Wednesday, May 15, 2013

Gram Geeta Adhyay - 23


श्रोतियांनी प्रश्न केला । आपण विवाह आणि मृत्युसंस्कार कथिला । तो आमुच्याहि मनीं वाटला । उत्तम ऐसा ॥१॥
"One of the listerners said," We liked and we appreciate the thoughts and opinions expressed by you regarding marriage ceremonies and the final funeral rites. They were novel thoughts and we agree to them." ||1||

परि जन्मादि उत्सव बरवे । आनंद लाभे सणोत्सवें । तेणें ग्रामजीवन चेतना पावे । विरंगुळा हाचि सर्वांसि ॥२॥
"But so far as the celebrations of the festivals, birth anniversaries etc. are concerned, they are very popular, excellent and they provide great pleasure and enthusiasm in the routine life of the village. We always feel that in such celebrations we are relieved from the worries and cares of our routine house life at least for a few hours."

तयांसि आपण गौण ठरविलें । याचें कारण पाहिजे बोलिलें । तरि आता उत्तर ऐकिलें । पाहिजे श्रोतीं ॥३॥
"Yet you have held these with a little importance and substandard. please tell us the reason behind it." (upon this point, v. Maharas replied)," all right, now listen to my reply to your question." ||3||

आजचे करूं जातां सणवार । दिवस न पुरती वर्षभर । त्यांत जयंत्या-पुण्यतिथ्या येती फार । वाढदिवस निराळे ॥४॥
Presently, in our socia life, we have such a great number of festivals and celebrations that even all the 365 days of the year will fall short if we give a day to each festival or celebration. The birth anniversaries of God (in various incarnations) and the death anniversaries of the great holy divine saints have added to them. Then there are the birthday celebrations of our family members and others too. ||4||

हे सर्वचि पाहिजेत केले । तरि कामधंदे सर्व गेले । एवढेंच करोनि सर्व भागलें । होईल कैसें ? ॥५॥
If we decide to celebrate all these festivals and celebrations, by holding up our daily routine business, can all our needs and necessities of our daily routine life be fulfilled by them?||5||

म्हणोनि त्यांत सानथोर निवडावे । तारतम्याने करीत जावे । प्रसंगमान पाहोनि वर्तावें । सर्वकाळ ॥६॥
Therefore it is better and essential to decide with discretion which ceremonies have more and which have less importance. We must enact giving a right reasoning to the time and priority to the occasion. ||6||

जें जें करावें तें समजोन । सांगतां यावें त्याचें कारण । उगीच लाडूपेढे खाया जयंतिदिन । पाळूं नये ॥७॥
We should be able to tell why we are celebrating the particular festival or a celebration. The celebrations like birthday anniversaries etc should not be performed only with a view that we can have some delicious sweetmeats or some divine food of blessing (prasaad) of the holy saint etc. ||7||

पूर्वजांनी जो हेतु योजिला । तो पाहिजे समजोनि घेतला । त्याचि उद्देशाप्रमाणे झाला । पाहिजे सणवार ॥८॥
Our ancient people and forefathers had certain sound reasoning and longsight; a broad noble vision in establishing the celebrations of particular festivals. we must have a good knowledge of that reasoning and vision and then we must try to celebrate those festivals and ceremonies in the same way so that all our enactments will fulfil the very purpose which our forefathers had kept in establishing the custom of those festivals and celebrations. ||8||

भारतवर्षाची चालीरीति । अत्यंत योजनाबध्द होती । त्याने सहज चाले सुस्थिति । समाजाची ॥९॥
Our wise and learned forefathers and ancestors had designed the whole structure of traditions and customs with a great consideration and reasoning. This longsight and wide vision of those ancient ancestors and forefathers had maintained the well and sound condition of our society harmoniously for thousands of years. ||9||

तेंचि पुन्हा उजळावें । म्हणोनि बोलिलों सहजभावें । तत्त्वता उत्सवासि गौणत्व द्यावें । ऐसें नाही ॥१०॥
I casually spoke upon the celebrations of festivals only with a view that the same objects and purposes behind such celebrations should be revived with brightness and I do not mean or intend to hold these festivals and celebrations as little important or unwanted performances. ||10||

उत्सवप्रिय मानवाचा स्वभाव । सणवारमुहूर्ताचा त्यासि गौरव । विशेष कार्यासाठी धाव । नेहमी त्याची ॥११॥
Man is naturally fond of celebrations. The human mind bears a very respectable and adorable sense for the festivals; auspicious periodical religious celebrations etc. The tendencies of man always lean towards doing something new. ||11||

विशेष कांही कार्य व्हावें । ऐसें घेतलें त्याच्या जीवें । न घे आढेवेढे, मनोभावें । खर्च करी मनमाने ॥१२॥
Secondly, when the humanmind firmly decides to do something in particular, he does not look behind and spends as much as he can to the full pleasure of his mind and towards whatever he thinks better. He tries to celebrate it any how as he wants to do it. ||12||

ऐसें उत्सवाचें नांव घेवोनि । धन व्यर्थ उधळूं नये कोणी । तें लागावें  सत्कारणीं । बोलिलों म्हणोनि बचत करा ॥१३॥
Therefore nobody should spend unnecessarily and lavishly in the name of the festivals. The money available should be spent with good purposes and in good enactments. So I have spoken upon the festivals and told you to maintain economy in such celebrations. ||13||

नाहीतरि घरीं दिवाळी केली । दिवाळें निघावयाची सोय झाली । जनता हसेल गांवांतली । ’ हौसी नटराज ’ म्हणोनि ॥१४॥
Else, celebrating the diwali festival (in a very expensive and lavish way ) we shall be put to shame and disgrace by declaring our insolvancy (DIWAALE). If such pitiable condition occurs, the villagers will mock at us and call us the `fellow with the inordinate desires'. ||14||

तैसी होऊं न द्यावी फजीती । बसावें तरि सर्वांचे पंगतीं । परि होऊं न द्यावी जीवनाची माती । कधीहि आपुत्या ॥१५॥
Don't put yourself to such disgraceful condition. We should all try to live with all and like all but should not waste our life and put it into dust. ||15||

एके दिवशीं सण केला । तें भोगणें आलें दुसर्‍या दिवसाला । ऐसा कोणीच नाही सांगितला । गृहस्थ-धर्म ॥१६॥
Nobody had advocated that it is the duty of the house-holder to celebrate one day in celebrating some festival extravagantly and to suffer some sorrowful consequences of it on the next day. ||16||

पुढेहि आहेत सणवार । समजोनि करावा विचार । प्रसंग येती पुढे थोर । त्यासहि देणें सहकार्य ॥१७॥
Different festivals and celebrations will come in due course. Always keep this thought before your eyes that you will have to participate in all the next coming festivals and celebrations. ||17||

कांही प्रसंगमानासाठी । पैसा ठेविला पाहिजे गांठीं । सण येतांचि उठाउठी । खर्चूं नये सर्व शक्ति ॥१८॥
In the life of the householder, it is very necessary to have some savings for our unexpected and immediate expenses. It is no good to spend, whatever we have on celebration. ||18||

कोणीहि करितां सणोत्सव । पाहावी आपुली आधी उणीव । मग पुढे टाकावा पाय रेखीव । हर्षासाठी ॥१९॥
Before celebrating the festival, always take a stock of all things needed for the celebration. Find out what are the inadequacies and then only take a step ahead to celebrate it and to enjoy all joys and pleasures from them. ||19||

चार जणांसि मिळवावें । आनंदीआनंद करीत राहावें । त्यांतूनि नेहमीचे धडे घ्यावे । वागण्यासाठी ॥२०॥
Collect a few friends and colleagues together and spend the day of the festival in rejoicing with them through the celebration. Thus, you will have a good learning of behaviour, customs and traditions and good manners while dealing with other different kinds of people. ||20||

वाढवितां यावें जीवनज्ञान । कधीहि न वाढावेत दुर्गुण । मग करावें निर्भय मन । प्रसंगासाठी ॥२१॥
Try to develop knowledge which is necessary for good happy life. Don't allow vices to grow and then be ready to face any kind of occasion that stands before you. ||21||

कांही सण घरीं करावे । कांही सार्वजनिक जागीं ठरवावे । सर्व मिळोनि उचलीत जावे । ओझे कांही ॥२२॥
Some of the festivals should be celebrated at home in the company of our friends and relatives. some other festivals should be celebrated as public festivals at the common public place. All must provide their helping hands according to their abilities for celebrating such public festivals at public places. ||22||

उत्सवाच्या निमित्ताने । सुंदर करावीं सहभोजनें । बंधुप्रेम वाढेल जेणें । आचरावें तैसेंचि ॥२३॥
On these occasions of celebrations of public festivals common mass dinners should necessarily be arranged. Such co-dinners with all the village folks together will help to create and grow strong sense of brotherhood among all.||23||

घरोघरच्या शिदोर्‍या आणून । अथवा स्वयंपाक सर्वांमिळून । तेणें प्रेमानंद ये उचंबळून । एकत्र खातां ॥२४॥
For arranging such common co-dinners, all should bring the tiffins of food from their homes and collect it together to serve, or all should cook food for all folks at a good place and make all preparations for co-dinner. When the whole village comes together a great swell of rejoicing and sense of love spreads up over the whole dining folks. ||24||

असला नसला प्रसादचि द्यावा । प्रसंग गोड करोनि घ्यावा । परि खाण्यांतचि वेळ न जावा । समाजाचा ॥२५॥
If the food gathered by all families falls short at the common collective dinner because of the exess number of diners, the food should be distributed in a little quantity like PRASAAD (a holy bite with blessings) and the occasion should be celebrated with joy. Never waste the remaining whole day in eating, drinking and rejoicing. ||25||

सुंदर करावें कथाकीर्तन । दिंडया खेळ मनोरंजन । परि लागावी उत्तम चालचलन । समाजासि ॥२६॥
after the common collective dinner, some spiritual programmes like narrating holy stories, keertana (spiritual sermons with devotional songs and hymns etc), playing games and other items of entertainment should be arranged. These programmes should have some good object of providing good knowledge and guidance of excellent and model way of good conduct as a good villager. ||26||

खरा उत्सव रोजचें कर्म । विचारें सांभाळावा धर्म । परि नैमित्तिक सणांचेंहि वर्म । जाणोनिया आचरावें ॥२७॥
Of all these festivals and celebrations, the real and essential festival is to keep a sense of duty in performing our daily routine enactments and activities. But we should understand the secret of the occasional festivals and ceremonies also. ||27||

दत्तजयंति रामनवमी । हनुमानजयंति गोकुळाष्टमी । शिवरात्रि आषाढी ऋषिपंचमी । विविध कार्यांनी पाळावी ॥२८॥
These occasional festivals include the birth ceremonies of Shri Dattatreya, Ram, Hanumaan, Lord Shrikrishna and some festivals other like Shivaratree in the name of Lord Mahadeva, Ashaadhi Ekaadshi for Lord Vitthal, Rishi panchami (A particular vow on which food produced by the labour of bullocks is avoided) etc. All such occasional festivals should be celebrated with suitable and proper programmes which they demand. ||28||

वटसावित्री शारदोत्सव । रक्षाबंधन संक्रांतिपर्व । गौरीपूजनादि महिलांचे उत्सव । सामुदायिक करावे ॥२९॥
For females, there are many occasional festivals and celebrations like Vata-savitree (to worship the banyan tree to maintain her good fortune with her husband,) Sharada utshava (to worship Saraswati as the Goddess of intellect), Raksha bandhan (a festival of love of sisters & brothers), Makarsankranti (a festival to offer the Soubhagya Dravya to the married females), Gouripooja (worshipping the GoddessGouri) etc. All these festivals should be celebrated collectively at some common place in the village by all the females. ||29||

उद्योगदिन स्नेहसंमेलन । बलोत्कर्ष आणि प्रार्थनादिन । गीताजयंतीस बुध्दिविकासदिन । पंचमहोत्सव आवश्यक ॥३०॥
The villagers in all villages must celebrate five important big festivals (promoted by the sevamandal) collectively every year. They are (i) The day of active enactments (ii) social gathering (iii) Prosperity of might (Balot karsha) (iv) A prayer day and (v) the birth anniversary of the Bhagwadgeeta i.e. the day to develop intellect. ||30||

सर्व जाती-जमाती मिळून । हळदकुंकू तिळगूळ सुवर्णदान । चढाओढी ग्रामशुध्दि रामधून । भाषणें आदि करावीं ॥३१॥
In these ceremonies and celebrations the males and females of all the castes and tribes, creeds, races etc. should come together. There should be a common programme to offer and exchange Haladi and Kumkum (the two things as a symbol of female as (Suwaasini the married women having her husband alive.), Til-gul(seasam seeds and jagaery on Makar sankraanti), offering The gold leaves (to exchange leaves of shami and aapta as gold) should be arranged. Some competitions, village purifying programme, Ramdhoon discourses and speeches and likewise various programmes should be included in the celebrations of these festivals. ||31||

तैसाचि आला पोळा सण । हाहि आहे महत्त्वपूर्ण । यांत ठेवावें बैलांचें प्रदर्शन । शेती-सामानासहित ॥३२॥
The festival of Pola is also one of the most important for the villagers. The exhibition of the bullocks of all villagers should be arranged on this day. Similarly, the tools and implements useful for agriculture should also be placed in the exhibition. ||32||

उत्तम रांगेंत बैल ठेवावा । साजेल तैसा अंगीं भूषवावा । त्यांत ज्याची सफल सेवा । त्याचा गौरव त्या दिवशीं ॥३३॥
A neat row of all bullocks should be made. the villagers should decorate their bullocks with proper habilments. Then all bullocks should be examined. The owner whose pair of bullocks is found as the most healthy and excellent should be honoured with some reward. ||33||

कोणीं जोडी उत्तम ठेवली । कोण बैलास खुराग घाली । इनामें द्यावीं त्यांस भलीं । सर्व गांवकर्‍यांनी ॥३४॥
Prizes should be given to those villagers who have tended and maintained their bullocks in a fine and healthy way and who feed the bullocks with enriched and nourishing fodder and other food items. ||34||

कोणाचें उत्तम शेतीसाधन । कोणीं ठेवले नोकर प्रसन्न । त्याचें वाढवावें उच्च स्थान । पोळयाचिया शुभदिनीं ॥३५॥
Similarly, Those villagers should be honoured and applauded who have maintained the tools for cultivation in neat and proper order, who repair, oil and clean them regularly at frequent intervals. Prizes and honours should also be offered to those who keep the labourers and servants in a very satisfactory and happy condition. ||35||

घरोघरीं जोडी फिरवावी । मिरवीत मिरवीत घरीं न्यावी । इनामपोळी माणसांनी घ्यावी । प्रसन्न ठेवावी वृत्ति त्यांची ॥३६॥
Then the pair of bullocks should be taken in procession from house to house and then to the villager's home. Whatever they receive as a token from these houses should be retained with satisfaction by the owner of the bullocks. ||36||

कांही पाडवां जुगार खेळती । ही आहे समाजाची अधोगती । कांही लोक जिंकोनि जाती । कांही हरती वस्त्रेंहि ॥३७॥
There are some villagers who go on gambling on the next day of the Pola festival. Gambling is a sign of downfall of the society. Some lucky individuals make gains in gambling while many other miserables become losers and finally they surrender all their belongings, with their clothes even, to make good the amount they had lost. ||37||

ऐसी रीति बंद करावी । हवीं तर दंगलेंहि भरवावीं । कामगारासि इनामें द्यावीं । काटक चपल म्हणोनिया ॥३८॥
Such harmful practices should be immediately stopped. In place of these harmful practices, some wrestling competetions should be arranged. The labours and workers who prove themselves as best in swiftness and health should be awarded prizes and honours. ||38||

ऐसाचि आहे दशहरादिन । विजयादशमी उत्साहपूर्ण । त्याने वाढे स्नेहसंघटन । उत्तम गांवीं ॥३९॥
The festival of Dassara (Vijaya dashami) is a day full of energy, enthusiasm and joy. It can be celebrated to grow friendship in the villagers. ||39||

सगळयांनी मिळोनि मिरवीत जावें । थोर पुरुषांचे गोडवे गावे । पूर्वऋषींचें कौतुक करावें । गौरवावें राष्ट्रासि ॥४०॥
On this Dasara festival day, all the villagers should collectively go in a procession for seemollanghan (To go outside the out skirts of the village). Then some should sing the songs in praise applauding and admiring the great heroes and excellent noble persons. Somebody should narrate good stories developing morality, giving ideal examples of ancient rishis and seers. Finally all should acclaim loudly and resoundingly the nation's victory. ||40||

ते दिनीं उत्तम संकल्प करावा । ’ आपुलें तें सर्वांचें ’ हा बोध घ्यावा । मतभेद समूळचि विसरावा । सोनें देवोनि एकमेकां ॥४१॥
Then on this Dasara day all should make some good and virtueous volitions. A sense of "what we possess is for the use of all" should be created and developed. Exchanging the leaves of shami and Aapta (as the sign of gold) all should forget grievences, malice, difference of opinion and enimity. ||41||

पुढे वितंडणेंचि नसावें । सकळांनी सकळांसि वंदावें । परस्परांचे आशीश घ्यावे । बंधु-बंधु म्हणोनि ॥४२॥
Henceforth never allow any root cause for any struggle or quarrel. Prostraitating before eachother all should offer good wishes with a deep sense of brotherly affection and love. ||42||

मिरवीत मिरवीत यावें घरीं । संतदेवासि वंदोनि अंतरीं । वाडवडिलांचे वरदहस्त शिरीं । धारण करावे कौतुकाने ॥४३॥
Then in procession all should return home with deep respect. they should prostrait before the elders in the family, before God and the images of the saints and should seek their blessings. ||43||

नवीन कार्यसंकल्प करावा । मग वर्षभरि तो टिकवावा । ऐसा सोहळा सगळयांनी साधावा । एकात्मतेने ॥४४॥
On this auspicious day, everybody should make a volition with resolute mind and try to carry on throughout the year. It should be about rendering some good service to the people. In this way, this dasara festival celebration should be performed. ||44||

दिवाळीचा सण आला । सर्वांनीच पाहिजे केला । परि पाहावा कोण राहिला । भुकेला घरीं ॥४५॥
All in the village should celebrate the gayful festivl of Diwali but they should carefully see that nobody in the village is starving and has no enough food. ||45||

त्यास आमंत्रित करावें । गोडधड भोजन द्यावें । परस्परांनी मिळून चालवावें । वैभव सर्वांचें ॥४६॥
If anybody is found starving on the Diwali festival, he should be invited at your house and should be given some sweet food to eat. In this way, all should try to protect and maintain the greatness and respect of eachother. ||46||

गांवचें एकचि असावें लक्ष्मीपूजन । प्रचंड मंडपीं करोनि स्थान । सर्वांस द्यावें फराळ भोजन । सर्वांमिळोनि ॥४७॥
(In the Diwali festival) All villagers should perform a collective ceremony of `LAKHSHAMI POOJAN'. All should gather together in a spacious pendal, be seated together and enjoy the festival dinner or a light breakfast. ||47||

आनंद उसळावा घरोघरीं । सुखी गायीवासरें नरनारी । भाऊबहिणीचें परोपरीं । नातें वाढे ऐसें व्हावें ॥४८॥
There should be a great festival rejoicing in each house. Not only the male, female but the cows, the calves should also be joyful and moo, expressing their happiness. The boys and girls should develop a sacred relation and love of brothers and sisters between each other. ||48||

बंधुभाव भगिनीपण । हें नातें ओसरलें समाजांतून । तें वाढाया नव्या पीढींत पूर्ण । योजना भाऊबीजेची ॥४९॥
Presently, it seems in our society that the bond of love and affection, brotherly and sisterly feelings for each other in the boys and girls have become diluted. Therefore to stimulate and sow these feelings in the new generation through such festivals and occasions they should be arranged in every village. ||49||

तैसेंचि भरवावें गोप्रदर्शन । कोणत्या गायी दुधाळ पूर्ण । कोणता वळू गुणसंपन्न । उंचपुरा पहावा ॥५०॥
Similarly an exhibition of the lineage of the cows should also be arranged from village to village. In such exhibitions people should carefully search for the cows giving a large quantity of milk and a brooding bull tall and possessing good qualities which are available in different villages. ||50||

तो सगळयांनी गौरवावा । सर्वांमिळोनि इनाम द्यावा । गायीगुरांचा महिमा पटवावा । सर्व जना ॥५१॥
All should admire that brooding bull with open mind, give a prize to it and try to explain the importance of the healthy cattle. ||51||

आपापली गाय प्रभावी । पुढे करावयासि सांगावी । पुढची गुढी उभारावी । इनाम देऊं म्हणोनि ॥५२॥
Villagers should be advised and inspired to make their cows sturdy and robust as well as producing a good quantity of milk. Announce for making a provision for giving a reward to such strong and healthy cows in the following year. ||52||

तैसेंचि वाढवावें खताचें महिमान । नर्कासुरास निमित्त करून । शेणखतादिकांचें वर्णन । विशद करून सांगावें ॥५३॥
A great demon `NARKAASOOR' was killed on the 14th day of aashwin (Narkchaturdashi) in Diwaali. You should make use of this story of Narakasura to explain elaborately the importance of pondrette (A kind of manure called `sonkhat' in marathi) and manure made from cowdung. ||53||

याच खतामुताच्या संयोगें । शेती उत्तम राहोनि पिके । म्हणोनि सर्वांनी योग्य खळगे । करोनि खत सांभाळावें ॥५४॥
This manure and urine of the cattle produce very valuable crop by making the land furtile. All farmers should dig up pits for preparing the dung manure and fill up those pits regularly. Such manure pits should be maintained for the whole year. ||54||

शेतीमाजीच शेणदि जावें । तरीच भूमिमाता पावे । हें घरोघरीं सांगावें । हाचि खरा दिवाळसण ॥५५॥
When the cowdung is used for cultivating, the motherly land becomes happy. so go house to house in the festival of Dipavali and tell the villagers to do so. This will be the best celebration of the Diwali festival. ||55||

गांवीं ज्याने लक्ष्मी नांदे । लोक जगतील आनंदें । ऐशा प्रयत्नांनीच साधे । खरी दिवाळी ॥५६॥
All these aspects of the festival celebrations will help to grow the wealth of the village. People will live happily. The real diwali can be celebrated in true sense if we all do with purposeful efforts as I have told to do. ||56||

बारा महिन्यानी दिवाळी आली । घरेंदारें स्वच्छ झालीं । भिंत-ओसरी सारवोनि ठेविली । रंगरंगोटी लावोनि ॥५७॥
The festival of Deepavali comes after twelve months. To welcome it, we all should clean the houses, doars, windows etc. clean and smear the walls and the varandas and with colours we should paint them. ||57||

दुसरे दिवशीं सडा नाही । झाडझूड तीहि नाही । घाण पसरली सर्वहि । जिकडे तिकडे ॥५८॥
(After it) It is seen that nobody cleans or smears them from the next day. The dirt, rubbish, straws, scraps etc. are found scattered here and there. ||58||

ऐसी करितां दसरादिवाळी । अवदशाचि येई कपाळीं । त्यापेक्षा रोज सकाळीं । उठणें हाचि दिवाळसण ॥५९॥
If we don't do so everyday after the Dasara and the Diwali festivals, instead of Goddess Lakhshami, the evil desting will surely visit us. Therefore, the real celebration of these festivals is to form habit to get up early in the morning everyday to sweep and clean the houres. ||59||

सण म्हणोनि करावें अभ्यंगस्नान । नाहीतरि फासावें वंगण । हें कोठचें शहाणपण । शिकलों आम्ही ? ॥६०॥
If we have a good bath using perfumed oil, powder of fragrant ingrediants and scented soap on the festival days and allow the dirt gather on our bodies after the festivals are over, do we enact wisely by this? ||60||

रोजचि थोडें करीत जावें । स्नानध्यान पाठादि बरवें । श्रम करोनि सौंदर्य वाढवावें । घरींदारीं ॥६१॥
In stead of acting in this way, it is better to getup early in the morning everyday, meditate, recite hymns & prayers for sometime and extract hard work and physical labour at home and outside to develop and grow the beauty of our homes with cleanliness and purity. ||61||

दिवाळींचें निमित्त करोनि । स्वच्छता पवित्रता शिकावी सर्वांनी । उकिरडाहि नीट करोनि । दिवा लावावा स्वच्छतेचा ॥६२॥
Remembering the Diwali, we should learn good lessons of cleanliness and purity. Even the heaps of rubbish and filth should be bailed out and we should shine the spots and surroundings with cleanliness. ||62||

नेहमी स्वच्छ ठेवावें घर । श्रम करावेत अंगभर । हाचि खरा सणवार । नित्य सुंदर वर्तणूक ॥६३॥
Keep your houses always clean exert ample hard work and physical labour. Behave in good, polite and ideal manner. This is the real way of celebrating the festivals. ||63||

जो नेहमीच स्वच्छता करी । त्याने उत्सव पाळले सर्वतोपरीं । उत्तम जेवावी भाजीभाकरी । देवादिकां अर्पोनि ॥६४॥
One who always maintains cleanliness, has always celebrated festivals in the real sense. Whatever food is cooked, offer it to God, to the unexpected visitor (Atithi) and then have your meals to your full satisfaction. ||64||

ऐसें व्रत जो सांभाळी । त्याची खरी दसरादिवाळी । नाहीतरि समजा होळी । आपुल्या सार्‍या जीवनाची ॥६५॥
One who follows this virtueous practice resolutely and truthfully he is worthy of the credit having celebrated the festivals of dasara and Diwaali. Otherwise it is like making a `HOLI'(The destruction) of his life. ||65||

होळीचा आला शिमगासण । त्यांत मोठी मारहाण । लोक इभ्रतमान सोडोन । पळती मार्गी वेडेसे ॥६६॥
`Holi' means the `SHIMAGA' festival (Burning fire and worshipping it on the full moon day of phalgun month). On this festival day, people fight and struggle with eachother, dishonour others with disgraceful acts and abusing words and roam on the streets madly. ||66||

हा वाढला विचित्रपणा । ऐसा नोहे शिमगा जाणा । त्यांतहि आहे तात्विकपणा । घेण्यासारिखा समाजा ॥६७॥
This is strange and odd way of celebrating shimaga. Infact this is not the object of shimaga festival. Remember, there is some principle behind it and the human society has something ideal and important truth to learn from it. ||67||

याच दिवशीं प्रल्हादाची छळणा । केली होती होळीने जाणा । परि दु:ख न झालें प्रल्हादप्राणा । हरिभक्त म्हणोनि ॥६८॥
On this day of shimaga, the evil HOLIKA had tortured the great devotee pralhaad. But all her tortures burnt out with Holika and Bhakta pralhad remained unharmed & safe. ||68||

शेवटीं छळणारेचि जळले । हें गांवासि कौतुक झालें । म्हणोनि जन ओरडले । उपहास त्यांच करोनि ॥६९॥
When the tormenters of pralhaad were burnt away to ashes in the fire which they & the Holika had set for pralhad, the citizens, present there were surprised. They dishonoured and reproached and vilified the tormenters with resounding shouts. ||69||

त्याच दिवशीं शंकराने । काम जाळिला तिसर्‍या नयनें । म्हणोनि कामास धिक्कारिलें भूतसेनेने । हलकल्लोळ करोनि ॥७०॥
On this very day of shimaga, Lord Shankar burntout kama (cupid-the God of Love) with his third eye (knowledge in the form of fire). The whole army of the ghosts of Lord Shankara made a great shouting and hubub to reproach cupid. ||70||

त्याच दिवशीं सज्जनांनी । वार्षिक यज्ञाची केली आखणी । संपूर्ण गांव साफ करोनि । द्यावें पेटवोनि कैचण तें ॥७१॥
Therefore our ancient good noble wisemen drew out a plan to celebrate the festival of shimaga. (as the yearly yagna(sacrifice). All the villagers should collect the rubbish and garbage together from the whole village and set fire to it. This would be their yearly yagna on the Shimaga.||71||

त्याच्या प्रकाशीं सर्वांनी जमावें । आपलें दुष्कृत्य निवेदावें । पुढे तैसें न करण्याचें योजावें । अनुतापाने ॥७२॥
All the villagers should then gather around the burning heap of the rubbish, straws, garbage and in the light of the burning flames, everybody should publically confees whatever wrong and misdeed he had enacted. Then he should express regret from heart and soul and contrition for whatever misdeed he had committed. Further, They should make a vow not to repeat such wrongdoings and sins in future. ||72||

हें मनोधैर्य कमी पडलें । म्हणोनि दुसरे जन ओरडले । गांवाचें पाप धुवोनि काढले । ऐसियापरीं ॥७३॥
Some of the people, gathered there, didn't have courage to confess their evil and wrong doings. Others knew what they had done. So all of them shouted and announced publically what sins and misdeeds they had committed. In this way they tried to wash away the sins and wrong, evil deeds from their village. ||73||

पुढे याचा विपर्यास झाला । शिवीगाळ देती परस्पराला । पोथ्याहि सांगती ’ अभद्र बोला ’ । मूळ त्याचें न जाणतां ॥७४॥
But in future, people began to take this idea in a different way. They went on abusing each other. Even some religious scriptures and manuscripts had held up the way and advised people to utter inauspicious, ominous and obscene shouts without understanding the basic truth underlying this tradition. ||74||

म्हणती कोणी वर्षातून । शिव्यासाठीच एक दिन । परि सज्जनासि याचें काय कारण ? ये उत्तेजन दुर्जना ॥७५॥
Some say that this one day is specially decided and reserved to abuse each other. But why should the good noble wise men go on abusing others. It gives encouragement to other evil and wicked people to overact under the shelter of this tradition. ||75||

या सणीं मुख्य धूलिवंदन । जें ग्रामसफाईचें प्राचीन चिन्ह । अस्पृश्यांनाहि स्पर्शावें म्हणून । सांगितलें ग्रंथीं त्या दिवशीं ॥७६॥
The main and important part of shimaga celebration is offering salutations to the soil.(Dhoolivandana). It has been observed from the ancient times and from successive generations. But it is really a token of the maintenance of cleanliness of the village. In the scripts and manuscripts, it is also advised to touch the untouchables on this day. ||76||

आधी सार्वजनिक अग्निपूजन । त्यांत वाईट वृत्तींचें दहन । मग राख न्यावी उकिरडीं पूर्ण । करावें स्नान समुदायें ॥७७॥
(For this Dhoolivandan festival) all should first worship `AGNI'(Fire) by setting fire to the heap of the rubbish. Thus they all should burn out the evil and sinful tendencies in them. Gathering all the ash of the holi, they should drop it on the heap of dirt and rubbish. All should have then bath collectively. ||77||

ऐसा ग्रामसेवेचा आनंद । त्याने परस्परां लाविला सुगंध । प्रसन्नता दाखवाया विशद । योजिला प्रसंग रंजनाचा ॥७८॥
This is one way of performing services to the village. It makes minds of all happy and gayful. To make our minds and souls pleasant it is a kind of recreation programme. ||78||

ठिकठिकाणीं गाणें वाजवणें । रंगगुलाल आदि उधळणें । प्रसन्न ठेवावया मानवी मनें । शिमगा सण योजिला ॥७९॥
This Shimaga festival is meant to keep the human minds and tendencies happy and pleasant. so programmes like singing, vocal music and instrumental music should be arranged from place to place. To enjoy it more, red powder, colour powders are sprayed upon each other. ||79||

राजेरजवाडयांचिया दरबारीं । त्यास रूप आलें शृंगारी । श्रीकृष्णाचिया नांवें रंगपिचकारी । उघविण्याचें ॥८०॥
In the courts of the kings and in royal families, romantic and erotic form was given to the celebration of this Shimaga festival. Lord Krishna performed `Raaskreeda' (a collective dance on the bank of the Jamuna with the Gopa & gopees). The Kings and members of the royal families imitated Lord Krishana's enactments and started to spray colourful water by spraying syringes on eachother. ||80||

गांवीं वेगळाचि विपर्यास झाला । ग्रामशुध्दीचा उद्देश गेला । नालीमोरींचा उडवोनि मैला । दु:ख देती जनतेसि ॥८१॥
On the village level, the tradition of celebration of the Shimaga took a strange and hideous turn and it took a distorted form. The original purpose of cleaning the village has been set aside. People started to bail out the dirt and muck from the gutter and channels and pour it upon each other. This enactment in the name of a festival creates disgust and displeasure, sorrows and hatred among people. ||81||

कुणाचीं लाकडें चोरूनि नेती । घरच्या वस्तूहि होळींत टाकती । गाडी घोडयांचें सामान जाळती । खाट नेती स्मशानीं ॥८२॥
Somebody steals away the fuel wood from other's houses. Alongwith fuel wood they take away valuable wooden things, furniture items wooden parts of carts and tongas etc and burn them in the Holi Fire. Some steal others wooden cots and habiliments to burn in fire. ||82||

या सणाने होतें सणसण । गांव दिसूं लागतें भणभण । ऐसा हा प्रसंग वाईट म्हणोन । करिती टिका धीर प्राणी ॥८३॥
Such enactments arouse peak of anger in common people. The village becomes like a cemetary. Bold individuals express their displeasure and criticize such hideous and dirty enactments on a festival day. ||83||

परि यासि वळण लावावें । ऐसें वेडेपण होऊं न द्यावें । त्यांत सौंदर्य पावित्र्य भरावें । गाणें वाजवणें ठेवोनि ॥८४॥
Now it is a need to give a good turn to the way of celebration of the Holi festival. All the hideous enactments and unpleasant behaviour should be immediately discarded and they should be substituted by the recreation programmes like vocal music, instrumental music, classical music etc which will make the celebrations beautiful and sacred. ||84||

होळी निमित्तें जमवोनि नरनारी । घ्याव्या कवायती मोहल्ल्यावरि । ग्रामसुधारक नाटिका बरी । मनोरंजनासि योजावी ॥८५॥
All male and females should be brought together. Their parades should be arranged in localities. short, one act plays explaining the village reformation should be presented to entertain as well as to educate the villagers about the reformation of their villages. ||85||

होळी म्हणजे ग्रामशुध्दिजन । तैसेचि मातृदिन बालकदिन । श्रमिकदिन मानवतादिन । स्वातंत्र्यदिनादि कितीतरी ॥८६॥
Like the Holi festival day which is a village purification day, there are some other days to be celebrated in some ideal manners. They are, mother's day, children's day, worker's day humanity day, independence day etc. ||86||

तैसेचि अनेक लहान सण । सर्वांत असावें तत्त्वानुसंधान । उदरपूर्तीचें दिखाऊ साधन । ऐसें झालें तरि व्यर्थ ॥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||

प्रगतीसाठी सणवार करावे । कांही सण एके ठायींच घडवावे । सर्वांमिळोनि आचरावें । सहकार्याने ॥८८॥
Saint kabeer spent his whole life in spinning fibre and earn livelihood very honestly. He was seeking manifestation of God in every individual. The importance of this great saint can't be realised by the stone like ignorant miserable people who live actually like the stone in the Ganga. (This is the ideal character of Saint kabeer on this chapter.) ||88||

पूर्वी घरोघरीं गणेशोत्सव । नाना रूढयांचे उपद्रव । लोकमान्यांनी आणिलें महत्त्व । राष्ट्रीय रूपें तयासि ॥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||

गांवाचा एकचि गणपति । सर्वांसाठी कार्यक्रम होती । जेणें वाढेल राष्ट्रीय वृत्ति ऐसी असावी धारणा ॥९०॥
Those, who advocate all this philosphy and make people to follow the customs like dropping ashes of the deed in to the holy rivers, had set up and eleveloped their business to earn their livelihood. They hever advise people how morally and virtueously they should live to seek salvation. But they compet the relatives of the dead person to perform rites in the name of the dead. ||90||

तोचि उत्तम सण, उत्सव , दिन । जो राष्ट्रीय वृत्तीने पूर्ण । हेंचि घडावया महाकारण । संतीं बोधिलें समाजा ॥९१॥
That festival or celebration or memorial day should be held and considered to be the most excellent which is overflowing with love and pride of nation and form a feel of national unity and integrity. The great holy saints had always proclaimed and advised the human society to create such unity and organisation of the whole nation. ||91||

जनता असते उत्सवप्रिय । म्हणोनि त्या मार्गेचि लावावी सोय । राष्ट्रीय भावना जागे निर्भय । तोचि करावा उत्सव ॥९२॥
Public mind and tendencies incline towards love and liking for celebrations. They are very fond of such occasions. We must make a good use of this tendency of common people towards the festivals and celebrations and arrange them in such a way that they will create the sense of nationality and love and pride for the country. ||92||

विशेष निमित्तें संघटित व्हावें । सर्वांमिळोनि कार्य करावें । जेणें बोझ न पडावा जीवें । कोणावरि ॥९३॥
On some special occasions, people should be brought together and get organised. All should participate with full co-operation and extend helping hands. No individual should be overburdened with lot of duties and work. ||93||

नाहीतरि आपुलें मनोरंजन । त्यासाठी जावे दुसर्‍यांचे प्राण । ऐसें करील जो उत्सव सण । तो तो हीन या लोकीं ॥९४॥
Otherwise, we will have our own recreation and pleasures and others will have to give up their lives working hard in celebrating the festivals and celebrations. If anybody enacts in this way, he should be considered as the mean and wretched one in this world. ||94||

परका सुखी आपणहि सुखी । तत्पर परस्परांचे कौतुकीं । वागणूक सर्वांची सारखी । सर्वांसाठी असावी ॥९५॥
We should always be happy when we find others happy . Always admire the enactments of others and encourage each other. All should behave maintaining equality for eachother. ||95||

ही मानव्यबुध्दि उपजावया । गांवोगांवीं बदलावी उत्सवप्रक्रिया । जेणें धडा मिळे लोकांसि या । नेहमी वागणुकीसाठी ॥९६॥
Necessary changes and reforms in the manner of celebrations and festivals should be effected with good intentions in every village. The villagers should be given practical lessons on how to behave with politeness so that a sense of humanity can be created among all in the mankind ||96||

सकल धर्मामाजी सणवार । याचिसाठी केले सानथोर । जेणें मनुष्याची कदर । मनुष्य करील सर्वदा ॥९७॥
Almost all religions have such festivals and celebrations. Some festivals are big and some are small. But the purpose of all these festivals in all religions is that the man should care for other fellowmen. ||97||

सामुदायिकता वाढे सर्वत्र । हेंचि सणवारांचें मूळसूत्र । सामुदायिकपणाचा प्रकार । तोंचि खरा उत्सव ॥९८॥
The main original object of the festivals is to develop the tendency of collective living. Therefore the festival which helps to achieve this collectivity and unity in all folks is the most excellent festival. ||98||

ज्या दिवशीं गांव झालें एक । तोचि उत्सवदिन अलौकिक । ओळखूं न येती रावरंक । उत्सवामाजी ॥९९॥
The day, on which the whole village becomes one, can be considered as the most excellent festival day. In the celebration of that festival, all folks should become so equal and one that it should not be easily recognised in the assemblage as who is poor and who is rich. ||99||

ज्यासि नाही त्यासि देणें । जो बिघडला त्या सरळ करणें । आप्त समजोनि उचलोनि घेणें । पडला त्या सर्वतोपरीं ॥१००॥
The true generousness lies in following norms. (i) to provide him who does not possess (2) To bring one on the proper way who has strayed from good and noble way of life.(3) If the person is retarted and fallen back, treat him as your relative and try to uplift him in all aspects. ||100||

हेंचिं खरें औदर्य आहे । गांवाच्या सुखांत उत्सव पाहे । तेणें सदाचा सणवार राहे । आपुल्या गांवीं ॥१०१॥
(4) To think the festive happiness in the happiness of the village. all such enactments of all villagers will create the enthusiastic and pleasant atmosphere of festivals in your village for ever, ||101||

पूर्वी गांवीं बारा बलुते । अठरापगड जातीचे जत्थे । परस्परांवरि अवलंबून होतें । सहकारी जीवन ॥१०२॥
In the past there were twelve public servants in the villages who used to do different activities which were indespensible needs of the routine life of village folks and these balutedars were entitled to have a share of corn & garden produce from the villagers. There were eighteen groups of such village workers belonging to twelve castes. Naturally the lives of the villages and these workers and artisans were interdependant and co-operative for each other. ||102||

कोळी जाळें घेवोनि येई । सोनार जिवती लावोनि देई । न्हावी धोबी गोवळी नेई । धान्यादिक सणावारीं ॥१०३॥
On some festival day the koli (fisherman) used to visit all houses in the village carrying his net. The goldsmith used to stick up the tiny images of Jiwatee (The goddess worshipped on the 6th day after child's birth) made of metal. In this way all, the barbers, washermen, cowherdboys used to visit the houses in the village on different festival days and the villages would provide them food grains. (In this way they used to earn livelihood by helping the villagers.) ||103||

परि तो आता नुरला कायदा । उत्सवास येणें हा नव्हे फायदा । सणवार सांगणें हा नव्हे धंदा । कोणाच्याहि पोटाचा ॥१०४॥
But today that rule has become totally out dated and has lost. Nobody gets benefitted in celebrating festivals in such a way. Now collecting foodgrains from the villagers for livelihood can not be a possible business by announcing the names of festivals to each house. ||104||

ही आहे निर्मळ सेवा । उजळावया अंतरींचा दिवा । पोट भरण्याचा प्रश्न उत्सवां । आणोंचि नये ॥१०५॥
Today the participation in the collective celebrations has become a pure service. This sacred service will arouse the divine sense and feel in our minds. So never mingle the purpose of celebrations and purpose of earning for our livelihood. ||105||

सकळांनी कामधाम करावें । उरल्यावेळीं सणवार सांगावे । मंडपादि करण्यास लागावें । सेवाभावें सर्वांनी ॥१०६॥
Now all should discharge their legitimate duties and business and when they find spare leisure time, they should go house to house and tell about the festivals. They should help in all the necessary activities like erecting pendal etc. for the celebration of festivals. all should extend their full co-operation in such public collective celebrations. ||106||

ऐसें सांगणें हें निराळें । परि त्या निमित्ताने भुलवावे भोळे । तेणें घोटाळोनि लोक सगळे । नास्तिक जैसे बोलती ॥१०७॥
Narrating so about the celebrations of the festivals is somewhat different, but collecting money as subscription to celebrate some festival and misappropriate the funds is now becoming an established usage. By such taxation upon people, the sense of religiousness in them gets lost and they become atheists. ||107||

श्रम-विभागणी होती पूर्वी । त्यांतूनि ही वाढली स्वार्थचवी । त्याच कामीं लागले भिक्षुकगोसावी । नांव बुडवाया पूर्वजांचें ॥१०८॥
In the past our social structure was based upon the principle of distribution of work. But slowly that structure developed adversely and resulted in creating a sense of selfishness. The brahmin worshippers and beggars, the gosaavis turned to this practice with selfish motives. But such practices can now bring shame and disgrace to our ancestors. ||108||

जो कोणी एवढेंचि करी । त्यासि गांवाने द्यावी चाकरी । उदर भरण्याची व्यवस्था पुरी । परिश्रमाने सर्वकाळ ॥१०९॥
The individual, who earns livelihood by begging, should be provided with some job by the village to render hard work for his maintenance. ||109||

बेकारी न ठेवावी ग्रामाप्रति । उधळपट्टी न करावी कोणेरीतीं । उत्सवाने उत्तम गति । लागे तैसेंचि करावें ॥११०॥
The state of unemployment should not be entertained in the village. Similarly, nobody should spend extravagantly. such celebrations should have good impression and impact of reformations upon the village. ||110||

उत्तमगति तोचि उत्सव । एरव्ही मोलें घेतले उपद्रव । तैसें न व्हाया करावें गांव । संघटित आणि क्रियाशील ॥१११॥
The festival which brings good state and condition of the village should be considered as the true and good festival & celebration. It should not become invitation to troubles by spending lavishly our money. It is therefore necessary to unite the village and make it active. ||111||

साधावा कार्याचा उसाह । तोचि उत्सव नि:संदेह । तुकडया म्हणे गांवीं प्रवाह । वाहूं द्या शांतिसुखाचा ॥११२॥
The ceremonies, which encourage and enthuse people to work are doubtlessly the true celebrations. Behaving in this manner, may there be the rule of peace and happiness in the village. (so says Shri Sant Tukadojee Maharaj) ||112||

इतिश्री ग्रामगीता ग्रंथ । गुणशास्त्र-स्वानुभव-संमत । कथिला सणोत्सवांचा मुख्यार्थ । तेविसावा अध्याय संपूर्ण ॥११३॥
Thus, the graamgeeta scripture has been proved to the test of the guru-shastras and self experiences. The 23rd chapter explaining the true meaning of the festivals and celebrations is hereby concluded. ||113||