Gramgeeta Chapter 3 Ashrama-Dharma
Chapter- 3
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| ASHRAMA-DHARMA (The duty of Aashrama) || Shrigurudevaya Namah || || Salutations to Shreegurudeva || |
| NEED FOR BRAHMACHARYA AND GRUHASTHAASHRAMA |
Shrotiyanni prashna kela | Maage brahmacharyaashram nirupila |
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 ?
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 ? |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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|
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
' 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 |
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 |
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 |
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 |
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 |
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Assa haa samsaaracha tamaasha | waa re samsaraachi aasha |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 ||Putra nasataahi hoto uddhar | Prayatnasheel purushaacha. ||78|| |
Samaajaachyaa unnateeche sootra | Khandu na dyawe sarwatra |
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' |
'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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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
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 |
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 |
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||Yaachi dehi tyaane saadhali | Poorna safalata jeevanaachi ||104|| |
To sakala zaala sphoortidaayak | Nihspruhatene maargadarshak |
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 |
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 |
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.d |
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