Chapter- 4

SANSAARA - PARAMAARTHA
( Mundane and Spirituality )
|| Shreegurudevaaya Namah ||
|| Salutations to Shreegurudeva ||

SUM AND SUBSTANCE OF FOUR ASHRAMAS

Maage zaale nirupan | Chaar aashramaanche varnana |
Tyaateel tatwa ahe sanaatan | Sarwaansaathi ||1||

In the last chapter, all the four ashramaas have been described in details. It is the aim and object of all those ashramaas to seek the eternal truth. ||1||

Tyaachi karoojaata yojana | Uttama chaale samaajdhaarana |
Aihik utkarsha, adhyaatma sadhana | sarvaansi saadhe. ||2||

If the society is re-structured according to that system of human life, prosperity in both the routine life and spiritual practices can be achieved by all and the set of the society can be well and successfully managed. ||2||

Vyakteechihi poorna unnati | Samaajaachi uttam sthitee |
Aashramadharmi saadhe nishtiti | Aajahi sarva. ||3||

Following the system of aashram dharma, the individual can make himself fully developed and properous. The formation of the harmonious society will be better and excellently managed even at present. All can follow the path towards their individual perfection and excellence. ||3||

Lahaanpani brahmacharya paalawe | Gurughari vidyaarjan karaawe |
udhe lagna karaoni nibhawave | Putra poutra. ||4||

In the childhood ; living in the gurukul, strictly following brahmacharya, one should seek knowledge. Then getting married he should mould and give a right shape to the behaviour of his sons- daughters, grandsons and granddaughters etc, initiating proper and pious rites upon them. || 4 ||

Brahmacharye ghyavee dharma santha | Gruhasthe saadhavee artha- vyavastha |
Kaam jinkane vaanaprasthaa | Mukta whaavaya || 5 ||

Initiataing himself for a brahmachaari, he should acquire knowledge of dharma. Becoming an householder, he should earn money for his livelihood through moral and excellent ways. Further; becoming the vaanaprastha, he should become desireless and conqure the KAAM (lust and strong attraction for sensual and worldly pleasures) and get detaached from his house and worldly relations and affairs. ||5||

Putra kaamakaaji laagale | Kee vairaagya ghyawe aapan bhale |
Seva saadhanaartha sodile | paahije ghar ||6||

When the sons become able to start and manage their own mundane, he should develop ascetic-desireless inclination and should leave his house to render all his services to others. ||6||

Karaavi graamseva, dnyaanseva | Vaanaprastha vrutti baanwooni jeeva |
Aani mokhshaasaathi saadhaava | sannyaas bhaava ||7||

Growing his inclination towards vaanaprastha stage, he should render his service to the village (Giving proper guidance and excellent thoughts). He should offer his service to develop his own knowledge and impart it to others. Further, he should create and grow in himself inclination for sannyaas for seeking the experience of emanicpation. ||7||

Sannyaasi sarvaansi hone aahe | Tyaaveena mokhshaachi naahi soya |
Mokhshaa wachooni taranopaaya | Dusaraa kothe ? ||8||

Finally, everybody has to become sannyasi in the fag end of one's life as, there is no emancipation without it. There only lies the total perfection of human life. ||8||

Waasana haachi bhavasaagar | Aasaktee haachi khara sansaar |
Dnyaane tyaancha paawane paar | haachi mokhsha ||9||

The ocean of the mundane (Sansaar) means plenty of endless different desires for enjyoing the worldly things of happiness with passionate altraction. Emancipataion means to seek divine knowledge, get rid of all these worldly desires and passions and attachemtents. ||9||

Zaala waasanecha naash | Tyaaseecha naam ase sannyaas |
Maga tyaache sarva karane nirvish | Aadarsha lokee ||10||

Sannyas means the total destruction of all desires and attachments in life. When one seeks such a sannyas, all his enactments can never become harmful to him. He becomes ideal and adorable to the people around him. ||10||

Mukta to waasanetooni mokala | kothe naahi aasakteecha lalaa |
Olkhonee aatmaswaroopi sakala | Vileen hoyee ||11||

He is called the emancipated who gets totally free from all desires, attachements and passions. He doesn't have then any bond or restriction of attachment towards anything. He becomes one with all fully recognising that one and only one divine self form (aatmaswaroopa) has pervaded everywhere and in every being. ||11||

Heecha jagaachi antim dhaarana | Karma karaaya nirmal baana |
Yaatachi wasate upaasuna | Uddharaachi ||12||

This universal eternal truth is the original and final state of this world. The teaching of unsmeared desireless acts and the practices for self- redemption are also meant for achieving this eternal truth. ||12||

Hee bhoomika jyaasee gawasali | Tyaachi karme yogaroop zaalee |
Hee sannyaasdasha saadhali | Paahije sarvaanni ||13||

Those who have acquired this vision, all their enactments become spiritual and take divine form. All are expected to acquire this and only such state of sannyaas. ||13||

Choutha aashram vruddhapan | Aise asale jaree wachan |
Tari yaa aatmavikaasaasi bandhan | Laagu nasechi vayaach ||14||

In the scriptures, this sannyaasashram is proposed to follow in one's old age, yet there are no age limits for seeking the self development. ||14||

Hey sarvakaahi vruttiwari | Vruttich karaawi laage susamskaari |
Baahya deekhshaa sahayakaari | Mhanoni warnilee dharmagranthi ||15||

These ordered stages of man's life are dependent upon the inclinations and firm resolute mind of man. They don't depend upon the outward appearance with particular dress or age. The scriptures have described the importance of apparels and age, etc only to help creating and growing firm inclination towards these stages. In fact, par-excellence in forming our tendencies can beachieved with pure, pious and sublime rites and initiations. ||15||

Kalpile aayushyaache chaar bhaag | Bhogaatooni saadhaya tyaag |
Pari aaj shatavarshaanche aayushya avyang | konaas laabhe ? ||16||

These four stages of man's life are designed to go towards becoming desireless and attachmentless and in sacrificing all worldly pleasures. But today it can't be presumed that each and every individual will have healthy and unhandicapped life of full hundred years to complete these four stages. ||16||

Mhanonee prathaa na paahata deekhshaanchi | Tatwe chaarahi aashramanchi |
Aacharaavi jeevanee saachi | Tatadine sarvaani ||17||

Hence without sticking to the rules and laws of the proper age and initiations so rigidly, everybody should bring into practice the true moral aims and objects of the four aashramas in their life and that too immediately . ||17||

THOUGHT OF VAIRAAGYA ( DESIRELESSNESS) AND INITIATIONS

Maatra jyaa khshanee vairaagya aale | Temwhaachi ghars odooni palaale |
Aisehee naahi paahije kele | Vedyaapari. ||18||

But at the fit of sudden and temporary whim of becoming ascetic, do not run away at the very moment leaving your house and the family. This will prove a sheer insanity in the end. ||18||

Konee vairagya yetaa ghar soditee | Teer thaatani bhatkaaya jaati |
Jeevan dusaryaawari jagavitee | Bheek maagati daarodaari ||19||

Some people, as soon as develop desirelessness (a momentary whim), leave their houses. They go on visiting the holy places (Teerthsthaatana) and then go from door to door begging for their livelihood. Thus they spend their life at the cost of the labours of others. ||19||

Punha wadhatee krodha, kaambhaava | Bhogooni dukkha, paahooni gourawa |
Samsaaraacha punha prabhaava | padey tyaawaree ||20||

When they go through the unhappy and sorrowful events, all their passions like anger and sensual attractions, reappear forcefully in them. Then again they come under deep domination of mundane. ||20||

Yaa saathi deekhsha samskaare ghene | Uchit jeewaachya progatee karane |
Pari bahiranga deekhsheche songa ghene | Vyaarathachi aahe ||21||

Therefore inspite of taking the outward appeareance of the ascetism, one should try to form firm and resolute inclination with excellent and sublime rites of initiation. The initiation of outward apparel is merely a pretence and not a true initiation. ||21||

Maaza viswaas aahe samskaaraawari | pari vyawasthaa laagate taisha paree |
Naahipekshaa upekhshaach bari | Aisha deekhshechee ||22||

I do believe in initiations. But it needs a proper and suitable atmosphere to receive and maintain the initiation. without it, the outward show of initiation with apparel is not at all the true initiation. ||22||

Maga tee aso aashramdeekhsha | sampradaaya dseeksha guru deekhsha |
Vratadeekhsa wa kaaryadeekhsha | Dharma deekshshe sahita ||23||

It might be then the initiation for aashram or the initiation of some sect, or the initiation bestowed by guru, or the initiation of any vow, initiation of any faith or for some enactment. It may be any kind of initiation. ||23||

Deekhshene mana tayaar hote | pari karma paahije nitya kele te |
Aacharaavina phajiti hote | Deekhshhitaachi. ||24||

It is true that the initiation prepares mind to vow and to be resolute for its implementation in regular practice. Those who get initiated without performing the necessary and proper ritual process, finally have to face ignominy and disgrace. ||24||

Ekaadasheechi ghetali deekhsha | Bhojan kari maagoni bhikhsha |
Lok paahooni haa tamaasha | Haasatee vedaa mhanoniya. || 25 ||

If taking vow for observing Ekaadasi (observing fast on every eleventh date of month according Hindu almanac), one goes begging door to door for food, people will laugh at him and call him insane. ||25||

Deekhshaa ghetalee vrsatabandhaachi | Naahi sandhya nitya nemaachi |
Kaaya karaavi samskaaraachi | Vyawastha tethe ? ||26||

If getting initiated with mounjibandhan (sacred thread ceremony), one does not keep consistency in observing the sandhya (rites to be practiced thrice in a day) what extra arrangement can be made to initiate him by some different way ? ||26||

Brahamacharayaachi deeksha ghetali | samyamdrushteech bighadali |
Taiseecha grahasthaashramachi zaali | ulatee reeti ||27||

Similarly, getting initiated for brahmacharya; if one does not maintain self-control upon his organs and similarly, if the householder has forgotten the rules and self control and his duty as the householder, it means the adverse usage of the initiation. ||27||

Aashramapan nighon gele | Tamaashaache bhaava waadhale |
Tatwaaveena saamarthya kuthale | Deekhshemaaji. ||28||

People have forgotten the morals of all the four ashrams. So the human life today has becomes a disgraceful display. How can there be the existence of the power of austerity in such initiations? ||28||

Vaanprastha mhanoni ghara sodale | Baaher vyaapaar karu laagale |
Sannyasi maanaa saathi zagadale | Pari te vyartha. ||29||

Vaanaprasthis left their houses but started their commercial business. The ascetics began to quarrel over their status and honours. If such things happen, we can say that the initiations they have taken have become null and void. ||29||

Ghaatalee bhagawi vastre angaavari | Pari krodha bharala antaree baaheri |
Langotee saathi zagada karee | Yajamanaasi ||30||

Chungee maagooni dhana jamavee | zopadi baandhooni vaibhave sajavi |
Raakh phasooni sannyasi mhanavi | Daasachi to sansaaracha. ||31||

Na sute zopadicha abhimaana | Maanjari shwaanavari prem poorna |
Wel na phaave brahmadhyaan | Saangaawaya , anubhawaavaya. ||32||

If putting on the saffron clothes as the ascetic, one is full of wrath inword and outword; if he goes on quarrelling over a piece of loincloth (langotee). ||30||

If living in a hut, he is collecting money and food grains in the form of donations and contribution, if he is enjoying the pleasure of acquired wealth and glory, putting ash (bhasma) upon his whole body. If he has truly become a slave of the worldly life. ||31||

And if he can't get free from the attachment of his hut, dogs and cats, how can he have a spare time for meditation to seek the divine spiritual knowledge of Brahma ? How can he guide people about it? ||32||

Hee kasali aahe deekhsha | Naahi seva, naahi titikhsha |
Pashujaise shodhati bhakhshya | Maagati bhikhsa chaineesaathi. ||33||

If his initiation does not contain a feel of service to others and forbearance, it can't be called as the true initiataion. Such people wander like animals from door to door begging for their livelihood just to fulfil their passions for luxurious enjoyments. ||33||

Jee deekhsha jayaane ghyaavi | Tyaane ti pathye sambhaalavi |
Vrutti wakadi howoo na dyaavi | waieeta karmee ||34||

Therefore one must strictly follow the laws and rules needed for initiation which he has opted for. He should not behave otherwise with evil tendency. ||34||

Naahipekhsha aisechi jagaave | kaam karonee nyaaye wagaave |
Naam badnaam howoo na dyaave | deekhsha gheooni konati. ||35||

Otherwise, without seeking any inititation it is better to work hard and live life with good, moral conduct. One must not get himself disgraced and defamed by seeking any initiation unnecessarily without getting resolutely prepared for it. ||35||

Sukhe karaava sansaar | Sadhel taisaa paropakaara |
Chaarahi aashramaancha saara | Aacharani aanaava ||36||

Therefore It is better to become house holder and live a happy family life. By the way, try to do good to others as much as one can try to bring the essence of the morals of all the four ashramas into practice in one's behaviour. ||36||

Bayaka-mulaachi chinta laagali | Mhanoni vairaagyachi deekhsha ghetali |
Te vairaagya navhe, Kucharai keli | Songa gehwoni bairaagyache ||37||

If one seeks the initiation and becomes an ascetic only due to the worries of maintaining and managing for the livelihood of the family, it means he is shirking from his legitimate responsibilities and duties towards his family, and it is a shameful pretension of his asceticism. ||37||

Eka saadhakasa vairaagya aale | Tyaane ghardaar sodunee diley |
Langotee laawooni snaan kele | Arannyamaajee. ||38||

Roj roj snaan karee, | Langotee sukawee zaadawari |
Tethe undeer jaooni kaatari | Langotee tyaachi ||39||

To langotee maagayaa gaawi jaaya | Mhane kaaya karaawa upaaya |
Langotee aamuchi khaawooni jaaya | undeer raaja ||40||

There was once a seeker, He became desireless and stoic of his house life. He deserted his house and children. He left his home and went in to the forest. There he used to bathe into the river putting langotee (a small piece of loin cloth) around waist. ||38||

After bathing into the river, every day he used to hang his loin on the branch of a tree. The rats began to gnaw his loin and to tatter it. ||39||

Then he used to go to the village to beg for another piece of cloth for his loin. Everyday, he had to beg for cloth. So he asked people what he should do about the rates gnawing his loin everyday. ||40||

Lokaanni bairaagyaasa suchawile | Tethe paala manjarichi pilley |
Mhanaje langotee raakhaaya zaale | Sewakachi Te ||41||

People advised him to keep kittens so that he could protect his loin from the rats. ||41||

Ghetale bairaagyaachya mana | Aaanale manjarichya dhana |
Maga tyaanchya khaanyachi viwanchana | Laagali maage ||42||

Lok mhanati gayee paala | Mhanaje tyaancha nirwaha sagala |
Aapanaasahee milel gola | Dahi doodh lonyaacha satwika ||43||

The bairaagi liked the idea and he kept cats but now he got worried how to feed the cats. ||42||

The cats needed milk. So the villagers suggested him to keep cows so that he could provide milk to his cats and get a pious diet of milk, curd and butter for himself too. ||43||

Te hi tyaachya mana aale | lokaansi maagooni godhana kele |
Pudhe chaaryaachi chinta chaale | Mani tyaachya ||44||

Chaara gawataachi maage bheek | Lok mhanati baba ! hey dukkha |
Kara tethechi sheti aanika | Thodibahoo ||45||

The bairaagi took the suggestion whole heartedly and sought some cows from the villagers. Now he grew more worried to get fodder to feed the cows. ||44||

He again started to go to the village for begging fodder and grass for the cows. The villagers got tired of his growing demands and said. "Man ! troubling us all every day by begging in this way is not good. You had better start farming near about your hut and maintain your cows." ||45||

Tehi patale tyaachya chitti | Milawilee manamaane sheti |
Rabaweele gadee maanase, poorti | Karaavaya tichi ||46||

Adhikaadhik techi kele | Dhana dhaanya jama zaale |
Sambhaalaayache kode padale | Manaamaji ||47||

Kon mile imaandaar | Nasaawa aidee athawa chor |
Aaapula mhanoni kareel vyawaahar | Aisaa kon shodhava? ||48||

The ascetic liked the suggestion and he thought why should he have a little piece of land ? so he acquired as much land as he could seek from the people. He collected labours and servants, bullocks and carts to cultivate the land. ||46||

Further, year after year, he could yield plenty of food grains from his land and now stored plenty of wealth and food grains. It added to his worries how to protect his wealth and grains. ||47||

He began to think that he must have somebody to look after his growing wealth. But where and how could he find for an honest and loyal person to work hard and to guard his possessions ? whom should he seek to deal with all his business not only with honesty and loyalty but also with love and affection? ||48||

Lok mhanati konee tharawave ? Buwa mhane lagnachi karaave |
Mhanaje hoyeel aata barawe | Dhanaa, maanaa sambhalaaya ||49||

On his query about this problem, people said, "How can we find out a proper person for you ? You look and find out by yourself. "So the bairaagi had a deep thinking and at last decided that is would be better to get married. wife would take care and manage both his wealth as well as his mind. ||49||

Bicharyaache vairaagya gele | Punha sansaar bandhan galyaat padale |
Yaache karan sanskaar palatale | Nawhate poorveehi ||50||

In this way, the poor miserable fellow lost his ascetism and again got himself tied in the bondage of mundane. All this happened to him only because all his previous impressions as a house-holder had not been completely vanished away. ||50||

Mhanoni mhanato vairaagyasaathi | Ghar sodane noko uthauthi |
Tyaa saathi paahije buddhi gomati | Sevabhaawana tyaag vrutti ||51||

Therefore, one should not make haste in leaving the house and family to seek desirelessness and detachments. first he should make his mind pure and pious and try to imbibe the inclination to serve others as well as to grow readiness to sacrifice for others. ||51||

Aapule ghar sodsonee dyaawe | Gaavachi ghar samjonee rahaawe |
Sarvo gavaache kaam karaave | Devaseva mhanooni ||52||

Giving up his attachment for his house he should form a tendency to consider ' My village is my real home' and then he should keep working hard for the upliftment of his village. In doing so, he should hold in his mind that it is his service to God. ||52||

Manee thewaave eeshwarabhajana | Kaam karaawe gaavache poorna |
Phukache na karaaave bhojan | Bairagyaane kadheehi. ||53||

In his mind, he should continue contemplating upon God constantly and engage his body in toiling hard for the service to the village. The true ascetic should never have food free of charge from the society. ||53||

Bairaagi athawaa sannyaasi | Baahya tyaagachi nako tyaasi |
Tyaagvruttine gruhasthasi | Vairaagya saadhe samsaari || 54 ||

In fact, a peson, may be bairaagi or a sannyaasi, he shuould never desert his house and family, by changing his outer apparel. Living as a house holder at home he can seek desirelessness and detachemtnt by resoulutely forming his linclination towards it. ||54||

Vairaaya mhanaje aasakityaag | Sangrahatyaag, upabhog tyaag |
Laagavi angi karyaachi aag | Gramseva karaavaya. || 55 ||

Vairagya (desirelessness) means desertion of attachemtent for wroldly life and pleasures, desertion of collection of things and accumulation of money (more than needs) desertion of the desire and passion for enjoyment of organs. It means taking a vow for rendering service to the village. ||55||

Aapulya mulaansarakheech sarva muely | Howot aise mani aanile |
Tyaanchya jopaasaneche vrata ghetale | Tochi viraagi mhanaava ||56||

If one vows himself to tend all other children like his own sons and daughters with equal love and affection, he can be held as a real viragi. ||56||

Aapulya angi aso phatake | Pari gavalok raahil netake |
Hey sadhaavaya jo kawatukey | Kaarya kari jomaane ||57||

He may have ragged clothes for himself, but he works hard with viogour so that his village people can live a neat and tidy life. ||57||

Tyaaseech mhanaave variaagi | Jo sarva lobhaancha parityaagi |
Sevesaathi kashta ghe angi | Nehameech lokaanchya. ||58||

He can be called a real vairagi (desireless) who is evere ready to render hard work for the welfare and happiness of people without having a break in his service to them. ||58||

Aneka saadhiti swaawalambana | Daani dusaryaas puravi anna |
Jo sarvaswa aapule de arpona | Tochi sanyaasi mhanava ||59||

There are several people who seek self relience. There are also a lot of people who donate huge money in charity to the needy and poor. But those, who offer their whole life, soul, body and wealth to the cause of the society are the real sanyaasi in the true sense. ||59||

Aisa sanyaas sarvaani ghyaava | Aadhi aapula prapancha sawaraava |
Muraliya phalaapari sukhawaava | Samaaj maga. ||60||

All should try to seek such a real sannyaas. But before doing so, they should fulfil their all duties and responsibilities towards their family. Then with all duties and responsitbilities towards their family. Then with all their self-experience, like a ripe fruit, they should try to make the society happy. ||60||

DISTORTION OF INITIATION AND THE VIEW OF THE SAINTS

Kahi mulaannacha sanyaas deti | Tyaanchi asate kowali sthiti |
Te jawa bhara vayaat yeti | Paape kariti manamaane ||61||

There are some people who initiate the children for sannyas. At that age of childhood, the tendency of the children is very tender and immatured. When they grow up and enter in their prime youth, they turn towards wrong and sinful enactments and behaviour. ||61||

Sannyas ghetaliya swaye | Maga lagnahi karita naye |
Maga shodhiti nana upaaya | Upadrava banato gavaacha. ||62||

As they have taken sannyas, they can't get married. When they get over-passionate, they try to find out illicit and immoral evil ways to satisfy their passions. All the villagers have to suffer a great trouble from their evil enactments. ||62||

Sannyaashane sannyaasa dyaawa | Gavakaryaanni jaach sosaawa |
Aisa buddhi heenapana ka karaawa | Samajaane? ||63||

Some asectic comes and initiates sannyaas upon the immature children. The village has to suffer great troubles from those ineligible and immature sannyasis for every. why should the society then follow such senseless and foolish practices? ||63||

Mhanoni hey chookachi aahe | To sannyaas, Sannyaasachi nohe |
Vaanaprasthachi sannyaasi raahe | Dhoka na hoya mulaa aisa. ||64||

The tradition of such initiation is totally wrong. such a sanyaasi can't be a real sanyaasi, The vaanaprastha becomes totally desireless and then only he can become a real ascetic. He can't become harmful to the society. ||64||

Sanyaas mhanaje thakata kaal | Atmachintani jawa wel |
Ashirwaad milaawa sakal | Janalokaasi. ||65||

Sannyasaashram is meant for self meditation and contemplation to seek self realization in one's tiresome old age. When he becomes unable to extract physical duties due to his old age, he can utilize his time in spiritual practices. People around him can also have blessings from him to do noble and excellent enactments. ||65||

Pari jyaanni kashtachi naahi kele | Grihasthi jeevan nahi anubhavile |
Te sannyaasi mhanati zaale | Aashcharya waate. ||66||

I feel a great wonder for those, who had never strived hard for their ownself and for the society, who had not acquired any experiences of life as householder and yet without any considerations, they have become ascetics. ||66||

Hee ghadi jemvapaasoni chukali |Grama gramachi phajeeti zaali |
Prajaa sarva bhike laagali | Gruhasthaashramaachi. ||67||

When this set up of life was disturbed and destroyed, the villages began to deteriorate and fell down to the disgraceful state. Moreover, the children of householders had to beg or do some filthy work to earn. ||67||

Zundachyaa zunda muley neti | Koni bairaagi, sannyaasi kariti |
Aani maga bokey howoni phirati | Lokanmaaji. ||68||

Large groups of children are collected and carried away to initiate them as sannyasis or bairaagis. These forcefully initiated children further grow up and become drone and ruffians and live upon the society doing nothing. ||68||

Tyaanna nasato sevecha aadara | Nasato kalala kaahi vyawahaara |
Manaas yeyeel to upkaara | Kariti lokee. ||69||

These sannyassis and bairaagis possess neither the inclination to render service to others nor the practical experiences of maintenance of the house and family life. At their free will they try to oblige people in whatever way they like and thus try to make a grandeur of doing good to people. ||69||

Mhanohi hey paahije badalale | Alpavayee na paahije mundale |
Tyaasa abhyaasoneech kaadhile | Paahije aadhi. ||70||

Now this insane practice must be immediately changed. The tradition of clean shaving the child and initiate him with ascetic rites must be stopped. First the child should be prepared through proper learning and acquiring knowledge. He should be given experiences of practicing spiritual services, rendering help to others and putting himself in striving hard. ||70||

Koni asati mahasamskaari | Kona upajata anubhava-thori |
Tyaanni ichchhe pramaane sansaari | whawe-na whave. ||71||

There are some individuals who are born gifted with good and excellent impressions of their previous birth or who have a sense of divine experiences from the moment they have born. Such divinely blessed and gifted individuals may or may not become house holders according to their wish and inclination. There is no restriction for them. ||71||

Tyaanna nase aadkaathi | Pari hey sootra nawhe sarvaansaathi |
Yaane model paripaathi | Uttama gunanchi ||72||

Those divinely blessed and gifted have no difficulties in becoming spiritual seekers at an early age. But this can't be made universally applicable to all. Because it will certainly break up the long cultural tradition of excellent virtues and virtuous order of the ashramas. ||72||

Hey sant janaanni janale | Mhanohi kalwaloni saangitale |
Randa pore sodu nakaa boliley | Paramaartha saathi. ||73||

Realizing this, all saints and holymen had advised the society with great concern and pity, "Don't try to leave you home, wife and children for seeking spiritual objects. ||73||

Karawa sukhaane samsaara | Karaawa atithincha satkaar |
Bandhaa sopey, maadya, ghar | Uttam vyawahare dhana joda. ||74||

They proclaimed, "Attend dutifully and morally to your household responsibilities. Always welcome and greet the visitors and guests with due respect. Make your home and houselife ideal and earn wealth with righteous and moral ways through your own hard efforts." ||74||

Vairaagya waadhaya tyaatooni | Seva paropkaar sadhooni |
Rangaa sadaachare bhakti rangani | Haachi raaj maarga santaancha ||75||

Further the saints had told, "Try to seek and develop inclination to perform good turn to others; to serve others and to create desirelessness and detachment towards worldly enjoyments. Maintain your behaviour moral and sublime, Get yourself fully absorbed in the devotion and try to seek the grace of God." This is the straight and safe way of the saints for seeking paramaartha. ||75||

Aisechi santee saangitale | Kiteetari sant aisechi waagale |
Tyaanech naava amar zaale | Tayaanche tokee. ||76||

This is only what all the saints had always advised, and many of the saints had followed only this way. So even today, their name and fame is immortal and existing in the world. ||76||

Hey jaanooni wagaave aapana | Gruhasthaashramachi ujjwal karoona |
Vairaagyaache tatwa sambhaaluna | Lokseva sadhaavi ||77||

Keeping them as your ideal, everybody should try to make the gruhasthaashram (the stage of householder) bright and brilliant. Keeping the moral of desirelessness (vairaagya), all should honestly render their services to the village. ||77||

Sawe gheoni aaplipatni | Sevakaraitee miloni donhi |
Heychi vairaagyaachi nishaani | Sansaarsanga sutaawaya ||

Both the husband and wife should devote their life to the service with a vow first. This is the only excellent way to desert the attachment for the mundane and house life. ||78||

Yaatoonachi prakate khara sannyaasa | Naahitari awaghaa traasa |
Aapana na tare, na taari konaasa | Aasakta nara. ||79||

The true form of sanyasa appears through such activities. Otherwise, sufferings are sure to follow. No individual, having deep attachment for the worldly things can ever achieve redemption of himself. then how can he help others in uplifting them? ||79||

Aani koni niraasakta asala | sannyaas ghewoni vani gela |
Tohi naahi upayogaa aala | Samaajachya ||80||

And if any individual gets extremely desireless, seeks sannyas and goes into the forest for his own spiritual objects, how could he be useful to the society ? Therefore his sannyaas, so far as the service to the village is concerned, is in vain. ||80||

IDEAL GRUHASTHAASHRAMA AND DUTIES FOR EACHOTHERS

Gruhasthaashramaasi naahi jaanale | jyaane manaanech kele |
Yaanecha karya viskaleet zaale | samaajache ||81||

Today, without realizing the importance of the householder's life and duty (Gruhastha dharma) every body has started to behave according to what his mind and intellect consider to be better. This has resulted in total distortion of the working and ideal set up of the society ||81||

Geetene yataartha dnyaan dile | Pari te janmanaane naahi ghetale |
Rudhichya prawaahi wahoo laagale | Visarale sarvabhoot hita. ||82||

The holy Bhagwatgeeta had imparted clear and meaningful moral and philosophical knowledge to the society. Yet people didn't have brought it whole heartedly in their routine behavior. So all that divine knowledge has been flowing away in the forceful stream of the traditions and customs. People have now forgotten even their own and other's welfare. ||82||

Brahamachaari abhyaasachi kari | Vanaprasthee vaneech vichari |
Sannyaasi niraasaktichya bhari | Vitaal maani jagaacha ||83||

The bramachaari gets absorbed in his own studies in his ashrama. The vaanaprastha keeps wandering in woods and forests and began to live there. The ascetic getting desireless gets detached himself from the society treating the whole world as impure and untouchable. ||83||

Aise zaale dhorana aajache | Tyaamule ozey waadhale gruhasthaashramache |
Pratyekaane pratyekaache | Poorakatwa sodale ||84||

As this has become the manner of individual's behaviour in the society, naturally the householders are compelled to bear the overburden of the duties of all. This has happened because each other has given up to co-operate with each other. ||84||

Sarvaanni sarvcachi sodale | pari gruhasthaane adhikjodale |
Kashta karita modale | haad tyaache. ||85||

All others have given up performing their legitimate duties co-operatively which their asramas have laid down for them. Naturally the house holder's work, duties and responsibilities have grown more and more. His bones are getting crashed under the enormous burden of hard labour to take care of all and render service to others. ||85||

Sarvaannachi madat karaavi | Punha deenataachi angi ghyaavi |
Waronee tyaasa mhane gosaavi | "Lataka sansaar chhod de" ||86||

The house holder has to co-operate with all. Moreover he must be very humble and polite in behaving with all. yet, the sannyaasis and bairaagis go on advising him, "Abandon this mundane as, it and this whole world are mortal and perishable". ||86||

Hey sarva sahana karonee | Aapuli hous, traasa visaronee |
Jagaachi raakhi laaj, dewooni | Dhanamaanaadi. ||87||

The householder endures all this burden. He forgets his own likes and interests. He forgets the troubles he is constantly facing. Yet he spends money and uses his status to protect the world from getting disordered and chaotic and to guard the grace of the world. ||87||

Swataha shareeraane rabaave | Aapule jeevana apana nibhawave |
Adhikaadhik detachi jaawe | Gavaasaathi. ||88||

He has to strive hard physically to maintain his own life and family. Then he has to pay as much as he can for the prosperity of his village. ||88||

Saadhu aala, sant aala, | Raaja aala, ranka aala |
Atithi, pahuna, bhukela aala | sarvaansaathi gruhasthaashrama. ||89||

When from outside comes any sage, saint, hungry visitor, guest etc, he has to provide him whatever he can have to serve them whole heartedly. In this way this gruhasthaashrama is the only support to all elements of the society. ||89||

Kari aaleyaancha satkaara | sant, saadhuncha sanmaan sundara |
Saarvajanik kaamachaahi bozaa wara | Saambhalitase premaane. ||90||

The house holder gladly bears the burden in offering respect to the saints and seers and all other visitors. In addition, he smilingly carries the burden of the duties in public functions ceremonies and public work also. ||90||

Aala jaatidand raajdand | Tohi bharatase udand |
Mungipaasooni sarva brahmaand | Jeevajana tyaachewari ||91||

He has to bear the fine imposed by the caste and the government. The whole life of this world from the ant (for sugar particles) to all living beings is running and depending only upon this gruhasthaashrama ||91||

Hey sarva gruhasthaashrama kari | Muley baale posoni ghari |
Kaatkasareene urawoni kari | Annadaan namratene ||92||

The gruhasthaashrama only keeps up the maintenance of all. He feeds and supports his family. He extracts all business and dealings with strict economy and tries to save money and food grains. Then very politely and humbly he offers his spare money and food grains in ananadaana (offering food to all at some ceremony). He spends his wealth and savings in some noble and virtuous enactments. ||92||

Gruhasthadharma mhanaje jabaabdaari | Streeputraaparicha sarvatopari |
Desh- bhesh saambhalanaari | Vrutti asey tyaachi. ||93||

Maintaining the family as well as all others' life with all his abilities, when the occasions demand, he cherishes to guard the country, its culture and traditions and dutifully shares all these responsibilities. ||93||

Yerawhi asot sarva aashrama | sarawaat motha gruhastha dharma|
Gruhasthaawareecha yogakhsema | Chaalatase sarvaancha. ||94||

Though the other three ashramaas are in existence, the grahasthaashram is the greatest and most precious of all, because all arrangements of feeding and maintenance fully depend upon it. ||94||

Brahmacharyaachi shikhsha, deekhsha | Vaanaprasthaachi titikhsha |
Sannyaasi, dnyatyaanchi sameekhsha | Gruhastha dharmaachyaachi yoge. ||95||

The responisbility to provide learning to the pupils in their state of brahmacharyaashrama; the tolerance of the vanaprasthas, all pervasive consciousness for the wise and sanyaasis; all these duties depend only upon this gruhasthaashrama. ||95||

Tyaasachi lok phajool mhanati | aani tyaachewareech jagatee |
Hee kaisi aahe reeti | Sansaarachi! ||96||

But what an absurd way the world treats him! Gruhasthaashrama, shoulders the burden of maintaining all and yet people call it as meaningless. In fact they live at the cost of it. How contrariwise is the manner of this world! ||96||

Mhanoni santee gruhastha gourawila | Dhannya dhannya Mhaanaati tyaalaa|
Tochi jagaacha mata-pitaa tharala | Paalan poshana karanaara || 97||

Hence all the saints and sages had held the householder in a very high esteem and had always adored him they said about it. "Dhannyo gruhasthaashrama" (This excellent gruhasthaashrama is the most blessed. following the gruhasthadharma (duties of the householder) the house holder has proved himself to be the caretaker, loving father, & mother in the reality. He is the caterer and guard of the whole world. ||97||

Tyaache upakaar yerawhi phitena | Ekachi aahe tyaachi saadhana |
Gruhasthaache putra jaana | Shikawonee sthaana basawaave ||98||

This world can't repay for his obligations. There is only one way to get partly discharged from his obligations and that is to provide excellent learining of dharma to his children and to make them well equipped and well trained in all aspects to perform all activities with full vigourous abilities and to give them proper job for which they are eligible to do. ||98||

Lahaanapaneecha aashramee nyaavi muley | Jaise vishwamitra Ram-lakshmanaa nele |
Sandipani, Dronanni shikawile | Taise vividha dnyaan dyaawe || 99 ||

Vishwamitra took Ram and Lakshmana to his aashrama and taught them. Sandipani taught Krushna and Balaram in his ashrama. Dronaacharya taught the pandawas. In the same way the children should be sent in Gurukul at an early childhood and be provided with excellent learning in all faculties of knowledge. ||99||

Maadhukari puratechi gaavi na yaawe | Gawaache jeevan sudharaawe |
Ghruna karita narakee jaawe | Laagel ahankaare ||100||

They should visit the village not only for begging maadhukari ( alms to be given to pupils and brahmins ) but also to give lessons of excellent life that too with love. Holding egoistic pride, if these madhukarees are treated with hatred and disgracefully, it will lead the society to the downfall and sad state. ||100||

Jowari aahe shareer | Aawashyaka waate anna vastra |
Towari ha mhanaawa mithyaa sansaar | Seva karaavi sarvanni ||101||

As long as the man has the consciouness of the needs of the body and as long as he feels the need of food and clothes, we should not say 'Jagat mithyaa' (all this world is not real but a delusion) and we should not neglect it and overlook it. ||101||

Guru mhanoni na gurguraave | Aatmavat sarvaansi janaave |
Uthanyaa basanyaa paasooni shikawaave | Aayee saarikhe adnya- janaa ||102||

Considering oneself as the Guru, don't treat others like valueless straw but try to behave like loving mother to give knowledge of ideal life right from sitting, arising up etc. to the ignorant persons. ||102||

Aapaaple kaarya sarvaanni karaawe | Parasparaanna poorak whawe |
Mhanje Jagaache ozey jaawe| Zelale sahaja. ||103||

Everybody should do his duty by mutually co-operating with each other. It will not become the burden of others upon one individual and it will ease the burden of the world. ||103||

Aashramaanni muley shikawaavi | Grusthaanni madat purawaavi |
Muley waadhata pityaane ghyaavi | Parawaanagee putraanchi ||104||

The gurukul ashram should impart the children full knowledge of the duties of aashramadharma as well as about every work which they have to perform in their future life. The house holders should make necessary provisions to make the sons grow up. Up and become eligible to deal and maintain their business, Then father should get himself retired from the responsibilities of the household affairs. ||104||

Jawe desha paryatani | Athawa rahaave graam sudhaarani |
Pudhe sannyaasihee howooni | Sewaabhavechi waagave ||105||

(And then becoming the vaanaprasthee) He should go to some centre which inspires for seeking self spiritual service or should go abroad. If he lives in his village he should render his service to the village. further becoming sanyasi, he should behave with a feel of serving to all. ||105||

Aapale pot sarvaanni bharaawe | Vrutteesi kaarye waadhweet nyaawe |
Mhanaje gruhasthaawari awalambaawe | Aise nawhe ||106||

Everybody should live on the earning for his livelihood by working hard and slowly and gradually, he should try to make his inclination introvert. This will save the householder to carry the burden of all upon him only. ||106||

Aapaapale kaarya sambhaalave | Jeevamatraasi santushta karaawe |
Koneech konaawari na raahaawe |Visambonee ||107||

Carefully attending to their individual legitimate duties and activities everybody should try to make others satisfied so that none will have to depend upon anybody. ||107||

Maga pudhe sarvachi aahe sewa | kaarya karawe jeevabhaava |
Uralaa asela to sagala thewa | Watoon dyaawa gawaasi ||108||

Further ( in sannysaashrama ) one should spend all the remaining life in the service to others with his heart and faith, he should perform some sublime mission and finally, he should offer his remaining wealth for the betterment of the village. ||108||

Kona kaaya deto sevaadhana | Aapule kaarya sambhaaluna |
Yawareech khare mahimaana | Loukikaache aapulyaa ||109||

The rights and greatness of everybody should be accounted upon how much share one bears in the service to others after maintaining his life. Honours and adorations should be offered only to those who have given most precious service to others. ||109||

Aaisee aahe parampara | Jene chaale jagaacha pasaara |
Wegwegalya kamaancha batawaara | Saarakhaachi whawa ||110||

By such traditional work sysstem, a neat fold of this world will be set up. The activities and duties of the individuals may be different but, such working tradition, there will make equal division of the burden of work upon every body. ||110||

Jethe sarvaanseech kaam karnane | Konee uttama, kanishtha na mhane |
Sarva miloni jaga saawarane | Aapulyaapari. ||111||

When each and everybody will discharge his legitimate duties and activities honestly, who will then compare and consider others to be the higest or to be the lowest ? Because, everybody is helping to grow the beauty of this world according to his abilities. ||111||

Manaave sakalaanche aabhara | Karaawa parasparaansi poorak vyawahaara |
Aso sannyaasi wa gruhastha nara | saarkha adhikaar sarvaancha ||112||

Everybody should become supplementary for each other and should express gratitude for it to each other. He may be then the ascetic or the householder. All of them must have equal rights. ||112||

Gruhastha tanumanaane kashtakariti | Sannyaasi tyaanna disha dawitee |
Maga ka ugechi paaya padatee | Ek- ekaachya? ||113||

If the house holder performs all his duties with hard work putting his body and mind together and if the ascetic renders him proper guiding, why should then one should prostrate to other? ||113||

Malaa hey sumajena | Konaache upkaar aahet kona |
Saravachi aapaapulya sthaana | Dhannya asatee ||114||

Here I can't understand who is obliging and whom he is obliging. Because both of them are carrying on their duties with the due sense of responsibility and hence they are blessed. ||114||

Putradharam paalata putra shreshtha | Pitrudharma paalita pitaa varishtha |
Tethe mhanaave shreshtha kanishtha | Koni konaa ? ||115||

If father is performing his legitimate duties to all and if the son is fulfilling his own duties honestly, both, the father and the son are extracting their duties following their individual dharma, so they both are most excellent. who should consider the greatest or smallest ? and whom should he consider so! ||115||

Payaa tyaanech padaave | Jyaane aapulya karmaasi chukaawe |
Nahi tari prema thewaave | Paraspaaraanche doghaanni ||116||

If somebody fails in performing his duty, he should feel guilty and prostrate to others. Otherwise, both should hold love for eachother. ||116||

Konee konaasa na lekhaawe heena | To ase parmeshawaraacha apamaana |
Abhimaani sannyaasaahooni mahaan | Thare leena pativrata ||117||

None should look down upon anybody; and hate him. In considering so, he insults God and becomes offensive to God. God exists in each and everybody. He may be the great sannyaasi, but if through the egoistic air and pride, he considers others to be mean and lowly, the wife humble and devoted to her husband is more excellent than that sannyaasi. ||117||

Yeravhi konaachaahi aadara | Sarvaanni karaawa howooni namra |
Haa tawa aashrama dharmaacha saara | Ahankaar nasaawa. ||118||

The intention of all the above presentation is that the moral aim of all ashramadharmas is to retrain from the ego and pride and every one should become polite by himself and offer due respect to each other. ||118||

Heenatechi bhawanaahi nasaavi | Nisthene satkaarye karaavi |
Sahakaarya dyaawe aapulya gavee | Gruhasthaane ||120||

One should never form prejudice and consider others mean and lowliest. he should try to do good to others and to enact virtuous sublime deeds with honesty and trust. The house holder should render full co-operation to the village also. ||120||

Kashta karonee dhana jodaawe | Te dhana satkaaryaaseech lawaalwe |
Kadheehi nirarthaka na wechaawe | Chhandi kunaachya lagooni ||121||

Money should be earned by toiling hard by ones ownself. It should be spent upon the good and sublime work. It should not be squandered in vile ways falling in the company of evil wrong doers. ||121||

Yaache millawaya shikshana | whawe gaavogavi kathaa prawachana |
Waadhawaava gruhasthaashramaacha maana | neet netaka karaawaya ||122||

To bring this vision and outlook in the society, it is essential to educate people through kathaas, keertanaas and pravachanaas, by making necessary arrangements of such programmes in every town and village. Growing the importance of gruhasthashrama and for the upliftment of the village, all should try to set up a neat fold of it. ||122||

Netaka aisaa prapancha zaala | Tari paramaartha tyaatachi saadhala |
Haa samanwaya santee saangitala | To chi khara graamdharma. ||123||

Parmartha can be automatically achieved by making the proper arrangements in maintaining house life. Gramadharma is shaped through blending sansaara and the paramaartha. The saints and holymen had sought co-relation and harmony in their enactments and behaviour. ||123||

Amucha gruhasansaarachi saara | Aahe sahakaaryache bhandaara |
Sarva miloni ujaloo sundara | Gramdharma aapula. ||124||

Hence it is important to maintain personal household life very excellently. It is the original centre of co- operation. let us all come together to make gruhasthaashrama prosper and let's render our duties towards the village. ||124||

Graamadharmaache mahatwa thora | Tyaata gruhastha dharmaacha motha adhikaara |
Mahateerthache teertha sundara | Tukadya mhaney ||125||

The dharma, determined for the prosperity of the village, consists of a lion's share of the greatest right of gruhasthadharma. It is really the sacred holy place above all other holy places. (Says so vandaniya shri. Sant tukdoji maharaj) ||125||

Iti graamgeeta grantha | Guru - shastra - swaanubhava sammata |
Niropilaa sansaaraata paramaartha | Choutha adhyaaya sampoorna ||126||

In this way the fourth chapter of graamgeeta, which is consented by the Guru, shastras and the self experiences is here by concluded. This chapter deals with co-ordination of paramartha and gruhastharma. ||126||

|| Sadgurunath Maharaaj ki jai ||

VOLITIONS

1. Minimising my personal needs and desires., I shall work hard for my village. (This will be my Sannyasa )

2. Without making any pomp and show for getting initiated outwardly, I shall try to make my tendencies excellently.

3. I shall maintain my duties as the householder (Grihasthadharma) and I shall utilize my wealth and spare time in rendering my services to the village. (This is the Gramadharma ' The duty for village' and in the householder's life it is called "spiritualism in the mundane" PARAMARTHADHARMA')

4. After obtaining the Sanyaa saashram I shall impart ashram learning to the children of other house-holders according to the old system of Ashrama and make their children able to shoulder the responsibilities of the worldly life. (This is the co-operative help by the sanyasi to the householders.)

5. I shall be co-operating helpful to all the residents of the Ashrama and behave modestly with everybody. I shall never count anybody lowly or high. I shall observe equality towards all. (This is the store of co-operation and essence of the duty of house-holder's Ashrama.)