Friday, May 24, 2013

Gram Geeta Adhyay - 25


विचारांनी असती उदार । साधुसंत थोरथोर । तेथे नाही भेद-संचार । कोण्याहि प्रकारें ॥१॥
The Saints, holymen and Godly men are always generous minded in their reasoning and thinking. They don't have least degree of difference, and discrimination ||1||

परंतु त्यांचे पंथानुयायी । आपुलालीच लाविती घाई । भिन्न भिन्न त्यांचे देवहि । एक न मिळती एकाशीं ॥२॥
But the followers of different cults faiths and sects to which these generous saints and holymen belong to, always stubbornly present their different opinions. Their gods for devotional services are also different. There is no harmony with eachother in their thinking and enactments ||2||

वेगळे देव वेगळे धर्म । वेगळालें त्यांचें  उपासनाकर्म । सांगा होईल कैसा संगम । भावनांचा त्यांच्या ? ॥३॥
Their Gods are different their faiths are different their ways and methods of performing devotional services are different. Then how can there be any room for harmonious emotional composition among them in such lot of differences? ||3||

संतांचें घेतलें  संमेलन । तेवढयापुरतें झालें मिलन । परंतु नित्याच्या उपासनेने । वाढे अंतर सर्व जनीं ॥४॥
We tried to hold a gathering of the saints of all faiths & sects. We found that temporary unanimity in devotees was created for that particular period. But there are different ways and practices in their regular devotional services and religious rites. So the distance in these sects & faiths will continue to grow more & more. ||4||

ज्याचा विशेष बोलबाला । जेथे संपत्तीचा पेल झाला । लोक भजती त्याचि दैवताला । कोणी दूजाला कवटाळिती ॥५॥
When the particular God or a temple has acquired a tremendous publicity, name and glory, and wealth, growing more and more, the great flooding flow of devotees rapidly rushes towards them. Then there are some other individuals who go after another God or temple. ||5||

यासि नित्यासाठी  उपाय । सांगा सहजप्रभावी काय ? जेणें संस्कारचि होतील एकमय । आत्मीयतेचे ॥६॥
Upon this, one of the listeners said, "Sir! please suggest a permanent solution to this problem; so that the individual impressions of each other can affectionately and lovingly become entirely one as whole. ||6||

श्रोतियाचा प्रश्न मार्मिक । गांव-हितासि आवश्यक । संतांऐसेंचि देवांचें ऐक्य । साधलें पाहिजे ॥७॥
The question raised by the listener is apt and important. If it is satisfactorily solved, it will be in the interest of the village. We have to seek undivided unity on the different saints & holymen as well as on the different forms of God, worshipped by different faiths & sects. ||7||

आपापले धर्म-कर्म-देव । भिन्न समजती मानव । तेणें असोनि एकचि गांव । झाले भाव वेगळें ॥८॥
People think that their religions, religious rites and services and their Gods are separate and different from other faiths & cults. This reasoning has resulted in creating a sense of separation from each other though the village-where they live in- is one for all. ||8||

आपुलालें चिन्ह ठेवावें । त्यावरोनि संप्रदाय ओळखावे । म्हणोनि मांडिलें दुकान बरवें । आपापलें या पंथांनी ॥९॥
All these different faiths and sects want to get recognised their separate entity and so they had created their own separate distinctive symbols of faiths. All these efforts, enacted by different faiths and sects, have resulted in making up different & separate markets of their faiths. ||9||

एक म्हणे राम मोठा । दुसरा म्हणे कृष्ण मोठा । तिसरा म्हणे शंकरचि मोठा । सर्वांहूनि आमुचा ॥१०॥
And then somebody pleads that their Lord Ram is the greatest . Another says that Lord Krishna is the most superior. The third one stresses firmly that Lord Shankar is the most magnificiant and greatest of all Gods of all faiths. ||10||

कोणी म्हणती देवी मोठया । कोणी पूजिती मानविणी नरोटया । कोणी म्हसोबा-बहिरम-सोटया । थोर म्हणोनि तंडती ॥११॥
Somebody considers that Goddesses are more important and omnipotent. Some others worship the images of their female ancestors. Then there are many others who worship Mhasoba, (A village deity with head of a buffelo), or Bahiram or sote malhaar etc. All these devotees consider that these village deities are the most divine and superior to other Gods. ||11||

कोणी म्हणती हरिहर । कोणी वंदिती नाल्याहैदर । कोणी पूजिती सर्पव्याघ्र । कोंबडी-बकरी देवोनि ॥१२॥
Some prostrait before Vaishnoo and Mahadeva. Some offer salutations to Nalya Haidar. Some others sacrifice cocks and goats, to the images of snakes and tigers, believing that they are their gods of their traditional faiths. ||12||

कांही सोनियाचे देव करिती । वेळ पडल्या विकोनि खाती । ऐसी आहे देवाची फजीती । पूजकांमागे ॥१३॥
Some get the images of God made of Gold and silver. But when they feel the dire need of money, they sell out those golden idols of their Gods and Goddesses and fulfill their needs. In this way all these worshippers have disgraced their Gods and Goddesses and brought them shame. ||13||

कांही देवासि बलिदान देती । देवीच्या मिसें मांस खाती । तीर्थ म्हणोनि मद्य पिती । पिसाळलेले ॥१४॥
There are some delusioned worshippers, who, in their insane devotion sacrifice animals before their Gods and eat flesh as sacred blessed food (prasaad). They drink wine considering it as Teertha (holy water) of that God. ||14||

देव देवळीं दगडाचा । देवपाट करिती सोनियाचा । धाक पडे चोरटयांचा । म्हणोनि पहारे देवुळीं ॥१५॥
The idol of God in temples is generally found to be made of stone. People (devotees) make frame and the seat for that God from Gold. They are always afraid of plunderers and thieves, who may break in and loot away the vaiuables from the temple. So they have to appoint a security guard to protect the temple. ||15||

आपापल्या हौसेचे शृंगार । चढवोनि देती देवावर । मग शृंगारावरीच टपती नेत्र । देव कांही दिसेना ॥१६॥
The devotees adorn and decorate the idol of God to their devotional pleasures and liking. The eyes of the spectators get dazzled while looking at the magnificant decoration and adornation. Then they look at and admire only that highly valuable decoration of God but they forget to have a devotional look of God smothered under it. ||16||

एक म्हणती गळां सुंदर माळ । एक म्हणती रत्नमुकुट झळाळ । एक म्हणती सोनियाची प्रभावळ । देवाभवती शोभली ॥१७॥
The devotional viewers then go on describing the adornment. somebody says that the garland around the neck is very beautiful. Another admires the crown and says, "Look, how magnficantly the crown of God is shining with jewels and diamonds! Another individual gets impressed and praises the artistic golden shining background decoration from the pedestal around the image of God (i.e. PRABHAWALA). ||17||

एक म्हणती सुवर्ण-सिंहासन । एक म्हणती भरजरी शालू पूर्ण । एक म्हणती केशर कस्तुरीलेपन । कंठीं नवरत्न देवाच्या ॥१८॥
Some one gets dazzled at the sight of the brilliant golden throne of God. Another individual has his eyes fixed upon the silken fine valuable'shaalu' knitted with brockade of golden and silver wire or thread. The third one is greatly pleased with fragrant mixture of sandal, saffron and musk employed upon the whole body of the image of God. Then there is another devotee who gets enchanted with the brightly and brilliantly shining necklace contraining nine radiant jewels or diamonds. ||18||

कांही म्हणती देव उठला । आता बसला आता जेवला । विश्रांति आता करूं लागला । विडा घेवोनि एकांतीं ॥१९॥
Some say that God has now woken up. Now he is sitting on his seat. God is dining now. Now He has taken VIDA (ROLL of betal leaves.) See, God is taking a nap now. ||19||

देवासि झोपवा मखमलीवरि । दारें लावूनि घ्या बाहेरि । पाउलें न चुरतां कोमल करीं । झोप त्यांना लागेना ॥२०॥
The devotees make God sleep on the valuable mattress made of costly velvet. They shut the door of the sanctuary of the temple and press the feet of the idol of God. They say, "How will God enjoy sound sleep unless someone presses his feet with tender hands?" ||20||

सारांश आपणांसि जें आवडे । तेंचि देवादिकासि पुरवावें लाडें । मगचि देवाची प्रसन्नता घडे । ऐसें कांही मानिती ॥२१॥
In short, whatever comforts man desires to enjoy, he prefers to offer them to God with loving devotion. In doing so, they think, they will seek loving blessings and favour of God. ||21||

मग ते असोत दुर्गुण सदगुण । याचा विचार करतो कोण ? अंधश्रध्देच्या प्रवाहीं लागून । तैसेचि चालती पुढे पुढे ॥२२॥
In performing such worship and enactments of service to God, they never think whether their offerings are good and worthy of presenting to God or whether some of them are bad and not proper to offer. But they do it while worshipping God with blind devotion. This practice further becomes a supersiition. ||22||

पदसेवन, अर्चन, वंदन । दास्य, सख्य, आत्मनिवेदन । यांचा बहिरंग अर्थ घेवोन । भक्ति करिती सोंगाऐसी ॥२३॥
There are nine kinds of practicing devotional services (Navavidhabhakti) They are (i) servicing devotionally and humbly at the feet of God (2) prostrating before God. (3) worshipping the idol of God with all sacred precepts, (4) becoming the all time true servant and offer services (5) become close friend of God (6) offer our true self to God etc. people know the superficial meaning of all these kinds of worshipping God. But they don't understand the truth underlying them. ||23||

कोणी विरहभक्तींत रंगती । कोणी संगभक्ति अवलंबिती । कोणी आत्मभक्तीची करिती स्तुति । वाटेल तैसी ॥२४॥
Some get deeply involved in the distressing emotional form of devotion, feeling that they are separated from god and away from him.They importunately invoke God and pray whole heartedly. (virahabhakti). some others are always lost in such thoughts that God is always accompanying them and doing all enactments like their close friend. They are fully involved in sense of such close companionship with God. (Sangaabhakti). Some others go on excellessively exaggerating admiration of their ownself devotion.(Atmabhakti) ||24||

कोणी अल्ला बडा की राम बडा । हेंचि वितंडितां धरिती नरडा । फोडिताति कडाकडा । मूर्ति हातीं धरोनिया ॥२५॥
Some start quarrels and debates upon whether Allah is the most excellent and supreme or whether Ram is so. In their debate, they start fighting and cut throats of each other. These quarrels reach high peak of wild riots. Some pick up the idols of God of their rivals and destroy them through the feeling of extreme jealosy and enmity. ||25||

येशूभक्त निंदा करी । म्हणे हिंदूचा देव व्यभिचारी । सोळा हजार करी नारी । कसला देव ? ॥२६॥
Some followers of Jesus christ say that the God of the Hindus, Lord Krishna was a great adulterer who got married with sixteen thousand females. They censure Lord Krishna and ask "HOW CAN SUCH ADULTERER BE CALLED AS GOD?" ||26||

करावयाचें तें कोणी न करी । भांडणें करिती घरोघरीं । वा रे ! मूर्तिपूजेची थोरी । कळली लोकां ॥२७॥
These quarrelsome devotees do not enact what they should truelly have to do. But unnecessarily go on heated arguments and debates over the difference of ways and practices of offering service to God. Howmuch these quarrelling followers of different faiths have known the secret truth behind idol worship? ||27||

देवाकरितां करोनि भांडणें । कोर्ट-कचेरीमाजीं जाणें । ’ सत्य बोलतों ’ म्हणोनि शपथ घेणें । देवादिकांची ॥२८॥
These quarreling people take their desputes to the courts. There they take an oath "whatever I'll speak, it will be truth and nothing except the truth". They vow in the name of their God and boldly tell a lie. ||28||

ऐसें ज्याने त्याने असत्य केलें । म्हणोनि जन नास्तिक झाले । म्हणती काय होतें देव पूजिले । कितीहि तरी ? ॥२९॥
When the leaders and the religious heads of faiths give false confessions and witnesses vowing in the name of God, people lose their faith in god and become atheists. Now they say, "Nothing good comes out though you may go on worshipping to any limit. ||29||

समजण्याची दृष्टीच गेली । म्हणे देवाची प्रतिष्ठा काय उरली ? वरि बैसोनि लघवी केली । उंदिराने ॥३०॥
Through ignorance and misunderstanding they say, "when the mouse boldly makes water upon the idol of the God, where is there the greatness of God?" ||30||

उलट कोणी म्हणे देव जागृत । भाव धरिल्या पावे त्वरित । मी म्हणेन भाव तेंचि दैवत । कां न म्हणावें ? ॥३१॥
On the contrary, some others plead that God is always awakened but one must have extreme impulsive pining and imporfunate devotion for God. (param pujya maharaj says) "In my opinion, why should we not consider with firm belief that the extreme feeling of devotion and love for god is in itself the great God?" ||31||

एके ठिकाणीं देव जागृत । बाकी ठिकाणीं काय भूत ? । कैसी झाली समजूत । उलटी आमची ! ॥३२॥
According to them God is alert and potent at some particular place, then should we suppose that the evil spirits and ghosts have their rule at other places? In this way, our whole understandings have become contrariwise ||32||

लोकीं जो हा दुजाभाव झाला । तो पुजारी-पंडेगिरीने केला । शास्त्रेंहि लावोनि आधाराला । समाज नेला अधोगतीं ॥३३॥
The pandas and the worshippers of the temples and at the holy places have created this disparity and duplicity about the Gods held by different faiths to fulfil their selfish gains. They had found out some supporting quotations from the sciences to justify their arguements. But by such enactments, they have taken our human society towards its downfall. ||33||

यासीच म्हणविलें देवपूजन । पुजारी सांगतील जें जें कथून । भाविक ठेवोनि बुध्दि गहाण । करिती, कळे देव कैसा ? ॥३४॥
The common people, who want to worship God enact as the worshipper pandas advise them to do some service rites in worshipping god. they think that it is the proper religious order of worshipping. If people pledge their reasoning intelligence and enact blindly as the pandas ask them to do, how can they recognise the true form of god? ||34||

जैसी ज्याची भावना । तैसाचि देव त्याचा जाणा । तेथे भावनेसि प्रमुखपणा । सहजचि येतो ॥३५॥
In fact God manifests to the individual in the form which he holds through his true feeling of devotion for God. Therefore the true sense of devotion is the most important factor in this regard. ||35||

आणखी एक मुख्य खूण । ज्या संताने केलें देवस्थान । त्याच्या थोरपणावर मोठेपण । मानिलें लोकीं देवाचें ॥३६॥
There is one more prominent characterestic to recognise God. The saint or holyman, who erects some temple, holds high noble character and enjoys great respect for his greatness. People think of the greatness of God on the basis of the virtues and noble character of that great saint as is known for. ||36||

सज्जनाने दगड पूजिला । इतरांना तो मोठा देव झाला । वाढला त्याचा लौकिक भला । यात्रा भरली त्यापरी ॥३७॥
Some great renouned and respectable holyman once set up a stone and worshipped it as God, As people had a great respect and devotional feelings for that greatman, they also began to believe that the stone was the image of God. All of them started to worship it with belief and devotion. Gradually the importance of that god began to grow more and more popular and naturally the place became famous for fair and celebrations in the name of the god. ||37||

पंढरीसि ज्ञानदेव न जाता । संतांचा मेळा न भरता । कोण तेथीचा देव पूजिता ? सांगा मज ॥३८॥
Had the great saint Dnyaaneshwar not visited Pandharpur and arranged to hold a concourse of all the then saints, who would have gone to Pandharpur and worshipped God Vithoba in future? ||38||

देव सर्वांठायीं सारखा । परि संगतीने भासे प्रियसखा । उत्तम असोनिहि होतो पारखा । लोभीलबाड पुजार्‍यामुळे ॥३९॥
God treats all equally and with even attitude. Because of the association with godly and holy persons people begin to grow a feel of close friendship with him. God is the ocean of love and affection for all But the priests and pandas, being greedy and crafty, enact as middlemen and then the excellent God becomes a stranger and alien to us. ||39||

ऐसें झालें आम्हांमाजी । म्हणोनि भावना वाढली दुजी । चुकली देवभजनाची अर्जी । वाढली मर्जी धनाची ॥४०॥
As we common people fall pray to the greed, god has become invisible to us. We have left adjuring God and offering our sincere and importunate, pathetic prayers and hymns and we have developed love and lust for money. ||40||

जें धनसंपन्न देवस्थान । त्यासि आलें मोठेंपण । उपासनेसाठी खर्चावें धन । देव प्रसन्न म्हणती तेणें ॥४१॥
The great temples and holy places have earned a very large name and fame, They have grown extremely wealthy. some have been growing richer and richer through the constant flow of rich devotees. At such wealthy temples and holy places, we have to offer bribes to allure god to favour us and bestow his divine blessings upon us in return of our donations. ||41||

परि देव मोठा नव्हे श्रृंगाराने । देव मोठा नव्हे भव्य देवळाने । देव मोठा नव्हे घंटे वाजविल्याने । अहोरात्र ॥४२॥
God at any place, does not become great by mere a pomp and show and hugeness of the temple and the illuminations and decorations. Nor the constant ringing and striking huge bells in the temple can grow the excellence, greatness and supremecy of God. ||42||

देव मोठा नव्हे नंदादीपाने । देव मोठा नव्हे होम-हवनाने । देव मोठा नव्हे साळुंकेने । पर्वता एवढया ॥४३॥
The constant day and night burning of the oil lamp (Nandadeep) before the idol of God in the temple does not increase the greatness and the glory of God. Similarly the frequent burning holy fire and offering oblation (hawana) cannot add to the supremecy of God. The pindi (image of Lord Shankar, the phallus or lingam of Mahadeva) may be as huge as a mountain, God remains the same as He is. ||43||

देव मोठा नव्हे निसर्गशोभेने । देव मोठा नव्हे महायात्रेने । देव मोठा नव्हे वैभवप्रतिष्ठेने । पूजकांच्या ॥४४॥
The proximity of the most beautiful nature around the temple or the holy place, very hugh and extremely crowded fairs, the excessive form of rites and practices of worship or the greatest grandeur of the temple do not make God the most supreme and the greatest. ||44||

देव मोठा भावनेने । भावनेच्या उच्चतेने । अंतरींच्या उपासनेने । सर्वांसि सारिखा ॥४५॥
If fact, if your mind and soul are pure, your feelings for God are sincere, your devotion is firmly faithful, if you have poured your whole heart with real urge and pining for God and offer your emotional services to God, then all of you will experience the supremecy and greatness of God and experience of all will be the same and alike. ||45||

मग तो असो कोणीहि देव । तेथे वाया भेदभाव । एकाचि चैतन्याचे ओतीव । अलंकार ते ॥४६॥
It may be any form of God. We can't differentiate by considering that "This is certain God, that is a particular god" etc. such differentiating the different forms of God is in vain so far as the God is concerned. It is the original eternal truth poured in the different forms which we hold as particular Gods. ||46||

देव एक असोनि अनंत झाला । नाना रूपें धरोनि नटला । परि तो पाहतां एकचि दिसला । कार्यरूपाने ॥४७॥
Basically God is one and only one but he appears to the man in different forms and so the number of Gods has increased unlimitedly. But if you look to the enactments of God (in such different forms) you will find uniformity and same equality in his enactments in different forms he had taken from time to time. ||47||

हरिहरा भेद नाही । एक एकाचे हृदयीं । रामरहीम एकचि पाही । देवी-देवहि एकात्मक ॥४८॥
There is no difference between Lord Hari and Lord Hara (Shankar). Lord Shankar dwells in the heart of Lord Vishnu and Lord Vishnu dwells in the heart of Lord Shiva. Ram of the Hindus and Rahim of the muslims are basically one and the same. Moreover, all the gods and goddesses also are in one uniform manner, without remission or variation. ||48||

धनुर्धारी झाला राम । मुरली धरतां मेघश्याम । कटीं कर ठेवितां सगुणब्रह्म । विठ्ठल म्हणवी ॥४९॥
The form of God which holds the bow and arrows is recognised as Ram. The same God when holds flute He is called as Meghashyaam (Lord Krishna). Then the same God puts his hands akimbo and it is recognised as Vitthala, the form which has attributes and perfections which is the original eternal 'BRAHMA', the sarveshwara and then this identical form is recognised as Vitthal. ||49||

सर्व देव एकचि असती । भिन्न साधना करोनि स्मरती । भिन्न रूपें धरिलीं किती । तरी तत्त्वत: एकी तयांची ॥५०॥
Basically all Gods and Goddesses are one and only one. The devotees worship Him in different forms according to their liking and traditions and meditate upon that particular form. But though that original truth manifests in different forms His basic Nirguna-niraakar form suffers no distortion. ||50||

एकचि व्याप्ति एकचि दीप्ति । प्रसंगें नानारूपें धरिती । एकाच ध्येयासाठी लाविती । प्राण पणीं देव सर्व ॥५१॥
The all pervasive one and only one magnificent and extremely brilliant original truth holds and manifests in different forms and shapes on different occasions. But all these forms- which we consider as Gods- execute all their powers to attain the only one aim for which they have opted those images or forms. ||51||

कोणा सज्जना दु:ख न व्हावें । कोणी दीन भुकेले न राहावे । यासाठी प्राण समर्पावे । प्रसंग पडतां ॥५२॥
(The one and only aim for manifestation of God in different forms is) The virtueous and pious individuals and saintly spirits should not suffer at the hands of the evil tendencies; the poor and the miserable should not go on starving. If it needs, those different forms of God offer their life force to save and protect such individuals. ||52||

ऐसें ज्यांनी अंगें केलें । त्याच कारणीं धारातीर्थी पडले । ते सर्व देवदेवता झाले । मृत्युलोकीं ॥५३॥
All those great human spirits, who eancted such magnificant and divine deeds at the cost of their lives had also attained the stte of Godliness and people hold them as Gods in this mortal world. ||53||

सज्जनांचें परित्राण । कंटकांचें निर्दालन । सत्य न्याय सदगुणांचें रक्षण । कार्य हें सर्व देवांचें ॥५४॥
The enactments of God (in different forms) are to protect the virtueous saintly individuals, to destroy the evil and wicked element and to protect the divine justice, truth and ethical values. ||54||

ऐसें असतां वितंडणें । देवादेवांचीं करावीं भांडणें । आपुल्या हौसेसाठी कां बुडविणें । चरित्र दैवतांचें ? ॥५५॥
If it is so, why should we go on continually and endlessly quarreling and struggling among ourselves in the names of different Gods and Goddesses? Why should we bring disgrace to the divine characters of the great God only to fulfil our individual desires and pleasures? ||55||

सज्जनें टाळावी ही वृत्ति । आदर द्यावा सर्वाप्रति । भिन्न न ठेवावे कोणी पंथी । एकचि असती म्हणोनिया ॥५६॥
Therefore the wise virtueous individuals should give up such reasoning and tendencies. They should hold even respect and devotion for all forms of God in all faiths and should never avoid any individual belonging to the different sect or faith. ||56||

सर्वांना मंदिराचें मूळतत्त्व । आणि उपासनेचें महत्त्व । समजावोनि द्यावें देवत्व । कवण्या कार्यी असे तें ॥५७॥
They should explain and convince the common devotees the basic underlying motive in eracting the particular temple, the importance of the different practices and spiritual services that are offered to God by the devotees of different faiths. They should explain where the divinity of God lies. ||57||

तेणें निरसूं लागेल भेद कल्पना । आकळेल यथार्थ उपासना । साधेल आपापल्या देवस्थानां । मूळतत्त्वीं सार्थक ॥५८॥
If it is done, we shall be able to root out the sense of differences and discrimination. The common people can then understand the proper way of offering their devotional services and how to meditate upon the original eternal truth in their temples. It wil help them to seek the goal of their life. ||58||

यावरि एकाने केला प्रश्न । देवस्थानांचें मूळतत्त्व कोण ? हीं मंदिरेंचि भिन्न भिन्न । झालीं कारण पंथभेदा ॥५९॥
upon this discussion some one asked, "what is the basic original Truth underlying the thought of erecting temples? These different temples of different faiths and sects lay down the various ways of spiritual and worshipping practices. These practices have resulted in the creating separating different faiths and sects. ||59||

यांच्यावरोनि फिरवावा ट्रॅक्टर । म्हणजे सर्वचि होतील एकाकार । काय मंदिरांवांचूनि पडेल अंतर । भक्तींत कांही ? ॥६०॥
Then Sir, will it not be better to demolish all the temples and religious places by rolling over with the tractor or bulldozer? It will help in bringing equality and alikeness in all devotees. Do you think that the devotees and devotion will become detatched for want of the temples? ||60||

याचें ऐका समाधान । ऐक्य न साधे भावना दुखवून । त्यासाठी मंदिराचें तत्त्वज्ञान । उजळणें हेंचि उचित ॥६१॥
(Maharaj replies) "Listen my reply to this. If you demolish the places of religious faiths, you will hurt the minds and sensibility of loyal devotees. You can't bring unity and likeness in all by hurting people in this way. Therefore, you will have to understand by yourself the root truth underlying in creation of the temples and then you will have to enlighten the innocent devotees about that original truth. ||61||

सुंदर निसर्गरम्य स्थान । तेथेहि साधे देवाचें भजन । मठमंदिर नसतांहि मोहून । मन पाही देवाकडे ॥६२॥
One can meditate and offer his devotional services at some naturally beautiful and pleasant place though there is no temple or monestery. He can have the same peace of mind and satisfaction of spiritual practices. He will surely feel that his mind and soul have been enchanted and attracted by the pure and secred natural surrounding and he will feel the appearance of God in his mind. ||62||

परि समाधिस्थानें मठमंदिरें । देवदेवळें देव्हारे । यांच्या स्थानप्रभावें स्फुरे । सदभाव मनीं सकळांच्या ॥६३॥
However, it is true that the sacred places like temples, monesteries and tombs of holy saints (samaadhi sthaan), shrines etc can create a deep, good and divine impact upon the minds of the common and loyal devotees and these places fill up their minds with good and spiritual sense. ||63||

म्हणोनि संतीं घातला पाया । लोकीं चारित्र्यनीति वाढाया । अभ्यासियांसि एकान्त द्याया । मंदिरायोगें ॥६४॥
Therefore the great saints and the holymen had established the tradition to erect the temples, shrines, monesteries etc. so that they will build up morality and noble character of people and those who want to enact spiritual practices will have a solitude and peaceful, pure atmosphere to do it without any disturbances. ||64||

पुरुष व्यवहारीं भांबावती । कोठे पुत्रपौत्रामाजीं कलह होती । क्षणभरीहि न मिळे शांति । विचारासाठी ॥६५॥
In our domestic life common people have to face many problems with things, events and members in the family. They get confounded by those problems. Sometimes there grow clashes among the sons and grand sons in the family. At such times, the members of family do not have enough peace and private solitude to think over the events ||65||

ऐशावेळीं उपासनास्थळीं जावें । महापुरुषांचें स्मरण करावें । त्यांचें धारिष्टय चिंतोनि घ्यावें । समाधान ॥६६॥
At such disturbing moments, it is better to go to some temple or holy places for spiritual practices. There you should remember the great holy spirits and meditate upon how they had boldly faced such problems and trouble - some disterbunces. It will enable you to comfort and pacify your disturbed mind, to recover your mental satisfaction and it may inspire you to find out a proper solution to your problems. ||66||

वेळोवेळीं विसरे वृत्ति । विचारांचा आठव मंदिरें देती । सतकर्तव्य-भावना जागविती । स्थळें ऐसीं ॥६७॥
Many times, people forget the virtueous tendencies. These temples and the religious holy places of worshipping remind them of the divine thoughts. They create good and noble thoughts and feelings in them and inspire them to enact some noble good work. ||67||

वार्षिकोत्सव, पुण्यतिथि । चातुर्मास्य आणि जयंति । सामुदायिकपणें होतीं । मंदिरस्थानीं ॥६८॥
In such temples, worshipping holy places, shrines and monesteries, many celerations are arranged like annual celebrations, celebrations of death and birth anniversaries of great holy spirits, saints etc. In the period of four months (from shravan to kaartik- which is called as chaaturmaas) many religious functions and celebrations as paarayan (reading of holy scriptures), keertana, bhajan etc. and all these celebrations are arranged for and by collective common people at those places. ||68||

सामुदायिकतेचें साधन । गांवाच्या आनंदाचें स्थान । पावित्र्याचा उगम पूर्ण । स्थानीं ऐशा ॥६९॥
Such celebrations, when arranged publically for collective common masses on one common platform at such holy places,they provide a great pleasure to them. These celebrations become the source of purity, piousness and spiritual pleasure at such places. ||69||

मंदिरें म्हणजे पाठशाळा । चाले शिक्षणाचा सोहळा । झाला निधि सर्व गोळा । याच कार्यी लावावा ॥७०॥
Temples, holy places, monesteries are the schools imparting true spiritual knowledge. Through various activities like public reading of holy books and scriptures, discources upon them, story telling, bhajan singing, keertana etc. common people and devotees acquire sound and true knowledge of their faiths or sects and the importance of moral behaviour. Therefore all the contributions and subscriptions, collected from all should be utilized in arranging such religious educative programmes and ceremonies. ||70||

जागवावी गांव-संस्कृति । वाढवावी सर्वांत प्रीतिनीति । यांचीं केंद्रें म्हणोनि होतीं । मठमंदिरें सर्वहि ॥७१॥
These temples and monesteries are very useful to awaken good and moral initiations and impressions upon the people in the village. They can create a firm belief upon justice and love for all. ||71||

सर्वांभूतीं प्रेमभाव । वाढवावा गुणगौरव । यासाठीच गांवोगांव । मंदिरें केलीं निर्माण ॥७२॥
Therefore such temples (and other holy places) are erected in all towns and villages with the motive to build up the sense of love and affection for each other and for all the living beings & to respect the virtues in them. ||72||

ऐसी उच्च धरोनि भावना । झाली मंदिरांची स्थापना । परि आज तयांची रचना । विपरीत दिसे ॥७३॥
With such sublime and high thoughts holding in mind, these temples have been erected. But today it seems that the administration of these temples is inclining towards improper practies and activities. ||73||

मंदिरें क्षेत्रें दुकानें झालीं । पूजा कमाई करूं लागली । दक्षणापात्रें पुढें आलीं । पोटासाठी ॥७४॥
Today, these temples and holy places have been turned into commercial markets and shops. Worshipping has become a source of earning. The priests in the temples are seen holding their `dakhshanaa paatra' (A pot for receiving money offered by the devotees for performing some religious rites) before people. ||74||

मंदिरीं बांधती म्हशीगायी । घाण दिसे ठायीं ठायीं । कसली पूजा धूपदीपहि ? सारा धुव्वा तंबाखूचा ॥७५॥
In many temples, the cows and buffeloes are tied around in the courtyard. So their dung and dirt are seen spreading in all surrounding area of the temples. We do not find any sign of worshipping any where. What we feel is the strong smell and smoke of tobacco and likewise intoxicating things everywhere. ||75||

पुजारी खेळती चौसरी । वेश्यादिकांचें गाणें मंदिरीं । होती तमाशे-दंढारी । परोपरीं देवळामाजी ॥७६॥
Now We find in temples, the priests and the worshippers play chousar (saaripat-a game played with cowries and dices). Sometimes a musical programme or dances of the prostitutes are also arranged. On some occasions there are some programmes like the folk plays and Tamashaas (erotic displayes with dances and songs). ||76||

मंदिराचा भव्य वाडा । झाला गुंडांचा आखाडा । धाक पडे घालाया मोडा । सज्जनासि ॥७७॥
Thus the spacious huge yard of the temple has become a place for fulfilling the addiction of the ruffians and goondas. Good gentlemen are afraid of these evil acting rough ruffians and don't dare stand against them and resist with them. ||77||

स्त्रिया बापडया मंदिरीं जाती । अंधानुकरणें ऐकती पोथी । सर्व लक्ष रंजनाप्रति । स्थिरत्वें कोणी ऐकेना ॥७८॥
Females go to the temples and blindly listen to the holy scriptures and puraanas. But their minds are engaged in the entertaining features in the stories and none of them seems to be attentetive at the contents of the scriptures or the holy books with peaceful minds. ||78||

पदोपदीं भांडणें होतीं । भोळया भक्तांची फजीतीं । धनासाठी ओढाताण करती । पंडेपुजारी ॥७९॥
On every step we find quarrels and struggles in the temples. the innocent devotees are cheated and robbed. The pandas and the priests literally push and pull the devotees greedly to squeeze `Dakhshana' (fees for performing religious rites) from the innocent devotees. ||79||

ऐशा स्थितीला बसाया आळा । सर्व लोकांनी करावा निर्वाळा । मंदिराचा निधि सगळा । समाज-कार्या लावावा ॥८०॥
To check and prevent these circumstances, all of us should be resolute. The collection through the offerings by the devotees should be exhausted upon some noble social work for the welfare of the society. ||80||

पुजारी असतील बेढंगे । सांगोनियाहि सरळ न वागे । तें बदलावे संघटनेयोगें । सर्व गांव मिळोनि ॥८१॥
If the priests are found to be immoral & enacting licentious practices they should be given stern warning. IF irrespective of such warnings, they are found to be defying and neglecting, the villagers should organize and unite to remove them from the temple activities. Some other individuals virtueous and bearing good moral character should be replaced to maintain the purity and sanctity of the temples. ||81||

पुन्हा सुधारावी मंदिर-योजना । सुरू करावें लोकशिक्षणा । गांभीर्य आणावें तया स्थानां । सदविचार वाढावया ॥८२॥
The entire plan of functioning of the temple should be reformed. Different programmes and activities to educate people should be reinforced. Good and pious thoughts should be developed in the common people. Proper and profound atmosphere should be created and maintained in the temples and their surroundings befitting to the sanctity and divineness of them. ||82||

नवें मंदिर न बांधावें । जुनें तें स्वच्छ सुंदर करावें । आहे त्यासचि लावावें । पुन्हा सत्कार्यीं ॥८३॥
No new temple should be eracted. The old one should be renovated or reconstructed with necessary repairs and changes. It should be beautified, decorated and maintained cleanly. Such temples, which already exist in whatever condition and form they may be, they should be restored renewed and re-erected in proper form and should be used for better and noble work. ||83||

सांवरोनि गलिच्छ पसारा । निर्मळ करावें देवद्वारा । प्रसन्न फुलें झाडें वारा । शांति द्याया उपासकां  ॥८४॥
All things, which are lying disorderly, untidily and in scattered state should be collected and neatly arranged. The ground in front of the temple and the open land around it should be cleaned. Beautiful and fragrant flower-plants should be planted. the colourful beauty and sweet fragrance of the flowers from all directions of the temple will make the minds of the devotees and worshippers happy, peaceful and pure. ||84||

उघडावीं त्यांत वाचनालयें । औषधालयें, योगविद्यालयें । उपासनेची ठेवोनि सोय । सर्वांकरितां ॥८५॥
In such temples, enough room should be left for the devotees for enacting their personal spiritual practices and all the remaining space should be used to acomodate one good library, a small dispensary, a school to teach yoga etc. and all such conviniences should be made available to all, free of any charges. ||85||

आपुले आपुले देवुळींच जावें । इतरांनी दुरूनीच पहावें । देव वाटेल ऐसें बरळावें । हें तों असे वेडेपण ॥८६॥
If only the followers of particular faith are allowed to go to the temple, then others not belonging to that faith have to stand away and have a look of God from long distance, if some such person wants to enter the temple, the follower bark at him to prohohit him from entering the temple. All these enactments are simply insane. ||86||

एकाचा देव दुसर्‍यासि शिवे । तरि पाप वाढेल गाडे पेवें । म्हणोनि ज्याचे देव त्यानेच पुजावे । म्हणती न मानावे येरांनी ॥८७॥
These ignorant and blind followers of faith think that if some individual-not belonging to their faith or sect-touches their God, he will suffer a great sin. Therefore everybody should worship only those gods and goddesses who are reserved for their particular faiths. They do not think it agreeable and befitting that individuals-not belonging to their sects-should enact the worship and services to their God. ||87||

हें तों म्हणणें सांप्रदायिकांचें । अल्पज्ञानी व्यापारियांचें । माझ्या मतें हें विकासाचें । धोरण नव्हे ॥८८॥
The traditional blind followers or the merchants and traders may consider and say so as they are little knowing people. But in my opinion, this is not a fair policy of that cult or faith so far as the spiritual development is concerned. ||88||

ऐसें करणें सोडोनि द्यावें । असतील त्या देवळां निर्मल ठेवावें । सर्व लोकांसि खुलें असावें । दर्शनासाठी स्थान तें ॥८९॥
All such harmful and insensible customs and usages should be stopped immediately. The existing temples should be maintained cleanly. Sanctity of these temples should be maintained. such religious places must be open to all for having a sight of gods and goddesses therein. ||89||

देव असे पतितपावन । तो न पळे पतिताला भिऊन । सर्वचि त्याचीं लेकरें समान । तयालागी ॥९०॥
God is redemptor of all downtrodden people. He never runs away with fear from the depraved and fallen people. In fact, all people are His children and he never has a discrimination or a feel of disparity for anybody. ||90||

देवासि नाही जातपात । देव भक्ताचाचि जातिवंत । तेथे नसावा अभक्ताचा पंथ । देवळामाजीं ॥९१॥
God does not belong to any caste or subcaste. His caste is not at all different from the caste of his devotees. Hence there should be no scope or place to such persons and faiths who make difference in Gods and who are not true and honest devotees. ||91||

देव महार मांग चांभार । देव भंगी लभाणी वडर । देव माळी ब्राम्हण कुंभार । सर्व जाती ॥९२॥
God belongs to all castes, subcastes, faiths and religions. God belongs to Mahar, mang, chambhar, bhangi, labhan, wadar, mali, brahmin and all other castes. ||92||

देव क्षत्रिय वैश्य गोवळी । देवें सृष्टि व्यापली सगळी । देवचि देव भूमंडळीं । संचला आहे ॥९३॥
God is khshatriya. He is vaishya. He is gowali. All this nature and creation has been pervaded and occupied by God. God has been densely stuffed in all this earth and universe. ||93||

म्हणोनि असावें सर्वांचें मंदिर । ब्राह्मण असो वा महार । शुध्द करील जो आचार । त्यासि अधिकार मंदिराचा ॥९४॥
Therefore the temples, shrines and all religious places should be open to all. Let the individual be a brahmin or a mahar. If his behaviour is pious, pure and moral, he should be considered worthy of entering the temple. ||94||

देवळाचे पंच गांव । गांवचा प्रत्येक मानव । मानवांचा वाढेल गौरव । प्रचार व्हावा ऐसाचि ॥९५॥
The whole village should be held as the pancha (juries) of the temple. Each and every individual of the village should be considered as the jury member of the temple. The prevalence should always be in such a manner that the man will be honoured and respected truly as a man. ||95||

सर्वांनी एक वेळ ठरवावी । मिळोनिया प्रार्थना करावी । प्रार्थनीं  उत्सवीं भाषणें द्यावीं । योग्य ऐसीं ॥९६॥
A particular time should be decided for offering prayers. All people in the village should come together and chant the prayer collectively. At the prayer and on the occasions of some celebrations and ceremonies, lectures, discourses and sermons should be arranged befitting to the occasions and creating good impact upon common people. ||96||

प्रत्येकाला बोलतां यावें । सर्वांनी हें अभ्यासावें । आपुलें सुखदु:खहि मांडावें । भाषणायोगें ॥९७॥
Every individual must be able to speak before the masses. All should learn and acquire the art of oratory. The speaker may express his sorrows and joys in his speech. ||97||

तैसींच ठेवावीं प्रवचनें । राष्ट्रीय वृत्ति वाढे जेणें । माणसासि माणसाने । पूरक व्हावें म्हणोनिया ॥९८॥
Discourses, which can help in cultivating the tendency of nationality and national integrity, love and pride for the motherland should be necessarily arranged. These discourses should create and grow a sense of becoming complementary to each other. Everybody, should be ready at anytime to fulfil the dire needs of others by extending his co-operation. ||98||

प्रमाणें द्यावीं ऋषिजनांचीं । आठवण मागच्या इतिहासाची । तैसीच बांधावी धारणा पुढची । भाषणायोगें ॥९९॥
The speaker should produce the examples and norms for justifying what he has expressed in his speech. He should quote the quotations of the sages and rishis as support for his reasoning. Similarly our past history should be reminded quoting the important events happened in the past. The listeners should also be guided about what kind of services are necessary and to be enacted for the betterment of the village and the villagers. ||99||

कीर्तन, उत्सव, प्रवचन । नुसतें नसावें मनोरंजन । गांवकर्‍यांचें उजळेल जीवन । ऐसे कार्यक्रम करावे ॥१००॥
The activities like discourses, celebrations, sermons must not have a limited motive of mere entertainment. They should be the means to make the life of the people brilliant and cheerful. ||100||

ऐसें हें मंदिर सजवावें । उपद्रवी लोक बाहेर करावें । सत्कीर्ति सुबुध्दीने भरावें । देवस्थानांसि ॥१०१॥
In such a manner the glories of the temple should be increased with beauty and decorum. If there are any trouble shooters, acting as the stumbling blocks in this work, they should be driven away. The places of God should be charming with such thoughts of the villagers so that a good intellect of the common people as well as the name and fame of the temple will grow more and more. ||101||

मानवता-विकासाचें केंद्र । सात्विक संपत्तीचें आगर । ऐसें ठेवावें गांवीं मंदिर । ग्रामसंस्कृति राखाया ॥१०२॥
Necessary arrangements should be made in the village temple to protect the village culture. The temple should become the centre for growing a sense of humanity. It should become the shelter of virtuous attributes which grow the divine wealth of the village and the villagers. ||102||

शुध्द प्रेम वाढावया । मंदिरांची उपासना या । उपासनेसि सक्रियता द्याया । लागा सर्व गांवकरी ॥१०३॥
These services in the temples are useful to grow pure love in all humanbeings. Therefore the villagers should attempt to bring these practices into their enactments regularly. ||103||

नका पाहूं पंथ-भेद । नका उकरूं नसते वाद । मंदिरादिकांचा हेतु हाचि शुध्द । जवळ यावा मानव ॥१०४॥
Don't pay attention to the disparities and differences in different faiths, cults and sects Don't unearth unnecessary debates and controversies upon the faths. The pure aim and motive of all temples are to create close intimacy in each and every individual for others. ||104||

म्हणोनीच देवाची मध्यस्थी । एरव्ही देवाचीच सर्व क्षिति । परि जाणिवेने जन लाभ घेती । एरव्ही नाडती प्राणी सारे ॥१०५॥
For thismotive only, God has to be brought and involved in as the mediator. Otherwise the whole earth belongs to God. but unless people understand this truth they will be deprived of the benefits and will be deceived. If they have developed consciousness about this motive of temples, they will have benefits from them. ||105||

ती जाणीव द्याया देवस्थान । साधुसंतीं केलें निर्माण । तेथे शिकावें ’ जनीं जनार्दन ’ । हेंचि सूत्र ॥१०६॥
The great saints, sages and rishis had eracted and set up the temples with only this purpose to give and create a sense and consciousness in people about all pervasive God who is omnipresent in all human beings. ||106||

कोणत्याहि देवुळीं जावें । तेथे आपुलें उपास्यचि पाहावें । सर्व रूपीं अवलोकावें । एक तत्त्व, हीच निष्ठा ॥१०७॥
You may visit any temple and there may be the idol of any form of God, you should hold in your minds the full and firm faith that it is the same favourable and desired deity in the form of that image. You should always hold firmly in your mind that the most excellent and the supreme `BRAHMA' (The divine Truth) has manifested in different forms and images. This is the true loyalty and pure faith in God. ||107||

सर्व देवांसि आदरावें । जेथे सात्विक पूजेचे गोडवे । दिव्य गुणकर्मानेचि देवत्व पावे । प्रत्येक व्यक्ति ॥१०८॥
Always grow and develop the sense of devotion about the deities in all temples where the pure, pious and sincere services are admired and enacted. Divnity can be created in every individual only through the divine and excellent enactments. ||108||

तेथे भेद कां मानावा ? कोणीहि भजो कोणत्या देवा । ’ भावचि देव ’ कळतां ठेवा । एकचि लाभे सर्वांसि ॥१०९॥
Anybody may worship any form of God. Why should we make difference in Gods? `God exists there where true and sincere devotion exists'. This is the most valuable and truthful knowledge. If all humanbeings understand this, all will be equally benefitted. ||109||

शंकराचार्ये देव-पंचायतन । मांडोनि साधिलें भक्तसंघटन । इष्टदेवासह इतरांचें पूजन । कुठलें स्थान विरोधासि ? ॥११०॥
(The ideal of this Chapter) The Holy Shankaraacharya brought together five deities in a panchayatan (Agroup of five) and tried to create the unity of the devotees of all the five deities. If we worship the other deities with the same sense of devotion alongwith our desired and favourable deity, where is there any scope or room for controversy or debate? ||110||

विरोध देवांचा तर काय । परि जीवांचाहि येथे न साहे । सर्व जीवीं देवचि आहे । म्हणोनि प्रेम द्यावें तयां ॥१११॥
The original supreme and the most excellent TRUTH (Brahma) has occupied all living beings and exists in them. so we must not stand against Gods and deities as well as against all living beings with resisting attitude. We must have equal sense of love and affection for all. ||111||

सुखी-समृध्द करावें गांवा । यासाठीच मंदिर-निधि योजावा । ही सेवाचि आवडे देवा । आपुलिया जीवांची ॥११२॥
The collection from the temples should be utilized to make the village happy and prosperous. God likes such services rendered to the living beings which He had created. ||112||

जीवांचिया सेवेचें तत्त्व । तैसेंच कार्याचें महत्त्व । आणि स्वरूपाचें दिव्यत्व । सर्वचि देवांचें समान ॥११३॥
The truth of service to all living beings, the importance of our enactments and the divineness of ownself exist in all Gods and in the equal measure. ||113||

ऐसी समान धारणा मनीं । धरोनि वागतां सर्वांनी । मठमंदिरें पंथभेद कोणी । आड न येती विकासाच्या ॥११४॥
If we all form such retention of equality everywhere and live and behave with all with this consciousness then any controversies and differences in different faiths, temples, monesteries will not come in the way of our progress and development. ||114||

ऐक्य वाढवाया कारण । होईल प्रत्येक देवस्थान । करितां शुध्द तत्त्वें पुनरुज्जीवन । तुकडया महणे ॥११५॥
(Finally Shrisant Tukadojee Maharaj states) If we reshine and glorify again this pure, divine and original Truth, every temple will become useful to seek the unity and integrity of the whole human society. ||115||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-सानुभव संमत । मंदिर-मर्म कथिलें येथ। पंचविसावा अध्याय संपूर्ण ॥११६॥
This Graamgeeta scripture has been consented by the Guru, the shastraas and the self experiences. The twenty fifth chapter, in which the essence of the basic truths in creating the temples have been elaborately narrated, is hereby concluded. ||116||