Monday, May 20, 2013

Gram Geeta Adhyay - 24


श्रोतयाने केला प्रश्न । गांवीं संप्रदाय असती भिन्न । वेगवेगळे त्यांचे एकूण । देवधर्म उत्सवादि ॥१॥
One of the listeners asked, "There are many sects, faiths and cults in the villages. They regard their own Gods and Goddesses, their different religious rites and rituals and their own independent celebrations. ||1||

ते सार्वजनिक उत्सवींहि येती । तरी आपणांसि वेगळे समजती । आपापली भिन्न मानूनि संस्कृति । चालती सर्व ॥२॥
They do attend and participate in the common public celebrations, but they always consider themselves separate and distinct from our common celebrtions. They consider that their regular succession, their own culture are different from other people in village. ||2||

त्यांचे फड निरनिराळे । साजविती भिन्न देवळें । कोठे प्रतिमापूजेचे सोहळे । कोणी मूर्तिविरोधक ॥३॥
These groups, belonging to different sects and faiths have their own separate circles and boards. they have their own different temples & deities and they adorn them in their own traditional manner. Some groups celebrate their festival ceremonies by worshipping the images of their God. Some other groups belonging to different sects strongly oppose to such worshipping of the images of God. ||3||

कित्येकांची तीर्थी धाव । ते इतरांसहि देती उठाव । इकडे ओस पडलें गांव । तरी पर्वा नाही ॥४॥
Some make hectic rush to visit the holy places and they encourage others to accompany them on such pilgrimages. They don't care for the village being desolated due to a big number of villagers going on pilgrimages. ||4||

या सर्वांचीं मतें वेगळीं । भिन्न त्यांची संतमंडळी । एकएकाची करितो टवाळी । आपाआपुल्या गोटांत ॥५॥
All of them have their own rigid views and opinions. They have their sect's different rank of holymen and saints. In their private meets at their inner circles, they always revile and tease other sects and faiths. ||5||

वेगवेगळया शिष्यशाखा । वेगवेगळे गुरु देखा । कोणी न मिळती एक-एका । करिती उत्सव आपुले ॥६॥
They have their separate branches of disciples and followers. They regard their separate spiritual teachess(Gurus) they celebrate their separate festivals and ceremonies only for themselves in particular rigidity. All these different groups, sects and cults never mix up in others, other faiths and sects. ||6||

खरें-खोटें ज्ञान कांही । अंधरूढया शिकविती पाही । गट पडले भिन्न भाविकांचेहि । मिरविती द्वाही आपुलाली ॥७॥
They establish and encourage others to follow some superstitions and blind traditions which are harmful to the harmany and integration of the villagers. They educate others upon some true or false ideas, realistic-unrealistic knowledge. Even the common devotees or followers of these sects also form their sub-groups and go on boasting and struting about their faiths. ||7||

हे जोंवरी एक न होती । तोंवरी संघटनेची फजीती । यासि उपाय करावा कोणेरीतीं । तेंचि आम्हां सांगावें ॥८॥
So long as these separate sects and faiths maintain their independent identity and don't come together, the village organisation has to suffer disgrace and plight. If there is any possible way to create unity among all these separate groups; kindly tell us. ||8||

श्रोतयांचा प्रश्न मार्मिक । उत्तर ऐका आवश्यक । गांवापासोनि विश्वापर्यंत देख । जरूरी याची ॥९॥
The question raised by the listeners is quite poignant. It certainly deserves to be replied with proper reasoning. There is a need of sound meditation over this problem as it relates from village to the entire universe. ||9||

भिन्न भिन्न झाले गट । वेगवेगळे पडले तट । आकुंचित मतें शिकविती रोगट । समाजासि ॥१०॥
The village has been divided in many different fractions and groups. Separate parties have been formed. These fractions and parties are spreading mean and insular thoughts and opinions by frequent educative canvassing which are unhealthy & harmful to the homoginious society. ||10||

अंधश्रध्देस आणोनि पूर । लोकीं रुजविती मिथ्याचार । त्यांच्या उत्सवांचे प्रकार । विचित्रचि असती ॥११॥
They make forceful impressions of superstitions upon common innocent minds and try to sow seeds of pretence and delusing customs and traditions. Their celebrations are also odd and strange. ||11||

अपार धनाची धुळधाणी । अनिष्ट प्रथांची पेरणी । फुटीर वृत्ति वाढेल जनीं । ऐसी करणी कितीकांची ॥१२॥
They squander huge amounts upon such celebrations and establish such harmful, inauspicious customs and usages which result in breaking up the society. They create rifts in the homoginius society. ||12||

कित्येक बुवा वेषधारी । जगती ऐशा गटांवरि । खरें ज्ञान न देती स्वार्थभरीं । जनतेलागी ॥१३॥
Several pretenders, disguised as BUWA (A gosavi or ascetic) live comfortably upon these different groups formed by the selfish people. These so called BUWAS (holy ascetics) always enact only for their selfish gains, They advocate and impart delusive knowledge to the common people. ||13||

ऐसें हें जोंवरि चाले । तोंवरि गांव भ्रमीं बुडालें । सुधारणेच्या मार्गी आले । दरी-दरकुटे ॥१४॥
As long as these practices are going on in the routine life of the society, the vilages will be submerged in delusions and misunderstandings. When we think of reformation in these adverse conditions, we will have to face many stumbling blocks, pits and ditches in our way. ||14||

यासाठी एकचि उपाय । आपण न ठेवावे अलग ठाय । त्यांच्यांत जावें मिळोनि निर्भय । समुदाय साधाया ॥१५॥
There is one good way to overcome such fragmentary condition of the society. You yourselves should avoid maintaining your separate status and place in the village. You should reach and mix up with all high and low rank of masses with same way of equality and try to remove the rifts in different sects and groups. ||15||

असो कोणाचा कोणता पंथ । असो कोणीहि बुवा महंत । सर्वा आपुलेचि मानोनि सतत । जावें मिळोनि सर्वांशीं ॥१६॥
It may be any sect or any faith. They may be the religious heads, buwaas (ascetics & bairaagis) saints or spiritual teachers of any cult, faith or sects, Treat them as your affectionate colleagues and inmates and mixup with them. ||16||

पंच महोत्सवचि आपुले । येर ते तुच्छ मानतां चुकलें । आपण अलग पडतां कसलें । साधेल ऐक्य ? ॥१७॥
If we suppose that the five main celebrations (PANCHA MAHOTSAVAS) that we celebrate are only the excellent festivals and the celebrations of other sects & faiths are less important and useless, valueless; it will be our great mistake. Such retention will isolate us and seclude us from others. How can we then seek the unity and integration of all folks? ||17||

म्हणोनि निर्वाळा सांगतो । जेव्हा संतजयंति पुण्यदिन येतो । तेव्हा सगळयांमिळोनि करावा तो । सार्वजनिक स्थानीं ॥१८॥
Therefore I am telling you an important proposition. Whenever any birth ceremony or death anniversary of any holyman or saint of any sect or faith is to be celebrated; it must be celebrated by all at some common public place in the village and be participated by all villagers irrespective of their own separate sects & faith. ||18||

मग तो असो कोण्या पंथाचा । वेगळी न ठेवावी वाचा । संतसज्जन सखा विश्वाचा । म्हणोनिया ॥१९॥
In such collective public celebration, that particular saint or holyman (whose birth or death anniversary is to be celebrated) may belong to any sect, faith or cult; you should treat his as your own holyman with due respect for him. The term `Separate' or `different' should not be used by us for anybody; because the saints, holymen and virtueous noble ideal personages are the close relatives of the whole world. ||19||

सर्व पंथांचे उत्सव । ज्यांत दिसेल सत्यगौरव । त्यांतूनि विशालतेचे भाव । भरावे लोकीं ॥२०॥
All festivals and ceremonies of all sects & faiths which hold some true principles and ethics should be collectively celebrated by all and through these celebrations, we should try to build up broad mindedness and broad vision in the common folks. ||20||

एकलकोंडे राहूं नये । घरींच उत्सव करूं नये । सर्वांचें सहकार्य घ्यावें । हेंचि मर्म संघटनेचें ॥२१॥
One should never live in solitude or seclusion. He should not celebrate any festival privately at his home. Seeking co-operation of all, always celebrate all your household celebrations also publically and with all. Here lies the secret of raising and building up a firm organisation. ||21||

उत्सवाचा व्हावा परिणाम । म्हणोनि प्रभावी ठेवावे कार्यक्रम । थोरांचें भाषण भजन उत्तम । करावें तेथे ॥२२॥
Excellently impressive and dignified programmes should be arranged on these ceremonies, so that they will have deep effect upon common people's minds. Such programmes should include excellent devotional songs, of great santly persons, discourses and lectures, sermons of great spiritual teachers. ||22||

करितां संतांचा गुणगौरव । सांगूं नये चमत्कारलाघव । पाडवा उत्तम वागणुकीचा प्रभाव । समाजावरि ॥२३॥
But remember, while singing, admiring and applauding the greatness and virtues of the saints and holimen, never describe and give importance to his miracles and his delusing enactments. Always try to narrate with respect their excellent and ideal, moral behaviour and try to create good impact upon common people's minds and thoughts. ||23||

संत ज्ञानेश्वर, तुकाराम । नामदेव, सांवता, चोखा अनुपम । एकनाथ, दामाजी भागवतोत्तम । वर्णावे लोकीं ॥२४॥
In Maharashtra, there had been a long line and rank of the holy saints such as sant Dnyaneshwar, Sant Tukaram, Naamdeva, Sawata Maali, Chokha, Gora kumbhaar, Eknaath, Bhagawatottam Bhakta Daamajee (contd.).. ||24||

सजन कसाई, रविदास चांभार । सेना, संताजी, गोराकुंभार । कृष्णदयार्णव, वामन, श्रीधर । संतकवीहि ॥२५॥
Sajan kasai, Ravidaas cobbler, Sena barbar, Santaji. These Saints came from all lowest and highest castes but were adored equally as the brahmin saints. Then there had been the Saint poets like Krishna Dayaarnava, Waman pandit, Shridhar swaami (contd.)... ||25||

रामदास, तुलसीदास । केशवदास, कबीरदास । सुंदरदास, विष्णुदास । सूरदासादि ॥२६॥
Samarth Ramdas, Sant Tulsidas, Bhakta Kabirdas, Sundardas, Vishnudaas, Soordaas etc. (They produced devotional and spiritual verses in different languages.) ||26||

शंकराचार्य, रामानुजाचार्य । मध्वाचार्य, वल्लाभाचार्य । राधास्वामी, बसवाचार्य । रमणमहर्षि, श्रीचक्रधर ॥२७॥
Then there had been the great Religious guides and spiritual masters advocating authoritatively on their religions like Shrimat Shankaracharya, Ramaanujachaarya, Madhwaacharya, Raadhaswami, Basawaacharya, Ramanmaharshi, Shri. Chakradhar ||27||

शहादत्त, गोरखनाथ । गोविंदनाथ, दयाळनाथ । नरसी मेहता, रामतीर्थ । श्रीसमर्थ आडकोजी ॥२८॥
And Shahadaata, Gorakushanaath, Govindnaath, Dayaalnaath, Narasee Mehata, Swaami Ramteertha, Samartha Shri Adkojee ||28||

महात्मा मंसूर, महंमद । कवेंरराम, शेखफरीद । झरतुष्ट्र आणि गौतमबुध्द । विवेकानंद प्रभावी ॥२९॥
And Mahatma mansoor, Mohammed Paigambar, Sant Kanwarram, Sheikh phareed, Zartushtra, Bhagawaan Goutam Buddha, excellently most dominent Swaami Vivekaanand ||29||

गुरु गोविंदसिंह, नानकदेव । महाचैतन्य गौरांगदेव । रामकृष्ण परमहंसदेव । जैन महावीर स्वामी ॥३०॥
Then Shri Guru Govindsinha, Nanakdeva, Chaitanya Mahaprabhoo, gouraangdeva, ramkrishna Paramahansa, Jain Mahaveer Swaami ||30||

महात्मा येशु, टालस्टाय । मार्क्स, साक्रेटीस निर्भय । महात्मागांधी, राममोहनराय । दयानंदादि महाज्ञानी ॥३१॥
Then in abroad, Bhagawaan Jesus, Tolstoy, Karl Marks, Socretes, In India Mahatma Gandhi, Rammohanraya, Swami Dayaananda, were the notable great knowledgeble personages. ||31||

भक्त मीराबाई, मुक्ताबाई । कान्होपात्रा, जनाबाई । रंगनायकी, बहिणाबाई । एनिबेझंट, निवेदिता ॥३२॥
Then in female sector, there had been great female Saints and spiritual authorities like Sant Meerabai, Muktabai, Kannhopaatra, Ranganayakee, Bahinabai, Janabai, Ani Besant, Sister Nevedita etc. ||32||

ऐसे जे जे योग्य प्रभावें । त्यांचें चारित्र्य समजोनि द्यावें । त्यांनी समाजकार्या गौरवें । काय दाविलें जनतेसि ॥३३॥
In this way throughout the world and in our Motherland, there had been a large number of great Saints and holymen, female saints, Poets, pioneers of new faiths,excellent spiritual teachers, spiritual thinkers, social reformers, national leaders. On the occasions of ceremonies in our village, we should elaborately narrate the great work and ideal characters of such personages which can have a good and deep impression on the common people in the society. Similarly, the great work and duties which these personages had rendered to the mankind should also be forcefully narrated to the people. ||33||

ऐसियांची पुण्यतिथि आदि करावी । सर्वांची प्रार्थना घ्यावी । उत्तम वक्त्यांनी चरित्रें बोलावीं । परिणाम होईल त्या शब्दीं ॥३४॥
The death anniversaries etc of such divine spirits should be celebrated publically. On such occasions intellectual orators and studied speakers should deliver speeches in their most impressive words describing the life sketch and great work of these great holy saints. ||34||

त्यांची विशालता समजोनि द्यावी । समान भावना अनुसरवावी । समाजानेहि तैशीच करावी । प्रगति आपुली म्हणोनि ॥३५॥
The villagers should be acquainted with the greatness of such divine souls and they should be advised to bring in them the same sense of equality in their behaviour so that your village can obtain progress and development. ||35||

संत देहांनी भिन्न असती । परि ध्येयधोरणानें अभिन्न स्थिति । साधनें जरी नाना दिसती । तरी सिध्दान्तमति सारिखी ॥३६॥
In their physical form, the saints appear different individuals from one another, but their aims and objects and their way of thoughts and retaintions are uniform. Their means of advocating and educating may be different but the principles are uniform and common. ||36||

ऐसें सांगतां अभ्यासें वर्णूंन । भिन्न संप्रदायांचें होईल मिलन । होईल बुवाबाजीचेंहि खंडन । सर्वतोपरीं ॥३७॥
Studying the life, work and character of the different saints of different sects and faiths, if we describe their work for the common folks, and convince people, it will help to unite the different and separate sects,units and faiths, and also remove the `BUWABAAJI' (the delusive pretentions and undue importance of the fake ascetics and gosavees) ||37||

नाहीतरि पंथांचे पडती गट । सहकार्याचा भंगे तट । पोटभरू दांभिकांचे पोट । चालतसे तयावरि ॥३८॥
Otherwise, the separate groups of different faiths and sects will emerge in the village and it will crack the sense of co-operative spirit. The hypocrite belly Gods will live upon such separate groups happily and comfortably. ||38||

आपापल्या भाविक जना । भुलविती उत्सवादिकीं नाना । अंधश्रध्देने होय धिंगाणा । ग्रामजीवनाचा ॥३९॥
These selfish people like parasites will enchant the followers in their groups and faiths with delusive celebrations and festivals. Such superstitions will create a disorder and commotion in the silent life of the village. ||39||

म्हणोनि आणावे मैदानावरी । आकुंचितपण सारोनि दुरी । मग सत्यचि बोलेल वैखरी । सर्वामुखीं मंगल ॥४०॥
So setting aside the narrow mindedness, bring all the villagers together at one common public assemblage on a big open ground. Then you will have them to speak on the truth and auspicious thoughts about the welfare of the village and the villagers. ||40||

गांवीं येवोत संत कोणी । बोध करवावा प्रार्थनीं । अथवा सार्वजनिक स्थानीं । सर्वांसाठीं उत्सवादिकीं ॥४१॥
When any holyman or the Saint belonging to any sect or faith visits your village, invite him at one common mass prayer or at a common public assemblage. Request him to deliever a speech or sermon on the occasion of some festival or celebration. ||41||

तेथे न सांगवेल भाकडकथा । न पाळवेल अनिष्टप्रथा । मार्ग लाभेल आइता । लोकां सत्य ज्ञानाचा ॥४२॥
At such mass public functions, these saints and holymen will not be able to utter any false and useless thoughts or use trifling loose language or they can't pursue people to follow any harmful usage or tradition. Thus, people gathered at such functions will be benefitted with right and true knowledge. ||42||

ज्ञानाचिया भूमिकेवरि । फारशा भेदासि न उरे उरी । मिळते जुळते बोल बहुपरी । निघती सर्वांचे ॥४३॥
When your thoughts and retaintions are based on truth and true knowledge, there is no room or scope for a separate or different role. There every tongue will speak out the language which is similar and coherent to each other. ||43||

तेणें निरसेल भेद-कल्पना । तात्त्विकताचि कळेल जना । पंथबाजीच्या उच्चाटना । उपाय हा अमोलिक ॥४४॥
The ideas of differenciating and discrimination will disappear and common people will fully understand the facts and truths. This will also help in uprooting the egoistic and blind rigidity of undue importance of the faiths and sects. This is the most valuable way and most effective way to achieve this. ||44||

जेथे लोक समभावनेने बैसले । तेथे यथार्थचि चर्चा चाले । देव-संत-धर्म-ऐक्य साधे भलें । हळुहळू तेणें ॥४५॥
Where all folks are seated with common feel of equality the discussions in true sense are possible upon the different philosophics of different faiths and sects. These discussions will help people to recognise the unity and oneness among the Gods, holymen and saints, religious conceptions of different sects and faiths. ||45||

म्हणोनि ऐसे वारंवार । प्रसंग आणावे गांवीं सुंदर । साधुसज्जन जुळवावे अपार । भिन्न भिन्न पंथांचे ॥४६॥
Therefore, we should always and fequently arrange such excellent and beautiful programmes for the villages. In such programmes, the saints and holymen of all different sects, faiths and cults should be brought together on one common platform. ||46||

ऐक्य दृष्टीने संतोत्सव । करावे उत्साहें गांवोगांव । जेणें तीर्थाचा गौरव । लाभेल गांवा ॥४७॥
With the view and aim of seeking unity in our villages, we should arrange celebrations of different saints of different faiths and sects very often. They will give and grow the adoration as holy places to your village or more importance than any sacred divine place. ||47||

तीर्थी निर्मल साधुवृंद । तेथे तत्त्वचिंतानुवाद । जनास होईल तत्त्वबोध । म्हणूनीच महत्त्व तीर्थाचें ॥४८॥
The godlymen and holy saints with pure and piouse minds and thoughts always gather together at the holy places. In such gatherings, discussions over religious truths and principles are held. People can acquire the knowledge of true principles. Therefore, the sacred places have much importance. ||48||

एरव्ही ’ तीर्थी धोंडापाणी । देव रोकडा सज्जनीं ’ । ऐसीच वदली संतवाणी । गर्जोनिया ॥४९॥
Else, all the saints and virtueous noblemen have resoundingly roaredand proclaimed that only stones and water exist at the holy sacred places (just as in any ordinary place). Godliness(divineness) exists in the holymen, saints and noble virtueous individuals. ||49||

तैसें आज मार्गदर्शन । जया तीर्थी न होय पूर्ण । तेथे धाव घेवोनि कोण । लाभ या जना ? ॥५०॥
Similarly, if people don't have proper and knowledgeful guidance about different faiths, sects and religions at such holy, sacred places, what gains can common people seek in rushing to such places (as they call it as prilgrimage)?||50||

यात्रेस जावें तरि सेवेसाठी । विचारस्फूर्ति आणाया गांठीं । तेणें गांव करावें उठाउठीं । यात्रारूप आपुलें ॥५१॥
The main purpose of visit to the sacred holy places by way of pilgrimages is to render services to miserable persons in distress and hardships; to give inspiration and motivation for benevolent thoughts, to start good noble work and activities and to make better our villages like those sacred holy places. ||51||

परंतु यात्रा करिती चारोधाम । लोकां मागती न करितां काम । यांत न घडे पुण्यकर्म । वाउगा भ्रम अहंकार ॥५२॥
People go on pilgrimages to four important Dhaams. (According to Hindu faith, there are four important and most sacred holy places in the four main directions which, every religious Hindu must visit before his death, they are `Somnaath' in the west, `Jaganaath - puree' in the east, `Badrinaath' in the north and `Raameshwar' in the south). While on the pilgrimage, these places pilgrims go on begging to feed themselves. But these pilgrimages do not add to their divine merit in any way. They only grow delusions and false pride in them. ||52||

गांवीं उपाशी ठेवोनि बाळां । जावें कासया कुंभमेळां ? देव गांवीं थोडा तीर्थी निराळा । ऐसें नाही ॥५३॥
Why should anybody go on a pilgrimage to bathe at the auspicious holyplace of `KUMBHAMELA' (kumbhamela is an auspicious `parva'-auspicious period- when the planet Guru enters into the zodiac sign of Aquarius and it is considered that bathing in holy rivers add to our divine merit during this period). On these pilgrimages & bathing at the holy rivers people leave behind their kids at home starving without food. So far as the God is concerned, there is nothing more special at such holy places and nothing less in their villages. ||53||

परि लोक सती पडाया जाती । पंडयादिकांच्यां जाळीं गुंतती । मेंढरापरी धांवोनि मरती । रूढीमागे ॥५४॥
But people make strenuous dying efforts to fulfil their pining for visiting the holy places. When they go on such pilgrimages, they get trapped, befooled and cheated by the `Pandas' (The traditional worshippers and guides in religious rites) at the holy places. But they fall prey to some useless and meaningless tradition, and rush to the holy places like silly sheep. ||54||

पंढरीपासून सहा कोसांवरि । सांवता राहिला जन्मभरि । देव मिळविला न करितां वारी । गांवींच त्याने ॥५५॥
Sant Sawatoba lived at the village Aranabhendi, eighteen kilometers away from pandharpur. He spent his whole life in the village cultivating his farm and never went to pandharpur on `WARI' (Pilgrimage on foot from village to Pandharpur on Ashaadhi Ekaadashi and kartiki ekadashi). Yet Sant Sawatoba could seek God. ||55||

जनता-जनार्दनाच्या सेवेचें । काम करितां इमानें साचें । गांवींच पुण्य पंढरीचें । धांव घेंई आपैसें ॥५६॥
Sant Sawatoba served very honestly the God in the form of the common people. His divine work compelled the divine merit of Pandharpur to run towards him. (Lord Vithoba visited Sawatoba coming himself from Pandharpur to his village) ||56||

वसती जेथे ऐसे संत सेवक । तें गांवचि तीर्थ होय सुरेख । स्फूर्ति घेवोनि जाती लोक । कराया गांवें भूवैकुंठ ॥५७॥
The village, where such saintly true servants of common people and form of service to the humanity dwell, becomes a pretty holy place in itself. Other people can acquire inspiration from such places and go back to their own village and try to make their village as divine as the Bhoo-vaikuntha. (Vaikuntha is considered as the permanant dwelling kingdom of Lord Vishnoo.) ||57||

जेथे प्रेम आणि पावित्र्य । त्यासीच नाम तीर्थक्षेत्र । कासया जावें गोंधळ विचित्र । बघाया तीर्थी ? ॥५८॥
The villages where love and piousness live area really the true holy places. If such holyplace is created at your village, who will go to witness the commotion and strange bewilderness at other holy places? ||58||

गांवाचें सार्वजनिक स्थान । तेंचि समजावें तीर्थ महान । तेथेचि लागावें तन-मन-धन । दानशूरांचें ॥५९॥
The public place in the village is our greatest and excellent holy place. The generous donars should sacrifice their body, soul and wealth on such holy places in the villages. ||59||

तीर्थी कोणी खर्च न करावा । आधी गांवमार्ग सुधारावा । तरीच तीर्थाचा पुण्यठेवा । गांवीं मिळेल सेवेने ॥६०॥
One shouldnot spend any money unnecessarily at the holy places. with that money, he should repair the roads in the village. He will seek divine merit of pilgrimage to any holy place in the true service rendered by him to his village. ||60||

वांचवूनि ग्रामसंपत्ति । गांवाची पवित्र घडवावी मूर्ति । मग न जातांहि क्षेत्रीं तीर्थी । पुण्य लाभे ग्रामोध्दारें ॥६१॥
In this way, saving the wealth of the village in the name of the holy places, you should try to give your own village a form of sacred & pious holy place. In enacting so, you can seek the welfare of your village as well as the divine merit of a pilgrimage to any holy place. ||61||

सप्ताह, एक्के, यज्ञ, उत्सव । यासाठी वर्गणी होते ती सर्व । कांही वर्षें सुधाराया गांव । याच कामीं लावावी ॥६२॥
The subscriptions and contributions, which you collect from the village to arrange some saptah (seven days celebration) ekke (one day celebrations) sacrifice. All amount of such contributions should be utilized for some years in making the necessary reformations in the village. ||62||

जयंति असो वा पुण्यतिथि । सप्ताह असो वा हवनें, पंगती । पाहावी गांवाची राष्ट्राची स्थिति । तैसेंचि करावें पुण्यकर्म ॥६३॥
Whatever celebrations, you want to organise, on the village level, such as the birth anniversaries, death anniversaries, saptah, yagna, common and collective dinner of villagers etc. it is very necessary to take a stock of the whole situation and condition of the village as well as of the country. The celebrations which are most necessary and unavoidable should only be celebrated according to their rites & rituals. In doing so, you will seek divine merit. ||63||

सर्व पंथीयांनी मिळावें । सर्वांच्या हिताचें कार्य उभारावें । हेकटपणें भरी न भरावें । भलतियाचि ॥६४॥
All followere and disciples of different sects and faiths should come together and eract up such an ideal work by which all villagers can achieve individual as well as social welfare. Never attempt any enactment foolishly without heeding to the good counsel. Never be stubborn and adament in enecting particular activity which is not in favour of your self as well as of the village. ||64||

नाहीतरि महानुभाव पळे रानीं । देवीभक्त सज्ज होती बलिदानीं । कोणी द्रव्य उधळती शिगर रचोनि । एकलकोंडे ॥६५॥
Otherwise, adamantly, some Mahanubhava will run in to the forest (on the dasara festival), some loyal devotee of some godden will get prepared to sacrifice his own life, somebody will pile up the shigar (Shigar is the sacred festival of the `Aanand Sampradaaya') and squander a lot of money lavishly. All these different enactments of celebrations of different sects show the tendency of solitudeness and seclusion. ||65||

कोणी वर्गणी गोळा करून । देवीसि देती पशूंची दावण । परि रोग न जाती ग्रामसफाईविण । ऐसे उत्सव केलियाने ॥६६॥
Then to remove diseases, some collect subscriptions and contributions and sacrifice animals as their offerings to some village God or Goddess. But what good can they achieve by encating such hideous and sinful practices? As long as cleanliness is not maintained in the villages, people will not get rid of diseases and epidemics. ||66||

कोणी गांवच्या यात्रेमाजीं । नाना अनिष्ट कामकाजीं । पैसा उधळोनि पेरती समाजीं । जहरचि जैसें ॥६७॥
There are some individuals who squander huge amounts (in the name of God and Festival)upon some evil and antisocial practices. Those evil enactments actually are as harmful as poison sown in the society. ||67||

त्यासाठी करावी यात्रा-कमेटी । यात्रा-मेळा-उत्सव-पर्वणी-हाटीं । करावया सुधारणा उठाउठीं । राष्ट्रीयतेच्या ॥६८॥
All these evil and wicked practices should be rooted out. For this, you should set up a pilgrimage committee in view of national interest. Through this committee, you should try to bring immediate reforms and modifications in holding the pilgrimages, concourses, celebrations auspicious day celebrations, fairs and even markets also. ||68||

ग्रामोन्नतीचीं आयोजनें करावीं । शक्तिबुध्दीने राष्ट्रीयता भरावी । आपुल्या गांवाची कीर्ति जावी । दिगंतरीं तीर्थाऐसी ॥६९॥
Therefore many functions and programmes for upliftment and betterment of the villages should be arranged and organised through which, national consciousness, national pride and love for nation can be created in common people. If we put our best intellect and strength in doing so, our enactments will spread the name and fame of our village in abroad just like any most renouned and famous holy place. ||69||

गांवीं अथवा गांवाजवळी । यात्रा-मेळा असे ज्या काळीं । तेथे सेवा करावी सगळी । स्वयंसेवक होऊनि ॥७०॥
If any fair or religious gathering (Mela) is held in your village or hereby your village, you should act as a volunteer and render there your best services and help to make it a grand success. ||70||

तैसेंचि आपुल्या गांवचें वैशिष्टय । तें जगापुढे मांडाया स्पष्ट । प्रदर्शन, संमेलन, यात्रादि इष्ट । सुरू करणें आपुल्या गांवीं ॥७१॥
Similarly some exhibitions, gatherings, fairs etc should be frequently arranged in the village to present beforethe world the novel creations and accomplishments which you have erected in your village as the speciality of your village. ||71||

सुंदर मार्ग सरळ निर्मळ । स्वच्छ आरोग्यदायी जळ । ग्रामरचनेंतील आदर्श सकळ । वर्तावेत तेथे ॥७२॥
Good, straight and clean roads as well as clean and pure drinking water are essential requirements of your village and you should try to create them in your village. ||72||

शौचकूप मुत्र्या चहूं बाजूंनी । नाना वस्तूंच्या ठेवाव्या श्रेणी । जेणें देश चढे उच्च स्थानीं । वैभवाच्या ॥७३॥
At and around the places of fairs and concourses we require number of latrines and urinals, They should be erected to maintain good sanitation. A large number of excellent things, one superior to another should be kept in exhibition, so that it will grow the glories and magnanimity of our country. ||73||

नाना मनोरंजनें चालवावीं । परि व्यसनें तमाशे येऊं न द्यावीं । लोकांस हळुहळु लावीत जावी । रुचि राष्ट्रीयतेची ॥७४॥
Different kinds of variety entertainment programmes should be arranged on such celebrations and fairs but remember, never encourage the bad programmes which will develop addictions and form a tendency and liking for obscene and vulgur, impure displays. Gradually develop the liking, love and affection towards the national spirit and a sense of nationality in the minds of villagers. ||74||

उद्योगाच्या सुंदर कला । वाद्यकलादि व्यवहारकला । माणुसकीच्या आचारकला । योजाव्या तेथे ॥७५॥
Such schemes should be planned through which the villges can learn and acquire skill and craftsmanship in different arts and crafts such as industrial adroits, art of playing on musical instruments, skill in business and professional deals, goodways of humanly behaviour and arts that build up humanity. ||75||

माणसाने मार्गी कैसें चालावें । कैसें बसावें कैसें बोलावें । आपुलें वर्तन कैसें ठेवावें । घरांत आणि समुदायांत ॥७६॥
Excellent lessons of how to walk along the roads, how to sit and converse in the groups of people, how to keep good conduct at home and in the crowds ||76||

याचा सुंदर पाठ द्यावा । सर्वांचें ऐक्य शिकवावें गांवा । यात्रा-उत्सवें संचार व्हावा । नवतेजाचा सर्वांमाजीं ॥७७॥
It should be taught to the village folks; to create unity and integrity in all. In this ay, new brilliance, new spirit and enthusiasm should be brought in the society through the pilgrimages and celebrations. ||77||

अनिष्ट प्रथा बंद कराया । सेवकें झिजवावी काया । यात्राशुध्दीच्या नाना उपाया । अवलंबावें ॥७८॥
The social workers and public servants should put up all physical labour and efforts to root out the outdated and harmful customs and traditions. All possible ways and means should be adopted to bring the reforms in pilgrimages, fairs and festival celebrations. ||78||

स्वामी दयानंद महाराज । तैसा त्यांचा आर्यसमाज । यांनीहि केलें झटूनि काज । सुधारणेचें यात्रिकांच्या ॥७९॥
The great Saint Swami Dayaananda Saraswati and his Arya samaj had put hard and strenuous efforts for the reformations, for the convinience and for comforts of the pilgrims. ||79||

गाडगे बाबा वैराग्यमूर्ति । तैसीच सेवामंडळ-समिति । यात्राशुध्दीसाठी उत्तम रीतीं । प्रयत्नशील सर्वदा ॥८०॥
Similarly the ideal image of desirdessness Saint Shri Gadgebaba and his Gurudeva seva mandal have formed a pilgrimage improvement committee and they are attempting excellently in this direction. ||80||

त्या प्रकारें गांवचे सज्जन । मिळवोनि करावें यात्रा-नियोजन । यात्रा म्हणतां ’ या तरा ’ ही खूण । पटावी लोकां ॥८१॥
The good wise noblemen of the village should come together and draw up a new plan of arranging pilgrimages and it should be implemented in such a way that people should form a concrete belief about pilgrimages in the sense of `come and seek your welfare through the pilgrimage (tara)'. ||81||

प्रचंड समुदाय जमवावा । उत्तम सदुपदेश करावा । संत-नेत्यांनी लौकिक वाढवावा । लोक-जीवनाचा ॥८२॥
A vast mass of people should be brought together and an excellent advice should be given to them. The holymen, saints and leaders should understand fully what the people in the present age really and actually need and they should guide people to grow importance of social life. ||82||

हजारो लोक जरी जमले । तरी आरोग्य जराहि नाही भंगलें । लोक सहजपणें आले-गेले । ऐसी व्हावी व्यवस्था ॥८३॥
The arrangement in all aspects should be made so ideal and well planned that though thousands of people have gathered there, their health will suffer no harm. They will return to their homes as easily, healthily and comfortably as they had come from their homes at the place of the pilgrimage. ||83||

गेले ऐकोनि कथा-कीर्तन । घेतलें जीवनाचें सामान । भेटले परस्परांशीं आदरें पूर्ण । देवाण-घेवाण उत्तम ॥८४॥
The pilgrims will listen to good divotional stories, keertanas and prayers which will give them knowledge to shape their ideal life. They will meat eachother with love and affection and exchange the whole hearted respectful welcoming. ||84||

याची असावी रूपरेषा । कराव्या नाना समित्या ऐशा । जनतेमाजीं सुधारणा आपैशा । घडोनि यावया ॥८५॥
A detailed outline of such plans for pilgrimage should be drawn out and for this, different committees should be formed to think of a complete unit of the work to be done by each committee. This will help to effect the expected reforms in the villages very easily. ||85||

नाना प्रदर्शनें उपयुक्त । नाना चढाओढीहि त्यांत । तैसेचि लोकशिक्षणाचे समस्त । कार्यक्रम योजावे ॥८६॥
Various exhibitions suitable to the occasions should be held. A good competetion should be arranged in holding such exhibitions. Similarly a project for mass education (Lok shikhshana) should be organised to impart all sided education to the common folks. ||86||

यात्रादिकांच्या निमित्ताने । घ्यावीं भिन्न पंथीयांचींहि संमेलनें । संत-विद्वानांचीं ठेवावीं भाषणें । निर्भेळ विचारांचीं ॥८७॥
On the occasions of such fairs and concourses, gatherings of the followers and disciples of different faiths and sects should be arranged. In these gatherings, the sermons, discourses and lectures of saints from all sects and the learned wise thinkers who are straight forward in reasoning and who express clear and pure thoughts and concepts in impressive way should also be necessarily arranged. ||87||

न दुखवितां कोणाचा भाव । त्यांच्या सत्तत्त्वाचा करावा गौरव । समारोप करावा लक्षूनि एकत्व । मूळचें सत्य ॥८८॥
In the end of such gatherings, without hurting the feelings of different followers of various faith & sects, a concluding speech should be delivered. In this speech the true principles, stated by the speakers should be admired and honoured. The ultimate root and aim of all the faiths & sects on which almost all have an unanimous opinion is the eternal TRUTH. This point will help in creating unity in all different groups, sects, faiths and cults. upholding this important point the function should be ended with such concluding speech. ||88||

तेथे भिन्नपण विरोन जाय । दांभिकतेचा न चले उपाय । विचित्रपणें वेगळा राहे । वाहोनि जाय प्रवाहीं तो ॥८९॥
Organising such gathering, the diversity and difference in the various faiths and sects will melt away. The hypocrites can't have any chance there. If anybody tries to behave in a strange way, he himself will be washed away in the flow of the common and pure line of reasoning. ||89||

हिरा आणि कांचवटी । कळों लागेल खरीखोटी । जाहीरपणें विचार-कसोटी । लागतां ऐसी ॥९०॥
Secondly, when the philosiphies of different sects and faiths are put to test at such common public gatherings, all the different followers and disciples gathered there will have clear vision and discretion about which is a true diamond and which is false, artifically cut glass bead. ||90||

कोण संत कोण असंत । काय मिथ्या काय सत्य । तें जाणोनि धरितील पंथ । समन्वयाचा सर्व जन ॥९१॥
One more gain from such gatherings is that people will come to know who are the true saints and who are hypocrites and pretenders; whose reasoning is true and whose is false and delusive. Then people will co-ordinate all consistant points and then follow the true way of equality. ||91||

हत्ती दिसों लागतां सगळा । मग कोणीहि एकांगी आंधळा । भुलवूं न शके वेगवेगळा । भागचि हत्ति म्हणवोनि ॥९२॥
When an elephant is seen in its all sided full figure, no one sided blind person can create delusion by describing one separate limb of the elephant as the whole elephant and if he does so, nobody will believe in him. ||92||

ज्या संत-देवांच्या नांवांवरि । पंथ वाढले परोपरी । त्यांचे सत्य संदेश घरोघरीं । पोहोचतांचि सर्व साधे ॥९३॥
The different faiths, sects and cults have grown in the name of Gods and saints. When the real message of the intigrety of all these different gods and holymen reaches from house to house we can seek the unity and integrity. ||93||

जैसा गुरु गोविंदसिंहानी । ग्रंथसाहेब रचिला जनीं । भिन्न संतांची एकत्र वाणी । झाली संघटनीं पोषक ॥९४॥
Guru Govindsinha compiled the great holy scripture' Granthasaahib'. He collected in it the poetic compositions of different saints and holymen from different sects and faiths. This holy scripture proved a nourishment to the sikh faith. ||94||

महिपतींनी संत-चरित्र । मांडोनि सदभावें एकत्र । भाविकजनीं ओविलें सूत्र । एकपणाचें जयापरी ॥९५॥
Similarly, the great poet - `Mahipatee' put the biographies and characters of all the saints and holymen in his poetic scripture and it helped to bind all devotees of different sects, faiths and religions of those saints together in one single fibre of love and affection. ||95||

ज्ञानेश्वरादि संतीं केला । पंढरपुरीं गोपालकाला । सर्व पंथांच्या संतांचा झेला । गुंफियेला ज्या भावें ॥९६॥
Sant-Dnyaaneshwar brought all saints together at pandharpur and arranged the `GOPALKAALA' (collection and mixture of all the food items brought by the gops (cow,herd and cow-keepers boys made by Lord Krishna). On this occasion, all devoted followers of different sects & faiths gathered together and got interwoven in one thread of unity just like a beautiful interwoven artistic nosegay (zelaa) of different coloured beads. ||96||

तैसें संतांचें संमेलन । आणि सर्व संत-स्मृतिदिन । पाळतां गांवीं जन-ऐक्य पूर्ण । सहजचि साधतसे ॥९७॥
Gathering of all the saints of various faiths and sects in this way and celebrations of birth and death anniversaries of the saints in the past will help bringing up the unity and equality in our villages. ||97||

सर्व नद्या सागरीं मिळोन । पावती महान तीर्थपण । तैसे सर्व पंथ ऐक्य साधून । करिती गांवा तीर्थरूप ॥९८॥
when all rivers meet the ocean and become one with it, they obtain the sacredness and auspicious holyness, chestity of the teerthas. Similarly, if we can create the unity and integrity of all the various faiths, cults, groups and sects, our village will become as sacred and adorable as any great holy place. ||98||

कोणत्याहि संतांचा करावा उत्सव । परि चमत्कारांचा नको गौरव । द्यावा कर्तव्यमार्गासि उठाव । त्यांच्या जीवना स्मरोनि ॥९९॥
You may celebrate the ceremony of any Saint or holyman of any faith or sect; avoid describing and admiring their miracles with much importance. Always stress upon the noble public work of welfare he had rendered and motivate the villagers to follow the path of their duties towards humanity very sincerely and truthfully. ||99||

ऐसे कार्योत्सव चालतां गांवीं । तीच भू पंढरी समजावी । जेथे नरनारी प्रसन्न बरवीं । दु:खी कोणी असेना ॥१००॥
If in such a way, festivals and ceremonies are celebrated, the village will be considered as holy as `Bhoo-pandhari' (a sacred holy place Pandharpur): All male and female in your village will live there with pleasant happy minds and nobody will remain unhappy.||100||

ऐसें न करितां आपुल्या गांवीं । तीर्थी घडलीं जरी आघवीं । तरी मुक्ति न पावे जीवीं । तुकडया म्हणे ॥१०१॥
And if you do not bring it in practice and if this does not happen in your village, you will not seek salvation though you go on pilgrimages visiting many different holyplaces.(so says vandaniya Tukadojee Maharaaj) ||101||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । यात्रा-मेळयांचा शुध्द संकेत । चोविसावा अध्याय संपूर्ण ॥१०२॥
This scripture Graamgeeta is consented by the Guru, shastras and the self-realisation. This 24th chapter dealing with the pure tryst and principle of the fairs and concourses in Graamgeeta is hearby concluded. ||102||