Saturday, May 11, 2013

Gram Geeta Adhyay - 22


विवाहादि संस्कार आवश्यक । परि खर्च न व्हावा अधिक । त्यांचें स्वरूप जाणोनि तात्विक । आचरावे सर्वदा ॥१॥
There are many good and religious rites like the rituals of wedding ceremony which man earnestly needs. But all these rites must not be performed & celebrated extravagantly understanding the basic purposes and the truth underlying them, they should be performed in our daily routine behaviour. ||1||

ओटीफळें, मौंजीबंधन । जावळें उतरणें तीर्थी जाऊन । वास्तु, बारसें, वाढदिवस जाण । अवडंबर नको तेथे ॥२॥
These religious rites include tonsure of the son for the first time after his birth, the sacred thread ceremony (Mounjibandhana) Vaastu pooja (Religious rites to be performed at the time of the first entrance in the newly built house), dropping and filling the lap of the pregnant woman with fruits and rice, naming the new born child, birthday celebrations etc. while celebrating all these rites, there should be no superficial pomp and show, dispositions and special arrangements. ||2||

तैसेंचि मृत्युसंस्काराचें । स्तोम नसावें अंत्यविधीचें । जेणें मृताचिया नांवें सजीवांचें । दु:खी होय जीवन ॥३॥
The same is the case with the final funeral rites to be performed after the death of a person. Rigidity in performing rites should not be given undue importance; so that the living relatives of the dead may not suffer shame due to overexpensive celebrations in the name of their departed dear one. ||3||

मृत्युसंस्काराचा ऐका खुलासा । लोक मृत्युसि समजती भलतिसा । मी म्हणतों मृत्युजैसा । उत्तम नाही कोणीहि ॥४॥
Now listen to the detailed information and explanation about the death and the final funeral rites to be performed after death. People think that death must be an extremely horrible and fearful event of human life. But I tell you. No event other than death is so excellent as death. ||4||

जैसी नदी सागरासि मिळे । सोडोनि भेदभाव कष्टबळें । तिचें कार्यचि होतें सगळें । मिळण्यासाठी सागरीं ॥५॥
While flowing from its origin, the river has to face so many hardships. Leaving all these hinderances and hardships and forgetting the sense of alienness the river gets absorbed in the sea because the final goal of its life is just the same. (i.e. to flow from origin to the sea and become one with the sea.) ||5||

वाहत राही आपुल्या रंगें । लोक शांत होती सहज संगें । तिच्या पाण्यासि घेवोनि निजांगें । तृप्ति पावती जीवनीं ॥६॥
The river flows in its constant pleasure. While it flows (from its origin to the sea) people living along its both banks get themselves fully satisfied and the urgent needs of their life are fulfilled. ||6||

परि तिजसि महत्त्व सागराचें । तैसेंचि आहे मानवाचें । मोहपाश तुटतां आसक्तीचें । धांव घेई निजरूपीं ॥७॥
Similar is the aim of the human life. The river has only one goal of reaching the sea and becoming one with it. Likewise, when all bonds of attachments for life and the earthly relations, get severed, the human being makes haste to return to his divine original self-form. ||7||

परि कार्याची जी वासना राहते । तीच जीवासि साथ देते । तिचेंचि आविष्करण पुन्हा होतें । पुढच्या जन्मीं ॥८॥
But the disire to do some enactments, if remains at the time of one's death, it follows the departing soul and makes it to have another new birth. The desires and attachments which the soul has brought with it from its previous birth, appear or manifest in its next new birth. ||8||

शरीरमात्र नष्ट झालें । परि संस्कार वासनेअंगीं भरले । पुन्हा जन्म घेतां प्रगटले । ऐसें होतें ॥९॥
Though the body of the previous birth gets lost into ashes after one's death, the deep impressions, occupied by the unfulfilled desires and intimate attachments manifest in the next new birth in the new body of the soul. ||9||

ज्याने याच जन्मीं मोह मिटविले । उत्तम संस्कार प्राप्त केले । त्याचें पारणेंचि फिटलें । जन्ममरणांचें ॥१०॥
One, who succeeds in destroying all his greed, attachments, ignorance completely from their roots, becomes free from taking new birth and coming into this world and departing after death again and again. ||10||

परि ऐसे क्वचितचि होती । अढळ परमधाम पावती । येर ते प्राणी येती जाती । आसक्तियोगें ॥११॥
But there are some very few, rare virtueous souls, who attain the unslipping, unslidding, immovable and the most excellent spiritual abode. All others get born and die again and again due to their unfulfilled desires and attachments which they have cherished throughout their existance on the earth. ||11||

आसक्तीने इंद्रियीं बांधला । मना येई तसा करूं लागला । तो जन लोकांसहि आवडला । स्वार्थ त्यांनाहि म्हणोनि ॥१२॥
The living being gets tied with the bonds of desires, and attachments for the subjects of its interest and pleasures of its organs. Then it begins to behave according to the lust and desires of its mind. People around him form affection and liking for him as they can also get their selfish desires fulfilled through his help. ||12||

जन्मला वाढला मोठा झाला । अवस्था अनेक त्या देहाला । षडऋतूंनी फळाफुला आला । जीर्ण झाला वृक्ष जैसा ॥१३॥
A plant sprouts with new leaves.It grows, bears flowers and fruits. After its full growth, it becomes old and wears out. These are the stages of the plant's life in six seasons. Similarly, the human body also passes through six stages of life. (Exists, draws birth, grows, changes its form, decays and dies.) ||13||

त्याची विकृति शिगेस लागली । शरीरगात्रें विस्कळून गेलीं । मग वाट पाहे आपुली । मूळच्या घराची ॥१४॥
When the human body attains deformations or physical disorders to the highest pitch, when all its limbs and organs become emaciated, the being waits to return to its original and permanent heavenly abode and to acquire its original real spiritual self ||14||

त्यास मोहपाशें बांधूं पाहती । औषधें वाटेल तैसीं देती । ’ वाचवा वाचवा ’ कळवळोनि म्हणती । कमीं येईल म्हणोनि ॥१५॥
The relatives and people surrounding the departing dear try to keep him alive by tying with the bonds of attachments and intimate attractions. They treat the person employing many medicines so that he should survive and live for some more years to become useful and helpful to fulfill their selfish needs. With such selfish motives, they weep and shout and request others to save the dying person. ||15||

मरणोन्मुखासि जीवन द्यावें । पुनरपि उत्तम बनवावें । हें मानवाचें कर्तव्यहि बरवें । समजों आम्ही ॥१६॥
All of us think that it is our duty to bring back the departing soul and to keep the dying person live by employing all possible treatments upon him. ||16||

परि प्रयत्न करोनि नाही जगला । शेवटीं शरीर सोडोनि गेला । समजावा देवाच्या स्वरूपीं मिळाला । प्राणी आपुल्या ॥१७॥
But after exhausting all our possible efforts and employing all kinds of treatments, when the individual departs deserting his body behind him, we should think that our dear departed has sought emancipation and absorption in the divine form of God. ||17||

मग ईश्वरास करावी प्रार्थना । त्यास शांति लाभो देवसदनां । आमुच्या सुखदु:खाच्या भावना । न बाधोत तया ॥१८॥
Then we should offer prayers to the almighty God to bestow upon the soul divine peace in His divine abode. We should pray that the feelings of sorrows or pleasures of the kith and the kins of the departed soul should not hurt it in its divine heavenly abode and agitate its original form. ||18||

येथे रडण्याचें नाही काम । आपणांसहि तेंचह घाम । पाहावें लागेल परम । झाल्या उपशम देहाचा ॥१९॥
There is no reason for expressing our lamentation by weeping and crying for the departed soul. All of us will also have to follow the same way after deserting our mortal bodies at the time of our death and we shall have to go there, where our dear departed has gone. ||19||

म्हणोनि मृत्युनंतर रोदन । हें आहे अज्ञानाचें प्रदर्शन । कासया दावावें सर्व समजोन । उदास होवोनि मानसीं ? ॥२०॥
Therefore our mourning, crying and weeping in sorrow for the death of our dear one is a sign or our ignorance. Knowing this reality, why should we become sorrowful and display our ignorance? ||20||

हें ज्याचें त्यासचि प्राप्त होतें । मग रडावें कासयासि लागतें ? कांही करोनि तरी दाखवावें तें । कीर्तीसाठी ॥२१॥
Whatever (good or bad) enactments the man performs in his life span goes with him after his death. He reaps as he has sown. Why should we then lament and weep? We should try to do whatever we can and add to the good fame of the dead. ||21||

आपण उरलें तें कर्तव्य करावें । तेणें त्याचें नांव भूषवावें । आपल्या कुळांत गौरव पावोनि जावें । तेणें भूषण वडिलांसि ॥२२॥
We should try to complete the enactments which the departed person has left undone or half done. We should adore his glory by completing his remaining work. When we exert to fulfill the glorious and excellent work (Which the dead one has left half done or undone) we bring glories to our family. It adds to the name and fame of our father & forefathers. ||22||

असो ऐसा प्राणी निवर्तला । सर्वामिळोनि न्यावें त्याला । पाहों नये जात-परजात भला । कोण होता ॥२३॥
When the soul departs deserting its mortal body, we all should come together without considering the caste (whether the dead one belongs to our caste or not) and we all should carry the dead body to the cemetary for performing the funeral rites. ||23||

सन्मान द्यावा जाणाराप्रति । अभद्र ऐसी नको अर्थी । गंभीरपणें जावें सांगातीं । आत्मीयतेने ॥२४॥
While carrying the dead body to the cemetary for funeral, the dead should be given due respect and honour. His bier should not seem ominous and ugly. The body should be carried with love, affection and solemn seriousness. ||24||

सर्वांनी प्रसंग नीट करावा । हातभार लावोनि द्यावा । आपलाहि संस्कार आठवावा । उत्तम होईल म्हणोनि ॥२५॥
All of us should extend all our co-operation by forwarding our helping hand for performing the final funeral rites. We should keep in mind that after our death, the final rites of our dead bodies will be performed in the equally excellent manner as we have done for that dead person. ||25||

मृत्यूहि सुमंगल समजावा । स्मशानयात्रेस सहयोग द्यावा । दिंडीघोषें मार्ग सुधारावा । जाणाराचा ॥२६॥
Death should be considered as an auspicious event of the excellent welfare of the dead. All of us should participate in the procession of the dead body from his place to the cemetary. Hymns and devotional songs should be sung acclaiming the name of God while carrying the dead body, and thus we should make the way of the dead beautiful. ||26||

अभद्र विद्रूप  किळसवाणी । न ठेवावी रीत कुणी । श्रध्दांजलीच्या भाषणीं । भूषवावें प्रसंगीं ॥२७॥
No place should be given to the dirty, ominous and disgusting customs or traditions while performing the entire funeral rituals. This funeral rite should be concluded by the speeches to pay homage to the dead person. ||27||

स्मशानीं असावी सुव्यवस्था । पाऊसकालासाठीहि तत्त्वता । संस्कारमंडप सर्वांकरिता । पवित्रता वातावरणीं ॥२८॥
There should be convinient arrangements for performing the funeral rites in the cemetary. The whole atmosphere in and around the cemetary should be sacred and pious and to maintain the atmosphere so sacred, a big pendal to accomodate all people should be eracted. Such pendal is very necessary in the rainy season.||28||

मृतशरीराचें करोनि दहन । पवित्र करावें वातावरण । गांवें लावोनि ठेवावें सामान । योग्य ठायीं ॥२९॥
After setting fire to the pyre of the dead body, the surroundings and the atmosphere should be made pure, sacred and pious. For this, the village should make necessary arrangements to provide the required things at the proper place. ||29||

मृत शरीरास पीतांबर । घरीं नसल्यास विका घर । दु:ख भोगा जन्मभर । ऐसें कोणीं न करावें ॥३०॥
Peetambar (holy silken dhotee) is to be put on the dead body for funeral rites. But if the family of the dead person can not afford to buy that costly dhotee, they should not sell out their house to buy the dhotee and then suffer many sorrows throughout the remaining life. ||30||

असेल तैसेंचि वागावें । जुनेंहि वस्त्र स्वच्छ करावें । खुशाल अंगीं बांधोनि न्यावें । मृताचिया गरिबांनी ॥३१॥
If the family of the dead is poor and can't afford to buy a costly silken dhotee, the relatives can use well cleaned and washed old clothes to wrap the dead body for taking to the cemetary. ||31||

नवेंचि वस्त्र पाहिजे आणिलें । ऐसें शास्त्राने जरी सांगितलें । तरी आमुच्या घरचें कैसें चाले । नाही ठाउकें शास्त्रासि ॥३२॥
The sciences advocating the funeral rites do insist upon bringing new silken dhotee to wrap the dead body but do those sciences know the condition of the family of the dead? ||32||

तुपावाचोनि नको भोजन । हें शास्त्रवचन पाळतो कोण ?  मग मृतासीच तुप चोळाया जाण शास्त्रवचन कां सांगावें ? ॥३३॥
The sciences advise not to have meals without pouring pure ghee over food. Howmany people follow it or are in a position to afford buying pure ghee? Then why should we follow and obey the order of sciences to rub ghee upon the dead body before funeral? ||33||

मृत्यु झाला एकाचिया घरी । खावयास नाही एक दिवस ज्वारी । सुतक धरोनि कैसियापरिं । बसावें तेणें ? ॥३४॥
When death of the person in a very poor family occurs and there is no single grain in the house, should that poor family members sit at home (without work to earn) spending a number of days idly to follow the impurity through the death in his house? ||34||

एक दिवस खाली गेला । तरी उपास पडती गरिबाला । त्याने दहा दिवस उपास भला । कैसा करावा सांगा तुम्ही ॥३५॥
If a poor labourer wastes one day without going for his day's wages, he and his family has to go without food. Then if he spends ten days in observing the custom of impurity and sits idly at home, how can he maintain his family? ||35||

म्हणोनि प्रेत नेवोनि कार्य उरकलें । घरीं येवोनि स्नान केलें । मृत्युस्थळ पवित्र करोनि ठेविलें । आटोपले मृत्युसंस्कार ॥३६॥
Therefore carrying the dead body to the cemetary, the funeral or cremation rites should be performed. Returning home, we should have a bath. We should smear the spot, where the dead had breathed his last breath, with cow-dung to purify it and thus the funeral rites should be completed. ||36||

मग त्याने खुशाल कामासि जावें । मोलमजूरी करीत राहावें । उत्तम विचारांचें करावें । मनन ध्यान एकांतीं ॥३७॥
Then the house holder should go and attend to his work without any fear or doubt. When he finds leisure time, he should meditate upon the excellent thoughts in solitude. ||37||

सुतक धरण्याची प्रथा लाविली । ही तर शोकवृत्तीच दाविली । आड येतील तीं काढून टाकिलीं । पाहिजेत ऐसीं बंधनें ॥३८॥
The ancient shastraas have established a tradition of observing impurity through death (sutaka) which has resulted in increasing the mourning for the death of the person. If such traditions and usages are becoming stumbling blocks in the way of our progress and prosperity, they should be considerately removed and discarded immediately. ||38||

याचा मूळ उद्देश ऐसा होता । मृत देहाचा संसर्ग घडतां । रोगजंतु चढती शुश्रुषा करितां । म्हणोनि दूर राहावें ॥३९॥
In fact, the real original purpose in establishing the custom of observing `sutak'(impurity) was maintaining good health and hygiene. Person, who comes in the close contact of the patient and the dead person to make necessary arrangements or to nurse, may get affected by the unseen minute microbes of the diseases which the dead one had been suffering from and died of. So to keep all in the family of the dead away from other healthy people had become the usage. ||39||

परि बाप शंभर कोसांवरि मेला । मुलगा सुतक पाळी मुंबईला । हा विपर्यास पाहिजे दूर केला । मूळ चित्तीं धरोनि ॥४०॥
But, father of someone dies in a village hundreds of miles away and his son, living in Mumbai observes the impurity (sutak). This means that the basic principle behind the custom has been forgotten and the custom is followed blindly and senselessly. It should be discarded by educating the purposes behind the customs and usages. ||40||

गोमूत्र शिंपडणें निंब खाणें । प्रेतासि अग्निसंस्कार देणें । सुतक अस्पर्शता पाळणें । आरोग्यासाठी सर्व हें ॥४१॥
All the rules laid down by shastras such as to sprinkle cow-urine (at the spot and all surrounding area of the house), to chew the leaves of the neem tree, to burn the dead body on the pyre, while employing religious rites upon the dead, to observe impurily (sutak) and avoid contact with others etc. are prescribed to maintain good health and hygine of the other living people. ||41||

म्हणोनि शुध्द जलाने स्नान करावें । शुध्द कपडे परिधान करावे । असेल तें वस्त्रपात्र धुवावें । रोगियाचें ॥४२॥
Therefore (for observing this usage of sutak) all in the contact of the dead person should have bath of pure water. Clean clothes should be put on. All clothes and pots and utensils used by the dead person, suffering from diseases, should be washed and cleaned. ||42||

हें करणें आहे आवश्यक । यासीच बोलती सुतक । परि दहा दिवस करावा शोक । हें तों मना पटेना ॥४३॥
It is certainly essential to follow the rules laid to observe impurity (sutak) to protect our health and hygiene. But to observe the rite of mourning for the dead for a long period of ten days is surely not agreeable to our sensible reasoning. ||43||

शोकवार्ता सकळांसि कळावी । म्हणोनि एकदा पत्रे टाकावी । यापरि सुधारणा करावी समाजाची ॥४४॥
All kiths and kins, relatives, friends etc. of the dead person should be informed about the demise of the person by sending letters. Such reforms should be established in the masses and the society. ||44||

विचारांची दृढता व्हावी । म्हणोनि सदग्रंथांची कास धरावी । परि सहामासवरी रडभूक करावी । पाहुण्यांसवें कासया ? ॥४५॥
If this good thought is to be fixed and firmly established in the minds of all, it is necessary that excellent holy scriptures and books, which provide proper and real thoughts, facts and knowledge about such religious customs and rites should be studied. Why should we go on weeping, lamenting and expressing grief for the dead for six months, before the visitors and sympathisers? ||45||

विवेकें सांवरोनि भावना । करावी तेराव्या दिवशीं प्रार्थना । सर्व लोकांसह जाणा । भजनानंद चाखावा ॥४६॥
Controlling the impulse of our delicate feelings for the dead person with sensible reasoning, a collective mass prayer should be arranged on the thirteenth day to pay homage to the departed soul. Then all should get deeply absorbed in the pleasure of bhajans, hymns, prayers and the songs of psalm||46||

सांगावी स्मृति म्हणोनि कहाणी । असेल तरि दान देवोनि । सेवा करावी त्या निमित्तानी । नसल्यास मनीं खेद नको ॥४७॥
To remember the departed person, a story or some good incident about him should be narrated. If the family can afford, some donation in charity in the name of the dead should be given to the poor and the needy. If they can't afford to give such donations, they should not mind or regret for their inability. ||47||

मोकळेपणीं नमन करावें । ’ मी उत्तम वागेन ’ संकल्पावें । सेवेचें कार्य चालवावें । गतात्म्याचिया प्रित्यर्थ ॥४८॥
Clearing and opening our minds, saluting the departed soul with love and respect from our hearts, we should take a vow "I shall always behave in noble and excellent way". The family of the deceased person should start some work for the welfare of the village in the name of their deceased dear. ||48||

परि पाहावी आपुली परिस्थिति । जित्यांची होऊं नये फजीती । कोणी दान-दक्षिणेंत दिवाळें काढती । ऐसें नको ॥४९॥
But in doing all this, one should sensibly and carefully consider his financial liabilities and condition. The family members, surviving after the dead person, must not face hardships and starvation due to the expensive celebrations. Otherwise some individuals go on sacrificing huge amounts on donations in the name of their departed one and become totally bankrupt. This is also not fair. ||49||

कोणी रूढिबंधनांत पडती । मृतासाठी कर्ज काढती । त्यांचे नांवाने पंगती उठविती । जातभाई जमवोनि ॥५०॥
Some other individuals try to follow the customs and traditions very rigidly. They obtain loans for performing these rites and customs in the name of the departed soul. They arrange rows after rows of the diners by inviting their friends, relatives and caste brothers. ||50||

बुवा, पंच अथवा ब्राह्मण । यांसि धन देती भूर्दंड म्हणोन । कोणी घेती गोडजेवण । कमर मोडे गरिबाची ॥५१॥
Some have to donate large sums to the gosavees, brahmins and the panch (the head man of the village panchayat) just to follow the usages of the society and family. These donations are just like the heavy fine imposed upon the poor for no fault or crime of them. Some have to arrange a sweet dinner (A dinner to be given after the 13 days of the death). All this taxation is literally breaking up the waist of the poor person. ||51||

कोणी घरीं धनाढय असती । परि पुत्राअभावीं नर्काची भीति । म्हणोनि मरते वेळीं दत्तक घेती । होय फजीती राहिल्यांची ॥५२॥
Some rich individuals do not have their own sons. They get scared of going to the hell after death. So to continue the lineage of their family and to avoid the hell after death, they adopt some boy as the son from their kiths and kins at the time of their departing from this world. This adoption creates so many agonies and disgraceful problems for other family members of the dead. ||52||

दत्तक करी उधळेपणा । किंवा पूर येई भांडणा । अपव्ययाची वाट लागे धना । तेणें नर्क चुके कैसा ? ॥५३॥
Sometimes the adopted son squanders the wealth extravagantly and puts all the wealth to the dust. In some cases, internal clashes, struggles and quarrels start between the adopted son and other famaly members. All the well earned wealth of the dead person gets lost in such improper and inauspicious ways. If this is so, how can the departed soul, who had adopted a son to avoid the agonies of hell, save himself from the hell? ||53||

जीव स्वककर्मांचीं फळें भोगतो । त्यासि कोण कैसा तारितो ? सत्कीर्तीनेच स्वर्ग मिळतो । पुत्रपौत्रें कदा नोहे ॥५४॥
Infact the being itself has to suffer the conseuences (good or bad) of the right or wrong enactments. Then who will be its saviour and save it? How can other individual save it from his sufferings? The being seeks heaven by the virtueous noble enactments which it had performed while it was alive on the earth; and not by having sons and grandsons. ||54||

स्वर्ग अथवा मुक्ति कांही । सदगतिवेगळी अन्य नाही । मन:प्रवृत्ति सत्याकडे जाई । हीच उध्दारगति जीवाची ॥५५॥
All these terms like the heaven, salvation, emancipation or final better divine state express the same state or meaning. The state of redemption of the being means the extreme urge of mind towards enacting divine, noble, meritorious and virtueous deeds. ||55||

यासाठी धन असल्या मालकीचें । करावें कार्य गांव-सोयीचें । विहीर, शाळा, छात्रालयादि कोणचें । सत्कार्य भावें ॥५६॥
Therefore if one possesses his own wealth, or property, he should utilize it in erecting schools, residenses boardhing houses for the pupils digging wells etc. He should create some comforts and conveniences for the village utilizing his money for them. ||56||

अथवा बांधवावा एकादा मार्ग । जेणें जनतेचे चुकती कष्टभोग । आसक्ति सोडण्यानेच स्वर्ग । लाभेल त्यासि ॥५७॥
Or he should utilize his money upon making a street for convinience of the village folks so that their troubles in treading can be saved. He can seek heaven only by giving up attachment for the money, wealth and property. ||57||

किंवा त्याचे जे नातलग । त्यांनी सत्कार्यांचा आणावा योग । उत्तम कार्यीं करावा उपयोग । धनाचा त्याच्या ॥५८॥
The relatives of the departed soul should arrange some noble excellent mission and utilize the wealth of the dead penon in some better work for the welfare of the society. ||58||

तयायोगें जी होईल कीर्ति । तिलाच सज्जन स्वर्ग म्हणती । लोक हृदयें गुण वाखाणती । याविण स्वर्ग असेना ॥५९॥
Utilization of wealth in such noble work of welfare of masses will bring name and glory to the dead person. The virtueous good men call this glory as a heaven. Heavenls not something different from the good fame and applaude; from admiration by people. ||59||

ज्याची पसरेल अपकीर्ति । त्यासि कैसी मिळेल मुक्ति ? लोक मृत्यूवरीहि वाखाणती । ऐसें व्हावें जीवन ॥६०॥
If somebody seeks defamation by his wrong sinful deeds, how can he seek salvation? Therefore one should spend his life in such an excellent and sublime way that people will always sing songs in his praise and admiration after his deporture from this world. ||60||

याचसाठी उत्तम शिकावें । उत्तम राहावें वागावें । सर्वांस उत्तम करोनि सोडावें । कीर्तीसाठी ॥६१॥
For this, one should learn and acquire the excellent knowledge, He should live with excellent behaviour and maintain his life in a noble, virtueous way. He should maintain an ideal daily routine and earn name and fame by making others ideal and their lives ideal. ||61||

कीर्ति तोचि स्वर्ग खरा । अपकीर्ति नरकाचा पसारा । याच जगीं यांचा व्याप सारा । पाहती प्राणी ॥६२॥
Good name and glory is a real heaven and; bad name and defamation is the hell. People find here in this very world the pervasion of both (heaven-hell) in the form of glory & defamation. ||62||

एरव्ही स्वर्गस्थळींहि गेला । तरी कुकर्में दु:खाचि देवेंद्राला । नव्याण्णव यज्ञें करोनि झाला । सर्प नहुष अहंकारें ॥६३॥
Else, even living as the king of God, Devendra had to suffer bitter consequences for his wrong and sinful enactments. Nahush performed ninety nine yagnaas (sacrifices). But when he developed ego and pride, he was degraded and had to seek birth in the form of a snake upon the earth. ||63||

म्हणोनि कार्यांतचि स्वर्गनर्क । सकाम ग्रंथांचें फोल कौतुक । मिथ्या कल्पनांत भुलले लोक । स्वार्थियांच्या ॥६४॥
Therefore the real heaven lies in good virtues noble enactments and the sorroful hell lies in the wrong sinful enactments. The ideas and themes that are described in the scriptures for fulfilling desires of the dead are meangless. The selfish persons had tried to trap and enchant common innocent people by such false ideas and stories only to fulfil their own selfish motives. ||64||

म्हणती कावळयाने पिंड नेला । तरीच तो स्वर्गाला गेला । नाहीतरि आत्मा अटकला । त्याचा कोठे ॥६५॥
It is a very popular belief among people that after the funeral rites, when a crow carries away the pind (riceball symbolic food offered to the soul of the dead) the soul of the dead has gone to the heaven . But if the crow does not touch the rice ball, they believe that the soul is roaming in the universe and has been tied by bonds of some unfulfilled desire. ||65||

हें म्हणणें कसेसेंचि वाटतें । पिंडाचें नाही महत्त्व येथे । महत्त्वाचें असे काय केलें तें । जन्मा येवोनि मानवाच्या ॥६६॥
If we think over this sensibly, we will find it some what absurd and not justifiable. In fact, whether the crow has taken away the rice ball is not at all important. The real important fact is what good and virtueous enactments or what wrong and sinful deed the being had performed after attaining birth as a humanbeing in this world. ||66||

मेल्यावरि दहा दिवस भ्रमतो । जीव पिंड देतां स्वर्गी जातो । नाहीतरि तो नर्की पडतो । ऐसें म्हणणें व्यर्थ असे ॥६७॥
People believe that the soul of the departed individual roams in the unknown cosmos for ten days and when after funeral rites, a rice ball is offered to it; it goes to the heaven. This presumption is totally meaningless and absurd. ||67||

त्याने केलें असेल उत्तम कर्म । तरीच पावेल उत्तम धाम । नाहीतरि पुन्हा अधम । योनींत जाणें स्वाभाविक ॥६८॥
If the deceased has done excellent noble deeds, he would have attained the good heavenly state otherwise (due to his wrong and evil enactments), he would naturally have to go to the lowest womb of the ignorant. ||68||

प्राणी आपुल्याच कर्म-स्वभावें । भोगी उत्तम-अधम फळ बरवें । हें पिंडदानाने बदलोनि जावें । ऐसें नाही ॥६९॥
The being endures good or bad fruits (consequences) due to its excellent virtueous or evil, wrong enactments and draws birth in excellent highest womb or the lowest miserable womb. How can it be changed by merely offering a small rice ball after his death? It is certainly impossible. ||69||

ज्याने सुकृतचि नाही केलें । त्याचे कितीहि पिंड उचलले । म्हणोनि काय उन्नत झालें । जीवन त्याचें ? ॥७०॥
If the person has done nothing good and noble in his life, and if a number of crows have carried away many rice balls (offered to his soul) can we say that he has sought redemption of his life? ||70||

भिक्षुकाघरीं दिली गाय । तिचें शेपूट धरोनि काय । वैतरणी नदी तरोनि जाय । गेलेला जीव ? ॥७१॥
"If the dying person had offered a cow to some holy brahmin at the mement of his death, can his departed soul cross the river vaitaranee holding its tail? ||71|| (Note:- It is believed in the Hindu religion that after death, the soul travels in the upper worlds and comes across the very troublesome river called the vaitarani. By enduring many hardships and agonies, the soul has to cross the river and to proceed then further on its travel to the heaven or hell. It is also believed that the excellent noble virtueous deeds help the soul to cross this river without much suffering.)"

हा तों आहे कर्मठ सोहळा । सग्यासोयर्‍यांचा विरंगुळा । पुत्रपौत्रांचा पुरवावया लळा । दिला निर्वाळा समाधाना ॥७२॥
(In my opinion) This rigid usage has been established by our shastraas just through the affectionate attachment towards sons and grandsons and this usage is being carried out from generations to generations. ||72||

टीका न करणें मृत्युग्रंथांची । तीहि असे साधना भावनातृप्तीची । परि यांतचि सार्थकता जीवाची । ऐसें आम्ही मानूं ना ॥७३॥
In saying so, I don't want to criticize the holy scripture which deals with the rites to be performed at and after the funeral of the dead. Because, I understand that it is the question dealing with the emotional satisfaction of the human mind. But I don't think that it is the only proper way of fulfilling the real aim of the life of the being. ||73||

मृत्यु पावे त्यांचे नांव राहावें । म्हणोनि समाजसेवेस कांही द्यावें । त्याच्या सदगुणांचे गोडवे गावे । आपणहि तैसें व्हावया ॥७४॥
If we want the dead person to remain behind in the form of his good name and fame, it is better to donate some part of his wealth in his name for the welfare and as the service to the society. When we sing song of praise for the excellent virtues of the departed soul, it means that we should also try to become as ideal as the dear departed was. ||74||

खरा पिंड आपणचि उचलावा । कर्तव्य करोनि जीव भूषवावा । त्यानेच पावेल कीर्ति जीवा । उज्ज्वल साची ॥७५॥
In fact, we should pick up the true pind (the rice ball) offered to the dead one. This means that the real pind is the excellent noble deeds the dead had performed in his life and we should pick up and continue that work of welfare and service to the humanity. Our good enactments will become adoration for the dead person and will hoist the banner of real name and fame of the departed soul. ||75||

नाहीतरि मेला की रडावें । जिवंतपणीं लक्ष न द्यावें । ऐसें ढोंग कासायासि करावें । समाजाने ? ॥७६॥
Otherwise, it will become a showy superficial pretension of the society and the relatives of the dead one. They had totally ignored him when he was alive and now after his death they are expressing sorrow and grief by weeping and crying loudly. ||76||

जिवंत असतां रोटी ना दे । मेलियावरि वाजवी वाद्यें । कावळयासि पिंड, इतरां दक्षणा दे । म्हणोनि साधे काय त्यानें ? ॥७७॥
While he was alive, nobody gave him even a single grain of food to eat. And now after his death all his kith, kins, friends, relatives are carrying his lifeless body by playing on instruments and offering rice balls to the crows and giving donations in charity in the name of the dead person. What are they going to seek in doing all this after his death? ||77||

श्राध्दासाठी धन उधळावें । लोकलाजेस्तव मरावें । ऐसें कासया करावें । मूर्खपणें ? ॥७८॥
Let us not enact foolishly falling prey to undue and false sense of shame in society and spend hugely and extravagantly upon performing the rites of shraadha. (shraadhha is the religious ritual to be performed every year on the day of death of person. In this ritual, again pind (cooked rice balls) is offered in the name of the dead person and of his forefathers of three generations.) ||78||

गेला जीव न राहे थांबून । वर्षमासाअंतीं घ्यावया भोजन । आपुलें घेवोनि पापपुण्य । फळ भोगाया पुन्हा जन्मे ॥७९॥
Once the person dies, the departed soul never returns and waits to take his meals of rice balls after every month or every year. Collecting all his sins, evil and wrong deeds, excellent and virtueous deeds that he had enacted while he was alive, the soul seeks a new birth again to endure good or bad consequences as fruits of his earlier enactments of previous birth. ||79||

जीव पुन्हा जीवनीं यावा । कांही सत्संगतीस लागावा । मागील केलेला दोष चुकावा । म्हणोनि करावा सुसंकल्प ॥८०॥
Therefore, it is better that we ourselves should make a good and sublime volition for the departed soul that when it draws birth again, he should seek divine, holy and good asociation in his new birth and should not commit the same wrongs and sinful evil acts which he had done in his previous births. ||80||

किंवा त्याचें गुणवैभव । श्रध्देने आठवावें सर्व । हेंचि श्राध्द असे अपूर्व । श्रध्दांजलीरूप ॥८१॥
Or let all of us remember with true and firm faith, the treasure of all his glorious virtues and merits and meditate upon them. this will be the most excellent unprecedented form of `shraadha' for the departed soul. ||81||

त्याची कीर्ति राहावी लोकीं । म्हणोनि करावीं दानपुण्यें निकीं । आपुल्याच गांवीं कौतुकीं । स्मरण राहील म्हणोनि ॥८२॥
The good name and glories of the departed soul should remain in the world for ever. with this noble thought we wish to do something in a concrete form to retain the sweet memories of the dead. So we should offer a donation in charity in his name to erect something in our own village. We should do some concrete work of philanthropic in his name. We should offer money and things to some excellent work of welfare of the mankind so that the departed person will be permanently remembered by the village in a long future. ||82||

जो कोणी ज्या रोगें मेला । तैसे होऊं नये इतरांला । म्हणोनि गांवीं औषधालयाला । मदत द्यावी त्या निमित्तें ॥८३॥
If some individual dies of some disease, let us help the local hospital and dispensary by donating some aid in the name of the ded person to save others who are suffering from the same disese like the departed one. ||83||

परि हें जनासि न कळे धर्मगुज । जाती तीर्थीं करोनि कर्ज । त्याने फावतें व्यापारा सहज । तीर्थियांच्या ॥८४॥
But forgetting this real religious secret behind the performance, people take huge lons and go on holy travels visiting the holy places. (To perform religious rites in the name of deceased person). This provides an easy chance to the wicked persons in those holy places to establish their trade. ||84||

कांही सज्जन तीर्थासि जाती । अस्थि-राख भरोनि नेती । म्हणे गंगोदकें नाहीशीं होतीं । पापें त्याचीं ॥८५॥
Some good gentlemen take the ashes and remains of the dead person and go to the holy places at the bank of the Ganga. Then they drop the remainings and ashes of the dead body in to the holy water believing that the dead man's soul will washout the sins and evil acts he had committed in his life span. ||85||

’ काश्यां तु मरणान्मुक्ति ’ । ऐसी लोकीं वाढली भ्रांति । गंगाजळीं किडेहि मरती । तरि ते काय मुक्त झाले ? ॥८६॥
People have developed blind delusion that person dying in kashi seeks salvation. If it is true, we know, many insects also die in the holy waters of the Ganga in kashi. can we accept that these insects have sought salvation? ||86||

काशीवासी भक्त कबीर । समाधीसि निवडती गांव मगहर । ज्यास लोक म्हणती नर्कद्वार । तीच उध्दारभूमि झाली ॥८७॥
Kabeer, the great saint was the resident of kashi. He left kashi and went to reside at Magahar. The town Magahar is supposed to be the place of hell. In such illfated town kabeer deserted his body and the world. The town Maghar which is held as hell by people became the holy place for redemption and salvation for the great saint kabeer. ||87||

जन्मभरि सूत विणोन । प्रकट देखिला जनीं जनार्दन । त्या भक्त कबीराचें महिमान । गंगेंतील पाषाण जाणती कैसे ॥८८॥
Sant kabeer spent his whole life in spinning and sought appearance and manifestation of God in every individual. The importance of this great saint can't be realised by the stonelike ignorant miserable people who live actually like the stone in the Gange. (This is the ideal character of Saint Kabeer on this chapter.) ||88||

जन्मवरि दोषकृत्यें केलीं । त्यावेळीं नाही गंगेंत ठरविलीं । आता हाडें टाकोनि झाली । सदगति म्हणे जीवाची ॥८९॥
While alive the individual committed so many wrong and evil enactments and sinful acts. He then never thought of the Ganga. Now when he is dead, his ashes are dropped in the holy water of the Ganga and people say that the soul of that wicked man has sought divine and good end. ||89||

हें सांगणारे आणि करणारे । यांना पोटापाण्याचें भरलें वारें । म्हणोनि मेल्यावरि करिती सारे । जिवंतपणीं न सांगती ॥९०॥
Those, who advocate all this philosophy and make people to follow the customs like dropping ashes of the dead into the holy rivers, had set up and developed their business to earn their livelihood. They never advise people how morally and virtueously they should live to seek salvation. But they compel the relatives of the dead person to perform rites in the name of the dead. ||90||

अहो ! ज्यांत मनचि नसतें । तें करोनिहि वाया जातें । मन देह मन दोन्ही नाहीत जेथे । तेथे काय घडवावें ? ॥९१॥
(Vandaneeya Maharaj says) "Oh brothers! enactment performed without putting mind in it (only action is done by the body machanically but mind is indifferent from it) goes to the dust. Then where both the mind and body are absent, what act of redemption can be done by the dead?" ||91||

परि पंडेपुजारी सांगती गौरवें । तुमच्या वडिला स्वर्गीं पाठवावें । तरि बोला दक्षणा काय द्याल भावें । आम्हांलागी ? ॥९२॥
The pandaas and the worshipers (the guides in religious rites at the holy places) plead with admiration and awe "what dakhshina (auspicious fees to perform religious rites) can you pay if we send your father and forefathers to the heaven by performing necessary rituals?" In this way these pandaas make dealings with the simpleminded and innocent relatives of the dead. ||92||

बिचारा भोळाभाळा शेतकरी । मजूर अथवा भाविक व्यवहारी । म्हणे कर्ज करोनि देतों पुरी । दक्षणा तुम्हां ॥९३॥
The poor, innocent farmer, being a god fearing man; the poor labourer or the devoted individual comes into the trap set up by the pandaas through sech a deal, says, "I'll seek loan to pay your dakhshana". ||93||

परि आमचे वाडवडील । स्वर्गाला कधी पाठवाल ? म्हणूनि रडतो टेकवूनि भाल । पंडयापुढे ॥९४॥
The poor devotional innocent relative of the dead further askes the pandaa, "when will you send our father and forefathers to the heaven?" In sorrow, he then puts his head on pandaas feet with tearful mourning eyes. ||94||

ऐशा अंधश्रध्देसि वाढवोनि । धूर्त घेती स्वार्थ साधूनि । हें महापाप असे जनीं । निकष्टिकांचें ॥९५॥
In this way, these cunning and wicked people grow superstitions in the innocent people and get their selfish motives fulfilled without doing labour and hard work. these rascals have become the greatest sinners in the society. ||95||

वास्तविक ऐसी वेळ आली । त्यास पाहिजे संधी साधली । सांगावी पंडयाभिक्षुकांनी भली । युक्ति त्यासि ॥९६॥
In fact, these pandaas and worshipper brahmins can have benefit to take a chance to guide properly to these emotional innocent people. They can advise a good trick to them. So they should make a good use of this easy chance. ||96||

" तुझे पितर स्वर्गांत जावे । ऐसें घेतलें तुझ्या जीवें । तरि त्यास संकल्प लागती करावे । गंगेमाजी ॥९७॥
The pandaas should tell the relatives of the dead, "If you earnestly desire that your father and forefathers should go to the heaven, you will have to make some good volitions while bathing & praying to the Ganga. ||97||

मी पितर स्वर्गी जाण्यासाठी । संकल्प करितों जीवें पोटीं । दारू गांजा भांग आदि ओठीं । नाही लावणार जन्मभरि ॥९८॥
(The pandaas and the bhikshukas should advise the person) Make a volition. "I hereby resolve that as I wish, my father and forefathers should seek the heaven, I shall never touch the intoxicating things like wine, hemp, smoking hemp etc. ||98||

नाही करणार दुर्व्यवहार । नाही फसविणार दीनपामर । देईन सर्वांसि सहकार । सत्सेवेसाठी " ॥९९॥
"I further resolve that I shall never enact wrong deeds. I shall never cheat and rob the poor innocent people. I shall aways proceed my helping hand to the poor & weak miserables and co-operate for the noble work of welfare of the village". ||99||

ऐसें जरि पंडयांनी करविलें । तरि त्यांचेहि उदर भरलें । आणि लोकांचेंहि कल्याण झालें । ऐसें होय ॥१००॥
If the panda can get such volitions vowed by the people, he will earn his livelihood and very easily, the innocent common simple folks can seek their welfare. ||100||

परि पंडयाचि व्यसनी दुराचारी । फुकट लुटाया खटपट करी । तरि तो कैसेनि उध्दरी । समाजासि ? ॥१०१॥
But this panda himself is an addict and evil doer. So he always tries to cheat and rob others. How can the society seek upliftment & welfare at the hands of such selfish cunning person? ||101||

म्हणोनि आंधळा कर्मठपणा । हा वाढवूंच न द्यावा कोणा । गांवगंगा म्हणोनि जाणा । तिलाच सर्व अर्पावें ॥१०२॥
Therefore don't allow such blind rigidity of useless rites to grow by anybody. Treat your village as the holy Ganga and offer to it whatever you want to give in the name of your deceased relative. ||102||

गांवचा तलाव अथवा नदी । सुंदर पहावी विहीर आदि । स्नान करोनि साधावी शुध्दि । प्रभूला आठव द्यावा त्याचा ॥१०३॥
Get yourself bathed and cleaned at some good well or river or a tank (available) in your own village. be pure in mind and body and pray to God that he should remember your departed dear relative. ||103||

त्याचे निमित्ताने करावें सत्कार्य । कासया बघावें तीर्थ बाह्य । देव सर्वांठायींच आहे । सदासर्वकाळ ॥१०४॥
Then perform some good work for the village. There is absolutely no need to find out some other holy place away from the village because All pervasive God is present everywhere. ||104||

म्हणोनि हें साधन बदलावें । गांवीच सर्वकांही करावें । जें जें करणें असेल सदभावें । वळण द्यावें हें सर्वां ॥१०५॥
It is necessary to bring some better changes in the rigid and traditional way of performing the rites and rituals after death of an individual. Whatever good noble work you want to do in the name of the departed person and which is urgently necessary for the betterment of your village, do that enactment for the service of the village with pure and noble intentions and give a right and better turn to the rigid and traditional thoughts of your village brothers. ||105||

कोणी प्रेताची समाधी करिती । उगीच जागा गुंतवोनि धरिती । ऐसें करितां सारीच क्षिति । गुंतूनि जाइल त्यायोगें ॥१०६॥
Some people erect tomb or shrines as the samaadhi of the dead person and in doing so they waste that spot permanently. Suppose, if this is done in each and every case of the dead person, the whole earth will be completely occupied by the samadhis of the dead bodies in a very short time. ||106||

मेला त्याची एक समाधि । जन्मला त्याच्या घरांची गर्दी । मग उरेल काय भूमि कधी । जगण्यासाठी इतरांना ? ॥१०७॥
If we all make haste in engaging the spots of land to build tombs of the dead and houses for every new born child, will there be any land in balance for others to use for earning their livelihood? ||107||

जिवंत मानवां नाही घर । कष्टाळूंना नाही वावर । तेथे समाधीचें अवडंबर । मृतासाठी कासयासि ? ॥१०८॥
Presently, there are no enough houses to live for the living people and there is no enough land for the farmers to cultivate. Then why should we insist upon engaging the spots of land in building tombs and samaadhis of the dead? ||108||

म्हणोनि सरळचि ऐसें करावें । मृतदेहाचे लोभी न व्हावें । पंचतत्त्वांशीं त्यास मिळवावें । अग्निसंस्कार देवोनि ॥१०९॥
therefore giving up all attachments for the dead body of the departed person it is better to perform funeral rites upon the dead body and burn it to ashes. Let the remains be poured in the river and let all the five elements (earth, water, air, lustre and space of the body be desolved in their cosmic forms. ||109||

स्मरण म्हणोनि घरीं वा गांवीं । योग्यशी तसबीर लावावी । वेळोवेळीं आठवण करावी । सदगुणी पुरुष म्हणोनि ॥११०॥
A beautiful photograoph or a portrait of the dead relative be hanged on the wall in your house or in some important place in the village. Then always and very frequently remember the dear departed as the most excellent and virtueous person. ||110||

कुणाचीहि समाधि करोनि ठेवणें । हीं तंव आसक्तीचीं  लक्षणें । समाधि करोनि काय होणें-जाणें । सांगा मज ॥१११॥
Erecting tombs and building up the samadhis is a token of your deep attachments for the departed soul. Now tell me, what gains can we or the departed soul attains from the tombs and samadhis? ||111||

समाधि करोनि दर्शन होतें । तेंचि चित्र पाहोनि मनांत येतें । मनांत येण्याचेंचि महत्त्व येथे । सर्वात मुख्य ॥११२॥
(You may argue) Erecting the tombs and samadhis, you can remember the departed one and have in mind an imaginary image of the person again again. But you can have the same feel even at the sight of the photograph or the portrait of the deadone. The main important point is creating and cherishing the loving feel for the dead relative. ||112||

वाटल्यास उत्तम स्थान करावें । ज्यात लोकशिक्षण चालेल बरवें । स्मरणार्थ म्हणोनि अर्पोनि द्यावें । गांवलोकांसि ॥११३॥
If you want to erect some structure in the name of the dead one, build it up as the place for educating the village folks and offer it to the village as the memorial of the deal dear one. ||113||

ऐसी आहे सहजस्थिति । त्यासि कासया करावी विकृति ? जेणें समाज राहे सुस्थितीं । तीच महती वाढवावी ॥११४॥
When it is a casual and natural state, why should you then distort it in artificial ways? Always try to grow the importance of such noble work which can maintain the well and proper condition of the society. ||114||

मानव असो वा पशुपक्षी । न कराव्या त्यांच्या समाधि साक्षी । जिवंत समाज ठेवोनि लक्षीं । करावें कार्य सुस्थितीचें ॥११५॥
The dead may be a human being, a bird or an animal, their tombs and samaadhi should never be built as the memorials in their memory. We should always have an eye upon the living beings and the alive society and perform all enactments for their welfare. ||115||

त्या दृष्टीनेचि भिन्न संस्कार । भिन्न वेळांचें महत्त्व थोर । लक्षूनि करावें सर्वांनी सुंदर । साजे तैसें ग्रामराज्या ॥११६॥
With the same intentions, all the different rites and rituals are to be celebrated at different places and at different times and occasions so that we can create the rule of the village through our excellent deeds. ||116||

मृत्यु असो वा जन्मादि उत्सव । यांचा नुसता नको गौरव । गांवाचें वाढवावें वैभव । बचत करोनि, तुकडया म्हणे ॥११७॥
Celebrations and performing rites and rituals may be arranged to remember the dead or the newly born child, but they should not bear only the praising and applauding the virtues and qualities of the individual, we should celebrate the occasion by making some savings for increasing the glory of the village. (Vandaneeya Tukadoji Maharaj tells us in this way.) ||117||

इतिश्री ग्रामगीता ग्रंथ । गुरुशास्त्र-स्वानुभव संमत । कथिला अन्त्यसंस्कार उचित । बाविसावा अध्याय संपूर्ण ॥११८॥
This scripture Graamgeeta has proved to the test and is consented by all the three trials- the Guru, the shastras and self experiences. The twenty second chapter titled as "Final rites" (Antyasanskaar) is hereby concluded. ||118||

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