Chapter- 38 Our Area(Village/Town) is our family (Graama Kutumba)
Chapter- 38
|
(Graama Kutumba)
||Salutations to Shreegurudeva|| |
| THE INTENT OF THE SELF-EXPERIENCED SAINTS FROM THEIR TRUE HEART & SOUL |
Shrote aatmabodhi rangale | mhanatee heychi paahije kathile |
The listeners listened very attentively the discussion on the self-experience and they got absorbed whole heartedly in the precept of one's own self spirit. They requested to continue the discussion on self-preception and the spiritual knowledge. They said that all the saints and the sages had always imparted the same divine knowledge to all human beings. ||1|| |
Dhanya dhanya aatmabodha | aikataa hoya Brahmaananda |
They said that really the knowledge of self-precept is the most excellent. They admired the magnanimity of it. They further asked, "As we are enjoying the divine delight in listening about self-experience & self realisation, why do you bring the most ordinary and unimportant issue of service to the village? ||2|| |
Aisee shrotyaanchi dhaaranaa | aikaa aataa samaadhaanaa |
When I noticed such retention about the service to the village and humanity in listener's minds, I said, "Folks, now I tell you the importance of it. Please pay your concentrated attention to it." ||3|| |
Maazyaa jeeveeche manogata | mee saangato aataa satya |
Now I am exposing the real secret which I bear in my mind. In this narration, I'll also tell you the essence of the Graamageeta in brief. ||4|| |
Maazaach navhe haa vichaara | sarva sant, granthaanchaa saara |
The thought, which I am going to tell you is not only my own thought. It is the secret for which all the holymen & saints; the core essence of all holy books and scriptures and the great magnanimous spirits had always yearned and extremely pined for. ||5|| |
Aapana tyaanche waachataa grantha | Aatma bodha aikataa satata |
All of us read the holy books and scriptures written by such great souls and saints. We take interest in listening & discussing upon self-precept & self-realisation. But infact, we only read them and set them aside. We neglect the heartfelt and sincere inner motive which they had always cherished in their mind and which is concealed in their books. ||6|| |
Jagee jyaannee ghetalaa swaanubhava | jyaannee jaanale moola tatwa |
Those, who had sought self experience while living in this world and who had sought the experience of the original and most excellent `Truth',always had one and only one objective before them and it was of the real happiness of all the human beings in this world. ||7|| |
Awaghaachi sansaar whaavaa sukhee | mangalataa nigho sarvaa mukhee |
They always had a strong and intent desre that the whole world and life in the world should be very happy. Auspicious thoughts of total satisfaction should always come out from the speech of all. The evil tendencies of all devilish, wicked and cunning people should be vanished and rooted out and they all should be wise noblemen. ||8|| |
Mitrataa naandaavee sarva janee | uneeva na disaavee kothe konee
A sense of brotherly love & affection should always dwell in minds of all. No shortages and dearth of anything should exist in the world. Whatever auspicious desires anybody bears in his mind, should be evenly fulfilled to his entire satisfaction. ||9|| |
Nako kothehi dwesha, vaira | na uro kothehi haa haa kkaaraa |
The feelings of enmity and malice must never exist in anybody. struggles, quarrels, hypocricy, jealousy, excesses and tormentations; and unrestrained, wanton behaviour must not find room anywhere in this world. ||10|| |
Layaa jaawo jagaachaa bheda | paraspar poshak howot waad |
All kinds of differences and diversities in the world should be completely vanshed. There may exist the difference of opinion in each other. The different religions, faiths and sects may have their own different independant views and opinions but maintaining these diversities, all of them should become complementory and helpful to each other joy and only joy should always bloom everywhere in the world. ||11|| |
Heecha talamala ratrandinee | saarakhee hotee tayaanche manee |
The great spirits & excellently divine personages who might have born in any nook and corner of this world; all of them had always cherished the extreme yearning & pining for this happiest state of the world and they had always thought so, for the whole day and night. ||12|| |
Tyaannee kathile aatmadnyaana | Tehi sukhee karaayaa jana |
They did narrate and impart the divine spiritual knowledge. But their intention behind it was that the whole mankind in this world should be happy. They always wanted that everybody must have a strong sense that `all are alike us'. ||13|| |
Tyaannee varnile eeshwara-bhajana | Tehi shuddha whaavaya mana |
They did perform the Bhajana and did offer prayers to God, but their intention was to seek the purity & sacredness of mind & soul. They always wanted that with such pure mind & soul, all should form a wide vision & view for all the beings in the world as the dear children of God. ||14|| |
Tyaannee kathile tyaaga, vairaagya | Tehi jaga na maanata bhogya
They had elaborately narrated precept about sacrifice and asceticism (desirelessness) to stress upon the common people that this world is not only for the enjoyment of worldly pleasures. It is for rendering our dutiful services with unselfish desirelessness to the humanity and to seek through it the rising brilliant fortune for our own. |15|| |
Bhootdayaa, paropakaar | daan-dharma, yadnyaadi apaara |
They had always told people to hold the sense of compassion for all the living beings. They advised all to do good to others, to endow and enact the religious sacrifices (yadnya) on a large scale and through them, they should give generous liberal donations and endowments to all needy people who miserbly suffer many hardships and inadiquacies. They also advised all to give others all things which they possess more than their needs. ||16|| |
Karaavee samaajee samaanataa | mhanoneech hee saadhane tatwataa |
All saints and sages had always established these ways & means of spiritual practices and religious rites with a view to bring moral equality in the human society. They advised all to go on pilgrimages; with a thought of teachng the importance of collectiveness and to create it into them. ||17|| |
Ekamekaa mukhee kaalaa dyaavaa | samaan bhaave bhaat khaavaa |
They had established so many and various good usages & traditions in the human society such as feeding morsels of `kalaa' (mixture of bread, cooked rice, curd etc) on the festivals (like janmaashtamee) in eachother's mouths. They introduced a practice of eating cooked rice collectively with the sense of equality; offering golden leaves (the leaves of the trees; `aaptaa & shamee'; on the dasara festival) to each other as a token of love, affection and respect. ||18|| |
Sarvaamaajee ekachi bhaava | Akunchit na whavaa maanava |
The main purpose and intention behind all these efforts of those holy saints & sages was to create the feel for mutual co-operation in performing all enactments collectively. They wanted to outroot the sense of narrow mindedness and self-centredness from the minds & souls of all human beings. with generous & liberal mind & thoughts all should try to make this world happy. ||19|| |
Sarva miloni ekatwe rahaave | sarvaannee sarvaans chaalawaave |
All saints & sages wished that all should live happily together with the sense of unduality. All should help each other to proceed ahead and ahead on their way of life and all should emaciate themselves for the welfare and upliftment of all the living beings. A quotation in the Bhagawadgeeta also advocates this intention- `sarvabhoot hitey rataah'. ||20|| |
Vedaapaasoni haach ghosha | samaana sukhe naandaavaa maanava vansha |
You will hear the acclamation of the same thought from the vedas which has been constantaly resounding from age to age that the whole human-race should live with even and equal happiness. the same is the only sincere and affectionate intention of all dfferent religions & faiths. ||21|| |
| THE NEGLIGENCE & THE CONNIVENCE OF THE SOCIETY AND ITS CONSEQUENCES |
Parantu hey saarey padale pachanee | maanava raahilaa maagaasalepanee |
But unfortunately, this principle behind the intention of those saints, sages and great spirits was not brought into regular practice. The human-beings have remained backward and undeveloped people have made a fun of that excellent knowledge imparted by the saints & sages and they now use it as the means of cheap entertainment. ||22|| |
Ek ekaache ghewoni shabda | karitee charchaa, vitandwaada |
People now have started to take up and use the quotations of saints & sages only to hold with eachother contraversial discussions, debates, allegations and justifications etc. But nobody tries to bring that excellent knowledge in his practical life. ||23|| |
Santaannee kathile brahmadnyaana | vishaal whaayaa maanavee mana
The saints and sages had imparted the precept of the divine knowledge of the absolute supreme Truth(Brahmadnyaana) with earnest hope that the human mind should become broad and broader. They wanted to bring equality in all human beings and so they imparted this spiritual knowledge so that all human beings should live extending mutual co-operation to each other. ||24|| |
Pari te raahile nusate mukhee | swaarthaacheech waadhalee shekhee
But that excellent divine knowledge remained only superficially in the words and speech of people and on that merely oral knowledge they are strutting with the only objective of their selfish gains. Today all have become so indifferent that nobody cares for his close neighbour if he is dying of pain and sufferings. ||25|| |
Charchesaathee tatwadnyaana | Aani chaineesaathee jeevana |
All human beings have today developed such indifferent and improper manner of living that they use their philosophical knowledge only for arid and empty discussions. They are living only to enjoy the various worldly luxurious pleasures. ||26|| |
Tene sant rushinchaa hetoo | graasoon gelaa raahoo-ketu |
The sublime intenton of the saints and sages to bring welfare of human beings has been eclipsed by these `Rahu' and `ketu' (According to the Hindoo mythology, the above two are the demon planets(eighth & ninth in the planetary structure in astrology) who swallow the sun and the moon. They are known as the solar and lunar eclips). Lord Ram built up a bridge for crossing the sea to go to Lanka and to destroy Ravana. This purpose was served. Ram went to Ayodhya. But the stones of the bridge remained unchanged, as they had been a thousand years ago. Same has happened about the most precious precept and advice of the saints. It did not percolate in the practical life of people but remained in their speech in the form of their empty words. ||27|| |
Tyaannaa saangaavee santa-kahaanee | haade didhalee Dadheecheenni
Such individuals must be told the stores of great sacrifices and extensive strenous efforts the holy rushis & munis had done in the past. For example, the great generous sage Dadheechee had offered his bones to kill the demon and save people. (He gladly offered his life for the happiness of the mankind.) ||28|| |
Daamaajeenee sukhavile janaa | tyaatachi trupti Naaraayanaa |
THE GREAT SAINT Damaajee had profusely and liberally looteed foodgrains to the hungry & starving poor in the terrible famine-He saved the human beings without caring for the punishment he might be imposed by the ruler. God became very pleased with Damaji's sublime enactment. Sant Daduji carded and combed cotton for serving people and obtained favour of God. ||29|| |
Haatee ghewoni toop-waatee | Naamadeva laage shwaanaapaathee |
Saint Namdeo ran after the dog with a bowl of ghee to pour it on the bread which the dog had snatched away. He used to tailor clothes for people and pleased God. (by rendering his service to the people.) ||30|| |
Savatobaanne shet pilavile | chokhobaannee gaava zaadale |
Saint sawatoba cultivated a farm and grew vegetables. Saint chokhoba used to sweep and clean his village. In this way all saints and sages had always served the humanity and had taught them the importance of one's services to the human society. ||31|| |
Kabiraannee shele vinale | jaati dharmaadi bheda nirasale |
Saint Kabir maharaj had interwoven scarts (shela) and had always tried hard to eradicate the differences in the people based on castes and religions. Though such ideal examples are placed before people again and again unfortunately they do not wake up from ignorance. ||32|| |
Te mhanatee hey saadhoo karilaa | aamhee praapanchik sarvathaa |
These common ignorant people say, "All this advice about services to the humanity etc.(as you tell us) is meant for the saints and sages to enact. We are the common ordinary house holders. (We already have a lot of duties and responsibilities). We are sinners(we know this) we listen to all the tales and stories of great divine saints & sages. We hope, we can earn a little divine merit by listening such holy stories and tales." ||33|| |
Aamhee sakalaansaathee janmalo | Sarva milonee rahaayaa aalo |
They do not understand that all of us have come upon this earth not only for our own sake but also for all the human beings. We have to live here together with all. Therefore we must be helpful and co-operative to each other. ||34|| |
Tene graama zaale kugraama | naahee parasparaanchee nirmala prema
Due to such tendencies and enactments of the villagers, the villages have been spoiled. There is no sense of affection for one another now. There is no purity in life. All of us have become boundlessly selfish. ||35|| |
Ek laadoo karoni khaato | Tethechi dujaa upaashi raahato |
We find in every village that somebody consumes laddus while another individual, living nearest to him goes on starving. But people feel this as an adornment for them. ||36|| |
Ek housene mahaal karee | dujaas raahe ghar koulaaree |
Some individual builds a beautiful palace for him with great pleasure and liking. The other one lives in an humble tileroofed house or hut near him. The third one is so miserable that he doesn't find for him even a simple hut composed with poor and mean novel. ||37|| |
Ekaasa naahee jaraa waav | ekaasa udhal paateechee haava |
Some one is always in acute hardships. Another individual has a great liking in sqandering money lavishly over fun and frolics. The third one enjoys all benefits and pleasures of glories & wealth sitting comfortably at home while somebody has to enact tremendous labourious hard work but has to live very miserable & poor life. ||38|| |
Sadaa ek dusaryaasi jalatee | Ek dujaache waabhaade kadhitee |
All of these individuals always have heart burning for each other so they alwas try to disgrace each other. Some times, they blame their destiny or pitiably call God to have mercy upon them. ||39|| |
Kaisaa hoyeel yaanchaa milaapa? kashaane phalel santa-sankalpa? |
How can such oddness be brought into harmony? What is to be done to fulfil the divine volitions of holy saints and to make the whole world happy? ||40|| |
Yaa saathee aneka mahaatme zatale | pari jagaache dukkha naahee mitale |
For this, All great saints and holy personages had emaciated by their bodies and souls. But the sorrows and sufferings in this world have not come to an end. The only reason for this is that people never brought the divine precept and advice of the saints in their practical life. ||41|| |
| THE TRUELY EFFECTIVE REMEDY - PRACTICAL DEMONSTRATION OF THE VILLAGE-FAMILY PLAN |
Yaa saathee shodhilaa paahije upaaya | jene jagee sukha, shaanti raahe |
Therefore some remedial way must be found out by which real happiness and peace will be esablished in the world; and the saints and great personages will be thoroughly satisfied. ||42|| |
Aise sankalpa uthataa | laagalo karaayaa vichaara tatwaataa |
Many such resolutions began to upsurge spontaneously in my mind. I began to meditate with concentration over them and then suddenly pure and auspicious remedy - the idea of `The village family plan - struck in my mind. ||43|| |
upadesh sudharee kaahee lokaa | pari samaajrachanaa deyee dhokaa
A few people can be improved and uplifted throughn the excellent precept of the holysaints & divine souls. But our social structure (full of oddities) comes in the way. So the divine & precious advice of the saints can't come into the regular practical behaviour of a great number of common people. ||44|| |
Mhanoni samaaj rachanaa badalaavee | sant bodhaavaree maandanee karaavee |
Therefore the present social structure (full of uncommonness) needs to be changed completely. A new structure should be designed on the foundation of the sacred & precious precept of the holy men & saints. With the perfect planning of this new structure, efforts should be made to bring equality in human life by bringing the spiritual knowlede into the practical behaviour of all. ||45|| |
Deva eka asoni ananta zaalaa | naanaa roopey dharoni natalaa |
God is one and only one. But he appears in many forms and infinite different features. But when the original absolute & supreme Truth is realised, the delusive ision of the infinite different forms melts away & the same one and only God is realised pervading all universe. This truth should be applied in case of the realisation of the human-beings also. ||46|| |
Ekaache sukha-dukkha sarvaansi | sarvaanchaa upayog ekaasi |
In the village life also, the sorrows & sufferings of one individual should be considered by all others as their own sorrows & sufferings and with this spirit and sense of one-ness, all other humanbeings should get tied and united to that one individual incase of their collective gains & benefits. In this way the individual and the society should be yoked together to go on the way of life in the world. ||47|| |
Hey vishwachi maaze ghara | aise bolile Dnyaaneshwar |
The great holy saint Shree Dnyaneshwar had stated "Hey vishwachi maze ghara' (This whole universe is my home.) we have to bring this precious quotation of that great divine saint in reality and in a concrete form by enacting in our actual practical life & behaviour in that direction. ||48|| |
Gaavaachee karaavee adarsha vyawasthaa | mhanoni kathilee Graam-geetaa |
This Graamageetaa scripture has come into its real form as the scripture with this very objective that the village should seek its development & betterment and become an ideal one. Seeking such development of our own village all human beings should proceed further to make progressive development of the whole universe. ||49|| |
Jethe gaavaachaacha nakale dharma | Tethe vishwaadharmaache kaiche varma? |
But when we fail to understand the duty of the villagers (Graamadharma), how can we realise the secret of one's duty to the universe? (vishwadharma). so to realise the ultimate aim of duties to the universe, I have taken in hand the basical but easiest means of the upliftment & welfare of the villages. ||50|| |
Manushya graamaacha samrakhshak | Graam deshaasi poshak |
The way to seek the upliftment of the universe (as the ultimate object of the humanity) is in a specific order. It is the duty of the human to take care of the village and to develop it. It is the duty of the village to become the source of nourishment of the country. It is the duty of the country to become helpful to the upliftment of the universe because it is the constituent of the universe. ||51||Desh vshwaachaa ghatak | Aise whaave yathaartha ||51|| |
Manushyaache sarvaswa graama aahe| Tyaaveena tyaalaa astitwa nohe |
The essence of all possessions of an individual is his own village. What another place can he have to live other than his own village? The prosperity and glory of the individual lie in the all round development and upliftment of his own village. ||52|| |
Ekaane maadee baandhalee | sarva ghare modoona padalee |
Somebody builds up a two storeyed house and the houses of many others broke down and got demolished. Now if the individual says & struts that the erection of his second floor has brought him glories and fame to his village, it will be his absurd and insane boasting. ||53|| |
Kharaa swaartha tochi karee | jyaachaa vyawahaara samaajaa uddharee |
Such an individual can be called as `the most selfish one' whose all enactments and practices, whose behaviour bring betterment and welfare to the society. Such individual never holds a sense of alienness and strangerness for anybody in the world. ||54|| |
Naaheetari ulat ghade | aise chaalat aale powaade |
In the human beings we find that the names of the individuals are contrary and opposite to exactly how & what they are. Hence- forth we have to demolish the differences like `The rich' & the `poor' from the human society. ||55|| |
Aapulaa swaarthachi dharilaa uree | parwaa iteraanchee na kelee jari |
If we cherish in mind our own selfish desires only and don't care for others or ignore their interests, we shall never have our mental peace & satisfaction. ||56|| |
Mhanoni jyaasi dooradrushti aalee | Tyaane heecha thewaavee bolee |
Therefore the individual, who has sought the broad vision should always utter this version that God has created this whole world to live for all and to be enjoyed it equally and evenly by all. ||57|| |
Heech kharee vikaasaachi waanee | jaanel, tochi kharaa dnyaanee |
This is the true version of the upliftment and the prosperity of all. One, who understands this is a really wise and knowledgeable man. So from now, at least, people should start behaving and enacting according to the real version of this world. ||58|| |
Haa abhyaas nako shaabdika| bouddhik athawaa kewal taatwika |
O village folks! remember, this practice should not remain in words only. It should not become a subject for intellectual contempletion nor for the philosophical discussion and debate upon it. You have to bring it in your actual practical behaviour to make the whole life as homogeniously collective with all. ||59|| |
Tyaanech saadhel santa uddesh | Eeshwaree sankalpa yeyeel phalaas |
Through your whole homogenious collective life only, the divine yearning & intentions of the holy saints and sages can be fulfilled and their aims & objects can be accomplished. the divine volition of the God will become fruitful. The whole village can seek the sweetness of the divine bliss (Brahmarasa) in the usal practical life of the villagers. ||60|| |
Yaavaree shrotee vichaarale | aapana saamudaayikatwa suchawile |
(After all the narration as above) The villagers then told, "so far, you have very extensively narrated the need of the collective life of human beings. But we don't have assimilated the comprensive structure of such collectivity. In fact; we have not realised the clear concept of it." ||61|| |
Techi aikaa savistara | paramaarthamaya haa vyawahaar |
(Maharaj saya) Now I will explain you in details. Listen to it very attentively because through it only, the practical spiritual relations and the behaviour of the human beings along with divine and happy life alike the heaven will be established very easily in this world. ||62|| |
Shakti, buddhee, satta, dhana | aaj jyaachyaa je aadheena |
Today we find that the individuals, who have any of the means like physical strength, most billiant intelect, ruling powers and wealth etc. use it only to rob the village and seek their all selfish desires and gains. ||63|| |
Paahatee aapaapalyaa purate | laabha ichchhitee aaeete |
Today, everybody thinks only for his god and his gains. Everybody wants to have all benefits without paying any return for them. While fulfilling such selfish motives, if other people suffer or die, he does not care for them. ||64|| |
Hey aakunchitpan baadhaak | posaayaa aapule kutumbeeya lok |
It is the mean narrow mindedness to exert all our efforts only to maintain our own family, and for this, to make other people suffer like beggars and face acute hardships. ||65|| |
Mhanoni swaroopa dyaave samudaayika | sarva gaavachi kutumb ek |
Therefore it is necessary to reform and remould the village life into a new collective form. It will create and confirm the concept in all vllagers that the village is one and only one family. Each and every individual is working hard and earning livelihood for his whole village family and not only for his own individual self. ||66|| |
Gaavee jewadhee shakti, buddhi | To sarva gaawaachaachi nidhi |
The villagers individually may possess strength, energy, talent, excellent intellect etc. But all these are the collective treasure of the village and not the belongings of any individual. When such broad view and concept is formed by all, sorrows, sufferings, pains of body and soul of the villagers will all vanish away. ||67|| |
Aaj majuraa naahee shaastreeya dnyaana | shaastradnyaa angee shramaacheewaana |
Today the labourers don't have a scientific knowledge of the work they do. The scientists have good knowledge but they don't work hard and utilize their scientific knowledge to enact perfectly. How can then the income of the villages grow if such conditions prevail in villages? ||68|| |
Shram kariteel sarva miloona | Tari pikoo laagel barad jameen |
When all these individuals (workers, labourers and the scientists) will come together and collectively put their physical and intellectual efforts, you will find that even the rocky and barren (nonproductive) land also will yield very rich crops. The talented scientists will find out effective ways & means with their new inventions & researches. ||69|| |
Saamudaayik prayatnaannee | saamarthya waadhel kanokanee |
When all forces are collectively put in the efforts in enacting any big project, even particles& molecules also can become strong and grow their powers. When all people throw themselves physically & mentally into such big work, you will find, where a handful water was rarely available, flooding rivers will flow there by your collective efforts. ||70|| |
Swachchha paanyaache bharela tale | vihiree, jaago jaagee maley |
Lakes and pools will become full with clean and pure water. The wells will also be filled with plenty of water. All water sources of rivers, lakes, wells will be utilized for irrigation and agricultural projects. The farmers will have enough water for their farms & fields. ||71|| |
Nadee saagaree milaavee | Tichee apaara shakti vyarthachi jaavee |
When the river reaches the sea and gets absorbed into it, all its powers and benefitial utilities come to an end. Even God (who created it) does not wish that the tremendous utilities & energies of forcefully flowing rivers should go to waste in this way. ||72|| |
Taiseecha maanavee shakti, buddhi | swaartheech waayaa na jaavee kadhee |
Alike the rivers, man's energies and excellent talents should not go wasted in utilizing for their individual and personal selfish gains. If they are utilised for the welfare and evolution of the villages, they will be enriched with glories, wealth and excellent accomplishments. ||73|| |
Aamaache gaavachi aamuche ghar | sarva vyawahaara sagalyaavar |
Our village is our real home. We all are accountable for the better maintence and comfortable administration of our house i.e. our village. Therefore all of us should render our fullest co-operation in each and every kind of the activities & enactments. ||74|| |
Buddhi-kaama, deha-parishrama | kalaa kaama, koushalya uddyama |
Every individual villager, who possesses superior and extraordinary talent, physical powers and strength, mastery in different arts and attributes, skills & workmanship should offer them for the best use in developing and progressing the village society. ||75|| |
Konee dyaavaa aapulaa dhandaa | konee dyaavee sarva sampada |
For the smooth & successful running of this Graam Kutumba project, some businessmen should offer the benefits of their busines to it. Some wealthy richmen should offer their all wealth. the service people should offer their salaries and in this way all people, earning in different spheres should provide an enough flow of funds to develop this benevolent project. ||76|| |
Tyaat asaave chaambhaar-kumbhaara | Tyaat asaave sutaara beldaara |
This all collective village family should be inclusive of all the constituents in different fields, such as the cobblers, pot makers, carpenters, masons, teachers, tailors, black smiths, artists, midwives, nurses, maid servants and all. ||77|| |
shetee uttam kasanaare | sheteechi yojanaa jamavinaare |
This village family should also have its other constituents like the excellent cuttivator farmers and gardeners, the talented researchers and plan designers in the progressive agricultural schemes, physicians and doctors, weavers who interweave and make cloth, saarees, carpets etc. ||78|| |
Ajooneehi je gaavee asatee | tyaanchee paahije adhika bharatee |
In spite of all these individuals performing different activites in industrial & agricultural fields, all remaing folks, who are engaged in running various industries and business in the village should be included in more and more large scale in this village family. All these elements of the village family should organise collective energies & skills to render their best services to the village family. ||79||Tyaa sarvaanchee shakti-yukti | sanghateet whaavee gaava seve ||79|| |
Dhana dyaave dhanwaannee | Bhoomi dyaavee jameena daaraanee |
The rich should offer their riches, the land lords and land holders should offer their lands, the labourers & worers should offer their labour and hard work and physical energies to make this graam kutumba project a grand success. ||80|| |
Buddhi dyaavee buddhivantaannee | kalaa dyaavee kalaawantaannee |
The talented and intelligent individuals should offer and utilise their extra-ordinary talents and best intelligence for this project. the artists, skilful in different arts should offer their arts to it. The doctors and physicians should offer the best medical care to the villagers and serve this village family. None in the village should remain as an idler. ||81|| |
Sarva lokaannee zeej sosaavee | Gaava soyeesaathee jaagaahee dyaavee |
All should be ready to sacrifice and to suffer personal losses for the betterment of the village family. If for some plan of conviniences of the villagers need some piece of land, the land owner should sacrifice it for that plan. the village should bear all expenses to repair or reconstruct the houses of the poor villagers. ||82|| |
Dewalaanchya jameenee, padita khandaare | waatoni dyaave garibaa saare |
The spare and unused land possessed by the temples in the village, the uncultivated pieces of land in and around the village delapilated breaches should be distributed in the needy poor people to cultivate them or to erect their huts, houses etc. The best & excellent arrangements should be made for all so that everybody in the village will live a very happy life. ||83|| |
Sarvaannee sahakaarya karaave | Ghare, rastehee sajawoni dyaave |
With the collective and active co-operation of all villagers, the houses, streets and roads etc. in the village should be well maintained and decorated. In this way with the collective labour and hard work, people can make their village as beautiful and pleasant as the eden gardan (paradise). ||84|| |
Konee nasaavaa gaavee upaashi | udyoga dyaave sakala janaansi |
Nobody in the village should suffer starvation. Every individual must be provided some kind of employment or work according to his qualifications & eligibilities. The usage or tradition of begging should not exist even in its least form. ||85|| |
Aso pujaaree waa pandit | kaame kareel jo uchita |
By all hands and with unanimous opinion, it should be made very clear to every individual in the village that in this village, only such people will be allowed to live and will be tolerated who will render their duties honestly and properly. He may then be the worshipper in some temple or the most learned pedant. ||86|| |
Sarvaannee saarakhecha kaama karaave | aapulalyaa kalene barave |
The different individuals may be skilful in different arts and activities. All of them will make the best use of their individual art and skills, abilities and effciences and equally share the duties towards the village family. This family will never nourish and maintain any idler who doesn't do any kind of work for the village. ||87|| |
Kashtakaroni vruddha zaalaa | kaama badaloni dyaave tyaalaa |
If, after putting hard labour for the village throughout his life anybody grows old, he should be given some light work in which, he will be able to exert his physical labour according to his old age. If somebody falls sick, all villagers should come to his help and provide him essential medical care and fulfill his all needs. ||88|| |
Aso saadhu, bhakta, vidwaana | Tyaaneehi na khaave kashtaaveena |
There may exist some saadhus (asceties), devotees, erudite and learned wise men in the village. None of them should have their food and livelihood unless they share the duties and hard work for the village. On the contrary, such individuals should promtly exert more and create an ideal example before other villagers. ||89|| |
Mukhe bhajaave govindaa | Haate karaave kaama dhandaa |
Intoning orally the devotional song (bhajan) of Govinda(God) and engaging hands in enacting some work or other, all sholuld develop love, affection and devotion for God who is existing and present in every living being. ||90|| |
Aapulaale kaama karaave | sarva lokaanshee imaanadaar whaave |
Every individual should honestly & dutifully perform all his legitimate activities & enactments and behave very honstly with others. Similarly, every individual should have fair and righteous deals in taking, giving etc. with clear and innocent mind and intentions. ||91|| |
Jaisaa Goraa kumbhaara madakee karee | Nitya uchchaaree `Hari Hari |
For example, saint Gora kumbhar used to intone orally the name of God constantly while making earthern pots on his wheel. But, there never existed least possibility of dishonest shirking in his work of making pots even if the time of destruction of the world had approached him. ||92|| |
Janaabaai sant zaalee | pari gowaryaa vechane naahee bhulalee |
Janaabai became worthy of being held and adored as the great holy saint in the rank of the then holy spirits & saints. But she never forgot enacting her duty to produce & collect cow-dung cakes. Similarly, saint Chokaa melaa had completely got absorbed in the devotion of God, but he continued to drag the dead animals and cattle in his village as the part of his duty. He honestly performed his duty and offered his sincere and loyal devotion to God. ||93|| |
Kharaa naathaa bhaktiwaa | deyee maagaasalyaanna dnyaana |
Sant Ekanaath was the truest devotee saint. He imparted the true spiritual knowledge and taught true devotion of God to common people and backward, ignorant villagers. On the day of offering `shraadhaa' (The religious rite to feed the departed forefathers on their death anniversaries) hefed the poor labouring down-trodden people in his town with the delicious rich food which was prepared to offer to his forefathers. ||94|| |
Ekaa paichaa na chuko hisheba | mhanoni jaage, nasoni labha |
He spent the whole night to trace the error of a pie (the smallest coin-the 96the part of the then rupee) in the government account; while he didn't have the slighest selfish desire. He poured the holy water of the Ganga into the mouth of the donky which was dying of acute thrist under the scorching sun in the hot sands. He quenched the donkey's thirst and saved it. By this divine deed, sant Eknath had really satisfied the Lord padmanaabha. ||95|| |
Hechi tyaachee kharee bhakti | swaye bolila jagatpati |
Even the great God, the Father of the whole universe himself had upheld and recognised the devotion of all these saints as the truest, the most sincere and the most precious devotion. When the Great God (Vitthala) saw the neatly & perfectly developed & maintained farm of the great saint Sawata Mali, he was so delighted that he forgot his divinity and danced in pleasure. ||96|| |
Aise ghadale paahije saache | kaama karoni graamaache |
Such most perfect and excellent work should be enacted in case of our village also. All villagers should honestly and dutifully attend their share of work for the village and while enacting, they should always bear in their minds & souls a feel of the sweetest juice of sincere love and devotion for God. ||97|| |
Je je gaavee bhinna udyoga | Tyaanchaa julavaavaa sanyoga |
All vairious and different industries and profession which are run in the village, should be harmoniously co-related with each other. At the sites, reserved for such industries and professions, various experiments to attain more & more excellence and perfection should constantly be made and practiced. ||98|| |
Aapalyaa kaamaachaa tharalaa vela | sarvannee zataave laavoni bala |
The entire period, as planned for the duty hours for every individual worker, should be exhausted in attending the duies honestly and sincerely. All should put their full abilities &energies in doing their work. None should sit idle and waste big time in insane cares & worries for anybody bearing no importance. ||99|| |
Jo jo aapulaa ase dhandaa | talleena raahaave kaamaatachi sadaa |
In this way, every individual should attend to his own particular profession with total absorption in it and during the entire duty hours. When the duty hours are over, all should stop their work and retire to go to their homes. ||100|| |
Niyamit velee kaama karaave | Niyamitpane khel khelaave |
In this way, all villagers should render their duties at regular times. They shold go & play games & sports at the particular times regularly. Then all should go to participate in the collective common prayer at the particular hour. ||101|| |
Erawhee saamudaayik jeevan | Hechi praarthanaa ase mahaan |
Infact, the collective social life as one village family is in itself the most magnificent and greatest collective common prayer. Therefore all of the people in the village should exert with their whole strength and potency to work for the village with the honest sense of service to humanity. ||102|| |
Kaaya naahee aapulyaa gaavee | yaachee choukashee asaavee |
Always have an searchig eye for what we don't have in our village & what is needed for the betterment of the village. then what we don't have, we should try to create or bring it. In this way let all of us adorn the flowering & blossoming beautiful garden like village of our own. ||103|| |
Gaavajeevanaasi je aavashyak | Tyaachee maagavee na laage bheek |
Everything that is needed in our village should never be borrowed or begged from others and from outside the village. So, we all must make our village and village life completely self-dependent upon our own labour and hard work. ||104|| |
Konee gaavaastava jodey shivee | konee kapade shivoni paathavee |
There should be a common store of the village, some individuals should bind shoes and foot-wears and send them to this store. Some others should tailor clothes, dresses & apparels of different shapes, sizes & styles and send them to the store. Somebody will manufacture iron & steel products and send them to this departmental store of the village. ||105|| |
Konee kapadaa vinoni aanaavaa | konee navaaree, dor dyaavaa |
Somebody will weave and produce cloth. Some other will weave newar. The third one will make ropesand bring them to the store. The carpenters will make beautiful wooden furniture & other wooden artistic articles. ||106|| |
Konee mahinoganatee shetee karee | Hangaam hotaa aani darabaree |
Farmers, cultivating crops in their fields for months together, will bring their yields such as the toor pulses (pigeon-peas), millet(Bajaraa) rice and other seasonal agricultural produces and present them to the royal court of the village i.e. the store. ||107|| |
Dhaanya upajawaave sarvatoparee | Je je laage gaavee, gharee |
The farmers should produce all types of foodgrains needed for the village & their houses. It is better not to go to others for begging to fulfill any personal or social needs. ||108|| |
Je je aapulyaa gaavee hote | aaanachi waparaave saamaanate |
Always make it an established practice that the villagers will use all those things which are produced & producted in their own village by their own people. Whatever remains after fulfilling the total needs of every individual & the village, should then be sent to other nearby villages for sale. ||109|| |
Sarva gaavaache ek dukaana | sarvaanchyaa sahakaaryaache pradarshana |
There will be one shop for the whole village. It will be run with the co-operation of all villagers. The gains & net benefits will be the common property of all the villagers. ||110|| |
Sarvachi dhana hey sarvaanche | Hey udyog hi sakalikaanche |
The entire funds & property of the village will belong to all the villagers. Every profession & industry will be the property belonging to all villagers. This village is the home of everybody. ||111|| |
Mhanoni sarva ekatra karaave | jyaache kaam tyaalaa dyaave |
Therefore, all income from all sourses, professions, industries should be collected together. Everybody should be provided the work which he is capable of doing perfectly. Everybody should demand according to his family's needs from the commulitive funds & from the stores. But the real efforts should be made to give more and more from his earnings to the collective treasury of the village. ||112|| |
Aho! paishyaache tond kaley | sarva aapulyaach gaavee miley |
Oh Folks! when the villager can easily get everything to fulfill all his needs in his village itself, why does he need any money? so money will be put to disgrace in such co-operative and sufficiently self-reliant village. whatever is found not available in the village, we shall create and produce it with our own efforts in our own village. ||113|| |
Aamuchyaa gaaveeche sarva dhana | Graam vaasiyaanche sukha sthaana |
The total wealth of the village is the deposit of happiness of each and every individual. So all of us should collectively make this village a beautiful heaven. ||114|| |
Yaaheevaree une pade | Tari maagoo desh-pityaakade |
If our village faces any discripancies (which it can't fulfill by its ownself) we shall put our demands before the father i.e. our nation (through the president of India) and try to make our village self-sufficient by the help of our nation. ||115|| |
Graamee jari adhik ure | Tari dewoo paragaavee santoshabhare |
If our village can have more income than our needs, we shall very gladly spare it and provide to another villages as our help to fulfil its needs. In this way, we shall bring this Graam kutumba scheme into practical reality and there will be no slightest change in it till the end of this world. ||116|| |
Aadhi graama asaave sukhee | konee na whaave konaashi paarakhee |
First the village should become happy. Nobody should bear a sense of alienness for any other in the village. All necessary activities and essential deeds will be excellently enacted in the village itself. ||117|| |
Yaach drushteelaa dharoni naamee | vyaaptee karoo vishwaachi aamhee |
With this broad and noble view, we shall develop our village more and more to such a great extent that the total development of our village will occupy the whole world. We shall put the sense of humanity for all to make this ideal village family scheme a grand success. ||118|| |
Jyaa jyaa maarge aise ghade | Tochi dharma, techi dnyaana rokade |
This is the real duty. This is the real knowledge. (Vandaneeya Tukadoji Maharaj says). This can certainly help in providing real happiness and satisfaction to all. ||119|| |
ItiShree Graamgeetaa grantha | Guru-shaastra-swaanubhava sammata |
This Graamgeeta scripture is well concented by the Guru, shastraas and the self-experiences. The Thirty eigthy Chapter, dealing with `The collective life in the villages' is hereby concluded. ||120|| |
||Sadgurunaatha Maharaj kee jai||
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| VOLITIONS |
| 1 With our collective social tendency, the whole world would become happy. With this intention, we shall behave and deal with each other with co-operation. 2 The empty arid advice can not bring any favourable change in the social diversities. Therefore we shall bring evenness and equality in our life and give active performance to the knowledge of Brahma. 3 God has created this world for all. Everybody should study this. We shall study this not only in literal and philosophical approach but also to bring it in our routine life making our life collective. 4 We shall see that the human talent is not wasted with selfish motives. It should be used for the betterment of the society. 5 To live the collective and co-operative life practically means to bring the collective prayer in its true practice. Therefore, we shall enact every deed with the sense of our offering of the services to the human society. We shall try to build up a VILLAGE FAMILY in our village with our collective efforts. |
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