Gramgeeta Chapter 5 Varna-Vyawastha
Chapter- 5
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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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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? |
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||Maga kaisi unnati hoyee | vyaktichi aani deshaachi ||11|| |
Hey dharmavettyaanni jaanale | Guna-karma vibhaag dhyaani ghelale |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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||Ange-ange jaati banoona | Samskaarasange ||31|| |
Pari hee paramparahi modali | Sattalobhe phoota paadali |
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 |
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 |
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 |
(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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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?
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 |
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 |
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 |
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 |
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 |
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 |
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||Bighadali ghadi durusta karaavi | Samaajachi ||93|| |
Sukhee whawa gruhasthaama | Mitaawa jeevanaacha sangraam |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
(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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
The Brahmanya is the fair intellect of the village. It helps the other attributes to develop with the co-operation of the attributes and enactments of all. supernatural accomplishments and prosperity will dwell in the village. ||131|| |
Harikatha nirupana, raajkaarana | saavadhapana, seva prayatna |
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 |
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 |
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 |
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. |
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