Gramgeeta Chapter 9 Seva-Samarth (the power of Service)
Chapter- 9
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THE POWER OF SERVICE
(SEVA - SAAMARTHYA) || Salutations to Shreegurudeva || |
| `SERVICE' - The way to serve by canvassing without knowing the art of canvassing. |
Shrotayaanni vichaarale | prachaar karyaache mahatwa kalale |
The listeners asked, "We have understood now the importance of canvassing. But how is it possible for all to acquire all the attributes needed for a good canvassor? ||1|| |
Aadarsha prachaarak milane katheen | Milale taree tikane katheen |
"First of all such an ideal canvassor is rarely found. If luckily such ideal one is found, it is very difficult to maintain and keep him permanently. Therefore tell us some another possible way for improvement of our village". ||2|| |
Taree aika yaache uttara | Mee ek gaava paahile sundara |
(Shrisant replies), "Listen my reply to this. I have seen a beautiful village. I noticed a good discipline observed in each and every house. I saw peace and tidiness every where. None of the villagers had any addicts or bad habits. ||3|| |
Paahooni waatel ashcharya | shodhile konaache hey kaarya? |
Finding all this, I was really surprised and began to search who was behind all this ideal work. Who was the skilful canvassor so creative & active to do this". ||4|| |
Tava to neta aala samor | lokaanni tyaachi karitaa pukar |
The canvassor (leader) came before me when people gave him a call. He said, "I am your servant, Sir. I had been once in your class". ||5|| |
Tyaasi paahataa nawal watale | kaise yaane hey kaarya kele? |
I was really surprised to see him. I asked myself, "How could this simple man perform such a great work ? He could neither speak well nor possessed any art, attribute and skill of a good canvassor". ||6|| |
Disey bichaara saadaa bhola | paree rhudayee karyaacha jiwhala |
In appearance, the poor follow seemed to be very simple and innocent. But he had a great concern and affection for the service in his mind. Because of his intent tendency for serving others, he was liked and much sought after by all. ||7|| |
Prachaar na karitaahi seva | Aakarshit karoo shake gaava |
Here you will notice a secret percept that without any canvassing ability, one can attract the village by his true service to them. ||8|| |
Seva shabdavina bolakee | sarva loka karonee sukhee |
Service speaks itself without uttering words. (The creative work evidently appeares). All people become happy. By serving them, one can win their hearts and souls. So all have a great affinity for him. ||9|| |
Nana saadhanee kela prachaar | Tyaane jari hotee sanskaar |
It is sure that employing the various means of service, good rites and initiations can be well impressed upon people's minds. But they don't last longer and survive for ever. To maintain these impressions resolutely, the true & honest service is a must. ||10|| |
Sevene mana haati ghyaave | tareech te ukalonee walavita yaave |
You should attract people's minds by rendering service to them. Then the public mind becomes clear and open to accept any good turn and shape as you desire. By mere your advice to the people, the work done can't survive for the whole life ||11|| |
Aho ! uttam prachaarak naahi bolala | tari aawade tyaache vartana lokalaa |
Though the excellent canvassor utters not a single word, his love for service fascinates people. They are pleased with his active conduct and love for service. ||12|| |
To java java maargi chaale | Kaarya kari paaoola paaoole |
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To nasel jari bolaka | Vyaakhyaata, upadeshak netaka |
Not being talkative, he may not speak much. He may not deliver speeches, discourses & lectures. But he certainly creates more and deeper impression upon others than any good orator or a wise pedant. ||14|| |
Aisechi lok gaava sudhaarati | Deshaache naava ujaawal kariti |
Nobody knows the names of the wild flowers in the woods but their sweet fragrance wafts all over the forest and the countryside. Similarly the honest service and work of such honest workers bring prosperity to the village as well as the shining glories of the country grows and spreads. ||15|| |
Mothe mahaal ubhaarile | Paahaavayaas unch disale |
The sky kissing magnificant royal houses and palaces look lofly and highest. But they all are erected on the firm and sound stone foundation. ||16|| |
Paayeek dagad kaahi disena | Pari mahatwa tyaasachi ase jaana |
Though the stones in the foundation of those royal houses and palaces do not appear to eyes, their importance is not less than those magnificant houses. Similarly, the nation's flourishing prosperity depends upon the honest service of such devout but unrevealing service. ||17|| |
Jyaachi seva kareel praani | Tyaache mana gheyee mohunee |
When you serve anybody, he will be pleased with you and on occasion, he will readily give you his all self, even his piece of loin cloth (Langotee). ||18|| |
Sundar gaayan mrugaa aikavile | Tyache rhudaya prasanna zaale |
When a deer is enchanted with sweet music, it can't feel even if you take away its life force (you kill it). ||19|| |
Sevene angee samarthya yete | Je je bolaal techi ghadate |
You can grow your self-power with your (desireless karma yoga) service. Then whatever you say, can easily and very casually gets fulfilled. People take their share of your work joining hand to hand. ||20|| |
Lokaas ekada bharawasa aala | Mhanaje seva ruju zaali Bhagawantala |
Once people hold firm faith in you, you can consider it that your true & dovout service to people is recognised by God. Then whatever you desire, it will directly fall upon your feet. Then what discripancy or deficiency will be for such person? ||21|| |
| THE NATURE (TEMPERAMENT) OF THE SERVANT |
Sewakaas sankalpa karane purey | Ichha hota gharee awatare |
Only the volition of such true servant be casually put up before people, they rush forward to extract their hard striving to bring it in practical enactment. Then everything happens according to his will & plan. ||22|| |
Paree te nasey upabhogastava | Aise sewak maneel sadaiva |
People render their services (to fulfil his volition) but the true public servant, who will firmly understand that it is not for his personal enjoyment, pleasures & luxiries, will enjoy the glories of the services till the end of his life. ||23|| |
Jyaasi upabhog - waasana zaali | Tyaachi sewaachi sampali |
If the desire or lust for enjoyment appears in the mind of the servant, remember, it is the end of his service. (Now it becomes his profession to earn his livelihood). Then, people go on reviling him. ||24|| |
Pari jo sewaachi maanato dhana | Kaahi apekhsha na thewon |
|
Lok dhanawaanaa Pusena | Lok sattela olakhina |
People may not ask for the rich & wealthy persons as well as the rulers but they very humbly prostrate before the person who has resolutely taken a vow to serve people and that too with the sincerely of his soul. ||26|| |
Jagaat jewadhe poojya purush zaale | Te sarva sevanechi gourava paawale |
All those great personages in the world had earned fame and glories by devoutedly rendering their honest services to people. If any of them left this devine work of service, and got absorbed in enjoyment and involved in pleasures & luxiries, they were considered as monsters because of their tendency for enjoyments and so finally they were destroyed by the Gods. ||27|| |
Sant saamajeene seva keli | Prasangee dhanya kothare lutavili |
When there was acute famine, Sant Damaji, having no fear for the king's anger and punishment rendered his remarkable service to people by looting & distributing the government granaries to the starving public. On that occasion, god also came forward and deposited the full cost of the food-grains in the king's court and saved Daamaji from the impending shameful disgrace. ||28|| |
Yethe dewaane phedile runa | Mhanaje mukhi thaatale Narayana |
Here "God made Damaji free from the debt" means God inspired some individual and that divine intuition in him gave a promise of the guarantee for making good the cost of the food grains and that individual went to the king and paid the whole amount. ||29|| |
Kona mukhi kaaya thaake | Hey kona saangel koutake?
If it is the divine desireless merit of the sincere servant, none can describe who will be inspired by God with intuition, what divine intuition he is given and how enormous volition for public service would be vowed by him. ||30|| |
| THE EXTREME EXCELLENCE OF SERVICE |
Sarva karme, vrate karoni | Teerthatani vanee phironee |
Though one has performed religious enactments like giving aims, visiting the holy places, roaming through woods & forests to earn devine merit, he must finally render service to the people to acquire it and the divine glory & fame. ||31|| |
Teerthi daan, satpaatra bhojana | Yadnyaadiki kharchaave anna, dhana |
It is actually rendering service to people when you give aims and donations in charity at holy places, you feed the hungry, on the occasions of yagnas etc. you give food and money. Theretore to acquire divine merit through them is advised. Otherwise, without the purpose of human service, it is all in vain. ||32|| |
Jyaasi jaruri tyaasi na dyaave | Pavitra sthaana mhanoni udhallave |
If without providing the needy you generously squander food grains and money at some holy places, you can't earn divine merit of service to the people. ||33|| |
Teertha samajati punnyaachi khaani | Aani paapmaya gaaviche praani |
Those who think that divine merit can be earned at the holy places only and consider the poor and feeble people at their villages as the sinful, drive them away without providing them, certainly can't earn the desired gains. The great saints had told them that there are only stones & water at the teerthas (the holy places) for them. ||34|| |
Kaashichya Gangechi kaawadi | Otaavi tahaanelya jeevache tondi |
Saint Eknaath was carrying the holy water of the Ganga in the pitchers (kawadi) from Kashi to Rameshwar. When he saw the donkey dying of thirst, he poured that holy water into its mouth & saved it. Thus he prooved that the crores of divine merit lies in such timely help to the in dire need; needy. ||35|| |
Aapana zijoni angee swataa | Jeeva jantusi dyaavi prasannata |
Physically rendering hard work, the great & excellent divine merit can be earned by making the living beings happy. ||36|| |
Aisi seva jaya ghade | Tute sansaarache birade |
When one renders such selfless service, all his worldly sorrows and sufferings will be turned back and warded off. The great God dwells in his heart. In fact, he does not remain away and aloof as different from God. (He becomes one with God). ||37|| |
Seva heech dhana, sampatti khari | Na sarey janma janmaantari |
Service is the real wealth. It never ends in birth after birth. The service creates the divine feel in the mind as `The whole universe is my house' (Hey vishwachi maaze ghara) and the village is worshiped through service only. ||38|| |
Mhanoni mhanato sevaa karaa | Uttam haachi maarga bara |
Therefore with a great concern and solicitude I am telling you that the only way to upliftment of the whole village alongwith your ownself is rendering your services to the people. ||39|| |
Jari karaal seva aisee | Tareech uddharaal jeevaasi |
If you render such desireless honest service then you can uplift your village alongwith your ownself. ||40|| |
Yeravhi sarvachi karitee seva | koni kutumb seva, koni lokseva |
In fact, in our whole life we render some kind of services. Some of us serve our own families, some serve people. But these are the limited and contracted services. You can't uplift the village by such services. Now I'll tell you the reasons for it. ||41|| |
Sevasaathi sarvachi tatpara | chaalala sevenech vyawahaar |
All are ready to render their services. The whole world runs on the services of human beings. There are many kinds of services. But their imposthumes are different. ||42|| |
"Aamuchya gaavacha mee patil | mhanoni karito seva bahaal" |
The patel struts and says, "I am the patel of this village and as the patel. I render my services to this village". But infact, he boldy gets other villagers to labour hard. ||43|| |
Jyaachi bailjodee upaashi | Aatavari geli hoti kaamasi|
Somebody's pair of bulloks had so far gone on strenous farming work. It had just returned and was hungry. It had toiled till noon. But at such time the patel forcefully calls him and without pity, he orders the villager, "yoke your bullock-cart for the Sahib immediately". ||44|| |
Dupaarvari kaam kele | Gharee jewaavayaasahi naahi gele |
The poor miserable bullocks and its owner had toiled hard in the field. They had not returned to their home and didn't have their meals. Yet the patel forcefully calls him to labour without any returns for it. ||45|| |
Jodi, maanase marooni upaashi | Khush karato saahebasi |
Starving the poor miserable pair of bullocks and its owner, the patel gets the sahib pleased with him and that sahib also applauds him for his prompt service. ||46|| |
Aamuchya gharee zaale lagna | pari gaavakaryaasi bhasale vighana |
When the patel says, "Soon there will be marriage ceremony performed at my home". All villagers think that it is an impending calamity for them. They all work hard in the marriage ceremony but nobody asks them whether they have dined or not. Those, who don't do any work, such shirkers and others eat up to great extent. ||47|| |
Gaavi mejawaanichya ghatalya pangtee | sheth sawakaar jamavoni atee |
Inviting together seth (the merchants) and sawakar (the money lenders) he arranges rows for dinner full of savoury food, but puts the miserable poor workers to the dust by engaging them in various activities of the marriage ceremony. But no seth or sawakar cares at least for the meals of those workers. ||48|| |
"Chal be saali" mhanoniya | jama kelyaa aaya baaya |
The patel abuses the poor females calling them "Chal be saali" and forcefully takes them to work on fields. Those poor souls have to give up their house hold duties and perform this monyless labouring for the whole day and night. ||49|| |
Shewati kaame sundar zaali | shabaaski jahagirdaara milali |
In this way, (compelling the poor souls to work hard till death) all the enactments are beautifully performed hence, the observers applaud the jahagirdaars (land lords) and actually hard working poor souls are turned away with starving and hungry bellies. This is also a kind of service. ||50|| |
Saheb yeto aamuchya gaavi | mhanoni yaatra jagawaavi |
When some officer (sahib) is to visit the village, the villagers toil hard the whole day and night to make the necessary repairs of the village. ||51|| |
Yaane tond paatilaki karaavi | kapadyaas wali pado na dyaavi |
The patel only gives orders. He doesn't have a single wrinkle upon his ironed clothes. Yet applaudings are offered to the patel for the success and the toiling villagers are left away at a distance. ||52|| |
Gaava kele ati sundar | Rabawonee naari nara |
All the males and females of the village toil hard to make the village ideal and beautiful. But only the patel gets name and fame as 'the most dutiful serving leader'. ||53|| |
Ekaane khoop dhana laavile | gaavi uttam dewool kele |
Some rich individual spent a lot of money and eracted a beautiful temple in the village. He was glorified as `the most noble and generous'. But nobody knew the secret behind it. ||54|| |
Aadhi lutale jana lokaansi | jama kelya dhanaachya raashi |
First, looting the villagers at his will, he accumulated the heaps of wealth. Then (for name and fame) he eracted the temple. Yet the top level of his pile of money in his safe did not decrease down. ||55|| |
Chori karooni dhanee zaala | daan denyaat shoor tharala |
But (without doing a bit of hard work) by robbing people, he became wealthy. Erecting the temple he became famous as the most noble hearted donar - a hero of doners. The poor died vainly. Though the poor worked hard nobody recognised his services. ||56||Bichaara gareeb tasaachi mela | kalata naahi kashta karuni ||56|| |
Mhanoni sevakache photo laava | aadarsha samorachi disaava |
The photograph of the public servant is always hung at the front. The purpose behind it is that all should remember him as the ideal servant. If somebody provides food donations to the poor, they held him with respect as their `food donar'. This is also one more kind of service. ||57|| |
Kaahi devaache bhajan kariti | Manee pratishthechi haava dhariti |
Some individuals sing the bhajan (devotional songs) to get fame and they call themselves as the true devoted servants of God. All these pretentions are for robbing the innocent and simple devotees. ||58|| |
Manaata yeyeel tewadhi waragani | Gola karaavi chahubaajunni |
Some individuals collect a lot of money by way of contributions to build. DHARMA SHALA (A building for free boarding for the poor and the travellers) to serve people. But in the end, they set up their mundane with their family in that dharma shala. ||59|| |
Jama karaava aadhi fund | Dnyaan sangoniya udanda |
Some individuals prepare an effective plan in details for the service to the public and convince the villagers about their plan. By advocating Brahmadnyana (divine knowledge of Brahma) they collect contributions from people and raise big fund for the work. ||60|| |
Daawooni tyaache phayade nana | uttejit karaave lokaanna |
Telling the villagers about a number of benefits of that scheme and compelling them to contribute generously, these people get their selfish benefits sought through that scheme. ||61|| |
Kaahi yadna yaagaadi kariti | Vishwashantiche dhyeya bolati |
Some people arrange a sacrifice (yagna) and oblation (yaaga) for the universal peace. They call themselves as the `sevak' (devoted servant) and have belliful delicious meals. ||62||Aapanachi mejwaani zodati | Sewak sagale mhanawoniya ||62|| |
Lokaansi whaavi madat uttama | Mhanoni kariti dharmaartha karyakrama |
Some arrange charity programmes to help people. But actually they enjoy amorous and luxurious pleasures and acquire glories for themselves. These are also the servants of people. ||63|| |
Seva aapulya housesaathi | Naahitari kona kari ataa ati?
Some individuals render their services as their hobby. If they find that their inordinate desire can't be fulfilled, they don't make any fruitless efforts. They are satisfied if they acquire even a little name and fame in it. ||64|| |
Kaahi janaani seva kelee | Naava na nighata zugaaroon dili |
They rendered their service to acquire name and fame. But when they found that nobody held them in esteem by giving them glories, they hooted off the service work. Further they created quarrels. Moreover, they said, "What are we going to gain through it?". ||65|| |
Kahinni dhanda ubha kela | Sevene dipawile thora mothyaana |
Some persons (making pretext of service to the people) start some business. By making a pomp and show they dazzle the eyes of even the big personalities. But adultering inferior substance in superior goods, they spoil the life of people. ||66|| |
Ek tamaasgeer majasi bhetala | Tyaane veshya jamawoni naach kela |
(Vandaniya maharaj says) Once I met a tamaasgir (An amorous show man). Gathering prostitutes, he presented obscene dances before people. Moreover, he told me, "I am exerting to serve the people." ||67|| |
Koni kaala bajaar, laach luchapati | Yaachehi buddhine samarthan deti |
Some crafty individuals take disadvantage of the needy people. They tell people, "I'll fulfil your needs immediately". They take bribes from people and do their work. They go on black marketing. strangely enough, they try to justify all these wrong enactments. This is also a kind of service to people. ||68|| |
Ekaane bhikaari jama kele | Gaavogaavi soduni dile |
One individual gathered the beggars and sent them to different villages around for begging. When the beggars collected money by begging, he snatched it away from them saying that he had made arrangements for their livelihood. Thus he made his livelihood through it. ||69|| |
Koni koni seva kari | Tana, mana laavonee havey towaree |
Then there are some public servants. They first honestly exert their hard efforts with mind and body to serve people. But when photographs of their enactments are taken they get absconded. ||70|| |
Kahi sevestava pravaasa gele | Chareekadoni phironi aale |
In the name of service, some individuals went on travelling abroad. But after travelling in all directions, (fulfilling their selfish purpose of free touring) they returned homes and sat idly and comfortably at their houses. ||71|| |
Kahinni lokaa chetawile | Seva mhanoni tata padale |
Some persons outwardly spoke on service to people but misguided people by creating confusion and divided them in different rival groups. But secretly they joined hands with the leaders of those groups and took hush money for themselves. ||72|| |
Ekaane janata ghyaaya haati | Seva vrataachi keli pragati |
Then there was one individual, who wanted to win the minds (votes) of people, made a good progress in rendering service to the people very dutifully. But when he got a chance (winning the election) he acquired some high official post (in the name of service) for himself. ||73|| |
Gelee sevet varshe kiti | Aata adhikaar whaava mhanati |
He justified his taking executive official post saying that, "so far, I have spent many years in rendering my honest service to people. So it is my right now to get selected for such authoritative designation. So saying, he took all controls of ruling power in his hands. Telling the pretext of rendering more and better service to people for their progress, he squeezed people and extracted a lot of money from them. ||74|| |
Kahinni seva aaarambhili | Seva ghenyaatachi wel gelee |
Some selfish persons started rendering their service but slowly they began to seek their own service by people. Thus, those, whom he was expected to serve, were knocked down completely by breaking their limbs in labouring hard for him. ||75|| |
Seva karaayaashi saadhu aale | Nawardevaapari toraa chale |
Some (so called) Saadhus (sages) : came to serve the village people. But in fact, instead of serving the village, they started strutting with awe like bridegrooms (in their marriage ceremonies) upon the villagers. In this way, without rendering service, they became unbearable burden upon the village. ||76|| |
Aajwari jana aisechi phasale | Mhanoni paahije saawadhaan kele |
Poor and innocent villagers have so far been deceived by such different kinds of selfish persons by their different ways and means. It is time now that the village common simple people must be made alert & cautious about such crafty deceivers. Remember, when any activity is started at random and without considering the need, from and implications of such half hazard activity, it proves harmful and destructive to the interest of the common people in the end. ||77|| |
Aisee nasaavi seva konaachi | Sevene vruddhi whaavi sahakaryaachi |
Therefore nobody should enact such serving activities. In service to people, the sense of mutual co-operation of each other must grow more and more. The aim of service should be to fulfil all needs of everybody without keeping selfish motive of any personal gains. ||78|| |
Sarvaas whave samaadhana | Sewak sevabhaaviyaasi poorna |
The relation between the persons rendering services and those who are being served by them should be so considerate that both of them can become satisfied & happy. ||79|| |
Seva nasaavi varapang daambhika | At ek, baaher ek |
Service to mankind should not be a superficial show. There should be no place for false pretension in it. It must not be like having one hidden intention in mind and enacting otherwise in actual performance. Service to mankind should not be artificial like paper flowers and only outwardly very beautiful. ||80|| |
Seva nasaavi pratishthe puratee | Sevak nawhe to jo aapswaarthi |
The aims and objects of service to people must not be for earning personal status and honours. The public servant, who behaves selfishly is not a true servant in the real sense of the term. Such service creates very bad and harmful effects and dissatisfaction and unrest in the public life. ||81|| |
Kharee seva mhanaje nishkaam karma | Parsparaanchya sukhaache varma |
The true and honest service means selfless and desireless work. In it, one who clearly understands the secret truth of happiness for both (the servant and being served) and continues his activities for service to people with the intention of sacrifice, should be considered as the true public servant. ||82|| |
Jyaane aapule ghara visarave | Tyaanech "Gaava maate" mhanaave |
One, who keeps himself away from the sense of selfishness for his family and gives up attachment for his family and for household life deserves right to call the village as, "My village". It is only he, who can (honestly and dutifully) render his services betting his own life at stake. ||83|| |
Jyaasi gharachi awad-niwad | to ghaalu na shakey lok hitaachi saangad |
If one keeps thoughts of likes and dislikes for his family and is involved in it, he can't acquire the desired welfare of people through his service. He may have sweet tongue but people won't listen to him. ||84|| |
Jyaacha garacha swaartha waadhala | Tyaasi lokseva vyavasaaya zaala |
If anybody is dogging behind his personal selfish motive in serving people, it will become his earning profession and not a true service. When people notice the truth behind his service, how can they believe in him & in his service? ||85|| |
| TAKE AN ABSOLUTE VOW (SEVA-VRATA) OF DESIRELESS SERVICE |
Swarthaasaathi buwa baney | Swaarthaasaathi netaa hone |
You can find every where a lot of people who become ascetics (Buwa) or a leader only to fulfil their own selfish purposes. Some of them go to such an extent that they are ready to give up their life of take away the life of others to fulfil their selfish motives. ||86|| |
Paree yaatooni jo nighaala | Nishkaam seva karaaya laagala |
One, who comes above the selfishness, gives up desires and attachment and becomes deserving servant, goes forward to render his services, can be held and honoured as the ideal servant of people. ||87|| |
Mhanonee kaaryakartyaane hey olakhave | Apule swaartha aawaronee ghyaave |
Therefore if one has an honest and sincere desire to work he should first understand clearly all these (kinds of service) and then take his steps ahead for service by his enactments. ||88|| |
Soorya sakalaanchi seva karee | Badala na maage tilbhari |
The sun is serving the whole universe but never expects any returns from the beings in the universe, even as minimum as the `til seed' (sesame - oil seed). Yet his service is non-stop going on. ||89|| |
Vruksha sarvaanchi seva karito | Chaaya, pushpe, phale deto |
The tree provides all living beings with shadow, flowers, fruits etc., and serves them. Finally it gives up its life also. It does such service without any desire from the world. ||90|| |
Maage kaahinni seva keli | Dhana, dhaanye, raajyehi arpili |
In the past, many great personages had rendered their honest and desireless services to the mankind. For it, they generously offered their wealth, food grains and even their kingdoms also. They offered their bodies also for the welfare of their subjects and thus they had very dutifully fulfilled their services. ||91|| |
Tyaanchya sevechi puraane zaali | Tyaanchi keerti sphoortiroopa aalee |
All ancient puranaas & holy scriptures had been written to describe their great remarkable services. In the course of time a lot of individuals sought inspiration from the glories of such magnificant & generous personages. We should also seek such inspiration from those divine souls to render our true services to the welfare of the world. ||92|| |
Seveche anant prakaar | Te samajonee karaavi nirantar |
There are infinite kinds of service to the world. We should get knowledge of all kinds with all aspects and then should opt the right kind of service which in consistance to our own tendency and all our physical, mental, and intellectual abilities. ||93|| |
Anna seva, dhana seva | Shrama seva, Dnyaana seva |
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aatmaseva nawhe indreeya seva | Aahe nirmal dnyaan theva |
Self-service does not mean coaxing our organs by providing their objects. It means to acquire the divine knowledge of the Purest original Truth (Shuddha brahma or Brahmatatwa). With the divine and noblest association lead the common people to the right way of divine knowledge and seek the prosperity and upliftment of the village. (This is the true meaning of Aatma seva). ||96|| |
Seva mhanaje ek nawhe | Pratyek kaarya sevamaya aahe |
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Aapan bhoomisaman raahave | Deen heena waree uchalaave |
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Kashta whaave sarva tyaaparee | Yashahi waatave sarvanchya gharee |
All of us should have our share in toiling and striving hard in service to the village and when an excellent success in the services is achieved, everybody should be given a right share of those accomplishments. But in doing so, the true wise servant should always bear in his mind that he is not at all the performer behind the accomplishments. The wise servant should behave with such inclination. ||101|| |
Pratishthesaathi seva nohey | Tee swaabhavik housachee aahe |
Then rendering services to others becomes a natural temperament and no greed for honours and high social status finds place in it. We can seek real self-satisfaction in it and this self-satisfaction is the only moral merit of our service. ||102|| |
Aamhee sarva gaava saaf kele | Sarvaanchya manee sukh waatale |
When all of us have a common feeling that we have cleaned our village with our own efforts, all of us should have the equal pleasure of this collective service. The pleasure of all means the true fulfilment of our common service. ||103|| |
Aumuchya gaavi thora aale | Mhanoni gaava sundar sajavile |
When great and excellent personages visit the village, the village is decorated beautifully (to welcome them). But when the public servant presents those for awarding praise and honours who have actually participated in the hard efforts, then he is the true public servant. ||104|| |
Naahitaree kashtaasi dadey maage | Naava hotaa pudhe dhaava ghe |
Otherwise, if somebody shirks in doing his duties for the village but rushes forward to share the credit for success, people laugh & jeer at such (so called) village leaders. ||105|| |
Jyaasi aahe pralobhana | Eershaa, raag, dwesh jaan |
When man possesses vices like inducement, malice, anger, greed and jealousy etc., and envies others, his service means the disgrace and distortion of the real sense of service. ||106|| |
Jo dusaryaasi uttam karito | Tyaatachi aanand manato |
But when he tries to make others perfect and excellent and feels pleasure in such enactments he is a true public servant in my opinion, and he is the most ideal example of true servant for the era to come. ||107|| |
Pratyek jeevacha haachi vikasa | Sarvanbhooti samajaave aapanaas |
The spiritual development can be sought by every being when one realises the purest truth that "all living beings are my ownself in infinite forms". With this sense one should behave very politely with all living beings and attend to all his duties. ||108|| |
Sarvaancha bhaar aapanaavari | Teech samajaavi seva kharee |
The true service is to realise the responsibilities of all living beings which are to be held by us. We have to bear them. It is true that many of us can't hold this truth as it is impossible or not so easy to digest. Even if it is so, we should at least try not to lay our burden upon the rest of others. ||109|| |
Aapalya aalyaacha na pado dhaak | Aapalyaa gelyaacha howa shoka |
Every village should have such a true servant that his visit to anybody's house should not create any fear for his coming. (Now how to make arrangements for this man? etc.) On the contrary, when he leaves, his departure from the house should create hankering in the minds of all family members. Such a fascinating servant is a need of every village. ||110|| |
Naahi tari sewak aala ghara | Dhaak padala randaa poraa |
Otherwise, when the servant visits anybody's house, his wife and children would get worried. They would think, "we are very poor. How can we manage this great man properly?" ||111|| |
Waastavik sewak yeta ghara | Milaava sarva gharaasi sahara |
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Aisaa sewak asaava aadarshawan | Raahanee, bolanee, kareel bhajana |
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prayatna karee nanaparee | Durguna kaadhavaya baheree |
He considers it his dutiful service in exerting hard in every possible way. When he notices some vices and bad habits in others, he tries to help them to remove and save those individuals from the perilous consequences. His true service is to do this with wise discretion. ||116|| |
Tyaas aapule thaavechi naahi | Je Je kareel tee sewaachi sarwahee |
While constantly extending his services to all, he never bears a consciousness for himself. He works for all but never utters a single word about his own self gains or his pleasure. ||117|| |
Gharee; daaree; sarvaduree | Sweakaache prem sarvaawaree |
He may be at home, out some where or abroad, wherever he goes, he behaves very lovingly and affectionately with all. This is the reason how he can effectively canvass with his ideal behaviour. ||118|| |
Gaavi asot bhinna pakhsha, pantha | Bhinna jaatee, matey anant |
There may exist different faiths, different parties, different castes and different opinions. very skillfully, he binds all these together with a thread of his affectionate and true service. ||119|| |
Aissaachi sewak janatena palava | Tyaachi marge gaava uttam karava |
Sarva lokaat premabhaava nirmaava | Sewakaane ||120||
Aishya sewakaachi atee jaroori | sewak paahije gharogharee |
The villagers should maintain such honest sewak in their village. With his co-operation and guidance they should grow intimate affection for each other and make the village the most ideal one. ||120||Sewaka waachoni kutumba nagaree | Uttama nawhe ||121|| In fact, each and every house should produce such ideal servants. They are the real & dire need of the villages. No family nor the village can be improved & become better unless they have such a devoted true servant. ||121|| |
Mhanoni bolalo bol | Seva kaarya mhaprabala |
Therefore I am insistantly telling you, the work of service to human being is very powerful and forceful. If luckily the village gets such an ideal sewak, the whole village will become happy in all spheres of life. ||122|| |
Shroteho ! samaja yaache mahatawa | Sarvaat lokseveche shreshthatwa |
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Iti shreegraamageeta grantha | Guru -shastra - swanubhava samat |
The scripture shree graam geeta is well consented by Guru, shastras & self experiences. The ninth chapter, elaborating the way to practice the true service is hereby concluded. ||125|| |
|| Sadgurunnath Maharaaj kee jai ||
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VOLITIONS
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| 1. Service to the people is the only truth that attracts the villagers. It requires no skill and mastery, knowledge, wisdom etc. so any body can render his services. I hereby determine that I shall become the honest servant first.2. Service to people creates such power in you that whatever you utter, it comes into reality. God helps in the enactments of honest servant and at the hands of this or that person. He helps in completing the work undertaken. Therefore I shall treat it my essence of life to render my services. 3. I shall exert my services without any expectation of the return for it as the Sun, the trees render. I shall never serve with a hope of some gains, enjoyments, money, honour etc. in return. 4. Some sly people render their services just to fulfil their selfish gains and rob people. I shall try to make people catious about such persons and with a total desirelessness I shall serve the people. I hereby resolve to leave my house to do what I have decided. 5. Serving one's own self does not mean the service to the organs. In fact it means the store of knowledge. The service of one's own self is considered to be the most superior and it includes all kinds of services. Therefore I shall serve all the living beings considering it as the service to my own self. |
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