Thursday, May 30, 2013

Gram Geeta Adhyay - 27

सामुदायिक प्रार्थना

मूर्तिपूजा नामजप । यांचीं मूळतत्त्वें उज्जवलरूप । परंतु त्यांचा विपर्यास खूप । जाहला लोकीं ॥१॥
The basic motives behind the worshipping of the idol of god and the ceaseless repeatation of God's name as the spiritual practice are pure, divine and brilliant. But presently we observe that these two ways of spiritual practice have been misinterpreted and enacted in a very adverse form by the people. ||1||

देवीदेव दिसती जिकडे तिकडे । सांदी-बिदींचे गोटे खडे । कोणी न बघती तयांकडे । आवडीने ॥२॥
Today you will observe even in the smallest village and towns, in the small and narrow lanes and alleys, many big and small stones, smothered with oil and red lead are set up or erected. they are erected considering that they are gods and goddesses. But nobody is seen casting a flying glance at them through the feeling of devotion. ||2||

नेमकी प्रभावशाली मूर्ति । जी बघतांचि देई स्फूर्ति । होईल तात्त्विकतेची पूर्ति । ऐसी दिसे क्वचितचि ॥३॥
Similarly, we rarely find an impressive, charming and possessing magnificent idol of Gods or goddesses which can inspire the looker and convince him the truth of duty (religion) behind the idol worship. ||3||

तेथेहि भाविकतेचा अतिरेक । जेणें बुध्दिमान होती नास्तिक । म्हणती हा गोंधळ असे घातक । भक्तीच्या नांवें ॥४॥
But in that case also, we find the blind devotion in excessive manner. the intellictual and logical individual gets his faith in God lost and feels that the commotion and the confusion in the name of idol worship as the devotional service is harmful. ||4||

मूर्ति जयाचें स्मारक । त्याच्या गुणाकर्मांची नाही भूक । मूर्तीच देव ठरवोनि लोक । करिती अति वेडेचार ॥५॥
In fact nobody has love and liking for the virtues and the enactments which the God or goddess (whose idol is worshipped) performed for the living beings in the world in that form. they treat that idol as the real God and behave insanely in the name of their devotional services to that god. ||5||

कोठे काकडआरती शेजारती । चाले पंचपदी पूजा पोथी । नाही शिस्त गांभीर्य शांति । सात्विक वृत्ति स्फुरेचि ना ॥६॥
In the temples of Gods and goddesses, we find that in some temple that prayer alongwith waving the coarse wick lamp (kakadaarati) is being performed in the morning. somewhere, at night, such waving of wick lamp and prayers are enacted. (shejaarati). In some temple, the devotees are singing five devotional songs or hymns (panchapadee) and in some other temple, some scripture like the puranas or some holy manuscript (like Bhaagwat, Ramayan etc) is being read to the devotees. But there is no discipline, seriousness, and serenity found in any temple and in all these enactments. So auspicious, pure and sublime sences never emerge in the minds of the visitor. ||6||

एक जाती एक येती । मधेच वाकडे उभे राहती । फुलें अक्षता कशाहि फेकती । मंत्रपुष्पांजलीच्या ॥७॥
We find in the temples, while the worshipping of the image of God is going on, some people come in and some other go out. some are standing disorderly anywhere and in any physical state. At the time of the floral offering, they throw the flowers and redden ricegrains(akhshata) in any direction. ||7||

नगारा जातो एकीकडे । टाळ-घंटयांचा गोंधळ उडे । टाळया कसल्या, गारपीट पडे । ऐसेंचि वाटे ॥८॥
At the time of Aarati (waving wicklamp and singing prayers) the drums, cymbals, bells are producing high pitch sounds But there is no rhythmic association in the instruments. The other devotees go on clapping with their hands in such a way that the clapping sound appears like the shower of hailstones. ||8||

असल्या बाजाराने कांही । उपासनातत्त्व साधत नाही । तेथे शिस्त शांति सात्विकता येई । तरीच लाभ सर्वांसि ॥९॥
The purpose of devotional service to the god is not at all served due to such riots and commotion. While the worshipping and other devotional services are going on, if the atmosphere all around is well disciplined, peaceful, auspicious and pious, then only one can gain a real spiritual satisfaction. ||9||

याचसाठी सामुदायिक प्रार्थना । हा मार्ग दाविला जना । हीच आजची उपासना । सर्वांचिया हिताची ॥१०॥
Therefore we have started a custom of holding a collective common mass prayer. (We are sure) our this form of spiritual practice will help all to seek spiritual upliftment and development. ||10||

श्रोतीं विचारिला होता प्रश्न । पंथ भेद मिटाया उपाय कोण ? कैसें राहील ग्रामजीवन । एकजुटीचें ? ॥११॥
(In the previous chapter) The listener has asked a question how to meet out the differences and disparities among the different faiths and sects and how to create unity and integrity in the village. ||11||

नाना पंथ असती गांवीं । भिन्न देव-पूजक वैष्णव-गोसावी । नाना जाती-जमाती एकत्वीं । कैशापरीं वागतील ? ॥१२॥
There are various faiths, cults, sects existing in the village. There are different groups of followers and devotees. These different groups have their own different gods and goddesses. then there are the vaishnavas (worshippers of Lord Vishnu) and gosavees (ascetics) also. The villagers are of different castes, communities and tribes. How can all these diversified groups come together and live with unity and integrity? ||12||

त्यासीहि सामुदायिक प्रार्थना । हाचि उपाय असे जाणा । जेथे धर्म-पंथ-संत-देव नाना । एकासनीं विराजती ॥१३॥
(Maharaj replies)The excellent and perfect way for this is holding common public prayers. With such prayers we can unify all the faiths, religions, sects, cults, saints and gods of all faiths & sects on one and the only one platform. ||13||

हा झरा राहिला नित्य शुध्द । तरि गांव होईल सदा सुबुध्द । आणि सामुदायिकतेने समृध्द । सर्व प्रकारें ॥१४॥
If we can keep this, spring of common public prayer always pure and clean, the thoughts, wisdom and the intellect of the villagers will be improved and become better. They will seek the common collective prosperity in all aspects. ||14||

यावरि श्रोतीं प्रश्न केला । कैसें करावें सामुदायिक प्रार्थनेला ? जेणें सामुदायिकता गांवाला । प्राप्त होय ॥१५॥
upon this, the listeners asked to explain how the common collective prayer should be arranged and conducted so that they can create a sense of collectivness in all villagers. ||15||

सदभावें गांवांतील जन । करोनिया एक मन । कैसे करितील कार्य पूर्ण । सामुदायिक प्रार्थनेचें ? ॥१६॥
They further asked how the noble minded virtuous people in the village can do the work of common collective public prayer and how can they make their minds unanimous. ||16||

प्रार्थनीं कोणता देव योजावा । जो सर्वांसीच मान्य बरवा ? गांवाचा जेणें समन्वय व्हावा । कैसा ठेवावा पाठ तेथे ? ॥१७॥
The idol of which God should be placed there which all will agree upon it. Similarly what matter for recitation should be prescribed which will be agreed upon by all hands and which will bring harmonious association and co-ordination of the entire village. ||17||

मित्रा ! ऐकिले तुझे प्रश्न । तूं बोललासि विचार करून । वेगळेपणाची आहे अडचण । गांवोगांवीं सर्वांच्या ॥१८॥
(Maharaj replies)", My Friend! I have carefully and attentively listened to your all questions. You have put them with sound reasoning and full consideration. I admit, the problem of diversity in all people is remarkably existing in all villages. ||18||

वस्तुत: छोटीं देव-देवळें । वगळोनि सर्वांनी एके वेळे । एकाच देवुळीं जमावें भावबळें । प्रशांत ऐशा ॥१९॥
In fact, setting the small temples aside, all villagers should come together in a big temple in the vast and peaceful atmosphere at a particular time. there they should gather to offer their devotional services. ||19||

विसरोनि आपुला वेगळेपणा । करावी तेथे उपासना । परि हें नये बहुतांच्या मना । म्हणती आमुचें तेंचि थोर ॥२०॥
Forgetting their individual separate entity, all of them should enact the collective spiritual services. But many of them don't agree for it. Everybody goes on boasting about the superiority of his own way of spiritual practice. ||20||

अनेक मंदिरें अनेक देवता । विचारें लोकां न पटे एकता । त्यांतूनि एक निवडाल कोणता । प्रश्नचि पडे ॥२१॥
There are as many deities as there are the temples. If any one deity and temple is chosen from them, it becomes impossible to have unanimous agreement of all people for it. ||21||

हाचि प्रश्न संतांपुढती । पूर्वीहि होता जंव पंथ लढती । म्हणोनीच विठ्ठल ब्रह्ममूर्ति । ठेविला त्यांनी सर्वांपुढे ॥२२॥
In the past also quarrels and struggles had existed among the different faiths. The holy saints had the same problem before them. Therefore they produced the idol of Lord Vitthal as the concrete form of the articulateless absolute and original truth (i.e. the Brahma). ||22||

सर्व पंथांच्या संतसज्जनीं । केली एकी तये स्थानीं । ज्ञानप्रेमज्योति पेटविली भुवनीं । महाराष्ट्राच्या ॥२३॥
At that time, all the saints and the wise noble virtuous men, belonging to various faiths, sects and groups came together at that place (at Pandharpur.) They got united and enlightened the unified flame of the divine knowledge and devotion (in Maharashtra.) ||23||

बंगालीं तामस भक्तिप्रथा । सुधाराया उजळिली कृष्णकथा । चैतन्यप्रभूने भाविकां-पंडितां । विविध पंथां एक केलें ॥२४॥
In the Bengal province, the `TAMAS' form of the spiritual services had been established. (The followers of shaakta sect observed a horrible form of Taantrik practices.) The holy saint Chaitanya Mahaaprabhoo brighten up the sweet life-story of Lord Krishna and created unity in the devotees, pedants and all other people belonging to the various kinds of faiths, sects & groups. ||24||

धकाधकीचा काळ पाहिला । संतीं उपास्यांत बदल केला । तुलसीदासें रामदासें दाविला । राम कोदंडधारी ॥२५॥
Further, when the whole country had undergone the crucial period of boisterious riots & tumults (in the mughal & Mohammedan rule). The wise saints like sant Tulsidaas and Ramdas etc changed the deity of worshipping. They started to establish the practice of worshipping `Kodanddhaaree Ram' (The brave warrior form who was holding arrows and his favourite bow named as Kodand). (They wanted to create a fighting spirit in the common people to stand bravely against the dictatorship of the cruel rulers.) ||25||

यापरी देश-कालप्रसंगें । संघटनकेंद्र निवडावें लागे । आजच्या काळीं जुळवाया धागे । कोणतें रूप निवडावें ? ॥२६॥
This shows that the manners of worshipping and enacting the spiritual practices are to be changed and such manner is to be employed which is favourable to create and maintain the unity of all the common people (irrespective of their diversified faiths, sects and cults.) This revised manner of worshipping and offering spiritual services in organised and collective form is to be acceptable and agreeable by all hands; and this was the critical problem. ||26||

याचा मागे मीं विचार केला । अधिकाधिक अनुभव घेतला । शेवटीं निश्चयाने निवडला । गुरुदेव माझा ॥२७॥
(Maharaj says) I have been thinking over this problem since long before. I sought more and more experiences and finally I have decided to choose my Gurudeva(as God). ||27||

मीं जरी ’ गुरुदेव माझा ’ म्हटला । तरी तो नव्हे माझाचि भला । तो सर्व प्राणिमात्राचा झाला । कल्याणकारी ॥२८॥
Though I have quoted him as `My Gurudeva'; I do not mean that He is the Gurudeo only for myself. In fact, he is the Master of all of us. He is the merciful performer of the welfare of all living beings. ||28||

त्यास नाही पंथपक्ष । सर्वदेशी तो सर्वसाक्ष । सर्व देवादिकांचा अध्यक्ष । सदगुरुराजा ॥२९॥
The Gurudeo does not belong to any particular faith, sect or group. He is omnipresent and the witness of everything, everyone and everywhere. He is the most excellent king of all other auspicious, pious and virtuous great masters. He is the absolute ruler of all God's and goddesses. ||29||

त्यासि सर्वचि मानव सखे । देश-विदेशींचे एकसारखे । नाही धर्म भिन्न त्यांचे निके । एकचि सत्य सर्वांमाजीं ॥३०॥
All human beings and other living beings too are equally dearer to him. The subjects of all the nations and countries are his dear children. For him, there is no distinction of religion, faith etc. He is the purest, one and only one `satya vastu' (absolute Truth or Brahma) pervaded the whole universe. ||30||

जैसा आत्मा नाही भिन्न झाला । तैसाचि गुरुदेव संचला । कोणी आकाशाचा तुकडा पाडिला । ऐसें नाही ॥३१॥
As no difference exists in one and another soul, in the similar manner, the Gurudeva has occupied every thing, every being and the entire universe. How can a piece of the sky be cut and separated? ||31||

सत्य सर्वांचेंचि सत्य असतें । असत्य तें असत्यचि होतें । तैसेचि गुरुदेव सर्वांचे ते । एकचि राहती सर्वस्वी ॥३२॥
Truth may belong to anybody. It is always the truth and truth for all. The lie may exist anywhere. It will be lie and lie for ever. In the same way the Gurudeva is the absolute one and only one, existing everywhere and belonging to each and every living being. ||32||

वैदिक असो वा त्याहूनि इतर । सर्वचि पंथीं गुरुदेवाचा आदर । इस्लाम, ख्रिस्तादि धर्मींहि थोर । गुरुदेव-भक्ति ॥३३॥
It may be the VEDIC faith or any other faith. A feel of great respect and adoration exists for the Gurudeva in all sects, faiths and cults. The religions like the Islam and christian have accepted the importance of the Gurudeva and they also bear a very respectful, highly esteemable feeling for the Guru. ||33||

पंथ-प्रचारक गुरु वेगळे । त्यांत असतें द्वैताचें काळें । स्वतंत्र अनुभवी गुरु निराळे । ते पावती ज्ञानयोगें ॥३४॥
"The gurus who enact canvassing the philosophy of the faith, which they belong to, are totally different from the real Gurudeva. They hold the sense of duality and they enact with some wicked and evil intentions (for spreading their faith in other castes, tribes etc.) The Gurudeva is different from such wicked gurus. The Gurudeva bears his own independent inclination. He has sought the divine manifestation of God. He, can be pleased only through the `Dnyaan-yoga ( acquiring the divine and the most excellent knowledge and the ignorance is completely disappeared.) ||34||"

गुरु हाडामासांचा नोहे । गुरु नव्हे जाति-संप्रदाय । गुरु शुध्द ज्ञानतत्त्वचि आहे । अनुभवियाचें ॥३५॥
`The Gurudeva' does not mean the individual human being of bones and flesh (like all other individuals). `The Gurudeva' does not mean belonging to any particular caste or or convention. `The Gurudeva is the one who has sought self experience and the most divine and the most excellent absolute truth of knowledge. ||35||

हें ज्ञान ज्यासि लाभलें । ज्याचें मन विश्वाकार झालें । पंथ-पक्ष-धर्म संपले । ज्याच्या ठायीं सर्वचि ॥३६॥
When one has acquired this excellent knowledge, his mind and tendencies become occupant of the whole universe. Then nothing like faith, group, religion etc. exists for him. ||36||

तो सर्वाचा झाला सखा । मानवमात्राचा पाठीराखा । कोणत्याहि भाषेने पारखा । तरी पावे तयासि ॥३७॥
Now he has become the close companion and a firm support of all the human beings. Others may recognise and remember him by any language or version he will get pleased with them. ||37||

करी सदभावना उत्पन्न । दीनदु:खितांचें पालन । मलीन मार्गाचे करी खंडण । कायावाचामनाने ॥३८॥
He creates noble and sublime feelings in all. He cares and tends the poor and the miserables. He confutes the sinful and evil ways with all his body, soul and speech. ||38||

म्हणोनीच थोरांनी कथिलें । गुरुचि ब्रह्मा विष्णु झाले । महेश्वरहि गुरुचि बोलिले । याच सामर्थ्यें ॥३९॥
And so, the great wise men have described `The Gurudeva' as the one who possesses the absolute powers of Lord Brahma, Lord Vishnu and Lord Shiva. (Gururbrahmaa Gururvishnu | Gururdevo Maheshwarah |) ||39||

गुरुचि साक्षात ब्रह्म कथिला । सर्वांस व्यापोनि गुरुचि उरला । ऐसा देव म्हणोनि प्रार्थिला । गुरुदेव माझा ॥४०॥
`The Guru' has been highly esteemed and described as the actual `Parabrahma' (The most excellent absolute truth). Pervading the entire universe and cosmos, Gurudeva has remained somewhat more. Therefore I have offered my humble prayers to Gurudeo by calling him as `My Gurudeva' with great adoration. ||40||

महापुरुष वेगळाले । परि गुरुत्वीं मिळोनि गुरुचि झाले । व्यक्तिपण धर्मपणहि मुरालें । गुरु-स्वरुपीं ॥४१॥
The great personages (Mahapurush) appear physically separate and different. They have sought the state and status as Gurudeva by becoming one with that most excellent absolute Truth-The Parabrahma. Now all their personal faculties and properties have been absorbed and saturated in their form of the Guru. ||41||

त्याचें पूजन गंधाने नोहे । त्याचें मंदिर विशाल आहे । विशालतेला मर्यादा राहे । परि गुरु त्याहुनि अमर्याद ॥४२॥
They can't be worshipped offering pigment of sandal(Gandha) and flowers. Their temple is extremely extensive. The meaning of the term `extremely extensive' can also have some limits. But the Gurudeva's extreme extensiveness has no limits. ||42||

भूमंडळ ज्याचें क्षेत्र पूर्ण । सर्व पृथ्वी जयाचें आसन । चंद्रसूर्य नंदादीप जाण । गुरुदेवाचे ॥४३॥
The limit of the field of the Gurudeva is as enormous as the entire earth (bhoomandala). The whole earth is his divine seat. The sun and the moon are his day-night shining auspicious oil lamps (nanda deep). ||43||

त्यांतचि धर्म-पंथ सामावती । तोचि वेष्टिला सर्वांभवती । त्याचेवांचूनि नाही रिती । जागा कोणी ॥४४॥
All faiths and religions have been absorbed in the form of Gurudeva, He has extended over the entire living & non living things and the universe. No space as much as the microatom or micromolecule is empty without his existance. ||44||

त्याचें ज्ञान झालिया जीवा । कोठे द्वेष-कलह-हेवा ? सुखशांतीचा लाभे विसावा । सर्वांठायीं ॥४५॥
Once the being realises him (seeking knowledge about him), all vices like malice, jealousy, quarrels etc get spontaneously disappeared. And then all can gain real happiness, serenity and comforts for them. ||45||

म्हणोनि हेंचि व्हावया ज्ञान । विशाल मनें रचिलें साधन । सामुदायिक प्रार्थनेचें स्थान । सामुदायिकपणास्तव ॥४६॥
And hence, with this very purpose that all should acquire this knowledge and realisation; all should create a consciousness of collectiveness and unity, this collective common mass prayer has been prescribed. It will make the minds broad. ||46||

तेथे सामुदायिक देव कल्पावा । पुढे कार्यातचि अनुभवीत जावा । मग विश्वाकार पहावा । गुरुदेव माझा ॥४७॥
There (at the common mass prayer) all should think that the Gurudeva is for all. The same experience should be sought through all your enactments and then hold an imagination of the Gurudeva as the occupant form of the universe. ||47||

हें झालें गुरुदेवांचें वर्णन । आता ऐका प्रार्थना-साधन । गांव व्हावया उन्नत पूर्ण । तैसेंचि स्थान शोधावें ॥४८॥
So for I have described the Gurudeva. Now I will tell you how to arrange and perform the collective common mass prayer. First select such a vast and enormous place for the prayer which is perfect to achieve the spiritual upliftment and prospirity for all villagers. ||48||

विशाल मंदिर या गुरुदेवचौक । जेथे बसतील जन सकळीक । महिला, पुरुष, मुले भाविक । सदभावाने सायंकाळीं ॥४९॥
Seclect such a big temple or a wide Gurudeva square in the village where all the devotees like males, females and children can be seated with faith for offering the prayer in the evening. ||49||

प्रथम अधिकारी सेवकाने । घेवोनि हातामाजीं झाडणें । त्वरित करावें मैदान निर्दळवाणें । प्रार्थनेसाठी ॥५०॥
The chief serviceman should first take a broom and sweep and clean the whole ground for the prayer. ||50||

येतां प्रत्येक गुरुवार । जाऊनि फिरावें घरोघर । बोलवावी प्रार्थनास्थानीं सत्वर । जनता सारी ॥५१॥
On every Thursday he should go from house to house and request one and all to gather on the prayer ground fixed for the common mass prayer. ||51||

आईबाई सकळ सज्जन । मुलेबाळें वृध्द-तरुण । देवोनिया निमंत्रण । बोलवावे प्रार्थनेसि ॥५२॥
He should cordially invite all the elderly and motherly females and young girls, all good noble gentlemen, big and small children, the old elderly persons to come and attend the collective mass prayer at the place for prayer. ||52||

गांवीं सर्वांसि निरोप द्यावा । परस्परें समाज सारा जुळवा । येतांना घोंगडी गोणपाट आणावा । आपापला म्हणोनि ॥५३॥
The message for inviting for the prayer should be conveyed to all villagers orally, by hands or by taking help of other service persons. They should be given an instruction to bring their own course blankets or a piece of sack cloth. Thus the whole mass of villagers should be collected for the common mass prayer. ||53||

सकळांनी करावी बिछायत । सर्वांना रांगेंत बसवावें शांत । सदभावना वाढे सकळांच्या मनांत । प्रार्थनेची ॥५४॥
All should voluntarilly co-operate in arranging and spreading the carpets. Then they should be seated in proper rows. They should be requested to observe silence so that a good and auspicious sense for the prayer would grow in their hearts & minds. ||54||

सात्विक असावें वातावरण । अतिशांत ऐसें गंभीरपण । सर्वांनी करावें बंद संभाषण । तया स्थानीं ॥५५॥
The entire atmosphere at the place of prayer should be pure, pious, extremely peaceful and full of seriousness. Any conversation between one another should be stopped. ||55||

आधी पुढे मांडावें अधिष्ठान । त्यावरि आच्छादावें सुंदर आसन । आपुल्याच गांवीं केलेलें पूर्ण । कलाकुसरीने खादीचें ॥५६॥
In front of the mob seated in rows, a good stage should be set up. A beautifully designed and embroidered khaddar carpet or sheet of cloth should be spread on the stage. This signed and embroidered carped must have been produced and prepared by the villagers in the village itself. ||56||

वरि ठेवावा तकिया साजिरा । जैसा कोणी बसतोच आसनीं बरा । दिसावा ऐसा मोहक पसारा । सात्विकतेचा ॥५७॥
A good and beautiful bigger pillow should be put on the decorated stage as if some honourable great personage would be seating there. Thus all this decoration should appear charming as well as holy and pious. ||57||

जवळचि बसावे सूचक, गायक । तिसरे भाषण देणारे भाविक । दुसर्‍या बाजूने पुजारी, पाठक । नामधून म्हणावया ॥५८॥
On one side near the stage, the conductor of the prayer programme , singers and the third one, the orators should be seated and on the other side the priest, the chanters, and the preceptors should be seated to chant the naam-dhoon. ||58||

ऐसा प्रार्थनेचा संच झाला । चहुबाजूंनी सेवकगण बसला । पाठीमागे संरक्षक दिसला । उभा तेथे ॥५९॥
This will be a complete set for the common mass prayer. Then on all the four directions, the remaining group of the service persons would take their seats. Behind of all, the guard will appear standing there. ||59||

तयाचें काम शांतता राखणें । भोवताली गलबला थांबवणें । सर्वांना शिस्तीमाजीं बसवणें । हळुवारपणाने ॥६०॥
His duty is to keep silence, The clamour, if there is any, would be checked and prevented by him. He would make all seated in a well disciplined manner. He will do all these duties in a very gentle and polite manner. ||60||

जे कोणी येतील मागाहून । त्यांना बसवावें क्रमाने पूर्ण । मग करावें घंटीवादन । दोनचि ठोके ॥६१॥
If some individuals come there later, the guard will guide them to have their seats in ordered manner. Then the bell will be rung by striking only two strokes. ||61||

उभा राही अधिष्ठानापुढे पुजारी । लावी शांतिने धूपदीपिका बरी । मग सूचक उभा राहतो सामोरी । सूचना द्याया प्रार्थनेची ॥६२॥
The priest will then stand in front of the stage observing a deep silence, he will burn incense and myrrh, kindle the pestils and a small oil lamp (neeranjana). Then the conductor of the programme will stand before the assembly to issue the instructions for the prayer. ||62||

सर्वामिळोनि पाठ करवी । एकस्वरें शांतता भरवी । ऐसी प्रार्थना लावील चवी । अंत:करण मोहावया ॥६३॥
(Performing a speechless silent prayer first) All will intone in the uniform tune. It will maintain the peace and create liking for the prayer in all. Such prayer will fascinate the minds of all. ||63||

सहज लागेल तिकडे ध्यान । ऐसें चालावें प्रार्थनीं गायन । पुढे होईल नामस्मरण । गुरुदेवाचें ॥६४॥
The main singers should chant the prayer in such a way that all the devotees, following them, can easily pay full attention to the meaning of the prayer. Then the NAAMDHOON will be chanted. ||64||

ज्यांत असेल कुणीहि नाम । निवारोनि भेदभ्रम । सर्व धर्मी भाव सम । राखावया सर्वांचा ॥६५॥
This naam dhoon may bear the name of any God. It will remove the feeling of distinction, differences and the delusions & confusions. It will create and maintain a sense of equality for all faiths, religions & sects. ||65||

हें संपतां भाषणासाठी । देईल सूचक सूचना ओठीं । मग भाषणाधिकारी शेवटीं । देईल भाषण सदभावें ॥६६॥
After the recitation of the prayer, the conductor will orally request the orator to deliver his speech and the orator will deliver his speech with a very sublime and noble sentiment. ||66||

" आपण सर्व एकचि आहों । मग भिन्नपण कासया पाहों ? सर्वांशीं सहकार्य करा हो ! कुटुंबापरी ॥६७॥
(The substance of the speech of the orator will be as follows) All of us are one as a whole. why should then we find differences in each other? We should consider all as close as our family members and extend our full co-operation to each other. ||67||

मानव विश्वकुटुंबाचा घटक । ऐसें समजोनि वर्तावें सम्यक । शक्ति द्यावया प्रार्थावी भाक । शक्तिवंतापुढे ॥६८॥
Man is the constituent of the whole universal family. With this consciousness, we should behave treating all as our equals. Let us all pray the almighty Gurudeva to give us such intelect and wisdom and powers. ||68||

सर्व संत एकचि असती । सर्व देव एकचि निश्चितीं । सर्वांचे संदेश ऐकतां पावती । एकचि तत्त्व सर्वहि ॥६९॥
All holy saints, all gods and goddesses are basically one and only one absolute and supreme truth. when we attentively listen to the messages of all of them, all of us will have the manifestation of that one and only one absolute supreme truth. ||69||

म्हणोनि सर्वांनी सहकार्य करावें । जैसें ज्याकडोनि बनेल बरवें । संसारा स्वर्गासमान बनवावें । आपुल्यापरीं ॥७०॥
Therefore, all of us should co-operate with each other as much as we are able to enact. Thus we all can make our own house life as happy and blissful as the divine life in the heaven. ||70||

हेंचि सांगावें प्रार्थनेवरि । यांतचि आहे सेवा ईश्वरी । याहूनि भिन्न नाही कुसरी । परमार्थाची " ॥७१॥
The orator should narrate such substance in his speech. In the speech, whatever he has advised, we all should bring it in our practical life because the true service to God lies in these enactments. You can have no other artifice for seeking the highest spiritual truth. ||71||

हें भाषण  झालिया पूर्ण । मग शान्तिपाठ सर्वांनी करोन । करावें एकनिष्ठेने नमन । एकाच पध्दतीने ॥७२॥
When the orator's speech is over, all of them will recite the shaantipaath (Hymns of peace) collectively. (They will perform some self meditation) and then all of them should offer their salutations with adoration and devotion in a uniform manner. ||72||

सूचकाने सूचना द्यावी । सर्व मंडळी उभी करावी । जयजयघोषें दूमदुमवावी । ऊर्वि अवघी ॥७३॥
The conductor of the prayer programme would then ask all to stand up with full respect and all of them should acclaim in their highest pitch with seriousness so that the entire surroundings will get resounded. ||73||

गुरुदेवाचा जयजयकार । त्यांत ये सर्वदेवनमस्कार । ऐसें प्रार्थनेचें तत्त्व सुंदर । बोलिलों तुम्हां ॥७४॥
(Shree Maharaj says) When you acclaim thrice the name of Shree Gurudeva, it will mean that you have offered your devotional salutations to all Gods. This is the beautiful truth about the common mass prayer which I have narrated to you so elaborately. ||74||

चौकीं प्रार्थना संपल्यावरि । आपापली घोंगडी पासोडी बरी । उचलूनि न्यावी आपुल्या घरीं । सेवा पुरी करोनिया ॥७५॥
When the prayer in the chowk is over, everybody should collect his blanket or the cotton rug neatly and return home. ||75||

येथे प्रार्थनापाठ नाही बोलिला । तो विषय अन्य ग्रंथीं आला । म्हणोनि येथे नाही विवरिला । पहावा ’ सक्रियपाठीं ’ ॥७६॥
Here, I have not told you the `praarthana paath' (the prayer recitation). You can refer for it in the book `Sakriya paath'. So I have avoided quoting it here. ||76||

मित्रहो ! ऐका माझें वचन । जरि व्हावें वाटे गांवाचें कल्याण । तरि सामुदायिक प्रार्थना-साधन । सोडूं नका कधीहि ॥७७॥
My Friends! If you are truly interested in seeking the all round development and welfare, don't give up this collective mass prayer for ever. ||77||

एवढें अनुभवें सांगोनि ठेवितों । प्रार्थनाच मी गांवाचें धन समजतों । यानेच स्वर्ग मोक्षहि पावतो । समाज अपुला ॥७८॥
I firmly tell you, with my self - experience, that this collective mass prayer is the precious wealth of the village. Our human society will be able to attain the goal of emancipation and the heaven and everything that we desire for. ||78||

आमचा देव समाजीं वसतो । समाजाकरितां सर्व करतो । सर्वांस व्यापूनि राहतो । प्रार्थनेच्या आसनीं ॥७९॥
Our God dwells in the human society. He enacts everything for the welfare of the society. At the collective prayer, He sits on the seat pervading all individuals who are attending the prayer. ||79||

तो भेटतो जनकार्यांनी । आम्ही केली प्रार्थना म्हणोनि । भरली भावना आत्मा ओतोनि । प्रार्थनीं या ॥८०॥
That Great God can be sought through rendering our services to the common people. So with the whole heart we have to enact this collective mass prayer. ||80||

आपण होता प्रश्न पुसला । म्हणोनि ऐसा विस्तार केला । प्रार्थनीं तल्लीन होतांचि देव कळला । विशाल स्वरूपी ॥८१॥
Earlier, you have asked me the question, so I have narrated so elaborately and in details. If you get absorbed in this prayer (with the manner as I have told you) then the sense of the universal form of God will be firmly fixed in your minds. ||81||

त्या मूलतत्त्वाचा जो अनुभव । ज्ञानगम्य विश्वात्मक देव । तोचि मानिला गुरुदेव । प्रार्थनीं आम्ही ॥८२॥
In this collective mass prayer we have held Gurudeo as that universal divine form of God who can be realised only with pure knowledge and who is the absolute original truth to be realised through our self experience. ||82||

त्या गुरुदेवाच्या अधिष्ठानावरि । मूर्तीच हवी असेल जरि । कल्पावी आपापल्या इच्छेपरी । कोणत्याहि देवाची ॥८३॥
However, if you want to have an idol of any God at the seat of Gurudeo on the dais, you can imagine that the same God has been seating there. ||83||

देव गुरुदेवांत सामावले । भक्त तेवढे प्रार्थनीं एक झाले । मानवतेचें मंदिर उघडलें । विश्वामाजीं या रूपें ॥८४॥
The Gods of all of you have been included in the form of shree Gurudeva. Only all the devotees of those different forms of God have gathered together at the place of the prayer. By the whole picture of this collective prayer it appears as if the temple of humanity has been opened in this universe in the form of that collective prayer. ||84||

एकाची प्रार्थना अनेक मिळाया । अनेकांची प्रार्थना अनंत कळाया । अनंत तत्त्वीं एकत्व पावावया । प्रार्थना आहे ॥८५॥
The commoon collective prayer is the prayer of one individual to get absorbed with many others and then for all those several individuals this prayer is to seek the manifestation of that infinite (Anant) divine Truth and to seek the unity of all. ||85||

हें समजोनीच हा मार्ग धरिला । आदर द्याया भिन्नधर्मपंथांला । पूज्य मानावया सर्व संतांला । प्रार्थनेमाजीं ॥८६॥
With this belief and hope, we have accepted this way of the common collective prayer. By practicing it, we pay due respect to all different religions and faiths and hold the holy saints in high esteem and reverence. ||86||

यासाठी व्यापक प्रार्थना मांडली । उपासकांची वेली गुंफली । कळावया सर्व धर्मांची खोली । मूळरूपें ॥८७॥
We want that all of us should understand the basic truths of all religions and their deep and sound spiritual philosophies. so we have presented the comprehensive form of the prayer and interwoven all seekers and devotees (of different religions and faiths) into one beautiful garland. ||87||

वेदउपनिषदांची प्रार्थना । ’ सुख हो सर्वचि प्राणीजना ’ । सर्वांची उन्नति हीच धारणा । प्रार्थनेमाजीं ऋषींची ॥८८॥
The great holy sages and seers had prayed in the vedas and the upanishads. `All living beings should be happy'. (SARVETRA SUKHINAH SANTU). In this prayer, they hold a retention for the prosperity and excellent welfare of all living beings. ||88||

येशूख्रिस्ताने प्रार्थना केली । सर्वांसाठी शांति मागितली । सहनशक्तीची देवता पावली । तयालागी ॥८९॥
Jesus christ desired and requested God in his prayer to bestow his divine peace upon all the living beings, so he could seek the favour of the Deity of power for forbearance. ||89||

महंमदाने केली प्रार्थना । विखुरला इस्लाम कराया शहाणा । संघटित केलें त्याने स्वजना । तया काळीं ॥९०॥
Mohammad Paigambar enacted prayers and imparted knowledge to the scattered muslims and organised them in one united form. ||90||

पावित्र्य शिकविलें झरतुष्ट्राने । संयम शिकविला महावीराने । अहिंसक संघ वाढविला बुध्दाने । प्रार्थनेद्वारें ॥९१॥
Zaratrushtra imparted the learning of chestity through prayers. Mahaaveer taught his disciples to control minds and body through enacting prayers. Goutam Buddha eracted a strong organisation of his disciples who were the followers of non-violence. ||91||

संतांचें नामसंकीर्तन । तें सामुदायिक प्रार्थनेचेंचि रूप जाण । सर्व देव-स्मरणें करोनि संघटन । दिलें ज्ञान सर्व जना ॥९२॥
The practice of `NAAM SANKEERTANA' (intoning-singing the name of God in hymns & prayers) enacted by the great holy saints was one form of the collective mass prayer. Through the practice of the `Naam sankeertana' they imparted the divine knowlwdge of the importance of collectiveness in the human masses and unified them in one organisation. ||92||

कलियुगीं भक्ति-महिमान । भजन आणि नामसंकीर्तन । यज्ञांत श्रेष्ठ नामजपयज्ञ । प्रार्थनेंते आलें तें सारें ॥९३॥
In the present era of kaliyuga, it is proclaimed by all saints that the greatness and grandeur of the truthful devotion lies in bhajan keertana. `Naam japa' is considered to be the most excellent yadna (sacrifice). We have brought all these details in the collective mass prayer. ||93||

मूर्तिउपासना आणि ध्यान । नवविधा भक्तीचा सार पूर्ण । प्रार्थनीं सर्वचि साधे साधन । सर्व जनांसि ॥९४॥
In the collective prayer, all devotees can seek the practising of idol worship, meditation and all the nine kinds of enacting the devotional service and their essence. ||94||

शिस्त, शांति, गांभीर्यादि गण । उठण्या-बसण्या-बोलण्याचें ज्ञान । लाभे मानव्याचें शिक्षण । प्रार्थनेमाजीं ॥९५॥
This common collective mass prayer helps to imbibe the noble virtues like discipline, peace and seriousness. It gives knowledge of well behaviour like properly getting up, sitting, speaking and maintaining humanity in these routine enactments. ||95||

प्रार्थना मानव्यशिक्षणाची शाळा । ग्रामसंस्कृतीचा मुख्य जिव्हाळा । भेदकल्पना जाती रसातळा । प्रार्थनेच्या मुशीमाजीं ॥९६॥
The collective mass prayer is a school to create and develop the sense of humanity. We have affectionately attempted to cherish and retain the rural culture in this prayer. All ideas and feelings of diversity and differences get melted and moulded in the matrix of this collective mass prayer. ||96||

’ सर्वचि आपण बंधुजन ’ हा भाव वाढ घे मनोमन । गांवाची स्वर्गीयता असे अवलंबून । याचवरि ॥९७॥
Brotherly sentiments for each other as `We are all brothers of each other' spontaniously develops in the minds of people. This is the most important feeling on which, turning the village into the heaven entirely depends. ||97||

सकळांस कळाया ही संस्कृति । उपदेश द्यावा प्रार्थनेअंतीं । ही नित्य ठेवावी चालीरीति । गांवीं आपुल्या ॥९८॥
To create deep impression of this culture deeply upon the minds of all, maintain a practice to give proper advice at the end of the prayer. Always follow this rule in your village. ||98||

ही प्रार्थना गांवीं राही जागती । तरि जिवंत राहील गांवसंस्कृति । सामुदायिकतेची दीपज्योति । प्रकाशेल सर्वकाळ ॥९९॥
If you keep this practice of the collective mass prayer alive, the rural culture, particularly the culture of your village will survive and will be sustained. The divine flame of the collectivenes will provide you the brilliant light of knowledge for ever. ||99||

विश्वीं होऊं शकेल शांतता । तेथे गांवाची कोण कथा ? सामुदायिक प्रार्थनाच करील एकता । नित्यासाठी, तुकडया म्हणे ॥१००॥
(Vandaniya Maharaj says) This collective mass prayer will establish peace not only in your village but also in the entire universe. This collective mass prayer will retain the sense of unity constantly. ||100||

इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव संमत । कथिलीं प्रार्थना ग्रामोध्दारार्थ । सत्ताविसावा अध्याय संपूर्ण ॥१०१॥
This Graamgeeta scripture is fully consented by the Guru, the shastraas and by the self experiences. This twenty seventh chapter, in which the importance of collective mass prayer for the upliftment of the villages, is hereby concluded. ||101||