भजन-प्रभाव
THE IMPACT OF DIVOTIONAL HYMNS
एक श्रोता करी प्रश्न । भजनीं देवाचें गुणगान । त्यासि बनवितां प्रचाराचें साधन । पावित्र्य मग कैसें उरे ? ॥१॥
One listener questioned, "The hymns, abhangas, stotraas and bhajans are enacted as the auspicious services to praise the divine virtues of God. If we use them as the means for canvassing and for awakening people, how can the chestity and sacredness of those auspicious services be maintained? ||1||
भजनासि हें ऐसें वळण । देवोनि चुकवितां आपण । साध्या गोष्टीहि शिकविता त्यांतून । हें तों न पटे धार्मिकां ॥२॥
You are giving a strange and different turn to the bhajana and bringing disgrace to such pure and auspicious service to God. You are teching very simple and trifle matters using the sacred practices of bhajan singing so the religious minded people do not aprove it. ||2||
याचें ऐकावें उत्तर । धर्म म्हणजे धारणा सुंदर । त्यांत सर्वचि अंगांचा विचार । जीवनाच्या ॥३॥
(Maharaj says), "Listen to my reply to your question. Religion means to beautify and adorn the social maintenance. There is an all sided considerations of the humanlife." ||3||
कलीयुगीं भजन कीर्तनभक्ति । यामाजीं बोलिली विशेष शक्ति । ती नव्हे एकांगी संतउक्ति । केवळ मुक्ति मिळवाया ॥४॥
It is stated (in puranas & scriptures) that in this kaliyug (The fourth age) man can seek emancipation by practicing the bhajan and keertana. (Bhajan and keertan are held as one of nine kinds of Bhakti - it is keertan Bhakti). But our saints and holymen had not stated so with the lop-sided thought of self emancipation. ||4||
आमुचें संपूर्णचि जीवन । सुधारूं शके कीर्तनभजन । वेदशास्त्रस्मृति संपूर्ण । याच काजा जन्मल्या ॥५॥
Our whole life can become ideal by performing the practice of Bhajan and keertana. The vedas, all sciences and the smrities also had been produced for making all sided development and betterment of the life of man. ||5||
समाजरचना गांवरचना । विवाहादि संस्कार राज्ययोजना । औषधि, शेती, कलादि नाना । वेदस्मृतींत वर्णिल्या ॥६॥
In the scriptures like the vedas & smrities, the structure of the human society, the structure of the villages, the rites like wedding; implemention of ruling systme, medicines and medical treatment, agriculture and cultivation, all other fourteen sciences and sixty four attributes and skills had been extensively described in details. ||6||
पुरातन संस्कृत वेदकाळ । त्यांतूनि जन्मला पुराणकाळ । पुढे प्राकृतजना कळावया सरळ । संत-भजनें अवतरलीं ॥७॥
In the long long past, the Sanskrit language was used in all fields of public dealings and administration. From the age of the Vedas, the age of the puraanas came into existence. (As the classical Sanskrit language was somewhat difficult in routine life of the common people) the saints and holymen tried to simplify the core knowledge in their simple common language (prakrit) which was in usage of common people and composed their hymns and abhangas, bhajans in the common people's language. ||7||
साधुसंतीं लिहिलें नामभजन । भावभक्ति हृदयीं धरून । बोध कळावया जनतेलागून । सहजासहजीं सर्वचि ॥८॥
Those saints and sages composed the naam-bhajan with the sincere sense of devotion for God and to impart all knowledge in the casual way and to make people understand God and the truth of humanlife. ||8||
कांही वेदान्तरूपकें कथिलीं । कांही वैराग्यभावें बोलिलीं । कांही सलगीचीं भजनें केलीं । साधुसंतीं विनोदें ॥९॥
In their abhangaas and bhajan, they narrated the knowledge in the vedas using allegories in some abhangas. Some bhajans contain the strong feel for desirelessness while some were composed to bring close intimacy with God. In some abhangas, the saints brought a sense of humour also. ||9||
कांही रचिलें भजन-भारूड । बहुरूपी, गोंधळी, जोहार, गारूड । पाईक, मातंग, गांवगुंड । रूपकें समाज-जीवनाचीं ॥१०॥
Some bhajanaas are in the form of `Bhaarood' (folk song). In these bharood abhangas and songs the saints have used allegories on GONDHALI (performer of tumultuous festivity of some goddess); JOHAR (salutations offered in songs by lowcaste singers), GAROOD (snake charmer) PAYEEK (A petty officer in a village), MAATANGA (a singer of low caste), GAAVAGUNDA (a village bully or mischief monger) etc. In this way the saints had brought in allegories of all types of common people and their professions in the village life. ||10||
कांही केलें लीला-लाघव । गौळणी, गोपाळ, देवीदेव । समाजसुधारणेचा गौरव । वर्णिला कांही ॥११॥
In some of their abhangaas, the saints had sung in admiration the playful activities of gods and goddesses. They composed songs of `Gawalan' (milk maids), `Gopal' (the cowherd boy), Gods and Deities. In some abhangaas, they had described the social reforms also. ||11||
जैसा प्रसंग आला सामोरी । तैसींच भजनें केलीं बहुपरी । हें कळावया वर्म अपुरी । बुध्दि झाली लोकांची ॥१२॥
The saints had composed some bhajans upon the events which crop up before them and described those events in different ways. But the abilities of common people fell short in understanding and knowing the secret sense in those abhangaas. ||12||
वाईट भावना नाशावया । लोकीं कर्तव्यशीलता यावया । समाज सुस्थितींत नांदावया । भजनें केलीं संतांनी ॥१३॥
All saints and seers had composed these bhajans, hymns and abhangas to remove the evil instincts of common man and to make him active, to establish the better state of living and to bring happiness in the social life. ||13||
सौरी विराण्याहि गाऊनि । लोकांवरि पाडिली मोहिनी । बिघडल्या जना आपुलेंसें करोनि । जागृत केलें समाजा ॥१४॥
They turned the sense of prostitution also and united the sense of the prostitutes and adulterious females towards devotion of God. By such abangaas (of souri) they enchanted people. In this way, the saints took the impaired section of the society affectionately close to them and awakened them with the sense of devotion. ||14||
गाऊनि नाचूनि नाना रीतीं । भावभक्ति भरोनि गीतीं । त्यांतूनि केली जनजागृति । शहाणें केलें संतांनी ॥१५॥
They filled in their abhangaas and bhajanas a deep sense of devotion for God. While singing those bhajans they danced and enacted different gestures & actions. Through all these efforts, the saints created self - awareness in people and made them wise. ||15||
संत तुकाराम, नामदेव । शेखमहंमद, ज्ञानदेव । चैतन्य प्रभु, नानकदेव । जना, मीरा, मुक्ताबाई ॥१६॥
A long chain of innumerable saints had emerged from all sections of the human masses such as Sant Tukaram, Sant Namadeva, Sheikh Mohammad, Dnyaandeva, Chaitanya Mahaprabhu, Nanakdeva, Female saints like Janabai, Meerabai, Muktabai. (—contd) ||16||
कबीर, तुलसीदास, रामानंद । सूरदास, दादू, ब्रह्मानंद । नरसी, देवनाथ, परमानंद । संत झाले असंख्य ॥१७॥
And Sant Kabir, Tulsidas, Ramanand, Soordas, Dadu, Brahmaanand, Narsee Mehata, Deonath and keshawaanand etc. ||17||
ऐसे कितीतरी संत झाले । ज्यांनी अभंग-भजनादि कथिले । कित्येक जन उध्दरोनि गेले । नामभजनें तयांच्या ॥१८॥
Thus goes a long list of the numerous holy saints who had composed abhangas and bhajanaas and a great number of common people had sought their upliftment and redemption by the naam bhajanaas of these saints. ||18||
ज्यांची ऐकतां भजन-वाणी । जाय गगनमंडळ भेदोनि । झाले, आहेत, होतील अजूनि । संत-सज्जन यापरी ॥१९॥
Such greatest divine saints, whose auspicious speech in the form of their Abhangas and bhajanes used to resound and fill up the skies, had been existing on this earth, are existing now and surely exist in the future also. ||19||
म्हणोनि बोलिले सकळ लोकां । ’ भजन-मार्ग सोडूं नका ’ । परि भजनीं तारतम्य शिका । म्हणायाचें हेंचि असे ॥२०॥
I have therefore told you all not to give up the way of the bhajana But what I want to say with more stress is to learn discrimination of time, place, occasion etc. while singing bhajan and abhangas. ||20||
राम झाले कृष्ण झाले । संत, पुढारी, सर्वचि झाले । परि आज काय पाहिजे केलें । हेंचि कथिलें तयांनी ॥२१॥
In the past, great holy spirits like lord Ram and lord Krishna had born and lived upon this earth. Similarly a great number of saints, leaders and all others also had born, dwelled and enacted upon this earth. (Though they told the bhajan & abhangas in the long long past) They had narrated in their bhajans & abhangas what exactly and precisely the human beings are badly in need of. ||21||
जगाची नित्य बदलती गति । आज कोणती उद्या कोणती । कोणते बोल कोणाप्रति । सांगावे कधी कळावें हें ॥२२॥
This world is ever changing. The conditions which are preveiling today may not remain the same tomorrow. they may become totally different. Therefore we must have a good sense of discrimination about what we have to say, when we are saying it and to whom we are telling it. ||22||
मुडदा स्मशानीं चालला । तेथे काय करावें शृंगाररसाला ? पाहिजे वैराग्यभाव वाढविला । भजनमार्गे ॥२३॥
While a dead body is being carried to the cemetery for its last rites,what properity and scope is in that situation for singing the bhajans which have a sense of amorous sentiments? In that situation the abhangas and bhajans which creat and grow the sense of non attachment and desirelessness for the worldly matters are befitting. ||23||
भजनी लग्नकार्यासि बोलाविला । त्याने स्मशानींचा रस वर्णिला । लोक म्हणतील काढा याला । काय बरळतो या स्थानीं ? ॥२४॥
If some bhajan singer is called at some wedding ceremony and he sings the abhanga or bhajana befitting to a funeral procession, people would get annoyed and drive him out of the marriage pendal saying, "what nonsense is he raving? kick him out" ||24||
तैसेंचि देवुळीं केलें भजन । गायिलें स्त्रीसौंदर्य शृंगारपूर्ण । जन पाहतील हसून । वेडयापरी समजोनिया ॥२५॥
Similarly if at the bhajan programme, some bhajan singer sings the bhajan or song describing the beauty of woman's physique and amorous sentiments, people will laugh at him and consider him as an insane individual. ||25||
रणांगणीं भजनी नेला । वीरांस म्हणे सोडा शत्रूला । काय करितां मिथ्या गलबला । ऐसें बोलिल्या कोण ऐके ? ॥२६॥
A bhajan singer is taken to the battlefield. If through his bhajan and abhangaas he will tell the brave soldiers, "what is all this clamouring for? Relieve all the enemy soldiers". Then who will listen to his such bhajan there? ||26||
हें सर्व जयाने जाणावें । तेणेंचि भजनभाव वर्णावे । शहाणे करूनि सोडावे । भोळेजन सर्व ॥२७॥
Therefore, the bhajan singer, who holds a proper and right sense of the place, time and occasion with considerate discretion, should sing bhajans with such a manner that his bhajan will bring delight and devotion in the listener's minds and make the simple, innocent people wise. ||27||
समाज झाला रूढिबध्द । तेथे सांगावे सिध्दांत शुध्द । समाजकार्याहि करावें विशद । वेळ पडेल त्यापरी ॥२८॥
Where the masses of people have been trapped and tied with the rigid blind customs, traditions and rites, pure knowledge of philosophical and spiritual propositions and truths should be imparted to them through the bhajan and abhangaas. In this way, finding the proper time, and occasion, he should explain and educate them about their duty towards the human society. ||28||
प्रसंग पाहोनि उपदेशावें । सत्य तत्त्व तें न सोडावें । सत्यचि गोड करोनि सांगावें । वेळकाळादि पाहोनि ॥२९॥
The bhajan singer should give good advice to the people through his bhajans and abhangaas but he should keep a good sense of time and occasion befitting the advice he wants to give. But he should never stray away from the real truth. Though he wants to tell the real truth, he should use sweet and pleasing words and should keep a sense for right time and occasion. ||29||
ऐसेंचि समजोनि संतजनें । केले ग्रंथ गीतें भजनें । तैसेंचि आज पाहिजे नव्याने । वर्णिलें सारें ॥३०॥
With such discretion of time, occasions, places and understanding abilities of common people all the holy saints and sages had produced scriptures, odes, bhajans, abhangas, hymns etc. Today we should also explain and describe all the subjects, morals, philosophical and spiritual knowledge, adopting new ways and manners of composing & singing bhajans. ||30||
सर्व पंथांचा समन्वय । सर्व जातींचा मेळ होय । ऐशाचि भजनांनी लागेल सोय । आमुच्या गांवाची ॥३१॥
Today the bhajans and odes, which can create harmonious conciliation and unity in all faiths, castes and groups etc are vital and helpful for convinient and neat formation of our village. ||31||
हें जरी मागे संतांनी कथिलें । परि आज पाहिजे पुढे वर्णिलें । वर्णन करणारेच भ्रमांत पडले । मग ते मेले जनलोक ॥३२॥
The saints and seers in the past had already narrated all these facts in their abhangas, odes and bhajans. Yet today and in future also we have to narrate and describe the same again and again. But If the talented poets, composers and writers, worthy of doing this are confused and delusioned, then it will be sorrowful end of the common innocent people. ||32||
कोणी ब्रह्मज्ञानाचीं भजनें गाती । अर्थाविणेच वाचती म्हणती । उगीच दंभ अंगीं आणती । आपण ज्ञानी म्हणोनिया ॥३३॥
Some bhajan singers sing the hymns, abhangas and bhajans without understanding and experiencing the spiritual philosophy and the knowledge of Brahma narrated in those bhajans. In presenting the bhajans containing the knowledge of Brahma, they pretend to be very wise and enlightened. ||33||
घेऊनि संतांचें पाठांतर । आपणचि बनती महात्मा सुंदर । निभवाया पोटाचा व्यवहार । आयुष्यभरी ॥३४॥
Throughout their life, they memorize the quotations and imitate the advice narrated by the saints earlier. They try to become a great spirit and use this borrowed knowledge and wisdom to earn livelihood for their life. ||34||
कोणी गौळणींत रंगोनि नाचती । वेष धरोनि दंढार करिती । अर्थ सोडोनि मजा मारिती । विषयांधभावें ॥३५॥
Some bhajan singers get absorbed in singing `Goulan' (the devotional songs imgined to be sung by the milk maids for krishna) and they perform dancing. Some put on the apparel (of gods and goddesses) and enact in dandharee (a kind of folk play presented traditionally by village people). But enacting all these practices, they connive at the pious and sacred meaning of the bhajanas and enjoy the erotic pleasure through them. ||35||
ऐसी ऐकतां कृष्णलीला । जनमनीं भाव वेगळा झाला । वाटे हा तमाशाचि बनविला । देवादिकांचा ॥३६॥
If the `Krishna leela' (Lord Krishna's playful activities in childhood) is sung in the bhajan and abhangas in such an erotic sense, the devotional state of people's minds gets spoiled and impured. They begin to hold an idea that all these bhajan performances are the erotic and voluptuous display of the gods and goddesses. ||36||
कोणी रागरागिणी गाती । शब्द तोडोनि अर्थाची माती । पाहिजे तसे बनवोनि घेती । शब्द भजनाचे ॥३७॥
They change or form the words as they want for convinience of the classical music but the spirit of bhajan goes to dust. ||37||
कोणी पाठांतर खूप करिती । ताल-बेताल करोनि गाती । चीड येते ऐकतां चित्तीं । अर्थ अनर्थ सगळाचि ॥३८॥
Then there are some singers who have a great store of songs & hymns learnt by heart. While singing they go completely away from rhythm and tune. The listeners get irritated with such unrhythmic and tuneless singing. Though the original abhang, song or bhajan contains deep and noble meaning, the lack of proper rhythm & tune make them non-sense. ||38||
कांही गाती अति सुंदर । ताल कुशल आलाप मधुर । तेथे अर्थाचा नसे अंकुर । भजनभाव जागेना ॥३९॥
Some singers sing very sweetly and metodiously. They hold the right rhythm and proper tunes firmly. Their voice is also very sweet. But the bhajans, songs, abhangaas they have chosen don't contain substantial meaning and so they can't arouse devotional feel in the listeners. ||39||
कोणी भजन करावया आधी । गांजा-तंबाकूची पाहती संधि । चहाप्रसादाविण न होई गर्दी । भजनकर्यांची ॥४०॥
Before starting the bhajan programme, some singers find a chance of having a little amount of hemp or tobacco. A good number of singers can not be available unless there is a provision of sumputous `prasad' and tea. ||40||
कांही म्हणती आमुचें भजन वेगळें । तें तुम्हांसि कैसें कळे ? त्यासि पाहिजे गुरुदेव-हस्तकमळें । डोक्यावरि ॥४१॥
Some bhajan singers go on boasting, "Our's is a different type of bhajana. It is not like others. How can you understand them as you need the blessing hands (favour) of gurudeo on your heads. otherwise you will not know the divine meaning of our bhajan". ||41||
कांही सांप्रदायिक भजनी असती । ते आपुलीच शेखी मिरविती । माळ-तंदुरीसाठी भांडती । शत्रु जैसे जन्मांतरीचे ॥४२॥
Then there are some bhajan singers who sing in the manner of their cult's traditions. They go on boasting themselves. They struggle for having a rosary and Tamburi (a small string instrument) as if they are archenemies of each other from their all previous births. ||42||
कांही खंजरीसाठी रागें भरती । कांही स्पर्धेने पुढे येती । परि समाधान नाही चित्तीं । तिळभरी कोणाचिया ॥४३॥
Some singers take huff for khanjeree (small tambourine). Some others get name and fame by singing bhajans in competitions. But none of them seeks the least satisfaction from it. ||43||
कांही म्हणती दुसर्या संताचें । भजन नका बोलूं मंडपीं आमुचे । आमुचें भजन संप्रदायाचें । आमुच्याच साठी ॥४४॥
Some take objection for singing bhajans of other saints who do not belong to their cult or faith. They insist upon singing the traditional bhajans of their cult only in their pendal. ||44||
मित्रहो ! आता ऐसें करणें । सोडोनि द्यावें जीवेंप्राणें । कोणत्याहि संतांचीं सदवचनें । म्हणावीं प्रेम धरोनि ॥४५॥
Friends! Now give up and remove such enactments and thoughts from your minds. The bhajan or the virtuous moral quotation of any saint belonging to any cult, faith or religion should be sung or iterated with love. ||45||
ज्या भजनाचा अर्थ न कळे । तें भजन न म्हणावें आपुल्या बळें । ज्याने समाजांत परिणाम सगळे । व्यर्थ होती ॥४६॥
Never sing such bhajan, the meaning of which can not be understood by either the singer or the listeners. There is no impact of such bhajan upon the society. ||46||
भजनें करावी गांव-जागृति । हृदयजागृति कार्यजागृति । सर्वांनी लागावें सत्कर्माप्रति । ऐसें लोकां सांगावें ॥४७॥
The bhajan should create awakening in the village, awakening in the hearts and minds of listerers and awakening in the active work in people. Getting inspired by bhajan, people would start enacting noble and good work and activities. ||47||
भजन म्हणणाराचि आळसी । काय सांगेल जनतेसि ? करोनि घेईल आपुली हसी । ऐसें कोणा न करावें ॥४८॥
But if the bhajan singer himself is a drone, what can he advise people through his bhajana? On the contrary, he will get ridiculed himself by people. So such enactments must not be done by anybody. ||48||
जें जें करावें तें समजोनि । पाऊल न टाकावें विचारावांचोनि । विचारचि नेतो मोक्षभुवनीं । ऐसी साक्ष थोरांची ॥४९॥
Whatever you want to do, get a full understanding and knowledge about it. Without giving proper thoughts never take a step forward. All great personages and great souls have proved this, that the thoughtful considerations lead to the state of emancipation. ||49||
विचाराविण देवभक्ति केली । तेथेहि दिसे फजीती झाली । लोक म्हणती लोभें फैलाविली । देवपूजा दांभिकाने ॥५०॥
If without proper thinking & consideration, any devotee enacts the devotional practices, he will be found disgraced. People will say about him that he had spread worshipping and devotional practices only through avarice and pretentions. ||50||
रात्रभरि केलें भजन । पडला खाटलीं बिमार होऊन । मग कोठलें नामस्मरण । ’ अरे बापा ’ ओरडतो ॥५१॥
Some bhajan singer goes on singing the bhajana the whole night. Next day, he falls sick and confines to bed. How can there be the remembering God and reiterabing God's name? He continues to shout "O God! O God!" due to the pains and other complaints. ||51||
अभ्यासावांचूनि उपास केला । दोनदिवसां पित्तवात उमळला । मग सहा महिने खातचि गेला । दवापाणी मोसंबी ॥५२॥
Having no habitual practice of observing fast, if somebody goes on a long fast, he then suffers from the troubles of bile and gout in a day or two after his fast. Then for a long period of six months he has to lie bed ridden and take a lot of medicines. He has to live on fruits and fruit juices. ||52||
ऐसें कासयासि करावें ? तारतम्य सोडोनि द्यावें । मग तो भोग भोगीत राहावें । आयुष्यभरि ? ॥५३॥
Why should anybody enact in this odd way without proper prethinking? Leaving a sense of discrimination and proper judegement, he will have to suffer the consequences for the whole life. ||53||
मनुष्याने बुध्दि वापरावी । अनुभवियाची सल्ला घ्यावी । अति सर्वत्रचि वर्जावी । अभ्यासें करावी आत्मोन्नति ॥५४॥
Therefore everybody should think with intelligence. If necessary, he should seek advice from proper and authoritative and well experienced individuals. He should enact proper practice and seek his own upliftment and prosperity. He should never commit excesses in any matters and any enactments. ||54||
समाजीं जेणें हानि घडे । तें सुधारावयाचे पोवाडे । वाजवावे संतांचे चौघडे । विचाराने गर्जोनि ॥५५॥
If there are any evils harmful to the sound state of the human society, it is necessary to remove and repair them by beating drums of the noble and virtuous advices given by the saints, and by singing penegyric odes (powaade) in their praise. ||55||
त्यांचेहि करूं अनंत प्रकार । रुचिभेदाचा जाणूनि व्यवहार । परि मूळचे सिध्दान्त थोर । सोडूं नेदूं कोणासि ॥५६॥
We can sort out these bhajanas in different manners according to our liking and choice. But in doing so, never give up the original principles and propositions. ||56||
आधुनिक बसवूं चाली । जेणें लक्ष वेधेल आसुच्या बोलीं । परि दाखवूं संतांनी केली । तेचि वाणी या काळीं ॥५७॥
Today we can frame these bhajans in modern popular gaits so that the bhajana singing will attract people's minds. But though the gaits and manners of singing are modern, the thoughts and advices of the saints and seers in the bhajan must be maintained in their original form and spirit. ||57||
भजनांचे असोत अनंत प्रकार । मागचे पुढचे कांही विचार । परि संतांचें काव्य अति थोर । उमटोनि निघे बाहेरी ॥५८॥
There may be indefinite and different kinds of bhajanas and they may contain thoughts in the past and present matters. But all through these bhajanas manifests the great and most excellent poetry of the most reverend saints. ||58||
परि संतांचीं भजनें दुकान थोर । तेथे अमोलिक वस्तु अपार । त्यांतूनि निवडोनि सारासार । देऊं पात्र पाहोनि ॥५९॥
There is an enormous store of the bhajans of the holy saints which contains the most valuable articles. You have a choice to provide the common people with bhajanas from this shop but you should give proper consideration with discretion about the worthiness of listeners. ||59||
संतभजनीं देवभक्तीच नाही । जीवनाचे सर्व दृष्टान्तहि । प्रसंगीं शिव्या देवोनीहि । समजाविलें त्यांनी ॥६०॥
The bhajans of all saints do not contain merely the matters of devotion and worship to God. they contain all sided considerations and thoughts about all aspects of the human life. Occasionally, the saints have used abusing words also to convince the simple common people. ||60||
मीराबाईचीं प्रेमभजनें । सूरदासाचीं लीलाकवनें । तैसींच गोस्वामींचीं जीवनदर्शनें । उपदेशगाणें कबीराचें ॥६१॥
The bhajanaas of sant Meerabai are full of love for God. The songs and bhajans of Soordaas describe the playful enactments of Gods. Goswaami Tulsidaas had composed bhajans to describe the life and life work of God & his incarnations while sant Kabeerdaas had stuffed his bhajanas with lot of advice. ||62|| (contd)
तें सर्वचि प्रिय देवा । जेणें घडे जीवांची सेवा । हें जाणोनि समाज जागवावा । भजनप्रकारें या काळीं ॥६२॥
(—contd) All these bhajans are very dear to God as he likes all which helps in rendering service to the humanity. Taking this into considertion, we should try to crete awakening in the human society through the bhajanas. ||63||
कांहींनी राममंत्र सांगितला । त्यांतूनि समाज जागविला । कांहींनी दत्तमंत्र शिकविला । लोक केले सेवाभावी ॥६३॥
Some saints initiated `Ram mantra' and created awakening sense in the common people while some other saints administered `Datta mantra' and created a feeling to serve people and the human society. ||63||
कृष्णरंगीं रंगली मीरा । राज्यवैभव वाटे कचरा । छंद लागला घराघरां । तिच्या प्रभावें भक्तीचा ॥६४॥
Sant Meerabai got completely absorbed in the `Krishnarang' and the glories of the kingdom became valueless waste matters for her. Her deep devotional love impressed people so effectively that people in every house formed liking for deep devotion like Meerabai. (This is the ideal example of this Chapter.) ||64||
चैतन्याची गर्जतां वाणी । अनिष्ट रूढया गेल्या पळोनि । पावन झाली श्रीकृष्ण-भजनीं । बंगालभूमि त्याकाळीं ॥६५॥
When the roaring speech in bhajana of Chaitanya Mahaprabhu resounded in Bengal; all harmful and inauspicious traditions and outdated customs deserted and ran away from the life of the people and the whole land of Bengal had become holy and scred with `Krishnabhakti' - the intimate devotion for Lord Krishna. ||65||
कबीर, नानकदेवादिकांनी । भजनें केलीं विदेशीं फिरूनि । विवेकानंद-रामतीर्थांनी । केलें प्रभावित जग जैसें ॥६६॥
Some great saints like Kabeerdas and Nanakdeo went abroad and they had sung their devotional songs and bhajans there. Similarly the modern saints like swami Vivekananda and swami Ramteertha also had visited foriegn countries and had created dominating impression upon the world. ||66||
ऐसे अनेक मार्गी झाले । परि ते आज अपुरेच पडले । देशापुरतेहि नाही व्यापले । समाजा सुमार्गी लावाया ॥६७॥
In this way, so many bhajanee advocates had gone in the past centuries, but their noble thoughts and teaching could not take roots to lead the society of the human beings on the noble and righteous path. ||67||
त्यांची पडली आज उणी । मानव राहिले मागासल्यापणीं । याची कराया भरपाई अजूनि । प्रचारक पाहिजे सेवाभावी ॥६८॥
Yet there is a dire need prevailing, and the human society has yet remained backward. To fulfil this want, we earnestly require a great number of canvassors who will be ready to render their most sincere and honest services with a deep sense of devotion for the humanity. ||68||
तोचि उत्तम प्रचारक । ओळखे वेळप्रसंग सम्यक । मार्ग सांगतो लायक । लोकां हांक देवोनिया ॥६९॥
He is the excellent bhajan canvassor who understands to use well discriminative sense for right time and proper occasion and who himself gives a call to the people and turn them towards the proper direction. ||69||
म्हणे आमुचें कांही नव्हे । संतीं कथिलें जैसें बरवें । तेंचि विशद करोनि सांगावें । हाचि धर्म भजनियांचा ॥७०॥
He says, "What we are telling you does not belong to our own mind and thoughts. We are narrating to you just whatever the great and excellent saints and seers had said the past." It is the duty of the bhajanee canvassors that they should explain the secret truths, told by the great saints & spirits to the common people and convince them. ||70||
भजनासनीं भजनी बैसला । जनलोकांच्या दृष्टीस आला । पाहती लोक सदभावें त्याला । गंभीर दिसला पाहिजे तो ॥७१॥
When the bhajan singer takes the seat provided for the singer, he is observed by the listeners. They look at him with the sense of good and noble feel. So he should appear to them as a serious devotee and sincere singer. ||71||
साधी राहणी सात्विक लेणीं । विनम्र हावभाव-निशाणी । शुध्द बोल प्रेमळ वाणी । पाहिजे भजनी लोकांची ॥७२॥
People will notice that his living is very simple and plain. All his gesticulations are very polite. His speech should be clear and pure. It should be uttered with loving intonation. ||72||
कपाळावरि आठया पडल्या । वेडयावाकडया बाहुल्या फिरल्या । हेकडें तोंड मुद्रा फाकल्या । ऐसें कधी न व्हावें ॥७३॥
This should not happen in case of the bhajan singer that he is frowning, he has wrinkles on his forehead, his eyeballs are rolling in curve and crooked manner, his face and mouth look distorted, his eye sight is wide open etc. All these actions must be checked by the bhajan singer. ||73||
मनांत असावा नितांत आदर । वृत्तींत असावा भाविक गहिवर । रोमांच उठावेत अंगावर । भजनियाच्या ॥७४॥
While singing the bhajan, his mind should be full of rspect and unlimited delight. all his inclinations should be overcome by vehement devotional emotions and the state of his mind should get so deeply absorbed in the auspicious sense of the bhajan that his whole body, soul and mind should have a thrilling impact. ||74||
असावी कोमल रसाळ वाणी । उच्चारितां जावी हृदय भेदोनि । जागृत व्हावे ऐकतांच प्राणी । लागावे ध्यानीं सुजनांच्या ॥७५॥
The singer's speech should be soft, tender and succulent with love so that, as soon as he starts singing bhajan, his speech will penetrate the heart and soul of the listeners. Their minds will exude and get awakened. They will spontaneously start to seek association with saintly personages. ||75||
भजनें म्हणावीं सरळ सात्विक । गोड आवाज ओजस्वी रसिक । तालबध्द मधुर नि:शंक । अर्थपूर्ण निर्भयपणें ॥७६॥
The bhajan should be sung in a plain and pious way. The voice of the singer should be sweet and melodious. The Abhangaas and odes in bhajan should be meaningful. They should be sung in the limits of rhythm and tunes. All such bhajans should be presented very boldly and doubtlessly. ||76||
ऐशाचि पावन प्रचारासाठी । संतीं केली आटाआटी । जना कळावी ओठाओठीं । भाषा त्यांची म्हणोनि ॥७७॥
All saints had extracted hard efforts for such pure and sacred canvassing through their bhajans & abhangaas. They purposefully used the simple assemilating and plain language so that people can understand the contents in the bhajna. ||77||
आमुचा देशचि भाविकभक्त । त्याचा विश्वास भजनासक्त । देवधर्म म्हणतांचि चढतें रक्त । अंगीं त्याच्या ॥७८॥
Our beloved Bharat has been basically the land of pure devotion and sincere devotees. These honest and extremely polite degvotees hold a firm faith in bhajans and they have a great attraction for bhajans. Whenever they listen something about God and religion, they get extremely excited and energetic to enact some kind of divotional services on such occasions. ||78||
हिरण्यकश्यपूसि नामाची चीड । परि नारदाचिया भजनीं ओढ । ऐसेंच आहे भजनाचें गूढ । नागहि होई शांत तेथे ॥७९॥
The demon Hiranakashyapoo had a great disgust and anger for the name of God. Yet he was very fond of the bhajans sung by Naarad. This is the magic of the sweetness of bhajana. A deadly poisonous snake also gets enchanted and pacified by bhajan. ||79||
म्हणोनि भजनाचें महत्त्व । भाषणासि येतें गौणत्व । हें समजोनि संतांनी तत्त्व । भजन केलें प्रेमाने ॥८०॥
The bhajans have a great importance. In camparison with bhajans, the lectures, orations, discourses have less importance and attracting powers. The great saints had fully understood this truth. So they opted for singing bhajans with love and devotion. ||80||
भाषणांत भरलें समाजकारण । धर्मकारण राजकारण । लोककारण विज्ञानकारण । रुक्ष वाटे तें सर्वां ॥८१॥
The lectures, speeches, discourses etc contain and deal with politics, religions, social problems and matters, sciences and discussions upon them, public interests etc. All these issues, subjects, problems make the speeches, lectures etc. dry and uninteresting. people get bored in attending them. ||81||
लोक समजती भजनाची भावना । अर्थ सांगतां सुगंध सुवर्णा । चमत्कारें बदलावा जमाना । तैसें होतें भजनाने ॥८२॥
Common people can very easily understand the tender sense and meaning of bhajans. But if the secret meaning is elaborated it is like bringing fragrance to gold. Bhajan can help in enacting such surprising changes in the human society that a great miracle can only do so. ||82||
भजनाची वाजली खंजरी । थाप पडली मृदंगावरि । झाली जनता वेडीबावरी । ऐकावया भजनासि ॥८३॥
Whenever the khanjaree (tambourine) resounds, whenever the mridanga is patted, the common people rush to listen the bhajana as if they have gone mad after the bhajan. ||83||
लोक पाहती चातकावाणी । कधी निघेल दुसरी वाणी । ऐसा समाज जातां मोहूनि । गांव होई जागृत ॥८४॥
When one bhajan prograame is over, common people wait for the next bhajan programme as eagarly as the chaatak bird. (chatak is an imaginatory bird which is supposed to be drinking only the drops of rains. so, it eagerly waits for rains). When the mass of people get enchanted by the sweetness of bhajana, the villages can get surely awakened by them. ||84||
आपुल्या गांवीं व्हावें भजन । जेणें जागृत होती वृध्द-तरुण । स्त्रियामुली सकळ सज्जन । कार्य करिती ग्रामाचें ॥८५॥
Therefore, you should arrange such bhajan programmes as will awaken the young, the age old, the male, female and girls and all good noblemen. They will be inspired to start rendering the devotional services to the village. ||85||
प्रत्येकाच्या तोंडीं गीतें । ’ आपुलें गांवचि सुधारूं पुरतें । हेंचि सांगितलें भगवंतें । ग्रंथामाजीं ’ म्हणती सारे ॥८६॥
The awakened villagers should sing such marching songs- `AAPALE GAAVACH POORNA SUDHAAROO' (we shall reform our village completely). All will then admit that the God has stated this in the scripture (The Geeta) also. ||86||
गुराखी ढोरकी शेत-मजूर । दुकानदार शिंपी सुतार लोहार । दळणीं कांडणीं घरोघर । गाती भजनें उल्हासें ॥८७॥
All villagers like cowherd boys, black smiths, grinders, millers, cattle guards, land labourers, shop keepers, tailors, carpenters etc. and those who work at home like grinding, pounding etc. will go on singing the bhajan while working with full enthusiasm and energy. ||87||
म्हणती ’ या रे सगळयांनो ! या । एकेक काम हातीं घ्या । गांवची सुधारणा करूंया । आपुल्यापरीं ’ ॥८८॥
These people will say, "come on, o Folks! come on and come all. Take up one piece of work. Let us try to bring good reformations to our village. Make as much efforts efficiently as you can." ||88||
हेचि स्फूर्ति जागवाया संतीं । केली भजनमालिकेची प्रगति । समाधान लाभावया लोकांप्रति । सेवागुणें सुसंस्कारें ॥८९॥
To awaken this enthusiasm and inspiration, in the people, the holy saints had developed and progressed the tradition of bhajan singing. Their objects behind establishing this tradition was to initiate good and virtuous impressions people should acquire good attributes and devote themselves to the service of humanity, and they all should be happy and contented. ||89||
आज सेवेची नोकरी झाली । भजनावरीच जिंदगी चालविली । याने साधनांची किंमतचि उडाली । जाहला तो पोटधर्म ॥९०॥
But today the service is offered only by receiving the wages and salaries for it. The bhajan is sung to feed the belly. These evil practices have turned the means into the form of business. ||90||
वीणा चिपळया झाल्या भिकारी । पोटास्तव फिरती दारोदारीं । त्या मागची संत-तपस्या सारी । लुप्त झाली वाटे जणूं ॥९१॥
The singers holding the veena and chipalya are going from door to door for begging to earn their livelihood. The austerity of the past saints and holymen behind the bhajan tradition seems to be disappearing. ||91||
यासि फिरूनि दुरुस्त करावें । सुसंस्कारें लोक भरावे । घरोघरीं रोपटें पेरावें । सेवावृत्तीचें ॥९२॥
To remove this disgraceful condition of the bhajan tradition and to brighten it again; to initiate good impressions of ideal and model behaviour in common people we must try to grow a plant of inclination for serving others in every house. ||92||
एक सेवक सेवेसि लागला । हजारो लोकांसि मार्ग दिसला । मानवजातीचा पांग फेडला । ऐसें व्हावें निश्चयें ॥९३॥
It is expected to happen that one certain worker has started rendering his services to humanity, thousands of people found a noble way from his noble work. then betterment and welfare of the whole human masses and multitudes can be surely achieved by this noble social worker. ||93||
हनुमंत जेव्हा भावनेने चेतला । राममंत्र घेवोनि निघाला । कार्य सिध्दचि करोनि आला । उल्हासें श्रीरामाचें ॥९४॥
When Hanumaan got flamed with ardent spirit of rendering his service to Lod Ram, he took the ncantation of Ram-naam with him, took off and returned from Lanka only after fulfilling the work of Ram. ||94||
तैसेंचि आपण आज करावें । भजनादि साधनां सुधारावें । गांवोगांवींच्या लोकीं भरावें । बंधुप्रेम त्याद्वारें ॥९५॥
Like Hanumant, we should also reform the means like bhajan and try to create the sense of fraternity in the people in every village. ||95||
सर्वांभूतीं प्रेमभाव । यांतूनचि सेवेचा उदभव । चारित्र्याचा वाढे गौरव । संस्कार होतां भजनांचे ॥९६॥
When we create a strong sense of love for all beings in the minds of people, their services can be easily achieved. When we can initiate the impressions of bhajana. The glory and adoration of our good noble character also will grow accordingly. ||96||
भजनांची चालतां परंपरा । जना मिळे सत्प्रवृत्तींचा झरा । लोकशिक्षणाचा यापरी दुसरा । उपाय नाही सात्विक ॥९७॥
If this bhajan tradition goes on continueously, people will find the stream of divine and virtueous tendencies. There is no other pure and pious way to educate common people as effective as the bhajan tradition. ||97||
म्हणोनि विनवितों गांवकर्यांनो ! तरुण मुलांनो ! वृध्दजनांनो ! सगळेचि प्रेमळ गीतें म्हणो । करा ऐसा प्रचार ॥९८॥
Therefore O Villagers! O Oldfolks! O Youths! I hereby request you all to go on canvassing in all villages that all of the villagers should sing the songs of divine love. ||98||
वाणी रंगूं द्या हरिनामाची । चटक लागूं द्या सत्कर्मांची । चीड येऊं द्या दुर्व्यसनांची । सर्व जना या द्वारें ॥९९॥
Using the most effective tradition of bhajana bring reformations in the village people so that their speech will always get absorbed in singing bhajan. they will form liking for enacting good and noble work and a disgust will be formed in them for bad habits & addictions. ||99||
जतन करा गांवसंस्कृति । होऊं द्या भजनें जनजागृति । जनता-विद्यापीठ हें निश्चिती । तुकडया म्हणे ॥१००॥
Vandaneeya Maharaj says, "Cherish and preserve the rural culture. Create awareness and awakening in people through bhajan. The people themselves are the sacred school for imparting education. ||100||
इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव संमत । भजनसाधना ग्रामहितार्थ । तिसावा अध्याय संपूर्ण ॥१०१॥
The Graamgeeta scripture has been consented by the Guru, sciences and self experiences. The Thirtieth Chapter narrating eleborately the practice of bhajan singing for the welfare of the villages, is hereby concluded. ||101||
No comments:
Post a Comment