the great saints and holymen had followed this way of service to the humanity. They had always seen the Lord (janardan) in the masses of people and selflessly and desirelessly, they had rendered their services to make the whole human society happy. ||85|| Some Great and excellent servants of the depressed and downtrodden people Dharmaavataar Ram-krishna | Jatebe zaadee asprushyaache angana | Eknaathe kele bhojana | kadey mirawoniya baal tyaanche ||86|| Shree Ramkrushna Paramhamsa was the incarnation of God. He used to sweep the courtyard of the untouchables with his long hair. Sant Eknaath carried the child of the untouchable individual on his waist. He fed the untouchable downtrodden poor people. ||86|| Chaitanya mahaaprabhune rhudayee | Alingile dalit rogeehee | Gandhi, yeshune toshavile kushtadehi | seva karonee ||87|| Chaitanya Mahaaprabhu held the depressed and the patients in his embrace with love and affection. Mahatma Gandhi and Jesus Christ had nursed and served the lepers and satisfied them with their services. ||87||

Vidhawa, anaath-apang sewa | Paigambare maanila punnya thewa | Jaati bhedaachaa zugaarilaa gavagavaa | buddha Goutamaane ||88|| Mohmmad Paigambar considered a great divine merit in rendering his services to the widows, orphans and the physically handicapped, disabled people. Goutam Bhuddha demolished the false pretensions of the discrimination in the different castes. ||88|| Shreeraame shabareechi khadalee borey | Guhaka aalingile premaabhare | Mitra keli aadivasi waanare | Ahilyesi uddharile ||89|| Lord Shreeram had eaten the jujube fruites, sampled by shabari. He embraced affectionately the adivasi Guhak who was the boatman. He uplifted the depraved Ahilya. He made friendship with the adivasi communities in the forest. ||89|| Shrikrushna govalyaat naandala | Stree-shoodraancha kaivaaree zaala | Jambavateeshi viwaah kela | Aadivaasi jamaateechya ||90|| Lord Krishna grew up in the company of the milk-men and their kids. He became the espouser of the females and the shoodras. He got wedded with jambuwanti who belonged to the adivasi community. ||90|| Bhismaachiyaa vadilaane | varile koliyaachya kannye | Aisee shekado pramaane | saapadatee poorvagranthee ||91|| Bhishma's father, King Shantanu had taken hand of satyavati, the daughter of the fisherman and married with her. In our Puraanas, we can find hundreds of such examples of virtuous services rendered by the great souls to the depressed and downtrodden multitudes. ||91|| Seeta, Shakuntala, Karna, Kabeer | Aise anaath kannya putra | samaaje saambhaalita zaale thora | Taisechi appar rishijana ||92|| In our the then human societies, the great sages and seers had brought up the orphan boys and girls like Seeta, Shakuntala, Karna, Kabeer etc. They tended these orphan children lovingly as their real parents and initiated good and noble virtuous impressions upon them. So all these orphan children when grew up, they reached the highest state and respects in their life. ||92|| Dnyaanadeva, Naamdevaadi santee | Alingile dalit samaajaprati | kitee prakatalyaa bhakta moortee | Maagaasalelyaat tyaa kalee ||93|| Saints like Dnyaandeva and Naamdeva held the depressed and backward multitudes lovingly and affectionately close to their hearts. So a lot of true, sincere and saintly devotees from all castes & communities of backward and depressed multitudes emerged up during that period. ||93|| Santa chokhobaache saare ghara | zaale bhaktiche mandir | upekshilya samaajee devatwa thora | deta samskaar pragate te ||94|| The whole family of sant chokhoba had turned into the divine temples of devotion. Thus, if these neglected and disregarded people from the backward sections of the multitudes are initiated with proper and virtuous noble impressions, the great holy and divine personages can be produced from them. ||94|| Sajan kasaai, Ravidaas chaambhaar | Daadu pinjaari, Gora kumbhaar | kanhopaatra, Janee, Bunka Mahar | udayaa apaar aale aise ||95|| From such backward, depressed and downtrodden multitudes, the great holy and divine saints like sajan kasai, Ravidas cobbler, Dadu pinjari, Gora kumbhar, kanhopatra, saint janabai, Banka mahar and a great number of saints like them had emerged up. ||95|| Taisechi aajahee udayaa yetee | Gharogharee naamankit purush-yuwatee | Tyaasaathee kelee paahije unnatee | gaadlelyaa samaajaanchi ||96|| Even today we can produce such holy saints and virtuous noble social workers from each and every

house. For this achievement, the suffering multitude should be uplifted by providing them proper initiations of good virtues. ||96||

Mahaatma Gandhi, Jyotiba phuley | yanni marma hey olakhile | Dalitonnateeche kaarya kele | kartavya aapule techi ase ||97|| The modern saints & holy men like Mahatma Gandhi and Jyotiba phule had understood this secret and had enacted with hard strenuous efforts for the upliftment and prosperity of the depressed and downtrodden masses. The same is the duty for us to enact now. ||97|| IMPART THE RELIGIOUS EDUCATION WITH THE SENSE OF EQUALITY Maanave maanavaa samaan samajane | parasparaa unnat karane | sansaaraasi yaa aanand bharane | heech kharee dharmaseva ||98|| The real and honest service to the religion (Duty of humanity) is to consider every human being as the human like ourselves, to make the development of each other and to fill this world with pleasure and happiness. ||98|| Konee konaas traasawoo naye | konee konaas phasawoo naye | konee konaas duraawoo naye | Aapule mhanaave sagalechi ||99|| None should trouble others. None should deceive others none should get avert from others. All humanbeings should be considered and treated as our own close relatives. ||99|| Pahaavyaa tyaanchya sukhasoyee | waaganuk sarvaanshi thewaavee nyaayee | Bhed bhaavana samool jaayee | jeevan aise nirmaave ||100|| All comforts and happiness and all conviniences should be provided equally to all human beings. Our behaviour with all others should be righteous and just. We should remove the differences & distinctions from their roots and create an ideal human life. ||100|| Maga tyaancha vishwaas jade | Tyaana aapala swabhaava aawade | walel tumhee mhanaal tikade | mana tayaanche ||101|| Then they will have a faith in you. They will like your sweet and noble temperament and nature. They will be ready to turn wherever you direct them to go and they will behave according to your advice. ||101|| Heychi aahe dharma seva | karaavee aapana dharonee sadbhaava | Maagaasalyaa sarvachi baandhava | Bandhu samajonee shikawaave ||102|| This is the true service to the duty of humanity (religion). All of us should render such service with good and noble intentions. We should educate all individuals belonging to backward classes and treat them as our brothers. ||102|| padit raan hey uthawaave | phulaa phalaannee baharu dyaave | Aahaari jawooch na dyaave | konaachiyaa kona ||103|| All backward masses, depressed, downtroddens are like an uncuttivated land. Toiling on it, let us develop and cultivate it and enrich it with blossoms of flowers & fruits. Never allow anyone to fall prey to the selfish motives of any evil and wicked individuals. ||103|| Pari anya dharmaanshi vitandaave | konee konaache dosh maandaave | Hey swaartha buddhiche wanave | chetawoo naye sevakaanni ||104|| The social workers should avoid debates and arguments with the followers of other religions. They should not find faults with them. Because by such enactments, we set fire through our selfish attitude. The social workers should keep away from enacting such deeds. ||104||

Aapulaa pita jari vandya | Taree itaraanchaa to na hoya nindya | Hey chi dhaarmaache sootra aadya | sarva dharmee samabhaavaneche ||105|| We should surely hold our father in high esteem and adore him. But we should never hold the father of some other individual as reprovable. This is the first and the most important principle of the religion that we should hold a sense of equality for all religions. ||105|| Hee drushtee sarvaanseech dyaavee | samaajee maanavata waadhavaavee | Mhanaje dharma bhedaanchi bhraantee gaavee |uranaar naahee ||106|| This vision should be given to all so that a sense of humanity will grow in our human society. Then ignorance and delusions (confusions) regarding the basic differences in religions would not at all exist. ||106|| Saadhanaamaajee uttam saadhan | samskaare tayaar karaave mana | seva maarge manee ghuson | sarva lokaanchyaa ||107|| You should enter into people's minds through your selfless services and initiate good and noble impressions upon their minds. This is the most excellent means to seek the prosperity of all. ||107|| kalapathak, pravachan, keertana | Tumbadyaa powaade, puraana | Naatakaadi pratyek saadhana | yaach kaaryee yojaave ||108|| The programmes of kala pathak (group of artists), keertana, songs on the tumbadee (the instrument with one gourd, used by the gosavees), powaade gayan (ballad like songs in praise of heroes); reading and recitation of puranaas, dramas & plays etc. should be arranged with the only one objectthe prosperity of the human society. ||108|| Je je jyaasi asel thaave | Te te samaaja shikaveet jaave | jeevanaas phayade dyaave | maanava dharma mhanonee ||109|| Those who have mastery upon some arts or skills, should teach them to others. The benifits of good things should be distributed in all, considering it our duty to the humanity. ||109|| Kharaa dharma jaanateel lok | Taree anekaat hee pahateel ek | Maga na gadel parakiyaanchi mekh | swaartha bhaavanechee ||110|| People will then understand their real religion-i.e. their real duty towards the humanity. Then they will observe the one and only one truth pervading all. so the selfish motives of the foreign canvassors will never be fulfilled. ||110|| Yaa saathee bhajan sankeertana | uttam lok shikhshanaache saadhana | prapancha-paramaartha, dharmadnyaan | shikawaave sampoorna tyaatoonee ||111|| Bhajans, keertana are very effective means to educate common people so through these means, people should be educated by giving full knowledge about worldly life and spiritual enactments, religions & duty of humanity etc. ||111|| Aapulyaa gaavaacha konee praanee | mulee na thewaava adnyaanee | Heech kharee gaavaachi baanee | purawaa zatooni sewakaanno ||112|| O! Social workers! The promise of your village is that none in the village should remain ignorant and uneducated. You have to keep it and fulfil it by putting all your best efforts. ||112|| Helaavata saddharmaachaa saagar | dharma nadyaa hoteel ekakaar | Mag kothe dharmaantar? | Dyaa samskaar aise sarvaa ||113|| When this ocean of the true religion of humanity gets swollen and tidal, then all religions titled with different names will become one in that united form of the ocean. Where will then arise the question of convertion? In this way, good initiations are to be impressed deeply upon the minds of all. ||113||

Bhraamak rudhyaanchyaa kalpanaatoon | var yewoodya dharma nidhaana | Tyaa saathee yojaa bhajanaadi saadhana |jana jaagawa, Tukadyaa mhane ||114|| Sant Tukadojee maharaj says, "Bring up the valuable treasure of the divine knowledge about the real religion, i.e. the duty of all human beings towards the humanity. The masses should be brought up from the delusive and confounding ideas about the superstitions, customs, traditions, and rites & rituals. For this purpose, we should use all means like bhajan, poojan etc. Let us all awaken all the human beings. ||114|| Iti Shree graamgeeta grantha |Guru-shastra-swaanubhava sammata | Dalit-seva kathilee yeth | Ekonteesaava adhyaaya sampoorna ||115|| This Gramgeeta scripture has been consented by the Guru, shastras and the self-experiences. The twenty ninth chapter, dealing with the `Service to the downtrodden and depressed multitudes, is hereby concluded. ||115|| ||Sadgurunaath Maharaj ki jai|| VOLITIONS 1 The truth, knowledge and love are the characterestics of the spirit. Therefore we shall behave according to the natural duties of our own religion. we shall behave with the just and righteous way and shall never turn to the duties of others. 2 We shall canvass and remove the ignorance in common innocent people. 3 We shall mix up with the adivasis and the communities living in forests and educate them by teaching to read, write, to live observing cleanliness, giving up bad habits and addictions. We shall root out untouchability. 4 Those miserable poor people, who are suffering hardships, who are troubled and suffering with diseases will be provided shelters in the health centres. We shall erect such health centres as the home of peace and hold them as auspicious and holy as any other holy places. 5 We shall never think that the cruel diseases like T.B. and Leprosy are the destiny of miserable sufferers. We shall attempt medical experiments in every village to remove these diseases and cure the patients of these diseases. We shall hold the backward, depressed and downtrodden multitudes as divine as God. We shall offer all our services to uplift them. Chapter- 30 THE IMPACT OF DIVOTIONAL HYMNS (Bhajan-prabhaava) ||Salutations to Shreegurudeva|| THE DIVOTIONAL SINGING OF HYMNS OF THE HOLY SAINTS AND THE SOCIAL LIFE Ek shrota karee prashna | Bhajanee devaache gunagaan | Tyaasee banavitaa prachaaraache saadhan | paavitrya maga kaise urey? ||1|| One listener questioned, "The hymns, abhangas, stotraas and bhajans are enacted as the auspicious services to praise the divine virtues of God. If we use them as the means for canvassing and for awakening people, how can the chestity and sacredness of those auspicious services be maintained? ||1|| Bhajanaasee hey aise walan | Dewoni chukawitaa aapana | saadhyaa goshteehee shikavitaa tyaatoon | Hey to na patey dhaarmika ||2|| You are giving a strange and different turn to the bhajana and bringing disgrace to such pure and auspicious service to God. You are teching very simple and trifle matters using the sacred practices of bhajan singing so the religious minded people do not aprove it. ||2|| Yaache aikaave uttara | Dharma mhanaje dhaarana sundar |

Tyaat sarvachi angaanchaa vichaar | jeevanaachya ||3|| (Maharaj says), "Listen to my reply to your question. Religion means to beautify and adorn the social maintenance. There is an all sided considerations of the humanlife." ||3|| Kaliyugee bhajan keertan bhaktee | yaamaajee bolilee vishesh shaktee | Tee nawhe ekaangee sant ukti | kewal mukti milawaaya ||4|| It is stated (in puranas & scriptures) that in this kaliyug (The fourth age) man can seek emancipation by practicing the bhajan and keertana. (Bhajan and keertan are held as one of nine kinds of Bhakti - it is keertan Bhakti). But our saints and holymen had not stated so with the lop-sided thought of self emancipation. ||4|| Aamuche sampoornachi jeevan | sudhaaru shakey keertana bhajana | Ved, shastra, smruti sampoorna | yaachi kaajaa janmalyaa ||5|| Our whole life can become ideal by performing the practice of Bhajan and keertana. The vedas, all sciences and the smrities also had been produced for making all sided development and betterment of the life of man. ||5|| Samaaj rachana, gaava rachana | Viwaahaadi samskaar, rajya yojana | Aushadhe, shetee, kalaadi naana | Ved smruteet varnilyaa ||6|| In the scriptures like the vedas & smrities, the structure of the human society, the structure of the villages, the rites like wedding; implemention of ruling systme, medicines and medical treatment, agriculture and cultivation, all other fourteen sciences and sixty four attributes and skills had been extensively described in details. ||6|| Puraatan sanskrut vedakaal | Tyaatooni janmalaa puraankaal | pudhe praakrut janaa kalaavaya saral | sant-bhajane awataralee ||7|| In the long long past, the Sanskrit language was used in all fields of public dealings and administration. From the age of the Vedas, the age of the puraanas came into existence. (As the classical Sanskrit language was somewhat difficult in routine life of the common people) the saints and holymen tried to simplify the core knowledge in their simple common language (prakrit) which was in usage of common people and composed their hymns and abhangas, bhajans in the common people's language. ||7|| Saadhu santee lihile naam bhajana | bhaav bhakti rhudyee dharoon | Bodha kalaavayaa janatelaagoon | sahajaa sahajee sarvachi ||8|| Those saints and sages composed the naam-bhajan with the sincere sense of devotion for God and to impart all knowledge in the casual way and to make people understand God and the truth of humanlife. ||8|| Kaahee vedaant roopake kathilee | kaahee vairaagya bhaave bolilee | kaahee salageechi bhajanekelee | saadhu, santee vinode ||9|| In their abhangaas and bhajan, they narrated the knowledge in the vedas using allegories in some abhangas. Some bhajans contain the strong feel for desirelessness while some were composed to bring close intimacy with God. In some abhangas, the saints brought a sense of humour also. ||9|| Kaahee rachile bhajan-bharood | Bahuroopee, gondhalee, johaar, garood | payeek, matang, gaavagunda | roopake samaaj jeevanaachee ||10|| Some bhajanaas are in the form of `Bhaarood' (folk song). In these bharood abhangas and songs the saints have used allegories on GONDHALI (performer of tumultuous festivity of some goddess); JOHAR (salutations offered in songs by lowcaste singers), GAROOD (snake charmer) PAYEEK (A petty officer in a village), MAATANGA (a singer of low caste), GAAVAGUNDA (a village bully or mischief monger) etc. In this way the saints had brought in allegories of all types of common people and their professions in the village life. ||10||

Kaahi kele leela-laaghava | Goulanee, gopaal, devi-deva | samaaj sudhaaranechaa gourava | varnilaa kaahee ||11|| In some of their abhangaas, the saints had sung in admiration the playful activities of gods and goddesses. They composed songs of `Gawalan' (milk maids), `Gopal' (the cowherd boy), Gods and Deities. In some abhangaas, they had described the social reforms also. ||11|| Jisaa prasang aalaa samoree | Taiseech bhajane kelee bahuparee | Hey kalaavayaa varma apooree | buddhi zaalee lokaanchee ||12|| The saints had composed some bhajans upon the events which crop up before them and described those events in different ways. But the abilities of common people fell short in understanding and knowing the secret sense in those abhangaas. ||12|| Vayeet bhaavanaa naashaavaya | Lokee kartavyasheelata yaavayaa | samaaj susthitit naandaavaya | bhajane kelee santaanee ||13|| All saints and seers had composed these bhajans, hymns and abhangas to remove the evil instincts of common man and to make him active, to establish the better state of living and to bring happiness in the social life. ||13|| souree, viraanyaahi gaawooni | Lokaanvaree paadilee mohinee | Bighadalyaa janaa aapulese karonee | jaagrut kele smaajaa ||14|| They turned the sense of prostitution also and united the sense of the prostitutes and adulterious females towards devotion of God. By such abangaas (of souri) they enchanted people. In this way, the saints took the impaired section of the society affectionately close to them and awakened them with the sense of devotion. ||14|| Gawooni, naachooni naana reetee | Bhaava bhaktee bharoni geetee | Tyaatooni kelee jana jaagrutee | shahaane kele santaanni ||15|| They filled in their abhangaas and bhajanas a deep sense of devotion for God. While singing those bhajans they danced and enacted different gestures & actions. Through all these efforts, the saints created self - awareness in people and made them wise. ||15|| Sant Tukaram, Naamdeva | Shekh Mohammad, Dnyaandeva | Chaitanya prabhoo, Naanakdeva | Janaa, Miraa, Muktaabai ||16|| Kabeer, Tulsidas, Raamaananda | Sooradaas, Daadu, Brahmaananda | Narasi, Devanaath, Keshawaanand | Sant zaale asankhya ||17|| A long chain of innumerable saints had emerged from all sections of the human masses such as Sant Tukaram, Sant Namadeva, Sheikh Mohammad, Dnyaandeva, Chaitanya Mahaprabhu, Nanakdeva, Female saints like Janabai, Meerabai, Muktabai. (contd) ||16|| And Sant Kabir, Tulsidas, Ramanand, Soordas, Dadu, Brahmaanand, Narsee Mehata, Deonath and keshawaanand etc. ||17|| Aise kiteetaree sant zaale | jyaannee abhang, bhajanaadi kathile | kityek jana uddharoni gele | naam bhajane tayaanchyaa ||18|| Thus goes a long list of the numerous holy saints who had composed abhangas and bhajanaas and a great number of common people had sought their upliftment and redemption by the naam bhajanaas of these saints. ||18|| Jyaanchee aikataa bhajana waanee | Jaaya gagan mandal bhedoni | zaale aahet, hoteel ajuni | sant sajjan yaapare ||19|| Such greatest divine saints, whose auspicious speech in the form of their Abhangas and bhajanes used to resound and fill up the skies, had been existing on this earth, are existing now and surely

exist in the future also. ||19|| THE SENSE OF Proper abhangas and Bhajans befitting the time, event and place Mhanoni bolile sakal lokaa | `Bhajan-maarg sodoo nakaa'| Pari bhajanee taaratamya shikaa | mhanaayaache heychi ase ||20|| I have therefore told you all not to give up the way of the bhajana But what I want to say with more stress is to learn discrimination of time, place, occasion etc. while singing bhajan and abhangas. ||20|| Raam zaale, Krushna zaale | Sant, pudhaaree sarvachi zaale | pari aaj kaaya pahije kele | heychi kathile tayaannee ||21|| In the past, great holy spirits like lord Ram and lord Krishna had born and lived upon this earth. Similarly a great number of saints, leaders and all others also had born, dwelled and enacted upon this earth. (Though they told the bhajan & abhangas in the long long past) They had narrated in their bhajans & abhangas what exactly and precisely the human beings are badly in need of. ||21|| Jagaachi nitya badalatee gati | aaj konatee, udyaa konatee | konate bol konaapratee | sangaave kadhee kalaave hey ||22|| This world is ever changing. The conditions which are preveiling today may not remain the same tomorrow. they may become totally different. Therefore we must have a good sense of discrimination about what we have to say, when we are saying it and to whom we are telling it. ||22|| Murada smashaanee chaalila | Tethe kaaya karaave shrungaarrasaala | pahije vairaagya bhaava waadhawalaa | Bhajan-maargee ||23|| While a dead body is being carried to the cemetery for its last rites,what properity and scope is in that situation for singing the bhajans which have a sense of amorous sentiments? In that situation the abhangas and bhajans which creat and grow the sense of non attachment and desirelessness for the worldly matters are befitting. ||23|| Bhajanee lagnakaaryaasi bolaavila | Tyaane smashaaneecha rasa varnilaa | Lok mhanatee- "kaadha yaala | kaaya baralato yaa sthaanee? ||24|| If some bhajan singer is called at some wedding ceremony and he sings the abhanga or bhajana befitting to a funeral procession, people would get annoyed and drive him out of the marriage pendal saying, "what nonsense is he raving? kick him out" ||24|| Taisechi dewoolee kele bhajan | Gaayeele stree-soundarya shrungaarpoorna | jana paahateel hasoon | vedyaaparee samajoniyaa ||25|| Similarly if at the bhajan programme, some bhajan singer sings the bhajan or song describing the beauty of woman's physique and amorous sentiments, people will laugh at him and consider him as an insane individual. ||25|| Ranaanganee bhajanee nelaa | veeraas mhane- `sodaa shatroolaa | kaaya karitaa mitthyaa galabalaa | aise boilyaa kon aikey? ||26|| A bhajan singer is taken to the battlefield. If through his bhajan and abhangaas he will tell the brave soldiers, "what is all this clamouring for? Relieve all the enemy soldiers". Then who will listen to his such bhajan there? ||26|| Hey sarva jayaane jaanaave | Tenechi bhajanbhaava varnaave | shahaane karooni sodaave | Bholejana sarva ||27|| Therefore, the bhajan singer, who holds a proper and right sense of the place, time and occasion with considerate discretion, should sing bhajans with such a manner that his bhajan will bring delight and devotion in the listener's minds and make the simple, innocent people wise. ||27|| Samaaj zaala rudhibaddha | Tethe saangaave siddhaant shuddha |

samaj kaaryahi karaave vishada | vel padel tyaaparee ||28|| Where the masses of people have been trapped and tied with the rigid blind customs, traditions and rites, pure knowledge of philosophical and spiritual propositions and truths should be imparted to them through the bhajan and abhangaas. In this way, finding the proper time, and occasion, he should explain and educate them about their duty towards the human society. ||28|| prasang paahonee upadeshaave | satya tatwa te na sodaave | satyachi goda karonee saangaave | vel kaalaadi paahoni ||29|| The bhajan singer should give good advice to the people through his bhajans and abhangaas but he should keep a good sense of time and occasion befitting the advice he wants to give. But he should never stray away from the real truth. Though he wants to tell the real truth, he should use sweet and pleasing words and should keep a sense for right time and occasion. ||29|| Aisechi samajoni santajane | kele grantha, geete, bhajane | Taisechi aaj paahije navyaane | varnile saare ||30|| With such discretion of time, occasions, places and understanding abilities of common people all the holy saints and sages had produced scriptures, odes, bhajans, abhangas, hymns etc. Today we should also explain and describe all the subjects, morals, philosophical and spiritual knowledge, adopting new ways and manners of composing & singing bhajans. ||30|| Sarva panthaanchaa samanvaya | sarva jaateenchaa mel hoya | Aishaachi bhajanaannee laagel soya | Aamuchyaa gaavaachi ||31|| Today the bhajans and odes, which can create harmonious conciliation and unity in all faiths, castes and groups etc are vital and helpful for convinient and neat formation of our village. ||31|| Hey jaree maage santaannee kathile | pari aaj paahije pudhe varnile | varnan karanaarech bhramaat padale | Mag te mele janaloka ||32|| The saints and seers in the past had already narrated all these facts in their abhangas, odes and bhajans. Yet today and in future also we have to narrate and describe the same again and again. But If the talented poets, composers and writers, worthy of doing this are confused and delusioned, then it will be sorrowful end of the common innocent people. ||32|| The Manners and Traditions of presenting bhajan existing now and the need of proper sense of discrimination Konee Brahmadnyaanaachi bhajane gaatee | Arthaavinech waachatee, mhanatee | ugeech dambha angee aanatee | aapan dnyaanee mhanoniyaa ||33|| Some bhajan singers sing the hymns, abhangas and bhajans without understanding and experiencing the spiritual philosophy and the knowledge of Brahma narrated in those bhajans. In presenting the bhajans containing the knowledge of Brahma, they pretend to be very wise and enlightened. ||33|| Ghewooni santaanche pathaantar | aapanachi banatee mahatma sundara | nibhawaayaa potaachaa vyawahaar | aayushyabharee ||34|| Throughout their life, they memorize the quotations and imitate the advice narrated by the saints earlier. They try to become a great spirit and use this borrowed knowledge and wisdom to earn livelihood for their life. ||34|| Konee goulaneet rangonee naachatee | vesh dharonee dandhaaree karitee | Aarth-sodonee majaa maaritee | vishayaandha bhaare ||35|| Some bhajan singers get absorbed in singing `Goulan' (the devotional songs imgined to be sung by the milk maids for krishna) and they perform dancing. Some put on the apparel (of gods and goddesses) and enact in dandharee (a kind of folk play presented traditionally by village people). But enacting all these practices, they connive at the pious and sacred meaning of the bhajanas and enjoy the erotic pleasure through them. ||35||

Aisee aikataa Krushna leela | Janamanee bhaava vegalaa zaala | wate haa tamaashaachi banvilaa | Dewadikaanchaa ||36|| If the `Krishna leela' (Lord Krishna's playful activities in childhood) is sung in the bhajan and abhangas in such an erotic sense, the devotional state of people's minds gets spoiled and impured. They begin to hold an idea that all these bhajan performances are the erotic and voluptuous display of the gods and goddesses. ||36|| konee raag-raaginee gaatee | shabda todoni arthaachi maatee | paahije tase banawoni ghetee | shabda bhajanaache ||37|| Some classical music singers sing the bhajans and abhangaas in classical manner of different raagas (mode of songs) and raaginees (modification of a musical mode). In following these patterns of classical music with Taal (rhythm) and laya (pause in music) they break up the association of words of the song. This spoils the very sense of the bhajana. They change or form the words as they want for convinience of the classical music but the spirit of bhajan goes to dust. ||37|| konee paathaantar khoop karitee | Taal-betaal karoni gaatee | cheed yete aikataa chittee | Artha, anartha sagalaachi ||38|| Then there are some singers who have a great store of songs & hymns learnt by heart. While singing they go completely away from rhythm and tune. The listeners get irritated with such unrhythmic and tuneless singing. Though the original abhang, song or bhajan contains deep and noble meaning, the lack of proper rhythm & tune make them non-sense. ||38|| kaahee gaatee ati sundar | Taal kushal, aalaap madhur | Tethe arthaachaa nase ankura | bhajan bhaava jagena ||39|| Some singers sing very sweetly and metodiously. They hold the right rhythm and proper tunes firmly. Their voice is also very sweet. But the bhajans, songs, abhangaas they have chosen don't contain substantial meaning and so they can't arouse devotional feel in the listeners. ||39|| konee bhajan karaayaa aadhee | gaanja-tambaakhoochi paahatee sandhee | chahaa, prasaadavina na hoyee gardee | bhajankaryaanchi ||40|| Before starting the bhajan programme, some singers find a chance of having a little amount of hemp or tobacco. A good number of singers can not be available unless there is a provision of sumputous `prasad' and tea. ||40|| Kaahee mhanatee aamuche bhajan vegale | Te tumhaasi kaise kaley? | Tyaasi paahije gurudeva hast-kamale | dokyaavaree ||41|| Some bhajan singers go on boasting, "Our's is a different type of bhajana. It is not like others. How can you understand them as you need the blessing hands (favour) of gurudeo on your heads. otherwise you will not know the divine meaning of our bhajan". ||41|| Kaahee saampradaayik bhajanee asatee | Te aapuleech shekhee miravitee | Maal-tamburisaathi bhandatee | shatru jaise janmaantariche ||42|| Then there are some bhajan singers who sing in the manner of their cult's traditions. They go on boasting themselves. They struggle for having a rosary and Tamburi (a small string instrument) as if they are archenemies of each other from their all previous births. ||42|| kaahee khanjeree saathee raage bharatee | kaahee spardhene pudhe yetee | paree samaadhaan naahee chittee | Tilabharee konaachiyaa ||43|| Some singers take huff for khanjeree (small tambourine). Some others get name and fame by singing bhajans in competitions. But none of them seeks the least satisfaction from it. ||43|| Kahee mhanatee dusaryaa santaanche | Bhajan nakaa bolu mandapee aamuche |

Aamuche bhajan sampradaayaache | Aamuchyaachsaathee ||44|| Some take objection for singing bhajans of other saints who do not belong to their cult or faith. They insist upon singing the traditional bhajans of their cult only in their pendal. ||44|| Mitraho! aata aise karane | sodonee dyaave jeeva praane | konatyaahi santaachi sadwachane | mhanaavee prem dharonee ||45|| Friends! Now give up and remove such enactments and thoughts from your minds. The bhajan or the virtuous moral quotation of any saint belonging to any cult, faith or religion should be sung or iterated with love. ||45|| Jyaa bhajanaachaa artha na kale | Te bhajan na mhanaave aapulya baley | Jyaane samaajaat parinaam sagale | vyartha hotee ||46|| Never sing such bhajan, the meaning of which can not be understood by either the singer or the listeners. There is no impact of such bhajan upon the society. ||46|| Bhajane karaavee gaava-jagrutee | rhudaya jagrutee, kaarya jagrutee | sarvaannee laagaave satkarmaapratee | aise lokaa songaave ||47|| The bhajan should create awakening in the village, awakening in the hearts and minds of listerers and awakening in the active work in people. Getting inspired by bhajan, people would start enacting noble and good work and activities. ||47|| Bhajan mhananaaraachi aalasee | kaaya saangel janaasee | karonee gheyeel aapulee hasee | aise konee na karaave ||48|| But if the bhajan singer himself is a drone, what can he advise people through his bhajana? On the contrary, he will get ridiculed himself by people. So such enactments must not be done by anybody. ||48|| Je je karaave te samjonee | pawool na taakawe vichaaraa waachonee | vichaarachi neto moksha-bhuwanee | aisee saakhsha thoraanchee ||49|| Whatever you want to do, get a full understanding and knowledge about it. Without giving proper thoughts never take a step forward. All great personages and great souls have proved this, that the thoughtful considerations lead to the state of emancipation. ||49|| Vichaaraaveen devabhaktee kelee | Tethehee dise phajitee zaalee | Lok mhanatee lobhe phailaavalee | devapooja dambhikaane ||50|| If without proper thinking & consideration, any devotee enacts the devotional practices, he will be found disgraced. People will say about him that he had spread worshipping and devotional practices only through avarice and pretentions. ||50|| Raatrabhari kele bhajana | padalaa khatalee beemar howoon | Mag kothale naam smarana ? `Arey Bapaa' oradato ||51|| Some bhajan singer goes on singing the bhajana the whole night. Next day, he falls sick and confines to bed. How can there be the remembering God and reiterabing God's name? He continues to shout "O God! O God!" due to the pains and other complaints. ||51|| Abhyaasaa waachooni upaas kelaa | Dona diwas pitta, wat usalala | Maga sahaa mahine khaatachi gelaa | dawaa paanee, mosambee ||52|| Having no habitual practice of observing fast, if somebody goes on a long fast, he then suffers from the troubles of bile and gout in a day or two after his fast. Then for a long period of six months he has to lie bed ridden and take a lot of medicines. He has to live on fruits and fruit juices. ||52|| Aise kaasayaasi karaave? Taaratammya sodoni dyaave |

Maga to bhoga bhogeet raahaave | Aayushyabharee ||53|| Why should anybody enact in this odd way without proper prethinking? Leaving a sense of discrimination and proper judegement, he will have to suffer the consequences for the whole life. ||53|| Manushyaane buddhi waaparaavee | Anubhaviyaanchee salla ghyavee | Ati sarvatrachi varjaavee | Abhyaase karaavee aatmonnatee ||54|| Therefore everybody should think with intelligence. If necessary, he should seek advice from proper and authoritative and well experienced individuals. He should enact proper practice and seek his own upliftment and prosperity. He should never commit excesses in any matters and any enactments. ||54|| Impact of the Bhajans of the Holy saints and seers Samaajee jene haanee ghade | Te sudhaaraavayaache powaade | waajawaave santaanche choughade | vichaaraane garjonee ||55|| If there are any evils harmful to the sound state of the human society, it is necessary to remove and repair them by beating drums of the noble and virtuous advices given by the saints, and by singing penegyric odes (powaade) in their praise. ||55|| Tyaanche karoo anant prakaara | Ruchi bhedaacha jaanuni vyawahaar| pari mulache siddhaant thora | sodoo nedoo konaasi ||56|| We can sort out these bhajanas in different manners according to our liking and choice. But in doing so, never give up the original principles and propositions. ||56|| Aadhunik basawoo chaalee | jene lakhshya vedhel aamuchyaa bolee | pari daakhawoo santaannee kelee | Techi waanee ya kaalee ||57|| Today we can frame these bhajans in modern popular gaits so that the bhajana singing will attract people's minds. But though the gaits and manners of singing are modern, the thoughts and advices of the saints and seers in the bhajan must be maintained in their original form and spirit. ||57|| Bhajanaanche asot anant prakar | Maagache, pudhache kaahee vichaar | pari santaanche kaarya ati thora | umatoni nighe baaheree ||58|| There may be indefinite and different kinds of bhajanas and they may contain thoughts in the past and present matters. But all through these bhajanas manifests the great and most excellent poetry of the most reverend saints. ||58|| Pari santaanchi bhajane dukaan thor | Tethe amolik vastu apaar | Tyaatooni niwadoni saaraasaar | dewoo paatra paahoni ||59|| There is an enormous store of the bhajans of the holy saints which contains the most valuable articles. You have a choice to provide the common people with bhajanas from this shop but you should give proper consideration with discretion about the worthiness of listeners. ||59|| Sant - bhajanee deva-bhakteech naahee | jeewanaache sarva drustaanthee | prasangee shivyaa dewoneehi | samajaavile tyaannee ||60|| The bhajans of all saints do not contain merely the matters of devotion and worship to God. they contain all sided considerations and thoughts about all aspects of the human life. Occasionally, the saints have used abusing words also to convince the simple common people. ||60|| Meeraabaaichee premabhajane | sooradasaachee leelakawane | Taiseech Goswaamichi jeevandarshane | upadesh gaane kabeeraache ||61|| Tey sarvachi priya devaa | jene ghade jeevaanchi sewaa | Hey jaanoni samaaj jaagwaava | bhajan prachaare yaa kaalee ||62||

The bhajanaas of sant Meerabai are full of love for God. The songs and bhajans of Soordaas describe the playful enactments of Gods. Goswaami Tulsidaas had composed bhajans to describe the life and life work of God & his incarnations while sant Kabeerdaas had stuffed his bhajanas with lot of advice. ||62|| (contd) (contd) All these bhajans are very dear to God as he likes all which helps in rendering service to the humanity. Taking this into considertion, we should try to crete awakening in the human society through the bhajanas. ||63|| Kaahinnee Ram-mantra shikavilaa | Tyaatooni samaaj jaagvilaa | kaahinnee Dattamantra saangitalaa | Lok kele sevaabhaavee ||64|| Some saints initiated `Ram mantra' and created awakening sense in the common people while some other saints administered `Datta mantra' and created a feeling to serve people and the human society. ||63|| Krushnarangee rangalee Meera | Raajya vaibhava waate kacharaa | chhanda laagalaa gharaa-gharaa | Tichyaa prabhaave bhakteecha ||64|| Sant Meerabai got completely absorbed in the `Krishnarang' and the glories of the kingdom became valueless waste matters for her. Her deep devotional love impressed people so effectively that people in every house formed liking for deep devotion like Meerabai. (This is the ideal example of this Chapter.) ||64|| Chaitanyaachi garjata waanee | Anishta rudhyaa gelyaa paloni | Paavan zaalee shrikrushna-bhajanee | Bangal bhoomi tyaa kaalee ||65|| When the roaring speech in bhajana of Chaitanya Mahaprabhu resounded in Bengal; all harmful and inauspicious traditions and outdated customs deserted and ran away from the life of the people and the whole land of Bengal had become holy and scred with `Krishnabhakti' - the intimate devotion for Lord Krishna. ||65|| Kabeer, Naanak; devaa-dikaannee | Bhajane kelee videsh phiroonee | Vivekaananda, Raamteerthaannee | kele prabhaavit jag jaise ||66|| Some great saints like Kabeerdas and Nanakdeo went abroad and they had sung their devotional songs and bhajans there. Similarly the modern saints like swami Vivekananda and swami Ramteertha also had visited foriegn countries and had created dominating impression upon the world. ||66|| Aise anek maargee zaale | pari te aaj apurech padale | Deshaapuratehi naahi vyaapale | samaj sumaargee laavaayaa ||67|| In this way, so many bhajanee advocates had gone in the past centuries, but their noble thoughts and teaching could not take roots to lead the society of the human beings on the noble and righteous path. ||67|| Tyaanchi padlee aaj unee | Maanava raahile maagaasalyaapanee | yaachi karaayaa bharapaayee ajooni | prachaarak paahije sewaabhaavee ||68|| Yet there is a dire need prevailing, and the human society has yet remained backward. To fulfil this want, we earnestly require a great number of canvassors who will be ready to render their most sincere and honest services with a deep sense of devotion for the humanity. ||68|| THE IDEAL FOR THE BHAJANI CANVASSORS AND CHARACTERESTICS OF THE LINE OF SUCCESSION OF BHAJAN To chi uttam prachaarak | olakhe wel, prasang samyaka | Maarga saangato laayak | Lokaa haak dewoniyaa ||69|| He is the excellent bhajan canvassor who understands to use well discriminative sense for right time and proper occasion and who himself gives a call to the people and turn them towards the proper direction. ||69||

Mhane aamuche kaahee nawhe | santee kathile jaise barave | Tochi vishad karoni saangaave | haachi dharma bhajaniyaanchaa ||70|| He says, "What we are telling you does not belong to our own mind and thoughts. We are narrating to you just whatever the great and excellent saints and seers had said the past." It is the duty of the bhajanee canvassors that they should explain the secret truths, told by the great saints & spirits to the common people and convince them. ||70|| Bhajanaasanee bhajanee baisala | Janalokaanchyaa drushtees aala | paahatee lok sadbhaave tyaalaa | Gambheer disalaa paahije to ||71|| When the bhajan singer takes the seat provided for the singer, he is observed by the listeners. They look at him with the sense of good and noble feel. So he should appear to them as a serious devotee and sincere singer. ||71|| Saadhi raahanee, saatwik lenee | vinamra bhaava bhaava nishaanee | shuddha bol, premal waanee | paahije bhajanee lokaanchi ||72|| People will notice that his living is very simple and plain. All his gesticulations are very polite. His speech should be clear and pure. It should be uttered with loving intonation. ||72|| Kapaalaavari aathyaa padalyaa | vedyaa waakadyaa baahulyaa phiralyaa | Hekade tonda, mudraa phaakalyaa | aise kadhee na whaave ||73|| This should not happen in case of the bhajan singer that he is frowning, he has wrinkles on his forehead, his eyeballs are rolling in curve and crooked manner, his face and mouth look distorted, his eye sight is wide open etc. All these actions must be checked by the bhajan singer. ||73|| Manaat asaavaa nitaant aadar | vrutteet asaava bhaavik gahivara | Romaanch uthaave angaavara | Bhajaniyaanchyaa ||74|| While singing the bhajan, his mind should be full of rspect and unlimited delight. all his inclinations should be overcome by vehement devotional emotions and the state of his mind should get so deeply absorbed in the auspicious sense of the bhajan that his whole body, soul and mind should have a thrilling impact. ||74|| Asaavee komal rasaal waanee | uchchaarita jaavee rhudaya bhedonee | Jaagrut whaave aikataach praanee | laagaave dhyaanee sajanaanchya ||75|| The singer's speech should be soft, tender and succulent with love so that, as soon as he starts singing bhajan, his speech will penetrate the heart and soul of the listeners. Their minds will exude and get awakened. They will spontaneously start to seek association with saintly personages. ||75|| Bhajane mhanaavee saral saatwik | Goda aawaaj ojaswee rasik | Taalbaddha, madhur, nisshanka | arthapoorna nirbhayapane ||76|| The bhajan should be sung in a plain and pious way. The voice of the singer should be sweet and melodious. The Abhangaas and odes in bhajan should be meaningful. They should be sung in the limits of rhythm and tunes. All such bhajans should be presented very boldly and doubtlessly. ||76|| Aishaachi paawan prachaaraasaathee | santee kelee aataa aatee | Jana kalaavee othaaothee | bhaashaa tyaanchi mhanonee ||77|| All saints had extracted hard efforts for such pure and sacred canvassing through their bhajans & abhangaas. They purposefully used the simple assemilating and plain language so that people can understand the contents in the bhajna. ||77|| Aamuchaa deshachi bhaavik bhakta | Tyaachaa vishwaas bhajanaasakta | Deva, dharma mhanataachi chadhate rakta | angee tyaachyaa ||78|| Our beloved Bharat has been basically the land of pure devotion and sincere devotees. These honest and extremely polite degvotees hold a firm faith in bhajans and they have a great attraction for

bhajans. Whenever they listen something about God and religion, they get extremely excited and energetic to enact some kind of divotional services on such occasions. ||78|| Hiranyakashyapoosi naamaachi cheed | pari Naaradaachiya bhajanee odha | Aiseche aahe bhajanaache goodha | Naagehi hotee shaant tethe ||79|| The demon Hiranakashyapoo had a great disgust and anger for the name of God. Yet he was very fond of the bhajans sung by Naarad. This is the magic of the sweetness of bhajana. A deadly poisonous snake also gets enchanted and pacified by bhajan. ||79|| Mhanoni bhajanaache mahatwa | Bhaashanaasi yete gounatwa | Hey samajonee santaannee tatwa | bhajan kele premaane ||80|| The bhajans have a great importance. In camparison with bhajans, the lectures, orations, discourses have less importance and attracting powers. The great saints had fully understood this truth. So they opted for singing bhajans with love and devotion. ||80|| Bhaashanaat bharale samaajkaarana |Dharmakaaran, raajkaarana | Lokkaarana, vidnyaankaarana | Rukhsha waate te sarvaa ||81|| The lectures, speeches, discourses etc contain and deal with politics, religions, social problems and matters, sciences and discussions upon them, public interests etc. All these issues, subjects, problems make the speeches, lectures etc. dry and uninteresting. people get bored in attending them. ||81|| Lok samajatee bhajanaachi bhawana | Artha saangataa sugandha suwarnaa | chamatkaare badalaavaa jamaana | Taise hotey bhajanaane ||82|| Common people can very easily understand the tender sense and meaning of bhajans. But if the secret meaning is elaborated it is like bringing fragrance to gold. Bhajan can help in enacting such surprising changes in the human society that a great miracle can only do so. ||82|| Bhajanaachee waajalee khanjaree| thaap padalee mrudangaavaree | zaalee janataa vedee, baawaree | aikaavayaa bhajanaasee ||83|| Whenever the khanjaree (tambourine) resounds, whenever the mridanga is patted, the common people rush to listen the bhajana as if they have gone mad after the bhajan. ||83|| Lok paahatee chaatakaawaanee | kadhee nighel dusaree waanee | Aisaa samaaj jaataa mohunee | gaava hoyee jaagruta ||84|| When one bhajan prograame is over, common people wait for the next bhajan programme as eagarly as the chaatak bird. (chatak is an imaginatory bird which is supposed to be drinking only the drops of rains. so, it eagerly waits for rains). When the mass of people get enchanted by the sweetness of bhajana, the villages can get surely awakened by them. ||84|| Aapulyaa gaavee whaave bhajan | Jene jaagrut hotee vruddha-taroon | striyaa, mulee, sakal sajjana | kaarya karitee graamaache ||85|| Therefore, you should arrange such bhajan programmes as will awaken the young, the age old, the male, female and girls and all good noblemen. They will be inspired to start rendering the devotional services to the village. ||85|| Pratyekaache tondee geetey | aapule gaava sudhaaru purate | Hechi sangitale bhagawante | granthaamaajee mhanatee saarey ||86|| The awakened villagers should sing such marching songs- `AAPALE GAAVACH POORNA SUDHAAROO' (we shall reform our village completely). All will then admit that the God has stated this in the scripture (The Geeta) also. ||86|| Guraakhi, dhorakee, shetmajoor | dukaandaar, shimpi, sutaar, Lohar | dalanee, kandanee gharoghar | gaatee bhajane ulhaase ||87||

All villagers like cowherd boys, black smiths, grinders, millers, cattle guards, land labourers, shop keepers, tailors, carpenters etc. and those who work at home like grinding, pounding etc. will go on singing the bhajan while working with full enthusiasm and energy. ||87|| Mhanatee yaare sagalyaano yaa | Ekek kaam haatee ghyaa | Gaavachi sudhaaranaa karoo ya | aapulyaa paree ||88|| These people will say, "come on, o Folks! come on and come all. Take up one piece of work. Let us try to bring good reformations to our village. Make as much efforts efficiently as you can." ||88|| RENOVATE THE INSTITUTION OF BHAJANA Heychi sphoorti jaagawaayaa santee | kelee bhajanmaalikechi pragatee | samaadhaan laabhaavayaa lokaanpratee | sevaagune susanskaare ||89|| To awaken this enthusiasm and inspiration, in the people, the holy saints had developed and progressed the tradition of bhajan singing. Their objects behind establishing this tradition was to initiate good and virtuous impressions people should acquire good attributes and devote themselves to the service of humanity, and they all should be happy and contented. ||89|| Aaj sevechee nokaree zaalee | Bhajanaavareech jindagee chaalavilee | yaane sadhanaanchi kimmatchi udaalee | Jahalaa to pot dharma ||90|| But today the service is offered only by receiving the wages and salaries for it. The bhajan is sung to feed the belly. These evil practices have turned the means into the form of business. ||90|| Veenaa, chipalyaa zaalyaa bhikaree | potaastava phiratee darodaaree | Tyaa maagachi sant tapasyaa saaree | lupta waate zaalee janoo ||91|| The singers holding the veena and chipalya are going from door to door for begging to earn their livelihood. The austerity of the past saints and holymen behind the bhajan tradition seems to be disappearing. ||91|| Yaasi phirooni durusta karaave | susamskaare lok bharaave | Gharogharee ropate peraave | sevaa vruttiche ||92|| To remove this disgraceful condition of the bhajan tradition and to brighten it again; to initiate good impressions of ideal and model behaviour in common people we must try to grow a plant of inclination for serving others in every house. ||92|| Ek sewak sevesi laagala | Hajaaro lokaansi maarga disalaa | Maanava jaateecha paang phedalaa | aise whaave nishchaye ||93|| It is expected to happen that one certain worker has started rendering his services to humanity, thousands of people found a noble way from his noble work. then betterment and welfare of the whole human masses and multitudes can be surely achieved by this noble social worker. ||93|| Hanumant jemwhaa bhawanene chetalaa | Rammantra ghewoni nighaala | Kaarya siddhachi karonee aala | ulhaase ShreeRamaache ||94|| When Hanumaan got flamed with ardent spirit of rendering his service to Lod Ram, he took the ncantation of Ram-naam with him, took off and returned from Lanka only after fulfilling the work of Ram. ||94|| taisechi aapan aaj karaave | Bhajanaadi saadhanaa sudhaaraave | Gavogaaveechyaa lokee bharaave | bandhuprem tya dwaave ||95|| Like Hanumant, we should also reform the means like bhajan and try to create the sense of fraternity in the people in every village. ||95|| Sarvaa bhootee prembhaava | yaatoonachi sevechaa udbhava | chaaritryaachaa waadhe gourava | samskaar hotaa bhajanaache ||96||

When we create a strong sense of love for all beings in the minds of people, their services can be easily achieved. When we can initiate the impressions of bhajana. The glory and adoration of our good noble character also will grow accordingly. ||96|| Bhajanaachi chaalata paramparaa | Janaa miley satpravruteechaa zaraa | Lokshikhshanaachaa yaaparee dusaraa | upaaya naahi saatwika ||97|| If this bhajan tradition goes on continueously, people will find the stream of divine and virtueous tendencies. There is no other pure and pious way to educate common people as effective as the bhajan tradition. ||97|| Mhanoni vinavito gaavakaryaanno | Taroon mulaanno! vruddha janaanno! | sagalechi premal geete mhano | karaa aisaa prachaar ||98|| Therefore O Villagers! O Oldfolks! O Youths! I hereby request you all to go on canvassing in all villages that all of the villagers should sing the songs of divine love. ||98|| Vaanee rangoo dyaa Hari naamaachi | chatak laagoo dyaa satkarmaachi | cheed yewoo dyaa durvyasanaanchi | sarva janaa yaa dwaare ||99|| Using the most effective tradition of bhajana bring reformations in the village people so that their speech will always get absorbed in singing bhajan. they will form liking for enacting good and noble work and a disgust will be formed in them for bad habits & addictions. ||99|| Jatan karaa gaava samskrutee | howoo dyaa bhajane jana jaagrutee | Janata-vidyaapeeth hey nishchitee | Tukadyaa mhane ||100|| Vandaneeya Maharaj says, "Cherish and preserve the rural culture. Create awareness and awakening in people through bhajan. The people themselves are the sacred school for imparting education. ||100|| Iti Shreegraamgeeta grantha | Guru-shastra-swaanubhava sammata | Bhajan saadhana graamhitaartha | Tisaava adhyaaya sampoorna ||101|| The Graamgeeta scripture has been consented by the Guru, sciences and self experiences. The Thirtieth Chapter narrating eleborately the practice of bhajan singing for the welfare of the villages, is hereby concluded. ||101|| ||Sadgurunaath Maharaaj ki jay|| VOLITIONS 1 Befitting to the occasion, we shall sing the devotional Bhajans of the holy saints and with wise discretion, we shall create wakefulness in the human society. 2 Maintaining cautiousness, we shall set up the Bhajani Mandal (A group of people singing Bhajana regularly) in the village. 3 Before or after the Bhajana programme, people have tea of some thing as prasaad (given with blessing of god). Some Bhjan singers or instrumantalists become angry for having Khanjiri (small tambourine) or Tabala. Some sing the songs or hymns which are not befitting or proper for the occation. We shall not follow such individuals. Nobody will enjoy addiction at the time and place of Bhajana. 4 The Devotional Bhajanas of the holy saints are the biggest stores where the most prescious valuable Truths are stuffed. With the proper sense and discretion, we shall present some from these stores to people considering the level and eligibility of the people are present. Through the Bhajanas we shall create awakening in people and awakening of the minds and souls of common villagers. 5 The Bhajanas of the saints create virtueous and pious tendencies in people and awakening in them. if there is any `JANATA VIDYAPEETH' (public university) it is in the Devotional Bhajans only. Therefore with the help of the bhajanas, we shall awaken the people.

Chapter- 31 THE SAINTS-THEIR MIRACLES (Sant - Chamatkaar) ||Salutations to Shree Gurudeva|| Good Grace of the Saints or the efforts their followers? Eshwar bhajanaacha karita prachaar | Hoyeel aamuchaa uddhaar | Parantu jagaasi taaraayaa apaar | saamarthya paahije angee ||1|| There is no doubt that, enacting the spiritual services like bhajan and keertana, we can offer our sincere devotion to God and get ourselves emancipated personally. But the greatest power is necessary to obtain the emancipation of the world. ||1|| Te kaarya santachi karoo jaane | Je devachi zaale jeeve praane | yeraa gabalaannee kelee bhajane | taree kaaya hotey? ||2|| Holy Saints, who had sought the state of the most excellent divinity with their soul and life forces, can only perform the extra ordinary enactments to emancipate the world. Ignorant people, other than such saints may go on singing and reciting bhajan, keertan to any limits, of their abilites, nothing good will come out of it in this regard. ||2|| Ram naame tarale paashaana | pari te lihinaarehi taisechi poorna | Itaraanni khadaa taakataahi budon | jayeel aataa ||3|| It is true that the stones bearing the name of Lord Ram had floated on the waters of the sea. But the devotees, who wrote Ram naam on those stones were the most excellent and virtueous. They had totally forgotten their physical consciousness, their soul and heart in their sincere devotion. Anybody if drops a small nodule in to water, it will directly sink down to the bottom. ||3|| Nirjeeva chaalavilee bhinta | kele sonyaache parvata | vishaasahi banavile amrut | Techi khare shaktishaalee ||4|| Those saints were really extra - ordinarily powerful who made the lifeless wall proceed ahead, who turned the high mountains into gold and transformed poison into nectar. ||4|| Redyaamukhee wadavile veda | dohee korade thevile kaagad | Aise thora sant prasiddha | vishwataaraka ||5|| Those holy saints had become gloriously wellknown as the emancipators of the world, who got the vedas intoned through the mouth of a he-buffelo, who took out the notebooks of their abhangaas thirteen days after, from the deep narrow pond in the river and those note books were completely dry and undamaged though they remained in water for thirteen days. ||5|| Techi aapulyaa bhajane vachane | jagaasi uddharteel dayene | Aamuchyaa bhajanache tunatune | phukechi saare ||6|| As these great saints had always cherished divine virtues like pity and sympathy for the world, they could uplift the world through their bhajans and dominutions. The mean and negligible small musical stringed instrument of our devotional bhajans have no value before them. ||6|| Sant maayabaap krupaal | Aapanaasarikhe karitee taatkaal | krupaa karitaa na laage vela | patitahi taraavayaa ||7|| All those holy saints are benignant parents. If they become merciful they can emancipate the most fallen sinful and make them as divine as they themselves are and that too in a moment. ||7||

Tyaanchaa mantra padataa kaanee | hoya patakaanchi haanee | Jad jeevahi jaatee uddharoni | Anya bhajanee hey karoo na shake ||8|| As soon as anybody hears the sacred Mantra uttered by them, all sins of the listener vanish away and the ignorant being can get emancipated. Any other bhajanee can't do so. ||8|| Aisaa shrotiyaanchaa vichaar | Mhaney sant kariteel chamatkaar | Tareech taru haa sansar | saadhan yera waaooge ||9|| The chain of thoughts of the listeners seems so. They think, if the holy saints enact miracles, this world will seek emancipation. All other ways and means are useless and unable to do it. ||9|| Yaache uttar aikaa shrote | sant jaree chamatkaare taarite | Tari koneech na urate | Aajwari baddha janee ||10|| "Listen, O Listeners!, Had the holy saints gone enacting the strange mircles, as you are expecting from them, no poor miserable had remained as the ignorance-bonded being. All would have achieved salvation. ||10|| Kaaran sant apaar zaale | jyaanchee devaanwarahi satta chaale | Tyaa santaansi sarvachi aapule | kaa na taarile dayene? ||11|| There had been innumerable saints and holymen upon this earth. They certainly had powers even to rule over Gods. They had always cherished unlimited pity and sympathy for all and they held all the living beings as their own. Why then did they not become so merciful to emancipate all living beings?" ||11|| Santansi sarvaanchech barey whaave | Aise waate jeeve-bhaave | pari jyaannee kartavya karaave | Techi hotee adhikaaree ||12|| All saints do really and sincerely feel that all human beings should happily prosper in this world and seek their welfare. But remember, Those human beings, who honestly and sincerely attend to their legitimate duties (towards the humanity) are only worthy of claiming the divine blessings and favour of saints. ||12|| Janee kartavya na karitaa | sant laabh na detee aayeetaa | Nusataa tyaancha mantra ghetaa | mokhsha hoto mhano naye ||13|| We can't have the benefit of merciful divine blessings and favour from the saints unless we have attended to our duty as the human, honestly and sincerely. Don't think that by getting initiated with some auspicious `Mantra' from some saint, one can seek salvation. ||13|| Sant aapanaa saarikhe karitee | parise soney kele lohaa prati | parantu khaapar soney nohey nishchitee | jaanaave hey taartamya ||14|| The saints bring up other human beings and make them equal & at par of their own divine level (and make them as saintly as they themselves are). This is true But you must understand. The alchemic stone (PARISA) can change iron into Gold but it can't make the pitcher golden. You must have this sense of judgement in respect of the enactments of the saints. ||14||

uddhaar karane hey santaanche karma | pari tyaat aahe niraale varma | samajoni ghyaava shishya dharma | konataa aapula ||15|| It is true that it is the moral duty of all saints to uplift the living beings. But there is an identical secret in it. You have to realise what your duties are as the loyal and honest disciple of the saints and you have to fulfil them at any cost. ||15|| Sant je jyaa konaa sangatee | taisechi jaree te jana waagatee | Tyaanchaachi uddhaar hoto jagatee | aise aahe ||16|| The secret behind it is that when the saint tells somebody to enact something, he must do it in - to with full faith in his saint-Guru, understanding what the saint wants him to do. Then only he can be surely lifted up by the saint. ||16|| uddhaar sant na karitee | Maarga saangatee janaapratee | Tyaanchyaa bodhawachane pragati | kelee paahije saadhake ||17|| The saint never actually uplifts any body and grants him salvation. They only guide on a right path to achieve upliftment. Then the seeker has to follow the path with full faith and sincerity, and enact literally as the saint has advised. then only the seekar can make his spiritual progress successfully. ||17|| choraasi waate chatur nighaave | vishayee mhane shoukeen whaave | Taise saadhusi waate sajjana banaave | lok aapule ||18|| The thief wants to become more smart and skilful, (in his profession). The amorous or lewd one wants to look more voluptuous. Similarly the saints and seers also want that their followers and disciples should become good, virtueous and noble individuals. ||18|| Sarvachi karitee aapulaa prachaar | Taisaachi saadhuchaa vyawaahaar | konataa uttam,kon apavitra | maarga jaanavaa saadhake ||19|| All go on canvassing their own merits. The saints and sages also canvass about their good wishes for people near to them. But the spiritual seeker should use his own discretion and consideration which way is auspicious, pure and excellent for him and which other way is impure and inauspicious. ||19|| Maage konatyaa maarge jana gele ? konaachya prchaare kalyaan zaale? | kone seevanaasi pudhaarile ? keertiroope ? ||20|| The spiritual seeker should think himself and try to understand which divine and auspicious way the earlier people had followed for their welfare, by whose spiritual guidance and advice they could attain it and who could succeed to retain behind their glories, name and fame. ||20|| Ek gelaa jugaaraapaayee | Ek melaa budoni vishayee | Ek zaala chora, anyaayee | Gaavagunda ||21|| Some individual went intently after constant gambling and became broken up and bankrupt. The another one got himself fully absorbed in enjoying luxurious sensual pleasures and fell prey to his boundless and excessive passions. The third one became the most unjust, unrighteous, rowdy and turned into a natorious village-bully. ||21||

Ek santaa paashi gelaa | Toch sanmaargee laagoni taralaa | Tayaachaa uttam prachaar zaala | sarvalokee ||22|| But there ws one individual who always lived in close association of the sants and enacted following the virtueous and noble behaviour. He sought his upliftment from his worldly life. His name and fame spread all over the world very widely. ||22|| Aisee aahe santaanchi sangatee | aapan aikilyaa hotey gati | pana kartavya kelyaasachi unnati | diso laage ||23|| This is the fruitful outcome of living in close association with the holy saints. We can find way to our self upliftment and prosperity. But only he, who honestly and sincerely goes on that way can get his objectives fulfilled. ||23|| Sant mhanatee satya bolaave | Aapan nemake khote karaave | Bol shewatee santaavari thewaave | konyaa nyaayaane ? ||24|| The saints always advise us to speak the truth and to follow truth in behaviour. But we always go on lying. And moreover, we put blame upon the saints for not favouring us merafully. Is this just and fair? ||24|| Santaanni saangaave durguna sodaa | Aapan paapaanni bharava gaada | kaasayaa sangaava sant-powaada | `uddhaar hoto' mhanunee ? ||25|| The saints advise us to give up vices and evil habits. We continue loading our carts full with sinful behaviour. Then why should we go on boasting and enumerating the saints and their divine virtues ? ||25|| Jyaane sant wachan paalaave | Aaple durguna aawaraave | Tyaanech krupaapaatra whaave | santaanthaayee ||26|| One, who follows the divine advice of the saints and strictly behaves according to their guidance, who givesup vices, bad habits, will be worthy of seeking favour and blessings from the saints. ||26|| Krupaa haa santaanchaa swabhaava | wegalee naahi krupechi theva | karavayaasi deva-gheva | prayatnaavine ||27|| It is the natural instinct of all saints to bestow their divine mercy and favour upon all. But this dealing of taking and giving the divine blessings and favour by the seeker and the saints can't be possible unless the seeker puts his hard and sincere efforts. The saints have not kept the treasure of their divine favour in any separate store. ||27|| Ekachi aahe vishesh khoona | Santaanchyaa vaaneet premalapana | Manaasi laage aakarshana | satkarmaache ||28|| The saints possess a peculiar identification mark. Their speech always overflows with love for all. This mark of identification of the saints makes other think of enacting good and virtueous deeds. ||28|| Tyaanchi waaganook pahon | prasanna hotey paahanaaraache mana | Taisechi karma karaave aapana | waate lokaa ||29|| The divine, virtueous and righteous behaviour of the saints makes people happy and inspires them to follow the same virtueous and righteous behaviour in their practical life. ||29||

Pari jyaache waayeet samskaar | vrutti ase bahirang faar | Tyaasi bodha hone ati durdhar | samajaa lokee ||30|| But those, who bear deeply the evil and worst impressions upon their minds and behaviour, get attracted towards the worldly enjoyments and the various means of worldly pleasures. Such voluptuous people will find it difficult to seek the divine advice of the saints and to bring it into their practical behaviour. ||30|| Vrutti uttam karyee waley | Tyaavari santaancha bodh miley | Nischaya hotaa bhaagya ujale | Thorapanaane ||31|| When human minds inclines towards virtueous enactments and at this juncture, they perchance listen to the advice of the saints, then their determination to enact the virtueous and excellent work gets confirmed and it results in bringing in them good fortune. ||31|| Manushya dukkhaane horapalalaa | vichaare vairaagyabhaave walalaa | Tyaavari gurucha bodha ujalalaa | maarga kalalaa bhaagyaachaa ||32|| If some miserble individual happens to get singed by the fire of sorrows and gets absorbed in his sorrowful thoughts, he develops a strong feel of desirelessness and disinterest in worldly matters. If at this moment he happens to listen the preceptive advice of the saint, then he can have a clear sight of the way towards his good fortune and welfare. ||32|| Konee samjoni paaool taakale | Aapule satkarmaatachi aahe bhale | Tyaane santanche charan dharile | Tehi tarale bhaagya shaalee ||33|| If anybody realises that his welfare is stored in enacting good and noble virtueous deeds, he turns to enact them and goes in the refuge of the holy saint, he is a very fortunate person and surely he will seek salvation. ||33|| Aise jyaane saadhan kele | Sant-vachanaasi pratipaadile | Tyaache koutuk kiteehi waanile | Tari te apure ||34|| Heaps and piles of admiring words and praise will fall short in adoring those who honestly, faithfully and sincerely follow the advice and divine preceptive quotations of the saints. ||34|| Santaanchaa shuddha sankalpa | tyaasi kalalaa, prakatalaa deepa | dharoni nishchayaachaa prataap | unnat zaala satshishyaa ||35|| When anybody realises the pure, clear and auspicious volition manifested in the pure and pious heart of the saints, a lamp of the most excellent and divine knowledge gets flamed up in his heart. His determination strengthens more and more and such virtuous disciple seeks his self upliftment. ||35|| Sheteechi jameen zaalee uttam | Tyaavaree padale bee sakhshama | waadhale katumbiyaanchehi prem | waadhataa peeka ||36|| If a piece of land is excellently cultivated and prepared for sowing, and if high grade productive and pithful seeds are sown into it, a very rich crop grows enormously whizzing throughout the field. Looking at such fully blossomed field, all the family members also grow more and deep love for the farmer. ||36||

Taisechi saadhakaache hote | pratham shuddhaacharan, shuddha chittey | wari sant bodha hotaa tethe | peeka waadhe bhaktiche ||37|| In the same way, first the spiritual seeker must maintain his behaviour in pure and virtueous manner (land)- It will make his mind and soul pure. When this is enacted by him, and the merciful holy saint bestows his divine precept upon (seeds) him, then certainly, pure and deep devotion will fully blossom in his heart. (rich crop) ||37|| Aise jyane sinchan kele | ankur phutale, waadho laagale | Anubhawaache phala aale | sant krupaa kataakhshe ||38|| In this way, one who sprinkles water of chestity and piousness upon his clean mind & soul, his spiritual services will sprout up. He will have the mercy and bloessings from the saints. The plant of his devotion will grow and develop into a big tree. He will have a blessing glance as the fruit of that tree. ||38|| REPUTATION OF SALUTATIONS AND MIRCLES Parantu aisee sandoni reeti | ugeech buwaanchyaa paayaa padalee | Tyaanech sarva hotey samajatee | antaree lok aapulyaa ||39|| But leaving this plain and safe path of achieving our ultimate goal, the ignorant people go on prostraiting before the bogus and pretending ascetics (Buwaa) and think that they will have their desires fulfilled in doing so. ||39|| Paayaa padalyaane sarva hotey | maga kaam kaasayaa karaave te ? | potaasi milel aaitey | mokhsha laabhel buwaapaayee ||40|| People think that by prostrating before saints and ascetics they can get whatever they want. So they give up doing hard work. They think dogging behind such ascetics, they can easily have their emancipation, as easily as they can seek their meals. ||40|| chukichee hee dhaarana ati | aisee navatee yaachi reeti | Namra whaave sarwabhootee | aisaa siddhaant aahe yaachaa ||41|| This is totally a wrong conception. The motive behind prostration is to become polite and to express utmost humility to all the living beings. ||41|| Sarvaanni sarvaansi namra whaave | aapale hitaguja vichaaraave | Thoraanni lahaanasi saangaave | kartavya mhanoni ||42|| All should behave very politely and humbly before all beings. they should humbly discuss and ask about their betterment and welfare. The elderly individuals should direct and advise the youngers with proper knowledge about the propriety of prostrates. It is their duty towards the youngers. ||42|| pari laakho lokaannee paayaawari padaave | thora saangatee te na karaave | Hey ajabachi ghetale swaabhaave | bhaavikaanchyaa ||43|| But lakhs of people have picked up a strange practice of prostrating before ascetics. People prostrate to the ascetics but never behave according to their advice. ||43||

Hee prathaachi band karaavee | shrawanee ruchi waadhawaavee | Manan karoni aacharaavee | wanee santaa-thoraanchee ||44|| Now, they should give up this strange practice. They should form a liking in listening to the best advice of the holy saints. They should have a deep meditation upon the saints words and they should try to bring them into their prctical behaviour. ||44|| Yaanech santapana waadh gheyee | sant-sange santachi hoyee | pari `sant' mhanataa sansaar sodoon jayee | aise nawhe ||45|| This will surely grow the saintly attributes into the seeker and by the constant association with the holy saints, he will achieve that state of holyness of the saints. But to become a saint does not mean to leave the house and the house life. ||45|| Sansaaree asoni sant asatee | vyawahaaree raahoni aadarsha hotee | Buwaa na mhanavitaahi adhikaar thevitee | sadguruchaa ||46|| The great saints maintain their house life, perform all their duties as the house holder and maintain their state of saintliness practicing fair and moral, righteous enactments in their behaviour. they live an ideal life. Though they never call themselves as great ascetics, they do possess the authority and worthiness of the real sadguru. ||46|| Aise aahe santapana | Te miley satsange, karoni saadhana | Nase angee vichitrapana | konatehi tayaanchyaa ||47|| This is what the saintliness is. It is to be achieved through the constant spiritual practice and constant association with the saints. There is nothing strange or miraculous so far as the real saints are concerned. ||47|| Pawadimaajee paaya thevitaa | Daava mhane Brahma satta | Tyaa Jayatpaal raajaasi taarile tatwataa | shewatee granthachi bodhuni ||48|| The King Jayatpaal challenged swaami Mukundraj while he was putting one foot upon the stirrup to mount his horse and asked him to show him the ruling power of Brahma-The most excellent supreme Truth. Swaamiji accepted his challenge and on the pretext of advising him, he wrote down a very big volume. At last he emancipated the king. ||48|| Karoniyaa chamatkaar | Sant na karitee uddhaara | Haachi manee raakha nirdhaar | Bodhachi saar tayaanchaa ||49|| The Saints never uplift anybody by enacting any miracle. Their divine advice proves as redemptive. You must firmly bear this in your minds. ||49|| Chamatkaaraachyaa bharee bharonee | zaalee anekaanchi dhuladhanee | sant-chamatkaar yaa pudhe konee | nakaa varnoo, sajjanho ! ||50|| Many individuals have spoiled their lives dogging after the miracles. Gentlemen! Please, henceforth, stop describing and boasting about the miracles of the saints. ||50|| Yaawaree shrotaa prashna karee | kaaya sant nawhatee chamatkaaree? | Aamhee pratyakhsha paahile taree | kaa na lokaa saangaave? ||51|| upon this, one of the listeners asked, "Had not saints enacted miracles! We have witnessed the miracles of the saints. Why should not then we tell people about them? ||51||

Ekaane naaliteel ghaan phekalee | Te attar-sugandhe ghamghamaatalee | Ekaane muthi madhooni kaadhilee | khadisaakhaar pratyakhsha ||52|| Ekaane katoritooni pangatee waadhalyaa | shrotiyaa netree dhaaraa kaadhilyaa | Ekaane ghadyaaleech banda kelyaa | sarva gaavaachyaa ||53|| (We have seen) "One saint threw the dirty water from the gutter upon the people around. But from that dirt very sweet fragrance of perfume spread all over. Another saint presented from his empty mist the sugarcandy. All, who were present there had witnessed this miracle." ||52|| "Then one saint served food to the rows after rows of people taking out food from his small bowl. Then some another saint made certain individual's eyes shed tears. The third on stopped all clocks and watches in the whole town." ||53|| Mitra, twaa paahile saach | pari haa aabhaas mithyaach | santaanche he lakhshana navhech | konatyaahi kadaa kaalee ||54|| (Vandaniya maharaj replies), "My Friend ! you saw all these events But it was surely semblance. Enacting miracles has never been an identical character of any saint in any ages; nevr in the past, not at present and never in the future. ||54|| Hey sarva santaangharache khshoodra khela | Konee maaniteel yaas sabala | Taree te mukateel praanjal | seva wrata mahatwaache ||55|| All these enactments are mean, trifle and meaningless tricks of those bogus buwaas (hypocrite ascetics). If anybody believes in them and thinks that the miracles are a real phenomenon, he will be deprived of the important spiritual practices and the vow of serving others. ||55|| Latike drushya te aanaave | kaahi lokaas jewoo ghalaave | Aani aanile tethe khalage paadaave | hey dise, tyaa naval kaise? ||56|| If any so called saint attempts to bring false food unwitnessed by anybody, and freely feeds people, a great loss of food will surely prevail some where. Because that saint had brought that food from there. then what is the wonder there ?" ||56|| Konee keertistava daan karee | paise milawonee kaalyaa baajaaree | Taise dusarikadoni aanoni bharee | vastu adrushya ||57|| Some persons make a huge money by black marketing and then donates a part of it in charity to earn name and fame. In the same way the the things brought by these fake ascetics in some invisible way are like the money earned in black marketing. ||57|| Ekaache khise kaapaave | Dusaryaas mhane daan dyaave | Taisechi chamatkaar laaghava aaghave | samajaave hey ||58|| This skill in performing such miracles is just like pick pocketing money from one's pocket and donating it to another person. ||58|| Konee guruchi sewa karee | Jeewan waahee chamtkaaraavaree | Adkyaache saadhan saadhooni zugaaree | Aayushyaratna ||59|| Some disciple serves his Guru. All his service and attempts are to obtain some occult powers from the Guru. In fact their aim to serve the Guru should be for obtaining the most precious gem of emancipation. But, neglecting this excellent objective, they die after the mean and trifile occult powers. ||59||

Paise dewoni naavetuni jaave | Tethe tapaane paanyaavari chaalave | shewatee ahamkaare bhrashta whaave | yaat thorawee kashaache ? ||60|| By paying a little money one can go across the river by hiring some boat. Why should then he use the occult power of spiritual penance to walk on the water and waste the penance practices? This is the downfall of the ascetic. What and where is greatness for him in this act ? ||60|| EVIL IMPACTS OF FIRM BELIEF UPON MIRACLES AND REMOVING THE SUPERSTITIONS Paree hey janaasi kalenaa | santapasooni ichchha naana | karitee, dewoni daan-dakhshinaa | Lobhaasaathee ||61|| But people don't understand this. They expect many things of their desires from the saints For this, they pay donations and Dakhshina (fees for enacting rites) and make a show of their greed. ||61|| Lokaanchiyaa yaa olkhoni bhaavaa | anek daambhik yetee gaavaa | Lutatee janaasi dhongee buwaa | maage laavoniyaa ||62|| These fake hypocrite ascetics fully know the human tendencies and the attraction in common people for mircles. so they visit the villges and enchant people by attracting towards them and rob them finally. ||62|| Hee buwaabaajee bhulawee janaa | Bhrashta karee graamjeewanaa | phasawoni bholyaa-baapadyaannaa | bhaltyaa chhandaa laavitee ||63|| This hypocratic masquerading of the bogus and fake saints and ascetics charm the common man and spoil the innocent life of people. These bogus buwaas deceive the ignorant people and impel them to fall prey to bad habits and addictions. ||63|| Kaahi detee sheti dhana | Mag paahatee maage phirona | hey tawa aahe vedepana | aapalya swaarthaandhateche ||64|| Some individuals offer their farms and money to such fake and bogus ascetics. Then after some days they repent for it. This is a pure blind selfishness. ||64|| Kaahi varganee karonee golaa | gaavee karitee bhakti-sohalaa | Bhikaari karonee striyaa baala | thewitee konee ||65|| Some individuals collect contributions and arrange a display of pomp and show of the greatness of their devotion. some squander huge money lavishly to exhibit their superficial devotion and leave their family members to go on starving. ||65|| Prayatnaanchaa maarg soditee | alpaayaase laabh ichchhitee | chamatkaaraanchya thaapet jaatee | Garudiyaanchyaa ||66|| Common people stray away from doing honest efforts. They wish to have more gains in less efforts. So It makes them to fall prey to the bluffs of the fake ascetics who enchant them by enacting miraculous tricks like jugglers. ||66|| Lok chamatkaaraavari bhulatee | Maagaahooni pashchattaap karitee | kaahi bhural paadilee mhanatee | aamhawaree ||67|| The simple innocent and ignorant people get attracted and allured by the miracles enacted by such bogus ascetics. But at last they have to regret for it. Then some of these deceived individuals argue that they were marvelled and mesmarized by the bogus ascetic. ||67||

Waastawik sant nawhe jaadugaar | karaavayaa chamatkaar | Haa to chaalat aahe vyawahaar | potbharyaanchaa ||68|| In fact, the real saints are not the magicians. performing any miracles. the saints and miracles you are speaking of are a kind of a business deal of those bally-Gods. ||68|| Chamatkaar tethe namaskaar | Tene jaadugiris chadhe poora | kharyaa santaas olakhinaa nar | chamatkaaraa abhaavee ||69|| People hold a tendency to prostrate before miracles. This attitude has brought a great value to the magic of such bogus ascetics. so it has become very difficult for the common innocent man to recognise the real saint as he never enacts any miracles. ||69|| Yaach bhraantine bhuloni | `Sant aale gaavee, bhuwanee | pari paap na gele dhuwoni | mhanatee jana yaaparee ||70|| The villagers get fascinated by such saints. But at last say "The saint had visited our village and houses; but the sin of the village and of us has not been swept away. ||70|| Konee mhanatee ghetale darshana | pari na zaale rog-niwaarana | konee mhantee naahee santaan | Dile santaanni aamhaasi ||71|| Some say that though they had seen the buwa, they were not cured from the diseases they are suffering from. Some others complain that the saint had not fulfilled their earnest desire for a child. ||71|| Konee mhanatee mantra ghetalaa | pari uddhaarachi naahi zaala | Dukkhachi jaalee ajunee manaalaa | ahoraatra aamuchya ||72|| Some say that they had been initiated by the `Gurumantra', but so for they have not sought upliftment. their minds and souls are still burning with agonies the whole day and night. ||72|| Konee mhanatee ghetale darshana | pari naahi milaale aamhaa dhana | konee mhanatee nokari laawoon | dyaavee santee aamhaasi ||73|| Some say that they had visited the saint with a hope for getting a lot of money. But at last they were disappointed. Some other person wants the saint to fulfil his demand for a good employment by the saint's grace. ||73|| Konee mhanatee mulagee waadhalee | Santaane soyareek naahi julavilee | konee mhanatee paayawanee ghetalee | pari taap na gelaa aauchaa ||74|| Some murmers that his daughter has matured and yet the great saint has not brought a proper match for her. some other person complains that he had taken the holy water (teertha) of the great saints's feet but his temperature has not yet come down. ||74|| Konee mhanatee gelo darshnaasi | pari aatha diwasanchaa aahe upawaashi | sattaa naahi dilaa aamhaasi | saadhu, santaane ekahee ||75|| Somebody describes his sorrow saying that he had gone to the saint to have a sight of his divine-self but he has been observing fast & starving for the last eight days. Yet the saint has not shown mercy upon him to make fortune in betting. ||75||

Konee mhane darshana ghetale | pari chor turungaatuni naahi sutale | chori kelee mhanoni kaaya zaale ? | darshan ghetaa mukta whaave ||76|| Some say that they had visited the saint and had his divine look but their relatives have not been freed from the prison. they had attempted a theft but as we have taken the look of the saint, they must be releaved from jail by the mercy of the saint. ||76|| Konee mhanatee sant gharee aale | aamuche bhaagya paahije ughadale | kartavya na karataahi raajya bhetale | paahije aamhaa ||77|| Some claim that as the great saint has visited our house, our good fortune must get brighten up. And without any efforts we should be given a power to rule by the saint's grace. ||77|| Kartavya karitaa sarva hote | maga santa darshan kaaya karaave te | santaannee karmaheenaasi dyaave aayeete | aanooniyaa ||78|| when the man works hard and enacts his duties, he can get everything and can get all his wishes fulfilled. then what is the use of visiting the saint and having a look of him? Is it the duty of the saint to provide everything to the devotee and that too taking it personally to that idle's home ? ||78|| Tumhee mhanataa sant dayaal ! | aamuche vede zaale baal | tyaane krupaa karoni tatkaal | barey karaave ||79|| You say that the saints are great merciful. my son has gone mad. The saint should become merciful upon him and cure him from his madness. ||79|| Aamhee jaree asalo paapee | Tyaane sankalpa karaavaa sukharoopee | Aamhaa na kalata upadwyaapee | Mitawavyaa tene ||80|| We may be sinful and evil. But why should the saint not resolve to make us happy ? In fact, it is the duty of the saints to ward off our problems and hard ships without our knowledge and by their own. ||80|| Santaane mantra detaakhshanee | aamhaasi nyaave uddharonee | paaho naye adhikaar padataalonee | aamuchaa tyaane ||81|| As soon as the saint initiates his `Gurumantra' upon us, we should be uplifted. The saint should not think of whether we are eligible and worthy of the favour of the saints or not. ||81|| Tareech tyaa sant mhanaave | Naahi tari tyaa dhongee ganaave | Aamhaas bolato hey chook maanaave | konyaa kaarane ? ||82|| If the saints enact all as stated above, then they should be held as the true saints. otherwise they should be declared as the take and pretending liars. Why should our this opinion be held as wrong? ||82|| Aise janaanche mhanahe chaale | pari saanga aise kothe zaale? | konatyaa santaane kele | sukhee samruddha sarvaalaagee? ||83|| People go on saying so about the saints But tell me, has such thing happened anywhere? Has any saint made each and everyone wealthy and prosperous? ||83||

Yaachaa vichaar na karitee | chamatkaaraasaathi maramaratee | kaaya santaapaashi aahe bhed vruttee | Itara shaanti na dyaaya? ||84|| People never think in this direction. They go dying after the miracles How can a real saint hold such an attitude of discrimination to make some persons fully contented and to ignore others by leaving them in disappointment? ||84|| Saadhu santachi moola detee | Taree ka waanza jagee raahatee? | sant dhana vaibhave arpitee | Taree bhikaari na disaave ||85|| If the saints have mercy and give a child, why are there so many women existing who could not produce any child throughout their life? There are so many females who are barren. If the saints have power to provide money to all, no beggars would appear in this world. ||85|| Sant bimaaree basawitee | Maga buwaanchehi kaa praan jaatee? | Jagee koneech naa maratee | aise kaa howoo naye? ||86|| If the saints can cure diseases, why should they die? Why can't this happen that none should die and never should die? ||86|| Santaancha mantra kaanee pade | ughadatee mokhshaachi kawaade | maga aise kaa na ghade | sarva lokee sarraasa? ||87|| If the divine gates of emancipation come open for us only by listening to the words of Gurumantra uttered by any saint, why can't then all people seek emancipation easily and freely open for all? ||87|| Tyaanchyaa sankalpechi sarva hote | Taree dukkhee koneehi na rahate | kaaya tumhaavishayeech dujaa bhaava te | karite kaahee? ||88|| If everything could have been obtained only by the resolutions and the will power of the saints, there would have been none surfering from sorrows and miseries. Do you think that the saints hold the sense of alienness only for you? ||88|| Jaree mhanaal aamuchyaa nashibee naahee |Taree prarabdhachi pradhaan hoyee | Maga sant chamatkaaraashi raahee | Mahimaa kothe? ||89|| You say that as you are not fortunate enough, what can any saint do for you? Then it means that destiny is the most superior. Then where has the greatness of the miracles gone? ||89|| Sant aapulyaapari zatonee | soukhya detee sarva janee | saphalata tyaanchya kaaryee bahugunee | pari to nave chamatkaar ||90|| The saints work hard as much as they can and try to make others happy. There services and hard work get success in many ways. But this is not at all a miracle of those saints. ||90|| Santaanchyaa shuddha rhudayaatooni | anubhavaa yeyee, nighaali waanee | pari tyaacheehi kalpana tyaannee | kelee naahi chamatkaare ||91|| It is true that when the saints utter words of their self experiences from their pure hearts, those words become frutiful. But the saints never hold it as their miracle. ||91||

Mungeesi hattiche oze jaise | wate nawalaache bhalatise | pari te sahaj ghade shakti vikaase | sant kaarya taise waate janaa ||92|| an elephant carries tremendous burden very easily. When an ant sees this she gets greatly surprised. An elephant can do it due to the development of his physical strength. Similarly, the saints have got some spiritual powers developed and when people see the enactments performed by the saints, they get surprised. ||92|| Tyaasi chamatkaar maanaliya | lok visaratee kartavya paayaa | Bhajo laagale sakaampane tayaa | andhadlyaa bhaave nishchita ||93|| If the enactments performed by saints through the developemnt of their attributes are called as their miracles, people would then forget imparting their duties and without doing anything on their own, they will try to go after the saints blindly bearing some selfish motives and expectations in their minds. ||93|| Mhanoni mahature nako chamatkaara | Shodhaavee Satkaarya - Paramparaa | Dnyaan aahi kaarya sphoorteechaa zaraa | ghyaavaa sant - jeevanaatuni ||94|| Therefore never give undue importance to the miracles. keep the noble tradition of performing good and noble deeds always alive. Take as many benefits as you can from the life and behaviour of the holy saints and seek inspiration to enact your duties in that way. ||94|| Wastutah maarga darshanachi kaarya santaanche |putra, dhana dene nawhe saache | Bimaari basawine hey vaidyaache | kaam aahe sarvathaa ||95|| In fact, the life work of the saints is to show and lead common people on a proper way of life. It is not their duty to provide people with, child, money and whatever needs they come across. Curing a patient from any illness is the work of a doctor and physician and not of the saints. ||95|| Sant adnyaan rogaache vaidya | jeevan vikaasaache sarvaadya | shuddha karmaanni asatee vandya | tinhee lokee ||96|| Yes, the saints are the doctor's and physicians, but not to treat upon illness & diseases. They are the doctors to treat upon the disease of ignorance and to cure it. They are a model of how to shape up an ideal life as a real human. So they have been held in high esteem throughout the world due to their desirelessness and selfless services to all human beings. ||96|| THE REAL MIRACLES OF THE SAINTS AND THE DUTY OF THE HUMAN BEINGS Tyaanchaa ekachi chamatkaar | Alpadnya jeeva kelaa vishwaakaar | sarvaabhootee dekhilaa eeshwara | thai thaai yach dolaa ||97|| If the saints enact any miracle, it's only this. the greatest miracle they enact is that they make a poor being, who has a very little and narrow intelect, the all perrasive and occupant of this whole universe. Then the enlightened being experiences only God and nothing else but god in all sides around it. This is the real miracle of the saints. ||97|| Tyaanche tewadhe karane jaanane | yaa chamatkaraapudhe aakash thengane | Tethe kon pusato tunatane | khshoodra siddhiche waajataahi ||98|| The saints enact this much only. But the enactment acted by them and the divine knowledge they possess are so enormously excellent and godly that even the sky may seem lower in their comparison. What value does then the dim ringing of a little harp of mean occults carry there? ||98||

sant seveche awataar | sarvaabhootee namra, satya vyawahaara | Tayaasi devahi maanee thora | anya chamatkaar kaasayaa? ||99|| The saints are the incarnations of service and dutifulness They maintain politeness and follow pure truth in all their practices and behaviour. They are even in behaving with all the living beings and they always behave with humility with all beings. Even Gods also holds them in a very high esteem. What need is there to show their miracles other than this? ||99|| Saadhunchaa saral premalpana | Haa yaa jagee chamatkaar jaana | Tyaane `Anyahi meech' mhanaave aapana | Haa chamatkaar kewadha ||100|| The simple and plain lovingness of the saints is itself the greatest miracle in this world. What the greatest and excellent miracle is this that the saint says, "This another being is not different & separate from me. It is my ownself in its form". ||100|| Aho sarvat mothaa chamatkaar | To maani `Vishwachi maaze ghara' | Tyaasaathi kashtato ahoraatra | jeeve, phaar ulhaase ||101|| The saint considers, "The entire universe is my home". This is their greatest miracle. For his universal home, the saint puts hard efforts with all his body and soul and that too with boundless enthusiasm. ||101|| une dise te poorna karee | jagaachaa tol bodhe saawaree | parantu kelyaachaa sparsha nase antaree |chamatkaaree sant aise ||102|| Wherever he finds any shortage, he tries to fulfil it. He advocates with proper and righteous precept and maintains the balance of the world. Though he enacts all these enormous divine enactments, a sense of pride as `done by me' does not even touch his mind. These are the miracles of the saints. ||102|| Maatra santachi sarva kaahi karee | aani kartavyachi naahi maanasaavaree | Aisee santaanchi ekaangee thoree | gaatee, te nohe uchit ||103|| People go on singing praises in admiration of the saints' greatness saying that the saints can do and undo anything. This praise of those saints is one sided. It is not befitting to the saints. ||103|| aise gaavee howoo na dyaave | janaansi satya dnyaan kalaave | kharyaa santasee olakhaave | kartavyaa saathi ||104|| Never let this happen in your village. People should be given true knowledge and understanding. They should be taught to recognise the real saint and that too as an ideal before them for enacting their duties. ||104|| Santaanche vichitra vyawahaar | taisechi tyaanche chamatkaar | Hey wagaloni daavaava satya saar | grameen janaansi ||105|| Always set aside the miracles and the strange behaviour of the saints. convince the rural folks the real secret of the life of the saints and their heavenly divine deeds. ||105|| Aapulaa aapan uddhaar karaava | sant-devaanchaa saharaa ghyaava | Haachi sant-granthaanchaa gavagavaa | chitti dharaava sarvaanni ||106|| Afterall, all of us have to seek our upliftment by our ownself. We may obtain the guiding principles from the saints and incarnations. For this, we should have to imbibe the greatness of the holy and noble saints and the scriptures they had produced. ||106||

Yaatachi gaavaache kalyaan | Nighoni jaayeel dubalepana | kartavyaa aapule jaanateel jana | Tukadyaa mhane karaa aise ||107|| (Vandaniya rashtrasant Tukadoji Maharaj says)," Here lies the welfare and the betterment of the village. It can remove the weakness of people and they will be very sincerely conscious about their duties. ||107|| Iti Shreegraamgeeta grantha | Guru-shastra-swaanubhava sammat | Sant-saamarthya kathile yeth | Ekteesaavaa adhyaaya sampoorna ||108|| This scripture Shreegraamgeeta has been consented by the Guru, shastras and self experiences. The Thirty first chapter, in which the powers of the saints in narrated is hereby concluded. ||108|| ||Sadgurunaath Maharaj ke jai|| VOLITIONS 1 We shall root out the pretensive ascetics and their shallow pomp and show of the miracles like the jugglers from our village. 2 In our Village, we shall welcome those sages and ascetics with respect who emaciate themselves by putting themselves to hard work for the welfare of common man. 3 We shall try to perform this excellent miracle in our life as to create a sense that the whole universe is our home, the sorrows and the surferings of the others are as our own sorrows and sufferings. 4 If the person averts the good and bad sufferings and the diseases in the life of the humanbeings, he can't be held as the saint. The miracle of the saint appears in maintaining the uinmoved ability and contemplativ state of mind in all good and bad circumstances. We shall also try to form our life like such saints. 5. Without calling himself as the ascetic (Buwa) who maintains his life as the house-holder but totally desirelessly, he seeks the rights and honours of a SADGURU with his noble and belevolent behaviour and comprehensive attitude. Therefore we shall take the same way of behaviour in our life. Chapter- 32 ||THE SAINTS AND THEIR APPEARANCE|| (Sant-Swaroopa) ||Salutations to Shreegurudeva|| THE GREATNESS OF SAINTLINESS AND THE WAY TO RECOGNISE THE REAL SAINT Shrotaa sadbhaave karee prashna | chamatkaar nawhe sant-khoona | Maga santaanchi olakhana | samajaavee konyaa prakaare? ||1|| With the sense of good faith the listener asked, "If the saints can't be rightly recognised and judged through the miracles, then what is the another way to recognise the real saint? ||1|| Saadhu disatee jethe tethe | kaise jaanaave khare-khote te? | Tyaanche taatwik roop konatee? sangaavey aamha ||2|| We find the sadhus, ascetics and sages here, there, and everywhere. How can we recognise who is the real sadhu and ascetic and who is not? Please, tell us about the philosophical form of the true saint. ||2|| Shrotayaanchaa aikoni prashna | karoni sakalaansi namana | kathito santaanchi olakhana | Graamhitaasaathee ||3|| Listening to the listener's question, (Vandaniya maharaj says), "I have listened to your question. Now prostrating to all of you, I am going to tell you the norms and characterestics to recognise the real saint and an identical significance of the saint for the welfare of your village. ||3|| Shrotayaat saadhu nase baisalaa | mhanataa kaaley laagel tondaala |

Mhanoni prathamachi namaskaar kelaa | Graam-shrotejanaa mee ||4|| If I think and say that there is none a sadhu or saint sitting among the listeners, it will be my great mistake. Hence, before starting to explain the way of recognition of a real saint, I have offered my humble salutations to you all. ||4|| Saadhu sarvatrachi aahe | saadhutwaa veena sthira kaaya raahe? | Je asel te vilayaa jaaye | sadhutwa nasataa ||5|| Sadhus and saints are present everywhere. The stability of this world cannot be maintained unless the holiness and the divine saintliness exist and prevail in this mortal world. Without the existence of the divinity and holiness of the saints and the sadhus, this world will be destroyed. ||5|| Satee aani saadhu vruttee | heech gaavaachi mahasampatti | saadhutwaween kone reetee | Tikel jeevan jagaache? ||6|| The most loyal, devoted and sincere wife and the divine, holiness and saintliness these two are the most excellent and superior wealth of the village. How can this world exist & live without the divine saintliness? ||6|| Sarva parasparaa khawoo baghatee | Tyaanaa saambhaalee santavruttee | Aaghaat sosooni deyee shaanti | sarava janaa annya kona? ||7|| People in general are very selfish. In their struggles and quarrels they become so wild and violent that they get easily ready to destroy each other for their selfish interests. The saintly attitude existing in the world protects and controls those wild violent people. The saints accept and endure all attacks & blows of the unfair and unrighteous powers. Who is there except the holy saints to pacify those violent brutal people? ||7|| Dayaa, khshama, shanti, viweka | yaanche kendrasthaan saadhu dekha | pratyek kaaryee aavashyaka | purush aisaa sarva hitaa ||8|| The saints and sadhus are the centres of mercy, forgiveness, peace and the controlling power of descrition. The world earnestly needs such saints and saadhus for achieving the betterment and welfare of all and in every enactment. ||8|| A WAY TO IDENTIFY THE REAL SAINT Pari tyaachi olkhana | Bahirangaavaroni kareel kona? | sant olakhaavaa vruttiwaroon | Athawaa sadguna paahoniyaa ||9|| But the problem is how to identify the real saint from the superficies of the individuals. the true and sure recognition can be possible by trying to experience thoroughly the attitude and the virtues of the person. ||9|| Naahi taree olakhataa na ye | Naanaa saampradaayik sant disataahe | Naanaa rangaanni sajalaa raahe | varoniyaa sant konee ||10|| There are so many cults, sects and faiths exisisting in the society. How can the real saint be recognised in these different sects, cults & faiths? Some saints appear adorned in multicoloured apparels of their sect, group or faith. ||10|| Konee bhagweech vastre ghalitee | konee kaala rang pasant karitee | konee pandhare phataphateet waaparatee | vastra angee ||11|| Somebody puts on clothes of red-ochre colour. somebody prefers black colour and some others prefer dead white clothes. ||11|| Konee maatha bhaar thevitee | konee maala, tiley laavitee | konee langoteech paridhaan karitee | naaralaachi ||12|| Some individuals maintain a mass of tuft on their heads. Some keep rosaries around their necks and put on a red mark (Tila) on their foreheads. Some wear a loin tied to their waist with the line of

coconut tuft. ||12|| Konee angaasi phasitee bhasma | konee dhunee laawuni ghetee naam | konee saadhitee panchaagni karma | bahirangaane ||13|| Some individuals rub or smother their bodies with ash. Some others keep a `Dhunee' (constant fire hearth) and reiterate the name of God. There are some ascetics who perform a austere devotional practice sitting in the midst of flaming fire on four directions and under the scorching sun. (This is called the `panchaagni saadhana'). ||13|| Chirkut chindhyaa angaa baandhatee | Ghongadi-bhopalech konee miravitee | konee onjalinecha paanee pitee | sarva kaal ||14|| Some wind up their bodies in shattered rags. Some put on a piece of coarse woolen cloth (ghongadee) around their bodies. Some carry with them the `Tumba' (a gourd). Some always drink water through hollow fold of their palms just to show that they possess non-possessing attitude for any thing. ||14|| Konee akhand ubhe raahatee | konee diwasabharee paahara detee | konee guptachi waawaratee | lokaanmaajee ||15|| Some ascetics keep themselves in a constantly standing position. Some offer their devotional services by playing on the tamboree (a stringed instrument) and constantly stand at the door of a temple. (This is called paahara). Some roam through the crowds of people under disguise. ||15|| Konee ekaane samaadhi saadhalee | khalagaa karonee maan puravilee | chovees taasaanni kaadhalee | shewatee ghetalee shiphaarasa ||16|| Some ascetic individual attains yogic trance some other inters his neck under ground in a deep pit and cames out after twenty four hours. Then he gets the incident certified by the spectators. ||16|| Konee mhanavee deen sewaka | konee awataar mhanavee aloukik | yogeeraaj mhanawonee waajawee shankha | aise anek khare-khote ||17|| Some individual calls himself the most humble, poor and lowest servant of God. The other individual calls himself as a rare incarnation. One individual blows his conch claiming that he is the `yogee raaj' (The King of the Yogees). Thus there are various real and unreal sages, saints and ascetics. ||17|| Naanaa mataanche naanaa sant | Naanaa antaanche naana panth | kon niwadaavaa uttam tyaat | veshaadikaanni kalenaa ||18|| There are several different saints belonging to different faiths, groups and sects. They hold different principles. It is not then possible to spot out the excellent saint from their outward enactments and appearances in particular apparels etc. ||18|| Mhanoni santaanchyaa oona - khune | konee na paave bahirangaane | Tyaasa paahije sahawaasa karane | athawaa olakhane kaaryaavara ||19|| Therefore it is impossible to identify the real saint from the less or more particular outwardly signs they show on them. The exact way to recognise and identify a real saint is to live in association of the saints or to judge them from their enactments and practical behaviour. ||19|| Kaarya kadhi dambhikahi karee | Aaatale na jaanave loukaree | Dnyaan, dhyaanahi boley vaikharee | Olakhoo ye na sahaj to ||20|| But here also may exist one flaw. Sometimes, some hypocrite may seem to be enacting some saintly enactments. He may speak wisely on spiritual knowledge, meditation etc. Therefore we can't properly judge his mind and intentions and his real appearance. ||20|| Yaalaa kaaran aapalaahi swabhaava | bhinna prakruteeche bhinna bhaava | pari baahya veshaavari sant-asant gourava | detaa, nohe hitaache ||21|| One more reason for this is our nature or temperament. All human beings have their different natures

& temperaments. They have undergone the different impressions. They hold different attitudes and senses. But to decide the reality or unreality about saintliness from merely outward appearances and to consider somebody as a saint or a hypocrite is not at all good & fair for us. ||21|| Baahya satkaarya, vartana, dnyaan | yaasi maanile shraddha sthaan | Tene maatra adhappaatana | nawhe aapule sadbhaave ||22|| If somebody notices the noble and virtueous enactments being done by any individual, sees his moral and virtuous behaviour and tests the knowledge he possesses and if that person holds such an individual as a saint with belief, it is not the downfall of that person; though he has formed faith for that individual by his outward appearance only. ||22|| uttam guna, sadaacharana | abhed vrutti vishaal dnyaana | Hey dise towarich tethe gurupana | maanitaa konee phasena ||23|| When we find in some individual the most excellent virtues and qualities, his noble and moral behaviour, his undescriminiting attitude, his vast knowledge, we may hold him high in esteem and treat him as the Guru. In this case there is no possibility of getting cheated. ||23|| Maanavyaachaa uttam aadarsha | naahi vishaad, naahi harsha | saral, vivek, satkaarya-santosha | santaapaashi paahaava ||20|| There in saintliness lies the most excellent ideal where there is no room for meloncholy or delight. You will always find the excellent attributes and qualities like goodness, sense of righteous judgement, satisfaction in enacting virtueous deeds in all saintly individuals. ||24|| Jyaache gele sankuchitpana | zaale vishaal antakkarana | jyaachaa vyawahaar aadarsha poorna | tyaaseech namra asaave ||25|| When we come cross a person whose contraction of mind has completely disappeared, whose mind and soul have become broad and generous and whose dealings and conduct are completely ideal, we must be always humble before him and offer our heartfelt salutations to him with great respect and admiration. ||25|| Eravhi sant mhanata haat jodaave | jawal jaataa nirakheet jaave | Aise karita phajeet na whaave | laagel kadhee ||26|| Normaly, if anybody is known as the saint, we should fold hands in salutation to him. But we must closely observe him to know him well by coming close to him. Then we will never be put to disgrace or deceived. ||26|| Aasakteene lobhee na whaave | Mumukhshutwa angee baanawaave | Mhanaje aisha taishaa gurusi na phaave | bhural ghaalane ||27|| Never form an attachment for anything through avarice. If you earnestly and sincerely attempt to realise the most excellent truth no `Tom-Harry-Dick' can deceive you by pretending to be a saint and rob you. ||27|| Jo swaye uttam shishya zaala | Tyaasi guruhi laabhe bhalaa | pari satwikatechaachi aadar kelaa | paahije nischaye ||28|| One, who can become the most excellent and sincere disciple, can surely become worthy of seeking equally authoritative and excellent Guru. But he must always respect the piousness and excellent virtues. (i.e. satwikata) ||28|| THE IMPACT OF THE SAINTS AND OF THE ASSOCIATION WITH THE SAINTS Aho! satwasheel tochi saadhu bhalaa | jo rikaamaa kadheech na paahilaa | To kaam karitaachi olakhalaa | paahije sattya ||29|| O Folks! He is the real virtuous saint or sadhu who will never be found sitting idlely without doing anything. Real saint can be recognised by the enactments he goes on performing. ||29||

Samaja, to jethe ubhaa ase | kaahi karaaya smarey ulhaase | To jethe baisalaa dise | Tethe lok taise basaave mhanoni ||30|| If he is standing some where, he will be meditating upon enacting some good deed. If he seems sitting, he wants people gathered there, should also sit as neatly as he is sitting there. ||30|| Jethe to sabhaa sthaanee jaaya | lokaanche jode raanget thevitaahe | Athawaa loka baisawee neet upaaye | samaaj soundarya kalaaravyaa ||31|| If he goes to attend the assembly, you will find him there arranging the shoes & foot wears of the people in neat and proper rows before the working of the assembly begins. or he will be busy in making a neat and systematic decoration of rows of people so that the decorum of the assembly and the listeners will be maintained. ||31|| To jethe bhojanaas baise | une padochina detase | une disataa kaami laagatase | vyawasthechyaa aapanachi ||32|| If he goes to attend any dinner party he will never allow any shortage or deficiency of anything. If he notices anything short, he will try to fulfil it by himself and will make all efforts to make good of those shortages and deficiencies. ||32|| To jethe jethe kaam karee | Te graam banawee swargapuree | Tyaachi sewa maha kraantikaaree | gramoddhaarak ||33|| When he takes the work of reformation and betterment of some village, the village will surely turn into the heaven. His service is so revolutionary that it can uplift the entire village. ||33|| Boley taisaa chaale uttama | Lok sangrahee tyaache prema | Aapanchi karee aapule kaam | nawardeo na hotaa ||34|| He enacts as he speaks. He is very fond of gathering more and more people with and near him. He does all his duties and enactments by himself. He will never sit without work like any bridegroom in awe and pride. ||34|| Jagane parishramaawaachoon | Hey navhe santaache lakhshana | zatooni karaave lok kalyaan | niskaamapane ||35|| The person living as an idler, without enacting hardwork can't stand to the characterestics of a saint. He is the true desireless saint who strives hard and strenously to seek the welfare of people and he works for the whole day and night. He is only worthy of calling the saint. ||35|| Aapulyaa dehee anaasakta | Pari heen deenaanchaa zaala bhakta | Ahoraatratra sevanurakta | namrabhaave sant to ||36|| The individual who does not hold attchment for his own body and physical comforts, who is fully absorbed in rendering his services to the poor, miserables and weak round the clock, who is always humble before all is really worthy of being held as the saint in high esteem. ||36|| Janata tayaasi waate deva | sevet naahi lapandaava | pari adhikaar taisee deyee theva | upadeshaachi sarva jana ||37|| The saint firmly believes that the people are the forms of God. He never plays hide and seek game in his services to the human beings. But he advises people judging their level and worthiness of the different individuals. ||37|| Moorkhaasi karaave shaahaane | Heychi tyaache nehami paahane | Jad, adnyaanaasi bodha dene | kaamachi santaache ||38|| The saint always has an eye to make the fools wise; to give knowledge to the ignorant and innocent people. It is really the duty of the saints. ||38|| Haa to santaacha sahaj swabhaava | Na paahaavaa bhed-bhaava |

Bodha karaavaa sadaiva | satkarmaachaa sarvaansi ||39|| The saints have a natural tendency not to find people with the sense of discretion and to impart them proper precept to enact noble and virtuous deeds. ||39|| Oja ase tayaanchiyaa waanee | sahaj bolataa gheyee vedhoni | Namra hotaa aikatee praanee | sant wachanaa ||40|| The saint's speech holds a powerful brilliance so they can very easily attract the listeners. When the saints speak to the people, the listeners spontaneously become polite before them. ||40|| Santaanche sadaa premal bol | waakya bodh ati vishaal | kartavya tatparataa prabala | santaanpaashee ||41|| The saints speak in a very loving manner. Their vast, noble, broad and generous outlook manifests in their preceptive quotations. Their promptness and readiness in imparting their duties is remarkably powerful. ||41|| Sant-vachanaanchaa mahaa prataap | Aikataa shravanee hoya anutaapa | Dushta vruttee aapoaapa | Nirasonee jaaya satsange ||42|| What a great prowess do the quotations of the saints have! As soon as we listen to their quotations of proper precept and advice, we form a sense of desirelessness. By their close association the evil tendencies and vices disappear spontaneously and easily. ||42|| Santaanchi najar krupene pade | Tyaasi teerthatana thayeech ghade | sant prasannateche dhade | padopadee detaati ||43|| If anybody gets gifted with merciful and blessing glance of any saint, he seeks the divine merit and fruits of the pilgrimage of some holy place. The saints advise and impart lessons of pleasance on every step. ||43|| Sant maatehoon maayaavee | sant vaibhava asoni gosaavee | Raajya karoni phakiri daavee | aapulyaa angee ||44|| The saints are more loving and affectionate than mother. They possess all treasures and glories yet they remain as the gosavee (desireless ascetic). They rule over all but their attitude is always of a phakeer (a medicant desireless ascetic.) ||44|| Sant satteveen raajya karee | Dhanaawaachooni vaibhava bharee | stree-putra nasataahi sansaaree | vishwa vyaapee ||45|| The saints rule without any ruling powers of the king. They posess glories and prosperities but without money. They don't have a wife and children of their own but the whole world has become their mundane (houselife). ||45|| Sant gangehooni pavitra | sheetal, nirmal, soorya-chandra | sant kalpataruhooni thora | mokhsha daanee ||46|| The saints are holier and purer than the Ganga. They are cooler than the moon and more clear and unstained than the sun. They are more liberal and generous than the fabulous tree fulfilling every desire. (kalpataroo) because unlike the kalpataru, they are generous in giving emancipation to their loyal disciples. Sant rhudaye astee kowale | Dayaa drawoni rhudaya uphaale | Manushy-kalyaanaache nirvaale | santaanpaashee ||47|| The saints have very tender hearts. The spontaneous oozing of love and pity continueously springs out from their kind and tender hearts. They have the ways and means for seeking the welfare and betterment of the mankind. ||47|| Sant rhudaye jaree dayaal | kathin kaalaachehi kaal |

Nyaaya neetine ati nirmal | Nirbhaya vruttee ||48|| Though their hearts are tender and kind, at times they become superiorly terrific even for the death. (kaalaachehi kaal) i.e. they become more powerful than even death. They possess unfearing and dauntless minds. So they are untarnished and very bold in retaining righteousness and morality. ||48|| Santaanpaashee ekachi dharma | sakal jeewaanche kalyaan karma | Maanavataa heychi mukhya varma | sarvakaal ||49|| The saints have one and only one duty and it is to strive strenously for the benefit and the welfare of all living beings. ||49|| Santaas naahi jaat parajaat | vishwa kutumba santaanche gota | Jeje bhetateel te aapta | surhuda tyaanche ||50|| The saints do not belong to any caste or sub-caste. All human beings throughout the world are their family members. They are the relatives of all. Those who meet the saints become as dear to them as their close relatives. The saints hold them dearer than their life. ||50|| Konaa kadheehi na howo dukkha | santushta raahaavet sakalika | Asot raava athawaa ranka | samaan tyaanna ||51|| The saints consider the kings and the penurious to be the equal and as par at human beings. They always wish that nobody should suffer sorrows. All should enjoy unbroken satisfaction throughout their lives. ||51|| Vishwasukhe sant santoshe | janadukkhe dukkhee bhaase | sadaa satkarmee ulhaase | laagatee sant ||52|| The saints are happy when the world is happy. The saints are sorrowful when they find people sorrowful. They ardently and enthusiastically strive to enact virtueous and noble deeds. ||52|| Santaanchaa to moola swabhaava | sarvaat waadhawaava premabhaava | karaava sajjanaanchaa gourava | koutukaane ||53|| It is the born tendency of the saints to grow a sense of brotherhood in each other; and to adore and honour the virtuous and noble people with admiration. Kothe sajjanaavaree naaraajee | kothe durjanaaseehi poojee | pari dhyeya ekachi, samaajee | waadh karane uttamaachi ||54|| You may find sometimes that the saint is displeased with some virtueous and noble individuals and he is pleased to worship the evil individuals. But still they have one and only one objective and that is to make development of divine virtues and attributes in the human society. ||54|| Durjanaavareehi prem karaave | Durjanatesi niwaaraave | sajjan karoni sodaave | prembale ||55|| The saints love evil and wicked persons. But it is to remove their evil and wicked tendencies and to change them into noble, good and virtueous individuals. The saints use their powers of mercy and love for this. ||55|| Aapule angahi arponi | une karaave poorna janee | shanti de chandanaaparee zijoni | sant to chi ||56|| The saint offers even his body to meet out the deficiencies in people. He gets himself emaciated like the sandle wood to give people peace of mind and in life. ||56|| Andha rudhyaanche uchchaatana | Manava dharmaache sansthaapana | yaa saathee karee praanahi arpana | prasangee sant ||57|| He strives hard to outroot the harmful and destructive blind faiths and traditions and he establishes

the rule of humanity. If necessary, he sacrifices his own life even, if the situation demands. ||57|| Aise sundar bahirang | yaahooni thora antarang | sampaadilya satsanga | phite paanga jeevaachaa ||58|| so far I have described the outword appearance of the saints which is very pleasant and beautiful. But they are more excellent internally than their outword appearance. when any being comes in close contact with them, and lives in their association, we can say that the being has sought its auspicious welfare. ||58|| Sant sangatee jyaas laabhalee | tyaachi durdashaacha palaalee | kartavya phale umagoo laagalee | jeewanaachee ||59|| If anybody is gifted with such saintly association, he can understand the fruits of duties in life and his wretched, miserable state of life gets totally changed into better one. ||59|| Santaanchiyaa sahaj sangatee | sadbodhaachi phale laabhatee | pravrutti te hoya nivrutti | antarangee ||60|| In the casual association with the saints one can seek the virtueous and excellent precept and the fruit of perfection. His natural disposition turns towards the detachment of the worldly matters and then he becomes introvert. ||60|| Antarang and bahirang | unnat kareel sarva anga | Aisaa aahe sant sang | sarvodayakartaa ||61|| The association of the saints and close contact with them creates such a deep impact upon the individual that it heightens his life on all sides and brings radical change in the development in all enactments of that individual. ||61|| ujjwal santaanche jeevana | bhakti bhaava-vairagyapoorna | Atmaanaatma vivek dnyaana | santaanpaashee ||62|| The whole life of the saints is excellently brilliant their sense of devotion is always desiraless and one can seek the perfect knowledge of reasoning about pure and divine essence within and in the material complements of our compound person. (i.e. Atmaanaatma vichaar) ||62|| Atmashaktee, karmashakti | Dnyaanshakti, premashakti | saatwik kalaa, pramaan shakti | waas karee santaa thaayee ||63|| All powers like self realisation (Aatma shakti), power of enactments (kaarya shakti) power of knowledge (Dnyaan shakti), powers of love (prema shakti) and all pious and auspicious virtues, power of discrimination (pramaan shakti) etc. exist in the saints. ||63|| Maanasik shaktiche saagar | sant kariteel jo nardhaara | Nischaye hoyeel to vyawahaara | sarvaang poorna ||64|| The saints are the enormous sea of their mental and will power. Once they determine to enact some dead, it will surely be completed in all its aspects. ||64|| THE DIFFERENT STATES OF THE SAINTS AND THEIR WAYS TO UPLIFT THE HUMAN BEINGS Pari pratyek saadhoo sarvodayee nawhe | kaahi tatwee apoornataa raahe | Tyaatahi adhikaar bhed aahe | Awasthaa paratwe ||65|| But every saint or sage is never complete and perfect in all aspects. some individual saint may not have some attributes. Because the perfectness depends upon the state to which the saint has reached. So the saint holds as much powers as he deserves at the particular state and level he has attained. ||65|| Jeevalok aani devakotee | paralok taisee paratpara kotee | chadhatee waadhatee santsrushtee | pari kendrabindu ekachi ||66||

The states of the saints are in ascending order. The saints at the stage of the world of beings is the first lower stage (jeevalok). Then there are the saints on second upper stage who are at par of the class of God (Devakotee). Higher than it is the stage of the saint from other divine super world (Pavalok), and finally the most excellent stage is achieving equality or oneness with the most highest supreme (Paratpar kotee). Though these are the different stages in the saint's progress the centre of all is one and the same. ||66|| Jo aihik drushtine jana | maanee sevya, ek smajona | karito sevaa raatrandina | maaniti dhany lok tayaa ||67|| The saint always looks at people with the sense of equality and parity, as all the living and non living creation has been formed by five elements. Such saint strives in rendering his services to the people round the clock. He is admired by people in high esteem. ||67|| Pari tyaas naahee khant, mahantee | Raag dwesh naahi konaapratee | maan-apamaanahi naye chitti | kaaryeech vrutti samaadhaanee ||68|| He never holds delights, anger, malice or regret for anybody or for anything. He never cares for honour or dishonour. He has a deep feel of satisfaction in rendering his services to the humanbeings. ||68|| Haa jeeva srushteechaa saadhusant | Eeshsrushteechaa saadhooni tadwata | To `Deva-devee' mhanoneech olkheet | janalokaa bhaktibhaave ||69|| This is the state of the saint or saadhu at the level of the mortal world of the beings (jeeva lok). The saint and sage of the second statei.e. on the level of the creation of God is just the similar to the first kind. But the difference is that this saint and sage, who is at par of the creation of God always considers all human beings as gods and goddesses and is sincerely devoted to them. ||69|| Na maanee desh, vesh, dharma, pantha | Naathawe neech-unch jaatpaat | Dewaache kutumba maanee jag samasta | vyawahaar unnat tayaacha ||70|| This saint and sage who is worthy of the creation of God, never holds discrimination about countries, apparels, religions, faiths, high and low castes and creeds etc. He firmly believes that the whole world is one unanimous family of God and so all his practical behaviour is always highly excellent. ||70|| Olakhee ekaach sthaanaa varooni | Tyaas na dise raava, rank konee | Raja-praja bhed na maanee | saadhu devakoteechaa ||71|| This saint or sage on the level of the godly state considers all human beings in parity & equal state. He never discriminates people as the poor or rich, as the king or his subjects etc. ||71|| Jyaane parasrushti anubhavalee | Tyaasi paramaatmaata saadhalee | Aappar boleech nighoni gelee | Ekaatmataa zaalee sarvaa bhootee ||72|| The third stage of the state of saints is the spiritual saints of the super world. The saint and sage who has experienced the super spiritual creation, has sought the most excellent state of union with the supreme truth. Now there are no `mine and thine' words for him. He has sought the total integrity and oneness with all universe & beings. ||72|| Akhil Brahmaandi je je disey roopa | Te Te zaale Brahma swaroopa | jana mithyaa bhrame soshitee taap | To niwaaree naana paree ||73|| Thoughtout the universe and cosmos, whatever forms of living and non living matters he sees, they appear to him as the forms of Brahma i.e. the Absolute supreme truth. (He thinks the whole universe as the Brahma swaroopa.) When he finds people suffering from false delusions (as, they believe that this material world is true) he tries to remove their delusion and tells them the reality. ||73|| Swapna mithyaa pari osane konee | Tyaas jaagawee haalawoni | Taise dayaaloopane karee janee | sarva sukhakaarya ||74|| The saint or saadhu at the highest supreme level when finds the ignorant human being absorbed in

dreams expressing his desires in life; he awakens the person and explains that his dreams are not a reality and the desires he has seen in dreams are not also true. Similarly he enacts all deeds of welfare and betterment for the people mercifully like the saints on other levels. ||74|| Sarvaansi samatwaakade nyaave | Ekatwa vyawahaare naandwaavee | Awaghe vishwachi Brahmasukhee dolaave | waate tayaa santaa ||75|| The saint always feels that he should take all humanbeings towards equality and integrity. All should have the sense of unity and equality. All should practice in behaviour with this sense; and the whole world should swing happily in the divine exultance of Brahma. (Brahmaananda) ||75|| Paratpara sthiti vishwachi naahee | sarva swaanand kondalaa paahee | Tyaachi raahanee sahajee brahmamayee | sahaj bola hee vedottama ||76|| The saint, on the supreme state (paratpara) always recognises that the whole manifesting world and universe are not the reality but they are the wanton pleasure of the supreme and Absolute spirit. He experiences by himself the divine delight which has occupied the entire universe. His casual behaviour has been absorbed in the contemplation of the supreme spirit, the Brahma. His casual utterance also becomes as sacred as the quotation from the vadas. ||76|| Aise asatee bhinna prakaar | saadhu santaanche vividha sansara | Aapan tharato paamar | jaanaavayaasee ||77|| Such are the various kinds of the saints according to the state and level, they have achieved, Their houselife (mundane) is also different. We common people fail to understand the states of the saints as we are ignorant about it. ||77|| Santaanchyaa agamya khunaa | santachi jaanatil sant janaa | Aapulyaa jaanivene tyaanna | olakheet jaave ||78|| The marks to identefy the saint are unknown to common people. Only the saints can recognise the saints. Therefore we the common peoples little knowing people should try to understand these marks of the different saints according to the intellect and wisom, that we have. ||78|| Santaroop jaanu aapana | Titake angee yeyeel santapana | milataa gangaachi howoon | raahee naalaa ||79|| The small rivulet when meets the Ganga, its flow mixes with the waters of the Ganga and it becomes Ganga in itself. similarly we can also seek the more saintly attitude when we try to know more and recognise the form of the saint. ||79|| Ganga nehameech zulzul waahe | pari paanee ghyaavayaasi jo jaaye | Tyachyaa paatra itukechi raahe | paanee jawalee ||80|| The Ganga flows constantly and gently. The person, who goes to the Ganga to fetch water can have as much water only, as the size of the pot he has, can contain. ||80|| Gangaa jaree mothi asalee | Tari gharee kaise nyaavee bhalee ? | Jyaane nenyaachi vyawasthaa kelee | praapta zaalee shantee tyaasi ||81|| As the Ganga is the very big and vast river, how can it be taken to our homes? One, who tries to carry its holy water as much as he can, he then can have peace in that proportion. ||81|| Taise sant sadaa krupaalu | Dayaalu, snehaalu, premal, maayaalu | Jeevajanaanche nitya kanawaalu | susankalpee ||82|| Similarly, the saints are always merciful, friendly, loving, affectionate and pitiful towards all the beings and human beings. They always hold in their minds benevolent and better volitions. ||82|| ukalonee daavitee grantha-varma | Aapulyaa anubhave naashitee bhrama | sakalaa daavitee waat sugama | sant, maarga zaadoniya ||83|| The saints explain the secrets and true hidden meaning in the spiritual classics, scriptures and

volumes. With the help of their self experiences, they remove the illusions and ward off the stumbling blocks in the way of emancipation of the human beings. They show the easy and sure path to all towards the emancipation. ||83|| Tyaansi sharana laage jaave | bolataa, vachan shrawanee bharaave | Bharale, taisechi karaave | nishchayaane jeevanaat ||84|| Therefore we should go in the shelter of the saints. We should listen to their advice, precept and guidance very attentively and meditating on them we should honestly and sincerely follow them with firm determination and resolute mind. ||84|| Maga jeevan hoya unnata | haachi udhaaraacha pantha | sant daavitee maarga satata | jadjeevaasee sadbhaave ||85|| Then only we can heighten our life towards perfection and seek that superior state. the saints always advise and guide us only in this way for our upliftment. They show this way to all ignorant beings with all good wishes for them. ||85|| Santaanchaa bodh aikataa swabhaave | jadjeevahi uddhuroni jaave | Tyaa maargechi sarva sukha paave | janatelaagee ||86|| When the ignorant beings listen to the casual precept of the saints, they can seek their upliftment. By this way only people can have gains of happiness. SKILL OF THE SAINTS IN ENACTING Sant janatesi samaras hotee | mhanoneech jadalee tyaavaree bhaktee | sant chalatee bolatee moorti | Bhagawantaachee ||87|| The saints become one with the common people. so people should hold a firm faith and sincere devotion for the saints. The saints are the live, walking and talking images of God. ||87|| Mitraho! Je je dewaane kele | Techi santaane haatee dharale | Prachaaraadware gaajavile | dewa-waakyaa sarvatra ||88|| Friends! the saints have taken the same most excellent and great enactment in their hands which God had performed. and they had resounded all over the world the promise of God through their divine canvassing in the common people. ||88|| Eshwaree awataaraache kaarya | Techi santaanchyaa angee chaaturya | sarvaa thaayee aanoni maadhurya | walan detee janaalaa ||89|| The saints, very wisely and cleverly perform the same enactments which God had performed in their incarnation era. The saints create the sweetness of love and give a good turn to the life of common people. ||89|| Visaroni aapule mothepana | waadhawitee sattyaache mahimaan | Na jaatee pratishthaa vaibhawaa bhulon | Aad maarge kadheehi ||90|| Forgetting their own greatness the saints grow the greatness of the truth. They never fall prey to the attraction of glories and status. They never go on wrong path even absentmindedly. ||90|| Juneecha saadhane ghevoni haatee | karitee janaanchi jaagruti | samayaanuroop swaroop detee | sarva uttam prathaansi ||91|| They take old means to enact and creat awareness in people. Befitting to the event and time, they try to give a good turn and reform the old usages, customs and traditions. ||91|| Aso dagadaachaahi uttsava | pari tyaat bharoni divya bhaava | Tyaa dwaare unnat karitee maanava | saadhu sant ||92|| There may be any celebration even of some stone, the saints create a great and enthusiastic sense in that celebration and utilize that celebration to bring prosperity and betterment in people. ||92||

Sarva sansthaa, pakhsha, pantha | yaamadhye je je uchit | Tyaasi karitee protsahita | santjana samabhaave ||93|| The saints encourage & promote all those proper trends and qualities which they find in any institutions, groups, parties or faiths; when they find that they are really helpful to bring betterment and benefits to people. In doing so, they have a sense of equality for all institutions, parties & faiths. (They never have any discrimination for them.) ||93|| Janaachiyaa chaale chaalatee | Janaanchiya bolee bolatee | pari aapule uddishta ghaalatee | kushalpane tyaamaajee ||94|| The saints walk (behave) as the common people walk (behave). They speak in the way of people's routine language. But behaving and speaking according to the people's manner they very skilfully involve their aims and objects in these manners and use them for people's welfare. ||94|| Sarvaana waatatee aapulyaasaarakhe | nawhatee konaasi paarakhe | Aabaalvruddhaansi karitee koutuke | Aakarshit premaane ||95|| All feel that the saints are just like them. (They don't think them as aliens and different from common people.) Thus the saints attract all from children to the age old people towards them. ||95|| Sarvaanpaasooni pudhecha asatee | pari doora na waate konaaprati | tene karoo laagatee pragatee | Lok niraash na hotaa ||96|| In their spiritual tendencies, the saints are far ahead of the common people but nobody feels that they are away or distant from them. So all, who come in the association of the saints, never get disappointed and they seek their upliftment and prosperity living with the saints. ||96|| Lahaan mulaasi shikawaave | tyaasaathee paanditya doora thewaave | Taise vartatee swabhaave | saadhu sant janaansaathee ||97|| When one has to teach a small child, he must keep his wisdom and pedantry away (because there is no use of such a high knowledge at the stage of the child). The saints also teach in the same way to the common ignorant people following very casual behaviour. ||97|| Andhalyaanche hotee netra | chaitanya otitee sarvatra | Ghusatee howooni aikya sootra | Santa virodhakaa antaree ||98|| The saints become an eye for the blind ones. they pour life force in all and everywhere. They forcefully enter in the minds of their opponents carrying a sense of unity and oneness. (according the dectrine of `beads and thread') ||98|| Sarva maanavaasi unnat karaave | sarvatra samaadhaan pochawaave | pratyekaane pratyekaas whaave | poorak, aise upadeshitee ||99|| The saints always advise with a view and aim that all mankind should prosper. Satisfaction and contentment should dwell in the life of the human beings. Everybody should become helpful and complimentary to eachother. ||99|| Megh warshaawaa saarakhaa upadesh | Tethe naahi guru-shishya | Aatmavat paahatee sarvaasa | sant sajjana ||100|| The advice of the saints is as pleasant and cooling as the shower of rains. They never behave with the sense of awe as Guru & never treat anybody as their disciple. Thus they don't keep sense of Guru-shishya (Master & pupil) between people & themselves. They find all as their own-self. ||100|| Tyaanchaa upadesh mahanaje amrut | shaanti laabhe hota praapta | Triwidha taape jeeva je tapta | Hotee trupta satsange ||101|| Their advice and precept are like the embrosia (Amrut-the divine drink of Gods). When one seeks it, he enjoys divine peace of mind and spirit. The human beings are always scorched by the three fold sufferings.(i) (Adhyaatmik-i.e. sufferings and troubles which man has to bear physically from nail to

hair. (ii) Adhibhoutik - i.e. the sufferings and agonies caused by surroundings, by misconduct of other individuals, & troubles from other beings; natural calamities, by raids, wars, punishments, accidents etc; (iii) Aadhidaivik- i.e. sufferings after death, which are supposed as the tormentation and punishments given to the being in the hell). In their association, the being seeks peace solace and his threefold sufferings get subsided & cooled down. ||101|| Mhanoni granthee varnile sakal | sant uddhareel aapule kula | Aisechi nawhe, premaacha sukaal | kareel gaavee ||102|| Therefore in the scriptures and classics, it is described that the saint uplifts his whole family. But (Maharaaj says) the saint uplifts not only his whole family but also all beings around him and brings plentifulness of love & affection in the whole village. ||102|| Jayaa gaavee wasel sant | Tethe punya kareel paapaanchaa anta | uddharoni jaaya praantacha praant | dukkhe hota deshodhadee ||103|| The village or town, wherever the saint lives, will be uplifted alongwith all the province, in which the village comes. Due to the prowess of divine merit of the saint's association all sins and evils in the village will be uprooted & destroyed. All pains, sorrows troubles, sufferings and agonies will be banished from the village. ||103|| Sant karitee aapanaa samaana | sant-sange santapana | prayatne unnat hoya jeevana | sant-bodha laabhataa ||104|| Saints (bringing up all at the height of their level and) make them alike themselves. Living in the constant association of the saint, one can seek siantliness. when one gains the divine advice and precept from the saint. he adopts it sincerely in his life & behaviour, then his life can become ideal and prosperous. ||104|| Aisaa santaanchaa mahimaa | Aawadato purushottama | Sarva jeevaanchyaa yeto kaamaa | mayabaap mhanoniyaa ||105|| This is the magnitude and glory of the saints. Even the God likes it. The saints are the loving parents of all the beings. This greatness & magnitude is helpful and useful for the upliftment & welfare of all living beings. ||105|| Aise kriyaasheel santajana | Tyaancheech gaavee asaavee chalana | Tareech uddhareel gaava poorna | Naanditee sadguna Tukadyaa mhane ||106|| Therefore, all such active saints should be given high honours & importance as the first preference. Then only the noble virtues will dwell in the village and it will seek upliftment & welfare. (says so Vandaneeya Maharaj) ||106|| Iti Shree graamgeetaa grantha | Guru-shastra-swaanubhava sammat | Satsang kathilaa gramoddhaarartha | Battisaava adhyaaya sampoorna ||107|| This Shreegraamgeeta scripture has been consented by the Guru, shastraas and the self experiences. This Thirty second Chapter in it, dealing with the `Association of the saints for the upliftment of the village is hereby concluded. ||107|| ||Sadgurunaath Maharaaj ki jai|| VOLITIONS 1 The saint can't be recognised from his outward apparal because the saint does not mean to be the outward appearence. It is a peculiar divine function of the mental and moral quality. Therefore, we shall try to recognise and understand the saint from his internal spiritual and moral form and not from his ourwardly appearance. 2 The saints get themselves emaciated like the sandal wood and give peace to the human society. While enacting noble deeds they never care for their life and they are always ready to sacrifice it for their virtueous acts. Therefore we shall know the real appearance of the saints from the virtueous

enactments. 3 We shall never treat those as saints who never put themselves to perform virtueous and moral enactments for the welfare of the mankind. 4 All saints have one and only one objective before them. Their activities may appear different but the central goal is the only one. Therefore we shall never see or find out the differences in the saints. 5 We shall also behave like the saints who always put themselves in toiling and act according to their guidance. We shall mould our life in consistance of their advice. Chapter- 33 THE ENACTMENTS OF INCARNATIONS (Awataar-kaarya) ||Salutations to Shree Gurudeva|| THE DEFINITION OF INCARNATION AND THE DIFFERENT KINDS OF INCARNATIONS Shrotiyaannee kelaa prashna | Sant-sange miley santapana | Aise zaale nirupana | Hey to jeevaa patenaa ||1|| Upon the discussion (in the previous chapter) the listeners asked, "It is hard to agree and accept that by the association of the saints and by the intimate contact with them, we can also become saints." ||1|| Sant devaache awataara | aamhee gaavache gawaara | kaise tyaanchyaa barobara | whaave aamhee? ashakya hey ||2|| "Because, the saints are the incarnations of God and we common people are boorish and ignorant. How can then we be at par and equal to them?" ||2|| Yaache aikaa samaadhaan | Jaga zaaley eeshwaraapaason | Nara tochi Naaraayana |daavilee khoona santaannee ||33|| Here is my reply to your doubts. The entire universe has come into existence from God. So all saints tell us that every human being himself is the form of God. ||3|| Janmaasi aalaa tochi awataar | awataara sarvachi praanimaatra | Tyaa awataaraache anant prakaar | prakat hotee satkarme ||4|| Every being which is born (i.e. incarnated) can be determined as the incarnation. But according to various virtueous enactments performed by the beings, the incarnations of those beings can be sorted out in so many kinds. ||4|| Konee aapule potachi bharee | konee kutumbaache poshana karee | konee gaavaachi kaalajee niwaaree | aapulyaa parine ||5|| For example, some one lives a virtuous life living alone. Some other individual maintains his family and lives a family life. Somebody tries to make his village happy by trying his level best. ||5|| Konee hotee praant vyaapee | praantaa karitaa kashtee-tapee | Janaa karitaa waat sopee | karoni dyaayaa housene ||6|| Then there are some individuals who enact austerity in the form of hard and strenuous enactments for the betterment and welfare of the people of their state (or province) and ardently try to make an easy way for the people. ||6||

Hey awataar saadhaarana | yaapudhe vishesh awataaraache lakhshana | Jo miravee deshaache bhooshana | shareeree swaye ||7|| These are the incarnations which are serially superior to one from another. But these incarnations are mediocre and ordinary kinds of incarnation. But to bring godliness (divineness) in one's own - self is a very remarkable characterestic of more superior and more ideal incarnation. They possess the abilities of the adornment of their nation by their excellent personality. ||7|| "Maazaa deshachi maaze ghara | desh dukkhee, janoo maazechi shareer | Tyaasaathee mee nirantara | kashtee hoyeen saambhaalaayaa" ||8|| They always firmly hold in their mind a strong sense that their country is their home. Moreover, they consider their country as their own body and so they must remove the sorrows and the sufferings of the country and work harder and harder to maintain the honour of their country. ||8|| ( contd) Aise jyaane manee dharile | kimbahunaa kaarye anubhawa ale | Aneka aapattine ujalale | satkaarya jyaache ||9|| (contd) They always firmly and resolutely hold in their minds such a vow. They actually put hard efforts and enact for the welfare of their country. they endure all difficulties, dangers and extreme calamaties and brighten their virtueous and noble deeds. This is the most remarkable form of incarnation. ||9|| Tyaasi mhanaavaa awataar | Jo karee sajjana-chinta nirantara | Dushta buddhichaa tiraskaar | sadaa jayaasi sakriya ||10|| He always takes a great care of the good, pious and noble individuals and boldly stands against the vices and evil tendencies by actually taking bold actions. He should be called the true incarnation. ||10|| Jagaache uddishta aahe sattya | Tikade jaga karaave pravrutta | Aise jyaache jyaache krutya | Tochi awataar nischaye ||11|| The ultimate objective of the world is `The Truth'. One, who enacts to inspire and encourage all human beings to sincerely follow the truth in their life then he is definitely worthy of calling as the incarnation. ||11|| Shadguna aishwaryaachyaa pramaanaat | ansha, poorna aadi prakaar tyaat | Dnyaanee, kartabgaar, niraasakta | udaar shree-yasha sampanna ||12|| When the incarnation possesses all the six attributes- i.e. (i) knowledge (ii) desirelessness (iii) generocity (iv) excellent enactments (V) Majesty and (vi) glory - it is called as `Poornaavataar' (The perfect incarnation.) The incarnation, which does not possess all these attributes and possesses some few attributes it is called `Anshaavataar' (i.e. partial incarnation). These are also kinds of incarnations. ||12|| Yaa awataraache pantha dona | ek rhudayaparivartana, doosara damana | Ek kraantee karee sashastra poorna | dusaraa bhaava bhaktine walavee ||13|| The mode of enactment of this incarnation is of two kinds. The first is to change minds and tendencies of individuals through pure and devotional reasoning. The second is to subjugate the power of weapons and bring revolution. ||13||

Dharmaneeti sevaa maarge gavasalee | Tyaasi sant-awataar sandnyaa labhalee | Saam, daam, danda, bhedaane krantee kelee | Tyaasi mhanatee dewaavataara ||14|| When the incarnation establishes the dutifulness and morality by way of rendering true, sincere service to the humanity, then it is recognised as the saintly incarnation. The incarnation which brings revolution using the strength & powers of (i) saam- by conversing in mutual and conciliation way; (ii) daam, by giving hush money & bribes (iii) dand- by punishment and (iv) bhed-by dividing and splitting the opponents; this incarnation is called as the incarnation of God. ||14|| Dewaavataar nitya nasatee | Te mahaa prasangee pudhe yetee | Sant-awataar nehami chaalatee | Lokee suneeti waadhawaayaa ||15|| The incarnation of God does not exist constantly. On some extra ordinary events God appears in the incarnation. But the saintly incarnations constantly exist and perform their pious and noble enactments to grow the dutiful morality in the human beings. ||15|| Kaahi awataaraanchi mahima | vishwawyaapak tyaanchaa aatmaa | prakat karaayaa maanavatechi seema | prachaar tyaanchaa ||16|| The spiritual vision of some individuals develops and becomes the occupant of the entire universe. So they proclaim into the extreme and the supreme limit of the humanity. This is the glory and magnitude of this incarnation. ||16|| Jyaanchaa jaisaa adhikaara | Tyaancha chaale taisaa vyawahaara | Maarga ekachi, pari maage-samora | paaya anubhave padataatee ||17|| Their routine practical behaviour goes on according to their worthiness and abilities. Basically all these incarnations follow one and the same way but according to their own self experiences, some seem to be going a step ahead and some others appear a step behind. ||17|| Konee bhakti shikawoni sudhaaree | mantra shikawoni janata taaree | konee dnyaan maarg saangoni samartha karee | manavataa lokee ||18|| Some of them teach and guide people on the way of honest and sincere devotion. Some initiate people with some mantra-incantation-; some impart spiritual knowledge to the people and improve them. In doing so, they all provide energy and strength to the humanity in the people. ||18|| Akhera maanawanchi unati karane | Tayaa rashtra dharma, nijadharma shikawine | Heychi santaanche asate lene | sarvatoparee ||19|| Finally, the real adornment of the saints is that they teach people their duty towards the country and the spiritual knowledge of their own - self. ||19|| Waawoogaa sankalpachi naahi uthalaa | sphuralaa to anubhavachi tharalaa | Tyaa divya drushtichyaa purushaalaa | sant-awataar mhano aamhee ||20|| We shall call such individual as a santly incarnation whose every volition, that shoots up in his mind, never goes in vain but actually appears into concrete reality and is experienced by all. The individual possessing such a divine vision is to be called a saintly incarnation. ||20||

Konee kutumbaasi trast karee | kone gaavaache hotee vairee | konee deshaat upadrava karee | pakhaandpanthee ||21|| But in the masses of common people, there exist some trouble shooters who create troubles to their familes. Some enact troublesome deeds harmful to their villages and to their countries. They create nuisance and troubles to others. They dishonour and humiliate the truth. ||21|| Jo deshdrohee, dharmadrohee tharalaa | premaane saagataa na samajalaa | sarva praanyaanaa traasa zaalaa | jyaachyaa yogey ||22|| They never listen to the loving advices and commit treacherous acts with their countries, religion and living beings. Due to their atheism, all beings around them get daunted and discouraged. ||22|| Kaahee kelyaa na sudhaare | shirate kroor vruttiche waave | sajjanaache manahi tharaare | jyaachyaa dhaakey ||23|| As their cruelty grows more and more, these evil elements in the society go beyond cure and can't be reformed by any ways. They threaten even the simple pious, righteous and noble individuals also. ||23|| Tyaachi zaalee pariseemaa Temwhaa devaavataar yeto kaamaa | paathawaavayaasi viraamaa | dehaa tyaachyaa nirupaaye ||24|| When these excesses go beyond limit and all ways and means fail to control and overpower them, God has to incarnate himself to end the physical existence of those evil and cruel individuals. ||24|| Te durjan rakhshas awataar | Je janatesi dukkha detee phaara | Tyaanna dand dyayaa deva-awataar | prakat hotee ||25|| Those, who torture and create agonies to the people are the evil incarnations of demons and those who destroy these demons are the godly incarnations. ||25|| Aise hey nehameech chaalate | Jaise janma-marana rahaat phirate | taisechi sant-deva yetaati te | bhoomivaree ||26|| The water wheel-or a cycle-of the incarnations of Gods and the demons goes on rotating constantly just like the wheel of metempsychosis (i.e. births and deaths) and both of them incarnate upon this earth. ||26|| Rakhshasee aani deva-vrutti | roopaantare khelate jagatee | sant deva sthaapoo paahatee | shaanti prema shakteene ||27|| The demonish tendencies and the divine (godly) tendencies go on playing in this world constntly in their different forms. the saints and god go on estblishing peace in the world with their love and powers. ||27|| Granting boons to the demons and the end of them Yethe shrotyaannee prashna kelaa | Jari dushta tochi raakhshasa tharalaa | Tari tyaane varadhasta kaisaa milavilaa | dewataanchaa? ||28|| upon this, the listeners asked, "If the evil and wicked tendencies are called the demons, how could the cruel and wicked individual seek boons from gods?" ||28||

Kaaya thaave nawhate tyaache guna | kaa dile shakteeche varadana? | Aamhaa na kale hey puraana | kaise ahe saangaa kee ||29|| "Didn't the Gods know and understand the vices of those evil and wicked individuals? Why did then Gods bestow the boons of extensive powers upon those individuals? Please tell us the secret meaning of the stories in this regard from the puraanas." ||29|| Yaache aikaave uttara | haa rakhshasahi aadhi bhakta phaara | Tyaachya tapaanechi dewataa nirantar | prasanna tyaasi ||30|| The reply to your doubt is as this. In the beginning, all these demons had been great and sincere devotees and ascetics. So Gods got contented with their devotion and penance and bestowed the boons upon them which they prayed for. ||30|| Tyaachiyaa gunakarme milaale varadaana | Te sahana na zaale maagaahoona | Tyaachaa durupayoga daaruna | kelaa tyaane manamaane ||31|| When those individuals sought boons from Gods through their attributes and enactments of austerity, they could not digest them in proper and righteous way. Soon they started to misuse the superior powers of the boons and to behave cruelly, wilfully and to they pleasures. ||31|| Pratham haatee aalee satta | Maga bhulalaa to Bhagavantaa | Laagalaa upabhogaachyaa panthaa | neeti pravrutti sodoni ||32|| When they became extremely powerful due to the boons, they forgot even Gods who had favoured them by giving boons. They strayed away from the ethical and moral ways and proceeded on the way of worldly enjoyments and pleasures. ||32|| Tyaachi raakhatee sant marjee | Tawa to adhikachi chadhe samaajee | Janatemanee waadhataahi naaraajee | parwaa na karee ahankaare ||33|| The kind and merciful saints first tried to coax and fondle them with love and affection. But they took disadvantage of the kindness of the saints and grew more and more insolent. They became terribly egoist and did not care for growing more and more displeasure and hatred for them in the common people. ||33|| Bharaavayaa paapaanchaa raanjana | Tyaasi detee protsaahana | jene twarit hoya nikaal poorna | pankh phutaliyaa udhaleeparee ||34|| Then the saints gave them more and more encouragement to enact devilish and sinful deeds so that their pot of sins would become brimfull and their ego and insolent pride would be soon destroyed just like the quick destruction of the white ants when they produce wings. ||34|| Kiteehi sadhu samjaavitee | pari na wale tyaanchi mati | Mhanoni deva awataaraahaatee | kaarya aale tayaache ||35|| The saints, sages and seers try to convince them beyond their limits but their devilish tendencies and cruel minds never turn to good and noble path. This is the ripeg time for Gods to appear into incarnations to decide their fate. ||35|| Deva-awataara samajaavitee | Naanaa yojanaa karuni paahtee | shewatee shastra dhaarana karitee | dushta saathee ||36|| The incarnations of God first try to convince them in many ways. They prepare plans to reform those devilish individuals. But when all their efforts prove fruitless, the incarnations of God then take up arms to destroy those evil demons. ||36||

Tyaachyaa mokhshaane sutatee jana | Mukta hotee dukkhaa paasoona | Mhanoni karaavaa laage prayatna | Awtaaraasi nirwaanichaa ||37|| When these demans are destroyed, they get rid off their demonish state. The human beings also get rid of the sufferings and tortures they had to face from them. With this purpose, the incarnation of God had to enact his last and surest attempt. ||37|| THE IDEAS OF VARIOUS INCARNATIONS Aise jyaane jyaane kele | Dukkha jagaache niwaarile | Te sarva awataarachi tharale | puraane zaalee tayaanchee ||38|| All those, who had enacted to remove the sufferings and torture of the world, had been considered as the incarnations of god and to glorify them and their heroic deeds, several puraanas had been written. ||38|| Taise konee karee ajoona | Tyaanchi guna karme paahoona | poorvichyaa thoraanche awataar, jana | maanitee tayaa ||39|| Even at present, when some virtueous individuals enact and attempt to remove sorrows and sufferings of the human beings, they are considered as the incarnations of earlier godly personages by observing the remarkable attributes and enactments of those great souls. People compare them to the earlier, ancient incarnations. ||39|| Tulsidaas aadhi aasakta | Te vairaagye zaale mahabhakta | Raamkathaa gaavoni tarile jagat | mhanoni Valmikee-awataara ||40|| In this early age, Goswaami Tulsidas had an extreme attachment for his wife. But sooner he became desireless and turned into the most excellent devotee. He sang the `Raamkatha' (Life history of Lord Ram- (famous as `Ramcharitmanas' or `Tulsi-Ramayana) and uplifted the common people. So people began to consider him as the incarnation of the first poet Valmiki (who first composed Ramayana). ||40|| Konee bhinna devaa awataar maanitee | Heychi aahe aapuleecha bhakti | pudhe pudhe kalel tayaanprati | paayarya awataar kaaryaachya ||41|| People think of the different incarnations of different Gods and deities. But they will further understand the stages of the enactments of the incarnations. ||41|| Konaa Mhasobaa, Khandobaa maanya | konee shakti-awataraache karee poojana | Konee awataar Ram-Krishna | mhanatee Mahavishnuche ||42|| Somebody worships Mhasoba, some other worships Khandoba. Then there are many people who worship shakti devee (The Goddess of powers) and consider them as the incarnations. There are a great many people who believe that Lord Ram and Lord Krishna were the incarnations of Mahavishnu. ||42||

Konee dashawataara maanitee | konee GuruNaanak paramparaa daavitee | Konee Teerthankarachi awataar mhanatee | Konee ganatee chovees ||43|| Konee Buddha-awataar poojatee | konee Datta-awataaraa bhajatee | konee yeshu eesha-putraavataar samajatee | jagatee zaalaa ||44|| Konee mhane Mohmmad preshit-awataara | konee mhane sant-ansha-awataara | Lok maanitee anant prakaara | kitee saango? ||45|| Some devotees fully believe in the ten incarnations of Lord Mahavishnu such as Matsya (the fish incarnation), Katsya (the tortoise incarnation) etc. Some believe that there had been twenty four incarnations of Lord Mahavishnu. Some hold with high esteem and glory the ten incarnations in succession of Guru Naanakjee. Then there are the trusted followers of a faith who consider only the twenty four `Teerthankara' (The great virtueous seers in the Jain Faith) as the incarnations. ||43|| (contd) (contd) Some devotees hold Buddha as the incarnation and there are a large number of people who believe that Lord Dattatraya is the incarnation and worship him and sing his bhajans. Some say that The Son of God had incarnated in the form of Jesus Christ. ||44|| (contd) (contd) Then there are some who have a deep faith that Mohammed Paigambar was the only real missionary incarnation of the Allah. Many others think that the holy saints are the partial incarnations of God. In this way, people, different groups, sects, cults, faiths hold different considerations about incarnations as of different kinds. ||45|| Yaache ekachi kaarana | Jo jo unnateesa laagala nyoona poorna | Tochi awataar maanilaa vegalaa samajona | sajjanaannee ||46|| The only reason for this is, that the good virtueous noble wisemen had distinctly separated the great personages as the incarnations, who had acquired their self upliftment and spiritual, virtueous prosperity in more or less measures. ||46|| Konee Brahma-Vishnu-Hara | Yaansi maanitee khare awataara | Konee mhanatee dewachi bhoomeevara | Kadhee naahee prakata zaalaa ||47|| Some people believe that Lord Brahma, Lord Vishnu and Lord Shiva are the only real incarnations. But there are a large number of people who very firmly state that under no circumstances, God would step down in the form of incarnation in this world. so it is absolutely impossible. ||47|| Deva aahe aatmashakti | To deha dhaarana na karey kalpaantee | Tyaasi jaanane yaatachi unnati | Maanawaachi ||48|| (They insist that) God (Brahma) Who is in his real original form of self-spiritual power, will never come into being by taking the form of mortal body. So, man can seek his own upliftment and spiritual prosperity only by trying to realise the supreme absolute Truth. ||48|| Aisee bhinna lokaanchi bhinna matey |Satya sarvaatrachi unepure te | Pari sangatee kaisee laawaavee yaate | visaroni gele ||49|| In this way, so far as the incarnations of God are concerned, there are prevailing different views and consideration of different people. However every view, consideration, belief surely holds reality in more or less degree. But people have forgotten to reconciliate the truth that lies in various forms and shades. ||49||

Je je purush thora zaale | Tyaansi awataarachi sambodhile | Jyaanche jyaanna chaaritrya patale | Tyaannee maanile tyaalaagee ||50|| The reconciliation of the truth, that lies in different shades, forms and measure in the different considerations of the people, means that all those by gone great spirits had been considered and held as the incarnations. It was, because their character, enactments, attributes had been so powerfully impressive and dominant as to be held them incarnations. ||50|| `June te Sone' vishesh tharale | Tethe konaachechi naahee chukale | pari jyaannee satya anubhavile | Techi paawale deva-padaa ||51|| According to the doctrine `Old is Gold', those, who had existed in the olden times were given much importance, There is nothing wrong in it. But we must not forget that those, who had experienced the most excellent `TRUTH' could only seek the state of God. ||51|| ARE THE DEITIES `AYONI SAMBHAVA' (i.e. not born of the womb) or THE HUMAN BEINGS? Konee mhanatee dewataa ayoni sambhava | Awataar karee chamatkaarachi sarva | Hey mhanane aahe artha gourava | Bhaavik panaachaa ||52|| Many people believe that the incarnated individual had not been produced in ordinary way of generation, i.e. he was not born from the womb, of mother as usual. All his enactments were full of astonishing miracles. But this contention is an adoration through the sense of devotion. ||52|| Garbha, narka, vaikunthapuree | yaanche mahatwa kaaya deva antaree? | Hey paahoni bheeti-moha dharee | Tari to deva kaisenee? ||53|| In fact, what importance does God have for taking birth in embryo, for the heaven for hell? If he holds such delusions, fascinations and illusive ideas, how can he be considered as God? ||53|| Dewaas vaikuntha, garbha saarikhe | yene, jaane swabhavike | sukhdukkhe ekaachi koutuke | raahatee tayaapudhe ||54|| For God, Vaikuntha and mother's womb are even and equal. (As he is omnipresent). To come into the existence in the world and to disapper are the playful activities of God. What values and importance do the sorrows & joys have in regard to God? ||54|| Yonee dwaare jaree prakatalaa | Taree dukkha na wate tyaachya rhudayaalaa | Mhanoneech to ayonee sambhava maanila | dnyaaniyaannee ||55|| God certainly can't be unhappy if he is born from mother's womb. So the wise call God as `Ayonisambhava'. ||55|| Erawhee janma-marana sakalaa saarikhe |sahanshakti, adhikaar-bhed raakhe | jaise jayaache sthaan-maan dekhe | Taise nikey naam tayaa ||56|| Otherwise death and birth are common and alike for all. The difference lies in the limits of tolerance and so they are differently titled according to the state and worthiness they deserve. ||56|| Sarva awataar maanveech asatee | pari adhikaaraa aise kaarya karitee | Tyaanchi dhaarana, jeevan mukti | taiseech asate sarvadaa ||57|| Infact all incarnations are human. They perform their enactments according to their abilities which they hold and are worthy of. But the retention of life and liberation from the cycle of birth and death in one and the same for all. ||57||

Anek janaanchi sanskaar sangati | Ghewoni yetaatee saangatee | uddharaayaa jad jeevaamprati | maarga daavitee awataar ||58|| These incarnations come into the world, carrying with them all the impressions which they had stored in their several earlier births. Their objective in coming into existence in the world as the incarnations is to show and lead the ignorant beings on the divine spiritual way for their upliftment and salvation. ||58|| Pari maanveech kaarya karne | Maanavee maargaanech yene-jane | Maanawaanchyaa bhushanaanpari mirawine | awataaraanche ||59|| Their coming into being and departing from this world, as well as all their enactments and activities in their life span upon the earth are as usual and alike as they happen to be in the life of any comman man. But they become the most precious ornaments of all the human beings and the humanity. ||59|| Maanave sarva praanimatraasi sukhawaave |sarva kaarya suralit chaalawaave | Ek asoni anant whaave | ulhaasa haachi antaree ||60|| They have an ardent pleasure with a thought in their heart and soul that every human being should continue enacting his duties and deeds neatly and sincerely to provide happiness to all beings and become one by absorbing their entities into the society as a whole. ||60|| Hey samajoni jo vartalaa | Tochi awataar shewatee tharalaa | Jyane pruthweechaa sambandha jodalaa | eksootree prayatne ||61|| He, who behaves holding such intentions and enacts with hard streneous efforts, who interweaves the whole world in one string of the sense of humanity, is finally held in highest esteem as the incarnation. ||61|| Jyaannee sarva vishwa sootraata govile |sanmaarga maanavamaatraa shikawile | Techi thora awataara zaale | pudhehi hoteel nishchaye ||62|| All those, who had interwoven the whole world into one string and who had directed and guided all human beings towards the noble, righteous and excellent way, are really the great and magnificent incarnations. They had existed in the past, they are existing at present and very certainly, they would exist in this world in the whole future also. ||62|| Mhanoni awataara haa unnatiwaad | Adhikaar taisaa prakate vishada | Vishwaatma bhaave swayampoorna siddha | awataar aamhee maanato ||63|| Therefore I consider that the characterestic of the incarnation means the dogma of the excellent and glorious prosperity and the highest upliftment of the human beings. This charecterestic of the incarnation appears in the individual when he seeks the strong sense of "I myself have pervaded into the whole universe."And it is proved to the test of his self experiences. He deserves then the worthiness of being the incarnation. ||63|| To chi sarvaasi ek karee | Ek karonee anekatwee waavaree | Tyaaseech paawalee poornataa kharee | vishwaatmyachi ||64|| That individual can only unite all human beings into one as a whole entity and becomes monoistic but manages to move around in the forms of the many individuals. Only he can seek then the perfection of the unity and oneness with the universe. ||64||

Ewadhee vishaal jyaachee dhaaranaa |Ewadhaa kaaryaachaa vyaapa jaanaa | vishwaachiyaa matabhedaannaa | mitawoo shakey jo ||65|| He holds such a great and forceful retention that he can meet out all the difference of opinions and dogmaticsin the world. the scope and the range of his enactments and activities is very vast and widespread. ||65|| Tochi shewatachaa awataar | Mahamaanava vikaas kendra | Aapana tayaache ansha ankura | maanavadharmee ||66|| That superhuman is the last and final and the most excellent incarnation. He is the centre of the all round development of all the human beings. And we, all other human beings and workers bearing the properties of the human are the part and parcel or the delicate, tender sprouts of that superhuman. ||66|| Nishchaya whaava shrotayaajanaa | Awataar mhanaje atimaanava jaanaa | Maanwaachi poornataa mhanaa | Awataara kaarya ||67|| O Listeners! have a firm understanding that the incarnation is the superhuman in the human beings. All his enactments and activities mean the total perfection of the human beings. ||67|| Dewataachi karaavee upaasanaa | upaasakaaseecha ye awataarpanaa | Aisaach aahe awataraachaa banaa | aajawareechaa ||68|| Therefore, we should offer our devotion to the gods and the deities with the object and purpose of attaining the state of incarnation. Remember, the sincere and devoted devotee only can be considered as the incarnation. ||68|| Yaat ekachi taartammya pahaave | maanawa konaachenee sukha paave | kona samaaj kaarya karee barave | jana-maanasa rangawonee ||69|| In this regard, one point needs to be carefully seen that because of whom people become happy and who attracts people and enacts for the welfare of the mankind. ||69|| Tochi samajaavaa mahaabhalaa | jo jana hilaarthee laagalaa | Daivee shakteechaa saagar bharalaa | angee jyaachyaa ||70|| He is the great and excellent personage who is full of the ocean of the divine powers and who performs all enactments for the welfare of the humanity. ||70|| Awataaraasi saamarthya paahije | Atmabala prakhar tayaasi saje | Bolile taisechi kaarya kije | awataara to yaa janee ||71|| The incarnation needs a great power and a very forceful strength of spirit. One who acts as he speaks is considered as the incarnation. ||71|| Aishyaa shanti awataraachee keerti | Maanawaasi sant saangatee | Deva-awataar prakat hotee | kranti karaayaa desha maajee ||72|| The saints present the glorious examples of the incarnations of peace before people. The incarnations of Gods are the revolutionary. They appear in this world to bring the revolution and to set up a neat fold of the disturbed world again. ||72|| TREAT SERVICE TO THE WORLD AS YOUR TEST AND PROCEED FURTHER

Shanti-awataar, kraanti-awataar | yaa doghaanche kaarya bhinna sarvatra | Ek karee sadbodha maatra | ek karee nirnaya ||73|| The duties of these two kinds of incarnations i.e. the incarnation of peace and the incarnation of the revolution are totally different. The incarnation of peace gives right and moral precept to the human beings while the incarnation of the revolution brings total revolution in the disturbed set up of the humanity, and finish the problem completely. ||73|| Doghaanchihi aahe jaruree | Mhanoni hee yojanaa maanilee chaturee | Aapanahi whaave awataaree | Tyaachiyaa aise nirdhaare ||74|| However, both the kinds of incarnations are very essential and so the clever and the wise uphold this arrangement with respect. We should also determinently try to become the incarnations like them. ||74|| Naahitaree aratra na paratra | Heyhee mhanataa ye awataara-vaichitrya | parantu awataar to awataarkaarya | karaavayaasee ||75|| Otherwise your condition will be like neither here, nor there'. can we call it as the variety of the incarnation? In fact, one who enacts the duties of the incarnation is a true incarnation. ||75|| Maanava dharmaasi ujalon | Dushkrutinaash, sajjan rakhshana | karane heychi awataar lakhshana | sarvamaanya sevaatmaka ||76|| The characterestic of incarnation which is accepted on all hands is that it brightens up the duty of the humanity, destroys the evil and sinful conduct and protects the virtueous, pious noble people. And the core or the heart of all this is the sincere and dutiful service to the mankind. ||76|| Jyaannee jagaachi sewa kelee | Tyaaseech awataar padavee laabhalee | Tyaa waachooni awataar bolee | Hee to aapulyaa bhaavanechee ||77|| Those who dutifully served this world were only held as the incarnations. If we call the otherwise (i.le. those who are different from such individuals & who don't render service to the humanity) as the incarnations, it will be merely a funny game of our feelings and imaginations. ||77|| Seve evhade mahatwa naahee | Dnyaan, dhyaana, vairaagyaasahee | Hya sarva saadhanee saphalataahee | sevenchi hotase ||78|| Even the knowledge, meditation and desirelessness also do not have as much importance as the service does, (though they are excellent aspects.) Moreover, whatever success is gained through knowledge, meditation and desirelessness is nothing else but the fruit of service. ||78|| Deva-dewataa jagee aalee | jap-tapey karoo laagalee | pari poornataa nahee zaalee | seva naahee towaree ||79|| Gods, goddesses and deities came into this world and performed the spiritual practices like japa (reiterating God's name) Tapa(penance) etc. But all their spiritual services were incomplete until they put themselves to the service of the humanity. ||79||

Jemwhaa sevaa kaarya prakat kele | Anant jeeva santushta zaale | Temwhaachi awataar tayaa maanile | Bhoo lokee yaa ||80|| When all those great spirits displayed their honest and dutiful services to the humanity and made innumerable people happy and contented, then only they were regarded as the incarnations. ||80|| Raamchandre raajya tyaagile | Raavanaa samhaarooni sajjana rakhshile | Mhanonich awataar tharale | sarvatomukhee ||81|| For the sake of the principle, Lord Ram sacrificed his kingdom. He destroyed Ravana and his whole demonic empire. He protected the noble, pious and virtueous people. Therefore he was considered as the incarnation by all. ||81|| Shreekrushne kamsa mardilaa | Dooryodhanaachaa naash ghadavilaa | sukha dewoni gora garibaalaa | magachi tharalaa awataara to ||82|| Lord Krishna destroyed kamsa. He got the evil wrongdoers like Dooryodhan completely destroyed. He made the poor and helpless people happy. So Lord Krishna had been held in high esteem as the incarnation. ||82|| Aise seva kaarya kele jyaane | Tyaaseech jana awataar mhane | Tyaa kaaryaleelaa aathawatee jeeve praane | sarvatoparee ||83|| People hold those as the incarnations who render their sincere and dutiful services to the humanity. They devotedly remember their divine and excellent enactments from their hearts & souls. ||83|| Aathavatee tehi awataar hotee | Taisee karitaa seva kruti | pari koradee sahaanubhooti | hee to nawhe uddhaarak ||84|| Those, who always remember such divine excellent enactments of the great personages (who are believed to be incarnations) and imitate similar enactments and render their dutiful services to the human beings can also attain the state of incarnations. But if you make only dry and shallow show of sympathy, nobody can attain upliftment. ||84|| Jyaanni sewakaaryaasee jeevan diley | swaanandee budoni jagaa taarile | Techi sant, awataar zaale | kartavyasheel maanava ||85|| Such great individuals, who sacrificed their whole life in extending their services to the human beings and looted freely their self spiritual exhultance to all, those dutiful and active personages who worked for the prosperity and upliftment of mankind, were held as incarnations. ||85|| Saadhu, santey sewaa kelee | Anant rhudaye santoshavilee | vyawahaar- upaasanene daavilee | shidi mokhsha maargaachee ||86|| The saints and sages extended their dutiful services to the humanity and made innumerable people happy. They led and guided people towards emancepation through spiritual services and practical virtueous behaviour. ||86|| Saadhu santey sewaa kelee | jeewaasi Brahmapraaptichee olakha dilee | Taisee sewa paahije ghadalee | aapanaaseehi ||87|| Those saints and sages served the mankind and imparted the divine spiritual knowledge to the common beings to secure the transcendantly supreme state of `Brahma' (Absolute Truth). We should also attempt to render such services to the mankind. ||87||

Ek sant janmaas aalaa | Tyaane prantachaa praant keertine vyaapalaa | pari kaa janasudhaaranelaa | apuraa padalaa vyaap tyaacha? ||88|| A certain saint was born. He obtained glory and fame all over the state. But he fell short in his sphere of rendering his service to bring reformations and welfare for people. Why did it happen in his case? ||88|| Yaache kaarana aamhee lok | sandesh aikataanna dole zaaka | Namaskaar karaayaache koutuka | aamuchyaa paashee ||89|| We ourselves are reason for this situation. We take pleasure and pride in offering our empty salutations to the saints but connive at the precious precept and advice of such saints and sages. ||89|| Lok karitee tyaanchaa utsava | gaatee manobhaave gourava | parantu taisaa sevaabhaava | angee na aanitee aapulyaa ||90|| People arrange great celebrations and festivals in the names of the great holy saints and holy spirits with great faith and devotion. They sing their glory and characterestics in their praise with devotion. But they never try to imbibe those attributes and sense of dutiful service to the mankind. ||90|| Deva gheteel awataar | Mhanoni vaat paahatee utaraayaa bhaara | Haa dublepanaachaa vichaar | shiralaa thora yaa lokee ||91|| Common people always hold this belief in their feeble minds that some time or other, God will incarnate to reduce the growing burden of the sins and evil tendencies upon the earth. ||91|| Arey! hey sarva aataa visaraave | santee saangitale techi karaave | Maanawaane maanawaa sudhaaraave | yaahooni punya konate? ||92|| Friends! Forget all such false conceptions and illusions. Follow the precious precept and advice of the saints and sages. No divine merit can be as great as can be sought through rendering service by the individual to the mankind. ||92|| Hey pavitra awataarkaarya | aapanachi howooniyaa nirbhaya | kaa na karaave takoni paaya? laabhel jaya nishchayaane ||93|| Why should not we fearlessly proceed a step forward and enact what we expect to be enacted by the incarnations? This firm resolution will surely bring victory to us. ||93|| Konee rograaine marey | Tyaasa kona pusato saanga barey? | pari sewa karitaa praana antare | Lok shraddhaa bhare keerti gaatee ||94|| If anybody dies of some disease, who goes to inqure about him? But if somebody offers his life in rendering his services to the human beings, people sing their glories with great faith and devotion. ||94|| Mhanoni bolalo sevaka banaa | olakhaa maanava mhanoni aapanaa | Ghewoni awataar tatwaachyaa khunaa | ujalaa bhuwanaa keertine ||95|| Therefore I have told you to become the dutiful servants of the mankind. Imbibe the attributes and the characterestics of the truth behind the incarnation and brighten the world with your own honest & sincere efforts and enactments. Always recognise your duty towards the humanity. ||95|| Nakaa adnyanaamaaje adoo | Nakaa bayakaa porasaathi radoo | Nakaa swaarthaa saathee adoo | Nighaa maanava seva saadhaavaya ||96|| Don't hide yourself in the darkness of ignorance. Give up your crying and ailing for your wife and children only. Give up becoming rigid and stubborn to seek your selfish desires and come out in the open to offer yourself for the cause of humanity and service to it. ||96||

Jo aapulyaa swaarthaasi mukalaa | Vishwa-swaartha maanito aapulaa | Tochi awataar kaaryee laagalaa | maanato aamhee ||97|| We hold him as the incarnation, who gives up his selfishness, hurls himself to perform the enactments of the incarnations and thinks that his own upliftment lies in the upliftment of the world. ||97|| Yaa saathee karaa aapulee unnati | sewa dewoni gaavaaprati | Gaavaapaasoni vishwaprati | pohachoni jaave ||98|| Therefore serve the village & the villagers. seek your own as well as people's upliftment and proceed a step from your village to reach the edge of the universe. ||98|| Aapalee samaj waadhawaavee | pais tewadhee kaame karaavee | Mhanaje laabhel awataar padawee | kramaane aapanaa ||99|| Extend and grow your power of reasoning. Heighten the standard of your enactments to the last extent of your abilities. Then only you can seek the title of the incarnation. ||99|| Sewetachi aahe devabhakti | kaarya karanyaatachi raashtrashakti | yaanech miley shewatee mukti | awataar deepti angee yeyee ||100|| The devotion of God lies in service to the humanity. The strength of the country lies in the enactments. The final goal of attaining salvation can be sought only by enactment for the service to the humanity, and it brings in you the brilliance of the incarnated personages. ||100|| Konaalaahi na waataave awaghad | kaise awataar kaarya prachand | paawataa na ye aise udanda | Naaheech kaahee graamjanho! ||101|| Therefore, O Villager brothers! none of you should fear that the duty and enactments of the incarnation are the most difficult Nothing exists in this world which can't be achieved. Remove illusive fears from your minds. ||101|| Taise bhayachi wagalaave | Mhanoni bolalo saadhyaa bhaave | Tukadya mhane samjoni ghyaave | Taaratammyane marma yaache ||102|| (Vandaniya maharaj says) Therefore, I have placed this view and thought in a very simple and easy words. With discretional reasoning and sense of judgement, try to understand the secret of this. ||102|| Iti Shree graamgeetaa grantha | Guru-shaastra-swaanubhava sammat | kathila awatar kaaryaachaa patha | Tehatisaavaa adhyaya sampoorna ||103|| This Graamgeeta scripture is fully consented by the Guru, shastraas and self-experiences. The Thirty third Chapter, describing the way to the enactments of incarnations, is hereby concluded. ||103|| ||Sadgurunaath Maharaj ki jai|| VOLITIONS 1 The one, who as much cares for the human society and as much renders his services to the mankind proves himself the incarnation to that level and status. We shall attempt to become ideal in our family and then try for become the incarnation to the village. 2 In fact, the incarnations are the human-beings. They prove themselves as incarnations by the divine enactments they perform for the redemption of the mankind. We shall try to become the true servants of the `SATYA-YUGA' (The era of the truth) for bringing up the rule of the villages. 3 We shall treat that great personage as the incarnation who is the ideal of sacrificing his life to the duty and service to the mankind. 4 Protection of the pious good and virtueous persons and subjugation of the evil ones is the work of the incarnation. Therefore, we shall retaliate to the evil tendencies by creating our unity and

organisation and we shall try to create the divine atmosphere by adopting the regular common mass prayer and mutual co-operation. 5 We shall sacrifice the illusive attachments and for stepping forward towards the state of incarnation we shall offer our whole life to the services of the mankind.

Chapter- 34 FATALISM - (The doctrine of Destiny) (Prarabdha - Waad) ||Salutations to Shree Gurudeva|| Disappointment and the Fatalism (bhagya-waad) are in vain Jeeva Eeshwaraacha ansha | To jitukaa karee aapulaa vikaasa | Titukaa uchcha awataar padaas | jaacha lokee jaatase ||1|| The being is the part and participle of the supreme, Absolute and all pervasive Truth (God). The more the being achieves its all round development, the more higher state of spiritual upliftment i.e. the title of incarnation it gains in its existing life on this world. ||1|| Karitaa seva prayatna thora | Jeeva hoyee dewa awataara | Aapana aapulaa karee uddhaara | shaanti deyee jagaas hee ||2|| The being can achieve the state and the title of the incarnation by putting itself into strenuous hard efforts in rendering its dutiful and honest service. By this way it can seek its own spiritual upliftent and can provide divine serenity to the world. ||2|| Sodooni dubalaa niraashaa - waad | saadhaava satya awataar bodha | Mhanoni kele ase vishad | awataar tatwa hey saarey ||3|| Therefore, in my earlier narration (in the previous chapter) I had tried to explain the philosophical truths and propositions about the incarnations in details. I have done it because I want you all to give up the thought of disappointment which makes you weak and feeble minded. You should try to bring and imbibe the true practical behaviour of the principles of incarnation. ||3|| Lok karoo laagateel satkaarya | Tari gaavee naandel sarva aishwarya | Tyaa saathee waadhavile paahije manodhairya | sarva lokee ||4|| when the village people begin to enact good and noble deeds, wealth, prosperity and glory dwell in the village. So All should grow and develop courageous minds to achieve this glory. ||4|| Pari shrotey bolatee tyaavari waache | Aho! bhaagyachi heena aamuche | Mhanoni aamachyaane konache | satkaarya nohey ||5|| But upon this, the listeners said, "O Sir! We people are ill fated; unfortunate and miserable. So no good and noble deed can be enacted by us". ||5||

Manaat asate kaahee karaave | pari welachi jaraa na phaave | sangaa yas kaaya karaave | aamhee taree? ||6|| "We do have a strong desire to enact some good and noble deeds. But unfortunately, we find no spare time, not even a moment to do it. What can we do for it then?" ||6|| Mitraho! jyaachee jayaasi aawada | Tyaasaathee tyaamiley sawad | konee na ye ichcheaad | prayatna karitaa ||7|| (Maharaj replies), "Friends! When one forms a liking for something which he is fond of nothing and none comes to block his way to do it. He can surely find some spare time to do it" ||7|| Garaje potee janmey yukti | prasanga aanitaa waadhe shakti | prayatna perataa phaley yetee | aawadee aisee ||8|| When need arises, the surest way appears before him very easily. When one has to face any occasion, he grows energy spontaneously in himself to overcome it. When he puts himself into hard efforts, he surely acquires good results from them." ||8|| Shrotey mhanatee, kiteehi prayatna kele | Tari kaaya sarvachi raaje zaale? | yaas paahije bhaagya ughadale | aamhaa wate ||9|| On this, the listeners argued, "How can all become kings though they all put up hard and strenuous efforts? We think luck factor playes a major and important role in becoming the kind." ||9|| Ichchhet jaree raajya jadale | Tari rojachechi kaarya nadale | Tethe udand manaata aale | Taree kaaya hotey? ||10|| One may hold and cherish a strong desire for becoming a king of some kingdom. But he can't fulfil even his daily needs. Then what is the gain from holding a strong desire and yearning in our minds? ||10|| Ichchhe pramaane sarvaasa ghadate | Tari kaaya bhikaaree banaave waatate? | Ichchhaa karanaare kiteetaree yethe | phiratee bekaar sadakene ||11|| If you say that everything can happen by strong will, then though none desires to become a beggar yet we find a lot of beggers wandering along the streets for begging. Do you think that they don't have strong desires for their betterment? ||11|| Konaas sahaj maargee chaalataa | dhanaachaa haandaa saapade aaitaa | Tyaannaa baghaa ichchha na karitaa | milaale dhan ||12|| It also happens sometimes that having no desire, somebody finds a big pot containing preciously lot of money while he is casually roaming on the road. ||12|| Konee daridryachyaa gharee janmale | mendhyaa bakaryaa chaaru laagale | Achaanakachi bhaagya ujalale | Gele dattaka raajwaadee ||13|| Somebody is born in a very poor family and goes on grazing the sheep and goats in his early childhood. But suddenly his great good fortune brightens up. He is adopted by a royal family (and further becomes a king.) ||13||

Aise konya upaaye hote | heychi wichaaraave wate aapanaate | prayatna kelyaanech phala yete | hey to yethe shobhenaa ||14|| Therefore, we want to ask you, how such strange turns suddenly come into somebody's life. We don't therefore agree to your orguement that everything can be achieved through efforts. ||14|| Gaavee aamuchyaa ek sajjana | ati kushal, pryatnawaana | Naanaa kalaannee nipuna | pari potaachehi bhaagenaa ||15|| (We give you one example) There is one noble individual in our village. He is the most accomplished and expert in so many arts and skills. But this great artist and masterman can't earn his livelihood to maintain him and his family. ||15|| saangaa yaahooni kaaya karaave? ichchhene phala kaise paave? konyaa parine yojaave | kaarya aamhee aapule? ||16|| What should we then conclude from this example? Please tell us what we have to do to fulfil whatever desires we have for us. ||16|| Mitraho! tumache sarva mhanane | aikile mee jeeve praane | Mhanoneech aapulya parine | deto uttara tumhaasee ||17|| Friends! I have listened to all what you have said, very attentively and with my heart and soul. Therefore, I am now trying to convince you with as much ability as I have. ||17|| Bhaagyaachaa haa prarabdhawaad | unnatichaa karee virodha | Gaavogaavachyaa jeewanaasi baadh | aanalaa yaane ||18|| To live depending upon the faith of destiny or fate is called the `Falalism' or the philosophy of the fortune. But nobody can attain his prosperity merely by believing in good or bad fortune. This concept has brought a great disappointment in the life of every village. ||18|| Hee dubalee niraashaa ghaalawoona | kelaach paahije pryatna | Tareech bhaagya yeyeel jaana | udayaa aapule ||19|| If you totally discard this weakening disappointment and go on with forceful and strenuous efforts, your good fortune will rise up and become bright. ||19|| Eravhee hey bhaagya konee deyeenaa | prayatnaa shiwaaya bhog yeyeena | Tyaasi prayatnachi pradhaana jaanaa | laage kemwhaachaa tree ||20|| Otherwise none is waiting for you to handover you a readymade good fortune you can never reap the fruit unless you sow with your own hard efforts. Mainly, your efforts are very essential at some time or other. ||20|| Kaahee samskaara asatee poorviche | kaahee prayatna yaa janmeeche | Miloni yeyee phala bhaagyaache | udayaa lokee ||21|| Fortune favours when accumulated impressions of previous births and strenuous efforts of the present birth come collectively together. ||21||

Sant Gulaabrava baalaandha | Tyaanchyaa jiwhaagree shaastra veda | Hey poorva janmeeche sanchitachi siddha | nawhe praarabdha phukaache ||22|| Saint Gulaabrava Mahaaraj was blind since his early childhood. But he had learnt by heart the vedas and sciences. This proves the impact of the accumulated impressions of previous births. Do you think that the destiny is freely and easily available? ||22|| Kaahee poorna smskaar gati | kaahee karanee, kaahee sangati | kaahee sankalpa, ichchhaa shakti | yogya kaalee yetee bhaagyaphale ||23|| The individual gets precious fruit at the right time in the form of his good fortune. This good fortune brightens up due to the stream of his impressions of earlier births, due to his efforts, due to the attributes he has achieved by association in present birth; by some volitions and due to his strong will power. ||23|| Paahanaaryaasi achaanak disatee | yache bhaagya ughadale mhanatee | Dhana vaibhava laabhataa tharawitee | bhaagyawanta lokee ||24|| But people see it suddenly happening and so they say that the good fortune of that individual has come open and favoured him. They treat him to be fortunate as he had suddenly received the wealth and splendour. ||24|| Who can be called the Fortunate and why? Yethe ek prashna uthato | Bhaagyawant kona asato? Aikaa tyaachehi saangato | uttara aataa ||25|| Now we have a question before us, who is to be called as the fortunate. Now listen to my reply to this question. ||25|| Asela konee dhanawant | pari to nawhe bhaagyawant | Bhaagya ase sukha santoshaat | awadambaraat te naahee ||26|| A certain person is very rich and possesses a great wealth. But only for his richness, he can't be determined as the most fortunate. The good fortune, which really lies in the contentment of the innermost soul, can't be found in the superficial display of one's wealth and splendour. ||26|| Bhaagyawant tyaasachi mhanaave | Jyaane eeshwaraasi samarpan whaave | Ananyagateene raahaave | sharana dewaasi ||27|| One, who offers himself to God in total surrender with the honest and sincere sense and sacrifices all his sentiments to God, can only be considered as the most fortunate. ||27|| Aani satkaaryee asaave tatpara | sarva saandoni durvyawahaara | sahajkarme miley pota bhaakara | Tyaatachi sukhe naandaave ||28|| He is really a good fortunate one, who gives up all bad habits and evil practices, who toils hard and enacts good deeds, who honestly lives happily upon whatever livelihood he has earned by working hard. ||28|| Aapanaaseecha sukha whaave | Aani dusare to osarooni jaave | aise kadhee na maanee jeeve | Tochi bhaagyawant mhanaavaa ||29|| He can be considered as the real fortunate one who dislikes to be happy only by himself without thinking of the happiness of others. ||29||

Kahee choree karoni bhaagyawant hotee |sarva lok tuchchha bhaave hasatee | Mhanatee bhaagyawantaachi gati | twarit padel drushteelaa ||30|| Somebody attempts thefts and becomes fortunate (by having a great wealth) But people contemptfully and jeeringly laugh at him and say that sooner or later, all will come to know what state, this fortunate one has reachedin. ||30|| Maga paap aanoni paadee sankataa | Dhana, bhaagya jaate bhalatiyaa waataa | punhaa raahato karantaa | kaisaa bhaagyawaana mhanaavaa? ||31|| The sinful acts invite so many dangers and calamities. All the earned wealth goes away alongwith his fortune and in very bad and sorrowful ways. He again becomes poor and miserable. How can then he be considered as the fortunate one? ||31|| Kunaache bhaagya raatritoon yete | Jugaaree dravya kadhi laabhate | Dusryaa dinee punhaa dhaava ghete | Daridrapana tyaacha waate ||32|| Some gambler plays on bets the wholenight and collects a huge amount, He becomes fortunate. But on the next night he loses all his earned wealth in the same way by gambling and becomes totally broken and bankrupt. ||32|| Haa aahe paapaanchaa avishkaara | Nawhe, nawhe hey bhaagya thora | Bhaagya techi nirantara | Lok keerti gaatee maagehi ||33|| These are the fateful consequences of the sins. therefore he can't be considered as the fortunate one. The real fortunen is it when people sing songs of praise and glories of the person behind him. ||33|| Bhaagyawant dhanaane nawhe | Bhaagya sattesihee na mhanaave | Bhaagya satkaaryaanech paave | jeewaalaagee ||34|| The being can't be fortunate only because of its wealth or by the powers it has acquired. the being achieves good fortune only by enacting virtueous and noble deeds. ||34|| Bhaagyawant shreemant na hoya | aise maaze mhanane nohe | pari uttam vyawahaaree dhanik raahe | Tochi kharaa bhaagyawanta ||35|| I don't mean that the rich are not fortunate. The rich individual can be said as the real fortunate one if he behaves in good, pious and virtueous way of life. ||35|| Ekaachi shreemantee dusaryaa bhooshavee | ekaachi shrimantee raktachi shoshavee | Tyaasa kaisee dyaavee padavee | bhaagyawantaachi? ||36|| The richness of some individuals adorns all others. But if the richness is earned through squeezing blood of others, how can such rich individual be titled as the fortunate one? ||36|| Maatee dharitaa sone hotey | chaalatyaa kaalee bhaagyachi te | pari ahamkaare, vyasane mukale seve te |shewatee zaalee durdashaa ||37|| When you toil hard, the soil in your hands will turn into gold. There lies the real fortune. Those who lose the chance of serving the people because of their ego and addictions, are finally put to shame and great disgrace. ||37||

Mhanoni mhanato prayatna karaa | aapaapale jeevan sudhaara | Bhaagyaheena mhanaanyaachaa prasanga saaraa | Taalaa maage ||38|| Therefore, I am insistantly telling you again and again to work hard and brighten your own life. Never allow any evil thing which will compel you to call yourself as the illfated. ||38|| Bhaagya karitaa sankalpa karaave | Drudha nishchayaa waadhaweet jaave | Taisechi prayatna kareet raahaave | Aalasa sandonee ||39|| If you really want to make a good fortune, hold always firmly the excellent volitions, grow them with firm mind and determination and without idling or delaying, put all your hard efforts, with all your energy and abilities to fulfil them. ||39|| Jewadhaa karaavaa uchcha vichaara | Tewadhaachi uchcha thewaawaa vyawahaara | Tyaanech paawte bhaagya thora | sakal yojanaa saadhataa ||40|| When you place a firm and sublime thought or a volition before you, your behaviour and enactments, practices should be in consistant of that excellent level then you may take in hands any enactment, you will find your good fortune rising up through it. ||40|| Kelyaanech bhaagya phalate | kelyaanech swarga sukha milate | kelyaanech srwa kaahee hote | manawaache ||41|| The good fortune becomes fruitful only in imparting our dutiful enactments. By it only, the heavenly happiness can also be sought. If a man becomes most active and capable of enacting his duties, everything can happen through it. ||41|| Maanoosa basata, bhaagya zopate | chaalataa, pudhechi gheyee zep te | prayatnaanche chi roopaantar hote | Bhaagyaamaajee nishchayaane ||42|| When a man sits idle (giving up his legitimate duties) his fortune goes in a sound sleep. But when he gets up and starts doing his duties sincerely, his fortune hurls ahead of him towards his bright future. It is certainly decided that hard efforts always turn into fruitful good fortune. ||42|| Aise bolile rushijana | sant, kavishwara, awataar mahaana | Dharmagrantha heychi pramaan | bolale lokee ||43|| The sages & seers had always stressed upon this truth. All great poets, saints, excellent incarnations and all religious classics & scriptures have also consented it as the test and evidence to this truth. ||43|| Jyaache achaanaka bhaagya ughadale | Tyaache sukrut saachat aale | Mhanoneech ekaekee laabhale | bhooshana tayaa ||44|| When there is a sudden rise of one's good fortune, always think that it is because of his accumulated divine merits which he had earned through his earlier divine, virtueous and noble enactments. That divine merit has now become fruitful fortune. When such good fortune rises up for anybody, it is an adornment for him. ||44||

jari tyaane kelechi nasate | Tari te aaj kaise laabhate | Daiwaane dwaitbhaav kelaa yethe | aise mhanane shobhenaa ||45|| How could he have achieved such a good fortune so suddenly unless he had performed virtueous, righteous and noble enactments in the past? We can't blame God or fortune saying that he or it had acted in a partial and discriminating way in his cse. ||45|| Ekaa ekeech bhaagya laabhate | Mhanoni dhundaalaal kothe, konate | Tari aahe heyhee jaate | Manushyapana haatache ||46|| Finding a sudden springing up of somebody's good fortune, if you try to search for such a good fortune for yourself, where will you go & findit? How will you recognise what kind of fortune is it? If you follow this, you will lose your attributes of humanity. ||46|| Tumhee mhanaal `maga kaaya karaave?' Aapanachi aata prayatnasheel whaave | prabal ichchhesi waadhawaave | sadbhaagyaachyaa ||47|| If you now ask me what to do to achieve the good fortune, listen. always try to become efficiently hard working and grow your will power forcefully. ||47|| kaal asel pratikool | Tari haloo padel paawoola | pari satkaarya waayaa na jayeel | kele te te ||48|| If the time is adverse for you, your progress will grow slowly. but remember, whatever righteous noble & excellent service you will enact, it will never go in vain. ||48|| Teevra ichchhene kaarya kele | Te aaj jaree nahi phalale | Taree achaanakachi bhaagya ughadale | watel aise phala yetaa ||49|| Though you have enacted excellent deeds with strong desires and sublime volitions, you don't find it becoming fruitful at present. But don't lose heart. Don't get disappointed. When you will reap the excellent fruits sometime in future you will think that your good fortune has suddenly jumped up before you. ||49|| IS IT THE GOD'S WILL THAT MAN GETS ADVERSE AND BITTER FRUITS OF HIS HARD EFFORTS THROUGH STRONG DESIRE? Shrote sashank zaale rhudayee | prayatna ichchhile phala deyee | Aise kathile je je kaahee | Mhanatee ajoonahi patenaa ||50|| The listeners express dobut about whatever so far was narrated to them. They asked, "We can't agree with your explanation that one can achieve fruits for the hard efforts he has endeavoured with his strong will." ||50|| Prayatne saadhatee sarva upaaya | aisaa kelaa jari nishchaya | Tari kaa upaaya karitaa apaaya | anubhavaa yetee? ||51|| "If according to your narration we accept all the ways & remedies become fruitful through honest hard attempts; then, tell us, why do we experience adverse and harmful consequences of the excellent remedies and ways we have attempted in extracting our honest efforts." ||51||

Sarvachi jaganyaache karitee prayatna | konaas waate ghadaave marana? | yethe poorvee taree kele saadhana | maranaache konee? ||52|| "All living beings try hard to survive; and have a desire to live None in the past had attempted to invite his death." ||52|| Lok jaganyaachaachi prayatna karitee | vaidya, doctor bolaavitee | Tari kaaya hotey tyaanchee sthiti? praan jaatee kitikaanche ||53|| "People try to survive and live. they call the doctors and physicians to treat them. Yet several patients pass away." ||53|| Konee beemaar raahe varsho ganatee | kaaya bichaaryaachi phajeetee | Naahee karanaaraachi sangatee | Antakaalee haal tyaanche ||54|| "Then there are several miserable people who remain confined to bed years after years. They don't have any care taker to look after them. So they have to spend their last days in a very disgraceful state lying in the bed helplessly. They suffer acute agonies and pains until death visits them." ||54|| Tyaane kaaya beemaar padaave ichchhile? mhanoni dewaane tase kele? yaat kaaya prayatna naahee zaale | Tyaachyaa haate swahitaache? ||55|| "Had he desired to be sick? Had the God imposed such severe and long long illness to fulfil his desire to be sick? OR had he not made any attempts to recover from illness and to survive?" ||55|| Taisechi konee maran ichchhitee | paree mrutyu na ye varsho ganatee | saangaa yaat maanavee ichchhelaa kitee | maanyataa aahe? ||56|| "Then there are several others who eagerly wait for their death. But years after years may pass and they don't meet their death. Now, tell us, what importance does the man's will carry here?" ||56|| Aamhee mhanato sootradhaara Hari | Tyaachyaa haatee daiwaachi doree | Maanava baahulee kalasootree | ichchhaa prayatna phola tyaache ||57|| "We think that it is only the God who holds the reins and displays all acts and events at his mind & pleasure. Man is only a puppet in the hands of God. Therefore man's desires and efforts are in vain & fruitless." ||57|| Mitraanno! Sundara tumache prashna | yaat maja na waate vichitrapana | Hey to aahe sahaj adnyaana | rujale lokee ||58|| (Vandaniya Maharaj says)", Friends! How beautiful and pointed questions you have raisd here! I feel nothing strange in those doubts & questions. Because, such an ignorance and illusive ideas have deeply rooted in the minds of all common people. ||58|| Sukhaa sathee karitee dhad pada | Dukkhee deva ghaalatee aada | Mool na shodhitaa bolatee bojad | siddhaant vaakye ||59|| Everybody struggles hard for becoming happy. But when they get sufferings, pains & sorrows, they bring God in the middle to put blame upon Him. They don't try to search for the real cause and root for it but produce the philosophical quotations and propositions. ||59||

Aamhee paashaana phekilaa varee | To chukoni padalaa mastakaavaree | yethe gurutwaakarshana kaaya karee | aapulyaa kadoni? ||60|| If we toss a stone up in the air and it falls on our own head, what wrong has the gravitation force done so that we should put blame upon it?" ||60|| Waaphyaat mirachi oosa laavile | Tikhat goda phala nashibee aale | yethe paanyaane kaaya kele? Dile phala jaise taise ||61|| If, in the farm bed, chilly and sugar-cane are sown close together, you will ripe the sweet & pungent fruit. What is the fault of water here? You will reap as you have sown. ||61|| Deva - shakti aisee sarvatra | paree tee swaye na chaalavee sootra | karme phalatee pavitra apavitra | Aapuleecha aapanaa ||62|| Similarly, the divine power has spread & pervaded every where evenly and equally. This is true. But this divine power does not hold & direct reins of anybody's actions and enactments. We ourselves are reponsible for enduring good or bad consequences of whatever good and evil enactments that we had done earlier in the past. ||62|| Dewaachech hey asate karane | Tari lok kaa nirmitaa kewilwaane? kashaasi laavitaa alpakaalee marane | jeeva praanyaasi? ||63|| If God is supposed to be the doer or performer of sorrows and happiness, why would have he produced so many people in this world so miserable & unhappy? If all happenings have been concentrated in the hands of God, why should some beings die with untimely death at their early age? ||63|| Hey to aahe aapulyaach aadheena |Janmaa yene aani marana | Yaat shankaa ghenyaache kaarana muleech naahee ||64|| There is no reason to hold a doubt that to get born and to die are entirely in our hands. ||64|| Aapanachi ichchhaa karito | Mhanoniyaa janmaalaa yeto | yaat konee kashaalaa paathavito | duniyewaree? ||65|| We come into being due to our own desire. Why should anybody send us upon the earth by taking a birth? ||65|| Taisechi aahe maranaache | Aamhee kaarana whaave bighadavinyaache | Jemwhaa asahya hoya bhogane saache | Temwhaa mhane `waachawaa' ||66|| Similar is about death. We enact evil enactments then we have to bear the consequences of our own evil deeds. when we can't endure the sorrows & agonies from our own evil enactments, we give out a cry to save us. ||66|| Chora chorisaathee gelaa | aadhee vichaar naahee kelaa | sankatee saapadtaa mhane `bola | kaise kele dewaane?' ||67|| A thief goes out to attempt theft without thinking of the consequences. But when he is trapped in danger, he says, "How God has done this to me?" ||67||

Kiteekaanche dukhawaave mana | Hiraawooniyaa aanaave dhana | Maga bhoga ghetaa daiwaawaroona | bol dyaava devaasi ||68|| Somebody hurts minds of several people. He grabs other people's possessions & wealth. But when he is destined to suffer the consequences of his sinful & wrong deeds, he goes on blaming God. ||68|| Maanasaalaa maraave aise na waate | pari maranaa aise kele okhate | pudhe aasakteene mhane `Mothe | dewaa sankata odhawile ||69|| Nobody desires and likes to die. But somebody enacts in such a way which results in his death. Further, due to his strong attachment for life he says to God, "O God! a great calamity has impended upon me" ||69|| Maranaa aise karaave aacharana | sodoniyaa taaratammya dnyaana | maga bhoga yetaa mhanaave `nako marana' | kaise kona maaneel? ||70|| He behaves as if he is inviting his death and while enacting so, he gives up his sense & knowledge of discrimination. But when he faces the sufferings, he says, "I don't want to die". Now who will agree to his words? ||70|| DESIRE-WILL POWER; SUFFERINGS THE FRUITS OF ENACTMENTS AND `KRIYAMAANA' (ENACTMENTS UNDER EXECUTION) Hey mhanane kaahee ichchhaa nohe | Ichchhe saathee maarga aahe | To welewareech karataa naye | Tyaasi paahije abhyaasa ||71|| uttering something does not mean `a will'. The will has some definite ways and it needs a practice of earlier good enactments. Such practice of good and noble deeds can't be performed at the eleventh hour. ||71|| Janmanehe ichchhene hote | pari tyaasi garbhadhaaranaa laagate | Antareeche prakat karaavayaa tethe | wel laage taisaacha ||72|| Even a birth can also be obtained through the will power. But it needs pregnancy. That much period is to be given for it. Similarly some period is necessary for exposing what is borne in mind. ||72|| Agni dewoni lokhanda taapawaave | aani lagech mhane thanda whaave | Aise kaise ghadel swabhaave | Ekaaekee? ||73|| After heating iron in fire, if you wish to cool it suddenly, how can it be cooled down all of a sudden? ||73|| Jeeva karma karitaa swatantra | Tyaachaa bhog bhogata paratantra | kele tyaache phala yenaara | ichchhechaachi paripaak to ||74|| The being has full freedom to enact at its will and pleasure. But in enduring the consequences of its enactments, it is totally slave and controlled by some other factor. The impact of its desire is to endure the fruits of earlier enactments. ||74|| Sarwaasachi wate kadhee na maraave | sarvaaseech waate raaje whaave | pari ichchhaa kriyaamaarge na dhaave | Achooktene teevrapane ||75|| Everybody wants that his death should never visit him. Everybody wants to have a kingdom and to become the king. But they do not understand what exactly they should do to get their desires fulfilled speedily and so they fail to enact what they should exactly do. ||75||

Tene bhogaavaa laage nako to bhoga | Jo poorvee ghadalaa kaaryabhaag | Ichchhene vyasanee hotaa zaalaa khshaya roga |Jagane maga saadhenaa ||76|| Therefore man has to endure the consequences of the enactments he had performed earlier. If he wishes to become an addict and then suffers from T.B. , how is it possible for him to live long? ||76|| Mhanoni saangato je je hote | Te ichchhabalecha pratyayaa yete | yaasi karmahi paahije ichchhepurate | tareecha saadhte kaarya pudhe ||77|| Therefore I am telling you that whatever happens, it hppens due to your power of desires. In fact, if your enactments are performed according to your desires, your purpose will be fulfilled. ||77|| Ek ichchhaa asate chanchal | teeta hoto nehameecha badala | Ek ichchhaa ase nishchala | Jee karma karoneech prakat hoya ||78|| Desires are also of various kinds. Some desire is capricious. It goes changing very often. Some other desire is a steady and motionless one. Such firm desire can be recognised by the enactments that are performed. ||78|| Kadhee ichchha, ichchhene prakat nohe | tee karmaanech diso paahe | Naahi mhanoniyaa kaaya hoya? pratyakha dise kaaryaavaree ||79|| Some times, the desire in mind does not appear outwardsly It appears in the enactments done by the man. (If he enacts in some way) how can we say that there was no desire behind the enactments of that man? ||79|| Badashahaa `mee gareeb' bolalaa | Taree olakhatee lokachi tyaalaa | To lapalyaane na jaaya lapaalaa | Dhagaa aad soorya jaisaa ||80|| Though the king says, "I am a poor man", his subjects recognise him. He can't hide himself and his kingship by merely saying so. If the Sun goes behind a cloud, can we say that the Sun does not exist there? ||80|| Taisee ichchhaa paripaakaasi aalee | aataa vrutti phalaasi bhyaalee | Maga ain welee dujee ichchhaa kelee | Na taley phala mrutyuche ||81|| When the desire bears some adverse fruit according to the enactments performed due to it, man gets scared to see the consequences. Then on the very nick of the time though he holds some other desire, he can't escape from death which stands before him as the fruit of his earlier desire and his enactments done according to it. ||81|| Kityekaanchee pramaane disatee | Mrutyu aapanachi prakat karitee | Diwasa, khshana, welaa saangatee | yenaaryaa phalaachi ||82|| Many individuals foretell about their death and tell the day, the exact time and even the moment of that endurance of their death. ||82|| Tyaanchi aasaktee dehaatooni sutalee |Mhanoni sthiti prakat zaalee | Kityekaanee dusaryaacheehi kathilee | paripaqua phale ||83|| Such individuals have completely lost their attachement to their body and life. So their original state of `own self' has become apparent. Then there are several other individuals who can foretell the unavoidable endurances of others very distinctly. ||83||

Vichaaree purush je jaanate | phala bhogaayaa hotee sajja te | Adheech vruttee awichaar panthe | jaaoo na detee ||84|| The thoughtful individuals understand all this. so they get themselves always prepared to endure the forthcoming fruits. In fact, such individuals never allow their inclinations to stray away towards the wrong way through indiscretion. ||84|| Awichaaree te kumaargee jaatee | phala bhogitaa talamalatee | Ati hotaa bhalateech ghetee | virkruti manee vedyaa aisee ||85|| The indiscreted thoughtless individuals go by some evil way. When they endure the consequences of their sins and wrong doings, they grow wild and upset. When their endurences go beyond their forbearance, they get confounded and further develop some psychological disorders. ||85|| Aasakteekaanchee vikrutee waadhalee |Dehabaddha vrutti bhaambaawalee | Dukkha na sosooni dhaava ghaalee | ichchhaa tyaachee mrutyukade ||86|| The individual, who has a strong attachment for his body and life, grows mental disorders and distortions more and more and their soul in the bondage becomes more confounded. He can't bear such evergrowing agonies and sufferings. Then his desire runs towards death. ||86|| Maageel kukarma asahya zaale | Mhanoni jeeva dyaayaa dhaawale | Aataa mrutyu yeyeel tareecha bhale | waate tayaasi ||87|| When the agonizing consequences of the sins and evil deeds, which had been enacted earlier; become unbearable, the individuals turn to commit suicide. They feel that the death is better than their sufferings. ||87|| Kharokhar marana ek swapna | shareer pariwartanaache viraam sthaana | pari kelelyaa paap, punnyaache niwaaran | Tene nawhe ||88|| In fact, death is just like a dream. It is a place of divine serenity for changing the body. But there is no ceasing from the endurences of the divine merits or demerits of sins, in one's death. ||88|| Jaisaa kapadaa angeechaa badalaawaa | naveen angaavari odhoni ghyaavaa | Taisaachi jeeva maranee samjaavaa | shareer badalee ichchhene ||89|| The being gives up its old body by death and acquires a new body through desire by birth; this is just like taking off the old apparel from cur body and putting on new clothes. ||89|| Kadhee tee ichchhaa prakat naa kale |prakat ichchha twarit naa phale | yethechi vichaareehi gondhale | Niwaadaa karitaa ||90|| Sometimes, this desire to change the existing body cannot be apparently understood. sometimes such desire becomes apparent but does not become fruitful immediately. So even the great thoughtful and contemplenting wisemen also get confused at this stage and can't make a proper judgement. ||90|| Ichchhene ghetale talama vastra | Maga te tiko mhane varsha sahastra | Aishaa ichchha howot mishra | pari bhogane laage aadhiche ||91|| Someone wishes to have a very superfine clothes and expects that they should last for a thousand long years. These are the complex & mingled desires; yet whatever had been enacted earlier is surely to be endured in some consequences or other. ||91||

Ekadaa ichchhene basalaa ghodyaawaree |chaabuk maarataa housa puree | maga ghaabaroni mhane-"Dewaa-aawaree | satwari aataa" ||92|| Somebody has a desire to ride on a horse and fulfil his pleasure by lashing the horse. But when he does so, the horse becomes uncontrollable. Then he gets terribly frightened and prays God, O God! Please control this horse immediately". ||92|| Ekadaa hatooni gelaa baan | Maga ichchhe aisaa na ye paraton | pahile ichchha karma gatimaana | bhogaawechi laage ||93|| OR, When an arrow leaves the bow with a great speed, it is no use to wish that the arrow should return to you. In the same way, when the earlier enactment gets in motion, the consequences of it are on their way and they are unavoidable. One has to endure them. ||93|| Nusatee ichchha upayogee naahee | Tee sanskaar banooni karmapana gheyee | Navee ichchhahi yaach krame yeyee | phalaasi pudhe ||94|| It is not enough only to have a certain desire. This desire should be processed properly and should appear clearly in the enactment. thus each and every new desire comes into reality in the same order and produces its fruits. ||94|| Mana, buddhi, chitta, ahamkaar | paachawe antakkarana aadhaara | yaat drudha hoya ichchhaa sanskaar | chaale vyawahaar tyaa yoge ||95|| `Antakkarana' (the inner soul) is the support to the mind, intellect, consciousness (chitta) and ego (Ahamkaar). All these are the inclinations (vrutti) of the Ahamkaara. The desires and the impressions, which become firm and steady in it, they control all enactments & the behaviour patterns are performed by the body according to them & in consistant to them. ||95|| Yaanche paalatateela sanskaara | Tareecha sukhaachaa hoya vyaapaara | Erawhee ichchha khshana bhangoora | upayogee naye taatkaala ||96|| If the impressions upon the `antakkarana' are favourably changed, all practices and enactments will become happily fruitful. Otherise, the momentary desires come & go, they never get fulfilled immediately. ||96|| Ichchhaa sanakaar, kartawya sanakaara | yaanchaa sangraha poorvaapaara | Techi sanchit ase thora | paap punya roopa ||97|| The store of earlier impressions of desires and the impressions of the enactments is called the `sanchita' (Accumulation of good and evil deeds in the present and receeding states). This `sanchit' consists of the divine merits and sinful demerits of he individual. ||97|| Tyaatoona je bhogaayaasi aale | Techi prarabdha bolale | Te bhogane praatachi zaale | na chuke sahajee ||98|| That, what comes forth in the form of the endurences from the store of `sanchit', is called the `prarabdha' (destiny). It is a must that one has to face & endure it. None can escape from it. ||98|| Te bhogataa kelee navee dhadapada | ichchhaa aani yatna prachanda | Te kriyamaana deyee sanchitaa joda | laabhel pudhe phala tyaache ||99|| While enduring the consequences of the `sanchita', the being again performs some new enactments and activities (karma). Such enactments, performed through plenty of desires and efforts are added to the previous store (sanchita) and they are called the `kriyamaana' (that is under execution). This `kriyamaan' is then credited to the earlier `sanchita' and further, the whole accumlation of these comes forward to make the man to endure their consequences in future. ||99|| Aise chaalale rahaat chakra | yaa naava jeewanaachaa vyaapaara | janma, marana, sukhadukkha, vyawahaara | khel ichhha prayatnaanchaa ||100|| Like a rotating water wheel, this whole cycle is rotating on and on. This rotation is called the life of

human beings. This is the game of birth, death, sorrows & happiness and the desires and attempts for them. ||100||

Hey jaanoni prayatnaasi laagaa | yaavina bhaagyaachaa bhrama waavugaa | Sant upadesh detee jagaa | kriyamaan sudhaaraa mhanoni ||101|| Think over this. Start attempting efforts. Without efforts,the discussion on fortune and fate etc. is only an empty and false illusion. All the saints had always advised to enact duties and activities in excellent & noble way. ||101|| Kriyewina maargachi naahee | kartavya naraa devapad deyee | Tukadyaa mhane banaa nishchayee | prayatnawaadee ||102|| Vandaniya Maharaj says, "There is none other remedy except to enact dutifully. Man can become God by his accomplishments. So be the trusted follower of the doctrine of exertion (prayatnawad) resolutely. ||102|| Iti Shreegraam geetaa grantha | Guru-shastra-swaanubhava sammata | prarabdha-vichaar kathilaa yetha | Choutisaava adhyaaya sampoorna ||103|| This Graamgeeta scripture has proved to the test of the Guru, the shastraas and the self-experiences. This Thirtyfourth Chapter, dealing with Fatalism is hereby concluded. ||103|| ||Sadgurunaath Maharaj kee jai|| VOLITIONS 1 We all beings are given good or bad fruits of whatever we have done in our chain of births. We get these fruit through our destiny or co-incidences or by God. But they are the result of our previous deeds. Therefore we should be prepared to endure the effects without putting blame on others. We shall gladly prepare ourselves to endure them and shall never blame anybody for them. 2 Man can progress with earnest desires and enacts achieving them. We shall also do the same which we say or promise. 3 We shall never depend upon the fate and fortune or destiny for our progress and welfare. With our hard efforts we shall seek our progress and prosperity. 4 Good fortune does not mean great wealth, powers or wisdom. Good fortune lies in real happiness and satisfaction. We shall perform such deeds and acts by which we shall always be fully satisfied and contented. 5 True fortunate is he who offers his almost all (body-soul and every thing) to the supreme and the Absolute God. Therefore we shall also offer our all worldly and spiritual possessions to that almighty supreme God. Chapter- 35 THE IMPACT OF EFFORTS (Prayatna-prabhaava) ||Salutations to Shree Gurudeva|| What becomes fruitful? Desire-Duty or God-Fate-planatory Favourable state? Mageel adhyaayee nirupana | Ichchha-prayatna gumphale jeevana | Hanee-laabha-janma-marana | Tya waachoon nase kaahee ||1|| In the last Chapter, it is narrated that the human life is interwoven with desires and efforts. In this span of human life nothing is produced except losses, gains, birth and death. ||1||

Aajachee aso waa poorveechi | aapuleech ichchha baryaa waayitaachi | Aapana sukh de athawaa jaachee | hey nirwiwaada ||2|| This desire may be of the earlier birth or the present desire. That good or bad desire becomes the cause for our happiness or sorrows. There is not a least doubt about it. ||2|| Je zaale te howooni gele | Aataa pudhe paahije sudhaarale | Ichchha-kartavye laabatee phale | sarva kaahee ||3|| We can't change now what we have enacted earlier. But now we can surely make reformations. Our desired fruit depends upon these two factors, our will and our enactments. ||3|| Yaawari shrotyaane prashna kelaa | aapan ichchha-kartavyaalaa maan dilaa | pari achaanak mrutyu ghadato tyaala | konatee ichchha saanganaa? ||4|| A listener asked upon this," you sing in great admiration and praise about the magnanimity of desire and enactments. But now please tell us, what desire or what enactment causes the untimely sudden death of some individual? ||4|| Konee akasmaatachi meley | Thodehee bimaar naahi padale | chhaatimaajee kal aalee waatale | taisechi gele mrutyu mukhee ||5|| Certain individual has never known even a small common illness. But suddenly an acute pain develops in his heart and the next moment that individual passes away. ||5|| Konee ekaa ekee vihireet padala | athawa raanee vyaaghraane bhakhshilaa | To kaaya tyaa prasangaalaa | ichchhit hotaa tyaa poorvee? ||6|| Somebody unexpectedly falls into the well and dies. some other individual falls prey to the tiger in the forest and meets his death. Do you think that they had earlier desired to have such sudden and untimely death for them? ||6|| Konaas maargaat maaroni takitee | konee thokar laagataa maratee | tyaanchee kaaya tee ichchha hotee? athawa kartavya? ||7|| Somebody gets murdered while going along his way. some body gets jolted unexpectedly and dies. Do they die because of their desire or their enactments? ||7|| Aho! hee dewa-daiwaachi leela | Thaavee asoni aapanaalaa | Aamhaasi laawaayaa kaaryaalaa | saangataa bhalate ||8|| O Sir! All this is the playful acts of either God or the fate. We think, you also know this very well. But you want us to yoke to hard work. So you are insisting upon advising us. ||8|| Mitra! aisaa na dharee bhrama | satyachi aahe kathile varma | Ichchha-prayatnechi deva-kaal-karma | detee phale ||9|| (Maharaj says)," Friend! Don't get so confounded. Whatever secret I had narrated to you is hundred percent true. God, time and our deeds produce the results for us according to our desire and enactments. ||9||

Mee tara aadheech saangitale | achaanak kartrutwa naahee disale | pari poorveet echi kaarya asel ghadale | aaghaataache ||10|| I have already told you earlier (in the last chapter) that we had enacted some deed sometime in the past, say unexpedtedly. We have totally forgotten it at that time. But be sure, we had definitely enacted in the past, such deed for a blow. ||10|| Karatewelee kalale naahee | prasanga yetaa waatale kaahee | pari daiwaawaree bhaava dewoni raahee | mokalaa bichaaraa ||11|| man never thinks when he enacts some deed; and when something happens, he feels strange and confounded. Then that poor fellow puts blame upon the fate and sets it aside. ||11|| Jaise, dhana sangrahee na karataa | Tari chor kaasayaasi maarataa? paahoniyaa waat chaalataa | Tari thokara kaisee laagatee? ||12|| If somebody had not carried with him the store of money, why would some theif or a robber have robbed and killed him? If the person had walked on the road carefully, how could he have got jolted and died? ||12|| Deha, sthaan, sanga niwadoni | aadhicha ghetaa uttampanee | Aahaar-vihaar karitaa samajonee | Tari dukkhee kaisaa hotaa to? ||13|| If the person had taken precautions about his body, place and his association, if he had taken a good care of dining & drinking habits and about his behaviour, using his consciousness & discretion, there could have been no reason for such sorrows & mishaps. ||13|| Aviveka, kroorataa, garva, behoshee | laagalee mrutyuchyaa maargaasi | Nimitta kele vyaaghraadikaasee | pari to pryatna aapulaachi ||14|| Indiscretion, cruelty, ego and pride, impudent adventure, all these are responsible to push the man into the mouth of the death. The tiger, well etc. are the immidiate cause for the event that had occured. Otherwise, death is the fruit of one's earlier efforts. ||14|| Aani achaanak dise ghadale | Te taree dehaavareech padale | janmachi na ghetaa kothale | sankat tyaasi? ||15|| Whatever had happened, it had happened to the body. If that person had not born, the accident would not have occured. ||15|| Janma haachi ichchhechaa khela | jagee anek ichchhaanchaa mela | Tethe sangharsha ase atala | sukh-dukkha phala karmaache ||16|| The desire is at the root of man's birth. In the span of life, man makes a very big collection of the different kinds of desires which creates unavoidable struggle in his life and as the consequences of that struggle, he has to sufer sorrows and happiness. ||16|| Yethe daiva maarate deva maarito | kaaya mhanoon aamhee mhanato? Aamhee kaaya kunaache khaato? saangaa maja ||17|| If we don't impair the belongings of others, why should they impair our belongings? I don't understand why we people unnecessarily put blame upon the fate or God. ||17||

Deva, daiva aapulyaane karee | Tari dosha laagel deaawaare | Taisee naaheech dewaachi kaamgiree | dukkha dene maanawaasee ||18|| If you are sure that God or the fate enact something harmful to you, then your blaming them will be reasonable. But it is not in the nature of God or fate to create sorrows and agonies to the humanbeings. ||18|| Aapanachi maarga chukato | Ichchhene, sangateene waayaa jaato | maga "kaise zaale" mhanato | Ekaaekee phala yetaa ||19|| We go along a wrong way. we distort our inclinations and tendencies by the desires & associastion of when all of a sudden we meet the results, we say, "How could this have happened?" ||19|| Tethe jababadaar dharato deva | Athawaa mhanato dewachi maava | Naahitari grahagolaanchaa prabhaava | samajato shubhaashubha ||20|| Then we hold the fate responsible for the happenings. Or we call it as the playful illusion of God; or sometimes, we blame the imaginary dominance of the stars and planets in the cosmos. We think they are responsible to the auspicious or ominous; favourable or adverse happenings in our life ||20|| Konee karitee Grahashaanti | waachatee pothee, girhe baandhatee | parantu duraagraha basalaa chittee | To na kaadhitee bhraantichaa ||21|| Then somebody performs rites of propitiation of the adverse planets. Some start reading the religious scriputres and classics. Some try to confine the water demon(Girhe). But, none of them tries to remove the confusing illsion and insistance, which have very deeply and firmly rooted in our minds. ||21|| Nakhshatraanchaa srushtiwaree prabhaava | pari te nimitta maatrachi sarva | Aapulyaachi shubhaashubha karmaanchi thewa | phalaa yeyee tya tya welee ||22|| The stars and planets may have their imact upon the creation & nature, but they are simply the immediate cause for the events. The fruits of our accmulation of good and evil deeds appear at that particular time under that particular stars & planet. ||22|| Aapana bare-waayeet bee perale | Te tyaa rutoota udayaa aale | yethe kaalaane kaaya kele? saahya dile udaya honyaa ||23|| We ourselves had sown the seeds of our good and evil deeds. They grew and ripened in the particular seasons. The time played its role only in helping those seeds to grow into sprouts and up to bearing fruits. It had done nothing more than this. ||23|| Pari naaralees na yetee rui-phale | perale techi ugawate baley | Tyaasi phakta saahyachi dile jale | Taisaa deva saahyakaaree ||24|| A coconut tree does not produce the poisonous fruits of rui. The seed you sow, the same kind of plant grows out of it. In the same way, God becomes only the helper, as water helps the plant to grow, and gives you the fruits of your earlier enactments. ||24|| To swatah kaahee na karee | jyaache tyaas deyee nirdhaaree | "praapta kaal ghadee" saaree | Nimittaa maatra karoni ||25|| God does nothing on his own. He gives the proper fruits to everybody's enactments without fail. Then the particular moment becomes the immediate cause of the happening. ||25||

kaal chaale aapulyaa gatee | Eeshwar vyaapak samasthitee | karma aapanachi phalaa yetee | srushti niyame aapulee ||26|| Time always passes on and on. We count it in the scale of day, month and year etc. God has pervaded evenly everywhere. The deeds bear fruits according to the rules of the nature. ||26|| Freedom to the being to enact; DiversI ties in the impressions and The secret of the order of fruits Karma karaayaachi swatantrataa | Hee jeevaa haatee mahaan sattaa Aapulyaa daiwaachaa vidhaataa | Aapanachi aahe ||27|| God has given the man. The tremendous power in the form of freedom to act according to his will. The being itself is the maker of its own fortune. ||27|| Graha golaanchaa anishta prabhaava | Na padaava mhanoni shodhile upaava | yaatachi kartabgaar maanava | siddhachi ase ||28|| In our earlier sciences, remedies are suggested to avoid the adverse effects of the stars and planets; such as, the rites for propitiatory of the cruel and adverse planets etc. It shows, that much scope is given to the man to enact wisely and skillfully. ||28|| upaasane dwaare maanasik shakti | wadhataa dukkheehi sukhaachi praapti | Hee eeshwaree krupaachi ase haatee | jeevaachyaachi ||29|| Spiritual practices increase the power of mind and one can seek peace and a sublime satisfaction in his sorrows also. This is the kind & merciful favour of God bestowed upon the man to help him to fulfil his duties with his all abilites. ||29|| Mitra! hey visaroo nako aataa | aapanachi sarva kartaahartaa | yaat deva-daiwaachee waartaa | aapanachi kelee ||30|| Friend! don't forget that we are the makers or destroyers of our fortune and we ourselves have formed the idea of God and the fortune and the idea of God and the destiny as responsible for the happenings in our life. ||30|| Aise dharooni rahaa jeevee | shuddhakarme kareet jaavee | Tareech gatee paavel baravee | pudhe pudhe ||31|| Always keep this order of reasonng firmly in your mind and go on performing good, pure and righteous enactments. It will help you to prosper gradually. ||31|| Aso nisarga waa yogaayoga | Aso prarabdhaachahi bhoga | uttam prayatne tyaanchaahi ogha | walawataa yeyee ||32|| You may suffer due to the natural events, or by co-incidences, or some destined adversities. You can give them a turn towards your betterment with hard efforts. ||32|| Taisee nasatee jaree shakyataa | jeeva sarvaswee paraadheen asataa | Tari shaastra kona dete haataa | Naanaa upaaya sangoni? ||33|| If such a possibility has not been existing, the beings would have become totally dependent. Then, why had different remedies and means upon the adversities been suggested to the man in the different shaastras (sciences) by our wise ancesters? ||33||

"Dharme waag, satya wada" | aisaa kaa saangataa veda? saarechi hoteel vidhinishedha | Anaathaayee maga ||34|| Why would have then the vedas ordered the man "Behave dutifully; speak the truth"? In our earlier sciences, some prohibitions upon many matters concerning the behaviour of human have been very forcefully advocated. They all would also have become in vain and useless. ||34|| padoni daiwaadikaanchyaa pravaahee | jeeva adhikachi budel dohee | Nighaayaasi maargachi naahee | uralaa maga aise hotaa ||35|| If man gets trapped in the rotating wheel of God and desiny, he would be constantly sunk deep down in the whirpool of the torments and suffereings of his mundane. Then there would have been no escapement available for him to survive. ||35|| parantu mithyaa haa vichaara | jeevaas ase karma swaatantrya | prayatna karataa hoto uddhaara | aapulaa shatru, mitra aapanachi ||36|| But this thought of god, destiny, fate etc. is itself untrue. Man (being) has been given complete freedom to enact. so by our own enactments we can become friend or a foe of ourselves. ||36|| wayeet chintitaa waayeet hote | je je saadhu, te saadhate | maga kaa ghyaave thorapana yethe | sadguna saare shikoni? ||37|| When we meditate upon something evil, the evil will happen. Whatsoever we wish to achive and put our efforts for it, we can surely achieve it. Then, why should we not try to achieve greatness and magnanimity by learning and practising the divine virtues? ||37|| yaavari shrotaa mhane, "Aikaa | maazee ajooni aahe shankaa | jagee dhadpadatee sarvachi sukhaa | pari ek ekaa na miley" ||38|| One of the listeners then presented his one more doubt upon this that all fanatic struggles of the human beings are for obtaining the desired happiness in their life. Yet there are several miserables who can't find even a single ray of happiness. ||38|| Barey karataahi brahmahattyaa | laage kityekaanchyaa maathaa | kityekaa janmabharee taal kutataa | Taal to hee na saadhe ||39|| Many a times a person goes on enacting something better. But some evil result comes out of it. Then entire blame is put upon him. There are so many individuals, who go on playing on the cymbals (taala) the whole life but they can't do it in proper and proportionate rhythm. ||39|| tyaache kaaya aahe kaarana? kaaya naahee kelaa prayatna? ulat sukhee asatee paape karuna | kityeka lok ||40|| What could be the reason for this? Do you think that the individual did not exert his good efforts? On the contrary, there are so many people who have never done any efforts, who go on committing sins after sins, but they very comfortably & happily roll up in the heaps & piles of happiness. ||40||

yaache aikaa samadhaan | lok disatee bhinna bhinna | pari tyaasi kaaran tyaanchech prayatna | wegalaale ||41|| (Maharaj gives explanation on this doubt),"Listen the explanation upon your doubt. We find varieties and differences in people because their efforts are also various and different. ||41|| Bhinna sanskaare bharale lok | mhanoni na milatee ekaasi eka | konee janmataachi gunee surekha | taal na janmee saadhe konaa ||42|| Different impressions have been infatuated upon different individuals. So there can't be alikeness in them. Some are born talented and some others can't hold a proper rhythm irrespective of their hard efforts throughout their life. ||42|| Sanskaarachi hey naaanaa tarhaanche | kaahee gaayanaache, kaahee vidwattecheche | kaahee chitrakaleche, dhaadasaache | chaaturyaache kityeka ||43|| Some impressions are of adventures, some are of cleverness, some are of music, painting & drawing arts and some are of excellent intelligence. ||43|| Kaahee dhanaache kaahee maanaache | kaahee adhyaatma aani bhaktiche | kaahee asatee kaarya shakteeche | sanskaar naanaa ||44|| Some are the impressions of wealth, some of honours. some are of devotion and some are spiritual mpressions. Some impressions are of great and skilful creativeness. In this way there are various impressions. ||44|| Jyaa praanyaane jo yatna kelaa | to sanskaar tyaachaa vaatyaasi aalaa | mhanoni sarvachi sarwaanlaa | yetaa disena ||45|| When a particular being does particular efforts, those efforts stamp firmly upon him and his mind. Then they appear in the form of the impressions upon his enactments & behaviour. so we find that all can't do so many different skilful enactments. ||45|| Ekaas miley sampattee | paree akkal naahee tyaasi puratee | Ekaas vidwattaa ase ati | pari khaayaa purenaa ||46|| Somebody possesses a great wealth but he doesn't possess enough wisdom to maintain it. Some other individual is highly intelligent and possesses a great pedantry. But he doesn't have enough food for him & his family. ||46|| Ek ateech dhaadasee disato | pari buddheene shoonyachi bhaasato | mhanoni jeewanaat to tharato | vedaa athawaa gunda jaisaa ||47|| Certain individual appears to be the most adventureous. But he lacks in avarage intellingence. He is considered either as insane or as a village bully. ||47|| Ek shabdasrushti ubhee karato | Ek gaayane jag dolavito | Ek adbhut vaadye waajavito | Lahaanapanee ||48|| Some individual creates a parallel creation with words only. Some other sings so sweetly that he makes the listeners to sing in delight with his excellent music. Then certain individual is so talented since his childhood that he handles & plays on very difficult musical instruments very easily as the expert master in his childhood. ||48||

Ek dnyaan karanyaat praveena | Ekaa bhaktichechi awadhaana | Ekaasa vishwadnyaan, aatmadnyaana | lahaanapanee ||49|| Somebody is very expert in meditation & contemplation. Some other concentrates all his attention in devotional services. Some other individual has been gifted with spiritual knowledge of own-self and the divine knowledge of universal pervasive supreme Absolute Truth in his very early childhood. ||49|| Yaache ekachi kaarana | jyaane je kartavya kele samjona | Techi tyaache sanskaar poorna | paawale tayaa poorviche ||50|| There is only one reason for such an odd condition. We see, one who had enacted some deed with full understanding and perfect knowledge of it in his earlier past, he carries on deep impressions of that deed even at present. ||50|| Ichhaa sanskaar, kartavya sanskaar | yaachech hey roopaantara | jyaane kelaa jo vyawahaara | Tocha phalalaa yatne tyaasi ||51|| We see in every individual the transfiguration of impression of his earlier desires and enactments. The practices, which one had performed with his all, strenuous efforts, become fruitful to him. ||51|| Prayatnasheel tyaaseech mhanaave | ichchhet techa chintanee assaave | Haataanni kaarya techi ghadaave | sarva kaala ||52|| We can call that individual as an `exertionist', who continueously meditates upon his desire with fully concentrated heart and soul and who goes on performing the same ennctments with his hands. ||52|| Manee vase te dhyaanee dise | dhyaanee thase techi sthaanee bhaase | Taisechi kartavya ichchhaa ulhaase | umato laage jeevanee ||53|| We find that, what one holds in his mind firmly, it enters into his meditation. What has entered in his meditation, gets absorbed in his inclinations and then he performs the same enactments throughout his life with great enthusiasm. ||53|| Yaa sarwaanchaa mela zaalaa | Tareech yasha prayatnaalaa | Naahitari awaghaa galabalaa | ek milenaa ekaashee ||54|| When all these factors harmoniously come together, his efforts he exerted for, become fruitful. Otherwise, it all becomes a mess like none finds his right shoe-i.e. all goes to waste inla great confusion. ||54|| Yaachaa anukrama aisaa aahey | pratham manee sankalpa raahe | sankalpa drudha hotaa nishchaya | satkaaryaache roop gheyee ||55|| There is an exact & proper order for this. First, mind makes a volition. Then this volition becomes stronger and firm. Then the intellect makes a decision and this decision further transfigures into practical enactment for sublime good deeds. ||55|| Kunaache sankalpa awadhee na laavitee | Tyaasi taiseech asate prakrutee | kaahee sanskaar maageel asatee | kaahee laabhatee maataa-pityaache ||56|| The volitions of somebody take no longer time for becoming fruitful; because his same earlier impressions have constituted his nature and temperament accordingly. Out of such impressions, some are carried over from earlier life, some are transferred from his parents in heredity. ||56||

Aise sangrahit hota jaatee | Tyaanchi pudhe pudhe hoyee pragati | Taisee taisee laabhe gati | baryaa waayeet phalaanchi ||57|| In this way, various impressions get accumulated together and gradually develop. Further, the results of good or evil deeds, enacted by the individual, accordng to his accumulated impressions, become gradually apparant. ||57|| poorvee kele uttam yatna | mhanoni haatee aale ratna | waayeet vartanaane pudhe patana | phalaa yeyee aapaise ||58|| If one had exerted good efforts in his past, he can obtain a gem of success. Similarly the consequences of earlier bad and evil behaviour have to be suffered in future. ||58|| purveechi kamaayee bhogalee | pudhe sukrut-jod naahee kelee | Tyaasi bhogaavee laagalee | raajyaa antee narkagati ||59|| So far, the individual has enjoyed the better fruits of his earlier earnings of virtueous, noble and sublime deeds. But he now does not add more divine merit by exerting good and virtueous efforts & enactments. Then after enjoying the royal happiness, he has to go to hell after his death. ||59|| poorvee kaahee punya ghadale | mhanoni sukha vaatyaasi aale | pari paap karitaa yeteel ghaale | nishchayaane yaa pudhatee ||60|| One is enjoying happiness today on the strength of his earlier divine merits which he had earned in his earlier life or in earlier births. But if he commits sins and wrong, evil deeds now, the impending calamities as the consequences of them are surely unavoidable. I want you to remind this. ||60|| punyawantaa aaj kashta | yaache kaarana aahe spashta | Ekaa sanskaare to punyanishtha | pari dusaraa phalalaa dukkha roope ||61|| Sometimes we find that one who is enacting divine meritiorious deeds, at present is suffering acute hardships and sorrows. The reason for this is very clear and obvious. One of his accumulated impressions makes him act divine meritoriously but the another impression has become fruitful to him in the form of sorrows and hardships. ||61|| prayatna sarvaangeen aadarsha | sarvachi sanskaaraanchaa utkarsha Aise na hoya mhanoni purusha | vichitra phale bhogito ||62|| When one exerts all sided and ideal good efforts, all his impressions get developed and prospered and he receives good results from them. But man fails to do so. Hence, we find him enduring the strange fruits in life. ||62|| Tukaaraam aani eknaath | Doghe saarakhechi adhikaari sant | pari ekaa traas, dusaraa dhanavant | phale hee bhinna sanskaare ||63|| Both, Tukaram and Eknaath were worthy of the same status of the holy saint. But so far as the physical joys and sorrows are concerned, shree Tukaaraam had to suffer great sorrows, and tormentations while Eknaath lived a very happy and glorious life. These were the results of their different impressions of their earlier birth. ||63||

Sakaalee uthanyaache phala niraale | Abhyaasaache phalachi wegale | uttam raahaneeche phala aagale | zaakavitaa zaakenaa ||64|| You know, the fruits of getting up early in the morning are different. The result of study and practice is different. The outcome of good conduct and better way of living is different. One can't hide them. ||64|| Chitta shuddheeche wegale phala | Daanaadikaanche bhinna sakala | Dnyaan-saadhanaache phala praanjala | Naahee mela ek-ekaa ||65|| The fruit of purity of heart and soul is different. The fruits of endowments and sacrifices are different. And the most excellent fruit of practicing for knowledge is different. None of these are matching each other at all. ||65|| uttam kaaryaa phala uttama | pari dusare ek waayeet karma | mhanoni laabhe phala adhama | maage-pudhe, yaache tyaache ||66|| The excellent enactment bears excellent fruit and the evil deed bears evil and sorrowful fruit. According to the order of one's performing of excellent or evil enactments, he receives good or bad fruits in the same order. ||66|| kalyaan karma kele jewadhe | Te kadhee taree phalel maage pudhe | haa siddhaant vyartha na ghade | kadaakaalee ||67|| Whatever excellent efforts one has exerted to achieve upliftment will certainly become fruitful sometime or other. This proposition will never become null and void. ||67|| Mhanoni upakaar naahee phalale | punya karitaa apakaar zaale | hey mhananechi naahee shobhale | shahaanyaa jana ||68|| It is not befitting to the knowledgeable wise individual to say that he did not get better fruit for the obligations and good turns he had done to others. On the contrary, he enacted virtueous and divine meritorious obligations but gained damages and ungrateful results from them. ||68|| phala wegalechi aaj disate | pari aale kaise dhundataa te | sahaj kalel, prayatnachi hote | maage kele ||69|| Today we find the unexpected strane outcome. But If we reasonably think overit, we will easily understand that the strangeout come has our earlier exerted efforts at the root of it. ||69|| upkaar punya sangrahee padale | Apakaar roope poorva paap phalale Aisaa mishra vyawahaar chaale | olakhoo ye na ||70|| The divine merit of whatever obligations you have done today has been credited to your accumulated store. But today you are suffering the damages because of your earlier sinful wrong demerits. Such are the mingled practices of the outcomes and they are difficult to understand. ||70|| Konatyaa karmaache konate phala | Hey jaanataa ye na tatkaala | Tene chittee hoya gondhala | waadhu laage kushankaa ||71|| It can't be recognised immediately as which is the exact result of what particular enactment or effort. So there our mind gets confused and that confusion of our minds produce so many doubts. ||71||

Pratyek karmaache wegale phala | pari jaanataachi laavee mola sakal | prayatna-phalaanchi khuntwala | ukalena sahajpane ||72|| Every effort bears its own different result. only wise and knowledgeable persons can recognise them. The tangle of dfferent fruits of the different efforts and enactments is hard to undo and understand and difficult to recognise. ||72|| uttam gaanyaache phal khaadya nohe | pari tyaahooni tyaat sukha ahe | Hey kaise kalel? jowaree ruchi naye | gaayanaachee ||73|| The fruit of the excellent singing is certainly not in the form of food. But it bears more sweetness than food has. But how can one have the pleasure of that excellent singing & music unless he has the ability of appreciation for it? ||73|| upkaar sevet atma samaadhaana | Hey phalachi ase mahaana | Tethe kaa ichchhaave bakhshis annya | sajjanaanni? ||74|| The most excellent and the most superior fruit of service for good turns to others is great selfsatisfaction. Then why should the virtueous and wisemen expect some other kind of reward as the return of their virtueous deeds? ||74|| FAIR JUDGEMENT IN EXERTING EFFORTS (DISCRETION) AND THE SUBSIDIARY STATE TO THE FATE (DESTINY) Aapule prayatnachi sarasa karaave | kele taree karitachi raahaave Thode une howoo na dyaave | prayatnaa madhye ||75|| We must do the best in exerting hard efforts and we must do them constantly again and again. We must never allow languidness or idleness in our exertion of efforts. ||75|| Khshana ek chuko na dyaave | prayatnaasi doordrushteene japaave | prayatnahi sarvaangeen whaave | sarva sukhe bhogaavayaa||76|| Never allow even a single moment without exerting our efforts with the wide vision and foresight, thinking far and long, we should plan our efforts with such planned way. We can become developed in all aspects and can enjoy all kinds of pleasures & happiness. ||76|| Eravhee prayatnaa shivaaya koneech naahee | prayatna hotee sarvadaahi | pari dukkhachi detee prayatna kaahee | jeeva janaa ||77|| Otherwise, efforts of all are continueously being exerted by all. None can live without efforts. These efforts are going on without break. But some of them produce sorrows to the people. ||77|| Kaahee prayatna naava loukikaa netee | kaahee prayatne hoya phajeetee | kaahee prayatna praanachi ghetee | aapule aani parakyaanche ||78|| Some efforts bring glories to man. Some other put him to shame and disgrace then there are some efforts which cause deathof man himself and of others too ||78||

Mhanoni prayatna karaave chaangale | kartyaa sajjanaa paahije pusale | Lobha pratishthesi je naahee bhaalale | Techi khare prayatnasheel ||79|| Therefore one should always make good and noble efforts. Man should have good advice from the efficiently exerting wise person. But only those should be considered as true and sincere exerting individuals who make hard efforts but never fall prey to greed and honourable status. ||79|| Kaahee prayatna ulate ghadatee | tyaanchee phale marantulya yetee kaahee prayatna praanjal hotee | Tene pavatee uttam janma ||80|| Some efforts are exerted by adverse manner. They produce death like agonizing fruits. Some efforts are exerted in clean, honest and noble ways. They result in giving you the excellent next birth. ||80|| Maranaaseehi prayatnachi kaarana | janmanyaasahi prayatnachi pramaana | Bhog-sukha-dukkhhaanche nidhaana | prayatnachi ||81|| The efforts are responsible for man's death and birth. The enjoyments of pleasures and happiness as well as the endurances of sorrows and agonies are the outcome of man's efforts. ||81|| Kaahee prayatna yojanaa roop hotee | Tyaannee keertiphale laabhatee | kaahee prayatnee shikast karitee | mukti paavatee sakhshaatkaare ||82|| Some efforts exerted to render services to people. They produce the fruits of glories. Some individuals put such extreme hard efforts that they seek the percetion of Gd in their vision with their mortal physique and eyes. Then they seek emancipation. ||82|| Kaahee prayatna sanchitee padatee | prarabdha bhogataa je je ghadatee | Naahee muleech upbhogaachi vrutti | tyaanche prayatna kalasaache ||83|| Some of the efforts are credited to the earlier accumulation of merits and demerits. Further they appear in the form of endurances of their fate. The efforts of those are the most excellent and most superior whose tendencies never incline towards merely the enjoyments of worldly pleasures. ||83|| Tyaanche prayatna shubha-prarabdha zaale | donhee milonee devapanaasi aale | aapan aapanaat milaale | sakhshaatkaare aatmatwe ||84|| Their excellent efforts transfigure into auspicious and meritorious fate. This divine meritorious and auspicios fate and their current excellent efforts together result in divinity i.e. godliness. It is the immersion of the soul into the most excellent & Absolute Truth. ||84|| Mitra! mhanoni prayatnasheel whaave | prarabdhaache thorapan na maanaave | kartavyaane chamakoon uthaave | bhoomandalee utsaahe ||85|| Friend! therefore one must become excellent exertionst. Never think of fate or destiny as the most prevailing and great. Enact your duties sincerely and become yourself a radient sprit on this earth. ||85||

Amakaa prarabdhe shreemant zaala | Amakaa punya karita daive gililaa | Amakaa `deva-deva' mhanataa taralaa | prayatnaaveena ||86|| Hey to mhanane adnyaanaache | punhaa karoo nako uchchaar vaache | suprayatnaasi phala soukhyaache | nishchaye aahe ||87|| Certain individual became rich because of his good fortune. Some other individual went on enacting meritorious divine efforts but fell prey to God whom he was worshipping. the third one only practised constantaly the reiteration of the name of God and sought salvation. ||86|| Never utter such words again. They are the sign of live ignorance. Excellent enactments & efforts surely bear good fruits of happiness. There is no doubt about it. ||87|| Dusaryaache phala paahoni zuraave | Aapan kaaheech na karaave | Hey to lakhshana aahe barave | Adhogateeche aapulyaa ||88|| If you see the good fruits of efforts of others with malice and pine yourself for such fruits; If you don't put yourself to hard efforts to achieve such excellent fruits then it 's clear sign of your downfall. ||88|| Aamache poorva sukrut naahi balee | mhanoni haat thewaava kapaalee | Hey to aamuchyaane kadhi kaalee | ghadochi naye ||89|| You should never say that it is not in your fortune. Never sit putting hands upon your head in disappointment and blaming your fortune. This should never be done by us. ||89|| Naahee techi aataa kamaawoo | Aahe te te adhik waadhawoo | Ichchha phaladroop karoni gheoo | Haachi karaavaa nirdhaara ||90|| Now make a firm decision that whatever we don't possess, we shall try to earn them with our own efforts. Whatever we possess, we shall increase it and we shall definitely make our desires fruitful. ||90|| Yaach nirdhaare waalyaa kolee | punyashloka zaalaa bhoomandalee | sant, yogee, veer, balee | Gaajale maanava-itihaasee ||91|| With such firm decision`vaalyaa kolee' became popularly known as the divine meritorious upon this earth. Not only he but there had been so many saints, yogees and brave heroes who had been also popularly resounded in the history of human beings. ||91|| Veshyaagaamee Bilwamangala | yatne zaalaa sooradaas nirmala | Aapanaasaha mahee mandala | kele paawana bhajanaane ||92|| `Bilwamangal' who had been under the hum and buzz of a prostitute, through great attraction & attachment for her; further became the pure and pious `Sooradaasa' through his excellent virtueous enactments. He made the whole world pure and auspicious alongwith himself through his divine efforts. ||92|| Heychi shikaave sasangateene | yaanech maanavahotee shahaane | Bhaagya ujalel sooryaa pramaane | udyogsheel zaalia ||93|| This is what one must learn from the association of the noble and virtueous saints. It will bring wisdom in man. If we become so deligent, our fortune will brighten our life like the Sun. ||93|| DIRECT AND APPARANT IMPACT OF EFFORTS Pratyek udyogaa phala paave | shetkaryaasi hitgooja pusaave | prayatne ek beej laavaave | phala paawaave kanasaaparee ||94|| Every activity of man certainly bears a fruit. It is a decided fact. Ask the secret of this fact to some farmer. He exerts efforts and sows a seed, he then achieves a big jack as a fruit for his efforts. ||94||

Prayatnaaveena swayampaak zaalaa | prayatnaaveena ghaasa mukhee gelaa | prarabdhaanaanech vyawahaar chaalalaa | Aise kon sango shakey? ||95|| Can anybody say that food was cooked without doing any efforts of cooking? Can he say that a morsel of food reached the mouth without any enactment? Can he say that all these activities have been performed by the fortune? ||95|| Patwaavayaa praarabdha waada | Tyaasahi laage prayatna siddha | vimaan, dooradhwanee aadee shodha | laavile kaaya prarabdhe? ||96|| Even to convince the Fatalism's greatness, efforts are necessary. Had the fate invented the aeroplanes and telephone etc by itself? ||96|| ughad aahe prayatnaachi thoree | prayatnaa pudhe praarabdha taan karee | Hey mhananechi apoore sarvatoparee | doordrushteene paahataa ||97|| Therefore the greatness of the efforts is clear and obvious. There is no need to convince it. It is not true that the efforts have to bow down before the fate. You will surely agree to it if you reasonably think with abroad and long vision. ||97|| Mukhya ase prayatnachi kewala | praarabdha hey hee prayatnaache phala | vrukhshaa waachoni zaale phala mool | kona mhane? ||98|| Effort is the main factor. The fate is also the result of the earlier efforts. Can you say that flowers & fruits are produced without growing a tree? ||98|| Prayatna sodoni prarabdha dharale | Tari te praanee doghaatoni gele | Naahee prayatnahi poorna kele | prarabdha palaale doordeshee ||99|| The being, who depends upon the fate without exertion of efforts, loses both. he had not enacted total efforts on one hand and his fortune ran away from him on the other hand. ||99|| konee ek zaad laawale | Diwase diwas sukatachi gele | Tyaachekade durlakhsha kele | konee ekee ||100|| Somebody plants a tree but then totally connives at it. He never waters the plant nor provides manure to it. Needless to say that the plant dries away and becomes a broom. ||100|| Lok mhanatee, "aayushya sarle" | konee mhanatee kidyaanne grasale| Konce mhanatee tyaache prarabdha aale | maran sthanee ||101|| Somebody says that the plant's life is over. Some other says that it got worms at its roots. One individual says that it had met its misfortune and so it had died. ||101|| Konee mhanatee yethe zaad jagenaa | konee mhanatee chukoo dyaa yaatana | konee mhanatee kaaya aapanaa | haatee aahe? ||102|| Some people say that no plant can survive and grow on this spot. Some say, let it be relieved from its agonies. then some others say "what do we have in our hands? Everything is dependent upon the fortune. ||102|| Arey! hey sarvachi aahe khare | pari prayatna karoni pahaa barey | zaad jagate kee aisechi marey | prayatna keliya? ||103|| (Maharaj says) "O brothers! what you say is true. But extract some efforts and see whether it lives or dies after your efforts. ||103|| Mhanoni tyaas khat ghatale | Taaratamya thewoni saambhaalile | paanee dewoni waachawile | mool, daal sarvachi ||104|| Then manure was provided to it. A good care was taken of it with thoughtfulness. It was watered regularly. Then the plant survived and developed in roots, branches and leaves. ||104||

pudhe pudhe zaad phulale | pushpee-phalee baharoni aale | prayatna kelyaanechi zaale | aahe na hey pratyakhsha? ||105|| Further the tree blossomed with buds and flowers. You exerted and now you see the result of your efforts with your own eyes. ||105|| kalame karoni naanaaparee | phule aanilee bahu prakaaree | Haat thewitaa kapaalaawaree | aise kadhee hoyeelkaa? ||106|| When grafts of different trees are ingrafted to a plant, it produces different kinds of colourfuly flowers. can this happen only by resting hand on your forehead? ||106|| Taisechi maanawaache jeevana | unnat whaavayaa havaa prayatna | Apamrutyu aadi dhoke daaruna | Talatee sanshodhan keliyaa ||107|| In the same way, strenuous efforts are necessary to uplift the human life with the help of researches. we can avoid the dangers and also ultmately the accidental deaths. ||107|| Maanava srushteehooni thora | To eeshwaraachaa awataara | Achook prayatna daivee hatyaara | Nirmu shakey pratisrushti ||108|| Man is greater than the nature. He has born (incarnated) from the particle of God. So, if he exerts unmistakable efforts, he can produce a prallel creation. ||108|| Mhanoni saangato prayatna karaa | vichaar shakti prayatnaat bharaa | shikaa, shikawaa prayatna saarvaa | vyaapoo dyaa gaavo gaavee ||109|| (Maharaaj sys) Friends! therefore exert your hard efforts. Make full use of your talent. Learn through efforts and experieces. Teach others also to do so. Raise a tremendous tide of efforts in each big and small village. ||109|| Jyaa jyaa rashtraanni aise kele | Tyaanche vaibhava shigesi gele | Jeevan maan adi waadhale | ichchhe saarikhe tayaanche ||110|| The countries, which exerted such strenuous efforts could attain the highest peak of prosperities and glories. Their living standard could be mde better according to their desires. ||110|| Prarabdha waadee shitheel zaalaa | prayatnawaadee chetanaa paawalaa | shodha kareet pudhe gelaa | Digantaree ||111|| Those who believe and depend upon fate and fortune remain backward and undeveloped. Those who believe and depend upon their own efforts become more and more powerful. With his discoveries and inventions man can try to cover the vast skies also. ||111|| kele mangalaavari uddaana | chadhalaa himagiri shikhari poorna | shodhile agni astra, anuastra mahaana | Hydrogen aadee ||112|| Man has hurled upon the planet mars on the strength of his efforts and researches. He has scaled and stepped upon the highest peak of the Himalayas; The Everest. He had invented the most dangerous weapons like fire arms, nuclear bomb, hydrogen bomb etc. ||112|| Aikatee karodo mailaawaroona | parasparaanche gayana-bhaashana | Hey vishwa aatokyaat aanoona | Ghar kele raahanyaache ||113|| Persons, a crore of miles away from each other, can cirectly speak and listen to each other. They can deliver speeches and listen to songs & music. Man has made this vast world compact like a neat house with the help of researches and inventions. ||113|| Prayatnaanchi shikasta zaalee | Ajoonihi jaagaa uralee | Dhaava kadheech naahee sampalee | prayatnasheelaanchee ||114|| Though, in this way, man has tried his best in exerting extremely strenuous efforts, there is yet a great

scope to exert and achieve more. The race and competition of those who believe in exerting efforts, has not yet been finished. ||114||

prayatne devapana paavalaa bhakta | prayatne yogee zaalaa jeevan-mukta | prayatne baddha zaalaa niraasakta | vishayaamaajee ||115|| The devoitee could achieve divinity with his virtueous and pious efforts. The yogee could become living liberated with his efforts. Man could escape from the bondage of his sensual objects and become detached and desireless ascetic through his hard efforts. ||115|| Prayatne gaava zaalaa aadarsha | prayatne sukhee hoya swadesha | prayatne vishwa shaantiche saayaas | saphal hotee ||116|| A Village can become ideal with efforts. Our motherland can become happy with our efforts. The efforts of all to establish peace in the universe can also be excellently fruitful. ||116|| Yaa saathi prayatna karaave aapana | mirawaave dewaache thorapana Angaa yeyeel ahankaar mhanona | Deva madhyasthee ghaalaavaa ||117|| Therefore, all of us should put our strenuous hard and excellent efforts bringing God in mediation. we should give God the credit and the greatness whch he deserves. We must not be striken by our ego when we offer the greatness of your services & efforts to God. ||117|| Prayatne raajya samruddha karaave | prayatne bhoomandal dolawaavel prayatnechi daaspana shobhaaave | kaarya prabhaave ||118|| We should exert all our efforts and bring up our state and country with great prosperity. We should obtain great admiration through our accomplishments by our efforts. Putting our hard efforts and resounding our excellent enactments, we should adorn our servicemanship with our vow to serve the mankind. ||118|| Prayatne maanava hoyee unnat | Gaavachi navhe, haalave dikpraanta | Hee anubhawaachi maat | visaru nakaa, Tukadyaa mhane ||119|| Man can achieve personal and collective upliftment and prosperity with his honest & excellent efforts. His village can achieve upliftment & prsosperity. But moreover, man can create a great impact and dominance upon all the ten directions. these are words, which have come out of my experiences, so don't forget them. (so says shree sant Tukadojee maharaj) ||119|| Iti Shree Graamgeeta grantha | Guru-shastra-swaanubhava sammata| kathilaa prayatnawaad samartha | Pastisaavaa adhyaaya sampoorna ||120|| This Graamgeeta scripture has been consented by the Guru, shastras and self-experiences. The 35th Chapter narrating the doctrine of exerting efforts is hereby concluded. ||120|| ||Sadgurunaath Maharaaj kee jai|| VOLITIONS 1 For creating a revolutionary change, we shall change our desires and our efforts to fulfill them. 2 We shall not give endue greatness and importance to the destiny but we shall try to be brilliant with our enthusiasm and hard efforts. 3 We shall make resolutions for our good fortune and try to hold a firm decision. Similarly, we shall give up the idleness and constantly exert our efforts. Behaving according to our resolution we shall make our life happy. 4 Man is the part of God, so with hard efforts he can create a parallel creation like God. Therefore we shall become the followers of the doctrine of exerting attempts. We shall go on canvassing from

village to village that by exerting excellent efforts, man can do anything. 5 By the dominance of hard efforts, man becomes prosperous and not only his village, but he can move the whole universe also. We shall never forget this remarkable sign of experiences and exert hard efforts in our village.

Chapter- 36 LUSTRE AND BLOOM OF LIFE (Jeevan-kalaa) ||Salutations to Shree Gurudeva|| WHAT IS THE ROOT CAUSE FOR THE VARIAATIONS IN THE PRAKRITI? (i.e. dispositions or temperaments) NATURE? OR THE PRACTICES OF ATTRIBUTES? Eeshwaraache ansha sarva jeeva | yatna tochi jaanaavaa deva | vadatee sant, granth, maanava | sarvachee nitya ||1|| All beings are the part of God. To exert efforts is itself the most excellent supreme spirit (i.e. the PARAMAATMA). All the saints, all holy books and classic scriptures as well as all the wisemen and knowledgeable personages had advocated so. ||1|| Paahataa jagaakade | Disatee prakrutee-bhedaache powade | vyakti titakyaa prakruteeche paadhe | thaayee thaayee ||2|| When we observe this world, we find that there are many varities and differences in the temperments from place to place. We remember and experience the axiom `vyakti titakyaa prakrutee' i.e. there are as many different temperaments of as many different individuals. ||2|| hee nisargaacheech rachanaa | Tethe thaava naahee prayatnaa | Aisee dhaaranaa basalee manaa | shrotiyaanchyaa ||3|| The listeners have firmly held the idea from this phenomenon that there must be the ordered structure created by nature. So human efforts have no place and scope in regard to this extreme variousness. ||3|| Mhanoni karoo Nirupana | Aikaa aikaa shrotejana | prakrutee thaayee thaayee dise bhinna | pari tee swatantra mhano naye ||4|| Therefore, O listeners! now listen to my explanation for this. Though different temperament (prakruti) is apparent in different individual, it can't be said that every different temperament is self-independent. ||4|| prakrutee purushaachyaa aadheena | Tyaachyaa ishaare karee nartana | Bahu honyaachaa sankalpa poorna | teecha bhinna prakrutee hee ||5|| This `prakrutee' (maya or the illusion) is subjected to the `purusha' (Atma or spirit) and all these playful activities are due to the inspiration of that purusha to the prakruti. The ORIGINAL EPITHET OF GOD `TO TAKE MULLIFORMS' (Ekoham, bahusyaam Aham bahusyaam praja yeya) had itself come into reality in its multiplicity, and displayed in the form of this universe. We call it as `PRAKRUTI' ||5|| parampurusha jo paramaatmaa | Tyaachyaa shakteesi naahee seemaa | maanava tyaacheecha pratimaa | Anshroop nishchayee ||6|| The `PARAMPURUSH' (the most excellent and supreme spirit) is the `PARAMAATMAA' (The most excellent supreme and Absolute Divine spirit-The Brahma). He is omnipotent (possessing all powers).

Man is the smallest image of that paramatma because man has come into existence from the particle of that paramatma ||6||

Mhanoni jeewaat saamarthya ananta | Abhyaasaane prakate niwaanta Na lage aatmashakteechaa anta | konaasahi ||7|| Therefore the being also possesses tremendous strength and power. This strength appears in the form of the continued practices and enactments performed by the being. who could have reached and found the ultimate limit of this tremendous power of its own-self? ||7|| Sarva hote kele asataa | sarva milate dharitaa haataa | Abhyaase tawa brahmasattaa | paawatee yogee ||8|| If one enacts, everything can be happened or created. When one takes some activity in his hands to perfrm, he can obtain all his desired results. What can be impossible when enacted with proper and continuous practice? The yogees obtain the power of the most excellent, supreme Truth (Brahmasattaa) by exerting yoga practices with continueous and streneous efforts. ||8|| Aani abhyaasaachi baley | Bhinnaa maargee waadhale jeeva sagale | jaisee shraddhaa taisee phale | shraddhaamaya purusha mhanoni ||9|| All innumerable species of the beings have come into existence only due the study and practices through the different ways and manners. The purusha (human) is devout devotedly. So each individual obtains fruits according to his devotion and the firm faith that he holds. ||9|| Jaisee shraddhaa, jaisaa sankalpa | jaisaa yatna, punya, paaproopa | Taisaachi jeeva hoyee aapaoaapa | Abhyaasaane tayaara ||10|| The divine meritorious or the evil demeritorious and sinful enactments are performed by the individual according to the kind of devotion and faith he holds. With the constant practice, the sponteneous volition and the nature (temperament) of the being take a definite form. ||10|| Naisargik dise prakruti-bheda | To poorva ahyaasaanech siddha | mulee ek pari kalaannee vividha | jaahale jeeva ||11|| The natural various differences that are apparent from one prakruti (temperament) to another (temperament) are because of the earlier practices enacted by the beings. All beings, in fact, are basically one (and not many) but due to the different attributes and phases, multiplicity has occured in them. ||11|| Poorva janmeechee abhyaaskalaa | Taisaa yaa janmeechaa yatna aapulaa | yaanneech bhinnatwa aanile jeewaalaa | Naanaaparee ||12|| Variousness in many kinds which appears in the different beings' different temperaments is because of the practices of attributes in their earlier births as well as from the efforts being enacted by them in their present life. ||12|| Aapulee aapanaa kalaa phaalalee | Mhanoni prakruti bhinna zaalee yethe nisargaavari boli | Dewochi naye ||13|| Every individual being has obtained the fruits of its own attributes and hence each one of those individuals possesses separate and different natural temperament from others. Therefore, there is no meaning in putting blame upon the nature for these variations. ||13|| Dewaahe nirmilee hee khshitee | jichyaa potee anant jeeva hotee | Na karawe tayaanchi ganatee | ganit-maargaane ||14|| God had created this earth. there are so infinite number of beings upon it that our traditional mathematics can't compute them. ||14||

Nisargatah laabhale saarakhe jeevana | pari kalene bharale bhinnapana | Ek ekaashi milate guna | kwachitachi aadhalatee ||15|| Naturally, all beings have been given the same, even and similar kind of life. But due to the attributes, which beings possess, we find the variety and differences in each and every individual. It is rarely found that any two individuals possess the mutually matching attributes. ||15|| Ekachi vastu vishwee sanchalee | pari prakrutigune bhinna bhaasalee | rachana, boli niraalee zaalee | kalaa kelee jeevaannee ||16|| One and only one `(Atma) vastu' has generally pervaded the entire universe. But the same `Atmavastu' appears in different varities because of the attributes of the `prakrutee' (temperaments). Due to the attributes which the being possesses, the strcture of the temperaments, languages etc. apear in dfferent varieties. ||16|| (Note:- In the language of ved-vedaanta, the term `vastu' is used for the original, supreme and Absolute Truth, i.e. Brahma.) Pratyek jeevachi awataara paahee | pari kothe kaahee, kothe kaahee | Ek aahe ek naahee | Aise vaishitya sarvatra ||17|| In fact, every being (which has born) is really incarnation. But there is no identical alikeness in all beings. Some differences or other are clearly and obviously apparant in each & every one. This is the remarkable characterestic of the beings. ||17|| Pratyek jeeva aapulyaaparee | kala poornatene khele bhoomivaree | Ek-ekaachi swabhaava-kusaree | dusaraa paahataa disenaa ||18|| Each individual being lives in this world with its own particular and distinctive attributes. The segacity of the temperament of each being is somewhat different from others. Nothing exactly identical is found in the other one. ||18|| Srushteet khelatee je jeeva | Te tayaanche leelaa laaghava | Anga-anga abhinava | Naanaa tarhaa tayaanchyaa ||19|| When we observe the playful activites and behavior of the beings with marvel and admiration, we are surprised to find the various methods and manners that the dfferent beings have imbibed. ||19|| Naanaa kalaa, naana rang | Naanaa swbhaava, naanaa udyoga | Naanaa vastre, booshane, upabhoga | bhoganaare nirmile ||20|| All these beings possess several different attributes. They are of the different colours, they have different temperaments and they perform different activities and enactments. They put on dresses of different forms, fashions and manners. They have different adornments & ornaments. Thus, the things are various and different, and the users of them are also various and different. ||20|| Nisarga naanaaparee natalaa | To bhinna jeevaanchyaa vaatyaasi aalaa | prakrutee kadoni saath miaalaa | jeevaachiyaa kale aisaa ||21|| This nature, appearing in different decorative and adorned manners has come for the enjoyment of the beings in different mesures and proportion. The indivial gets the assistance of the nature according to their individual attributes. ||21|| THE ART OF THE VOLITIONS AND THE ART OF ENACTMENTS OF THE BEING Jeevaata nakhashikhaant bharalee kalaa | Guna-ava gunaanchaa mela zaalaa | Indriye bhogatee vastoolaa | Aapulaalyaa bhinna bhaave ||22|| Attributes have pervaded throughout the body of the being. These are some good and some bad and evil attributes. The being endures the enjoyments of those possessions in accordance with the properties of their organs and senses. ||22||

Jeeva aapanachi sanklpa karee | kalponi aaropa vastuwaree | maga tadaakaar howoni vyawahaaree | Raag, dwesha paahatase ||23|| The being itself makes some decision. Then it applies that decision upon the particular thing. Then it gets absolutely absorbed with that thing and holds anger or malice in his practical behaviour. ||23|| Eeshwarnirmit ekachi srushti | pari paahanaaraachi bhinn drushti Aapulyaa bhaave sukhi-kashti | Hoya vyashti-samashtine ||24|| The creation of God is only one as a whole. But the vision of the looker (viewer) towards it is different. So those viewers looking at them with their own sense and feelings have to endure happiness or unhappiness individually or collectively. ||24|| Eeshwrnirmita streeroop sattaa | Tee kunaachi maataa, kunaachi kaantaa | Aapulyaa bhaave sukh-dukkha bhinnataa | bhogee jeeva ||25|| The woman has been produced through the divine power. But though she is one individual, the beings, with their own separate imaginations, have created different relations with her such as mother of some, wife of another etc. In this way the different beings form different relations with one woman and endure happiness or sorrows with their different senses. ||25|| Ekaach nisarga srushtiwari | jeeva aapaapalee srushti karee | Taisechi sukha-dukkhs bhinna antaree | anubhawaa yeyee ||26|| On the one and single creation of the nature, the being erects its own separate and different (imaginary) creations. From those different(imaginary) creations, the beings experience various kinds of sorrows and happiness. ||26|| Raag dweshaadi drudha vikaar | aikile, bhogile tyaanche sanskaara Hey ghewoni janmatee punhaa nara | aapaapalyaa kalesaha ||27|| The human beings get birth again and again, carrying with their beingself, the deep and firmly fixed passions like greed, anger, revenge etc. and also the deeply rooted impressions of whatever they had heard and endured. they carry their own accomplishments and attributes also with them. ||27|| Poorva abhyaasa, prayatna, sankalpa | Tyaaparee laabhe wegale roopa | jeevaanchyaa anant kalaanchaa gofa | tee hee srushti ||28|| The being holds different and separate forms because of its (i) practices and enactments it had performed in its earlier births (ii) its efforts and activities which it enacts in its present life, (iii) the desires and resolutions it has cherished for its future. We can call this creation (of beings with so many differences) as a beautiful necklace which is braided with infinite beings. ||28|| Bahu whaave haa eeshwaree sankalpa | Dusaryaa jeevaanchaa niralaa vyaapa | mhanoni doojiyaanchi odha aapoaapa | jeevaa angee ||29|| The divine volition of the Absolute Supreme`Brahma' to become multiform (Ekoham Bahusyaama) i.e. I, the alone single one, shall become multiform- has manifested into the form of infinite living beings and so it is but natural that there lies a sponteneous attraction in between the beings. ||29|| Ekaa jeevaachaa bhinna sankalpa | Dusaryaa jeevaacha niralaa vyaapa | pari prabal shakteechaa kaaryakalaapa | odhonee neto dusaryaasee ||30|| One being holds a separate different desire and resolution while the other being has a sphere of different activities. But the being, that holds some more stronger abilities and efficiency for enacting, gets the other being attracted towards it. ||30|| Ekaahooni dusaraa kalaadhikaree | Adhik taakee mohanee samaajaavaree | Aapule mantra saajavee adhuree | waanee-veenaa waajawoni ||31|| The one, more superior to other in its accompliments and attributes, creates deeper impressions upon the society of human beings. with its sweet voice and art of singing and music, this being creates

great impressions upon others and fascinates them as if by some powerful and magical incantation. ||31||

Konee kalpilee gaayan kalaa | vaadyakala, chitrakala, tantukala | shabdakalaa, nrutya, Shrungaar kala | mohaavayaa annya jeewaansi||32|| The beings desire to attract and enchant others with their different skills and attributes. Some individual acquires the art of sweet vocal music. Some other acquires the art of playing on musical instruments. Some opts for drawing and painting. Some masters upon art of strings. Some earns the art of oration. Some other acquires the art of dancing. Another one gets the skill in adorning and decorating. ||32|| Raahane kala, pohanekala | bolane kala, hasane kala | sarvaamaajee soundarya-kala | otprot darshavee ||33|| Infact every activity like living, looking, speaking, smiling, swimming etc. is an art in itself. All these activities of the beings are full of asthetic sense of arts and beauty. ||33|| Konaache manjul bol gojeerwaane | kunaache vyaaghraaparee garjane| Raana karkashataa jeevee baane | kalank shobhaa konaachee ||34|| Some individual has a very sweet tongue while some other has a roaring voice like a tiger. Somebody possesses harsh fighting spirit and some other has a tarnish image. But it is also a kind of adornment of some attribute. ||34|| kunaas paahonee moha watey | kunaas paahataa yetee kaate | kunaache dekhataa mukhawate | chhatee phaate dheeraanchee ||35|| Looking at somebody, people get attracted and feel pleasure at his appearance; while a glance at some other individual produces horripilations on our body. The look of some individual increases heartbeats of even courageous lookers. ||35|| kunaachi gambheer mudraa sajalee | vairaagya yete, drushteech padalee | kunaakade paahataa vrutti gelee | vishaya waatene ||36|| Somebody's appearance bears a deeply serious lustre which creates desirelessness and a sense of an ascetic feeling in the viewer. Looking at somebody, the viewer's inclination runs towards sensual passions. ||36|| kunaas paahataa cheed waate | kunaacha sanga sodataa na sute | jeevabhaava owaalaawa waate | charanee tayaachya ||37|| A look at somebody's appearance creates a feel of disgust while looking at some other individual develops such affection for him that the viewer feels that he should never leave his association. This feeling of the viewer becomes so stronger that he wishes to offer all his heart and soul at his feet. ||37|| Haa sarva nisarga chamatkaar nohe | pratyek kaleche saamarthya aahe | prayatnasheel maanavachi raahe | pari deva mhanatee tayaasi ||38|| All this is not a miracle of the nature but it is the strength and forceful power of every art and attribute. When man exerts strenuous & hard efforts and becomes efficiently active, though he is a human like others, people begin to consider him to be God. ||38|| Varieties of arts & attributes - The Beastly attributes and the attributes of human life Krushnaachachi mamaa kamsa | pari ek deva, ek rakhshasa | mulee paahataa ekachi wansha | paree bhed kelaa kalaannee ||39|| Lord Krishna and his maternal uncle kamsa orignally belonged to the same clan. But one (Krishna)

was adorably considered as God and the other(Kamsa) was held as a demon. their different attributes had created this difference in them. ||39||

kalaa maanawassi deva banawite | pari awakalaa nasaavee jaraa tethe | poornataahi kalenech yete | ramataa angee aatmabodha ||40|| Attribute or an accomplishment makes a man the most superior but there should never be the vices even at the least degree.When the art and skill of awareness of one's own-self gets imbibed and absorbed, man obtains his total perfectionthrough self - realisation. ||40|| Awakalene chhi thoo hote | kalaa yetaa devatwa laabhate | jaisaa prayatna karaavaa tyaate | phala yete yaacha dehee ||41|| The wretched and vile attribute leads to the down-fall and deterioration; while the virtueous, excellent attribute gives man divinity. The being seeks good or bad fruits according to their good or bad enactments in its present life span. ||41|| Vishwaamitre kelee kalaa | Raajarshichaa brahmarshi zaalaa | Brahmawansheeya Raavan Rakhshasa tharalaa | melaa aapulyaa kalene||42|| His virtueous excellent attributes helped vishwaamitra to transfigure himself from his state of Rajarshi to the superior state of Brahmarshi. But Ravan, though belonged the clan and the family of Brahma, proved to be a cruel demon and finally died due to his vice and evil attributes. ||42|| Raavane kalaa sampaadilee | Deva-dewataa prasanna kelee | Aapulee shakti waadhawoni ghetalee | kalaa kusareene ||44|| Ravan first acquired the highly virtueous attributes and obtained favour of God and deities. Then with his further accomplishments and arts, he forcefully increased his power and might. ||43|| pari tee pachavitaa naahee aalee | upabhogaachi bhawanaa zaalee | mhanoni kalaa awakalaa paawalee | Ahamkaare ||44|| But he could not digest that art and attribute, obtained through the favour of deities and God. Then his attachment and passion for enjoyment of pleasures became extremely forceful. His ego & pride resulted in turning his good attributes into vice and evil traits. ||44|| Kumbhakarne sukhamaarga dharilaa | Aahaar-nidrechi waadhavilee kalaa | kroorpanaachaa khelachi zaalaa | Naash paavalaa sarwaansaha ||45|| Kumbhakarna obtained the attribute of enjoyment of victuals of food as well as the longer sound sleep. He considered them as the means of happiness for him. But in the end, all turned into the beastly game of cruelty and resulted into the destruction of kumbhakarna and his all other companions & relatives. ||45|| Tochi Bibheeshan kalaa shikalaa | Ramnaamee rangoni gelaa | Ram dhaawoni gharee aalaa | Soukhya dile antarbaahyaa ||46|| On the contrary, Bibheeshana (Ravan's brother) earned virtueous attributes. He got himself fully absorbed in devotional repeatation of `Ramnaam'. As the result, Lord Ram himself went on the way to Bibheeshan's residence and bestowed divine pleasure inside and outside upon Bibheeshana. ||46|| Diley Lankeche raajya haatee | pari naahee upabhogaachee preeti | mhanoneech aajawaree keerti | amara tayaa sajjanaachee ||47|| Though Bibheeshanaa got the kingdom of Lankaa he had never attached to the enjoyment of worldly pleasure. Hence that virtueous noble indivdual's glories and fame became immortal. ||47||

kaleche aise teen prakaara | Raajasa, taamasa saatwik sundara | Jo jayaasi sajawee chatura | to olakhaavaa tyaa gunaancha ||48|| The attributes and accomplishments are divided in three beautiful kinds. They are `Raajas', `Taamas' and `Saatwik'. The individual, who seems to be ingeniously enactng with adroitness according to one of the three kinds of Gunas, should be considered as the individual that kind of attributes. ||48|| Yaa sakalaanmaajee jeevan-kala | saatwikatechaa prawaaha bharalaa mohawooni premaane sakala | keerti maarga daavee bhoolokee ||49|| `Jeevankala' (the lustre and the bloom of life) is the most superior to all these attributes. It is full of tiding stream of virtueousness, piousness, righteousness and morality (i.e. the saatwikataa). This stream of the `Jeevankala' attracts all with its love and affection, and guides the world on the way of fame and glory. ||49|| Erawhee sarvaatachi aahe kalaa | Ek chaaturye khaaya ekaalaa | Mothaa khaato lahaanaala | Niyam aisaa jeevanee ||50|| Almost all beings possess some attributes or other. It is the general rule of this world that the bigger one consumes the smaller & the weaker with its cleverness and ingenousness. (Jevo jeevasya jeevanam) ||50|| pari haa niyam maanavee naahee | pashu-pakhshyaannaa shobhe sarva kaahee | Andaj, jaaraj, udbhija, swedajahi | yaach maargee ||51|| But this is not the rule for human beings. Such rule and the enactments according to it are befitting to the animal kingdom and the bird's kingdom. It is the way of behaviour for all the beings who come into existence out of the four mines (khaanee) or sources (yonee). These four sources or `yonees' are (i) `Andaja' (oviporous-i.e. born from eggs. The species of birds, reptiles, insects etc.) (ii) `Jaaraja' (viviporous- i.e. born from paramour. Human beings and the animal kingdom) (iii) `swedaja' (Engendered by sweat and steam. Microbes, germs etc.) and (iv) `udbhija' (vegetable kingdom-trees, plants, climbing plants, grass, shrubs etc.) ||51|| Yaach maargey maanava gelaa | Tene jagee hahakaar zaalaa | `Balee to kaan pilee' yaa bola | jeevan-kala mhano naye ||52|| Man also followed this way of living like other beings. Hence, struggles and quarrels had prevailed in this world. The tendency-as described by the idiom `Might is right' (Balee to kaan pilee-i.e. the powerful & stronger one behaves unrighteously and subdues the weak making excesses) must not be considered as the `Jeevan-kala' ||52|| Saamudaayik vruttiweena | jagee tikale praanee kona? Jagaave jagawaave jeevajana | heech kharee jeeva-kala ||53|| Who can survive without the tendency of collective, social and mutual behaviour? It is the true `Jeevan-kala' to live and let live with mutual co-opertion and to help others also to live happily. ||53|| Hecha vaishishtya maanawaache | jagee soukhya naandavee saache | Tyaaveen saaryaa pragatiche | mandir miley dhulee maajee ||54|| The only real & remarkable characterestic, that differenciates man from other beings, is that he should try to establish happiness and satisfaction in this world. Without it, the whole temple of the prosperity and the progress of the humanity will go to dust. ||54|| Mhanoni sarva jeevaanchi kalaa wegalee | jagaave dusare ghewoni balee | pari maanawaanchi kalaa niraalee | unnat karee durbalaahi ||55|| Therefore the art of living of beings-other than the human-is different. They live upon preying other beings. The art of living of the human beings is totally different from them. It makes the weak and the feeble more stronger and powerful and uplifts them. ||55||

Pashu, pakhshyaanche nartana, gaayana | maanava sarvaatachi zaalaa nipuna | pari tayaache maanavapana | ase bhinna sarvaahooni ||56|| Man has become expert in the arts of singing and dancing like the animals and birds. But his identical characterestic of humanness is totally different from all other beings. ||56|| To kaatineeparee kaatee, vinee | kokileparee gaayee gaanee | Matsyaaparee tarey jeevanee | ude gaganee pakhshyaaparee ||57|| Man can spin and interweave like the spider. He can sing as sweetly as the cuckoo. He swims as skilfully as the fish and now he can fly as the birds whirr in the skies. ||57|| Madhamaashiparee sanchaya karee| Mungyaa saarikhe kille ubhaaree Rang badalee saradyaaparee | Nrutya karee moraa aise ||58|| He accumulates things like the honey bee accmulates the juice from flowers. He erects forts like the ants erect the anthill. He changes his colours like the chameleon on every moment. He dances like a peacock. ||58|| Phool pakharaanche dharee wesh | chimanyaanparee gharatyaanchi housa | Aisha sarvachi kalaa saadhitee tyaasa| pari tyaachi kalaa niraalee ||59|| He wears colourful dresses like colourful butterflies. He takes pleasure in building his house as the sparrows build their nests. In this way man can acquire and master all such arts and attributes that other beings possess. But as a humanbeing, his own art is identical and different from the above arts, skills & attributes. ||59|| To raahato neet-netakaa | waayaa na dhaadee aapulaa paika | sarvaa saambhaalito saarakhaa | Aapulyaaparee ||60|| Man lives neatly and trimly. He never wastes a single farthing. He takes care of others as he cares for himself. ||60|| Manushya swabhaavechi bhinna padato | To sarvaaseech saambhaalito | maryaadene waagat jaato | saddharmaachyaa ||61|| Man is naturally different and separate from other beings. He looks after all others. He behaves in the limits as set by the Dharma, satya and morality. ||61|| Vivekbuddhine chaalato | padalelyaasi uchaloni gheto | Dusaryaachiyaa hitaastava jaato | balee prasangee ||62|| He behaves with the sense of discrimination and righteousness. He lifts up the fallen others. He exerts his hard efforts for the betterment and welfare of others. If time demands, he sacrifices readily his life for others. ||62|| Deto sarvaansi aapulaa hissaa | Gaavee na yaawee mhanoni awadasha | Tyaache kutmba gaavachi sahasa | waate tayaa ||63|| He forgoes his share for use of others. He sincerely feels that his village should not suffer downfall and deterioration. So he sacrifices his share to avoid it. He treats the village as his own family. ||63|| Aapana je je kaahee karaave | Tyaane itaraasi dukkha na whaave | Aharnishi aisech wartaave | Aawade tayaa ||64|| He always keeps his behaviour round the clock in such a manner and thought that nobody should be unhappy and be hurt by his any enactment. ||64||

Doordrushteechaa vichaar dhaave | kaarya kaarana tayaasi thaave | vyakti aise vishwa sukhee whaave | mhanoni kashta karee naanaa ||65|| With wide & long vision and consideration he recognises the purpose or the root of the work, whch he decides to do. As he wishes happiness for the individual, he wishes the whole world also should be happy. With this intention he puts himself to exert different kinds of efforts and hard work. ||65|| Aise karanyaasi je je chukale | Te maanavachi nawhatee bhale | maanava dehee janmaasi aale | pari raahile pashuchi te ||66|| Those, who do not enact in this excellent and sublime way, should not be considered as human. Though they are born physically as the human, they should be held as the beasts because of their behaviour and enactments. ||66|| Je je asel maazyaa gharee | sagalya sukha labhaave tayaachi pari Aisee chintaa nityakaree | Tochi dhanya maanava ||67|| That indiviual should be considered as the `blessed human' who always cares for others and thinks that all should possess everything which he possesses at his home. ||67|| Aapulee kalaa kusree | sarvaanchiyaa jeevanee bharee | shoshana, patan kunaache na karee | Aapulyaa kalene ||68|| He birngs his adroitness in attributes in the life of others also. He never misuses his attributes and adroitness for squeezing or for putting them into wretched miserable condition. ||68|| Kale karitaa kalaa na thevee | jiwanaasi kalaa bhooshavee | Aapana sajawooni, dusaryaa daakhavee | manushyapana goda shabde ||69|| His art is not only for the sake of art, but it is for adorning the humanlife. With his sweet tongue, he manifests his humanity by becoming himself as an ideal human. ||69|| ART OF DECEITFUL PRACTICES, ART OF CO-OPERATIVE LIFE AND THE ART OF DIVINE INTELLIGENCE THAT CREATES `VISHWAATMABHAAVA - CHITKALAA Lobhaasathee goda bolane | Hee jaree kalaa ghetalee kone | Tari te jaanaave dukkhadwaane | premalapana disey jaree ||70|| If somebody has acquired the attribute of sweet tongue with some selfish motives, be sure, the superficial manifestation of lovingness & affection will cause suffering and sorrows. ||70|| Konee vishayaasathee natalaa, thatalaa | Tonda rang phaasoni phiralaa | Taree antarichyaa kaalimelaa | baghatee jana tayaachyaa ||71|| If some individual displays pompus array with carnal sentiment and roams in the crowd of people putting on a heavy make up, people can easily understand the tarnish motives of his passions which are hidden under his disposition with splendour and pompousness. ||71|| Konee shikalaa chaaturyakalaa | sahitya, abhinaya mohee jagaalaa | pari tene swaarthaa paayee ghatalaa | samaaj patanee ||72|| Some individual possesses and develops the art of adroitness, skills in literature. He tries to fascinate the world using his arts with his gesticulations. But such use of arts for selfish purposes harms the human society and leads it towards its downfall. ||72|| Konee nrutya gaayana natawile | chitraadi kalaannaa shrungaarile| mhanatee aamhee maanawaa kele | unnat aisha kalaannee ||73|| Some individuals floursh the attributes of dancing, singing, music etc. some others develop the art of drawing & painting. They all say that with their fine arts they have uplifted the human beings. ||73||

Pari paahata anubhava aalaa | maanava khshoodra vruttinnee gheralaa | yaache kaaran baajaara zaalaa | swaarthaapaayee kalaanchaa ||74|| But if we observe carefully at the developed attributes and their masters, we surely notice that man has been possessed by narrow and mean thoughts and motives. The reason for this is that all these performances of excellent fine arts have been made the sellable products by the performers only to fulfil their selfish motives. ||74|| Pratyeka kalaa koushalyaa maage | sadgunaanchee asatee ange | pari tewadhech visaratee jana sanyoge | ghetee tyaatooni waayeeta ||75|| Every art and attribute has an aspect of virtueousness behind it. But people neglect and give up this virtueous aspect and pick up the evil ways of using these arts to fulfil their selfish motives. ||75|| Yaache karan ek aahe | samaaj pralobhanee danga raahe | Tethe upaayachi hotee apaaya | rangvile kitee taree ||76|| The reason for this is that the society of knowing wise persons have got involved in temptation when they display their attributes in the most excellent manner, so all those presentations prove harmful to the humanity. ||76|| Pari tee kalaa nawhe-karantepana | shrungaar nawhe-te marana | madhur bolanehi jaharaa samaan | waate kalataa antareeche ||77|| Then be sure, that attribut becomes as the misfortune. It is not an adornment but it is the death. When tarnish & selfish motives become obvious, the sweet words (holding such hidden motives) also become poisonous. ||77|| Antareeche disatee dohale | khshana khshanee wari uphaale | kaaya hote bolonee premale | kalaa kusareeche ||78|| When mean and wretched passions, held in mind, emerge up and begin to manifest every now and then, there is no gain even from the art of sweet speech. ||78|| Haa dambha visaraayaachee kalaa | jo konee saadhakjan shikalaa | Tyaaseech lok maanitee bhalaa | sadbhaavaane ||79|| When the seeker removes this pride and hypocrisy from his mind, people consider him to be a really virtueous and good, noble man. ||79|| Tyaachee pratyek kalaa nirmala | Anupaane vishahi de amrutphala | maanawateche waadhavee bala | Teech kalaa mahathora ||80|| Then every art and attribute of this virtueous good man holds purity and sacredness. The proper use of poison as the remedy upon some disease can produce good and favourable results and good effect. The poison becomes like ambrosia on that disease so the attribute, that grows the vigour and power of humanity is only the excellent and the most superior to all other attributes. ||80|| Mukhya kalechi saangataa | Asaavee laagate taaratammyataa | sadaa saawadha asaavaa maathaa | unnatee saathee sarvaanchyaa ||81|| The main attribute attains perfection with the consciousness of proper judgement, i.e. a sense of discrimination. The individual should be everready and coutious for upliftment and the prosperity of all. ||81|| Maga kalaa maage dhawatee | Na kalatyaa khunaa kalo yetee | jeewan-kalaa paawavee sumati | sarvaangeen uddhaaraachee ||82|| Then all other arts and attributes come running behind the man. The marks and signs gradually become (clean and easily understandable. Man acquires such attributes (i) for living happily in his life, (ii) to use for seeking the phase of lustre and bloom of life (The word jeevan-kalaa is used in both its meanings i.e. the art of life and the phase of lustre) which will create the better and righteous

consciousness for the all-round development, upliftment and betterment of all. ||82||

Kunaache bighadale sudhaaraave | kunaache bhaandan todoni dyaave kunaasaathee yojanaa baddha whaave | maarga saangaavayaa ||83|| (with this art) one should help and repair if something of somebody is impaired. He can try to meet out the struggle and quarrel between some other individuals. He can make a plan to show the right and straight way of good life. ||83|| Heecha kharee kalaa shikaavee | yaanech taratila jeeva bhavee | maranaawareehi keerti rahaavee | kalaakaaraachee ||84|| This is the real art of life, the real lustre of life which one should learn and obtain. This will be the resource of remedy to survive; for the beings in their worldly life. Even after the death of such individual, who possesses such sublime art of life, his name and glory will remain immortal and alive. ||84|| Erawhee choudaa vidyaa, chousashta kalaa | kaaya karaave shikonee galabalaa | jo dusaryaanchyaa kaamee na aalaa | vyartha melaa abhimaanaane ||85|| There are fourteen sciences and sixty four arts and attributes. If somebody masters all these sciences & attrbutes but fails to use then to help the other needy people, it will be no use of his learning those arts and sciences. They would create a confusion and commotion only, and that individual, possessing these arts & sciences, will die in false ego & pride in the end. ||85|| Kamitkamee garajaat raahilaa | Adhikaat adhik upakaar kelaa | samaajaasi samaras zaalaa | Tochi kharaa kalaavanta ||86|| One, who lives sepending upon the least needs, becomes more and more beneficient to others and gets involved in the human society becoming one with all can be considered as the true artist or master of arts. ||86|| Hee jeewankalaa jyaannaa gavasalee | Tyaanchee maanavataa vikaas paavalee | `Maanavee-deva' padavee laabhalee | saatwik kalaavantaasi ||87|| Those, who attain mastery upon this art of life (Jeevan-kalaa) can develop the attribute of humanity. Such `Satwika' (pious, virtueous & righteous) individual with such divine attribute and then obtain the title as `God in man'. He attains the state of divineness. ||87|| Jo hee aisee kalaa chukalaa | To gaavee jaganyaasachi mukalaa | sarva sansaar phaatakaa zaalaa | sahakaaryaavina bichaaryaachaa||88|| The individual, who fails to achieve the art of life, gets deprived of his right to live in the village and worthiness for the treatment of humanity. Moreover, s he can't seek the co-operation of other villagers, his household life becomes shattered and miserable. ||88|| Mhanoni bolalo mukhya kalaa | manvatene sajavine vishwaalaa | sarva miloni sansaar kelaa | paahije haa swargaaparee ||89|| Therefore I had told have you earlier that it is the main attribute which adorns the world with humanity. All of us should try to make this world like heaven extending mutual co-operation to each other. ||89|| Aapule aapule sarva karaa | sarvaanchyaa sukhaachaahi maarga dharaa | sarvaat aapulyaahi sukhaachaa zaraa | diso laage ||90|| Everybody should enact for his own life and it is natural. But while enacting for our own life, we should take that course also by whch all with us will find a stream of their happiness. ||90||

Sarva kalaahooni shreshtha kalaa | sarvaat samarasataa laabhaavee jeewaalaa | Drushteesee jo jaisaa disalaa | aanand waatalaa paahije manaa||91|| It is the most superior to all other arts & attributes by which one can get fully absorbed with all and become one with them. This oneness should be so pleasant that the viewer should become happy at the sght of him in whatsoever appearance or form he may be. ||91|| Manachi na whaave wegale | je disate te sundarachi sagale | Hey kalaavayaa aatmabale | paahije kalaa bodhaachi ||92|| The mind of the individual should never feel duality or a separate existence of him from others in the world. Whatever is appearing to the eyes is all very pleasant & beautiful. For finding beauty everywhere, one needs the attribute of knowledge (Dnyaan-kala). With the art of knowledge, one can develop the power of ones own- self to appreciate the beauty in everything. ||92|| Atmyaachee olakhee hee kalaa | saadhooni vishwaashee samarasa zaalaa | Tochi kasotilaa laagalaa | shewatee poornatwaachya ||93|| When the individual seeks the attribute of knowledge of his own self and gets fully absorbed with the universe, he proves himself to be successful to the test of perfection. ||93|| Poornatwee dukkha-doshaadi kaahi naahee | pari hee kalaa viralaachi gheyee | Dukkha-dosh niwaarooni janaa paahee | to hee thora kalaavanta||94|| In the state of perfection there is no scope for sorrows and disorders. But seeker of this most excellent attribute is very rare. The person who looks at the people as human beings, conniving at all their faults and flaws, he is considered as the most excellent and superior artist. ||94|| Jyaasi aahe jagaache bhaana | Tyaavari jagaachi jabaabdaaree poorna | Tyaane kelechi paahje dukkha niwarana | samaajaache swakalene ||95|| The individual, who holds a full consciousness for the world, has to accept the responsibility to ward off the sorrows of the human society with the help of his attributes. ||95|| Mhanoni aikaa karaa ulhaase | maanavamaatra sukhee whaave aise | uneeva disataa sahakaarya harshe | nehamee karaa sarvaasi ||96|| Therefore listen carefully. Act accordingly so that the whole human beings will become happy. Enact with enthusiasm. When you notice anything short, try to fulfil and make good of it with pleasure and by extending your full co-operation to all. ||96|| Sarvaanshi sarvaanchaa sahakaar | haachi aahe maarga thora | Gaavee ye swargeeyataa sundara | yaach kalene nishchayesi ||97|| The only most precious way is to extend fullest co-operation to each other and to all others with this excellent attribute of mutual co-operation of all, your village will definitely acquire the heavenly beauty for your village. ||97|| Hee maanavyaachee jewaan-kalaa | Gaavee shikawaa sarvaanlaa | maga une na pade konaalaa | kadhee kaahee ||98|| Teach and train all villagers this attribute of the lustre of humanity (jeevan-kala). Then none in the village will feel and suffer shortages & wants of anything and at any time. ||98|| Yogiyaanchi jeevan-kalaa | satraaveechaa amrut sohalaa | Taisee sukhee amar kareel maanavakulaa | kalaa hee gaavee ||99|| The jeevan-kala (lustre & bloom of life) of a yogee provides him the nector of seventeenth phase (satraaveechi jeevana kalaa-or Amrit rasa). Similarly, this attribute of mutal co-operation will surely provide the immortal happiness to all the human clan in the village. ||99|| (for the detailed explanation of `satraavichaa Amrut rasa' see a note at the end of this chapter.)

Gaava hoyeel arogyawanta Dnyaanwant, sadbhaagyawanta | sahakaaryaavarchi jaga jivanta | vichaare paahataa ||100|| Your whole village will obtain good health, wisdom and knowledge and finally a good fortune. If we think on this point, we will find that the whole world is alive only by the attribute of mutual cooperation. ||100|| Hajaar saadhanaanhooni amol | Ek sahakaaryavrutte nirmal | Hee gaavogaavee phophaawoo dya amarvela | naana prayatne ||101|| One pure and pious tendency of mutual co-opertion is more precious and more valuable than thousands of means. This attribute of co-operation is like the `Amara vel' (Amar-vel or amrut-vel is a poetic imagination of a crerping plant which is supposed to be immortal). Let this `amar vel' bloom and blossom with all your hard efforts, in every village. ||101|| Yaane maanawaa angeechi shakti | prakat hoyeel mahaadeepti | sevaa kareel nisarga-prakrutee | sarva jeewaanchee ||102|| This will help the human beings to seek the manifestation of the divine power. It will develop such an impressive natural tendency in all the human beings and man will render his services to all the beings. ||102|| Jeeva eeshwaraache ansha | Tyaanche gaavachi kaa rakhshasa? jikade tikade sukha santosha | Naandel yaa prayatnaannee ||103|| All beings are the part and parcel of that supreme Absolute Truth i.e. the Brahma. Then why should their village become the settlement of demons? Therefore with all hard and strenuous efforts of you all, let the pious and pure (satwika) happiness dwell in your village and everywhere. ||103|| Mhanoni shikaa maanavya-kalaa | Aatmavikaas saadhaa aapulaa | Aataa purey haa galabalaa | daivawaadaachaa ||104|| Therefore learn this art of humanity and seek self-development and self-upliftment. Put an end to all clamour of Fatalism once for all. ||104|| Anubhave saangato tumhaa prati | karoo mhanaal te saadhel nishchitee | karaa karaa atmonnati | Tukadyaa mhane ||105|| (Sant Tukadoji Maharaj, yearning wity pity, adjures you all) I am telling you with my own self experiences that man can achieve every accomplishment definitely with his efforts. So, O listerers! seek your own upliftment and prosperity with your own self efforts first of all. ||105|| Iti Shree Graamgeetaa grantha | Guru-shastra-swaanubhava sammata Jeevankalaa kathilee unnata | Chhattisaavaa adhyaaya sampoorna ||106|| This Graamgeeta scripture has proved to the test of Guru shastras and self experiences. The Thirty sixth chapter, narrating extensively the `Jeevan-kalaa is hereby concluded. ||106|| ||Sadgurunaath Maharaaj kee jai|| EXPLANATORY NOTE ON SATRAAVEECHEE JEEVAN-KALA AS REFERRED TO IN THE OVI 99

1. The moon has sixteen phases. In the darkhalf - the second fortnight - of every month (i.e. Krishna Pakhsha) everyday one phase of the moon becomes feeble and on the last day of the month (i.e. on Amaavasyaa) the moon becomes brighter by increasing one phase more. On the full moon day (i.e. on Pournima) the moon shines with its all sixteen phases. We see the increasing and devreasing phases of the moon in the whole month. In fact the moon is always complete with its sixteen phases. But the increasing and decreasing of the phases porfection of the moon is called the seventeenth phase. 2. In the Science of Yoga Saadhana (i.e. a very hard and difficult spiritual practice of austerity performed by the yogee) there is a detailed process of Tapascharya (austerity) to be enacted. (In the sixth chapter of the Dnyaaneshwari, the great saint Dnyaaneshwar has allegorically decribed the whole process.) It is really impossible to describe the whole process in short. Here important in regard to Satraaveechi Jeevan Kala, only points in short are given. When the Yogee enacts the Yoga-Sadhana, his Kundalini (The divine might of knowledge and enactments of God) gets awakened and active. It ascends upwards through the main artery of arterial system. It pierces and passes through six chakras in the body - 1. Moolaadhaar, 2. Swaadhishthan, 3. Manipur, 4. Anaahata, 5. Vishuddha and 6. Adnya chakra. It then reaches the Brahmarandhra. Here is the Lake of the moon. It is full of seventeenth phase of perfection (Salraaveechi Jeevan - Kala). This is also called as satraaveecha Rasa, Satraaveeche Amrit etc. The kunddini swallows this ambrosia of the seventeenth phase and veturns to the Anaahat chakra in the heart. Here the Kundalini becomes one with Paramaatma and the yogee attains the stage of total perfection. 3. In the Prashnopanishad while answering to the sixth question f sukesha (the son of Rishi Bhavadwaj) Maharshi Pippalaad says that from the Parameshwar, the Viraat body in the form of entive universe, along with the living and non living beings came into existence which holds 16 kalas (phases). The entireuniverse alongwith the living and non-living creation are the part and participle of that All occupant Paramatma. So the evitire creation have 16 kalas. The seventeenth kala (Satraaveechee Jeevan Kala) is the phase of total perfection which is The Sachchidanand Paramatmaa. VOLITIONS 1 The appearances of the nature are noticed in different characterestics at different places. But it is subjected to the `PURUSHA' and it is not independent. Therefore we shall not subdue and get subjected to the PRIKRITI (nature) but we shall try to control it and hold it in our hands. 2 The powers of the God are inaccissible and tremendously vast to imagine. Therefore with constant practies we shall remove the emphatic sense of own soul or beingness. (JEEVABHAVA) 3 We shall tr to forget the diversities in the mankind and try to visualize the one and only one power of God everywhere. We shall also try to be with all. 4 It is the vice art of the other beings to live by victimizing others (JEEVO JEEVASYA JEEVANAM). But the living art of the human being is different from all other beings. We shall bring such attribution and skll in us by which we shall uplift the weak and feeble, we shall pick up the fallen one, we shall be ready to sacrifice our life for the welfare of others. We shall offer our share to prevent the impending state of misfortune upon the village. For the happiness of the village we shall offer a share from our earnings and treat the village as our own family. 5 The Saints and great excellent spirits always advocate that man can achieve whatever he desires to have, with his efforts. Fully celieving the quotations of those saints and sages, we shall first obtain our upliftment and prosperity. Chapter- 37 SELF EXPERIENCE (Atmanubhava) ||Salutations to Shree Gurudeva||

THE POWER OF THE SELF SPIRIT (Jeevatma) OF THE BEING (the eternal self of the living being) AND THE IMPOSTHUME OF THE MEANS OF SPIRITUAL PRACTICE `Anubhava' aisaa shabda aikalaa | Tyaavari shrotyanni prashna pusalaa | Aatmaanubhavachaa maarga sangitalaa | paahije aamhaa ||1|| (From the mouth of Maharaj) Listening the words "I am telling you with my own self experiences" the listeners requested him, "Maharaaj, please tell us the way of seeking the self experience". ||1|| kele prayatna tumhee kona? kaise gele tumache jeevana? kharee aatmaanubhavaachee khoona | kaaya aahe? ||2|| "What efforts did you exert to seek the self expereience? which is the characterestic of the real self experience? How did you live the days of your life (for seeking it)? ||2|| Mitraanno! aikaa saavakaasha | pratyek jeeva devaachaa ansha | Aapulyaa kartavye pada tyaasa | praapta hoya havey te ||3|| (Maharaj tells them)", Friends! now listen slowly and attentively. Every living being is the part and participle of God. Therefore by His assiduousness, man can acquire whatever he desires. ||3|| Karanee karitaa viveke poorna | Narachi hoya Naaraayana | prarabdha aani paristhiti jaana | waat deyee tayaasi ||4|| When man enacts with his sense of judgement and discretion, he can seek even the state of `Narayana' (God). His destiny and circumstances make his way clear in seeking it. ||4|| Jyaasi karoo aawade unnati | Nisarga hoyee grantha tyaa prati | saadhana hoyee ekek vrutti | jaanatyaasi ||5|| One, who wants to seek his own upliftment, can have the whole nature as a book to guide him by studying it. The wise can make the best use of each and every tendency as the means for his spiritual practice. ||5|| Aadhi paahije susanskaara | pudhe jaanyaachaa nirdhaara | santa, grantha kaaya? awaghaachi sansaar | saahaayak hoya tayaasi ||6|| First, he needs good, virtueous and sublime impressions. Secondly he needs firm determination to proceed ahead. When he seeks these two basical things, not only the saints and holy scriptures, but the whole world also will come forward to help him. ||6|| Budate jag tyaasi Jaagavee | sankatey sphoorti detee navee | Aaghaatooni hitachi bhaavee | saadhak to ||7|| When the seeker, who gets awakened by the drowning world, gets new inspiration through the impending dangers and calamaties. From every blow, he acquires his betterment and welfare. He is then the real seeker. ||7|| Manee aatmonnateechee talamala | Tyaasi waat detee sakala | Aapule aapanaatachi bala | paahije aadhee ||8|| When one has the sincere and extreme yearnng for his own upliftment, nobody can arrest him on his way towards it. But first he must acquire the strength to go by that way. ||8||

Satya sankalpaachaa nishchaya | Laavee jeevanaasi soya | waat chaalataa nirbhaya | mukkaam paave thaayeecha ||9|| If we resolutely make a volition to follow the way of the truth, our volition and firm determination for it leads us on the way towards our perfection. When we start going on this way fearlessly, though we remain static and unmoved at one place, we can reach our goal of that firm volition. ||9|| Aapalyaa angee prakaash bharalaa | to paashaanachi hiraa tharalaa khaanitooni shodhooni aanatee tyaalaa | prayatne jana ||10|| When some stone appears radiant and bright on its own, it is considered as a diamond. People go from mines to mines in search of it and exert great & hard efforts to obtain it. ||10|| Mruga naabheechi kasturee | Tee sthaan paave raaj-shiree | kamal chadhe dewaavaree | chikhalee janmooni swagunaannee ||11|| The musk in the naval of the musk-deer adorns the forehead of the king. The lotus flower, born out of the mud, reaches the head of God by its attribute of beauty. ||11|| Haachi anubhaava pramana | yatnaa angeech devapana | Hey sant granthaanche satyachi kathana | jaanaave shrotee ||12|| The saints, the holy books and the scriptures had advocated that this experience of our atributes is the true measure and evidence and man can attain the highest state of God. You listeners must understand and hold it firmly in your hearts. ||12|| Tumhee vichaarale maaze jeevana | mhanoni kaarito thode kathana | janaasaha aapana Janaardana | heecha khoona anubhavaachi ||13|| As you have asked me about my life & experiences, I'll tell you a little about it. All human beings including ourselves are the form of God. This knowledge is the true sign of our self-experience. ||13|| Heecha anubhawaavayaa saathee | sarva karaavyaa aataa aatee | Aisechi pratyayaa yeyee shewatee | saadhakaachyaa ||14|| One has to take hard efforts to seek only this experience and the real seekers obtain this very expeience in the end. ||14|| Devatwaachee jyota deeptimaana | pari aawarana padale maleena | Te saaph karaavayaaseech prayatna | mhanatee saadhan tyaa laagee ||15|| The holy flame of divinity glows brightly & brilliantly. But the smut of ignorance accumulates on it and makes it impure. To remove this cover of smut and make the holy flame of divinity glow as brilliantly as it is, whatever efforts you exert are called the means of spiritual practices. ||15|| Aisee saadhane nimittaamaatra | swaroop ekachi ase sarvatra | Te anubhaa aani vrutti pavitra | hecha sootra unnateeche ||16|| These means of spiritual practices are only for the incidental cause. The self form of the being is one and all pervasive. When the tendecies of the mind become pure, pious and passionless one can have this experience. This is the key to obtain our self upliftment. ||16||

Yaa unnatimargee jo laagalaa | viveke antaree jaagalaa | To swaye uddharoni gelaa | Taarak zaalaa janaansi ||17|| The individual, who opts this way of self-upliftment and who has awakened with his discriminative consciousness in his innermind, can uplift not only himself but also the people. ||17|| Hey prayatnaanche shuddha mahimaan | aikonee mee hee kele saadhana | Te kalaayaa karito warnana | Thodakepana aayushyaache ||18|| When I heard about the magnanimity of efforts and their pure and pious importance, I also exerted in enacting the spiritual practice according to the way I had heard of. I'll now describe my life a little, so that you can understand my efforts and practice of pure and hard efforts. ||18|| My autobioraphy and the experiences I had sought Lahaan aisha gaavaamaajee | Maagaasalelyaa jana samaajee | upaasaacheech laabhe rojee | aishaa thaayee janmalo ||19|| I was born in the poor family of backward class in a small village. My family was so poor that we used to meet starvation everyday. ||19|| Gharee daaridryaache varadaana | pari bhaava bhakteechee nase vaana | Aikat susanskaaraache gaana | sosheet kashta waadhalo ||20|| Though God had endowed my family with extreme poverty, there was no shortage of devotion for God in my family. I grew up with my poor family listening to the greatness and magnanimity of virtueous impressions and enduring the hardships of the poverty. ||20|| Antaree jidnyaasaa ase khoopa | tee dharee hoodpanaache roopa | Alladpane saahoni taapa | sarvaanmaajee waavaralo ||21|| I formed a great eagerness and urge in my mind for meeting God. Many a times, this extreme eagerness and yearning for meeting God I used to take the form of strange mischieveousness. I gradually grew up enduring the troubles of my childishness and I spent my earlier days in the elders and youngers, enduring all sorts of troubles. ||21|| Aikile shrawanee thode keertana | Tyaavelee hote aartapana | Dhruva, pralhaadaache aakhyaana | manaa vaate aikaave ||22|| Sometimes I used to have a chance to attend the keertana. I had always a liking to listen the biographies and accounts of Dhruva and pralhad. At such moments, my eagerness used to emerge up sponteneously. ||22|| Kaahee aikilee santa charchaa | kaahee kathaa aikilyaa puraaneechya | kaahee waadhavilyaa bhaavanaa manaachya | vairaagyayoge ||23|| I listened to the discourses and discussions from the holy saints. I listened to the stories from the puraanas. Clinging to the sense of desirelessness, I developed some ascetic sentiments in my mind and fixed them firmly in my mind. ||23||

Zaalee paristhitee kaarana | Dharaavaya ekaantee mudraadhyaana | Te sarva keliyaa kathana | vel purena varshaachaa ||24|| In solitude, I started to practice meditation & contemplation with enacting the `Mudraas' (countenance). In fact, there were some circumstances responsible to make me stay in solitude, enacting such spiritual practices. I am sure, if I go in details and tell you all about them, a period of a year will also not be enough. ||24|| Mahatwaache saangaave waatate | saadhakaalaa milel ayate | Atmanaatma-vichaar yethe | shrote aikatee mhanonee ||25|| Now, here I find that all listeners have come to listen some thoughts and explanations regarding `Atmanaatma' (Atma-the spirit, soul; relation between the pure and divine essence within us. Anaatma material constituents of all non living things in the world as well as the material constituents of our compound person) There may be some spiritual seekers, present in the listeners. They all will be benefitted with my experiences for their personal spiritual practices. So I wish to tell you some important facts. ||25|| Kaahee sangateeche phala | Ale aatma chintanaasi bala | Deva darshanaachi khalabala | zaalee rhudayee drudh aisee ||26|| Some association with holy saints bore good fruits and my self meditation and contemplation became more and more forceful. The yearning for the self relevation of God (Deva-darshana) also grew more and more. ||26|| Pudhe kalpanaa sarasaavalee | Dhruwaanech ka tapasya kelee? Aapanaasahee kaa na ghadalee | paahije taisee? ||27|| Further an idea struck in my mind. I asked myself, "could Dhruva only seek the practice of austerity of conscious force? If I try like him, why can't I also be able to seek the practice of austerity like Dhruva? ||27|| Kaaya karaave waate manee | kaise dhyaan karaave netra laavoni? konaa vichaaraave, samaadhaanee | vrutti whaaya jeevaachee? ||28|| Then I began thinking what I should do. shall I try to contemplate by shutting my eyes? Whom should I approach to ask the way and guidance to seek the spiritual and mental peace and satisfaction? ||25|| Maga balechi raanee jaave | vrukhshaa khaalee dhyaan dharaave | kadhee moorti poojanachi karaave | Mandiraamaajee ||29|| So I began to go into the forest deliberately. I used to sit under some tree to meditate and contemplate. Sometimes, I used to go into a temple and worship God. ||29|| Kadhee renukaanchi karaavee moorti | vana-pushpa-patre-poojaavee tee | Bhajan karaave ahoraatee | Tanmaya chitta karoniyaa ||30|| Sometimes, I used to make an idol of God From sand. Gathering leaves, flowers from the trees in the forest, I used to worship that idol. Sometimes, I used to sing devotional songs & bhajans the whole day & night with fully absorbed my consciousness.||30||

Aisaa waadhalaa prema nishchaya | maanasik sankalpaanchaa samuchchaya | Dharilee dhyaan-mudrechee soya | ekaantaa maajee ||31|| With these resolute practices, I developed the sense of devotion more and more. A store of many divine and sublime volitions accumulated in my mind. Sitting in solitude, I clinged to the practice and contemplated and performed different `Mudraas'. ||31|| pari zaale naahee samaadhaana | chitta ude madhoon, madhoona | Tashaatachi karraave keertana | Talamalonee ||32|| Yet I could not seek the mental satisfaction. In between, at frequent intervals, my mind got diverted in different thoughts. Then I used to perform keertan with extreme yearning and pining consciousness. ||32|| Aapanachi manaa samjaawaave | Aapanachi samaadhaan maanaave | Gaave, naachaave, bolat jaave | aapalyaa paashicha ekaantee ||33|| Then I used to tell some convincing thoughts to my roaming mind and tried to satisfy myself by my own. Sometimes, I used to sing devotional songs with myself in solitude. I used to dance and to speak the secret matters with my mind. ||33|| pari prarabdhabhoga aadawaa pade | vishayaankade vrutti odhe | kadhee dushparinaam ghade | deha-dhaaranene ||34|| But the endurances of my fate meddled in my way. Then my mind would turn towards carnal & sensual desires. As I had held the body, there were many occasions when I had to suffer some bad and impure physical effects. ||34|| Mhanoni nighaalo ghar sodoona | Bawalat aisaa vesha ghewoona | kadhee kadhee visaro dehabhaana | chintet deva darshanaachyaa ||35|| Therefore disguising myself into silly apparel, I left my house. I used to lose the sense and consciousness of my body while meditating to seek the relevation of God. ||35|| Raahilo wanee, ghora raanee | Raanwata lokee, dhanikaa-bhuwanee | Anek anubhava aale jeewanee | sphurale manee sadbhaava ||36|| Sometimes I lived in forests & deep jungles. Sometimes I stayed in the humble huts of the forest people as well as in the upper floor of the bunglows of rich people. Thus, I gathered various such experiences in those days. But good and noble sentiments emerged in my mind through all these different experiences. ||36|| Kaahee yogaache saadhana | Thode adhyaatma-waachana | vishesh vishwa nireekhshana | kele manana sarvakaala ||37|| I practiced yoga on some occasions. I read some holy books and scriptures upon spiritual knowledge. But in particular, I had a lot of through observation of this world. I used to meditate constantly upon what I had read, observed and practised. ||37|| Bhajan, saptaaha, yadna yaaga | Mahotsava, vrate, mahaa prasanga Naanaa kaarye, saadhana, prayoga | Asankhya kele ||38|| I had then enacted various and numerous enactments as my spiritual services such as bhajan, sapaha (a religious programme for seven days), yadna-yaag (sacrifices and oblations to God) big religious programmes on a large scale, vrata (vowed rites), etc.||38||

Kele bahut paryatana | vanabhramana, teerthaatana | paahile sarva praant phiroona | Aayushyaata ||39|| I travelled a lot, visited several holy places, roamed in the forests & woods. In that span of life, I visited and observed almost all parts of Bharata. ||39|| Naanaa mandire, dewaalaye | sansthaa, aashram, vaachanaalaye | daree, kandaree howoonee nirbhaya | paahilee sthaane ||40|| I visited many temples, shrines, institutions, ashramas and libraries. Not only these, but I went into the deep, narrow valleys and visited so many spots dauntlessly. ||40|| Bhet ghetalee varishthaanchee | paahilee bhinnataa reeti riwajaanchee | Ruchi ghetalee khaanyaa pinyaachee | deshi-bheshee ||41|| I met very big and important personages and renouned individuals. I observed different manners and usages of different people, their behaviour, customs, living styles etc. I moved in the people of the different countries and in the crowds of various kinds and styles of apparels and garments. I tasted different kinds of food dishes also. ||41|| Paahile aakhaade saadhujanaanche | Gosaavyaanche, sannyaasaanche Bairaagyaanche, mahaanubhaavaanche | vaarkaryaasahita ||42|| I visited and observed the monasteries of the sages and ermites. I visited the hermitages of gosavis, Bairaagis, ermites and the lists of the mahanubhaava saints. I met the waarkarees also. (who perform pilgrmages twice a year of pandharpur and follow the Bhaagwat faith.) ||42|| Prawaasa kelaa bailgaadeechaa | Ghode, taange, hattee-ambaareechaa | cycle, motor, vimaanaanchaa | sarvakaahee ||43|| I had travelled in bullock-carts, by riding horse, by seating in the conapied seat on the elephant, by riding on a bicycle, by motor and by aeroplane also. ||43|| Paahile saagar bhavya sthaane | saatpuda, sahyaadri, vindhyaandri, raane | Himalayaasahit ati unchapane | Gaganbhedee ||44|| In my wandering, I saw the seas and oceans, huge and magnificient spots & places. I roamed in the sahyadri, the saatpuda, in the vindhyaandri mountains and through the deep forests. I observed the high peaks of the Himalayas kissing the skies. ||44|| Nisargaachi drushye apoorva | maanavakruta chamatkaar vaibhava | sukha-saadhane, dnyaan-saadhane sarva | paahilee lokee ||45|| I visited and observed unsurpassing natural scenes and sights. I observed the miraculous creations created by man with his par excellence and highly mastered arts & attributes; which are glorious and majestical and magnfiiently built up spots & places. I observed the means of pleasures & comforts as well as the educational institutes and means to impart knowledge of different faculties. ||45||

Hey sarva kaahee paahooni poorna | Naaheecha zaale shaant mana | shewatee ghyaavaa laagalaa anubhava jaana | Aapanaa maajee ||46|| Wandering so extensively and observing so many matters, I could not seek the peace of mind and mental satisfaction. At last I had to try to seek my own spirtual experiences in my self. ||46|| Extrovertness | The experience of pantheism |search for the `magnificently biggest' | the fatalism of the liberated soul dwelling in the mortal human body ||47|| Bahirmukh drushteene paahataa | samaadhaan na laage haataa | Heech ase anaatmataa | dukkhadaayee sarvaansi ||47|| When we visualise extrovertly at the material world, we realise that we haven't sought the real mental satisfaction anywhere. This `Anaatmataa'(non-egoism) is the reson for all sorrows and sufferings to all. ||47|| Vishwa kona? mee kona? yaache mulaat ekapana | Te jaanataa vichaare poorna | Antarmukh vrutti hoya ||48|| When we contemplate upon `what is this universe?", `who am I?' we realise that basically `I' and the whole universe are one and single existant. Then all our inclinations become introvert, after complete contemplation. ||48|| Ekachi tatwa chaitanyaghana | saagaree burfa-tukadyaa samana | Tyaavaree sajale vividha pana | heech khoon anubhavaachee ||49|| A huge portion of a huge and enormous iceberg always remains hidden under the sea waters. Similarly one and only one spirit has densely and compactly but invisibly occupied the whole universe. upon that all pervasive spirit, this universe has got equipped and it appears as in the entity of different forms and embodiments. Realisation of this secret is the token of our self-experience. ||49|| Meech aahe sakalaas kaarana | maazyaach atmyaache hey vishaalpana olakhee hotaa kalale poorna | Adwaitpana sarvaanche ||50|| When I fully realised all pervasiveness of own-self. I thoroughly understood that I myself is the cause of this visible and unvisible creation. I was fully convinced that there is undividedness and absolute unity in all and there is no dividedness. (duality) ||50|| Mag muralee paahanyaachee housa | Niwaant zaalo saavakasha | je je dise yaa drushteesa | Te te bhaase aapanachi ||51|| Then the inordinate lust in me to observe the outer world subsided and gradually became quiet and still. I felt that whatever I observe is nothing different from my own-self. ||51|| Waate sarvachi yethe aamuche | Bhinna kona niwadaayaache | Harsha na samaaye, manaache | mothepanee aatalaachi ||52|| Then I began to feel strongly that all these people around me are my own belongings. How can then I sort out anybody as a stranger or as mine? When I found that my mind has spontaneously become so vast, extensive and broad that my inexplicable mirth knew no bounds to witness my internal magnanimity. ||52||

Mungee aani airaavata | anurenu aani meru parvata | sarva mazechi sankalpa moorta | kalo aale ||53|| I understood that the ant and the elephant, atoms & molecules and the `meru mountain' (This is a mythological mountain described in the puranas) and all things are easily accessible embodiments and forms of my own volitions and desired. ||53|| Ajooni kiteetaree aatmaa thora | na chaale mojaap aniwaara | Anant brahmaande vishwaakaara | sanchale asatee ||54|| The spirit is many more times bigger than all these forms of this world. There exists no scale or measures to calculate the stupendous vastness and magnanimty of the most enormous spirit. Innumerable universes have been thickly and profusely stuff in this spirit. ||54|| Maayaa, eeshwara, Brahma, srushti | sarva aatmaroopachiyaa potee | Pota paathahi naahee shewatee | Techi Tatwa mee ||55|| Maaya(illusion), Eeshwara(purusha), Brahma's (The absolute truth) srushtee(thecreation), all these have been incorporated in the belly of this spirit. But how can it be called as the belly of the spirit? Nothing like belly and back exists in regard to this most enormous `Tatwa' i.e. the spirit, which is my own-self. ||55|| Brahma mhanatee sarvaat mothe | paree hee bhaasha parakee waate | Anubhava geetaa wegale na bhete | Brahmapana aate aapanaat ||56|| It is said that `Brahma' (The absolute supreme Truth) is the only greatest and vastest. But to describe Brahma in these words creates a feeling of estrangement about it. Because after seeking the experiences Bramha does not appear any where as a separate entity. I felt that Brahma has been incarporated in my own-self form. ||56|| Pratham gaava-mandira mothe waatale | Maga teerthaatana mothe zaale | Aani pudhe nisargaroop disoo laagale | mothe, mothe ||57|| First I felt that the village is greater than I. Then I thought the temple is greater than the village. When I went on the pilgrimage, I felt that the holy places are greater than the temple. Further, I developed an idea that the nature is greater than the holy places and than all. ||57|| Paree tyaachyaa mulaachaa anubhava ghetaa |mothaa kalalaach naahee konataa | Haa aatmyaachaa vilaasachi tatwataa | Anubhavaa aalaa ||58|| But when I profoundly meditated upon the basic truth and when I experienced it, I couldnot understand what really was greater among them. I experienced that whatever I observed was nothng other and separate from my ownself. Everything appeared to be my own form. ||58|| Mothaa panchatatwaadi bhedoni | Lahaan tochi anurenoohoonee | paahataa paahane duree saaroni | kalalaa ekapanee jawalachi to ||59|| He, who surpasses all by penetrating the five elements is the greater one. But strangely enough, even in the least & the smallest molecule, only he (the greater one) has pervaded in the subtle and smallest form. I then gave up visualising in the sense and thought of duality. I settled steadily in my static form. I experienced, that those five elements, that atom and that molecule and all are not separate from myself. The whole universe including all these and myself are ultimately one and pervaded in myself. ||59||

Tethechi zaale poorna saadhana | maga diso laagale ekachipana | sukha-dukkha aani janma-marana | saarikhechi ||60|| And then my spiritual practice reached the perfection. Everything in the world including this whole universe evidently appeared to be one & only one. I felt that sorrows & happiness, birth & death are not different and separate. They are all alike. ||60|| Bhikaaree aani dhanawaana | Hey to sankhuchit bhaave dona | vikaas hotaang raahatee bhinaa | hotee samaan unnata ||61|| Narrow mindedness makes us feel that the beggar and the wealthy individual are different and separate from eachother. But when the insignificant narrow mindedness gets lost and broad mindedness, wide vision helps the both to elevate to the same state, then they both will be equally at par. ||61|| Naahee jaatee panthaadi bheda | Aap-par bhava, harsha-kheda | prakat hoyee sachchidaananda | sarva thaayee, samaroope ||62|| Then all the diversities and differences like castes & communities, religion & faith, `mine' and `thine' sense, delights & remorses will be completely lost and one and only one `sat-chit-aanand' will manifest in evenly, obviously similar appearance and everywhere. ||62|| Note :- (Sachchidanand- The trinity of (i) existence (ii) Consciosness and (iii) divine exultation. It is the description and the title of the original Absolute and supreme Truth-i.e. Brahma. This oridinal supreme truth is eternally existant, eternally delightful and unmoveable state of consciousness.) Janmane, marane zaalaa khela | sukha-dukkha sarva zaale sheetala sankate yetaa waate premala | prawaaha aalaa ||63|| I began to feel that the birth & death are mere playful activities. Sorrows and joys have subdued and have become cool & quiet. The impending perils & calamities are like the tiding floods of perpetual love and affection. ||63|| Aata vishaadachi naahee uralaa | vichaar vistaar-roope vyaapalaa | Je je karane ase nisargaalaa | ruchi waate tayaachi ||64|| Then there was no feel of remorse or not even the name of it. My reasoning & thoughtfulness got extensively widened and became all occupant. I formed a liking for everything that occured casually and naturally. ||64|| Yaaseech kharaa bolatee praarabdhawaad | jyaatooni aasakteechaa uchchheda | Ichchhe virahit aanand | sarvaathaayee nirvishaya ||65|| It can be called as the real Fatalism when the attachment (for anything) gets completely eradicated. I began to enjoy the objectless bliss for all without any desires or expectations from them. ||65|| Naahee shrungaar soundaryaachaa | Naahee paalhaal kaavya-kalaancha | Je asel jaise, tayaachaa | Aanand waate chittaata ||66|| Liking for adorning & beautifying with the artificial toilets & make up completely faded away. The esteem of greatness of the poetry & other arts got diminished. I got delighted by everything that seemed to be existing in its natural form. ||66|| THE ORDER OF THE PRACTICES FOR OBTAINING THE SELF-EXPERIENCE OF MY OWN SELF-FORM Hey sarva kaasayaane zaale? yaasaathee kaaya saadhana kele? | kaasayaane dwaitpana murale | Aapanaamaajee? ||67|| How could all this happen? What spiritual practices did I enacted for all this? How could the sense of dividedness and duality subside in my mind? ||67||

Hey aathavataa bhaan yete | sakhshitwaroope paahataa kalate | Antrangee vichaarilaa, walate |kaarya marma sarva kaahee ||68|| When I observed it as an witness, I could have a clear idea of all. When I observed it all through my introvert insight, I understood the secret of all enactments. ||68|| Buddhisi swaatantrya dile | Jaise je disale, te vichaarile | Tyaaparee kaarya sambandha jodale | Aatmatwa aale dehabhaavaa ||69|| I gave full freedom to my faculty of reasoning. I started thinking and contemplating over whatever I could visualise. Then I tried to accumulate the relation between them & my enactments. Then the consciousness of my own-self appeared in place of my physical egoistness. ||69|| Aapana taise sakal jana | Maga kaasyaa maanaaw bhinnapana? | Aise hotaa zaale saavadhaana | dnyaan - maarga sarvakaahee ||70|| I strongly felt that all other individuals are just like myself. Then why should I hold the sense of difference between me and the others? As soon as this sense occured in my mind, all the ways towards the divine knowledge became clear and open to me spontaneously. ||70|| Aisaa jeevechi mantra dharilaa | na kale konee varadhasta thevilaa | pari sadbhaave mee namaskaarilaa | Aadkojee Gurusthanee ||71|| I can't ell you who the sadguru (Divine master) was behind all this and whose divine benediction had become fruitful to me. But I bore in my mind that it was the holy saint Aadkojee Maharaaj and I held him in high devotional esteem as my sadguru with sincere faith, I offered my humble salutations to him. My self-being had been found out this way without the mediation of anybody except my ownself. ||71|| Bahirang bodh naahee kelaa | swayechi shraddhaa bhaave ghetalaa | Ahankaar na ho mhanoni poojilaa | sadgururaajaa ||72|| Nobody had initiated or ordained the spiritual precept by outwordly religious rites of vow. None prompted any incantation in my ears in secret & in solitude. My own full and devotional faith guided my being on this spiritual way. But I must not form a sense of ego and pride for this achievement. with this thought I worshipped my sadguru in my heart & soul with humble, sincere and total surrender to my sadguru. ||72|| Pari antari kalale varma | Guru-shishyapana aahe bhrama | Aahe ekachi vastu agamya | doghaa maajee ||73|| Yet my mind and consciousness could fully understand the secret underlying it. The sense of duality as Guru and the disciple is an illusion through ignorance. In fact one & only one `vastu' (The Truth of own-self) has pervaded in their individual self and that `vastu' is beyond assimilation. ||73|| Hey kalaavayaasi sangati laage | sangati yoge bhaavanaa jaage | Bhawanaa jaagataa antarange | Dise muleech aatmaroopa ||74|| To have the clear understanding of this, the association of the saintly virtueous holy spirits is essential. The spiritual consciousness of one's own-self gets evoked by the association of the pure and pious holy saints. When this auspicious sense of one's spiritual own-self evokes in him, he can understand the original form or the root of all these, spiritual waves which is the `Aatma-Tatwa i.e. one's own True self. ||74|| Maage je je paahile | Tete sarva sahaj zaale | swaabhawikpanachi angee aale | swaroopaanubhave ||75|| Then I remembered whatever had occured in the past and found that all those occurances were very casual and natural. When I experienced my own self spiritual form, a very casual and natural state advented in my temperament.(disposition.) ||75||

Swaroop mhanaje akhand sthiti | jee adhyaatmaachi akhand gati | naa krutee, naa vikrutee | swaroopaamaajee ||76|| The `Swaroop' (one's own spiritual self-form) is permanantly sustaining state of one's own-self. It is a steady sense of the spirit. In this own spiritual form any action, performance disorder, change or interchange never occurs. ||76|| Akhanda prema agaadha dnyaana | Abaadhit satya, aanand poorna | Hecha swaroopaache lakhshana | aweet, abhinna, akhshaya je ||77|| The remarkable characterestic of this state of one's own self spiritual form consists of (i) constantantly sustaining love (ii)perfect knowledge, (ii) eternal Truth (iv) Total and perfected delight. This charesterestic has eternal features such as (i) it never gets languished (ii) it is undivided (iii) It never decreases. ||77|| Pari hey pratham kalale nawhate | Mhanoni dhundile sthaana-maanaate | Nawal towaree waatale hotey | na lakhshitaa swaroopsthitee ||78|| I had never experienced this characterestic in the beginning of my spiritual practices. Therefore I roamed here and there in search of it in various places having holiness, worthiness etc. I was somewhat fascinated about it until I actually experienced my own spiritual form. ||78|| Jaisee jaisee janeeva waadhalee | Taisee shakti vyaapaka zaalee | pudhe waadhalee parvataavalee | gowari jaisee ||79|| As my consciousness of this self spiritual form increased more and more, I experience that my power also became more and more pervasive. Further I began to feel that the rows of high mountains were as small as the cow-dungcakes. ||79|| Raajaahi waatalaa gharachaa gadee | suchawaayaachee zaalee tatadee | sansaar zaalaa aapulaa sawangadee | yaachi gune ||80|| Then I began to feel that even the king is like my domestic servant. The whole world and worldly life seemed to be as familiar as my playmate. I became over ardent to order and to make suggestions even to the King. ||80|| Aapulaa aanand paisaavalaa | sukhawoo paahe dukkhitaalaa | Nidreta konee osanalaa | taree ye dayaa tyaachee jaisee ||81|| My spiritual excultion became perfectly all occupant. I began to make the unhappy & sorrowful miserables happy by helpng them compassionately. It was like having compassion even for one who raved in his sound sleep. ||81|| Parakepanaachee drushteech gelee | waasanaa bhaavanet viroo laagalee | Dusaryaanchee sukha-dukkhe zaalee | Aapanaa aisee sahajachee ||82|| The sense of strangeness and nonbelongingness for any body got totally lost from my vision. Passions and desires melted into my self and natural feeling. I began to feel that the sorrows and pleasures of others are my own sorrows & pleasures. ||82|| Maga maagharalee poojaa mandire | Disoo laagalee jiwant shareere | yoanecha dise sarvaanche bare | deva krupaa whaawayaasee ||83|| Then all visual temples, temple gods, worship, spiritual services and practices fell behind and in place of those, I found walking and talking alive people. This vision of the world created a thought and consideration in me that the divine grace of God can be acquired only by enacting for the betterment and welfare of these alive people. ||83|| Jikade jikade uneeva bhaase | Tikade tikade mana ulhaase | Dhaawoni karee aapanaa aise | ekachi anga samajoni ||84|| Wherever I found any shortage or discripancies, my mind would quickly rush towards it. Feeling that

those shortages and discripancies are my own, my mind would start striving to remove and fulfill them. ||84||

Supernatural and divine vision and its final result Jawa antaree aatmaa kalalaa | Tawa aapalyaatachi vishwa paaho laagalaa | Jaisaa divya drushteechaa prakaash disalaa | Arjunaa laagee ||85|| When I had recognised the sentient soul (Antaraatmaa) of myself, the entire universe became visible as pervaded in myself. It was the perception of the entire universal embodiment which I felt was similar to that brilliant preception of form of the supreme Eeshwara which Arjuna had experienced on the Kurukhshetra. ||85|| Maga anant udare, anant hasta | Dishaa vyaapooniya samasta | Dise viraat roop mahaa samartha | thaaichyaa thayee ||86|| I could then see in my ownself the stupendous, omnipotent immense, and immanent, all pervasive divine form with counless stomachs, arms and extensively spread in all direction. ||86|| Hee drushti sarvaansachi aahe | pari vichaare ughadeel tochi paahe | To anubhavamaarga saangatee lavalaahe | sant, sajjana ||87|| This divine vision exists in one and all But it can be experienced only when one can seek it with wide open inner eyes, with deep thinking and contemplation. the holy saints are ready to show the perfect way to seek that divine experience. ||87|| Jaise aakaashaache tukade nohe | Te ghatopaadhee mulech bhasatee paahe | Taisaa jeeva alpadnya, vegalaa na raahe | anubhava ghetaa ||88|| The sky is not breakable into pieces. But when we think of it in regard to the pitcher, it seems that the space (sky) has been divided in two parts, a smaller one contained by the pitcher and the vast otuside it. (When the pitcher is broken up, there is then the same single sky.) In the same way as long as the being is ignorant or a little knowledgeable, it feels itself as the separate entity. But when it seeks the self-experience of undividedness, it knows & realises that it is not a sperate one from that divine spirit. ||88|| Nurey jeevaache jeevapana | Daaridrya, dukkha, rankapana | Anandaache shikhar poorna | praapta hoyee nishchaye ||89|| Then beingness of the being does not exist, nor the poverty, sorrows, miseries etc. exist for the being. Its mind and soul become brimful with inexplicable great divine exhultance. ||89|| Mag praarabdha tayaachaa khela | prayatna leelaa roop kewala | Aatma roope vishwa sakala | Aubhawaa ye ekapane ||90|| Then the fate becomes as pleasant as the game for him. His efforts become playful activites for him. With his divine sense of pantheism (nonduality) he experiences that the entire universe is his own spiritual embodiment. ||90|| Jeeva aapulee vaaree vyathaa | Taisaachi sukhavee jagaa samastaa | uralaa upakaaraapurata | sarvaanchiyaa aatmabhaave ||91|| The being then strives as hard for making the whole world happy as he would try to avert his own sorrows. It now exists only to do good turns to others and to give itself to philonthropy. ||91|| Tyaasee naahee uralee kaamanaa | Nishkaam karma Tyaachaa baana | Maga baadhak hoyeel konaa? kaishaaparee sansaree? ||92|| Now the being bears no desire, attachment and passion for any worldly thing. Desireless and selfless enactments become its secred vow. Then, who will have to suffer any troubles from him for anything in this world? ||92||

To je karee te eeshwara poojana | Bolel techi ved-vachana | Tyaanchyaa shabde aandolana | karitee jana sadbhaave ||93|| Whatever it enacts, it is the worship to God. His ulterences are as sacred as the quotes from the vedas. People get promptly ready to perform any revolutionary enactment upon its single word. ||93|| Satteveen tyaachee sattaa | kraantihooni sevechee mahattaa | Ishaaraa hotaa maalamattaa | lok laavitee satkaaryee ||94|| Having no power, authority or ruling power, the being becomes the lord of all powers. Through its auspicious, pure and clean service to humanity. It brings the greater revolution than the bloody and unrestful revolution which emerges from the agitational outburst of the public mind. At his slightest signal, people readily offer their wealth, properties and belongings fo the sublime work of welfare and betterment of humanity. ||94|| Tyaachyaa sandeshaache bala | gaavee karee premaachaa sukaala | sukhee hotee lok sakala | Gaavogaaveeche ||95|| The tiding flood of love and affection flows through the village by his powerful message. All the villagers in villages around become more and more happy. ||95|| Tyaachyaa dnyaane bhaarile adnyajana | Te dnyaaniyaasi detee shikawana | zunjatee kaalaashee daroona | striyaa-mule hee ||96|| He charms & fascinates simple and innocent people by imparting divine knowledge. Such enlightened innocent individuals then can teach and impart the knowledge of vision of own self spirit even to the most erudite wise men. Women and children (inspired by him) can firmly and fearlessly stand against the most formidable `kaal' (in both the sense as death and time.) ||96|| Hey aatmavikaasaache bala | maanavee prayatnaachechi phala | Deva howoni kareel sakala | Lokachi deva ||97|| This strength and divine power of the development of one's own-self is a precious fruit of honest & strenuous striving of the man. By such efforts he seeks divinity for himself and can bring it even in people also. ||97|| Mitraa! aisaa abhyaasa karee | Dharoni maarga-bodha antaree | Maga disela yaacha shareeree | To shreehari vyaapalaa ||98|| Therefore O my Friend! This is my guiding precept and advice. Get it firmly fixed in your mind. Practice to seek your self development and upliftment. Then with this mortal body also, you will be able to seek the evident self experience of that densely occupying sentiment of Lord Shrihari, who is none other but himself in your form and pervading the whole universe. ||98|| Laabhataa anubhavaachi khoona | janataa hoyeel janaardana | Gaavee aisaa ekataahi jaana | unnat kareel gaava saare ||99|| When you recognise this sign of spiritual self experience, you will find Lord Janaardana pervading all people. If even a single individual, enlightened with this divine spiritual experience exists in any village, he will certainly bring the upliftment and prosperity to the village. ||99|| To pralobhanee kothe phasenaa | raag, dweshehi gondhalenaa | Tyaachya sahawaasechi graam jeevana | Amruta laabhe ||100|| He will never fall prey to greed for anything. He will never get confounded by the anger or malice of others. The whole village will taste the sweetness of nector in his association. ||100|| Aisaa sevakachi paayaa jagaachaa | Gaavachaa ratna nidhich to saachaa | Abhyaasa karaa sakriya adhyaaatmaachaa | yaachsaathee ||101|| Such social worker and servant should be considred as the foundation of an ideal world. He should be cherished as the treasure or deposit of precious human-gem. And for this, all of you should study hard

& practice for the spiritual knowledge of that Absolute suprem Truth, which manifests in your ownself. ||101||

Prayatne maanava hoyee deva | prayatne swargatulya hoyee gaava | santaanchyaa abhed bhaktiche vaibhava | graamsevaa prayatnee ||102|| Striving strenuously, man can become God, Bring heavenly happiness to our village and experience the glory & splendour of the divine power of undividedness(nonduality) of the holy saints. ||102|| Aise loka nirmaan karaave | Tareech udayaa ye jag nave | Naandel graam, vishwa, vaibhave | Sarva kaal Tukadyaa mhane ||103|| (Tukadoji Maharaj promises), "When we can raise the rank and file of such self-experienced individuals, a new era of the truth will descend upon this earth. The ever existing empire of glory, prosperity will spread up all over from the village into the whole universe." ||103|| Iti Shreegraamgeetaa grantha | Guru-shastra-swaanubhava sammata | swaanubhave kathilaa adhyaatma patha | Sadatisaavaa adhyaaya sampoorna ||104|| This scripture, Shree Graamgeeta has been consented by the Guru, shastras & the self-experience. The Thirty seventh Chapter, narrated as the guidance for the study of spirtual knowledge is hereby concluded. ||Sadgurunaath Maharaaj ki jay|| VOLITIONS 1 We shall have a determination of the epithet of deity (Satya-Sankalpa) and proceed on our way fearlessly. (It will create our self-power in our own-self.) 2 The flame of divinity is the most brilliant. But it is covered by the filthy impureness. To try to remove this filthy cover and clean it, is called the religious or spiritual practice. That divine flame spontaneously appears through the pure tendency. Therefore we shall make our own life pure and virtueous. 3 One can never attain true satsfaction if he holds an extrovert tendency. So, we shall make our own tendency an introvert one. 4 The tendency becomes introvert when one realises with deep meditation and reasoning that basically there is oneness in the universe and myself. One and one solid spirit has pervaded all and every where, and all the apparent diversity has been decorated on it. This is the sign of selfexperience. To acquire this state, we shall develop the nobility and broadness of our mind. 5 When one becomes completely desireless, such self-experienced person can uplift all and help them to prosper with his characterestic of being desireless performer of activities. Whatever he speaks is as divine and pure as the quotation of the vedas what he enacts is his worship. The greatness of service to the humanity is more important than the revolution. So we shall seek our own self uplittment and produce such individuals in our village. Chapter- 38 (Graama Kutumba) ||Salutations to Shreegurudeva|| THE INTENT OF THE SELF-EXPERIENCED SAINTS FROM THEIR TRUE HEART & SOUL

Shrote aatmabodhi rangale | mhanatee heychi paahije kathile | saadhusantee heychi saangitale | sarva janaansi ||1|| The listeners listened very attentively the discussion on the self-experience and they got absorbed whole heartedly in the precept of one's own self spirit. They requested to continue the discussion on self-preception and the spiritual knowledge. They said that all the saints and the sages had always imparted the same divine knowledge to all human beings. ||1|| Dhanya dhanya aatmabodha | aikataa hoya Brahmaananda | yethe gaava sevechee byaada | kaasayaasi saangaavee? ||2|| They said that really the knowledge of self-precept is the most excellent. They admired the magnanimity of it. They further asked, "As we are enjoying the divine delight in listening about selfexperience & self realisation, why do you bring the most ordinary and unimportant issue of service to the village? ||2|| Aisee shrotyaanchi dhaaranaa | aikaa aataa samaadhaanaa | Ekaagra karoniyaa manaa | sarva jana ho ! ||3|| When I noticed such retention about the service to the village and humanity in listener's minds, I said, "Folks, now I tell you the importance of it. Please pay your concentrated attention to it." ||3|| Maazyaa jeeveeche manogata | mee saangato aataa satya | Graamgeetecha matitaartha | yaatachi aahe sarvahi ||4|| Now I am exposing the real secret which I bear in my mind. In this narration, I'll also tell you the essence of the Graamageeta in brief. ||4|| Maazaach navhe haa vichaara | sarva sant, granthaanchaa saara | mahaatmyaanchi talamala apaara | Techa varma kathito mee ||5|| The thought, which I am going to tell you is not only my own thought. It is the secret for which all the holymen & saints; the core essence of all holy books and scriptures and the great magnanimous spirits had always yearned and extremely pined for. ||5|| Aapana tyaanche waachataa grantha | Aatma bodha aikataa satata | parantu tyaanche kaaya rhudgata | durlakhsha zaale tayaakade ||6|| All of us read the holy books and scriptures written by such great souls and saints. We take interest in listening & discussing upon self-precept & self-realisation. But infact, we only read them and set them aside. We neglect the heartfelt and sincere inner motive which they had always cherished in their mind and which is concealed in their books. ||6|| Jagee jyaannee ghetalaa swaanubhava | jyaannee jaanale moola tatwa | Tyaa sarvaanchaa ekachi bhaava | whaaveta sarva lok sukhee ||7|| Those, who had sought self experience while living in this world and who had sought the experience of the original and most excellent `Truth',always had one and only one objective before them and it was of the real happiness of all the human beings in this world. ||7||

Awaghaachi sansaar whaavaa sukhee | mangalataa nigho sarvaa mukhee | khala, durjanaancheehi drushti nikee | whaavee sarvathaa ||8|| They always had a strong and intent desre that the whole world and life in the world should be very happy. Auspicious thoughts of total satisfaction should always come out from the speech of all. The evil tendencies of all devilish, wicked and cunning people should be vanished and rooted out and they all should be wise noblemen. ||8|| Mitrataa naandaavee sarva janee | uneeva na disaavee kothe konee Jee jee ichchha karitee praanee | whaavee poorna tee nyaaye ||9|| A sense of brotherly love & affection should always dwell in minds of all. No shortages and dearth of anything should exist in the world. Whatever auspicious desires anybody bears in his mind, should be evenly fulfilled to his entire satisfaction. ||9|| Nako kothehi dwesha, vaira | na uro kothehi haa haa kkaaraa | Dambha, matsara, atyaachaara | anaachaara na raaho ||10|| The feelings of enmity and malice must never exist in anybody. struggles, quarrels, hypocricy, jealousy, excesses and tormentations; and unrestrained, wanton behaviour must not find room anywhere in this world. ||10|| Layaa jaawo jagaachaa bheda | paraspar poshak howot waad | Naando aanandee, aananda | sagaleekade sarvadaa ||11|| All kinds of differences and diversities in the world should be completely vanshed. There may exist the difference of opinion in each other. The different religions, faiths and sects may have their own different independant views and opinions but maintaining these diversities, all of them should become complementory and helpful to each other joy and only joy should always bloom everywhere in the world. ||11|| Heecha talamala ratrandinee | saarakhee hotee tayaanche manee | jagee je zaale thora konee | mahaapurusha kothehee ||12|| The great spirits & excellently divine personages who might have born in any nook and corner of this world; all of them had always cherished the extreme yearning & pining for this happiest state of the world and they had always thought so, for the whole day and night. ||12|| Tyaannee kathile aatmadnyaana | Tehi sukhee karaayaa jana | Aatmawat jaanaave sarvaansi mhanona | pratyekaane ||13|| They did narrate and impart the divine spiritual knowledge. But their intention behind it was that the whole mankind in this world should be happy. They always wanted that everybody must have a strong sense that `all are alike us'. ||13|| Tyaannee varnile eeshwara-bhajana | Tehi shuddha whaavaya mana | paahaavee dewaachee lekare samaana | mhanoniya ||14|| They did perform the Bhajana and did offer prayers to God, but their intention was to seek the purity & sacredness of mind & soul. They always wanted that with such pure mind & soul, all should form a wide vision & view for all the beings in the world as the dear children of God. ||14||

Tyaannee kathile tyaaga, vairaagya | Tehi jaga na maanata bhogya Nishkaama sevene paavaave bhaagya | yaacha saathee ||15|| They had elaborately narrated precept about sacrifice and asceticism (desirelessness) to stress upon the common people that this world is not only for the enjoyment of worldly pleasures. It is for rendering our dutiful services with unselfish desirelessness to the humanity and to seek through it the rising brilliant fortune for our own. |15|| Bhootdayaa, paropakaar | daan-dharma, yadnyaadi apaara | yaadwaare dukkhitaansi aanaave vara | aadhik te te dewoni ||16|| They had always told people to hold the sense of compassion for all the living beings. They advised all to do good to others, to endow and enact the religious sacrifices (yadnya) on a large scale and through them, they should give generous liberal donations and endowments to all needy people who miserbly suffer many hardships and inadiquacies. They also advised all to give others all things which they possess more than their needs. ||16|| Karaavee samaajee samaanataa | mhanoneech hee saadhane tatwataa | Teerthaadidwaare saamudaayikataa | shikavilee saadhoo, santaannee ||17|| All saints and sages had always established these ways & means of spiritual practices and religious rites with a view to bring moral equality in the human society. They advised all to go on pilgrimages; with a thought of teachng the importance of collectiveness and to create it into them. ||17|| Ekamekaa mukhee kaalaa dyaavaa | samaan bhaave bhaat khaavaa | soney waatoni sneha waadhawaavaa | aishyaa prathaa kitee taree ||18|| They had established so many and various good usages & traditions in the human society such as feeding morsels of `kalaa' (mixture of bread, cooked rice, curd etc) on the festivals (like janmaashtamee) in eachother's mouths. They introduced a practice of eating cooked rice collectively with the sense of equality; offering golden leaves (the leaves of the trees; `aaptaa & shamee'; on the dasara festival) to each other as a token of love, affection and respect. ||18|| Sarvaamaajee ekachi bhaava | Akunchit na whavaa maanava | saamudaayik vruttine karaave sarva | vishwachi sukhee ||19|| The main purpose and intention behind all these efforts of those holy saints & sages was to create the feel for mutual co-operation in performing all enactments collectively. They wanted to outroot the sense of narrow mindedness and self-centredness from the minds & souls of all human beings. with generous & liberal mind & thoughts all should try to make this world happy. ||19|| Sarva miloni ekatwe rahaave | sarvaannee sarvaans chaalawaave | sarva bhoota hitee rata whaave | aisechi wachana geeteche ||20|| All saints & sages wished that all should live happily together with the sense of unduality. All should help each other to proceed ahead and ahead on their way of life and all should emaciate themselves for the welfare and upliftment of all the living beings. A quotation in the Bhagawadgeeta also advocates this intention- `sarvabhoot hitey rataah'. ||20|| Vedaapaasoni haach ghosha | samaana sukhe naandaavaa maanava vansha | sarva dharmaanchaa haach uddesha | jiwhaalyaachaa ||21|| You will hear the acclamation of the same thought from the vedas which has been constantaly resounding from age to age that the whole human-race should live with even and equal happiness. the same is the only sincere and affectionate intention of all dfferent religions & faiths. ||21|| THE NEGLIGENCE & THE CONNIVENCE OF THE SOCIETY AND ITS CONSEQUENCES

Parantu hey saarey padale pachanee | maanava raahilaa maagaasalepanee | karamanook zaalee santa waanee | uchcha dnyaanaachee ||22|| But unfortunately, this principle behind the intention of those saints, sages and great spirits was not brought into regular practice. The human-beings have remained backward and undeveloped people have made a fun of that excellent knowledge imparted by the saints & sages and they now use it as the means of cheap entertainment. ||22|| Ek ekaache ghewoni shabda | karitee charchaa, vitandwaada | jeevanee utaraayaachaa bodha | Tyaasi naahee thaava kothe ||23|| People now have started to take up and use the quotations of saints & sages only to hold with eachother contraversial discussions, debates, allegations and justifications etc. But nobody tries to bring that excellent knowledge in his practical life. ||23|| Santaannee kathile brahmadnyaana | vishaal whaayaa maanavee mana sarvaannee raahaayaa samaana | paraspara sahakaarye ||24|| The saints and sages had imparted the precept of the divine knowledge of the absolute supreme Truth(Brahmadnyaana) with earnest hope that the human mind should become broad and broader. They wanted to bring equality in all human beings and so they imparted this spiritual knowledge so that all human beings should live extending mutual co-operation to each other. ||24|| Pari te raahile nusate mukhee | swaarthaacheech waadhalee shekhee Aapulaa shejaaree maro dukkhee | naahee chintaa aaj konaa ||25|| But that excellent divine knowledge remained only superficially in the words and speech of people and on that merely oral knowledge they are strutting with the only objective of their selfish gains. Today all have become so indifferent that nobody cares for his close neighbour if he is dying of pain and sufferings. ||25|| Charchesaathee tatwadnyaana | Aani chaineesaathee jeevana | Aise ghetale bhinnapana | maanawaannee waaooge ||26|| All human beings have today developed such indifferent and improper manner of living that they use their philosophical knowledge only for arid and empty discussions. They are living only to enjoy the various worldly luxurious pleasures. ||26|| Tene sant rushinchaa hetoo | graasoon gelaa raahoo-ketu | Ram gela baandhooni setu | gotey raahile jaise taise ||27|| The sublime intenton of the saints and sages to bring welfare of human beings has been eclipsed by these `Rahu' and `ketu' (According to the Hindoo mythology, the above two are the demon planets(eighth & ninth in the planetary structure in astrology) who swallow the sun and the moon. They are known as the solar and lunar eclips). Lord Ram built up a bridge for crossing the sea to go to Lanka and to destroy Ravana. This purpose was served. Ram went to Ayodhya. But the stones of the bridge remained unchanged, as they had been a thousand years ago. Same has happened about the most precious precept and advice of the saints. It did not percolate in the practical life of people but remained in their speech in the form of their empty words. ||27|| Tyaannaa saangaavee santa-kahaanee | haade didhalee Dadheecheenni Janasevesaathee rushi, muni | raatrandivasa kashtale ||28|| Such individuals must be told the stores of great sacrifices and extensive strenous efforts the holy rushis & munis had done in the past. For example, the great generous sage Dadheechee had offered his bones to kill the demon and save people. (He gladly offered his life for the happiness of the mankind.) ||28||

Daamaajeenee sukhavile janaa | tyaatachi trupti Naaraayanaa | Sant Daadoo karee pinjanaa | sevaabhaave ||29|| THE GREAT SAINT Damaajee had profusely and liberally looteed foodgrains to the hungry & starving poor in the terrible famine-He saved the human beings without caring for the punishment he might be imposed by the ruler. God became very pleased with Damaji's sublime enactment. Sant Daduji carded and combed cotton for serving people and obtained favour of God. ||29|| Haatee ghewoni toop-waatee | Naamadeva laage shwaanaapaathee | santoshavee jagajethee | kapade shivonee ||30|| Saint Namdeo ran after the dog with a bowl of ghee to pour it on the bread which the dog had snatched away. He used to tailor clothes for people and pleased God. (by rendering his service to the people.) ||30|| Savatobaanne shet pilavile | chokhobaannee gaava zaadale | Lokaseveche mahatwa kathile | sarva santaannee ||31|| Saint sawatoba cultivated a farm and grew vegetables. Saint chokhoba used to sweep and clean his village. In this way all saints and sages had always served the humanity and had taught them the importance of one's services to the human society. ||31|| Kabiraannee shele vinale | jaati dharmaadi bheda nirasale | Hey sarva jaree saangitale | taree jaaga na ye tyaansee ||32|| Saint Kabir maharaj had interwoven scarts (shela) and had always tried hard to eradicate the differences in the people based on castes and religions. Though such ideal examples are placed before people again and again unfortunately they do not wake up from ignorance. ||32|| Te mhanatee hey saadhoo karilaa | aamhee praapanchik sarvathaa | Aamhaa paapyaansi tyaa kathaa | aikalyaane punya laabhe ||33|| These common ignorant people say, "All this advice about services to the humanity etc.(as you tell us) is meant for the saints and sages to enact. We are the common ordinary house holders. (We already have a lot of duties and responsibilities). We are sinners(we know this) we listen to all the tales and stories of great divine saints & sages. We hope, we can earn a little divine merit by listening such holy stories and tales." ||33|| Aamhee sakalaansaathee janmalo | Sarva milonee rahaayaa aalo | parasparaanshee paahije pooraka zaalo | hey na kale tayaa ||32|| They do not understand that all of us have come upon this earth not only for our own sake but also for all the human beings. We have to live here together with all. Therefore we must be helpful and cooperative to each other. ||34|| Tene graama zaale kugraama | naahee parasparaanchee nirmala prema sarvaanche swaartha waadhale befaama | manitee bhooshana te tyaasee ||35|| Due to such tendencies and enactments of the villagers, the villages have been spoiled. There is no sense of affection for one another now. There is no purity in life. All of us have become boundlessly selfish. ||35|| Ek laadoo karoni khaato | Tethechi dujaa upaashi raahato | Hey aamhee gaavogaavee paahato | maanatee bhooshana te tyaasi ||36|| We find in every village that somebody consumes laddus while another individual, living nearest to him goes on starving. But people feel this as an adornment for them. ||36||

Ek housene mahaal karee | dujaas raahe ghar koulaaree | Tijaas kudaacheehee zoopadee baree | paahataa disenaa ||37|| Some individual builds a beautiful palace for him with great pleasure and liking. The other one lives in an humble tileroofed house or hut near him. The third one is so miserable that he doesn't find for him even a simple hut composed with poor and mean novel. ||37|| Ekaasa naahee jaraa waav | ekaasa udhal paateechee haava | Ek basoni bhogee vaibhava | kashta karoni dukkhee ek ||38|| Some one is always in acute hardships. Another individual has a great liking in sqandering money lavishly over fun and frolics. The third one enjoys all benefits and pleasures of glories & wealth sitting comfortably at home while somebody has to enact tremendous labourious hard work but has to live very miserable & poor life. ||38|| Sadaa ek dusaryaasi jalatee | Ek dujaache waabhaade kadhitee | kimwaa nashibaavaree haat thewitee | hak detee devaasi ||39|| All of these individuals always have heart burning for each other so they alwas try to disgrace each other. Some times, they blame their destiny or pitiably call God to have mercy upon them. ||39|| Kaisaa hoyeel yaanchaa milaapa? kashaane phalel santa-sankalpa? | kaisiyaane hoyeel vishwaroopa? sukhee hey saare? ||40|| How can such oddness be brought into harmony? What is to be done to fulfil the divine volitions of holy saints and to make the whole world happy? ||40|| Yaa saathee aneka mahaatme zatale | pari jagaache dukkha naahee mitale | upadesh tyaanche naahee utarale | Lok jeevanee mhanoniyaa ||41|| For this, All great saints and holy personages had emaciated by their bodies and souls. But the sorrows and sufferings in this world have not come to an end. The only reason for this is that people never brought the divine precept and advice of the saints in their practical life. ||41|| THE TRUELY EFFECTIVE REMEDY - PRACTICAL DEMONSTRATION OF THE VILLAGE-FAMILY PLAN Yaa saathee shodhilaa paahije upaaya | jene jagee sukha, shaanti raahe | mahaa purushaanche samaadhaan hoya | vichaaroo taise ||42|| Therefore some remedial way must be found out by which real happiness and peace will be esablished in the world; and the saints and great personages will be thoroughly satisfied. ||42|| Aise sankalpa uthataa | laagalo karaayaa vichaara tatwaataa | saapadalaa maarg nirmal haataa | graam kutumba yojanechaa ||43|| Many such resolutions began to upsurge spontaneously in my mind. I began to meditate with concentration over them and then suddenly pure and auspicious remedy - the idea of `The village family plan - struck in my mind. ||43|| upadesh sudharee kaahee lokaa | pari samaajrachanaa deyee dhokaa Taise aanataa na ye anekaa | pratyakhshaat santa-bodha ||44|| A few people can be improved and uplifted throughn the excellent precept of the holysaints & divine souls. But our social structure (full of oddities) comes in the way. So the divine & precious advice of the saints can't come into the regular practical behaviour of a great number of common people. ||44|| Mhanoni samaaj rachanaa badalaavee | sant bodhaavaree maandanee karaavee | Brahmadnyaanaasi sakriyataa dyaavee | samatwa aanonee jeevanee ||45|| Therefore the present social structure (full of uncommonness) needs to be changed completely. A new structure should be designed on the foundation of the sacred & precious precept of the holy men & saints. With the perfect planning of this new structure, efforts should be made to bring equality in

human life by bringing the spiritual knowlede into the practical behaviour of all. ||45||

Deva eka asoni ananta zaalaa | naanaa roopey dharoni natalaa | pari to paahataa ekachi disalaa | Taise whaave janalokaa ||46|| God is one and only one. But he appears in many forms and infinite different features. But when the original absolute & supreme Truth is realised, the delusive ision of the infinite different forms melts away & the same one and only God is realised pervading all universe. This truth should be applied in case of the realisation of the human-beings also. ||46|| Ekaache sukha-dukkha sarvaansi | sarvaanchaa upayog ekaasi | Ghatakaasi ani vishwaasi | saangad whaavee sarvathaa ||47|| In the village life also, the sorrows & sufferings of one individual should be considered by all others as their own sorrows & sufferings and with this spirit and sense of one-ness, all other humanbeings should get tied and united to that one individual incase of their collective gains & benefits. In this way the individual and the society should be yoked together to go on the way of life in the world. ||47|| Hey vishwachi maaze ghara | aise bolile Dnyaaneshwar | Tyaache praatyakhshik hey sundara | karaave graam aaple ||48|| The great holy saint Shree Dnyaneshwar had stated "Hey vishwachi maze ghara' (This whole universe is my home.) we have to bring this precious quotation of that great divine saint in reality and in a concrete form by enacting in our actual practical life & behaviour in that direction. ||48|| Gaavaachee karaavee adarsha vyawasthaa | mhanoni kathilee Graam-geetaa | Graamaapaasoni pudhe waadhataa | vishwavyaapee whaave ||49|| This Graamageetaa scripture has come into its real form as the scripture with this very objective that the village should seek its development & betterment and become an ideal one. Seeking such development of our own village all human beings should proceed further to make progressive development of the whole universe. ||49|| Jethe gaavaachaacha nakale dharma | Tethe vishwaadharmaache kaiche varma? | Heychi kalaavayaa saadhan sugam | dharile gaavaache ||50|| But when we fail to understand the duty of the villagers (Graamadharma), how can we realise the secret of one's duty to the universe? (vishwadharma). so to realise the ultimate aim of duties to the universe, I have taken in hand the basical but easiest means of the upliftment & welfare of the villages. ||50|| Manushya graamaacha samrakhshak | Graam deshaasi poshak | Desh vshwaachaa ghatak | Aise whaave yathaartha ||51|| The way to seek the upliftment of the universe (as the ultimate object of the humanity) is in a specific order. It is the duty of the human to take care of the village and to develop it. It is the duty of the village to become the source of nourishment of the country. It is the duty of the country to become helpful to the upliftment of the universe because it is the constituent of the universe. ||51|| Manushyaache sarvaswa graama aahe| Tyaaveena tyaalaa astitwa nohe | Graama sarvaanga poorna raahe | Tareech vaibhava maanavaache ||52|| The essence of all possessions of an individual is his own village. What another place can he have to live other than his own village? The prosperity and glory of the individual lie in the all round development and upliftment of his own village. ||52||

Ekaane maadee baandhalee | sarva ghare modoona padalee | yaane aamuchee keerti waadhalee | hey samajane vedepanaache ||53|| Somebody builds up a two storeyed house and the houses of many others broke down and got demolished. Now if the individual says & struts that the erection of his second floor has brought him glories and fame to his village, it will be his absurd and insane boasting. ||53|| Kharaa swaartha tochi karee | jyaachaa vyawahaara samaajaa uddharee | Naahee bhinnatwaachi uree | jagaamaajee ||54|| Such an individual can be called as `the most selfish one' whose all enactments and practices, whose behaviour bring betterment and welfare to the society. Such individual never holds a sense of alienness and strangerness for anybody in the world. ||54|| Naaheetari ulat ghade | aise chaalat aale powaade | shreemant-gareeb hey aakade | pusale paahijet yaapudhate ||55|| In the human beings we find that the names of the individuals are contrary and opposite to exactly how & what they are. Hence- forth we have to demolish the differences like `The rich' & the `poor' from the human society. ||55|| Aapulaa swaarthachi dharilaa uree | parwaa iteraanchee na kelee jari | Tene aapanaasahee shaanti sansaaree | na saadhela kadhee ||56|| If we cherish in mind our own selfish desires only and don't care for others or ignore their interests, we shall never have our mental peace & satisfaction. ||56|| Mhanoni jyaasi dooradrushti aalee | Tyaane heecha thewaavee bolee | Dewaane hee duniyaa nirmilee | sakalaansaathee ||57|| Therefore the individual, who has sought the broad vision should always utter this version that God has created this whole world to live for all and to be enjoyed it equally and evenly by all. ||57|| Heech kharee vikaasaachi waanee | jaanel, tochi kharaa dnyaanee | Abhyaas karaavaa sarva lokaannee | aataa taree ||58|| This is the true version of the upliftment and the prosperity of all. One, who understands this is a really wise and knowledgeable man. So from now, at least, people should start behaving and enacting according to the real version of this world. ||58|| Haa abhyaas nako shaabdika| bouddhik athawaa kewal taatwika | Jeevanachi karaa saamudaayika | Graama jana ho! ||59|| O village folks! remember, this practice should not remain in words only. It should not become a subject for intellectual contempletion nor for the philosophical discussion and debate upon it. You have to bring it in your actual practical behaviour to make the whole life as homogeniously collective with all. ||59|| Tyaanech saadhel santa uddesh | Eeshwaree sankalpa yeyeel phalaas | vyawahaaree laabhel Brahmarasa | sarva gaavaasi ||60|| Through your whole homogenious collective life only, the divine yearning & intentions of the holy saints and sages can be fulfilled and their aims & objects can be accomplished. the divine volition of the God will become fruitful. The whole village can seek the sweetness of the divine bliss (Brahmarasa) in the usal practical life of the villagers. ||60|| Yaavaree shrotee vichaarale | aapana saamudaayikatwa suchawile | pari tyaache swaroopa kalale | naahee aamhaa ||61|| (After all the narration as above) The villagers then told, "so far, you have very extensively narrated the need of the collective life of human beings. But we don't have assimilated the comprensive structure of such collectivity. In fact; we have not realised the clear concept of it." ||61||

Techi aikaa savistara | paramaarthamaya haa vyawahaar | jene gaavee vaikunthapura | naandu laage sahajachi ||62|| (Maharaj saya) Now I will explain you in details. Listen to it very attentively because through it only, the practical spiritual relations and the behaviour of the human beings along with divine and happy life alike the heaven will be established very easily in this world. ||62|| Shakti, buddhee, satta, dhana | aaj jyaachyaa je aadheena | To tyaa tyaa saadhane swaartha saadhoona | lutato gaavaa ||63|| Today we find that the individuals, who have any of the means like physical strength, most billiant intelect, ruling powers and wealth etc. use it only to rob the village and seek their all selfish desires and gains. ||63|| Paahatee aapaapalyaa purate | laabha ichchhitee aaeete | Itar meliyaachee tethe | parwaa naahi konaasi ||64|| Today, everybody thinks only for his god and his gains. Everybody wants to have all benefits without paying any return for them. While fulfilling such selfish motives, if other people suffer or die, he does not care for them. ||64|| Hey aakunchitpan baadhaak | posaayaa aapule kutumbeeya lok | Itaraansi maagaayaa laavitee bheek | naanaa maarge ||65|| It is the mean narrow mindedness to exert all our efforts only to maintain our own family, and for this, to make other people suffer like beggars and face acute hardships. ||65|| Mhanoni swaroopa dyaave samudaayika | sarva gaavachi kutumb ek | shramatee, khaatee sarvachi lok | aise drushya disaave ||66|| Therefore it is necessary to reform and remould the village life into a new collective form. It will create and confirm the concept in all vllagers that the village is one and only one family. Each and every individual is working hard and earning livelihood for his whole village family and not only for his own individual self. ||66|| Gaavee jewadhee shakti, buddhi | To sarva gaawaachaachi nidhi | Aaise hotaa aadhi vyaadhi | Nashta hoteel sarvachi ||67|| The villagers individually may possess strength, energy, talent, excellent intellect etc. But all these are the collective treasure of the village and not the belongings of any individual. When such broad view and concept is formed by all, sorrows, sufferings, pains of body and soul of the villagers will all vanish away. ||67|| Aaj majuraa naahee shaastreeya dnyaana | shaastradnyaa angee shramaacheewaana | Tene waadhel kaise utpanna | Gaavaache amuchya? ||68|| Today the labourers don't have a scientific knowledge of the work they do. The scientists have good knowledge but they don't work hard and utilize their scientific knowledge to enact perfectly. How can then the income of the villages grow if such conditions prevail in villages? ||68|| Shram kariteel sarva miloona | Tari pikoo laagel barad jameen | marg kaadhateel buddhimaana | navyaa navyaa shodhannee ||69|| When all these individuals (workers, labourers and the scientists) will come together and collectively put their physical and intellectual efforts, you will find that even the rocky and barren (nonproductive) land also will yield very rich crops. The talented scientists will find out effective ways & means with their new inventions & researches. ||69||

Saamudaayik prayatnaannee | saamarthya waadhel kanokanee | jethe nase ghotbhara paanee | Tethe saritaa waahoo laage ||70|| When all forces are collectively put in the efforts in enacting any big project, even particles& molecules also can become strong and grow their powers. When all people throw themselves physically & mentally into such big work, you will find, where a handful water was rarely available, flooding rivers will flow there by your collective efforts. ||70|| Swachchha paanyaache bharela tale | vihiree, jaago jaagee maley | Nadiche prawaaha hoteel sagale | shetee saathee upayogee ||71|| Lakes and pools will become full with clean and pure water. The wells will also be filled with plenty of water. All water sources of rivers, lakes, wells will be utilized for irrigation and agricultural projects. The farmers will have enough water for their farms & fields. ||71|| Nadee saagaree milaavee | Tichee apaara shakti vyarthachi jaavee | Aisee eeshwaree ichchhachi nasaavee | upayogee yaavee sarvaanchyaa ||72|| When the river reaches the sea and gets absorbed into it, all its powers and benefitial utilities come to an end. Even God (who created it) does not wish that the tremendous utilities & energies of forcefully flowing rivers should go to waste in this way. ||72|| Taiseecha maanavee shakti, buddhi | swaartheech waayaa na jaavee kadhee | Gaavee naandvaavyaa ruddhi siddhi | naanaa prayatne ||73|| Alike the rivers, man's energies and excellent talents should not go wasted in utilizing for their individual and personal selfish gains. If they are utilised for the welfare and evolution of the villages, they will be enriched with glories, wealth and excellent accomplishments. ||73|| Aamaache gaavachi aamuche ghar | sarva vyawahaara sagalyaavar | sarvaanchaa sarvaansaathee haat bhaara | asalaachi paahije ||74|| Our village is our real home. We all are accountable for the better maintence and comfortable administration of our house i.e. our village. Therefore all of us should render our fullest co-operation in each and every kind of the activities & enactments. ||74|| Buddhi-kaama, deha-parishrama | kalaa kaama, koushalya uddyama | jyaache je je asela karma | te te waahaave samaaja ||75|| Every individual villager, who possesses superior and extraordinary talent, physical powers and strength, mastery in different arts and attributes, skills & workmanship should offer them for the best use in developing and progressing the village society. ||75|| Konee dyaavaa aapulaa dhandaa | konee dyaavee sarva sampada | konee nokareechaa pagaar sarvadaa | Samarpaavaa yaa yojanesi ||76|| For the smooth & successful running of this Graam Kutumba project, some businessmen should offer the benefits of their busines to it. Some wealthy richmen should offer their all wealth. the service people should offer their salaries and in this way all people, earning in different spheres should provide an enough flow of funds to develop this benevolent project. ||76|| Tyaat asaave chaambhaar-kumbhaara | Tyaat asaave sutaara beldaara | shikhshaak, shimpee, lohaara, kalaakara | daayee, sevikaa sarvachi ||77|| This all collective village family should be inclusive of all the constituents in different fields, such as the cobblers, pot makers, carpenters, masons, teachers, tailors, black smiths, artists, midwives, nurses, maid servants and all. ||77||

shetee uttam kasanaare | sheteechi yojanaa jamavinaare | vaidya, koshtee, vinanaare | kaapad, saadyaa, sataranjyaa ||78|| This village family should also have its other constituents like the excellent cuttivator farmers and gardeners, the talented researchers and plan designers in the progressive agricultural schemes, physicians and doctors, weavers who interweave and make cloth, saarees, carpets etc. ||78|| Ajooneehi je gaavee asatee | tyaanchee paahije adhika bharatee | Tyaa sarvaanchee shakti-yukti | sanghateet whaavee gaava seve ||79|| In spite of all these individuals performing different activites in industrial & agricultural fields, all remaing folks, who are engaged in running various industries and business in the village should be included in more and more large scale in this village family. All these elements of the village family should organise collective energies & skills to render their best services to the village family. ||79|| Dhana dyaave dhanwaannee | Bhoomi dyaavee jameena daaraanee | shrama dyaaveta majuraannee | sarvatoparee aapule ||80|| The rich should offer their riches, the land lords and land holders should offer their lands, the labourers & worers should offer their labour and hard work and physical energies to make this graam kutumba project a grand success. ||80|| Buddhi dyaavee buddhivantaannee | kalaa dyaavee kalaawantaannee | sevaa karaavee vaidya doctoraannee | Aalasee konee nasaave ||81|| The talented and intelligent individuals should offer and utilise their extra-ordinary talents and best intelligence for this project. the artists, skilful in different arts should offer their arts to it. The doctors and physicians should offer the best medical care to the villagers and serve this village family. None in the village should remain as an idler. ||81|| Sarva lokaannee zeej sosaavee | Gaava soyeesaathee jaagaahee dyaavee | Garibaanchee ghare durusta karaavee | gaava kharchaane ||82|| All should be ready to sacrifice and to suffer personal losses for the betterment of the village family. If for some plan of conviniences of the villagers need some piece of land, the land owner should sacrifice it for that plan. the village should bear all expenses to repair or reconstruct the houses of the poor villagers. ||82|| Dewalaanchya jameenee, padita khandaare | waatoni dyaave garibaa saare | vyawasthaa theaavee uttama prakaare | sarvaanchyaach jeevanaachee ||83|| The spare and unused land possessed by the temples in the village, the uncultivated pieces of land in and around the village delapilated breaches should be distributed in the needy poor people to cultivate them or to erect their huts, houses etc. The best & excellent arrangements should be made for all so that everybody in the village will live a very happy life. ||83|| Sarvaannee sahakaarya karaave | Ghare, rastehee sajawoni dyaave | Gaava nandanavana banawaave | saamudaayik kashtaannee ||84|| With the collective and active co-operation of all villagers, the houses, streets and roads etc. in the village should be well maintained and decorated. In this way with the collective labour and hard work, people can make their village as beautiful and pleasant as the eden gardan (paradise). ||84|| Konee nasaavaa gaavee upaashi | udyoga dyaave sakala janaansi | Bheek maaganyaachee prathaa jaraashee | Nasaavee aapulyaa gaavaata ||85|| Nobody in the village should suffer starvation. Every individual must be provided some kind of employment or work according to his qualifications & eligibilities. The usage or tradition of begging should not exist even in its least form. ||85||

Aso pujaaree waa pandit | kaame kareel jo uchita | Tochi raaheel yaa gaavaat | sarvaanumate saangaave ||86|| By all hands and with unanimous opinion, it should be made very clear to every individual in the village that in this village, only such people will be allowed to live and will be tolerated who will render their duties honestly and properly. He may then be the worshipper in some temple or the most learned pedant. ||86|| Sarvaannee saarakhecha kaama karaave | aapulalyaa kalene barave | kashtaaveena kunaalaa posaave | aise naahee ||87|| The different individuals may be skilful in different arts and activities. All of them will make the best use of their individual art and skills, abilities and effciences and equally share the duties towards the village family. This family will never nourish and maintain any idler who doesn't do any kind of work for the village. ||87|| Kashtakaroni vruddha zaalaa | kaama badaloni dyaave tyaalaa | Athawaa konee bimaara padalaa | Tareecha posaave sarvaannee ||88|| If, after putting hard labour for the village throughout his life anybody grows old, he should be given some light work in which, he will be able to exert his physical labour according to his old age. If somebody falls sick, all villagers should come to his help and provide him essential medical care and fulfill his all needs. ||88|| Aso saadhu, bhakta, vidwaana | Tyaaneehi na khaave kashtaaveena | ulata aadarsha dyaavaa zatoona | sarva lokaansee ||89|| There may exist some saadhus (asceties), devotees, erudite and learned wise men in the village. None of them should have their food and livelihood unless they share the duties and hard work for the village. On the contrary, such individuals should promtly exert more and create an ideal example before other villagers. ||89|| Mukhe bhajaave govindaa | Haate karaave kaama dhandaa | prema thewaave sadaa sarvadaa | sarveshwaraa thaayee ||90|| Intoning orally the devotional song (bhajan) of Govinda(God) and engaging hands in enacting some work or other, all sholuld develop love, affection and devotion for God who is existing and present in every living being. ||90|| Aapulaale kaama karaave | sarva lokaanshee imaanadaar whaave | Ghene-dene sarvachi karaave | praanjala buddhi dharoni ||91|| Every individual should honestly & dutifully perform all his legitimate activities & enactments and behave very honstly with others. Similarly, every individual should have fair and righteous deals in taking, giving etc. with clear and innocent mind and intentions. ||91|| Jaisaa Goraa kumbhaara madakee karee | Nitya uchchaaree `Hari Hari | pari madakiyaat baimaanee dharee | aise kalpaantee ghadenaa ||92|| For example, saint Gora kumbhar used to intone orally the name of God constantly while making earthern pots on his wheel. But, there never existed least possibility of dishonest shirking in his work of making pots even if the time of destruction of the world had approached him. ||92|| (Note:- `Kalpa' means one day & night of Brahma which is equal to thousands of worldly years. It is supposed that after that day & night of Brahma, the entire universe gets completely demolished and goes to non-existance. Then again Brahmadeva starts creating a new world.)

Janaabaai sant zaalee | pari gowaryaa vechane naahee bhulalee | Taiseecha chokhyaane bhakti kelee | dhore odhataa graamaachee ||93|| Janaabai became worthy of being held and adored as the great holy saint in the rank of the then holy spirits & saints. But she never forgot enacting her duty to produce & collect cow-dung cakes. Similarly, saint Chokaa melaa had completely got absorbed in the devotion of God, but he continued to drag the dead animals and cattle in his village as the part of his duty. He honestly performed his duty and offered his sincere and loyal devotion to God. ||93|| Kharaa naathaa bhaktiwaa | deyee maagaasalyaanna dnyaana | khaawoo ghaalee pitaraanche anna | kashta kartyaa deenajanaa ||94|| Sant Ekanaath was the truest devotee saint. He imparted the true spiritual knowledge and taught true devotion of God to common people and backward, ignorant villagers. On the day of offering `shraadhaa' (The religious rite to feed the departed forefathers on their death anniversaries) hefed the poor labouring down-trodden people in his town with the delicious rich food which was prepared to offer to his forefathers. ||94|| Ekaa paichaa na chuko hisheba | mhanoni jaage, nasoni labha | santoshalaa padmanaabha | paanee paajataa gaadhawaasee ||95|| He spent the whole night to trace the error of a pie (the smallest coin-the 96the part of the then rupee) in the government account; while he didn't have the slighest selfish desire. He poured the holy water of the Ganga into the mouth of the donky which was dying of acute thrist under the scorching sun in the hot sands. He quenched the donkey's thirst and saved it. By this divine deed, sant Eknath had really satisfied the Lord padmanaabha. ||95|| Hechi tyaachee kharee bhakti | swaye bolila jagatpati | Naache sawatyachyaa malyaaprati | netake kaam-baghoni ||96|| Even the great God, the Father of the whole universe himself had upheld and recognised the devotion of all these saints as the truest, the most sincere and the most precious devotion. When the Great God (Vitthala) saw the neatly & perfectly developed & maintained farm of the great saint Sawata Mali, he was so delighted that he forgot his divinity and danced in pleasure. ||96|| Aise ghadale paahije saache | kaama karoni graamaache | Tyaat thewaave bhaktirasaache | rhudeya aapule ||97|| Such most perfect and excellent work should be enacted in case of our village also. All villagers should honestly and dutifully attend their share of work for the village and while enacting, they should always bear in their minds & souls a feel of the sweetest juice of sincere love and devotion for God. ||97|| Je je gaavee bhinna udyoga | Tyaanchaa julavaavaa sanyoga | Tharaavik jaagee naanaa prayoga | chaalawaave gaavaata ||98|| All vairious and different industries and profession which are run in the village, should be harmoniously co-related with each other. At the sites, reserved for such industries and professions, various experiments to attain more & more excellence and perfection should constantly be made and practiced. ||98|| Aapalyaa kaamaachaa tharalaa vela | sarvannee zataave laavoni bala | chintaa karu naye wedagala | bhalatiyaachi ||99|| The entire period, as planned for the duty hours for every individual worker, should be exhausted in attending the duies honestly and sincerely. All should put their full abilities &energies in doing their work. None should sit idle and waste big time in insane cares & worries for anybody bearing no importance. ||99||

Jo jo aapulaa ase dhandaa | talleena raahaave kaamaatachi sadaa | Tharalyaa velee vyawasaaya-bandhaa | sodooni dyaave sarvaannee ||100|| In this way, every individual should attend to his own particular profession with total absorption in it and during the entire duty hours. When the duty hours are over, all should stop their work and retire to go to their homes. ||100|| Niyamit velee kaama karaave | Niyamitpane khel khelaave | Niyamit samayee praarthone jaave | sarva miloni ||101|| In this way, all villagers should render their duties at regular times. They shold go & play games & sports at the particular times regularly. Then all should go to participate in the collective common prayer at the particular hour. ||101|| Erawhee saamudaayik jeevan | Hechi praarthanaa ase mahaan | Gaavaasaathee kashtaave poorna | sevaabhaavaane ||102|| Infact, the collective social life as one village family is in itself the most magnificent and greatest collective common prayer. Therefore all of the people in the village should exert with their whole strength and potency to work for the village with the honest sense of service to humanity. ||102|| Kaaya naahee aapulyaa gaavee | yaachee choukashee asaavee | Nasel tee saajawaavee | pushpawaatikaa graamaasi ||103|| Always have an searchig eye for what we don't have in our village & what is needed for the betterment of the village. then what we don't have, we should try to create or bring it. In this way let all of us adorn the flowering & blossoming beautiful garden like village of our own. ||103|| Gaavajeevanaasi je aavashyak | Tyaachee maagavee na laage bheek | Aise sarvaanee shramoni karaave theek | jeevana saare ||104|| Everything that is needed in our village should never be borrowed or begged from others and from outside the village. So, we all must make our village and village life completely self-dependent upon our own labour and hard work. ||104|| Konee gaavaastava jodey shivee | konee kapade shivoni paathavee | konee lokhandee kaamehi baravee | paathavee vastoo-bhaandaaree ||105|| There should be a common store of the village, some individuals should bind shoes and foot-wears and send them to this store. Some others should tailor clothes, dresses & apparels of different shapes, sizes & styles and send them to the store. Somebody will manufacture iron & steel products and send them to this departmental store of the village. ||105|| Konee kapadaa vinoni aanaavaa | konee navaaree, dor dyaavaa | Laakadee kaame karoni baravaa | aanato konee ||106|| Somebody will weave and produce cloth. Some other will weave newar. The third one will make ropesand bring them to the store. The carpenters will make beautiful wooden furniture & other wooden artistic articles. ||106|| Konee mahinoganatee shetee karee | Hangaam hotaa aani darabaree | pratyek rutuchi turee, baajaree | Tandool aani saamugree ||107|| Farmers, cultivating crops in their fields for months together, will bring their yields such as the toor pulses (pigeon-peas), millet(Bajaraa) rice and other seasonal agricultural produces and present them to the royal court of the village i.e. the store. ||107|| Dhaanya upajawaave sarvatoparee | Je je laage gaavee, gharee | Dusaree kadoni na ghyaavee maadhukaree | heychi uttama ||108|| The farmers should produce all types of foodgrains needed for the village & their houses. It is better not to go to others for begging to fulfill any personal or social needs. ||108||

Je je aapulyaa gaavee hote | aaanachi waparaave saamaanate | uralele vikaave bhowate | bhinna gaavee ||109|| Always make it an established practice that the villagers will use all those things which are produced & producted in their own village by their own people. Whatever remains after fulfilling the total needs of every individual & the village, should then be sent to other nearby villages for sale. ||109|| Sarva gaavaache ek dukaana | sarvaanchyaa sahakaaryaache pradarshana | phayadaa zaaliyaache dhana | sarvaanchyaachi maalakeeche ||110|| There will be one shop for the whole village. It will be run with the co-operation of all villagers. The gains & net benefits will be the common property of all the villagers. ||110|| Sarvachi dhana hey sarvaanche | Hey udyog hi sakalikaanche | Hey bhuwana pratyekaache | graamachi aahe ||111|| The entire funds & property of the village will belong to all the villagers. Every profession & industry will be the property belonging to all villagers. This village is the home of everybody. ||111|| Mhanoni sarva ekatra karaave | jyaache kaam tyaalaa dyaave | une asataa adhka maagaave | jaasta dyaave khajinyaamaajee ||112|| Therefore, all income from all sourses, professions, industries should be collected together. Everybody should be provided the work which he is capable of doing perfectly. Everybody should demand according to his family's needs from the commulitive funds & from the stores. But the real efforts should be made to give more and more from his earnings to the collective treasury of the village. ||112|| Aho! paishyaache tond kaley | sarva aapulyaach gaavee miley | Na milataa prayatnabale | taise karoo graam aamuche ||113|| Oh Folks! when the villager can easily get everything to fulfill all his needs in his village itself, why does he need any money? so money will be put to disgrace in such co-operative and sufficiently selfreliant village. whatever is found not available in the village, we shall create and produce it with our own efforts in our own village. ||113|| Aamuchyaa gaaveeche sarva dhana | Graam vaasiyaanche sukha sthaana | Aamhee sarvachi milona | karoo swarga gaavaasi ||114|| The total wealth of the village is the deposit of happiness of each and every individual. So all of us should collectively make this village a beautiful heaven. ||114|| Yaaheevaree une pade | Tari maagoo desh-pityaakade | poorna karaayaa powaade | gaavaache aamuchyaa ||115|| If our village faces any discripancies (which it can't fulfill by its ownself) we shall put our demands before the father i.e. our nation (through the president of India) and try to make our village selfsufficient by the help of our nation. ||115|| Graamee jari adhik ure | Tari dewoo paragaavee santoshabhare | yaat tilabharee antar na shire | kalpaantihi ||116|| If our village can have more income than our needs, we shall very gladly spare it and provide to another villages as our help to fulfil its needs. In this way, we shall bring this Graam kutumba scheme into practical reality and there will be no slightest change in it till the end of this world. ||116|| Aadhi graama asaave sukhee | konee na whaave konaashi paarakhee | sarva kaame graameechi nikee | karoo aamhee ||117|| First the village should become happy. Nobody should bear a sense of alienness for any other in the village. All necessary activities and essential deeds will be excellently enacted in the village itself. ||117||

Yaach drushteelaa dharoni naamee | vyaaptee karoo vishwaachi aamhee | laavaavayaa maanavataa kaamee | sakalikaanchee ||118|| With this broad and noble view, we shall develop our village more and more to such a great extent that the total development of our village will occupy the whole world. We shall put the sense of humanity for all to make this ideal village family scheme a grand success. ||118|| Jyaa jyaa maarge aise ghade | Tochi dharma, techi dnyaana rokade | Tukadyaa mhane samaadhaana jode | sakal janaansi ||119|| This is the real duty. This is the real knowledge. (Vandaneeya Tukadoji Maharaj says). This can certainly help in providing real happiness and satisfaction to all. ||119|| ItiShree Graamgeetaa grantha | Guru-shaastra-swaanubhava sammata | Saamudaayik jeevana kathita | Adatisaavaa adhyaaya sampoorna ||120|| This Graamgeeta scripture is well concented by the Guru, shastraas and the self-experiences. The Thirty eigthy Chapter, dealing with `The collective life in the villages' is hereby concluded. ||120|| ||Sadgurunaatha Maharaj kee jai|| VOLITIONS 1 With our collective social tendency, the whole world would become happy. With this intention, we shall behave and deal with each other with co-operation. 2 The empty arid advice can not bring any favourable change in the social diversities. Therefore we shall bring evenness and equality in our life and give active performance to the knowledge of Brahma. 3 God has created this world for all. Everybody should study this. We shall study this not only in literal and philosophical approach but also to bring it in our routine life making our life collective. 4 We shall see that the human talent is not wasted with selfish motives. It should be used for the betterment of the society. 5 To live the collective and co-operative life practically means to bring the collective prayer in its true practice. Therefore, we shall enact every deed with the sense of our offering of the services to the human society. We shall try to build up a VILLAGE FAMILY in our village with our collective efforts. Chapter- 39 THE EARTH - THE WORLD OF LORD VISHNU (Bhoo - Vaikuntha) "Salutations to Shree gurudeva" Give a Proper important place to ideal in practical behaviour of life Sarva janaananche samaadhaan | Yaahoohi swarga naahee mahaan | Naandatee dwesh - matsaraavina | Bandhubhaave sarva jethe ||1|| The heaven cannot be greater than the place where all people are happy and well contented. They never hate eachother or never have jealousy for eachother. They allbehave like loving brothers. ||1|| Gareeb-shreemant konee naahee | Naahee daaridrya, rog raayee | Oochcha-neech kaame sarvahi | karitee lok prembhare ||2|| Where there is none rich and none poor. Where there are no diseases and epidemics, People living there are everready to enact all their duties and activities. They do work without considering it as high or low and they do it with love and affection. ||2||

Pakhsha naahee, panth naahee | Jaatibhed, virodh kaahee | Eka kutumbaaparee raahee | gaava aapule aanande ||3|| In the village, where there are no different groups and parties, no different castes and communities, no opposition and confrontation. The whole village lives happily as if they all belong to one united and harmonious family ||3|| Aise whaave Kothetaree | Tyaaseech aamhe muanato Vaikunthapuree | Jethe naahee bhaavawaach dusaree |Parakepanaachee ||4|| Our earnest yearhing is that such an ideal village should come up some where. we respectfully will title such an ideal village as the Vaikunthapuree (the capital of the kingdom of Lord Vishnu.) No body in this village have a feeling of estrangement and unrelatedness for anybody ||4|| Granthee swarga - vaikuntha varnan | waachataa talleen hote mana | Tyaat varnile beychi guna | Te kaa aapan na ghyaave? ||5|| Our minds get full absorbed when we listen to the beautiful discriptions of theheaven and vaikuntha in some scriptures or manuscripts. Why should we also not try to acquire and imbibe those virtues as described in those books? ||5|| Satyayugaachee aikaavee kathaa | Pari aapulee na sodaavee pratha | Yaane samaajaachyaa vyathaa | chukateel kaishaa? ||6|| We only listen to the ideal stories of satya yug (the age of Truth) but we donot discard our vices and evil usages and customs. How can we then remove the sorrows and sufferings of the society? ||6|| Vaikuntheechaa premaananda | satyayaugaachaa samataavaad | Aapulyaa gaavee karaavaa siddha | heychi kartavya sarvaanche ||7|| It is the duty of the villagers to bring the divine love and bliss of Vaikuntha and the life of equality in satya - yug in our routine practical life ||7|| Dewaane jagee awataar ghyaavaa | Aise kaa waatate jeevaa? Traas, anyaaya, anaachaar nasaavaa | Kothehi lokee ||8|| Why do we people feel that God should incarnate and come upon this earth? Is it not our earnest hope that there sould not exist any troubles, injustice and excesses any where and upon any body? ||8|| Jari hey aapanaasi aawade | Tari aapanaohi whaave karayaa pudhe | Na karitaachi devaa-naave orade | te sarva waayaa ||9|| If we like this and earestly want to happen so, we should come forward to build it up in our village. Is it sensible and proper to put blame upon God without doing anything by our ownselves? ||9|| Sarvachi bhagwantaache sakhe | Dewaachiyaa nyaayaane saarakhe | Mag vyawahaareech paarakhe | kaa thewaave? ||10|| All beigs are dearer as the close friends to God. The justice of God's kingdom treats all at par, even and equal. Then why should allow the feel of estrangement and alienness in our practical behaviour? ||10||

Dewaagharachaa nyaaya jagee aanaawaa | tareech mite dukkha gawogawaa | Yaasi taaleel to jaanaavaa | bhakta kaisaa? ||11|| If we bring the law of justice of God's kingdom upon this earth, there will not exist even the name of sorrows and sufferings in this world. If anybody shirks in this work, how can he become the true devotee of God? ||11|| EQUALITY OF LIFE OF ALL AND THE ARRANGEMENT OF COLLECTIVITY Je ekaas, techi sakalaas | heychi satya jeevanaache rahasya | Sarvaanchyaa sukhdukkhee samarasa | bhawanaa raahatee sakalaanchyaa ||12|| The real secret of creating satyayug (the age of the Truth) is, What is meant and applicable to one should be made applicable equally to all. the feelings of happiness nd sorrows of all should become so mingled and mixed internally that everybody should consider them as his own personal feelings ||12|| Unaa-adhik gunaapaashee | nako jaati waa dhanaapashee | Adhikaar samaanachi sarvaansi | jeevanaachaa ||13|| So far as the virtues and traits are concerned all individual can have some more or some less. But there is no reason that such discrimination should also exist in different castes and wealth. It is the equal birth right of all to live their life with similarity, alikeness and equality of othrs' life. ||13|| Sarvaannee karaave shaktibhar kaam | adhikaarparatwe upakram | Sarvaansi milaave soukhya sama | garajaan pramaane jaroor tyaa ||14|| All should enact their duties and activities according to their abilities and energy. Everybody should choose the activity or work which he is worthy and eligible of enacting. All arrangements should be made to fulfil the need of everybody and make everybody equally happy. ||14|| Aiseech sarvaanchee yojanaa karaavee | Poorna varsha chintaach nasaavee | Anna, vastra, dhandyaanchee baravee | yojanaa whaaree sarvaamiloni ||15|| An all round plan should be so designed that nobody will have to worry about his needs through out the year. Such plan should be made collectively and unanimously by all to provide food, clothes and some profession, business or employment to everybody in the village ||15|| Varshaache budget tharawaave | maanasee laagel te yojaave | Anna, vastra, alankaar barawe | sarvaansaathee ghardaar ||16|| An yearly budget for the whole village should be prepared. In that budget per head, par capita requirements of food, clothings etc. for the whole year should be estamated and provisions to that effect should be made. This budget should also cover the provision of houses to live, purchase of ornaments etc. ||16|| Wegalaa naphaa, vegalee sampatti | vegale vaibhava, vegalee mahatee | wegale chochale konaaprati | uroch na dyaave ||17|| There should be no scope and consideration of separate individual profit, separate wealth estate and glories, separate importance and dignity or a separate individual's luxurious enjoyments. ||17||

Ekachi vastra, ekachi alankaar | ekachi aadar, ekachi shrungaar | Ekachi bhojan, ekachi adhikaar | aapulaalyaa kaamaachaa ||18|| It should be planned to provide all the same kind of clothing, same type of ornaments, same respect, same knd of adornments, same meals etc. They may enact different activities or work, but they all must have equal rights in the village plan. ||18|| Sarvaannaa saarakhaach sanawaar | sarvaanche ekachi mejwaanee prakaar | Eravee na milo khaan paan itar | bhinna kona ||19|| The festivals, celebrations and ceremonies should be one and the same for all. All will have the same kind of savoury and delicious rich food. In any case none should be allowed to demand different food items, drinks or any other things. ||19|| Sanaavaaree konee waaralaa | Tari goddhod nasaave gaavaalaa | To divas sodoni paahije nemalaa | dujaa sarvaannee ||20|| If unfortunately somebody in the village passes away on some festival day, the villagers should neither celebrate it nor prepare any sweet meals for the festival, It should be arranged on some other day. ||20|| Sarvaanchee uthanyaachee ek welaa | Gharkaam karanyaa huroop aagalaa | saphai, dhyaan, praarthanaa sagalaa | kaaryakram saamudaayik ||21|| All should get up early in the morning at the fixed time for all (by ringing a bell to awake). All should render all household duties and necessary enactments with enthusiasm. Then all programme such as sweeping and cleaning, meditation, prayers etc. should be arranged and enacted collectively gathering together at some properly decided place. ||21|| Sarvaas thevaave saarakhe | Raahaanee, khaane, kapade netake | sarvaanchyaa mulaans shikhshan nike | yogyataa-bhed dekhoni ||22|| Equality should be maintained for all and all should be provided the same food, clothes etc. Their standard of living, daily routine, etc. should be neat and the same for all. The children of all should be given a common general and equal education according to the different talent and liking. This education should be given considering the different abilities and eligibilities of the children. ||22|| shikhshanaachi ekachi shaalaa | raahaneechaa ekachi sohalaa | premaachaa sarva bhaave laalaa | Jethe tethe sarvaanshee ||23|| There should be one common school for all children. Their style and standard of living, their behaviour in school should be the same without any deiscimination. All will behave lovingly and affectionately with eachother. ||23|| Samaan vyawasthaa aarogyaachee | saarkheech unnati stree-purushaanchee | Ekaachee tee sarvachi gaavaachee | Jabaabdaaree ||24|| There should be a common arrangement of health care centre for all to provide medicines and medical treatment equal and similar to all. without differenciating as the male or female, prosperity of all should be sought through similar and equal opportunities for both males and females. It will be a common collective responsibility of one and all. ||24||

Jaise, konee yetee paahune | Te tyaa aadarsha gaavaachechi mhane | waatoo na dyaavet aapulaale kone | aisehi hote ||25|| For example, any visitors or guests come to visit their relatives in the village. But they will be the guests of the whole village. The villager should not say that they are his personal visitors, nor the other villagers should think that they have nothing to do as they don't belong to all other villagers. ||25|| Pari tyaasahi aahe maryaadaa | Tewadhaachi nasaavaa dhandaa | paahunyaanchee vel, seema, maryaadaa | nischitachi asaavee ||26|| But in this regard, there should be a reasonable limit. Attending and treating the visitors and guests as belonging to the whole village, should not become the only main activity. The number of such visitors & guests must be under control and in a definite limit. ||26|| Eravee karaavaa patra - vyawahaar | Jemwhaa nasel kaam jaroor | Diwas ghaalawoo nayet bharaabhar | paahunebajeetchi ||27|| If there is no special reason and need to visit, the visitors can contact through correspondance. The villagers should not waste their days in enjoying the pleasures of delicious meals as guest at somebody's home or by providing their guests sweet dinners at their homes. ||27|| Taisechi lagnaadi utsava | Tyaasi zataave gaavaane sarva | parantu nehameech dhaawaadhaava | na whaave tee hee ||28|| Similarly in any ceremonies like marriages etc, the whole village must co-operate with hard work to make them a grand success. But when all details have been decided, these helpers must not be required to rush here and there again and again for making up the shortages. ||28|| Gaavachyaa mulaamuleenche lagna | saamudaayik paddhateech pramaan | Tethe tithi-muhoortaache karan | kaaheech naahee ||29|| Marrige ceremonies of all boys and girls should be collectively performed. There is no need to find some special auspicious day and date (tithi) and some particular moment (muhoorta) for such marriages. ||29|| Asot lagne dahaa-pannaas | gaavachee shambharhee tyaa varshaat | Ekaach velee saavakaasha | Urkawaavee eke jaagee ||30|| The number of marriage in the village may be about ten, fifly or even a hundred. They all are to be performed collectively at one place and on the same day and time. ||30|| Gaavee asaawe viwah-sthaan | bhaandee-kundee, bichhayat poorna | sarvaansaathee thewaavee jamawon | gaavaatarphe ||31|| A proper place should be prepared and developed for performing such collective marriages in the village. The village should maintain a store of all necessary requirements such as carpts, mattresses, bedsheets, big and small cooking pots and vessels, pans, plates, glasses etc. so that it can provide all things sufficiently whichever are essential for proper arrangements of collective marriages. These arrangements and provisions should be easily available to all without any discrimination. ||31||

Pavitra, vishaal, sundar sthaana | jethe prasanna raahee mana | sarva varaanni ekachi thikaan | pasant karaave lagnaasi ||32|| All bride grooms should select one very specious, sacred and pious, pleasant place where they all will stay till the marriage ceremonies of all are performed. ||32|| Prasanna vel aani sajjana | tochi muhoorta susampanna | prasanna havaa-paanee, paahona | kaarya karaave sarvaannee ||33|| It is proper to perform the auspecious collective marriages when the time and season are pleasant and the sacred holymen and saints are available to attend these ceremonies. That particular muhoort should be considered as auspicious to make all happy. ||33|| Gaavache sarva jamona mitra | sahakaarya arpaave sarvatra | Basawoni vadhu-varaannaa ekatra | karaave lagnakaarya ||34|| All villagers in the village should be considered as best friends and they all also should extend every kind of co-operation with the same friendly feel to the successful celebration of these marriages. Bringing all brides and bridegrooms together all the rites of these collective marriages should be performed. ||34|| Lagnaadikaasaathee konaa | udawoo na dyaave gaavachyaa dhanaa | karaavyaa graamoddhaar- yojana | sarva miloni ||35|| Nobody should be allowed to squander money at his pleasure on the occasions of marriages. In stead, all should collectively and unanimously design a good plan for the betterment and upliftment of the village from the village funds. ||35|| Sarvannee aapule sarvaswa dyaave | aadarsha gaavaache banoni rahaave | koneehi vegale na whaave | aisee ghyaavee dakhshataa ||36|| All should offer their all belongings and live as ideal residents of the village. Everbody should cautiously and watchfully take care to curb the tendency to break out from this collectivity and to live as a seperate individual. Nobody should ever think of being somewhat different from others. ||36|| Jaree sarvaannee sansaaree asaave | taree santati niyaman saambhaalaave | Teen putraanvaree putra whaave | aise ichchhoo naye konee ||37|| It is true that all villagers are living a house holder's life. Yet they all should mantain the limits of producing off-springs. They all should strictly follow the principle of birth control. None should expect more than three children. ||37|| Putra tanhepanee waadhalaa | dusryaa dudhaavari laagalaa | kee aayeepasoni sodavilaa | paahijechi to ||38|| When the stage of infancy of a child is over and it begins to feed upon the cow milk, he should be separated from his mother by stopping to provide him his mother's milk. ||38|| Gaavaane karaave shishusangopana | mhaataryaa premal bayaankadon | jayaancheni kaam bhinna | hot naahee kashtaache ||39|| The village should maintain a child care centre The aged, old females, who are unable to enact other household duties and who have loving and affectionate tendencies should be given charge of looking after all such children of all villagers. ||39||

sampatti aani santati | sagalee gaavaachee theva nishchitee | waadhawoni saadhaavee unnati | yogya maarge gaavaachee ||40|| All should consider that the wealth and the children of all villagers are the property of the whole village. The village should carefully maintain both, develop them in proper manner and bring the prosperity of the village through them. ||40|| THE RESPONSIBILITY OF PROTECTING THE CO-OPERATION AND THE VILLAGE CULTURE Aapulyaa gaavaache sukhdukkha | sakalaanseeeh kalaave nisshanka | yetaa parasparaanchee haak | dhaavoni jaave jiwhaalyaane ||41|| All should express the joys, sorrows and sufferings of the village with very open mind and without keeping any contraction. When anybody listens to a call of somebody for help, he should readily rush towards him to extract all help and co-opertion in his difficulies. ||41|| Jyaachee konaas jaroor pade | Tyaane tyaas bolawaave nirbhide | koneehi ghewoo nayet aadhevedhe | Aapule adathale saangoni ||42|| Whenever anybody feels the need of some particular individual, he should give him a call for help without any hesitation. The individual, who is so called by the person should immediately go to cooperate him. Nobody should try to avoid attending to the call for help by producing lame excuses of his own duties, want of spare time etc. ||42|| Kaamaache mahatwa paahoni | haakes twarit jaave dhaavoni | Tohi yeyeel taisaach samajoni | kaamaas maazyaa ||43|| On the contrary the person called for should consider the urgency and importance of his immediate attention to the call for help and should quickly respond to it. He should extend his promp cooperation because, whenever (on some occasion,) he will call him for help, certainly he will also rush to him to help him in his difficulties. ||43|| Jaise aapan konaache karaave | Taisechi aapulyaa vaatyaas yaave | Aisechi aahe swaroop barawe | sahakaaryaache maanwaanchyaa ||44|| We all should always hold in our minds. When we co-operate others, they will also readily co-operate with us. (what we sow, we reap). This is the excellent and ideal form of co-operation of all human beings. ||44|| Mhanoni sankatee dhaavoni jaave | sarwannee kashta waatoni ghyaave | jenekarooni sarvaans waataave | kutumba maaze vishwavyaapee ||45|| Therefore we all should run to help anybody who is in distress, difficulties and in dangerous calamities. All should have their share of helpful co-operation in the hardships and labourious work of everybody. By this, everybody will firmly believe that the entire universe is pervaded by my vast and enormous affectionte family. ||45|| Jeeva jagee janmaasi aalaa | aisechi sahakaarya dyaavayaalaa | Adnyaanee praanee sevesi mukalaa | tyaas karaave saavadhaan ||46|| The being comes into existence by seeking birth only to provide its co-operation to eachother in this world. If anybody forgets and fails to extend his hands in co-operation through his ignorance, the wise villagers should evoke and alert him in a proper way. ||46||

Konaas naahee udyogdhandaa | kon laagalaa bhalatiyaa chhandaa | paahaavee nirikhshoni aapadaa | doora karaayaa gaavaahee ||47|| All should have a careful and alert eye to observe who is jobless in the village, who has fallen prey to addictions and bad habits. Finding out such causes of further harmful consequences, all should try to check and control them in a good time. ||47|| Kon konaashee vitandato | kon konaalaa chhaleet basato | kon swaarthaa saathee dandato | paahane kaam aamuche ||48|| It is the duty of all villagers to be watchful about who always goes on quarrelling and with whom; who torments cruelly and whom he torments, who behaves unrighteously for his selfish gains and whom does he harm with his sly practices. ||48|| Vyasanaadheen kon raahe | kon jugaree basalaahe | chintaatoor kon, kaa aahe | paahane kaam aamuche ||49|| It is our duty to see who has become addicted, who has become an established gambler, who is very worried and what are his worries etc. ||49|| Konee striyaannaa jaach karitee | konee aayee-baapaa kashta detee | konee muleech na paathavitee | konee netee palawoni ||50|| We must dutifully keep a watch on all villagers. Somebody torments and harasses his wife. Some troubles his old father and mother. Somebody refuses to send his married daughter to her husband while, some abducts young girls from the village. ||50|| Hey sarva dosh saaraavayaa | jabaabdaar aamheech tayaa | Gawache rahiwaasi mhanoniyaa | kaalajee aso aamhaasee ||51|| We are the responsible inhabitants of the village. so it is our duty and responsibility to remove and avert all these wrongs and evil enactments. All village must hold this careful consideration for our responsibilits. ||51|| Aamache karane aamuche nawhe | tyaa jaameen sarva gaava aahe | Hey samajoni karaave hoya-nohe | sarva kaahee sarvaannee ||52|| We are not doing all these enactments for our individual selfish gains. We are enacting for the betterment and welfare of the village and the villagers; and that too with the full support of all villagers. Giving such consciousness to all, the villagers should try to remove these sicknesses of the village. ||52|| Aamhee gaavee daaroo pyaalo | mhanage `darude lok' zaalo | Tene `daarubaaj gaava' nava chaalo | aise hote ||53|| We, the villagers consumed wine, so we became the drunkards and we brought defamation and disgrace by ignominy as the `drunkards' village'. ||53|| Mag saangaa sarva daarubaaj | hotaa, kaise chaalel raajya? | mhanoni vyasanaadikaanche beej | yewoo na dyaave sheveaat ||54|| If in this manner the people in the villages become habitual drunkards, how can the villages and alternately the country can govern smoothly in a better manner? Therefore even the name of any addiction or bad habit also should not be allowed to stay in our village. ||54||

Konee gaavee tamaashaa karee | manoranjanaachaa prachaar vishaaree | tene muley naachatee daarodaaree | naache jaise ||55|| Some inconsiderate ardant entertainer arranges the `Tamasha' (The vulgar presentation of female dancers). He spreads up the poisonous kind of cheap public entertainment by this. young and immatured boys attend these vulgar shows and then dance as shameless dancers from door to door like those in the tamasha. ||55|| Nrutyakalechyaa navaakhaalee | vishayaandha bhaavanaa pasaralee | Aisee nako sudhaaranaa- bhulee | aamuchyaa gaavee ||56|| under the sweet title of `dancing art' these shows create and spread up the provoking lewd and erotic feelings in the villagers. We must not allow such wrong illusive reforms to take roots in our villages. ||56|| Hee kalaa navhe, vidambana | paise lutaayaache sthan | Aise naatak, pathak, gaayan | aso na dyaave ||57|| This is not the real art. It is the hideous distortion of the beautiful dancing art only to rob money from people. So we must not allow such erotic and provoking programmes under the disguise of drama, street plays (pathak) or the sex provoking consorts of songs and dances in the village. ||57|| Asel jyaat janahit | tyaaseech raahaave sahamata | waadhoo na dyaavaa vaayeet pantha | konataahi gaavee ||58|| All of us should agree and allow such activities and prograammes which will continue to seek the betterment and welfare of our villages and villagers. We should cautously take a great care not to allow and grow any evil group of sect in the village. ||58|| uttam kaaryaasi je nighaale | Ramdhoon, bhajan, kalaapathak chaale | vyaayaam, khel manoranjan bhale | sarva kaahee ||59|| Those, who come forward to perform good and moral activities such as Ramdhoon, bhajan and items of entertainment of good standard should form a `kalapathak' of healthy moral thoughts (a group of artists) and include in their programmes some items of physical exercises, games and pious, pure cultural items of entertainment. ||59|| Kothechi naahee kutilataa | Tamaashe-dandhaareechee heenataa | vichaaralyaaveen pudhaaree yetaa | bhaya waataave tayaasi ||60|| There should not be the slightest air of cunning and wicked thoughts. The programmes should not contain below standard distorted form of art as it appears in the tamasha and erotic dandharee (folk plays). All such programmes should be controlled so strictly that even the influencial leader should also be scared by the awe of the village. He should not dare enter into the village without seeking proper and prior permission of the village and without informing the village. ||60|| Parakaa kaaryakramaasi ghuse | vichaaralyaavin mukhyaasi sahase | kadheehi ghadanaar naahee aise | gaavee aamuchyaa ||61|| The village should create and maintain such an awe that without seeking proper and prior permission of the head no stranger should pierce into the programme or ceremonies of the village. ||61||

Gaavaachyaa buddhichee oochcha paatalee | lokaa kalaave tatwe sagalee | bhashane chaalaavee velowelee | gramonnateechee yaasaathee ||62|| Lectures and discourses on upliftment of the villages should be arranged frequently to heighten the level of assimilating and understanding and intellect so that they can grasp the propositions, principles and truths in the different subjects and sciences. ||62|| Aapan konee bhinna aaho | aisee swapneehi bhaanaa na yewo | yaasaathee dnyaanpaath jaagataa raaho | gaavee aamuchyaa ||63|| A feeling of ego that we are somewhat different and superior to others should not come into our minds or even in our dreams also. So proper knowledge lessons should be frequently imparted to the villagers so that the thoughts of unity and integrity will always remain alive in their minds. ||63|| Aamuchyaa gaavee prarthanaa mandira | jethe sarva dharmaanchaa aadara | vishwaateel je asateel thora | te aamhaasi devatulyaa ||64|| There should be one temple of prayers in our village. There all faiths, religions will be held with equally high in esteem and adoration. All great and divine excellent spirits, who had existed in the past and who are existing in the world at present are all highly respectable and adorable to us like God. ||64|| Tyaach mandiree thoraanchee jayanti | utsava aani sant-punytithi | jaagatee raahee saamudaayik vrutti | bouddhik bale ||68|| In this village temple ceremonies and celebrtions like the birth anniversaries of great spirits and personages, festivals, death anniversaries of holy saints should be arranged. If such frequent programmes and ceremonies are held, all of us will have deep impressions of knowledge, through which the feel of collectivity will always be alive in our minds. ||65|| Saadhoo-dewataanchee jayantee | punyatithi aadi utsava kitee | Ichchhaa asel tee satkrutee | karaavee gaavee ||66|| In this temple, we shall celebrate the birth anniversaries of God, seers and deities. We shall celebrate death anniversaries of the great holy spirits, holy saints and all respectful, adorable personages as the villagers desire from time to time. ||66|| pana sarvaanche asaave mata pavitra | gaavaane howoni ekatra | saamudaayikachi sarvatra | utsava karaave ||67|| But all such celebrations and ceremonies should be determined collectively by coming together with the sacred thought of our collectiveess (as the saying advises `paachaamukhee parameshwar' i.e. God speaks through the mouths of five heads) ||67|| Gaavachaa utsava to sarvaanchaa | Tyaat harsha ati aadarshaachaa | Tethe aapaaplyaa manachaa | Tol nasaavaa vipareet ||68|| All such celebrations of the village should be treated as the common, collective celebrations of the whole villagers. In that celebration, discussions should be held with the thought of ideal life of all. There should be no air of discontent. The individual feelings and thoughts should always be controlled and prevented by all. ||68||

Naaheetaree waadhe saampradaayikataa | jaatiyataa, vyaktinishthata | Tene gaavaache tukade hotaa | wel na laage ||69|| otherwise, such difference of opinion, egoistic objections and opposition can create and grow groupism, castism and subjectivity in the village which will result in breaking up the village into pieces in a very short time. ||69|| Mhanoni bhedachi nako kaahee | sarvaa manee utsaaha raahee | Ek kutumba aise sarvahi | graam aamuche premala ||70|| Therefore no scope should be given to create a feeling of distinction and of separate identity. All should have such enthusiasm that the whole village is one affectionate undivided family. ||70|| Aapule premachi amol sampat | Aapule shramachi mahaan daulat | Apule sahakaaryachi kharee ijjat | samajaawoni dyaave sarvaansi ||71|| All should bear this firmly and profoundly in their minds that our love and affection for each other is our inestimable asset, our physical labour is our greatest and precious estate and property and our mutual co-operation to each other is our true honour and dignity. Let us explain this to all. ||71|| Gaavee techi sarvaannee karaave | keertee sphoortine gaava bharaave | Gharaagharaat shanti sukh paave | janataa jene ||72|| All programmes and celebrations should be arranged in the village very frequently which will inspire all to grow fame and glory of the village and every family will live with peace and happiness. ||72|| DIFFERENCE OF OPINION AND CONSTRUCTIVE OPPOSITION-EFFORTS TO EREDICATE THEM Konee ek maage padalaa | Tyaas dusaryaane saambhaalilaa | Aise karitaach gaava zaalaa | sarva guna sampanna to ||73|| If anybody lags behind and becomes restarted in some enactments, other individual should come forward to give him a helping hand. He should take care of him and lift him up to make his all round development. This will also help the village to seek betterment and prosperity. ||73|| Gaavaat naahee zagadaa tantaa | konee naahee bolanaar upharaataa | saral saalas swabhaava chokhataa | praaniyaanchaa disaavaa ||74|| Then there will be no quarrels and struggles in the village. Nobody will cross any one and converse or argue with him in contradicting manner. All villagers will form their temperaments and inclinations straight, simple, polite and free from vice. ||74|| Jaree mata bhinna zaale | taree paahije gavaatachi mitwale | Aapulyaa gaavaavina naahee urale | court-kacheree kaam kothe ||75|| There may crop up some difference of opinion upon some issues in the villagers. But all these different views should be discussed collectively among the villagers themselves and an amicable convincing way to remove the discontentions of the individuals should be found out. But in any case, these differences should not be taken to the courts or government authorities for their settlements. ||75||

Gaavachaa zagadaa gaaveech mite | Niwadnukeeche kaam nawhe khote | Landphand gaavat naahee kothe | aise graam sundar hey ||76|| The desputes and struggles should be met out and solved in the village itself. There should be no scope for unfair and false elections which result in breaking up the unity of the village. No inspirating and provoking elements, trying to disturb the peace and unity of the village should be tolerated in the village. Our village should become so beautiful in this manner. ||76|| Aise saangaayaa waataavaa abhimaan | Techi khare gaavaache bhooshana | Gaavaateel sarva lok sajjan | parasparaanvari ati moha ||77|| We should feel proud of telling others that our village is ideal and beautiful. These are real adorations and honours of the village. All villagers in the village should be noble, virtueous and thorough gentlemen. They should have deep affection and love for each other. ||77|| Yaat konee unaad disalaa | Tyaasi upadesh dyaavaa chaangalaa | Ewadhe karoni naahee waagalaa | tari to zaalaa bahiranga ||78|| However, if we find anybody playing truant or mischief as a vagabond, all should guide him with good and moral precept. If inspite of such hints, advices and warnings he does not improve his behaviour, and turns a deaf ear, the village should disown him. ||78|| Jyaane gaavaat dhingaanaa ghaatalaa | To gaava-ghatakeech tharalaa | Tyaas paahije saral kelaa | shaanti-prayatna karoni ||79|| If this vagabond continues to behave adamantly, creates boisterous romping insolently, he may prove greatly harmful to the prestige of the village. So adopting the peaceful and friendly measures, all should try to improve him and to bring him on the right path. ||79|| Mag sarraannee miloni tharawaave | yaache pudhe kaaya karaave | Nirupaaya hotaa paathawaave | Nirnaya karoni paragaavee ||80|| All villagers should then take an unanimous decision about what steps are to be taken about that individual. If they find no other solution and any possible remedies to bring a good change in him, all villagers should take a firm decision by all hands to banish him from the village and send him to some another village. ||80|| Mag tyaas na miley saamaan | Athawaa tyaache asalele dhana | tyaane palaave jeeva ghewon | aapulaa kothe ||81|| Then nobody should provide him anything that he needs to live his daily life. Moreover, all his money and wealth should be confiscated by the village and should not be returned to him for maintaining his life. Then he will have no other go except deserting the village in abashment and disgracefully. ||81|| Aise balakalpan java naahee | Tava aadarsha gaava tamaashaach raahee | Tyaat sthirataach yenaar naahee | kaahee kelyaa ||82|| unless such strict steps are taken firmly, the experiment of making the village an ideal one will become a foul display of tamasha and all efforts will become fruitless. The village cannot attain the stability and sound footing. ||82|| THE VILLAGE COMMITTEE, PANCHAAYAT, ITS IMPORTANCE AND DUTIES

Yaavari shrotaa prashna karee | gaavaat adachanee naanaaparee | sarva lok jamawoni kothawaree | sodavateel sarva tyaa? ||83|| A listener presented a difficulty upon this discussion. He said, "There are many problems and difficulties in the village. How can allvillegers come together to solve and overcome all those discripancies andproblems? ||83|| Sarvachi paahatee kaarbhar | Tari kemwhaa karaave kaam itara? | yaane graamjeevan sthira | hoyeel kaise saangaanaa? ||84|| If all villagers are expected to come together to run the working and activities for solving all these problems, very frequently, how can they attend to all their individual duties of their household life? who will attend to them for? Now tell us how can the stability be maintained by enganging all in this work? ||84|| Aikaa yaache samaadhaan | karaavee ek samitee nirmaan | sarvaannee aapale pratinidhi mhanoona | Nemaave kaahee kaarbharee ||85|| (Maharaj replies)-"Now listen to the solution of this problem All villagers should come together and choose their representatives to enact as the workers for the village. These selected representatives should form a village committee. ||85|| Jyaannee aapule sarvaswa dyaave | techi samitiche ghatak barave | Tana, mana, dhana samarpaave | graamaasaathee jayaannee ||86|| For this committee, such individuals should be chosen as the representatives who are ready to offer all their possessions & belongings, who will offer their physical labour, whole heart and wealth for the betterment of the village. They can only become the members of this village committee. ||86|| Tyaannaa sabhasad karaave | Tyaatoon paachjan niwadaave | sarwaannee praanjal maney paahaave | imaandaar, nyaaynishtha ||87|| From among these selected members, who are ready to offer all their belongings to the village, five individuals should be chosen out without any prejudice. These five individuals should be reputed and known for their honesty and righteousness. ||87|| Sarvaanche maal dhan eka karaave | sabhaasadaanche mojmaap ghyaave | mag sarvaanchechi jeevan banawaave| eksaarikhe ||88|| Belongings and possessions of all, the wealth and properties of all should be collected together. The members of the committee should be counted and make the life of all equal, similar and alike ||88|| Srvaannaa bharpoor kaame dyaavee | utpannaachee vyawasthaa laavaavee | sarva vyawahaar-upaadhi paahaavee | Tyaach panchaannee ||89|| All of them should be provided plenty of activities and projects. All these five chosen members (pancha) should look after the funds and finances of the whole village and the whole management and responsibilities of the village should be handed over to them. ||89||

Sarvaannee aapaapale kaam karaave | vikane, ghene panchaannee paahave | Aani udyogaasi samaan purawaave | panchaanneech ||90|| All other villagers should attend to their routine duties and necessary household work or their professions. These five panch of the committee will make purchases of the goods for the village, they will arrange to sell the goods as needed by the villagers. These panchas will provide all tools and other requirements to run the industries and professions of the workers and they will be responsible to run the whole administration of the village life. ||90|| Gaavaakaritaa maarg jodaavaa | gaavaakaritaa vyaapaar pudhe nyaavaa | Har tarhechaa sambandh aanaavaa | sukhee karayaa gaava hey ||91|| The committee and the five punch should get a road prepared to join the village to the main highway. They should try to grow the trade of the village and create and develop many more concerns and relations with nearby cities, towns and villages. Thus they should try in every way to make the village happy. ||91|| Gaavaatoon je dravya jaave | maal, manushyabal, saamaan barave | te pratham poorna nirikhshoni ghyaave | gaavaa saathee panchaannee ||92|| All the goods, funds, manpower, things and articles which are to be exported from the village, should be very carefully examined by the panch committee before allowing them to pass out. ||92|| sarvachi yojana panchaa varatee | konaachechi naahee itaraa haatee | Itar nischint raahatee | karaayaa pragati adhikaadhik ||93|| The panchas are empowered to make all plans and run every business of the village. All other remaining villagers should be spared to work more and more for the prosperity of all and the village. ||93|| Ekadaa yethe ananya zaale | Te vyaapaar chintepaasooni sutale | Nispruha bhagawat premee zaale | kaam aapule karoni ||94|| Those, who have offered themselves to the village family, have now been rid of all worries and cares of running the give and take business. Now they can attend their legitimate duties and can become the selfless and desireless devotees of God. ||94|| Panch mhanaje prameshwar doot | sarvaanchee chintaa karee nischit | yaavishayee konaache dumat | asoochi naye ||95|| The panchas are the messengers of God. They will definitely take every care of all. None should have any doubt or difference of opinion about this. ||95|| Tayaannee sarva kaalajee ghyaavee | gaavachi janataa sukhee thewaavee | Nirnaya detaachi aikaavee | haak janatene panchaanchee ||96|| Thus, the panch committee should take every care of the village and try their best to make the villagers happy. In return, the villagers should promptyly rush and attend the call of the panchas and should politely accept and obey all decisions taken by them. ||96||

Graamee janataa asel mothee | pari tee panchaa pudhe dhaakutee | sadaa tatpara sevesaathee | praan panaa laavoni ||97|| There may be some elderly individuals in the village - older in age - than the panch members but theyshould be obedient and polite before the panchas; because they have put even their lives at stake for the service to the betterment of the village. ||97|| Panch bolale te ved pramaan | heech gaavadharmaachee khoon | yaatachi graamaache aadarshapan | aamuchyaa mate ||98|| Whatever the panchas tell us, we should hold it no less than the sacred quotations from the holy vedas. In my opinion, the idealism of the village lies in such retention. ||98|| Aamuche gaava ek kutumba | panch tayaachaa mool stambha | sarvaanvari nyaayaachaa daab | haachi kalas vikaasaachaa ||99|| Our village is our individed family. The panchas are the supporting pillars of the tent in the form of our village. This tent will remain safe and secure under the righteous control and power of equal justice for all. The judiciary and the institution of justice is the apex of this tent. ||99|| THE PRECAUTIONS TO BE TAKEN BY THE PUBLIC FOR THE TOTAL SUCCESS OF THE DEMOCRACY Nasataa konaachehi shasana | Nyaayaane waagatee satyayugee jana | Tyaachechi roopaantar panchaayatan | lokashaahee, loka tantra ||100|| In the `Age of Truth' (satya yuga) the masses used to live following righteousness and justice. The same system of self righteous control has reflectd in today's democracy, public rule and the panchayat system. ||100|| Yaa yojaneche ekachi marana | Tehi deto lakhshaat aanona | panch mhanoni niwadaal goun | Tari ye dhokaa jeevanaasi ||101|| There is one killing drawback which is harmful to our ownself. Now I am going to tell you about it. If you choose inferior and substandard individuals as the panch for your village, it will prove dangerous and harmful to your life. ||101|| Sevaaheenaanchee panchaayat | Tee gaavaas kareel panchaayit | Lokashaahee mhanaje lokaanche manogat | sinhaasanee chadhaave ||102|| If you handover all the administration and management of your village panchayat to such drones who don't want to render their services to the humanity and their village people, then instead of seeking happiness and satisfaction in life, you will have to face cares and calamities. The democracy means the earnest desire of people to enthrone themselves as the rulers. ||102|| Lokshaahee mhanaje lokaanche hita | lokaankadoni whaave haato haat | sarva maalak mhanaoni satya | jabaabdaaree olakhaavee ||103|| The democracy means to seek the welfare of the people, with the mutual co-opertion of people and by the people. The whole public of the nation are the lords (masters) of the nation. People should understand this and all should behave as the responsible citizens of the country. ||103|| Teech mhanaavee lokashaahee | jethe konee kaamchukar naahee | sevaa tatpar sarva utsaahee | nyaayee jana ||104|| It is the true form of democracy where nobody avoids extracting hard work and never shirks his duties. All people in democratic nation should be promt in rendering services, enthusiastic and righteous. ||104||

Lokashaaheet jo sattaadhaaree | To maalak nawhechi nirdhaaree | Loksevechaa kaarbhaaree | jabaabdaaree hee tyaachee ||105|| In democrcy the individual, who holds the ruling powers and reins of the government is not the master of the country. He is the authoritative administrator of the people in the democratic rule. The ruling individual should thoroughly realise this responsibility. ||105|| Sarva lok kaarya tatpara | Tyaahooni vishesh jo dhurandhar | Tochi graamaadhikaaree kharokhar | panch waa netaa ||106|| All villagers should always be prompt and everready to extract hard work and render services to people. In this regard, one, who is always ahead of all, he can be the true chief officer, panch or the leader of the village. ||106|| Panch to ase aamuchyaateel | adhik kaamkartaa, aachaarsheel | jyaasi sandaas-saphaayeechehi nawal | nase kaahee ||107|| Among all the villagers, the individual who is always ready to render his labourious services, who is well behaved and bearing good moral charactor and who inhesitantly gets ready to sweep and clean every the latrines also, should be considered worthy of becoming the panch of the village. ||107|| Adhik suralit kaam kareel | nemaane, nishthene raaheel | Tochi adhikaaree hoyeel | yaa gunaananee gavaachaa ||108|| One, who enacts in proper and smooth legal ways, in a very fair and normal way, who mantains regularity in attending his duties and who is loyal and devoted to the service of the village can become the leading officer and the administrator or our village by virtue of his qualities. ||108|| Yethe mahatwa sadgunaanche | dhaadasaache, swaartha tyaagaache | Techi pudhaaree hotee gaavaache | je gaavaas deva maanitee ||109|| Here, in becoming the administrators of the village rule, the virtues, daring and dashing abilities, readiness to sacrifice the selfish gains are very important and extremely essential. Those, who consider the village and villagers as god and devotely render their humble services, can only become the leaders of the village. ||109|| Jyaane gaavachi deva maanilaa | sevaa kaaryaachaa mantra japalaa | Tyaachaachi asaavaa bolbaalaa | gaavaamaajee aapulyaa |110|| The villagers also should admire and respect him who always held the village with great adoration as God and who has always reiterated the incantation of service to the village by actually putting himself in active, practical work for the village. ||110|| Tochi panch ati saatwik | gaava maanee jagnnaayak | Ek sevaachi mahaapoojaa dekh | itar naahee tyaasi bhakti ||111|| One, who holds the village with devotion as God-jagannayak, who is extremely virtueous and pious, who treats his service to the village as the mahapooja, who does not enact any other spiritual and devotional practice except service to the village, should be chosen as the panch for the village. ||111|| Tyaalaa naahee dusaraa dharma | Tyaalaa naahee dusare karma | Ek sewaachi tyaachaa upakrama | sarva kaal gaava lokee ||112|| He does not know any religion other than service to the village. He does not have any other activity but for service to the village. Such service is his only activity the whole day and night. ||112|| Tyaache sarvaswa aamuchyaa karitaa | mhanonich to aamuchaa pita | Tethe jaati, dharma, pantha mataa | mahatwa naahee ||113|| All his energies, devotion and possessions are entirely for the villagers. so we hold him with a great honour and respect as our loving father. In this regard, caste, religion, faith and such other differences carry no least importance. ||113||

Tochi panch niwadaavaa | shraddhaa vichaare olakhaavaa | Gatabaajeechaa howo na dyaavaa | Tamaashaa kothe ||114|| Such an individual should be chosen as the village panch. He should be recognised by his faith, devotion and high thinking. In choosing such person as a punch, no commotion and boisterous enactments through groupism should be allowed and tolerated. ||114|| Karaave sakalaanchyaa hitaache | Tethe vyaktitwachi nako aamuche | jo karee sarvaahooni hita lokaanche | Tochi netaa manaawa ||115|| We should forget our individuality and enact in favour of the common welfare of all villagers. Only such individual should be chosen as our leader who brings more betterment and seeks more welfare of the villagers. ||115|| THE RESPONSIBILITY OF THE PANCHA AND THE CONCEPT OF Ram-rajya Sajjanaanche asaave panchmandal | je gaavaa chaalavee sarvakaal | Aapule kutumbachi gaava sakal | maanaave tyaannee ||116|| The panch committee should be formed from among the most virtueous, moral and noble individuals. They should spend all their time in the activities of service to the village and the villagers. They should consider the whole village as their family. ||116|| Parasparaannaa ghewooni chaalaave | parasparaanche rhudaya ek whaave | kothe une padataa aapanachi samajaave | une aso ||117|| All members of the panch committee should maintain harmonious and mutual co-coperation among them. All should form one mind and one soul in public work. If any flaw or drawback is found in the welfare and betterment of the village, the panch committee should take the responsibility of it considering it as the flaw or fault on their part. ||117|| Aapulyaa vyakti-kutumbaa karitaa | na whaavee gaavaachee avyawasthaa | aisee drushtee asaavee samastaa | kaarya kartyaansi ||118|| They should sow such a broad vision in all social workers that the village administration should not suffer any loss, harm or mismanagement just to guard the interest of their own individual self or for the welfare of their families. ||118|| Anyaaye peedaa na whaavee konaas | na whaavaa mungeelaahi traas | yaachee jaaneeva asaavee pramukhaas | sarvakaal ||119|| All the heads and leaders should always be aware and cautious of any harm that may be done to anybody. Even an ant also should not suffer any trouble in their administration. All people and heads should hold this awareness and consciousness at all times. ||119|| Sarvajanik vastu gharee bhogane | aapt janaansi sawalatee dene | Hey takoni karaavee chokhapane | Tatparatene jansevaa ||120|| The panch committee, heads and leaders should always avoid using the public properties, for their private conveniences at their residences. Also, they should avoid favouring their relatives and close friends by any kind of undue concessions. They should only and necessarily render their services to the people. ||120|| Aapulaa duraagraha doora saaraavaa | bahujanaanchaa maagowaa ghyaavaa | shakyato kaarbhaar chaalaavaa | ekmataane gaavaachaa ||121|| All the heads must give up their individual wilfulness and adamant insistance of their minds. They should find out the inclination of majority and accept it respectfully. The administration of the village must run unanimously. ||121||

Paachaamukhee parameshwar | pari nako sattechaa ahankaar | Niyam paalataa waataave sukhakar | tharaliyaavaree ||122|| There is no doubt that according to dogma `paachaa mukhee parameshwar' i.e. God speaks through the mouths of five wisemen.' the five panchas are alike God to the villagers.But they should not become proud of the rulling power which the village has given to them. When any particular rule is accepted by all hands, all must follow it gladly and promptly. ||122|| Sarvaannee sarvaansaathee zataave | sarvaanchyaa hitaat swahit paahavve | Thoraannee yaache dhade daakhawaave | aacharoni nishchayaane ||123|| All should work assiduously and earnestly for all. They should always consider that their betterment and welfare lies in the betterment and welfare of all others. The elders, heads and erudite personages in the village should place ideal and model lessons through their practical behaviour before all other villagers. ||123|| Yaathachi aahe mothepana | Graam jeevan hoyee swayamporna | Heech aahe kharee khoon | aadarsha graamraajyaachee ||124|| Here in this only lies the greatness and magnitude of the village and the villagers. This is an identical characterestic of the ideal rule of the village only. It will make the village life happy. ||124|| Graamraajyachi Ramraajya | swaavalamban heychi swaraajya | Bolile mahatma vishwapoojya | vikaas tyaachaa sundar haa ||125|| In fact, The rule of the village (graam rajya) means the rule of Lord Ram. Swarajya (self government) means to become self reliant. Mahatma Gandhi, the most excellently & highly respectable and adorable to the whole world has once quoted so. The same concept has been elaborated extensively in this chapter titled as `BHOO-VAIKUNTHA' ||125|| Amache graamachi ek raajya | sarvaanche maaher avibhaajya | Aise aadarsha hote je je | naate aamuche tyaanchyaashee ||126|| We shall always consider our village as our own kingdom. It will be the undivisible mother home for all. so those, who live an ideal life (as describerd in this chapter) will be considered as our affectionate close relatives. ||126|| Dusare gaava shatru nohe | pari aamuchaa sambandha kaamee raahe | sahakaarya detee pancha nishchaye | chaangulpan waadhawaaya ||127|| We shall never hold other villages as our enemies. But we are related to only our duties and activities. All our panch committee will extend their heartiest co-operation to maintain good and affectionate relations with other villages around our village. ||127|| Panch mandal nishthene raahee | te te gaava bhoo-vaikuntha hoyee | Tyaachyaa prabhaave pavitra mahee | aapoaap hotase ||128|| Every village,where the panch committee is loyal and dutiful to the village will surely become the bhoo-vaikuntha i.e. heaven upon this earth. This earth will become sacred and holy automatically and naturally through the sacred influence of that village. ||128|| Aise java gaava saadhale | Tava te praantaat pramukh zaale | Aise praant prabhaavee tharale | Tareech te bhooshan deshaasi ||129|| In this way, the village, which has sought its upliftment and prosperity will become an adoration of the district. If every district becomes influencial like this, then it will be an adoration to the country. ||129|| Desh aisaa unnat hoya | tochi vishwaachaa ghatak shantimaya | Eravee jo swaarthe pudhe ghe paaya | ghaatak hoya vishwaasi ||130|| Every country, which seeks its upliftment and prosperity will be determined as the element of divine peace of the universe. Otherwise the country which looks after only its own selfish gains will prove

harmful and disasterous to the divine peace of the universe. ||130||

Mhanoni aikaa lakhsha laawoon | swarga karaavaa jagee nirmaan | karaa kutumba samarpana | saamudaayik tatwaasi ||131|| (Finally, Sant Shree Tukadoji Maharaj advises) Listen carefully and attentively. If you want to bring the heaven upon this earth, then offer yourself with your whole family to the truth of collectivity. ||131|| Ghyaa waachoon karaa taatadee | mag manan karoni aawadee | Ghaalaa yaa aadarsha yojanet udee | aapule sarvaswa devonee ||132|| Read this chapter carefully. Meditate upon the thoughts in it with interest. offer your all possessions and leap into this scheme of universal welfare. ||132|| Shroteho! aikile kaaya vachanaa? mag vel kaasayaasi punhaa? | Ajachi tana, mana, dhana samarpaanaa | yaa kaaryaasi ||133|| O listeners! have you listened to my words? Don't waste time now offer your heart and soul, body and wealth to this work. ||133|| Yaanech thoraanchee ichchha saphal | saarthakee laage dnyaan, bhaktisakala | mitel antarbaahya talamala | Tukadyaa mhane sarvaanchee ||134|| (Vandaniya Tukadojee maharaj promises) This can only fulfil the earnest desire of great thinkers to make this world like the heaven. This will only make your knowledge and devotion divinely fruitful. This will remove all worries and cares in your houselife and of spiritual gains. ||134|| Iti Shree Graamgeetaa grantha | Guru-shaastra-swaanubhava sammata | Aadarsha graamraajya kathit | Ekonchaalisaavaa adhyaaya sampoorna ||135|| This Graamgeeta scripture is well consented by Guru, shastraas and self experiences. This Thirty ninth Chapter describing the greatness of an ideal village rule is hereby concluded. ||135|| ||Sadgurunaath maharaaj kee jay|| VOLITIONS 1 There might be some place existing some where, where there would be no differences as the faiths, castes and communities etc. Such place can be called as the VAIKUNTHAPURI. Where there is not a slightest sense of alienment, it is called the `BHOO-VAIKUNTHA'. We all resolve that we shall associate with it. 2 The divine principle is `All are equal'. Following it we shall build up a new village (which is called the Bhoo-vaikuntha) 3 All marriages of the boys and the girls in the village should be performed at same hour and at the same place. It should be a common collective marriage ceremony. We shall not allow to squander a lot of money on marriages. We shall design a plan for celebrating the collective marriages from the funds raised by the villagers. We shall fix the time and date for such common collective marriage ceremony considering the pleasant season and time, favourable water and climatic condition etc. 4 All villagers should become the members of the village by offering all their possessions to the Ideal Village. None should live away from this village family. We shall offer our `all' and become the member of the Bhoo-vaikuntha. 5 None should hold the slightest idea of his separate identity. To grow the harmonious infegrety in all as one family, we shall hold lectures and sermouns in every village on the upliftment of the villages and we shall arrange the lessons of knowledge to keep this spirit alive.

Chapter- 40 THE STUDY OF BOOKS (Granthaadhyayana) ||Salutations to Shree Gurudeva|| Consistancy between The Graamageeta and the scriptures of the Saints : The objective of the means like books etc. Shrotaa aanande karee prashna | Aapana saangitale aadarsha jeevana | Parantu kathaa, kahaanyaa, aatmadnyaana | Itara Granthee ||1|| 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|| Gaavo gaavee grantha laavitee | Tyaahooni aapalee vegaleech pothee | Aamuchyaa udhaaraasaathee konatee | Niwadaavee saangaa ||2|| "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|| Gaava whaavayaa vaikunthapur | kaaya kaamee na yetee grantha itara? Konatyaa upaaye hoteel sanskaara | drudha gaavaache? ||3|| "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|| Yaache uttara aikaa aataa| vegalee nohe Graamageetaa | yethe naahee anya sadgranthaa | virodha kaahee ||4|| 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|| Sarva upanishadaadi gaayee | dohooni kelee Geetaamayee | Taisechi santa-grantha sarvahi | saararoope yaa granthee ||5|| 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|| Sarvaa bhootee bhagawad bhaava | haa sant shreshthaanchaa anubhava | Tyaa tatwaacheech uthaa theva | yaa Graamgeete maajee ||6|| 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|| Geeteche vishwaroopa darshana | vedaanche viraat purusha varnana | santaanchyaa vishwaatmaka devaachee khoona | Laabhe yethe sakriya ||7|| 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|| Anek granthaateela varnane | aneka teerthaateela darshane | Aneka kathaa, keertanaateela udaaharane | Teehi yaacha saathee ||8||

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|| Lok bhulale sahakaarya dene | zaale swaarthaandha vikrut jine | Aapulyaasaathee phajeet karane | lokaasahi suru zaale ||9|| 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|| Hey konyaa reetee nighoni jaaye | Yaachaach shodha aani upaaya | Karaavayaa, mahaa purushaannee soya | Aanubhava ghevonee laavilee ||10|| 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|| Waat chaalataa tyaanchya paaoolee | Bol bolataa tyaanchyaa bolee | jeevana-saphalataa hoya aapulee sarvatoparee nishchaye ||11|| 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|| Yaa saathee grantah-pothee waachaavee | janata sagalee jaagrut karaavee | Gaave sanskaaraannee bharaavee | sahakaaryaachyaa yaa maarge ||12|| 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 cooperation we should spread up good and firm ideal impressions in each and every village. ||12|| Maanavatechi jaagavaayaa shikawana | Gaavee asaave kathaa keertana | pothee-puraanaanche vaachana | hechi shikawinyaa gaavaasi ||13|| 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|| Naanaa drushtaanta, kathaa anant | sangonee maanavaa karane unnata | Yaach saathee graama geetechehi geet | gaayile aamhee ||14|| 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|| Nako ugeecha awadambara | Aapule jeevan karaave sundara | Gaavee phulawaave sukhaache ankura | Hechi kartavya maanavaache ||15|| 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|| Manushya nirogee saatwik banaavaa | Tyaasa vyasanaancha upadrava nasaavaa | Tyaachaa vyawahaara traasadaayee na whavaa | konaasahi ||16|| 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|| Hechi shikane asate pothitooni | Bhajanaatooni, keertanaatooni | Yaach saathee hee saadhane yojuni | Thewilee santee ||17|| 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|| Saadhanaat saadhana samaaj rachanaa | Mukhya drushti raashtriya jaanaa | Saadhooni maanavatechyaa sandhaanaa | Jana laavaave sumaargee ||18|| 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|| Tyaasaathee taatwikataa daavaavee | warakad upaange samajaawoni dyaavee | Aavashyaka tee saadhane laavaavee | aapulyaa gaavee granthaadi ||19|| 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|| Grantha ovibaddhaachi asaave | hehee mhanane sodoni dyaave | sahaj kalel techi uttama samajaave | Gadya-padya ||20|| 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|| Kaahee grantha aitihaasika | kaahee charitre, kaahee taatwika | kaahee abhanga, purane, samyaka | pathanee thewaavee ||21|| 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|| Manuscripts growing superstitions : The public expounders of the puranas ugeech bharale chamatkaara | poojaa paateechaa dongara | jeevanaache kaaheecha saar | nasel te kaaya kaamee? ||22|| 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|| prasaadaasaathee pothee laavilee | chamatkaar aikataa vela gelee | Aapulee buddhee gahaana padalee | aise na whaave yaapudhe ||23|| 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|| Roopakaatmaka poorviche grantha | janasaadhaarana bhulale teth | Kaadhoo laagale ulataa artha | vishwaas sahasaa basena ||24|| 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|| Padopadee aise udaaharana | Grantha waachooni bighade mana | Artha na laagataa wedaawoona | jaatee jana bhaavikahee ||25||

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|| Mee Harivijaya grantha aikalaa | kathile Naarad Naaradee zaalaa | saatha putra dewoni gelaa | eke raatree ||26|| 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|| Grantha aikilaa paandava prataapa | Thora thoraanche kathile paapa | vyabhichaaraache laagale maapa | Aapoaapa jethe tethe ||29|| 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|| Kunaachaa janama kaanaatoona | konee janmala tondaatoona | konee zaalaa ghaagaree madhoona | Aisehi granthee aikiyale ||28|| 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|| Shimpeetoon konee janmaas aalaa | konee jatetoonchi janmalaa | konee laghavee karitaa uddharonee gelaa | shivalingaavaree ||29|| (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|| Konee prasaad takoni jaata | mhanoni naava bude paanyaata | prasaad ghetaachi vari yeta | jaiseechyaa taisee ||30|| 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.) Konee pruthwee ghewoni palaalaa | saagaraa itukee laghawee kunaalaa | kunaachyaa naakee gardabha charalaa | zopee jaataa ||31|| 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|| Aise granthee chamatkaara | kaana dharoni saangaa apaara | pari mana na maane khshanabhara | kaaya karaave tyaa laagee ||32|| 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|| Hey jari aisechi theviley | Tari artha saanganaare paahijeta bhale | Tyaannee tara swargaasahi naachavile | dona botaavari ||33|| 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|| Mhanatee janaho! aisechi aahe | yethe sanshaya dharoochi naye | Naaheetari paapa niraya | bhogane padey sarvaansi ||34|| 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|| Maanava karaavayaa aadarsha | haachi kaadhilaa paramarsha | sarva chamatkaaraanchaa saaraansha | Grantharaaja tharavilaa ||35|| 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|| Jo aikel bhawanaa dharoni | Tayaasa swarga, mukti laabhe khshanee | Aise sangoni stree-purusha-janee | samaaj kelaa paangalaa ||36|| 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|| Vichaarey sanshayaasi jaagaa waadhalee | samaadhaan vrutti bhangalee | Naahee konee samajaawoni dilee | Rochak, roopak waanee tee ||37|| 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|| Puraanika mhanatee "ugechi aikaave | hoya mhanooni namra whaave | Tareech jeevaa uddhara paave | sanshayaatmay vinaashatee" ||38|| 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|| THE DISCRETIONARY BOOKS OF THE SAINTS AND THE VISION OF THE READERS TO READ THEM Hey saadhu santaannee jaanile | mhanoni vivek grantha nirmaana kele | Tyaat hey sanshayachi phedale | bahujana samaajaache ||39|| 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|| Bhavik janaansi laavaavaya valana | Aakalaavayaa sakala jnyaana | sant-mahantaannee upakaara-runa | kele ase aamhaavaree ||40|| 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|| Sanskrutaatooni kaadhooni saara | sulabha kele prakruta grantha bhaandaara | Jana sadhaaranaaseehi kalela savistara | uddhaar maarga mhanoniyaa ||41|| 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|| Puraatana sanskrut rushi-bolee| Tyaatooni bahuwidha bhaashaa janmalee | Taiseecha maraatheehi waadhawilee | sant-kaviraaje ||42|| 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|| Sant Dnyaanadeva, Mukundraaj | chakradhara, Naathaadi, Hansaraaj | Yaanneech sulabha kele sahaj | Dnyaana prakruta granthaaantaree ||43|| 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|| Samartha Ramdaasaadi zaale | Mukteshwar, Moropantadi bhale | Geeta, abhang, gaathe lihile | Maharashtra-grantha kartyaannee ||44|| 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|| Maharashtree Sant-kavi-paramparaa | Tasaachi charitra-granthaanchaa pasaaraa | walanee laavaavayaa samaaj saaraa | Grantha lihile sarvaannee ||45|| 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|| Swaamee vivekanandaadi santee | junyaa-navyaanchee waaraayaa bhranti | Dnyaana deepa ujalale aapulyaa granthee | Naanaa bhaashaanmadhoonee ||46|| 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|| Tyaa sarvaantooni shodhooni ghyaave | je taatwik bodha-grantha swabhaave | karmathatechyaa bharee na bharaave | Athawaa shushka pandityaachyaa ||47|| 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|| Aapalee paatrataa olakhona | samajaachi patalee lakhshoona | Aadarshaache sulabha hoya dnyaana | aisechi grantha waachaave ||48|| 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|| Grantha waachataahi taaratamya thewaave | konatyaa granthaatooni kaaya ghyaave |

kaaya sodaave, kaaya aacharaave | unnatee saathee aapulyaa ||49|| 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|| Bolake dnyaana saangaanyaasaathee | Grantha waachale uthaa uthee | Tene aatmaghaat hoto shewatee | shanti tilabhari laabhena ||50|| 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|| Sakhola adhyaatmaache grantha | Tyaasaathee buddheehi paahije samartha | Aani umagalaa paahije kartavya patha | Arjunaaparee ||51|| 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|| INSANITY AND DISCRETION Eravhee hajaaro grantha waachale | Tyaateel marmachi naahee kalale | Tari te waachane waawugechi gele | vedyaaparee ||52|| 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|| Vedaa bolooni phaara gelaa | pari tyaachaa arthachi naahee umagalaa | mhanoni to vedaa tharalaa | lokaanmaajee ||53|| 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|| Bolela je kaahee waachene | Taartamya thewoni vivekaane | vartel taisaachi jeeve praane | Tyaasachi mhanatee maanava ||54|| 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|| Jo phaar bolooni jaato | pari ekaavari na nishchit raahato | Tyaasachi vedaa aamhe mhanato | Aapulyaa vichaare ||55|| 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|| Lokee haachi ghusalaa vedepanaa | Tyaane dharmaachaa kelaa dhingaanaa | maanus disalaa bhaavik shaahanaa | Tari to paahataa vedaachi ||56|| 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|| Maja bhetalaa aisaa ek sajjana | mhane, "Aikaal kaaya maaze kathana? | Mee kele grantha waachana | Baaraa varshe dnyaanaatmaka ||57|| Brahmasootre, upanishade, puraana | waachale Bhagawat, Adhyaatmramayana | Tareehi Brahmajyoteesi ajoona | dekhile naahee ||58||

Aataa kitee paaraayane karaavee | jene kalel Brahmachavee? | Sangaal kaaya khoona baravee | vishada karoniyaa? ||59|| 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. 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. 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. Mee tayaashi vinod kelaa | mhanalo, "kaise paavaal paramaarthaala? | Tyaasaathee paahije khala kelaa | sadgranthaanchaa ||60|| Grantha taakaave baareek khaloona | choorna ghyaave sakaalee dudhaatoona | Athawaa paanyaachehi anupaana | chaalela shilyaa" ||61|| 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|| 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|| Tyaa gruhasthaane gharee jaaoona | Grantha phadale danaadana | khala ghaatalaa choorna pramaana | Baahya buddhi tayaachee ||62|| 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|| Sakaalee yewoni vichaaree | kitee diwasa pyaave taree? | saangaal kaaya, kaishaaparee | gheta jaave gholooni hey? ||63|| 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|| Mee mhanaalo, "waa re buddhi! Andhaanukaranaa dhaave aadhee | Taaratamya nasataa saangaa kadhee | anubhava yeyeela waachakaa? ||64|| 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|| Arey! tuja heyhi naahee kalale | grantha phaadoni choorna kele | yaane kaa dnyaana anubhavale | jaayeel babaa? ||65|| 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|| To mhanaalaa, "Aamhaasi kaaya? konee saangel taisaa karaavaa upaaya | Aiseecha paaraayane kelee, savaya | roj roj laawooniyaa ||66|| 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|| Kalale naahee Brahmasootra | upanishad, pancheekarana, vichaarasaagara |

waachale mukhe bharaabhara | savistara teekaagrantha ||67|| "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|| Aata kuthawari paatha karaave? maney dharile aapanaasa vichaaraave | shankaa dharoni aalo jeeve | aapanaapaashi ||68|| (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|| Aapana saangitale choorna karaa | Taisechi kele jaawooni gharaa | Aalo pudhaliyaa vichaaraa | ghenyaasaathee ||69|| "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|| Kuneekade tond karaave pinyaat? saangaal taise ghewoo satata | mee mhanaalo, "waarey shraddhaawanta! andhaanukaranee lok hey ||70|| "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|| Baba! meecha kharaa chukalo | Tuzyaashee vinod karoni thakalo | pahaavayaasi hoto laagalo | buddhi tuzee ||71|| (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|| Ewadhe grantharaaj waachon | kitee aale taaratamya dnyaana | yaache samajale aja dhorana | Tuzyaa krutee waroni ||72|| 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|| Karmatha, andhaanukaranee buddhi | Tyaasi brahmadnyaane nako aadhee | shuddhataa, antarmukhataa saadhee | laagenaa awadhi tayaa maga ||73|| "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|| Mhanoni saangato khare, aika | Granthee waachaave chaaritrya samyaka | Raahanee kalela jyaat udbodhaka | rojachyaa vyawahaaraachee ||74|| 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|| Kadhee uthaave, kadhee zopaave | kaise snaana, dnyaana karaave |

konate karma aacharaave | punyashlok whawayaa ||75|| "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|| Konatyaa bhaave udyoga karaava | konaachaa upadesha aikaavaa | kitee ghyaavaa, kitee sodaavaa | vichaarabale ||76|| "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|| Heychi pathana aadhee karaave | maga kartavya tatpara whaave | pudhe pudhe anubhaveet jaave | dnyaana pudheel margaache ||77|| "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|| Aise anukrame grantha waachaave | Tareech dnyaana sampaadaave | Eravhee paaraayane kareet maraave | kaaya hote tayaane? ||78|| 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|| THE EXPERIENCES SOUGHT FROM THE BOOKS AND FROM THE GRACEFUL FAVOUR OF SHREEGURU Shaastra pracheetee, Guru pracheetee | magachi hote aatma pracheetee | yaa mhananyaaseecha aahe nishchitee | Anubhavaantee ||79|| 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|| Santee kathile shaastra pathana | Te sadgranthaansi uddeshooona | pari adhikaar partwechi waachana | saphal jeevana karitase ||80|| 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|| Erawhee grantha-bhaandaar bahuta | Naanaa vidwanaanche bahumata | Konate nivadaave samajoni tyaata | aapanaasaathee? ||81|| Naanaa adhikaraanche naanaa grantha | adhikaar paratwe asatee sammata | Aapalaa konataa maarga tyaata | Niwadoni ghyaavaa ||82|| Hey to samajane aapalyaa aadeheena | kalaavee adhikaara paatrataa poorna | Heyhi samajanyaache dnyaana | grantheech aahe daavile ||83|| 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|| 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|| 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|| Moorkha, padhat moorkha, vivekee, shuddha | Buddha, Mumukhshoo, Saadhak, Siddha | Grantheecha daarilaa paatrataa bheda | unnati maargaa - sahita ||84|| 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|| Aapanaasi kona rog jadalaa | nishchit kalaavaa jyaala tyaala | Tyaachi rogaachaa upaaya kelaa | paahije aadhee ||85|| 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|| Pari jo aapanaasi olakhoo neney | Tyaasi sahaayya laage dene | Tyaasaathee paahije saakhsha ghene | santa-sajjanaanchee ||86|| 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|| Naaheetari granthee sarvachi vishaya | konee upaaya, konee apaaya | Awasthaabheda hey sarva hoya | saadhak-baadhaka ||87|| 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|| Yaa saathee havee sat-sangati | jyaasi naahee sookhshma mati | kunee aapulyaach vichaare chadhatee | Aatmaanubhootee paavaavayaa ||88|| 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|| Konee sanskaarachi ghewoni aalaa | konee yethe shikoni rangalaa | konaasa kaaheech na kaley bodha bhalaa | santaanubhawaachaa ||89|| 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|| Mhanoni grantha waachaave tyaane | mana laavoni artha samajane | Hey anubhaviyaa kadoni niwadane | aapulyaa saathee ||90|| 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|| Granthaanche bharale mahaa bhaandaara | Tyaatooni niwadatee niwadanaara | saar tewadhe detee saadhakaa samora | sant-sajjana ||91|| 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|| Mulaata saarachi santaanchi waanee | Janaasi taaree maarga daawooni | Grantha hee shabdamoorteech dnyaana-khaanee | divya santaanchee ||92|| 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|| Pari tayaanchaa laavitaa artha | saamaanya buddhi pade bhramaata | kaala badaloni hoto anartha | Taara-tamya na kalataa ||93|| 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|| Yaasaathee desha kaalaanusaara | Granthaanche ukaloni daavaave antara | Aisaa asato adhikaara | pudheel santaanchaa ||94|| 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|| Saddhu sant anubhavaache saagara | Tyaannaa kalato pudheela vyawahaara | Jeevaanchaa kaisa hoya uddhaara | kaaya karaave tyaalaagee ||95|| 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|| Konaasa kaaya saadhana dyaave | Hey tyaaseecha kale swabhaave | Mhanoni Guru-pracheeteesa ghyaave | bolalo aamhee ||96|| 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|| THE SERIAL ORDER OF BOOKS, MANIFESTATION OF ONE'S OWN-SELF; THE STATE OF NON-ESSENTIALITY OF BOOKS Konate grantha konee waachaave | santaanne kathiyale te barave | sadaachaara, nityanema ghyaave | waachoni aadhee ||97|| 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|| Zopaave, uthaave tharalyaa velee | Aapulee kaame karaavee sagalee | Konaa dukkha na whaave bhoomandalee | aapanaasaathee ||98|| 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|| Aapule karma sampawoni sagale | Jo dusaryaachyaa sevesi wale | Tochi chadhe kaarya-bale | loukikaasi aani unnateesi ||99|| 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|| Aise vichaara jayaa granthee | Techi prathama waachaavee pothee | Thewoni lakhsha mukhya arthee | jeevaa unnati- padaa nyaayaa ||100|| 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|| Jayaasa vyawahaara samajalaa poorna | Sakriya kalale saadhaanaa dnyaana | Tenech Brahma kona, aatmaa kona | samajaave hey grantha pathanee ||101|| 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|| Samajoni ghyaave panchee karana | Atma-anaatma, Brahmavivarana | kalalyaavari ne ghe mana | Mithyaa-bhraanti vishayee aashaa ||102|| 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|| Magachi khare shrawana manana | Nidihyaasa waadhel manaa paasoona | Tethe saakhshaatkaaraachee khoona | kalela thaayee aapulyaa ||103|| 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|| Saakhshaatkaar brahmajyoti | Hoyeel atmaanandaachee praapti |

Aatmarange vileen vrutti | Brahmaamaajee hotase ||104|| 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|| Jayaachee drushti-oordhwa zaalee | vishayaatooni unmaneeta gelee | Tyaachee samaadhi sukhe dolalee | Akhandaakaara ||105|| 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|| Deva bhakta naahee duje | kalale anubhavaane sahaje | vishwee vishwaakaar hoyeeje | Aise zaale maga tethe ||106|| 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|| Grantha vaakyaane vrutti chadhalee | Gurubodhaane anubhavee valalee | Aatmarucheene tadaakaara zaalee | Akhand jaise ||107|| (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|| Maga kashaache grantha waachana? Je je kareel, techi samaadhaana | Je bolel techi grantha dnyaana | hoyeel swaye ||108|| 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|| Harsha naahee janma ghetaa | dukkha naahee mrutyu hotaa | Angee baane sthitapradnataa | Kaivalyaroop tayaachyaa ||109|| 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|| Yaachi poorna sukhaa saathee | Grantha waachane uthaauthee | Jeevanaachee poornataa shewatee | yaatachee aahe ||110|| 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|| Hee aatma pracheeti paavaavayaasi | Haachi maarga ahe saadhakaasi | prathama sadgrantha-avalokanaasi | kele paahije ||111|| 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|| Eravhee jo poorveecha umagalaa | Tyaasa nakochi haa galabalaa | To saralachi aatma pracheeteesi gelaa | samaadhaane ||112|| 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||

SELF-EXPERIENCE MEANS THE DIVINE VISION BUT UPLIFTMENT OF PRACTICAL BEHAVIOUR IS THE FOUNDATION Aatma pracheeti mhanaje divya drushti | jyaat vyashti, samashti aani parameshthi | Aapanachi anubhavito uthaauthee | Aganit roope, ekapane ||113|| 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|| Aso deva, sant, maanava | paapee, punyawaana sarva | moola roopaachaa ghetaa anubhava | chaitanyaghana vishwachi ||114|| 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|| Aisaa anubhava jyaane ghetalaa | To vishwaachyaa upayogaa aalaa | Tyaachaa vyawahaara vyaapaka zaalaa | sakalaansaathee ||115|| 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|| Yaachi bhaave janasaadhaaranaasi | Grantha dyaavet waachaavayaasi | Tyaanecha laagel maarga tyaasi | vishwaroop- darshanaachaa ||116|| 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|| Parantu jyaasi vyawahaar paatrataa naahee | Tyaannee karaavee adhyaatma ghaayee | Hey to hoyeel anaathaayee | Grantha pathana ekaangee ||117|| 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|| Shuddhaacharana maagaahooni waachale | pahile vedaant pathana kele | walaneeche paanee vari chadhavile | hoyeel aise ||118|| 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|| Shabde mhanateel-`Sarva Brahma' | manaa aale te kariteela karma | Naastikatehooni mahaabhrama | maajel lokee shabd dnyaane ||119|| 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|| Gaavee dukkhaanchi petalee aaga | To mhanela `Sachchidaanand jaga' | Hey sarva bahurupyaache songa | waatel janaa vedyaaparee ||120|| 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|| Yaastava gaava hoyeel shuddha | prema, dnyaan, satya, aananda |

sarvaasa laabhel aise subuddha | Grantha gaavee laavaave ||121|| 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|| Hoyeel jeevanaachee unnatee | Dnyaan-vidnyaanaachee pragati | aiseecha asaavee grantha-sampatti | Gaavogaavee ||122|| 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|| Sarvaasa kalaave kartavya aapule | kaise hoyeel sarvaanche bhale? Tana-mana-dhana-phale- phule | vishwa hey kaise?-kalaave ||123|| 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|| Aamhee rahivaasee sarvachi mulache | vishwarachanaa hey naataka aamuche | Aapulyaa pareene rangavine saache | aahe aamhaa ||124|| 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|| Aise jaanoni swaroopaasi | varte to jinkee yaa khelaasi | Tukadyaa mhane heychi kalaavayaasi | kathilee ase graamageetaa ||125|| 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|| Iti Shreegraamageetaa grantha | Guru-shastra-swaanubhava sammata | Grantha pathanaachaa bhaavaartha | Chaalisaavaa adhyaaya sampoorna ||126|| 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|| ||Sadgurunath maharaj ki jai|| VOLITIONS 1 The Bhagwadgeeta is the essence of the Upnishadas. Similarly, this GraamaGeeta contains the essence of all the philosophical and religious books and scriptures. The manifestation of the universal divne form, the huge and formidable description of the Vedas and the subjective indication of the God of the saints as the Universal Spirit can be sought through the active and constructive following of this Graama Geeta. So we shall read Graama Geeta in our Village. 2 The most excellent of all the means is the social structure keeping the national interest in view. Seeking the contrivance of the humanity, we shall start the reading of Graama Geeta to lead the people or the better and virtueous way. 3 The individuals should be able to comprehend the path of the duty. Therefore, we shall first perform our duty attentively. 4 If the person has orthodoxy, blind imitative mind there is no use of providing him the knowledge of Brahma. When he attains purity and introvertion, it takes no time to provide him this knowledge.

Therefore, first we shall try to seek the pure and pious behaviour and the introvertion. 5 I shall spend from my pocket for canvassing this Graama Geeta. Chapter- 41 MAGNITUDE OF THE BOOKS (Grantha-Mahima) ||Salutations to Shree Gurudeva|| The impact of the Graamageeta : The secret of perusal of the books :The importance of moral behaviour : Eeshware vyaapile hey vishwa | mhanoni jagachi aamhaa deva | Vishwaachaa mool ghatak gaava | Graamageetaa tyaa saathee ||1|| 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|| Yaat graamaachaa jaya jayakaara | sarva teertha khshetraanche graamachi maahera | Graama haa vishwaachaa paayaa sundara | Graam nasataa pralayachi ||2|| 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|| Graama mhanaje deva mandira | Maanava deva moorti sundara | Sarvaanchi sevaa samaprakaara | Teecha poojaa aamuchee ||3|| 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|| Graamageeta shaabdik sevaa | pari drudha karee sanskaaraanchaa thevaa | Tene eeshwaree raajya gaavaa | Naandel sadaa sarvakaala ||4|| 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|| Graamageeta dukkhaasi naashavee | Graamageetaa mrutyusi hasavee | Graamageeta sahakaaree tatwa waadhavee | Maanavadharmaa phulawaayaa ||5|| 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|| Chaaleesa diwas mhanaje mandal | Aisee anushthaane praanjala | karitaa gaava sudhaarel sakal | sanskaare Graamageetechyaa ||6|| 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||

Mhanoni chaaturmaasyaadi nimittaa | Mandiree, paaree, baithakeet basataa | waachaavee harshabharey graamageetaa | ranga ranganee aanoniyaa ||7|| 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|| Pari aisee nasaavee bhaavanaa | artha heena karitaa paaraayanaa | Naa kale taree punya raashee naanaa | jamaa hoteel aamuchyaa ||8|| 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|| Maazyaa matey hey adnyaana | doora saaronee karaave waachana | Aadhee shikaave artha dnyaana | Grantha pathana karitaannaa ||9|| 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|| Pratham heecha mahatwaachee khoona | Grantha waachanaache kalaave dnyaana | Aapule waachan aapanaa samajoon | bodh whaavaa uttama ||10|| 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|| Asel mitra mandalee basalee | Tyaannaahi samajaavee aapulee bolee | Naaheetari waachana pathane kelee | konaa na kalale taree kaaya? ||11|| 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|| Kaaya waachato yaache dnyaana | Naahee waachakaaseecha zaale poorna | shrote palatee ugechi uthon | Artha kaaya waachanaasee? ||12|| 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|| Kothe thambaave waachakaannee | kothe waachaave jor dewoni? | kothe rangawaave gambheerapanee | kalale paahije waachakaa ||13|| 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||

Aise java kalalecha naahee | kelee paaraayane sarvahi | Lakhsha nase artha prawaahee | Tari te vyartha waachana ||14|| 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|| Waachataannaachi bodh hoto | angee sphurana bhaava uthato | karma karaavayaasi walato | jeeva jaisaa antaree ||15|| 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|| Aise waachan aadhee shikaave | Tareecha grantha pathan karaave | Mag aapanaasi olakheet jaave | adhikaaraparatwe waachake ||16|| 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|| Waachak asaavaa aachaarasheel | Tareech shrotyaanvaree parinaam kareel | Naaheetaree hoyeel tingal | janate maajee tayaachee ||17|| 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|| Mukhaane grantha waachaave | gharee vipareeta aacharaave | Taisechi baaheree godawe | gaateel lok thattene ||18|| 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|| Mukhe waachato `satya bolaave' | pari satya karanechi naahee thaave | Mhane, `maja satyawaan mhanaave' | kaise mhanateel graamwaasee? ||19|| 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|| Mee to dhanaawarachaa sarpa barawaa | Pari malaa `udaara daataa' gaurawaa | Aise kon maaneel aapalyaa gaavaa? | sangaa, saangaa ||20|| 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||

Ranjalyaasi na de paanee | mhane, "Maja mhanaa daanshoor Rani" | Aikelachi kaa aise konee | kitee waajavile choughade taree? ||21|| 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|| Paan, tambaakhoo khaawoni aalaa | prawachanee, kirtanee, shaalet basalaa | Hasatee shrote, vidyaarthee tyaalaa | `vyasane sodaa' bolataa ||22|| 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|| Ek pandit jewanaasi baisalaa | Arambha shaanti paathaasi kelaa | pari jaraa wadhavyaasi usheer zaalaa | maarile tyaane baayeelesee ||23|| Tee mhane waahawaa aisee shaanti! uttam mantaraachee phalashrutee! Tondaane pati divyaa bolatee | Acharana karitee krooraache ||24|| 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|| 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|| Aise na whaave aataataree | Asot waachak, vakte, shikhshak bhaaree | Aahe sarvaavareecha jabaabdaaree | Aadhee aatmashuddhichee ||25|| 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|| upadeshak, waachak aachaarsheel | asel tareech bhaava phalela | shrotyaanche rhydaya parivartana hoyeel | laagvegesi ||26|| 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|| Vaktaa asel saral saatwika | Tareech shrote banateela bhaavika | Janalok kariteela koutuka | baghoni doghaansi ||27|| 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|| Mhanoni heychi varishthaannee karaave | jaise saangaave, taisechi waagaave | Tareech hoyeel tyaanchyaa prabhaave | kalyaan graam jeevanaache ||28|| 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||

THE SECRET OF THE MAGNANIMITY OF PERUSALS OF THE BOOKS AND ITS MISREPRESENTATION THROUGH MISINTER PETATION Yethe shrotyannee vichaarale | Aapana arthaasi, vartanaasi mahatwa dile | pari kityek granthee saangitale | paaraayanachi phaladaayee ||29|| (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|| Konee mhanatee granthaache paaraayana | karitaa milel putra dhana | Hoyeel bhaagyaachaa udaya poorna | paaraayane granthaachyaa ||30|| Konee mhanatee mantrachi japaa | Hajaaronnee karaa sankalpaa | Mhanatee saangato maarga haa sopaa | Dnyaan milel na waachataa ||31|| Konee mhanatee anushthaan karaa | waachaa bhaagwat-Geetaa. Brahmasootraa | Mokhsha chaalat yeyeel gharaa | kaanee padataa shabdachi ||32|| Konee mhanatee grantha jyaa gharee | Tethe na ye kaalaachi pheree | Yaachaa mel koneparee | Basel saangaa! ||33|| 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|| 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|| 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|| 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|| Yaache uttara aikaa sajjana | phalashruti hee rochak poorna | Grantha prachaar whaavaa mhanoona | Dile pralobhana daawooni ||34|| (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|| Tyaat ek aahe uttamahi | Lok thewitee grantha sangrahee | Tyaapaasooni laabh gheyee | konee taree thodaa-bahoo ||35|| 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||

Kaanee pado ekachi wachana | pari tyaat ase mahaapunya | Heyhi odha laagavee mhanoona | kathile ase thorannee ||36|| 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|| Nusatyaa paaraayanaache mahatwa | Tyaatahi heychi aahe tatwa | Kadheetaree yeyeel aacharanee sarwa | sanskaar hotaa ||37|| 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|| Karaayaa sangitale jap-anushthaana | Tehi shuddha karaaya jeevana | kramaane titakey diwas taree mana | shuddha aacharaaee laagaayaa ||38|| 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|| Mhanoni mee yaa sakalaa maanito | pari japanaarey ekaangee samajato | Tenechi laabh na haataa yeto | bahutekaanchyaa ||39|| 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|| "Ghodyaasi paanee daakhawaave" | Mhanataa techi dharile jeeve | paanee paajane naahee thaave | Taise zaale lokaanche ||40|| 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|| Aisechi naanaa grantha waachale | pari taise muleech naahee vartale | konyaa tondaane maagaave bhale | phala tayaansi? ||41|| 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|| Reasons behind the Adverse effects and fruits from the improper and unreal books Kaahee granthaatahi awaastavapanaa | hey na raahaave saangitalyaavinaa | Tyaannee shraddhechaa hoto dhingaanaa | phala na yetaa haataamaajee ||42|| 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||

Granthee apaara phalashruti kathilee | pari anubhavaasi naahee aalee | Hajaaaro lokaannee aamhaa saangitalee | karma kahaanee ||43|| 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|| Granthee sukhaachi phalashruti | mhanoni waachatee sakaam pothee | Alashi, bhole odhawoni ghetee | Adhik aapattee daanaadike ||44|| 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|| Konee konaasa saadhana saangatee | soney dewoni karaa mhane samaapti | Gharogharee vrata vaikalye aacharatee | bhulatee baayaa baapadyaa ||45|| 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|| Vrataanchee waachatee kahaanee pothee | daana-udyaapana karaa mhanatee | Naahitari hoyeela adhogati | Dhaak detee janatesi ||46|| 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|| Kaahee udara nimittaasaathee | pothyaa waachatee uthaa udthee | sonyaache karoni grantha shewatee | arpaa mhanatee dewaasee ||47|| 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|| Lokahi asatee aasakta baware | kahihee sangot saangaanaare | Dhaawoniyaa karitee bichaare | vrata saadhane vedyaaparee ||48|| 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|| phala na laabhataa maga chidatee | mhanatee, "kaaya chaataave granthaprati? | Roja waachaave grantha kitee | Tareehi putra hoyeenaa ||49|| 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||

Pati-Patnee aarogyaane waagenaa | Nawasa karitee dagadobaasi naanaa | Kaaya hoyeel baapho! saabgaa naa | aishaa reeti? ||50|| 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|| Ghaalaa umbareesi pradakhshinaa | pari sudhaaroo nakaa aacharanaa | Bhojana karaa jadaannaa punhaa | Rogee vhaayaa vela kaichaa! ||51|| 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|| Kalakattyaachyaa gaadeet basaave | Aani mhane, "Dewa! Pandhareesi nyaave" | Aishyaa praarthanesi phala yaave | konyaa prakaare? ||52|| 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|| Ekaane choree kelee graamaaprati | Mhanatee tyaasa aalee saadesaatee | Tee jaavayaa waachee shaneechee pothee | choree kaahi sodeena ||53|| 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|| Shewatee polisaa haatee sapadalaa | Gunhaa tyaachaa saakhsheet aalaa | To pusato aapulyaa gurulaa | "Saadhana saangaa sutanyaache" ||54|| 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|| Guruhi hotaa laacha luchapatee | mhane, "waach shanee devaachee pothee | shivaleelaamrutaachaa adhyaaya chittee | sadbhaavaane aathavee ||55|| 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|| Laavee deviche puraana | karee netaane satyanaarayaana | Aamhaasi deyee suwarna daana | Mukta hosheel lawakareech too ||56|| 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||

Tyaane taisechi sarva kele | Grantha saadhana karoni waachale | Buwaa-brahmanaa dhana udhalile | Danda kaahee chukenaa ||57|| 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|| Shewatee padalaa kaide maajee | Mhane, "Daawaa to guru paajee | Tyaane kelee phajeetee maazee | Dhana tehi gamaavile ||58|| 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|| Waachalee nema dharmaane pothee | pari jail na chuke majaprati | kaaya karaavee deva poojaa tee? Grantha jaalaave agneevari ||59|| 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|| Bichaaraa choree karane sodeenaa | pana Gurusi maage sadhanaa | kaaya karitee Guru, grantha naanaa? waachanaaraa labaadha ||60|| 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|| Aise janmabhari saadhana kele | Taree moorkha te moorkhachi raahile | yaane saanganaaraachehi patana zaale | phike padale saadhana tyaanche ||61|| 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|| Aise kaasayaasi karaave? sattya techi shodhooni aacharaave | Aapan budaave, dusaryaa narkee nyaave | Aise na karaave swarthabhare ||62|| 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|| Saanganaarane tarka shuddha saangave | karanaaraane satyachi karaave | Tenwhaachi phala anubhawaas yaave | hotey aise ||63|| 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|| THE PERCEPTIBLE AND THE EXACT RESULTS OF THE GRAAM-GEETA AND ITS WATCHFUL PRACTICE Heecha mukhya ghewoni dhaaranaa | zaalee Graamgeetechi rachanaa | Haa grantha puravee sarva kaamanaa | kaisaa te aikaa ||64|| 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||

Haa aahe prakhara shabdabaana | jaaya waachakaanche rhudaya bhedoona | jaisee moorti ghade taakee laagoona | Taise waachana bodhe hotase ||65|| 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|| Graamageeta nawhe paarayanaasi | waachataa waat daavee janaansi | samoola badalee jeevanaasi | manee ghetaa artha tichaa ||66|| 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|| Hee navey phuley taakanyaasaathee | Hee graamaachi uddhaar drushti | Aajachyaa yugaachee sanjeevanee butee | maanato aamhee Graamageetaa ||67|| 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|| Konee dukkhaane horapalalaa | konee sansaara taape taapalaa | konee asahaayapane sankatee padalaa | tyaasi dheer de Graamageetaa ||68|| 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|| Konee anyaaye lokaa traasavee | Tyaasi Graamageetaa maargee laavee | Dewatwa sarvaanche jaagavee | Divya whaayaa jaga saare ||69|| 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|| Yaane sanskaara banateela uttama | manushya hoyee chaaritya khshama | sukha, shanti laabhel karitaa udyama | saangitale je yaa granthee ||70|| 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|| Alpa buddhi jaayeel vilayaa | waachataa dnyaana hoyeela tayaa | kharaa dharma angee ye sakhayaa | jeevana ujwala hotaachi ||71|| 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||

Prema aajwari hote ekate | Grantha - chintane waadhel chokhate | sarvaabhootee dayabhaava prakate | aisee phalashrutee grnthaachi ||72|| 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|| Dwesha buddhiche adnyaana | Grantha waachataa jaayeela palona | satkaarya karaayaa khaave mana | karitaa anushthaana sakriya ||73|| 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|| Graamageetaa waachooni karee chintana | Tyaasa hoyeel atmadnyaana | Divya drushteechee santa khoona | kale tyaasi aacharataa ||74|| 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|| Graamgeetaa grantha waachalaa | Taisaachi gaavee vartoo laagalaa | Tyaasi shatroochi naahee uralaa | Graamaamaajee koneehi ||75|| 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|| Saamudaayik wadhalee vrutti | saare gaava tyaachee sampatti | Graamgeeta ghadawee moorti | Aishaa aadarsha maanawaachee ||76|| 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|| Graamgeeteteel udyog chintana | Jo konee kareel mana laawoona | Tyaache gharee dhana, dhaanya | bharapoor yeyeela samajaave ||77|| 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|| Aarogyaachaa waacheel dhadaa | Aani gheyeel haatee phadaa | Rograaichaa hoyeel niwaadaa | tatkhshanee tyaachyaa ||78|| 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|| Kaaryaas laagataa tatkhshanee | phala shruteesi aarambha hoya zanee | charitra sudhare grantha aikoni | lakhshaat ghetaa artha tyaachaa ||79|| 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||

Ekaantee baisoni waachalee geetaa | Artha samajonee manana karitaa | jeevanee utare aadarshataa | Gharaa daaraa sahitahi ||80|| 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|| Aise ghara aadarsha zaale | keerti-sphoortine gaavee chamakale | Maga lok saarey taisechi vartale | disateela janaa ||81|| 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|| THE REMARKABLE CHARACTERESTIC OF THE ACTUAL EXPERIENCE OF THE EVIDENT COLLECTIVE FRUITS OF THE GRAAMGEETAA Haa kewadhaa laabha zaalaa | sarva lokaannaa swarga janoo laabhalaa | Aapulaa gaava aadarsha kelaa | Graamgeetaa waachooniyaa ||82|| 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|| Graamageeteche phala nawhe ekatyaasi | Ekaasahit aahe graamaasi | uddharateela gaavawaasi | waachooni Graamageetaa ||83|| 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|| Ek Ek saadhana waachataa | aani maga taisechi wartataa | kewadhe laabh yeteel haataa? saangataa na ye ||84|| 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|| Graamageeteteela sanskaara-rachanaa | upaasanechi tatwa-yojanaa | Graama-rakhshana, graam-sudhaaranaa | Graama-rachanaa aadarsha ||85|| 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|| Naanaa kalaanchi unnati | Shetee-sudhaaranaa, shrama-sampatti | samajooni ghetaa vidyaa-mahatee | vikaas hoyee jeewanaachaa ||86|| 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||

Saamudaayik praarthanechi prathaa | Ramdhoona; sant utsava vyasthaa | saadhna sampadaa aikataa, waachataa | shanti laabhe sarvaansi ||87|| 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|| Gayee-guraanchi waachataa sevaa | karilaa taisechi aapulyaa gaavaa | Dahee-dudhaachaa dushkaal pahaavaa | Na laage kadhee ||88|| 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|| Viwaahaadi sarva sanskaara | samaajee hoteel sukhakara | maagaasalyaanchee sudhaaranaa, uddhaara | kareel rashtraachaa |89|| 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|| Striyaa-muley hoteel aadarsha poorna | Haa grantha gharee hotaa pathana | Graam hoyeela vaikuntha bhuwana | waachataa vartataa graamageetaa ||90|| 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|| Bhikaaree, bekaaree gaavee raaheena | sattechee bandhane nuraleela konaa | sarvachi shikateela shahaanapanaa | Graamgeetaa vaachooniyaa ||91|| 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|| Aarogya sampanna hoteel jana | Naahee gaavee tantaa, bhaandana | Anyaaya, vyasane, kaarasthana | jaateel layaa dweshaadi ||92|| 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|| Gaavee waadhel sanghatanaa | Bala laabhel sakalaanchya mana | Naandel vishwa kutumbaachee rachanaa | Aapulyaa gaavee ||93|| 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||

Graama naandel swargaaparee | sukhee hoteel nara - naaree | paramaarthaachyaa khulateel gharogharee | Aananda-laharee ||94|| 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|| Jee jee ichchhaa karaal manee | Tee graamadevataa deyeel purawooni | yaata sandehachi naahee maaziyaa manee | uralaa shrote, vakteho ||95|| (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|| Yethe naahee andhashraddhaa | pratyakhsha anaubhava miley sarvadaa | je je shabda nighatee te Govindaa | priya samajaave nishchayesi ||96|| 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|| THE GRAAM GEETAA IS THE MOST IMPRESSIVE AS IT IS THE DIVINE VOICE AND THE ENDOWMENT OF GRACE AND FAVOUR OF THE HOLY SAINTS Mee pandit nohey aapulyaathayee | saangaavayaa panditayee | Eeshwaraacheecha preranaa hee | prakata zaalee granthaa dwaaree ||97|| 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|| Maaziyaa baal roopa vruttitooni | sphuralaa to Grurdeva chakrapaanee | chandrabhaagetiree umatalee waanee | kelee aikoni lipibaddhaa ||98|| 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|| Jaise jad jeevaane ved bolaave | pangoone Himagireesa Olaandaave | Taisechi daasaa kadoni ghyaave | Geetaa kathana maagato mee ||99|| 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|| Mhanoni punhaa punhaa praarthito | maazaa aawaaj navhe satya to | yaa shareeraachaa shankha vaajaweeto | Dhwanee kaadhato Bhagwanta ||100|| 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||

Bhagwad geeteche hey sakriya roopa | prakat zaale aapoaapa | Arjunaasama whaave mahaaprataap | sarva graamina mhanoni ||101|| 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|| Geetaa bodhilee Arjunaalaa | Graamageetaa hee sarva graamaalaa | Raahoo naye konee maagaasalaa | mhanoni bolilaa deva maazaa ||102|| (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|| Mee to kewala baalakaapari | santaanche aashirwaad ghetale shiree | mhanoneecha prakatalee dheet vaikharee | deha baasaree madhooniyaa ||103|| 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|| Shree Dnyaanaraaja Guru mawoolee | Tyaanchyaa krupaa drushteechi saawoolee | paramparene phalaasi aalee | Graamageetaa swaroopaane ||104|| 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|| Graamageeteta jyaanchee naave, chitrana | Tyaa sarva santaanchechi sahavaradaana | Aise mee maanato vishwaase poorna | phalela nidhaana Graamageetaa ||105|| 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|| Graamageeta maaze rhudaya | Tyaata baisale sadgururaaya | Bodha tyaanchaa prakaashamaya | Dipawoni sodeela graamasi ||106|| 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|| THE GRAAM-GEETA-THE PEDANTS AND THE WISEMEN AND THE DUTY OF THE READERS Shabdarachanaa gaavandhala | Hey mee samajato manee praanjala | Dosha to maazaa sakala | Guna to thoraanchaa ||107|| 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||

Waalukaa paatree gangaajala | Te paapanaashak, madhura, nirmala | Taise waachak, shrotey kewala | shuddha ghewota samajoni ||108|| 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|| Amache gaavachi maagaasale | Tethe jaad shabda jari yojile | Grameena mhanatee- naahee kalale | saangaa artha pandit ho ||109|| 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|| Gharogharee pandit kuthale? Aahet te hee vikruta zaale | potaa paanyaasi laagale | Nokaree dharilee dhanikaanchee ||110|| 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|| Je je konee urale uttama | Tyaannaahi kaahee rudhibhrama | Te mhanateela haa upakrama | vedabaahya, adhaarmika ||111|| 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|| Kwachit asatee vidwat ratna | sarvachi yaati-yaatee madhoona | Tyaannaa aahe haa grantha pramaana | Maanato mee antakkarane ||112|| 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|| Aisiyaaseecha pandit maanaave | Je asateela saatwika santa swabhaave | Tyaanche pisaata shabdachi aikaave | sudhaaritee je graamaasi ||113|| 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|| Dhundaaloo naye pandit konee | waachak niwadaavaa gaavaatooni | Aachaarasheela, satwika, imaanee | subuddha, premala kaaryakartaa ||114|| 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||

Jo granthahi preme waachato | Naangara dharaayaa sheteetahi jato | wel padalyaa sevaa karito | Gaava lokaanchi paahije tee ||115|| 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|| Aisaa asel konyaahi jaateechaa | Athawaa dharma, pantha, desh-vedesheechaa | Taree to chaalel gramonnateechaa | Jiwhaalaa jayaa ||116|| 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|| Panditaannee waachoo naye | Aise maaze mhanane nohe | pari kaama na adaave tyaashivaaya | Nako nishkriya waad konee ||117|| 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|| Pandit, puraanika, vidwaana | yaanneehi avashya karaave waachana | samaajaache jabaabadaar mhanona | yathaartha dnyaan dyaave sarvaa ||118|| 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|| Graamee vichaaree shikhshaka jana | Tyaannee waachaavee Graamageetaa poorna | sakalaansi dyaavee samajaawona | Lahaana thoraa jamawoni ||119|| 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|| Jamawoni shrote vruddha-taruna-baala | mulee-tarunee-maataa sakala | Maagaasalyaahi laavaavee chaala | unnateechee haloo haloo ||120|| 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|| Je je naaree-nara saakhshara asatee | Tyaannaa maazee namra vinantee | waachaa Graamageeta artha sangati | Samajaawoni dyaa nirakhsharaa ||121|| 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||

Jo samajoni haa grantha na waache | Graam maagaasaave ase mata jyaache | To maarga dhareel adhogateeche | paap na chuke tayaa laagee ||122|| 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|| Paap mhanaje bighaad karane | paapa mhanaje kumaarga dharane | paap mhanaje baleech raahane | gareeba praanyaa piloni ||123|| 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|| Aise nasaave waachakaanche | je dnyaana milel graamageeteche | Taisechi vartataa, vartavitaa pudhache | Dosh jalatee baadhaka je ||124|| 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|| Graamgeetaa grantha waachon | konee gheoo nayet paise aapana | Graamaaseech laabhaayaa mahatwapoorna | dhana vechaave vaktyaane ||125|| 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|| Graamageetaa grantha sundara | Nirmaavayaa gaavaache chaaritrya | Prachaara karaavaa sarvatra | howooni pavitra aapanahi ||126|| 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|| Je konee maaze snehee premala | Tyaannee karaavaa granthaachaa sukaala | Gharogharee chaalawaavaa prachaara nirmala | Graamgeetaa waachanaachaa ||127|| 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|| Graamaata khelaavee Graamageetaa | sarvaas paath asaavee sootre tatwataa | pramaana dyaave konaache chukataa | sarva aapule mhanoniyaa ||128|| 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|| How to honour and admire the Graamageeta and the neverfailing potency of its fruits

Jyaache haatee haa grantha padalaa | achaanak madhooni ughadalaa | Waachataachi samajaavaa upadesha kelaa | Graamadevatene majalaagee ||129|| 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|| Maga tayaachaa na ghado apamaana | Vichaara karaavaa taaratamya jaanoona | Kalat nasataa ghyaavee patawona | ovi jaanatyaa paasoni ||130|| 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|| uttama upadesha haatee laabhalaa | Samajaavaa shubha dina aaj udelaa | Taisechi vartaave samajon bolaa | Graamageetechiya ||131|| 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|| Prathama aikaave hey geetaa vachana | Aacharanaasi drudha karaave mana | Maga sankalpaave kaaryaache saadhana | Graama swarga karaavayaa ||132|| 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|| Prathama shraddhene waachana karaave | Artha sarva lakhshaata ghyaave | uthataa basataa kaaryaasa laagaave | graamaachyaa aapulyaa ||133|| 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|| Yaatachi maaze samaadhaana | sudhaarela graamaache jeevana | pakhanda jaayeela vitalona | matalabiyaanche ||134|| 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|| Samponi jaateel bhedwaada | Naandel gaavee prema shuddha | Labhel aanandee aanada | sarvajanaa sarva bhaave ||135|| 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|| Maanawaateela asuratwa, pashutwa | samponi ujalela devatwa | jeevanee sancharela shuddha tatwa | nirudha aise sarvaanchyaa ||136|| 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||

Nisarga saahya de velachyaa velee | vrukhsha velee baharatee phulee phalee | jalapoorna hoteela nadyaa talee | aapulee maryaadaa na sodataa ||137|| 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|| Aarogya hoyeela sarvaanche bhooshana | Lopel daaridrya, uneeva, adnyaana | Koneecha na raahateela heena, deena | khala durjana kothehi ||138|| 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|| Samaanatechee samaaja rachanaa | shaanti deyeela jeeva janaa | pragateechee navee navee preranaa | kareela bhuwanaa unnata ||139|| 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|| Shoshana athawaa shaasana | yaanche galoni padela bandhana | Naahee shatroonche aakramana | swayampoorna gaava hotaa ||140|| 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|| Daasa hoteela trividha taapa | nurela vaitaaga, vaira, paapa | Gaava zaaliyaa swargaroopa | shanti laabhel vishwasi ||141|| 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|| Swargeeche amara hechi ichchhitee | Hechi santa rushinchyaa chittee | Aisiyaa gaavee laabhataa vastee | kaasayaa jaatee vanaantaraa? ||142|| 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|| Saandoniyaa aatmasthitibhaava | Santa sajjanaanche samudaava | Aisiyaa gaavaa deteela vaibhava | Aapulayaa jeevanmukteeche ||143|| 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|| Tyaanchyaa bodhe dharma neeti | Tyaanchyaa sahawaase sevaabhakti | Tyaanchyaa prabhaave shaanti, shakti | Raaheela jaagatee sarvakaala ||144|| 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||

Aisee Graamageetechi phalashruti | jyaat sant vibootinchi sankalpa-poorti | Devachi gelaa bolooni chitti | Waradwaanee sajjanaho! ||145|| 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|| ubhaa vishwaachiyaa vitewara | Sadguru vitthala sarveshwara | Tyaachya krupechaachi vistaara | Tukadyaa mhane Graamageetaa ||146|| (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|| Iti Shreegraamageetaa grantha | Guru-shaastra-swaanubhava sammata | Laabha ghewota nitya graamastha | Mhanoni arpilaa Vishwaroopaa ||147|| This scripture, the Graamageeta has been well consented by the Guru, all shastraas and the selfexperiences. 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|| ||Sadgurunaath Maharaj ki jai|| ||PASAAYADAANA|| Aataa vishwaatmake deve | yene wagyadne toshaave | Toshoni maj dyave | pasaaya daana hey || Je khalaanchi vyankatee saando | Tayaa satkarmee ratee waadho | Bhootaa paraspare pado | maitra jeewaanche | Duritaanche timira jaavo | vishwa swadharma soorye paaho | Jo je waanchcheela to te laaho | praanijaata || varshata sakala mangalee | Eeshwarnishthaanchi maandiyalee | Anawarat bhoo-mandalee | bhetatu yea bootaa || chalaan kalpa taroonche aarava | chetanaa Chintaamaninche gaava | Bolate je arnaava | peeyushaanche || Chandrame je alaanchchana | Maartanda je taap heena | Te sarvaahisada sajjana | soyare hotoo ||

Kimbahunaa sarvasukhee | poorna howonee tinhee lokee | Bhajijo aadipurukhee | Akhandita || Aani Granthopjeeviye | Visheshi lokee eeye | Drushtaadrushta vijaye | howaavejee || Yetha mhane Shrivishweshwaraavo | Haa hoyeela daana pasaavo | Yene warey Dnyaanadeo | sukhiyaa zaalaa ||

||OM SHANTI! SHANTI! SHANTI|| VOLITIONS 1 The divine rule will previal in the village by the regular reading of the scripture Graam Geeta. So we shall arrange the collective public reading of this Book. 2 As long as the man does not descard the vices and evil behaviour, there will be no use of reading the manuscript of God Shani or performing the Satyanarayan Poojana., Therefore, first we'll make our behaviour better and virtueous. Giving up all vices, we shall live a pious, righteous and virtueous life. 3 If this book is read in every house and all the family members behave in accordance with the adivce and guidance given in it, all the male, female and children will become perfectly ideal individuals and the village will become `BHOO-VAIKUNTHA'. So, we shall start and continue the reading of Graamageeta in each and every house. 4 The divine knowledge in the Bhagwad-Geeta has actively manifested in the form of this Graamageeta so that the whole village should become superiorly brave like Arjuna. None in the village should lag behind as the backward and undeveloped. So we shall take this book to each and every house. 5 Vandaniya Maharaj says, "Reading this Graamageeta, if you, the readers and villagers, will make some good volitions, then only I shall have satisfaction". Therefore, we shall regularly read this graamageetaa to live our life with ideal behaviour and for this we shall make some excellent volitions.