Gramgeeta Chapter 6 The impact of the association with good Companions
Chapter- 6
|
| THE IMPACT OF THE ASSOCIATION WITH GOOD COMPANIONS ( Satsanga - Prabhaava ) || Salutations to Shreegurudeva || |
| THE WORLD AND THE HUMAN BEINGS |
Eeshware jaaga kele nirmaana | Tyaache kaarya ajunee appoorna |
God has created this vast and magnanimous world with some divine intention. But the work according to that intention has not yet been completed. To get it complete, He has gifted only the human being with excellent virtueous intellect. ||1|| |
Ekaapaasoonee aneka whave | Anekaasi ekatwi aanaave |
Before creating this great creation of the universe, God had made a volition as his purpose for it. It was to appear in his multiform and all these innumerable beings in his multiform should become one and return to their original form i.e. God. God has kept divine volition in each and every being while creating all this universe. ||2|| |
Aneka eeshanaa, preranaa | Tyaa kaaran hotee aatma vikasana |
According to that divine volition of God to seek multiform, he had placed attachment and desires in the male and female. He had created passions to inspire and motivate the beings to strive to seek it. And so, the human being tries to recreate and reproduce him in many forms like son and grandsons. ||3|| |
Konee shishya shaakha waadhavee | Konee granthaadik upajavee |
So some individuals try to establish and develop their traditions and lineages in the form of the sect of their disciples. Some develop their tradition upon producing the books and scriptures. Thus, to develop his own heritage and tradition is a natural instinct of man and it is in accordance and in consistence with God's volition. ||4|| |
Jagaavarachi maanava jagala | Samudaayaatachi unnata zaala |
Man has been living in and depending upon the world. He has sought his development and prosperity living in the society (World). If he forgets and propriety in living in the society (world) that man has strayed away from the divine rule and law of the nature. ||5|| |
Pind brahmaand hey nigadita | Sanskaarahi jagaashi sambhandhita |
Man and the nature have a very close intimacy between them. The world gets a particular shape and form by the impact of man upon it. The nature (creation) forms according to the impacts of the human beings. So, if any individual has acquired the self-realization, he may live aloof from the world but he must not neglect or look down upon the world. ||6|| |
Satya, shiva, sukhee, sundara | Aisaa whaava haa sansaara |
It is God's divine will that this world and life on it should become heavenly with truth, auspiciousness, bliss, (happiness) and beauty. God has entrusted this responsibility upon the man. ||7|| |
Maanave aapula uddhaara karaava | Taisaachi samaaj sudhaaraava |
Man should strive to attain perfection. In addition to his self upliftment, he should make the society develop and flourish. So God has defined the duties for each and every individual and it is the way of Dharma. (wyaktee dharma) ||8|| |
Yaa saathicha zaala awataar | yaa saatheech sant, bhaktaancha vyawahaara |
That is why God had incarnated himself many times in this world. The saints and devotees had performed all their activities in accordance with the vow to make the whole life and the world blissful and happy. ||9|| |
Na sudhaarave akhila vishwa | tari unnat karaave aapulechi gaava |
If one can't make the whole world happy (due to his lack of abilities), he should strive to make at least his own village happy. He will surely be blessed by God and seek his emancipation. ||10|| |
| HOW CAN PEOPLE BE TURNED TOWARDS THIS? |
Hey theek mhanatee shrotejana | Pari gaavapratee aamuche kartavya kone?
Upon this, some listeners said, " What you have told us is fair and right. But what can we do for the village? What is the use of our pining and yearning for this? You know, nobody now listens to us. ||11|| |
Sarva karitee aapulyaasaathi | Streeputraasaathi, chaineesaatahi |
Everybody is striving hard by taking all troubles but for his wife, childeren and his own luxuries and pleasures. But none has a consciousness to strive a little for others. ||12|| |
Sarvaasa waate aamuche aikaave | pana aikateel kaise hey na thaave |
All expect that people should listen to them. But they don't know the tact or trick by which they can attract the attention of people towards what they want to say. Therefore, nobody dares to come forward to do any activity in favour of the village and people. ||13|| |
Kaarya karaavaya pudhe yaave | saath na milataa phajeet whaave |
They think, they shuld take initiative and come forward to do something, but if they don't get co-operative hands in the work, they will have to face disgrace. Moreover, they fear that they may face a threat to their life in some adverse events, so they don't come forward. ||14|| |
Aamhaas waate gaava sudhaarave | Pari saanga tyasaathi kaaya karaave?
We do feel that our villege should improve and become an ideal one. But what task should we take and what should we do to fulfill it ? Please tell us in what way would people turn towards the right path? ||15|| |
Aapana pusaliyaa prashnanche | mee uttara deyeena saache |
(upon this, Vandaneeya mahaaraj says) I shall give you perfectly convincing reply to all your questions. Please listen to me with concentration of your mind and attention, and be prepared to enact as I am going to advise you. ||16|| |
Mee saangen mhanooni navhe | Santee heychi kathile barawe |
The ideas and thoughts, which I am going to narrate to you now, are not only my personal ideas and thoughts. All the great saints and seers had first brought them into their practical behaviour and then they had advocated them to the world. Therefore, I will narrate only those ideas & thoughts in which I personally have a firm faith ||17|| |
Sarvaa aadhi ek nischaya | Lok asatee anukaranpriya |
First of all bear one thing determinently in your mind. People always behave observing and according to the behaviour of others. When they notice something special and remarkable, they hold it firmly in their mind, though nobody has asked them to do so (imitate) ||18|| |
Mukhya kaaryakartyaachi raahanee | Nirikhshonee baghatee koni |
So, the life style and the casual routine behaviour of the leader, head or eminent individual should be so ideal that while observing it inquisitively, people should rush madly after him like a calf running after its mother cow ||19|| |
Mhanonee kaaryakartyaata asaave aakarshana | Sevaa, Chaaritryaache oja poorna |
Therefore, the social worker must have a dominent and fascinating character to create a deep impact of his service and behaviour upon people. But for this, the prosperity and development of the village is impossible. ||20|| |
Yaa margaahechi janajaagrutee | Heychi sootra ghyaave haatee |
Mind this well that the consciousness and awareness in people can be created only by this way. People behave as they observe us behaving in society ||21|| |
Yaasaathi pratham karaavee aapulee shuddhi | Shareershuddhi; rhudayashuddhi |
Therefore we should first seek our own sanctity. We should keep ourself clean, pure and try to make our hearts (minds) pure (discarding all evil thoughts and passions). then we should make our homes clean and further we should bring purity cleanliness and sanctity in our village. ||22|| |
Jaise tumee karaal aapule ghara | te paahatila jana satwara |
when you clean your house and do something to beautify it, people will observe it and they will try doing the same to make their houses more fine and beautiful ||23|| |
| TO IMITATE IS THE NATURAL INSTINCT OF MAN |
Sundar drushya paahataa dolaa | Aawade paahanaaraasi tasaach sohalaa |
When somebody sees somewhere a very beautiful landscape he forms and develops a liking for it. then he tries to create the same beautiful scene in his home also. ||24|| |
Phulalei baag paahili | Anantrangee phuley phulalee |
|
Kothe paani chamake aarashapari | Kothe dagadaanchyaa kanaanchi kusaree |
|
Lata lataavaree zulatee pakhshi | Sarva phalaa phaslaanche sakhshee |
|
Aise drushya paahe praani | Temwaha aapanhi karaave waate manee |
|
Jaree tayaa baagachi na disataa | Taree to kaisaa prayatna karataa?
Had he not observed that beautiful landscape, how could he have taken so laborious activity and striven to do something at his home? It is the human nature and tendency. whatever precious he observes, he tries to copy it by himself. ||35|| |
Visheshatah aise mulaanche waagane | Tyaanche karyachi pratidhwanee uthawine |
Children in particular naturally possess this tendency to imitate others. Actually, their behaviour is the imitation of all enactments of elders and others. whatever they observe, they will spontaneously imitate it and display it in their behaviour ||36|| |
Mhanooni mukhhyaanchee hee jabaabdari | Te je karateel graamaa bheetaree |
Therefore it is the responsibility of the heads and eminent social workers. Whatever they perform in the village, the children imitate it and bring it into practice at home and out. By their imitation, they make their parents also to follow the same conduct. ||37|| |
| Imitative tendency - THE SOUL OF THE VILLAGE |
Ekaa pramukhaane kombadee paalali | Tilaa sundar pilee zaalee |
|
Maga patil mhane kar laawaa | Paidaasicha dhandaa waahava |
The patel of the village when noticed they growing popularity of this cruel game, he imposed entertainment tax on it; and created a source of income for the village. Then there was no end. The cock-fighting game speedily spread up in every village. ||42|| |
Bichaaryaa deena jeevaane kaaya keele | Yaanneecha tyaasa nimitta dharale |
What offence had the poor miserable being committed? Through their inordinate desire, people made it an event and yoked the poor cock to fight unto death- such sinful cruel and evil profession began to flourish all over in the villages. ||43|| |
Eka pramukhaane chaalanaa dilee | Tee reeti sarva gaavaane uchalalee |
One headman mobilized the profession of keeping cocks. The whole village imitated it. Even middle aged and aged wise men also began to participate in the game of cock fighting. ||44|| |
Saaree shaktee kombadyaamaage | Pratishthitahi zaale bedhange |
The whole manpower of the village then rushed madly after the cocks due to the growing popularity of this game. even the reputed and respectful elders also lost their balanced senses. Observing this distorted condition of the village, another (more wise and sensible) headman started by himself a wrestling school for the villagers. ||45|| |
Jamavile baal taroona kaahi | Ulhaas otilaa tyaanchya dehee |
|
Tyaane gavaateel wayeet vyasana | sarvachi gele haarapona |
This resulted in eradicating all evil practices and bad habits which were making people weak. The addicts growing diseases disappeared from the village. Everybody formed liking in physical exercises for bodybuilding. ||50|| |
Jo to aapulee chhatee pahee | Danda moudhe phiraveet raahee |
Practicing physical exercises everybody wanted to know how strong his body has become so they used to observe their chest. They started to practice with the mace, mondha etc. They used to do more exercises to develop their muscles of thinghs. They began to bet upon building up their bodies strong and sturdy and as handsomely proportionate as the bodies of their ideal wrestlers. ||51|| |
Maidaanee, mardaanee khela chaale | Sarva gaava laal maateene rangale |
In this way, now outside games and sports on playgrounds and in the wrestling arena were constantly played by the villagers. The whole village became the physical exercise school. Their earlier liking for cock keeping and cock fighting became more and more feeble and many of them totally forgot it. ||52|| |
Dusryaa ekaas buddhi suchalee |Tyaane jodee chaarooni mast kelee |
Then there was another individual. He fed his pair of bullocks regularly with nutritious fodder and made them strong and swift. Then he bet upon a race with the bullocks of another villager. ||53|| |
Janalokaanche lakhsha vedhale | tyatachi manoranjan waatale |
(Watching this new game) the villagers were attracted and fascinated by it. They found a great pleasure in it. They developed liking for it which resulted in arranging SHANKARAPAT (racing competition of the pair of bullock carts) in every village. ||54|| |
Tyaat kaahi uddesh uttam asatee | Bailaanaa khuraak deonee banaviti |
This practice had some good aspects and objects also. Such race competitions required strong, sturdy and swift bullocksy. So people started feeding their bullocks with best nutritious food and fodder. Such bullocks became very much helpful in the agriculture work of the farmers. ||55|| |
Pana tyaatooni prakate dushparinaam | Rahate ate maage uttam kaam |
But in addition to the good effects, some bad outcome also appeared Good motives and purposes got neglected and bad effects got produced. people started seasons of bullock cart races and the important agricultural work got neglected ||56|| |
Maga jo bail palenaa | Tyaas tochitee tutaari anaa |
(But another bad effect) Then if a bullock in the pair does not run fast, they used to penetrate and pierce with sharp pointed nail of the goad to make the bullock run faster. Such careless piercing would create deep wounds and scars and make the bull bloodstained. In such a cruel way, they used to injure the poor and dumb animal. ||57|| |
Raahile shetibhateeche kaam | Shankar pataachaachi uddyam |
(When such mad craze for shankarpat developed), who has time to pay attention to the farming and cultivation? Their all activities on their farms and fields were left behind and they all stated and concentrated upon this new profession of arranging bullock-cart races as shankarapat. This butcher like activity developed in every village. ||58|| |
Sahajachi gaadi jumpatee | Puraani haatee dharoni tochitee |
Even for a casual work, if they drive a bullock-cart, they always take a sharp nailed goad with them. Though the bullocks run fast, they carelessly pierce them to make them run faster. ||59|| |
Gaava padale tyaach prawaahi | Uttam naad ghenechi naahi |
The whole village began to flow aimlessly getting absorbed in the stream of mad race. None was conscious to from liking for some good hobby and habit. All such devilish and cruel activities began to grow more and more. ||60|| |
Aisaa dhumdhadaakaa chaalala | Ekaane gaavee tamaashaa aanala |
While this profession (of shankarpat) was in full swing some another individual invited a ' TAMAASHA ' (a very popular sort of ballet performed by female dancers on the erotic songs called 'Laawani') This cheap entertainment of disgraceful tamasha changed the whole face of the village and they lost a graceful balance in their behaviour. ||61|| |
Jo to laawani mukhe uchcharee | Gharee, daaree, shetee, mandiree |
Everybody (young and old) began to intone the laavani (erotic and obscene songs). Not only at home, streets, yards and fields but in temples also such erotic songs full of sensual meaning were heard form everybody. ||62|| |
Tamaashaache prastha waadhale | Lahaan mulaat sanskaar bimbale |
The bad impact of this tamasha grew so forcefully that its deep impressions began to take root even in small children. The children and the youths began to adorn themselves like the actors and performers in the tamasha. ||63|| |
Jo to chaang bhaang karee | Mudra suru zaali laajaree |
Everybody began to grow hair and engage himself in the activities of fascinating one. Adorning faces with artificial make up like females they began to imitate the gestures like them. All small children also began to perform dances at home. ||64|| |
Aayee vadeel koutuk kariti | Mulee mouj mhanoni haansatee |
Strangely enough, the parents of those children applauded their sons and daughters for their imitating performances. Girls also enjoyed and laughed and smiled with joy. Other children accompanied the dancers by beating the plates and wooden planks like tambourines. ||65|| |
Parantu koni ikade baghena | Kaaya honaar vitambana |
But nobody got concerned and paid attention consciously to what extent of deterioration would the village be put to. The whole village got completely involved in the whirlpool of tamasha. ||66|| |
'Dubati ' mhane dholak oradoon | Tunatune mhane 'Kona kona' |
Dholak and Tuntune are the instruments used in Tamasha. The sound itself warns that who listens to it will sink down. |
Maga kuthale katha, keertana | Bhajan waa saadhuche pravachana |
How could be their place and scope for activities like narration of good stories, devotional songs, discourses by the holy saints? on the contrary, the youths used to deride and jeer at them. Thus the sanctity and piousness in behaviour, liking, for religious rites and practices were brought to disgrace and shame. ||68|| |
Jyaane gaavi tamaasha aanale | Tyaache putra naache nighaale |
Those, who invited such harmful display of tamasha in the village, had to suffer the worst consequences. Their own sons turned to tamasha, became dancers or artists, went abroad (to other villages) and started the tamasha there also. ||69|| |
Mulinna maargee jaayaachi chori | Muley chhaliti nilaajari |
(The worst effect of the tamasha was) It became very difficult and dangerous for girls to go on the roads. The shameless and immodest young boys began to molest the girls on each street and corner. Some boys established and grew association by frequent visits or by secret meetings and eloped with many girls from their houses. ||70|| |
Maaga paatalaasi padala ujed | Arey hey kaaya waadhale thotaand ?
When the riotous and heinous impact spread all over the village a flash of reality opened the eyes of the patel of the village. He strongly noticed that the wild winds of this disgraceful tamasha had occupied the village as well as his house also. ||71|| |
Maazya bhaavaane tamaasha analaa | Tyaacha tar vanshachi bighadala |
The Patel realized and thought, "My brother invited this disgraceful tamasha in the village. His own son strayed and turned to wrong path. His daughter also has eloped with some boy and thus she had tarnished the image of his family also and brought the lineage to disgrace. ||72|| |
Maga vichaari jyaala tyaala | Kaise banda karaave tamashaala |
With great concern and sorrow, the Patel started seeking advice and guidance from everybody for eradicating the shameful tamasha from the village. All blamed him and scolded him saying, " You are the headman of this village. You have allowed this worst form of entertainment and disturbed the sound setup of the village. ||73|| |
Kusti, vyaayaamaachaya naadat | Gaava sundar, aadarsh, adbhoot |
"Earlier, the village had become extraordinarily ideal as all the young and old had absorbed in the liking for wresting and physical exercises. But this mad and vicious craze for the tamasha has brought so many addications, and bad habits, which have ruined our village." ||74|| |
Sundar hotey mulaanche khelane | Barey hotey baila tayaar karane |
"The good and healthy games of the boys and making the bullocks sturdier and stronger, such activities were far better. But giving up those good activities, when you invited this sinful tamasha in the village, it had come to a downfall and a shameful disgrace and deterioration to our village." ||75|| |
Aata bhogaa tyaachi sajaa | Sareech muley waajviti waaja |
"Now suffer the worst and evil consequences of it. All young boys in the village have turned to Tamasha. Whatever ceremonies celebrations or feter are arranged in the village, this disgraceful tamasha has become a prominently essential item, without which, the villages think, those ceremonies and celebrations are inadequate without the tamasha. ||76|| |
Yaa gaavat jeje yetee | Tey tamaashachyaa rangeech rangale asati |
The visitors who come to the village from outside are also interested and absorbed in the tamashaa. It was impossible for the patel even to prevent the force of this tamasha. ||77|| |
Ekaane tyaat chhand aanala | Daroo pioon phiru laagala |
(When all these evil practices were going on ) one individual added to this chaotic state of the village with one more bad and harmful habit. Drinking wine, he began to roam through the village. People, who had already in the grip of tamasha thought that a climax of pleasure could be sought through wine. ||78|| |
Haluhaloo teech waadhali pratha | Darubajaacha jamala jattha |
Slowly the number of drunkards began to grow more and more. Their groups were formed. Now what can be said about the deterioration of the village? ||79|| |
Konee dandhaari tamaashe kari | Konee daroo pioon shivyaa uchchari |
Some dandhari (acting in plays) performed his traditional rural plays. Some other individuals continued abusing people under the influence of wine. None had a sense of awe and fear for any respectable elders. Thus all the young and old became devoid of order. ||80|| |
Vyabicharyaanchi zaali daati | Ganjipha khelatee paishansathee |
Adultery grew and spread up everywhere. To earn more and more money easily, they began to gamble. Children started stealing and plundering. Some individuals set up distilleries of wine in the village. Thus such perilous industries cropped up in each and every house. ||81|| |
Maunsa khanyaache waadhale vyasana | chaina na pade maddya wachoon
All developed a taste and liking for non-vegetarian food, i.e. for meat. They could not enjoy it without wine. many kinds of diseases spread up due to consuming liquor and meat. ||82|| |
Muely tel laawooni baal phiraviti | Paan chawooni kothehi thunkati |
Even small children also started to use hair oil and other things. Chewing betel and tobacco, they would spit anywhere. They started smoking bidis and cigarettes. No body had respectful fear for any respectable elders. ||83|| |
Majoor kashtane paisa milavitee | To hi daarupaayee udhalati |
Toiling and laboring hard, the labourers used to earn money but they went on squandering that hard learned money on wine. At home their children had to suffer starvation. This was the downfall of their life. ||84|| |
Daroo piooni maartee streelaa | Sagalya gaaveech chal sutala |
Bad practices like beating wife under the influence of wine etc. forcefully spread all over the village. Quarrels, struggles, fighting grew in full swing. The courts and police stations got crowded because of internal conflicts of the villagers. ||85|| |
Lole gataraat amirhi | Konihi konaasahi maarooni deyee |
In the intoxication of overdrinking, even the rich individuals were found rolling in dirty gutters. Without reasons, anybody would beat any other person. Girls and women had no safety anywhere and they were frequently molested. Thus the condition of the village was distorted beyond control. ||86|| |
Paisa adaka nashta zaala | Aisa gaava ' unnatis ' chadhala |
The sound economical condition of the village totally broke down and funds with people and in the village were completely squandered. The village reached to the worst condition. The drunkards thus broke up the whole sound set up of the village. ||87|| |
Gavaachaa mukhand daaroo pyaala | Mhanooni vyasan laagale bahutekala |
When the leader of the village became drunkard, majority of the villagers followed him and became addict of wine. Further, the whole village went on the gutterway under the intoxication of wine. ||88||Maaga sarva gaavachi laagala | Gatar gange maargi ||88|| |
Taisechi aahe jugaaraache | Choriche aani vyabhichaarache |
The same is the case in gambling, plundering, adultery and bad habits, At first the heads, leaders and prominent persons get spoiled and corrupted. Observing them the whole village also gets spoiled by following them. ||89|| |
Aaj je je lokanche bighadale | Te tari kuneache hotey pahile |
Wherever you find such spoiled individuals behaving in uncontrolled manner, be sure, they had previously observed some other doing such evil and worst activities. Imitating them now, the people in village have fallen down to such lower state. ||90|| |
Swatah pratham tyaane aacharile | Magachi lokaanna sangitale |
First the leader or headman of the village behaved so. He then told others about it. Following him the others also began to behave and enact evil practices and wrong deeds. ||91|| |
Sarva gaavache vartana | Kaaryakartyaa varachi jaana |
The behaviour of the village people entirely depends upon the behaviour of the main active workers. Therefore we hold these workers as vital as the praanas (the life forces of the beings) of the villages. ||92|| |
Gaavi char bhale waagatee | Tareech gaava hoya uttamagati |
If four wise men behave in good manner, righteously and with morality, the whole village then becomes ideal, as the villagers would follow the good manners of those wise men. If the leaders run after their selfish gains, no doubt, the village would also become selfish and all villagers would run after their individual gains. ||93|| |
Gaava mhanaje shuddha aarasa | Je daakhawaal te disel sahasa |
The village is just like a mirror. You will find the same reflection of the same behaviour in the village as you are behaving. whatever we enact and the manner we act it, the same manner and enactment will be reflected by the village people. ||94|| |
Mee je prarambhee bolalo | Baag baghoni prasanna zaalo |
In the very beginning, I had told you that the natural tendency of the village has become likewise the man who, when saw the beautiful garden, enjoyed the pleasure, returned home and tried to make a beautiful garden in front of his house. ||95|| |
| THE DUTY OF THE SOCIAL WORKER |
Mhanoni mee aapanaasi vinavito | Yogya jo waate aadarsha to to |
Therefore it is my humble request to you. I want to tell you all that you can create a deep and better predominance in your ownself by performing good deeds whichever you feel ideal and virtueous. ||96|| |
Asthi panjara phakeer to aaj | Bhoomi daan yadnyaacha uthavai aawaj |
You see, a lean and skeletonlike man today has raised his feeble social cry for the 'BHOOMIDAAN YADNYA' (Offer a piece of land as a donation for some landless labourer). The same cry easily and casually has become a tide and spread up in every village. ||97|| |
Aapuli zugaaruni sukh, chaina | Kiti lok daan maagati phiroon |
Keeping away their own pleasures and happiness, a larger number of people are accompanying him, walking with him barefooted to beg land as donation and a large number of the rich and the poor also are voluntarily coming forward to offer their spare piece of land in bhoomidaan yadnya very gladly. ||98|| |
Pudhaari je je gaavikari | Lokahi taisechi waagati gharoghari |
It is the excellent example for the leader and main workers. whatever they do in the village, the villagers will follow it and do the same at their homes. Thus, the entire responsibility lies on the heads, leaders and active main workers. ||99|| |
Temwhaa kaaya karaave aapulya gaavi | Tee yojana aapan thara vaavi |
Therefore the workers and the leaders should consciously think and decide a systematic plan for the ideal development of the village. They should maintain their behaviour according to that plan and try to make their homes trim and neat ||100|| |
Tyaat nehami saavadh asaave | je je karane asel barawe |
They should be cautious, careful and vigilant about their enactments with thoughtful consideration about the possible results and consequences. The task according to the plan should be then taken in hand to perform. ||101|| |
Naahitari sahaj kele | Pari te praanavareech aale |
If they don't care and keep cautious eye, if they casually take some activity in hand without proper prethinking, it is possible, they may be put to some perilous calamity and it may be harmful to the village also. ||102|| |
Mhanoni gaavi tech suru karaave | Jyaane naavaloukik paave |
They should start such an excellent activity which will enhance the name and glory of the village. They must be very careful and vigilent not to allow to enter the village. any bad habits, addicts or hobbies, which may tarnish the image of the village. ||103|| |
Kadaachit kele ekhaadyaane | tehi sahan karoonaye konee |
If anybody tries to humiliate the village or bring disgrace, he must not be spared and pardoned. with due consideration, that evil practice or act should be rooted out. ||104|| |
Kaaran jaisee sangati ghade | taise anubhava yeyee rokade |
The vigilance and cautiousness are a must because we suffer directly the good or bad effects of the company we keep, the social workers in the village should therefore be alert about growing excellent virtues and attributes in the village. ||105|| |
Uttam khel, uttam kaarya | uttam kalaa, uttama soundarya |
Excellent games and sports, ideal enactments, excellent arts and their remarkable beauty should be brought into regular practice by the villagers; so that the village can become ideal one. With great efforts, such excellent activities should be started which will bring adorations to the village. ||106|| |
Kothe kaahi vyasan ghusale | Tyaas lagech pahije kami kele |
If even the smallest bad habit or addiction is noticed anywhere in the village, it should be immediately removed. The headman should pursue in uprooting it from the village. ||107|| |
Jaree kaahi naaraaji zaali | Muley baale rusoo laagalee |
In doing so, if anybody gets hurt or the children become displeased, the elders should properly convince them in kind and sympathetic manner. ||108|| |
Sarvaamaaji uttam upaaya | Te waatawaranchi badlooni jaya |
The best way for it is that the workers should design such an excellent hobby and liking in the village that the spoiled and polluted atmosphere of the village will be changed totally, Involvement and absorbing in such excellent hobbies will never allow any evil and wicked practice to find place in the village. ||109|| |
Kaaryakarta tochi gaavaacha | Jyaas lobhachi naahi konacha |
He is the true social worker who has no selfish expectations, who holds firmly that his village only is his ultimate goal of life. ||110|| |
Mag tyaacha aadarsha gaava paahi | Sarva gaavachi sudharoni Jayee |
In this way, the responsibilities lie upon the active workers only. whole village considers him as an ideal guide. Getting inspiration from such worker all will try to bring healthy reformations. (so says Shrisant Tukadoji Maharaj) ||111|| |
Iti shrigraamgeeta grantha | Guru-shastra- swaanubhava sammat |
Thus, this sixth chapter dealing with poignancy in the matters of interest of the village life; narrated in shrigraamgeeta, which bears three verified experiences, is hereby concluded. ||112|| |
|| Sadgurunaath Maharaj ki Jai ||
|
| VOLITIONS |
| 1. The divine law is to multiply from one into many and to unify many into one single unit. Taking this law into consideration, I shall take some social collective work into my hand and try to bring villagers together.2. I shall try to make the village prosper towards seeking the treasure of emancipation and to satisfy the God. 3. I shall try to put an end to all harmful activities like running shankarpat (bullock-cart races). I shall try to close the market selling cocks and hens. I shall oppose and stop the coct fights and erotic displays (Tamasha). Mean and evil habits, gambling consuming non-vegetarian food, drinking wine etc. To beautify my village, I shall develop gardens. I shall set up arenas for heroic games and exercises. For developing the agricultural cultivation, I shall feed the bullocks with nourishing food and thus I shall try to increase the agricultural production. 4. First of all I shall reform my own behaviour (following which the villagers also will imitate my behaviour without advising them as it is the human tendency to imitate without advice what he feels to be excellent.) 5. Without the feeling of avarice for any thing, I shall consider that my emancipation lies in true progress and prosperity of the village and I will enact accordingly. |
Comments
Post a Comment