|
Chapter- 3 |
|
ASHRAMA-DHARMA
(The duty of Aashrama)
|| Shrigurudevaya Namah ||
|| Salutations to Shreegurudeva || |
|
NEED FOR BRAHMACHARYA AND
GRUHASTHAASHRAMA |
Shrotiyanni prashna kela
| Maage brahmacharyaashram nirupila |
Jeevan vikasacha bolila | Paaya dharmamaya ||1||
The listeners questioned "In the
previous chapter, information about the brahmacharyaashrama was fully
elaborated. learning about the dharma is the sound foundation of the
development of human life ||1|| |
Tethe samshaya utpanna
zala | kaya brahmachari rahane sarvaala ?
Maga sansaaracha ulaadhaala | koni karava ? " ||2||
But now we have a doubt. If all individuals
go on following brahmacharya and live as brahmacharis, how can the
existence and routine cycle of the family life and the world go on. Who
will then run this cycle of the worldly social and family life ?"
||2|| |
Yaache uttara aahe sopey
| Jaga chaale konaachya prataape ? |
Aapulech rade aapana na sampe | Mhane jagaache kaise hoya? ||3||
Answer to this doubt is very easy. Whose
power is behind the managing and maintaining of this world ? The power
directing this world is separate one. you all the individuals can't fulfil
the routine activities of your own life and mundane. Why do you then care
for what will happen to this world ? ||3|| |
Arey tumhas yaachi
chinta kashaala ? Te paahudya nirmityaala |
Tumhi saadhaliya saadha vrataala | Brahmacharyaachya ||4||
Why do you care for this world ? the
creater of the world is there to take care of it. If possible, you only
try to preserve and follow the duties of bramhacharya regularly. ||4|| |
Naishthika brahmacharya
paala | parantu adhappat taala |
Vrutti aathawe vishaya chaala | Tari saambhala gruhadharma ||5||
You can, follow brahmacharya resolutely
with full faith and determination, and take care not to have downfall in
it. If this is not possible and your mind falls prey to the attraction of
the worldly pleasure and enjoyments, you had beter adopt the
Gruhasthaashrama. ||5|| |
Choveesa varsha
brahmacharya | Niyame saambhalile veerya |
Tari ka yaane khuntel karya | Sansaarache? ||6||
Remember, if you have preserved your semen
by observing the vrata of brahmacharya for twenty four years, the regular
routine activities of the world will never stop. ||6|| |
Mulaga jara vayaat aala
| Havey taise waagu laagala |
Baalpaneech bhogi tarunyaala | Janma gela dukkhi maga ||7||
But, if this is not strictly observed the
boy will start seeking and enjoying sensual pleasures immediately
attaining maturity and this will surely make his whole life miserable and
unhappy. ||7|| |
Aise khshayee
shwaan-sookara | Dubale paapyanche pitar |
Yanni hoyeel ka sansaar | Kadhi sukhaacha? ||8||
How can we expect to make this world like a
heaven by such persons who are weak, addicted to sensual pleasures which
destroy the body and health ? How can the worldly life become as happy as
the heaven by the persons who go on producing weak and powerless
off-springs as the dogs and pigs produce? ||8|| |
Tyaanche jeevan mhanaje
paap | Tyaancha sansaar mhanaje taap |
Tyanche santaan mhanaje shaap | sansaarasi ||9||
Their life means sin. Their mundane ( house
life ) is miserable and full of hardships. So, Continuing this heredity
their off-springs will also prove a curse upon the world. ||9|| |
Sansaar sarva sukhi
whaava | Aapulaahi uddhaar ghadava |
Yaastava brahmacharyaacha theva | saadhlaachi paahije ||10||
So, to make one's mundane (house holder's
life) happy and to seek upliftment of oneself, everybody must carefully
preserve this great treasure of brahmacharya. ||10|| |
Sansaarpantha na modaava
| prajatantu na khandaava |
Mhanoni brahmacharyaane saadhava | Gruhasthaashrama ||11||
To maintain the cycle of the world and to
continue the order of the lineage further, everybody should live as a true
brahmachaari for twenty four years and then adopt the gruhasthaashrama.
(The state of the house holder) ||11|| |
Dhyaani ghevoni
nisarganiyama | Dharmey yojila gruhasthaashrama |
Jyaane vyakti-gava-rashtra uttam | dhaaraneta chaale ||12||
This is the law of nature. taking this into
consideration; Dharma has devised a systematic plan of gruhasthaashrama in
human life. Following this, the individual, the village and the country
will surely proceed on the path of progress and development in the proper
direction. ||12|| |
Indriyaanchi durdhara
gati | Ti laagena sahaj haati |
Pudhe howoo naye fajiti | Mhanoni yaave yaa maargi ||13||
Moreover the impulse of the organs is so
uncontrollable that it can't be easily overpowered. Gruhasthashraama is
the only good way to save oneself from further shame and the fiasco of
one's life. ||13|| |
Yerawhi lagna kelechi
paahije | Tyaavina karyachi na saaje |
Aisa aagraha dharatil je | Te vyarthawaadi ||14||
But it is totally meaningless to have
frenzied insistance upon getting married, arguing that the lifework has no
beauty and splendour without getting married. ||14|| |
Jayaasi saadhe
indriyadamana | Vrutti satkaarya rame poorna |
Tyaane kelechi paahije lagna | Aise naahi ||15||
Marriage is not a binding upon him who has
achieved full control upon his organs and passions and who is always
interested in enacting and engaging himself in noble deeds. Marriage is
not at all a must and a necessary restriction for him. ||15|| |
Pari sansaar na karitaa
viraagi hoya | Tyaasi aahe mahabhaya |
Sewaa-saadhanahi kathin jaaya | Bikat aahe marga to ||16||
But it is possible, if somebody turns to be
ascetic without performing his mundane as a house holder. he may tend to
go for seeking the organic satisfaction and to enjoy sensual pleasures
freely. This will be a cause of fear for him. It will be difficult for him
to render service as well as for observing spiritual practices. This will
be a dangerous way for him. ||16|| |
Mukyaane ved abhyaasawe
| Langadyaane parvati chadhave |
Andhalyaane yuddha karave | Taise kathina brahmacharya ||17||
Observing and maintaining brahmacharya
throughout life is not easy. It is as hard as for the dumb to intone the
vedas, for the lame to clime up the mountain top or for the blind to take
aim in fighting the war. ||17|| |
Hey saadhane sopey naahi
| taishech hi nasargashi laadhai |
Mhanoni tyaacha raajmarga tohi | kathila dharme ||18||
To practice brahmacharya resolutely and
strictly is not at all easy. It is actually a war against nature.
Therefore the Dharma has produced a simple and easy way for this. ||18|| |
Mulaga dharmavidya
shikala | Aabhyasaane sadguni zaala |
Shakti uktinni umbaratha gaathala | Taarunyacha ||19 ||
The boy gets prepared practicing the
resolute learning of brahmacharya and achieving education of Dharma. He
grows and gets matured acquiring physical strength and good skill and
mastery in arts and attributes. Now he enters into his prime youth. ||19|| |
Ghadale Nishthaawant
brahmacharya | Shareeri pragatale ojaveerya |
Nisargechi zaale aniwaarya | Lagna karane. ||20||
As he has followed the strict conditions of
brahmacharya and resolutely maintained it for twenty four years, he has
become brilliant with the power and vigour of semen. naturally wedding
becomes a dire need for him. ||20|| |
Na jaano lagnaasi zaala
usheera | Ghadel zani durvyawahaara |
Mhanoni wadeel hoti chintaatur | Mulaa saathi ||21||
His parents and elderly relatives aways
fear and are worried thinking that, if his marriage is delayed, he may
turn on the wrong way of evil behaviou. So they become serious about his
marriage. ||21|| |
Yogya deti lagna
sanskaara | Baal panaacha paadoni visar |
Kariti tayaa jababdaar | Deeksha dewonee samsaarachi ||22||
So they make proper arrangements for his
marriage. Making him forget his childhood they perform proper rites of his
marriage and initiate upon him with responsibilities of his own life and
household duties and the duties towards his family as the house holder.
||22|| |
|
GRAHASTHA-DHARMA AND GETTING RID OF
DEBTS |
Gruhasthaacha kaaya
Dharma | konate aacharan konate varma |
Kaise aacharaawe karma | Gruhasthshrami shikaviti ||23||
His parents and elderly relatives explain
to him what the duties of the grahastha are. What are his
responsibilities. They guide him how his conduct as the gruhasthashrami
should be, what should be his aim of life and what duties and
responsibilities he has to fulfil. ||23|| |
Aajwari hota
brahmachaari | Aata waadhali jababdaari |
Patni yeta aapulya ghari | Gharachi laage saadhaave ||24||
They tell him that so far he was a
brahmachari. Henceforth he has to shoulder all responsibilities of his
life and mundane. At the entrance of his newly married wife, he has to run
and maintain all the household business and activities. ||24|| |
Maage vidyaarjanaacha
vyawahaara | Pudhe paool pade kamaavara |
Mhanoni saawadha - saawadhaana satwara | Bolati dnyaate ||25||
(At the time of marriage ) the experienced
elders suggest him to be saawadhaana (to be alert). By this they mean to
make him understand and well conscious that so far he had taken a great
care in his studies and earning knowledge. Now, with same carefulness, he
has to shoulder the duties and responsibilities of his own life and
mundance. So he must become alert and prepare himself for it ||25|| |
Nidhi ghewuni dnyaanacha
| Maarga sudhaarava jeewanaacha |
Dharma saadhaawa kutumba - raashtraacha | yaachsaathi saawadhaana || 26||
By saying saawadhaana ( be alert ) at the
time of his marriage, they also mean that after acquiring knowledge, he
has to follow the ideal and noble path of life. And while going on such
path, he has to perform his kutumbadharma (duties for his family) as well
as Raashtradharma. (duties for his country). ||26|| |
Prakruticha sanyog dila
| Yyaktine kutumbaroope vikaasa kela |
Tene gharaacha bhaar padala | Angaavari ||27||
As soon as he unites with his wife by
marriage ; the man gets developed in the form of a family. This naturally
brings a burden of family upon the man ||27|| |
Kaise ghadel udyoga
karane | Aapula sarwaancha nirwaaha saadhane |
Lagnasamskaare laawili bandhane | Samaajdharmaachi ||28||
According to the samaajdharma (The duty to
the society) the wedding rite has prescribed binding upon the individual
that he must opt for some source of earning for his livelihood and provide
for the needs of his family. ||28|| |
Ekapatnivrata ghyaave |
waait kunakade na baghaave|
Hecha nischayaane shikaave | Laage taya ||29||
The most important principal a man has to
learn and adopt is not to have any evil feelings and passions in his looks
at others (particularly at the females) as he has vowed for monogamy.
||29|| |
Kahi ghadata
durvyawahaara | Kalanka laagel gharaanyawar |
Mhanateel mulaga kulaangaara | Janma aala ||30||
If any thing goes wrong and some evil
misbehaviour is shown by him or sinful act is committed by him, it will
bring a stain upon his lineage. He will be defamed as the harmful
destroyer of the family. ||30|| |
Yaach kaaranasi japaave
| saatwika maarga awalambaawe |
Santi sanngitale je barawe | Techi karaawe sarvatha ||31||
Therefore he must keep carefully away from
such evil things. he should always keep his behavior pure and pious; and
he should follow the noble path as advised by the great saints. ||31|| |
Ekaanti lokaanti stree
pahona | howoo na dyawe vruttiche utthana |
Praana geliyaahi amol jeevana | khowoo naye kumaargi ||32||
Whethre in solitude or in public, one
should never allow his mind to become passionate and to hold sinful and
evil thoughts about the female who is not his wife. Even at the cost of
his life (Praana) he should not allow his pure and precious life turn
towards the evil and dubious way. ||32|| |
Ekaa patneesi shastre
nemile | Aisha gruhasthaashrami raahile |
Tari brahmacharich mhanawile | Paahije aamhi ||33||
According to aashramdharma when one follows
monogamy after his marriage, he must be considered to be the bramhachari.
||33|| |
Gruhasthaashrama jari
ghetala | Patthyaane vishayee waagala |
Tari to brahmachareecha samajala | Jato gruhastha ||34||
After adopting gruhasthadharma, if the
individual follows strictly the rule of seeking pleasure of intercourse
only once a month, he is considered as the brahmachaari. ||34|| |
Tyaasaathi ubhayatanni
paalaava samyama | kaaranavina nako samaagama |
Yeravhi aapale vrataniyam | doghaani hi aacharaave ||35||
Therefore both the husband and wife should
have a self- control and follow their individual respective rules in
enjoying sexual intercourse at the prescribed proper time. ||35|| |
Santaanakariataach
veerya dene | yeravhi aapule breed rakshine |
Aise saadhale jeevan jyaane | Tochi mahaana tapaswi. ||36||
After the period of menstruation he should
offer semen only for producing the off- spring. When semen is offered in
the ritukaala (period of conceiving pregnancy) both husband and the wife
should keep the vow of self-controlling their passions at other times.
One, who seeks adopting this rule in his life, is considered as the great
ascetic. ||36|| |
Aho ! lagna jari kele |
Tari vishaya daasya nahi sangitale |
Janma nibhawaavayaasi milavile | saathidaar lagnane ||37||
Friends! it is not stated anywhere that by
getting married, one should always sink himself in enjoying sensual and
sexual pleasures constantly. The main object of the marriage is to have a
faithful life partner to achieve the fulfillment of life. ||37|| |
Jinkaavaya kaama vrutti
| patni nave waadhawaya tee |
Uttama maarge milawaavi sampatti | Teehi aasakti jinkaavaya. ||38||
In fact, wife means the helper to conquer
the passionate tendency and lust for sex. She is not the means to grow
passionate more and more and to grow the uncontrolled attachement to the
sexual pleasures. Similarly, money should be earned by moral and fair
means and that too without attachment greed and lust for money. ||38|| |
Jeevan- shakti ek zaali
| Tene sukeerti prakaash paavali |
Satkaarya kali umalo laagali | Aise whaawe ||39||
When the life forces of both the husband
and wife get united in the uniform manner, their gruhasthaashrama glows
with sublime and brilliant flame and helps them to grow and develop their
moral and better enactments. ||39|| |
Sukha whaave
mataapityaasi | Bandhubhagini aani itaraasi |
Waaganyaachi reeti aisee | Moha paadi sarvanna. ||40||
Through their natural and casual excellent
behavior, their parents, brothers and sisters as well as all others
related to them enjoy great pleasure and satisfaction in their company.
||40|| |
Mokale bolane
gojirawaane | Chaal chaalane chaaritryaane |
Jeevan kanthave ujwaltene | Thoraa mothyaanche paahooni || 41 ||
It is the duty of the householder that his
manner of conversation with all should be pure and pleasant. His behavior
with all should be loving and affectionate. His conduct, his character and
all activities should be ethical. He should always remember and pay due
respect to the elders and respectful great personalities. In this way, he
should live a dutiful life. ||41|| |
Santa rishinni kathile
dnyaana | Tyaache karane addhyayana |
Yaanecha phitela rishi runa | Gruhasthaache. ||42||
The man should contemplate upon the
philosophical and spiritual knowledge which the great rishis and saints
had advocated in their scriptures. This study and meditation will rid the
householder off the debt of the saints and rishis. || 42|| |
Santaana karaawe
aadarsha saache | Tari runa phite maata-pityaache |
Athawa aapanachi naam waadhawaave tayanche | Deshasevene || 43 ||
By providing dharma-shikshana (learining of
dharma) to the children and making them ideal, or by rendering service to
the country and growing the name and feme of parents, the householders can
get free from the debt of father and mother. ||43|| |
Vishwee deva jaanooni
sewaava | to chi vaishwa deva barava |
Praanimaatrasi waata dyaava | Haachi yadna paawana. || 44 ||
Considering that God has pervaded the whole
universe, all living beings should be given a morsel of food. This is
called the sacred vaishwadeva ie sacrifice and offering to the universal
God.) ||44|| |
Yaanecha phite devaruna
| Gruhasthaashrami sarvaanche jeevana |
Santoshawaave deena dukkhi jana | Sewaabhaave ||45||
By performing such vaishwadeva yagna, one
can get rid of the debt of God (Devaruna). The life of all beings in the
world depends upon the gruhasthaashrami (The householder). Therefore he
should serve the poor, miserable and suffering people and make them happy
and satisfied. ||45|| |
Uchita karaavi
kutumbaseva | Jeevaseva, graamseva |
Dhyaanadhaaranecha thewaa | Trikaal nemila sarwansi ||46||
He should render proper service to his
family, to all living beings and to his village. It is advised to every
individual that he should perform contemplation and offer prayers and
practice his spiritual acts regularly in the morning, at noon and in the
evening. ||46|| |
Gruhasthaashrami aise
vartale | Ati mahatwa jeevana aale |
Saadhusanti gourawile | aishya gruhasthaashrama. ||47||
If these ruels are followed in the
gruhasthaashrama by the householder, his life will become excellent like
the heaven. All the sages and saints have also admired such
gruhasthaashrama. ||47|| |
|
SON, WIFE, SELF-CONTROL AND SALVATION |
Aso konataahi aashrama |
Tyaata mukhya samyama |
Vikaasaacha waadhata krama | Tyaagbuddhichya ||48||
Whichever aashram it may be, much stress
and importance is given to self-control. The principle of the ashramas is
to seek the gradual development of one's tendency towards sacrifice (Tyaag)
through self-control. ||48|| |
Aapuli asali- nasali
housa | Wahe manda saavakasha |
Sukh whave putraratnaasa | Waate pityaasi ||49||
When this is done all his desires and needs
become less and less. Then he keeps thinking to make his son more and more
happy. ||49|| |
Apanaasi aawade ghaasa |
To raakhooni deyee tayaasa |
Dusaryachya sukhaartha bhogi traasa | hey shikshana gruhasthadharmee
||50||
He carefully saves the things which he
himself likes most, for the use of his son. In this way, in the
gruhasthadharma, the lesson to suffer troubles is learnt from his family
to make others more happy. ||50|| |
Tyaachya gunaat aapule
bhushana | Tyaachyaa keerteeta samaadhaana |
To wayeet hota dooshana | Laagela aahma ||51||
Father takes pride in the virtues of his
son. He feels a great satisfaction in the glory and fame of his son. If
something wrong happens, father thinks that his son has brought stigma to
him and to the lineage of the family. ||51|| |
Aisee dharonee
doordrushti | Whave laage tyaasaathi kashti |
Prasanga padata uthaauthi | Dhawooni zeli swatah wari ||52||
With this long and broad vision, father
takes great troubles for his son. On any occasion, he presents himself to
accept the blows which may fall upon his son. ||52|| |
Pari aapulya
putraakaarane | konaavari annyaya na karane |
Aapulyaa aiseecha samajane | Muley sarvaanchi || 53 ||
But (while doing so for his son) father
must not do injustice to others. The gruhastha should treat other children
also as his own sons. ||53|| |
Sarvaankaritaacha
zataawe | Aise vyaapakpana saadhave |
Heycha gruhasthaashrami shikaawe | Laage tatwa. ||54||
' One should labour and do hard work for
the happiness of others. This is the broad moral principle which should be
imbibed in following the duty of the householder. ||54|| |
Putraawari dayaa kari |
Teecha daas-daasiwari |
Pankti prapancha naahi antari | Tochi dhanya gruhasthadharma. ||55||
Man should have the same love and affection
(which he bears for his own son), for the servants and maids also. Not
only should he have such love and affection without distinction but in
eating and drinking also there must not be discrimination of 'mine' and 'thine'
then only this gruhasthadharma can be considered as sublime and blessed.
||55|| |
Putra shikooni motha
zaala | Ek hotaachi dusara janmala |
Tisaraa hotaachi sansaar sampala | Paahije pityaacha. ||56||
The first son has started his learning.
Then the second son is born. And when the third one arrives, father must
give up all the worldly enjoyments and pleasures of his mundane. This
means that he should purposefully try to detach his mind from passions
attachment and desires. ||56|| |
Na sampata maga yaatana
| Bhogaavya laagati naana |
Vanaprasthaashrama mhanonicha jaana | Yojila dharma samskaare ||57||
If he does not curb his attachment and give
up his mundane as the house holder, he will surely have to suffer sorrows
and agonies in his further life. In view of this, the aashramadharma has
planned this vanaprasthaashram full of noble impressions and initiations.
||57|| |
Aise jayaane saadhale |
Tyaaseecha ' Purusha ' mhanane shobhale |
Yervhi te vishayee zaale | Gadhe, ghode, waanara ||58||
When the individual follows his behaviour
according to the order of aashramadharma, it will be befitting to call him
'man' (Purusha). Those, who do not behave in such a planned and
disciplined way and get deeply involved in passions, enjoyments and
desires, they are no less than the donkeys, horses, and monkeys. ||58|| |
Mee to aise nawala
paahile | Ekaane chaaleesa viwaaha kele |
Tyaasa saatha putra zale | Terahile shetaawari ||59||
Ekaa shetaawari ek patni
| Chimanyaa haakali maharaani |
Lagna mhanaje aamdaani | Jangaleejethaanchi ||60||
At one place, I have seen a very wonderful
thing. One individual got married forty times. His forty wives delivered
sixty children. As the place for accommodation for all became inadequate,
they all took shelter on their various farms. ||59||
The man made arrangements for each wife to
live on one separate farm. Thus all his forty wives were engaged on
separate farms (to ward off the birds to guard the farms). The marriages
of such illiterate ignorant person thus became as if the source of income
for him. ||60|| |
Assa haa samsaaracha
tamaasha | waa re samsaraachi aasha |
Sagalya aayushyaachi durdasha | waasanepayee ||61||
Is not such kind of life a miserable
display of his mundane? How funny! (This is the intent attachment of man
for the house and mundane; that leads the human life to the downfallen
state of deterioration. ||61|| |
Kaahi dona chaar striyaa
kariti | Aayushya sarvaanche naagavati |
Hee to aahe pashuvrutti | Gruhasthaashram mhano naye. ||62||
Some individuals get two or four wives and
in the end put the life of all of them to the dust. This is not the moral
humanity. It should be called a beastly tendency. This certainly can't be
called as the true gruhasthaashrama. ||62|| |
Purushaa bahupatnincha
adhikaara | Striyaani kaa na karaave chaar |
Haa durgateechaachi vichaara | Doghaanchaahi. ||63||
If the man enjoys the right of having more
than one wife, why should female not think to have many husbands ? But
such mean ideas will surely bring a downfall for both males and females.
||63|| |
Eka striyesi dahaa pati
| Ajoonahi kothe ase hee reeti |
Tyaa maawoolichi kona gati | Deva jaane. ||64||
Somewhere there is such a tradition in
existence today, that a woman can have ten husbands. God knows what a
sorrowful and miserable condition that poor female would be living in.
||64|| |
Haa sarva adnyaanaacha
pasaara | waadhawaal tewadha waadhe bhaara |
Mhanoni aala yaa vikaara | Ghaatalaachi paahije ||65||
All this is the spread up effect of
ignorance. If there is a lack of proper and reasonable consciousness, this
untidy extension will grow more and more. Therefore this distoration of
humanity must be checked and controlled with due consideration. ||65|| |
Ekada ek patnee keli |
pudhe patneechi bhaashachi sampali |
Tareecha doghaannahi laabhali | Shanti sansaari ||66||
Once a man gets wedded and seeks a wife
then he should never think of second wife. If the firm determination of
having one and only one wife is strictly followed, both the husband and
wife will have peace and happiness in their life. ||66|| |
Sansaara saddach
appoorna | Vikaari nase samaadhaana |
Aisi gaathi bandhoni khoona | Vichare sukh saadhave || 67 ||
Mundane (worldly life) is ever indequate.
No sansaari (the householder) can achieve full and complete satisfaction
in his mundane for fulfilling his all passions. Everybody should bear this
in mind and try to seek happiness and satisfaction through noble and
sublime thoughts. ||67|| |
Doghaanche whavawe ekach
mana | Tethechi naande swarga poorna |
Hota aadarsha santaana | Paang pheteel deshaacha ||68||
When both the husband and wife form one
common mind with due thoughtfulness, heaven appears in their united life.
Further, when they have off-springs with noble and excellent character, it
will be glorious and brilliant fortune of the country. ||68|| |
Yaawari shrotee
vichaarile | santaanasaathi lagna nemile |
Pari eka striyesi santaan na zaale | Mhanuni kele duje lagna ||69||
Here, the listeners raised a doubt. suppose
a person gets wedded to produce an ideal off-spring. But unfortunately,
his wife failed to deliver any son. Naturally the person will have to get
married the second time and bring a second wife for himself. ||69|| |
Tyaasi nishedhile aapana
| Aata saangaa na hota santaana |
Kaise phitoo shakel runa | Deshaache aani vadilaanche ? ||70||
But in your opinion, you have objected to
perform second marriage and have a second wife. If the individual doesn't
have a son, how can he get rid off the debt of his country and of his
father and forefathers? ||70|| |
Lagna keliyahiwari |
Putra na hota udari |
Mhanati tyaas adhogati saree | prapta hote ||71||
It is said that after marrying, if the
individual can't have a son, he can't seek his sublime state i.e. his
redemption. It is also stated that without own son, the man goes to the
lowest stage after his death. ||71|| |
Yaache uttara yathaartha
aika | Haa samajachi vedyaasarakha |
Sewene, dnyanaane muktisukha | Praapta hoto koneehi || 72 ||
Now listen a proper answer to your doubt.
The idea you have conceived about man's redemption and salvation is insane
in it self. Because, any body (without having a son) can seek salvation by
acquiring knowledge and by rendering his service to the needy. He can
surely seek the sublime happiness of emancipation. ||72|| |
Putra na hotaachi eka |
Sannyaasi brahmachaari kityeka |
Tarale rishi, muni, sant dekha | Budaali aneka shwaana sukare. ||73||
Several sages and seers, saints and
ascetics did not have a single son of their own yet they sought
emancipation. But producing plenty of offsprings dogs and pigs have gone
to the sad state of deterioration. ||73|| |
'Niputrikaasi adhogati'
| Aise je grantha vette mhanati |
Tyaanchya mhananyaachi nishpatti | Dusari hoti. ||74||
The scriptures and books, in which it is
stated that 'the person having no son goes to the sad state of
deterioration;' did have a very different view and noble thought behind
it. ||74|| |
Bharati aisa kaal aala |
Sannyaas deti jyaala tyaala |
Mahatwa na dyaawe lagnakaaryaala | aise zaale. ||75||
There had been an age in India when the
practice of initiating sanyaas was in a full swing and practice of making
everybody a bairaagi and ascetic was getting established. marriages were
not given least importance. ||75|| |
Jyaane tyaane tapa
karaave | Aise dharale bahutaanchya jeewe |
Mhanoni hey bandhana ghaalave | Laagale granthakartyaa ||76||
Everybody began to become ascetic and to
practice devout austerity. when the thoughtful scripture writers noticed
that a great flow of youths are rushing to become ascetics and bairaagis,
they sensed the horrible danger to the sound set up of the society.
Therefore those wise scripture writers have to prescribe such a condition
and binding upon the people. ||76|| |
Putra whaawa
kula-uddhari | Erawhi tee waanzachi bari |
Aisehi bolile nirdhaari | Granthaamaaji ||77||
The writer of the scripture had further
stated that the son, born to the individuals should be the redeemer of the
lineage and the family. Otherwise, it would be better not to have the son
at all. The mother is better barren having no son than to have an evil and
bad son. ||77|| |
|
Yaatooni haachi nighe
saara | Samaajdhaarane saathi samsaara |
Putra nasataahi hoto uddhar | Prayatnasheel purushaacha. ||78||
The essence of all this reasonable
consideration is that the mundane (The family life) of a man is for the
better settlement of the sound society. The householder, having not a
single son, if believes in labour and extracts hard efforts he can also
seek his redemption and emancipation with noble and honest efforts. ||78
|| |
Samaajaachyaa unnateeche
sootra | Khandu na dyawe sarwatra |
Yaasi pooraka tocha yogya putra | Baadhak tari ti adhogati || 79 ||
If the son is fit to grow the work of
upliftment of the society and develop this heritage more, he is the son in
true sense. If the son is unfit to do this, he is not a good and proper
son. He is the worst one and will lead to the sad state of deterioration.
||79|| |
'Paap punya aapule
aapana | Putra bandhu na taari kona' |
Hee granthaachi satya ghoshana | visaroo naye koneehi ||80||
'One gets sublime state or a sad lowliest
state according to the divine merit or sins he has committed in his life'
None should forget this proclamation made by the scriptures. Remember, no
son or brother can help you in seeking your redemption. ||80|| |
Eka putra jari nasala |
Sarva putra aapulechi mhanaala |
Sarvaanchyaahi upayoga aala | Tari zaala uddhar tyaacha ||81||
Having not a single son, if somebody
considers and treats the other children as his own sons and devotes
himself to the service of all, he will surely seek his sublime highest
state. ||81|| |
|
VAANAPRASTHA AND SANNYAASAASHRAMA |
Asel mulansaathi dhana |
karaave satkaaryaasaathi arpana |
Yaat bhaavana thewoo naye bhinna | Tareecha paawe sadgati ||82||
If a person has preserved wealth for his
son, but unfortunately, could not have his own son, he should utilize all
his wealth for the welfare of people without bearing any discrimination.
This will surely lead him to seek the excellent state. ||82|| |
Apul gharachi navhe
ghara | vishwa aapule makaan sundara |
Hechi shikaawaya ase samsaara | Uddhaar to yach marge ||83||
Mundane is a school where man gets lessons
to understand that his small house is not his real home. The whole
universe is his real home. The whole universe is his vast and noble house.
To create this vast vision, the mundane is a school and it is the only way
for one's redemption ||83|| |
Aisa Karaawa poorna
vichaara | Doghaanni aapule shodhoni antara |
Doordrushticha saadhawa vyawahaara | Putra asale nasale tari ||84||
Both the husband and the wife should
resoutely have an introspection with this broad and througtful
consideration. They should behave with long sight. Then they may have or
may not have any son of their own || 84 || |
Mana kaadhaave
gharaatuni | Putraasa jaabaabdaari samajaawoni |
Putra nasata gawas arpooni | Deshaatani nighaave || 85 ||
If the man has a son, he should give up all
attachement for his home and hand over the entire responsibilities to his
son. If he does not have any son, he should offer all his wealth and
belongings for the improvement and uplifting the village. he should leave
to travel abraod. ||85|| |
Nighaawe patneesa
ghewoni | Jee dharma - artha kaami sangaatini |
Tee jari saath na de mokshsaadhani | Putraajawali raahoo dyaawe ||86||
As his wife has accompanied him in seeking
his three objetcts of human life (purushartha-dharma, (duty) artha
(wealth) and kaama (desire), he should take her alongiwth him on his
travel. If she does not want to go on travel and accompany him in seeking
emancipation, he should let her live with his son or at home. ||86|| |
Kaarya sample
samsaaraache | Pudheel jeevan vaaprasthaache |
Miloni tapaache sadwartanaache | Dhade paalave doghaanni ||87||
If his wife accompanies him in his travel
for salvation, both of them should give up all passions, desires and lust
for enjoyments and should spend the remaining life following the resolute
vow of sacrifice. ||87|| |
Pahaavi vishaal sthane,
mandire | Teerthe, wane, muni-kuteere |
Annasakta whaawaya maney shareere | Chitta laawaave satkaaryee ||88||
Herefrom, their life work and mundane has
come to an end. Now their life as the vaanaprasthaas has begun. So they
should wander visiting vast places like woods and forests, holy places,
temples, holy rivers and teertha khshetras where the saints and seers had
performed devout austerity. They should become totally detached from
mundane and desireless through their minds and body. They should engage
and involve themselves in good and moral enactments and sublime missions.
||88|| |
Sevaa karyaasi waahoon
ghyaave | Adhyaatma bhaawa anubhaveet jawe |
Aanikaasahi dhade dyaave | Shikawaava seva bhaava || 89 ||
They should devote themselves to the
service of mankind by following regular spiritual practices. They should
enjoy the sweetness of self-experience and also guide others and convince
them the need of service to others. ||89|| |
Sevesaathi ghyaa deeksha
| Nyaavi layaa gavachi awadasha |
Kaam karave bharuni harsha | Sarvansaathi antari. ||90||
The vow of this vaanprasthaashrama should
be taken to serve others and to reset up the distorted fold of the
village. They should render their noble service with love and affection
for one and all in the village. ||90|| |
Shikshana sanstha,
aashrama sanstha | Satsang sanstha; paramaartha sanstha |
Yaanchi karaavi sarva vyawastha | Shantisaathi. || 91 ||
Happiness and peace should dwell in the
village. For this, they should manage to start educational institutions,
(Gurukul) ashram sansthas, institute for having regular company of
virtueous and pious saints and greatmen and the institutes for learning
spiritual practices. ||91|| |
Andha, pangoo, maharogi
| Anaath ani vruddha jagee |
Aashrama chalawaave jaagjagi | Tyaanchya seweche ||92||
They should set up ashrams everywhere for
the blinds, dumb, orphans, aged persons, lepers etc,. and provide them
accommodation shelter and help. ||92|| |
Gruhasthaanna wela na
phaawe | Mhanoni vaanprasthe lakhsha dyaave |
Mulaa baalasi sangopaawe | Brahmachaari rakhshooni ||93||
The house holders can't find enough time to
spare for such work. So the vaaniprastha should take up this work and
should teach the children the importance of maintaining brahmacharya.
||93|| |
Sarvaangeena unnateeche
dnyaana | jene kaaryakarte nighateela poorna |
Sarvangeena unnateeche dnyaana | dyaave taya aashramsthaani || 94 ||
All such ashramaas should be the centers
for imparting all sided knowledge in all aspects of life. Lessons of
self-reliant life should be given so that, by this, they can raise a team
of active workers. ||94|| |
Hey kaarya
vanaprasthaane karawe | Ghara daarache bandh todaave |
Anaasakteen waagaave | sewesaathi sarvaanchya. ||95||
The vaanaprastha should take up this
educational work as his task. For this task, he should get completely free
from his household activities. There should be no bindings and
restrictions upon him. Becoming desireless and giving up all his
attachments; he should devote his life to the service of others. ||95|| |
Nurataa sansaarat
waasana | Vairaagya yete sahaj vartana |
Uraley te heychi kaarya jaana | shikshana dyaawe sarwaansi ||96||
When all desires and attachment for
houselife get totally uprooted, man can easily seek an ascetic selfless
inclination. Then he has noting more to do except imparting learning and
knowledge to others. ||96|| |
Graamsewaachi deshaseva
| Dessewaachi Eeshwara sewa |
Heychi anubhawaavaya jeeva bhaawa | Vaanaprasthaashrama ||97||
Such service to the village is truly the
service to the nation. And while serving the country, service to God is
automatically performed by us. The vaanaprasthaashrama is planned to
provide this excellent experience to one's ownself as well as to the
others. ||97|| |
Tisara
vaanprasthaashrama | Haa sanyaasacha upakarama |
Whaavaya waasanecha upashama | Antaraamaaji ||98||
This third stage of vaanaprasthaashram is
the beginning of the stage of sanyaasa. Henceforth his mind should become
completely desireless and detached from all worldly affairs. ||98|| |
Pudhe aahe
sannyaasadharma | Vaanaprasthaacha todanyaasi bhrama |
Anubhawooni atmaaram | Vrutti uparaam karaaya. ||99||
This sannyaasdharma is to remove the
delusion of the vaanaprastha and to make his mind steady in the
consciousness of his ownself. ||99|| |
Jemvha gharaatooni mana
nighaale | Sarvadeshi howooni sewe laagale |
Sannyaas vruttine krame saadhale | paramaatmya angee ||100||
This sense of sannyaasa is to be imbibed
gradually after giving up the attachment for houselife. Then he should
engage himself whole heartedly in the service to others. By this, he will
experience that his ownform has pervaded in all others in the whole world.
||100|| |
Sannyaasi shikawee vaan
prasthaasi | Shewati sthita pradnyataa kaise |
Praan gelyaahi aasakteesi | Sparsha mulee hoyeena. || 101 ||
The sannyaasi will provide proper learning
and lessons under his guidance. The vaanaprastha will seek the steady
undisturbed and unmoved state of intellectual inclination. When the
vaanaprastha seeks such state of 'Sthitpradnya' even at the movement of
leavning of praana (life force) he will never have slightest attachment
for anything. ||101|| |
Vaanaprasthi sansaar
tyaagala | sanyastee swaroopi yoga zaala
Paramarasa vruteene chaakhala | Dhaagaachi khuntala aasakteecha ||102||
In this way, the vaanaprastha will get
completely detached from the worldly life giving up his mundane. He will
then get himself wholly absorbed in the consciousness of his own form.
Deserting the attachments and desires, that sanyaasi then will spend all
his time in meditation and contemplating upon the God. ||102|| |
Kalala aatma -
paramaatma sakal | Jeeva- Brahma kewallya kewal |
Pradnyaavrutti hoya nischal | Swaroopaa maajee ||103||
He then seeks the divine knowledge that his
soul does not have the separate entity but he himself is the divine spirit
which is all pervasive and all occupant of the whole universe. It is
eternal and it exists all the time and everywhere in the universe. He
himself is the eternal and omnipresent, supreme spirit (PARAMAATMA). The
ignorance of duality in jeeva (being) and brahma will vanish away and he
will seek the heavenly feeling of emancipation with resolute intellect, he
will have this feel of emancipation. ||103|| |
|
Hee sthitapradnyata angi
murali | Tyaasi jeevan-mukti laabhalee |
Yaachi dehi tyaane saadhali | Poorna safalata jeevanaachi ||104||
When this steady and unmoved state of
spiritual intellect is sought, he acquires the divine happiness of
emancipation even when he is alive. He has thus sought the perfection of
his life in this last birth and existence as a being. ||104|| |
To sakala zaala
sphoortidaayak | Nihspruhatene maargadarshak |
Jeevan drushti deyee sammyaka | Sarva jagaala ||105||
He then becomes the centre of inspiration
and motivation for all in the world. Having no, least disire, he imparts
the lessons of equality to all and guides the world. ||105|| |
Heychi sattya dharmaache
dhyeya | Heychi sarva karmaache shreya |
Sarva granthaanche heychi taatparya | Tukadya mhane ||106||
This is the intent essence of truth and
dharma. This is the precis of all the scriptures produced by all saints
and this is the fruit of all desireless enactments in the service to
mankind (says so vandaneeya maharaja) ||106|| |
Iti shreegraamgeeta
grantha | Guru-shastra-swaanubhava sammat |
Tinhi aashrama nirupile yeth | Tisara adhyaaya sampoorna ||107||
This Graamgeeta grantha has been consented
by the Guru, shastraas and the writer's self experiences. The third
chapter, dealing with the three aashramas is hereby concluded. ||107|| |
|
|| Sadgurunaath Maharaaj
ki jay ||
(Saddharma Panchak) |
|
VOLITIONS |
|
1. I shall observe celebacy ( Brahmacharya
) with a vow till I attain the age of 24 years.
2. After 24 years I shall get married but I
shall have sex once in a month and that too during the breeding period
after wife's
3. For 12 years I shall stay in association
with my Guru and learn to seek the self-realization and with the game
path, I shall live my houselife as the householder.
4. I Shall strictly behave listening to the
knowledge imparted by the great Rishis and munis as well by the holy
saints and shall try to get indebted paying off their debts. I shall treat
it as my worship to the Vaiswadeva by feeding the living beings and
pacifying the fire in their belley (JATHARAGNI). I shall consider it may
sacrifice ( YAGNA ) in helping the poor, needy and miserable.
5. When two sons were born to me, I shall
stop performing the house life duties and from the ago of 50. I shall opt
for the Vanaprashashrama (The third stage of life according to the system
of Ashramas in Vedic way. ) I shall give up all the pleasures and sensual
enjoyments. |
