Gramgeeta Chapter 2 Dharmadhyayana
Chapter - 2
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| DARMADHYAYANA (Study of Dharma) || Shirgurudevaya Namah || || Salutation to Shrigurudeva || |
DHARMA AND DHARMIKA :
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Deve nirman keli khshiti | Praja wadhavi prajapati |
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 |
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 |
`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 |
(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 |
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 |
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 |
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 |
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 |
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 co-operation of each other ||9|| |
Nako sattecha badaga tyasi | Nako dandabhaya satkarmaasi |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 ?
(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 |
"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 |
"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? |
"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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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? |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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To nashta hoya eka khshani | kewadhi thora keli haanee |
(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 |
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 |
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Te amol veerya dehaatila ratna | Jyawari dehaache jeewana |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 self-inspiration 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, non-possessiveness 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.) |
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