प्रार्थना व विश्वधर्म
PRAYER AND UNIVERSAL RELIGION
सर्व धर्माचा समन्वय । विश्वशान्तीचा उपाय । लोकसुधारणेचें विद्यालय । सामुदायिक प्रार्थना ॥१॥
The collective mass prayer is the school to improve the common people and their life. It is the way to create the universal peace and to create the homogenious association of the different religions and the faiths. ||1||
ऐसें झालें प्रतिपादन । परि आमुचां ऐका प्रश्न । सर्व धर्मांची प्रार्थनापध्दति भिन्न । ते होतील एक कैसे ? ॥२॥
(—continued) You have so far tried to assert that (in the previous chapters). But we have one more question in this regard. There are different manners and practices in offering prayers in the different religions and faiths. Then how can the followers and the devotees of all these different religions and faiths come together to enact the collective mass prayer? ||2||
कैसा रुचेल एक पाठ ? प्रत्येकाची वेगळीच वाट । कैसे बसतील एकवट । भक्त भिन्न देवांचे ? ॥३॥
All the different religions and faiths have prescribed their own particular precepts or recitations for their followers. How will they all approve one common precept? The way and the manner of every religion and faith is different from others. They have different deities and they are the devotees of different forms of God. How can they come together and sit together for this collective mass prayer? ||3||
दुसर्‍या धर्मीयांमाजीं बसतां । झाली वाटे धर्मभ्रष्टता । यासाठी उपाय सांगा कोणता । सामुदायिकतेसि ? ॥४॥
If they are made to sit for the religious prctices with other devotees of the differnet religions or faiths, a strong sense of guilty consciousness of apostasy and straying away from their own religion or faith upsets them. So kindly tell us the remedy so that they can overcome this sense of apostate and their guilty consciousness. Also tell us how a feel of collectiveness can be created in them? ||4||
श्रोतियांचा ऐकोनि प्रश्न । संक्षेपें करितों उपाय कथन । लोकां पटवावें तत्त्वज्ञान । सदधर्माचें नानापरी ॥५॥
Listening to the question from the listeners Vandaniya Maharaj says, "I'll now tell you the way in short. People should be convinced by telling them the philosophy of the Duties of the human beings using whatever ways and means that you can. ||5||
जगीं दिसती विभिन्न धर्म । परि सर्वांचें एकचि वर्म । विश्वधारणेचा मार्ग उत्तम । सदधर्म तोचि ॥६॥
We find several different religions and faiths in the world. But the core essence of all of them is one and only one. The true and the noblest is that religion which shows the excellent and exact way for better retention and better management of the world. ||6||
व्हावी विश्वाची उत्तम धारणा । शांति लाभावी सर्वजना । या एकाच उद्देशाने प्रयत्न नाना । केले धर्मप्रवर्तकांनी ॥७॥
All the promotors of the different religions and faiths had always put their tireless efforts only to maintain the excellent and neatest arrangement of the whole world as well as to make the real and divine peace available to all the human beings. ||7||
’ सर्व विश्व आर्य करीन ’ । ’ तिन्ही लोक आनंदें भरीन ’ । हें संतऋषींचें विशाल बंधुपण । नव्हतें स्वार्थासाठी ॥८॥
All the great rishis and sages had always held the excessive and enormous sense of fraternity. It was not for fulfilling their some selfish motives. Their motive was, "I shall make the entire universe the aryaan (bearing the most superior and excellent thoughts". (krunwanto vishwam aryam)". I shall fill up the whole world with heavely bliss". (Aanande bharin tinhi lok). ||8||
लोक प्रतिमापूजक नसावे । त्यांनी एका ईश्वरासि प्रार्थावें । हा महंमदाचा उपदेश नव्हे । एकाच देशासाठी ॥९॥
Mohammad paigambar proclaimed and advised not to become idol worshipper. All should worship one and only one god. His advice was not limited to only one country. (It was for the whole humanity). ||9||
येशू ख्रिस्ताने प्रेमपाठ दिला । प्राणहि पणास लावला । तेथे अन्य मानव नाही वगळला । कळपांतूनि देवाच्या ॥१०॥
Jesus christ taught all the people the precept of love. He put his life force (praan) even at stake to establish his advice. But he didn't exclude any human being belonging to the herd of God. ||10||
बुध्द आणि महावीर । श्रीकृष्ण आणि झरतुष्ट्र । यांनाहि सर्वांचीच फिकीर । विश्व सुखी होवो म्हणोनि ॥११॥
Bhagwaan Buddha, jain Mahaveer, Lord Krishna and zaratrushtra etc had always been concerned with only one thought that the whole universe should be blissful and happy. ||11||
त्या त्या देशधर्माच्या संतीं । हीच व्यापक धरोनि वृत्ति । विशाल मानवसमाजाप्रति । सेवा दिली आपुली ॥१२॥
All saints and holymen belonging to their different countries and their different religions or faiths had rendered their holy services holding this particular and single comprehensive inclination towards the extensive and vast human multitude. ||12||
अन्य देशांचे आणि भाषांचे । झालेले आणि होणारे साचे । थोर पुरुष गौरविले त्यांनी वाचें । आपुल्या ग्रंथीं ॥१३॥
All thee saints and holymen had sung in their scriptures in admiration and with adoration the excellent virtues of all the great personages and divine spirits who had existed and who would exist, irrespective of their different countries and their different languages. They had expressed high esteem for other saints though they didn't belong to their country, religion or language. ||13||
धर्मभ्रष्टतेची कल्पना । ही मान्यचि नव्हती धर्माचार्यांना । सर्व विश्वाचीच त्यांना । काळजी होती समान ॥१४॥
These divine masters (aacharya) of different religions and faiths had never agreed to and accepted the delusive idea of apostasy. They had a deep concern only for the betterment and happiness equally for the whole universe. ||14||
सर्व विश्वाचा एकचि देव । त्याचीं मुलें सर्वचि जीव । जरी वेगवेगळें दिलें नांव । तरी भाव हाचि त्यांचा ॥१५॥
All the holy saints and sages had always held this retention and this broad and comprehensive sense that this entire universe belongs to one and only one God though he is recognised by different names, All living beings are his children. ||15||
हिंदूंचा देव हिंदुत्व धरी । मुसलमानांचा मुस्लिम करी । ख्रिश्चनाचा ख्रिस्त्यांनाचि तारी । ऐसें म्हणणें आकुंचित ॥१६॥
It would be mean and meagre thinking that the God of the Hindus holds the properties of hinduism; the muslims God gives birth to only muslims and the God of the Christians cares for the welfare of the christians only. ||16||
सर्वांत उच्च ऐसी भावना । जगच्चालकाची कल्पना । तेथे कैचा उरे भिन्नपणा ? आप-पर कोण ? ॥१७॥
The highest and the most excellent consciousness for God is to believe that he is the only one who controls and manages the whole universe. Once people firmly hold this sense for God then how can there be any scope for differentiating the human beings as belonging or not belonging to them? ||17||
भिन्न मार्ग-मार्गी असती । परि देव नाही भिन्नस्थिती । मूळ धर्माचीहि नाही गति । भिन्नत्वाची ॥१८॥
The ways may be different. The followers of those ways may also be different. But God is not at all different for these different ways and followers. He is one and only one. Similarly the original and basical state of the duty of humanity is also not different. ||18||
सर्वचि म्हणती जगत सारें । केलें आमच्या ईश्वरें । धर्माचा आदेश श्रेष्ठाद्वारें । दिला आम्हां ॥१९॥
All say with belief, "The whole world has been created by our God. He had issued commandments to us through our most excellent and superior messangers & personages of our religion". ||19||
ऐसे सर्वाधिपति ईश्वर । काय जगीं असती शंभर ? एकचि जगच्चालक परमेश्वर । तोचि सर्वांचा ॥२०॥
If all of us accept this consideration, can we accept and agree that there are one hundred Gods ruling as the supreme masters of this universe? The controller and ruler of the whole universe is one and only one God and he alone is the support of all the living and nonliving beings & things in the universe. ||20||
अल्ला, गॉड, अर्हत, देव । अहूरमज्द, निर्वाण, शिव । परमेश्वरासि ठेवा नांव । एक गुरुदेव तोचि माझा ॥२१॥
You may call the God as Alla, God, Arhata, Deva, Ahurmajda, Nirwaan, Shiva or by any other name. These names are different but `Parameshwar' is one and only one and he is my Gurudeva. ||21||
जगासि सुखी उन्नत करावें । हेंचि त्या जगन्नियंत्या रुचावें । मग धर्माचें रूप याहूनि असावें । भिन्न कैसें ? ॥२२॥
The enactment which is the most favourite and liked by God is to make this world happy. How can then any religion or faith have any form other than and different from this enactment? ||22||
आपणाऐसें सर्वांचें सुखदु:ख । जाणोनि वागावें उपकारक । सर्व धर्मी हाचि आदेश एक । दुमदुमताहे ॥२३॥
All the religions and faiths have proclaimed one and only one order to their followers that all human beings should consider the happiness and sorrows of others as their own personal happiness and sorrows. with this broad and noble view, all should behave with each other co-operatively doing good to others. And this order of all religions & faiths is resounding in the world. ||23||
यांचा करूं जातां विचार । सर्व पंथधर्म भक्तिप्रकार । एकतत्त्वी कळती साचार । भेद भक्तांनी कां घ्यावा ? ॥२४॥
If all of us think over this, we will realise that all religions, faiths and the kinds of enacting religious practices or rendering our devotional services hold one and only one truth. Why should then the divotees of all religions and faiths hold the sense of differences among them? ||24||
ज्याची बुध्दि अल्पबल । ते घरांत करिती घरकुल । परि हें विश्व एकचि दल । मानवांचें ॥२५॥
Those, who are narrow minded and have mean understanding make smaller separate structures in their own big houses. But this universe is the only one family of all the human beings. ||25||
एकचि भूमि सर्वांकरितां । एकचि हवापाणी, सुख-व्यथा । पंचभूतांचीच सर्वथा । शरीरें सर्वांची ॥२६॥
The physical structures (bodies) of all the human and other beings are formed by the union of five material elements (pancha mahaa boota - i.e. the earth, water, brilliance, fire, air and the space) All have only one earth to live on. All live on the same air and water. All have the same sorrows and pleasures. ||26||
एकचि जीवनाचें मूळ । एकचि शेवटचें स्थळ । एकचि सेवाधर्म निर्मळ । नाना रूपीं ॥२७॥
The origin of life and the last resting place for all the living beings is one and the same. Similarly, though the pure form of the duty as the human being seems to be in different forms, it is one and only one. ||27||
सर्वांच्या नेत्रीं एकचि ज्योति । सर्वांच्या अंगीं एकचि शक्ति । सर्वांठायीं एकाचीच व्याप्ति । तेथे भिन्न कोण आले ? ॥२८॥
The brilliant flame in the eyes of all is the one and the same. The energy (life) existing in the bodies of all is the only one truth which is pervading all universe. How can then there be the scope for estrangement? ||28||
मुस्लिम ख्रिस्ती जमात कांही । आकाशांतून आली नाही । त्यांचे पूर्वीहि होती मही । मानवांनी नटलेली ॥२९॥
The communities like the muslims and christians etc. have not fallen down from the sky. This earth had been adorned with the human beings since the long long past before the existance of those communities. ||29||
एकाचें जग देवाने केलें । आणि एकासि भुतांनी जीवन दिलें । ऐसें मानतां जग वेगळालें । दिसेना पंथधर्मांचें ॥३०॥
If we consider that God has created the world for one faith and the another has been brought in existence by some ghost, then there would have been two different worlds But we don't find different worlds belonging to different faiths and religions. ||30||
धर्मात नाही हिंदु मुसलमान । धर्मांत नाही पारशी-खिश्चन । धर्मांत नाही शिख-जैन । पाहतां मुळीं ॥३१॥
In the real religion of the humanity, there is nobody as a hindu, none is the muslim, none is the parsi and none is the christian. Basically the sikhs and the jains also don't belong to the religion of the humanity. ||31||
लोक धर्मांची व्याख्याच विसरले । धर्में हिंदु मुसलमान झाले । मूळचें मानवपणहि आपुले । हरविलें त्यांनी ॥३२॥
People have forgotten the true definition of the duties of the humanity. They have become the hindus or muslims holding the narrow concepts of religions different for hindus, muslims etc. Basically, they all have lost their right of belonging to the real humanity and calling themselves as a human being. ||32||
देशभाषेचे बुरखे घातले । हवापाण्याने रिवाज बदलले । त्या बहिरंगासीच धर्म म्हणों लागले । अल्पज्ञानी ॥३३॥
Now people have become little knowing. Due to the regional different characterestics of atmosphere, nature, water etc. the life and usages, practices of people, living there, have become different in accordance with the conditions. But covering themselves by the different veils of the countries, they live in, and the languages they speak, they began to call all these outward and superficial different appearances as the different religions and faiths. ||33||
देशाचारी राहणी झाली । हवापाण्यापरी विशेषता आली । उत्पादनापरी आरंभिली । भोजन-व्यवस्था ॥३४॥
First, the manner or mode of their behaviour was formed in a particular kind agreeable to the country and land. Then their life style has to inure with the atmosphere, water and nature and so they formed some special characteristics of living style. Whatever food they could produce in that land, atmosphere and natural conditions, they accepted as that particular food and food processing methods for their own life style. Hence we find different manners of behaviour different kinds of food products, different kinds and styles in apparels etc. as the special characterestics of people living in those particular countries. ||34||
म्हणोनि काय मानवत्वहि बदललें ? सत्यसिध्दान्ती अंतर पडलें ? पाप-दु:खहि उचित वाटलें । उलटें कोणा ? ॥३५॥
But had all these differences in life style of the people in different parts of the world affected any change in the humanity? Had there been any change in the Truth and propositions? Do some human beings hold the sins and sorrows good and few others treat them as bad? ||35||
हें म्हणणें मला आवडेना । मी एकचि मानतों सर्वांना । आधी मानवता सर्वांचा बाणा । पंथभेदांना स्थान मग ॥३६॥
I don't like to think and say that these things (as stated above) are separate and different. I firmly believe that they are one as a whole. The first priority is to the dutifulness with vow for the humanity. (vow to be loyal and truthful to the humanity). The difference in faiths and religions have a secondary status. ||36||
भिन्न राहणी भिन्न उपासना । म्हणोनि का पारखा मानवपणा ? जरी भिन्न पध्दतींनी केली प्रार्थना । तरी काय झालें ? ॥३७॥
If there are differences in the life styles of people in different countries and if their spiritual practices and ways of devotion are different, does the virtue of humanity becomes different and separate for them? What difference does the separate and various style of offering prayers make in the virtues of humanity? ||37||
एकाचि सागराची वाफ । होऊनि आली पाणीरूप । थेंब कामें करोनि खूप । जातील शेवटीं एका स्थळीं ॥३८॥
The vapour of the same sea water turns into the form of drops and in showers comes down on the earth. All these drops perform many enactments and finally return to the same sea and get absorbed into it. ||38||
तैसेचि आहे मानवांचें । मानव कोणत्याहि धर्माचें । परंतु समाजरचनेसाठी त्यांचे । महत्त्व सारिखें ॥३९॥
The same is the condition of all the human beings. They may belong to any religion or faith, they all are equally important for building up the social structure. ||39||
आदि-अंतीं सर्वचि एक । मध्ये समाजसेवेचें कौतुक । त्याचेंहि मूल्य समान देख । मानवधर्म-दृष्टीने ॥४०॥
The condition of all human beings before their birth and after their death is one and the same. In between the two ends-birth and death, a concrete visible state of life exists in which there is the applaudable state of the services to be rendered to the multitudes. But this state of serving the multitudes is equally valuable in view of the duty of humanity. ||40||
धर्म सांगे पुजारी व्हावें । धर्मचि सांगे भंगी व्हावें । धर्म म्हणतो गावें-नाचावें । सर्वांसाठी ॥४१॥
This duty of humanity askes somebody to become the priest and some other to become a sweeper. It tells all to sing and dance for the welfare, happiness and pleasure of all humanbeings. ||41||
ऐसें वेगवेगळें कर्म केलें । तरी परकेपण नाही ठेविलें । सर्व मिळोनि एक झाले । तोचि धर्म ॥४२॥
In this way though the enactments of the individuals are separate and different they do not create alienness. When all human beings forget the sense of `mine and thine', all become one as a whole by extending co-operation to each other, this unity in them is called the duty of the humanity. ||42||
धर्मामाजीं सर्व येतें । परंतु तारतम्य पाहिजे तेथे । मानवाशीं होय विद्रोह ते । न करावें धर्म म्हणे ॥४३॥
This duty of humanity covers evey enactment. But a good descretion is indespensible in enacting these deeds. This duty of humanity tells the human beings what not to be enacted which can become harmful to the humanity. ||43||
धर्माची आखणी मानवता । मानवतेसाठी करावी व्यवस्था । कोठेहि होतां अव्यवस्था । धावोनि जावें ॥४४॥
This duty of the humanity is the ordered plan. It is the well set up and neat arrangement to maintain humanity. Whereever you find any disorder or a stalemate of humanity, everybody should rush to remove it and to make a neat fold again. ||44||
ही व्यवस्था जेव्हा अपुरी पडली । तेव्हाचि गट वृत्ति निर्माण झाली । व्यक्तिमत्वाचीं प्रलोभनें वाढलीं । भिन्न मार्गांनी ॥४५॥
When this neat set up (arrangement) could not be maintained or had fallen short, the tendency for groupism was born. Selfishness began to spread in everybody through different ways. ||45||
विश्वाचे ऐसे झाले तुकडे । कोणीहि गेला कोणीकडे । नांवरूप धरोनि वेडेंवाकडें । फुटला धर्म ॥४६॥
In this way the universe got shattered into pieces. Everybody took up any direction as he liked. The original duty of the humanity broke up and its pieces became spearate entities holding different titles and different ugly forms. ||46||
देशकालादिकासि बघून । केलीं साधनें निर्माण । त्या फांद्यांनाचि धर्मवृक्ष मानून । आखणी झाली गटांची ॥४७॥
Agreeable to the land and the era & the circumstances, different ways & means (to sustain humanity) were created and developed. But in the course of time, those ways and means, which were the branches of the duty of the humanity, turned into the different groups of people who planned the different and separate structures of those branches and began to consider them as their separate religious tree. ||47||
म्हणोनि पडलें विभिन्न नाम । हिंदु-मुसलमान-ख्रिश्चन धर्म । जैन-शिख-महानुभाव-ब्राह्म । नामें धर्मामाजीं ॥४८॥
Therefore these different groups of the different branches were titled by different names of the religions such as Hindu, muslim, christian, jain, sikha, Mahanubhava, Brahma etc. All the branches of original duty of humanity started holding their separate entities as their religions. ||48||
अजोनि खुंटली नाही संख्या । जेवढी पंथसंप्रदाय-व्याख्या । सर्वांसीच धर्मनामाअख्या । पुढे लागे ॥४९॥
The growth of the number of dharma (religions)did not stop there. Now all these religions have got broken up and their different small groups termed different sub-faiths, groups, sects and cults etc. All these now are claiming to be held & recognised as the separate religion. ||49||
घराघराचा अलग धर्म । धर्म एकेक व्यवहारकर्म । ’ आपलें जगणें ’ हेंचि सत्याचें वर्म । ऐसा भ्रम जाहला ॥५०॥
This has resulted in forming separate religion for every house. The each and every enactments & in their practical behaviour also became the separate religions. It created a delusion and firm misunderstanding in everybody that the real meaning of the religion is to live the life only for his own sake. ||50||
ऐसी जंव वाढली प्रथा । तंव झाली सर्वांसीच व्यथा । मग म्हणती विरोधी धर्मपंथां । केलें पाहिजे शासन ॥५१॥
When this tradition started growing more, it made all human beings very unhappy. So they began to state that the faiths and the religions which are contradictory to their religion or faith, should be severely punished now. ||51||
हें आवराया निर्मिली सत्ता । सामदामदंडभेद-प्रथा । हा राजधर्महि लावण्यासि व्यवस्था । मानवांची ॥५२॥
To control this struggling and conflicting spirits, ruling power was created. This ruling power set up a tradition of using ways like conciliation (saam), money (daam), punishment & fines (dand) and creating splits or rift (bheda). This duty of the ruling power was also for creating a neat fold and remanaging the human beings. ||52||
जे धर्ममार्गी संघटित झाले । त्यांनी न्यायसत्र आरंभिलें । आपापल्या परींनी केलें । स्थापन राज्य ॥५३॥
Those who got united and organised following the righteous and just ways and practices, started the fair and just ruling and thus tried to establish their ruling power with their strength and abilities. ||53||
राज्य केलें धर्मासाठी । परि उपभोगचि लागला पाठीं । लागली अहंतेची आटाआटी । आसक्तीमुळे ॥५४॥
Though they set up their rule to maintain the humanity, they developed unfair attachment and liking for the enjoyment of worldly pleasures. They bothered to cherish and maintain their self ego. ||54||
मग धर्मचि वगळून गेला । राजकारण धर्म झाला । त्यासाठी गलबला वाढला । सर्व देशीं ॥५५॥
Further the vision and idea of maintaining the duty of the humanity was completely set aside and politics took the place of this objective of the duty of the humanity. Now a great clamour of politics has spread through out the countries. ||55||
विसरोनि सेवाधर्माचें अधिष्ठान । राज्य करावें हेंचि मोठेपण । राबवावें मानवां पूर्ण । ऐसें झालें ॥५६॥
The rulers and politicians have forgotten the foundation of the duty of service to the humanity and now they have formed a tendency in considering greatness in ruling over the human beings. This strange sense of ruling over the mankind has resulted in the practice of putting all other humanbeings into hard labour by one human. ||56||
मग मानवाच्या सुखासाठी । मानव द्यावेत बळी संकटी । पडली ऐसीच राहटी । लोकांमाजीं ॥५७॥
It then became a tradition that at the times of calamities and adversities, innumerable humanbeings had to fall prey for the happiness of one human. ||57||
गेलें प्रेमाचें समजावणें । लागलें तलवारीस धार देणें । जो करील हिंसा अधिकतेने । तो विजयी ठरला धर्मवान ॥५८॥
When this tradition was established, the tendency to conciliate with love came to an end. They started sharpening their weapons. The individual who could surpass other in violence, slaughtered majority of people and became victorious was considered as the true follower of the religion. ||58||
सत्ताबळ संख्याबळ । त्यावरि धर्म ठरला प्रबळ । तेथे सत्याचें फुटलें कपाळ । शक्तियोगें ठरतां धर्म ॥५९॥
The religion of the ruler was considered to be the strongest and most powerful upon the powers he held and he had outnumbered other religions' followers. But in this condition the truth became extremely ill fated. ||59||
मग धर्मचि झालें हतियार । धर्माकरितां युध्द संहार । धर्मयुध्दाचें बंड थोर । वाढलें लोकीं ॥६०॥
Then the religion became the weapon. The hypocracy of the struggles and wars in the name of the religion; dreadful annihilation of the human beings and awe of the crusade grew to high pitch. ||60||
सत्य त्याग सेवेसि कोणी पुसेना । आपुलींच मतें मिरविती नाना । ऐसा हा झाला धिंगाणा । पृथ्वीवरि ॥६१॥
Nobody was ready even to utter the name of the truth, sacrifice and service to the humanity. Everybody started to strut and pride over his own separate philosophy. Such rowdism and tumult prevailed upon this earth. ||61||
बिघडोनि गेली धर्माची रीति । ती सुधारावया अपुरी शक्ति । म्हणोनि देवादिकांनाहि हातीं । शस्त्रें धरावीं लागली ॥६२॥
The proper manner and order of the real religion was completely impaired and disturbed. It reached beyond improvement as the human powers were inadequate and fell short to control. So Gods had to incarnate and to take weapons against the evil doers. ||62||
तें धर्मयुध्द न्यायाचें होतें । उन्मत्तता मुळीच नसे जेथे । ’ बळी तो कान पिळी ’ हें तेथे । लावणें हा अधर्म ॥६३॥
The wars fought by the incarnations of Gods against the beastly powers were just and righteous. There was no impudence as well as the lack of reasoning and fair considerations. In respect of the wars fought by the incarnations of Gods and the annihilation they had done of the unrighteous and tyrannical rulers can not be described as `MIGHT IS RIGHT' (Balee to kaan pilee). It will be irreligious to say so. ||63||
न्यायदानांत द्वेषपाप नसतें । परि जेव्हा आसक्ति देशाची घेरते । तेव्हा माणसाची बुध्दि जाते । विनाशाप्रति ॥६४॥
While giving the justice, there is no place for partialality, malice and sins. But when the attachment for the land and greed for the ruling powers grow more and more, then the wisdom and the intellect of the man gets miserably fallen down. ||64||
मग युध्द राष्ट्राची अरेरावी । घमेंड कुटिलतेच्या उठाठेवी । अधर्म तो जरि असेल युध्दचवी । कोणाचीहि अन्यायी ॥६५॥
Then on the ultimatum and powers, the strongest nations begin to challenge and employ pressure upon other weaker countries with their awe. They go on boasting egoistically and start enacting cunningly and wickedly. If anybody or any country outbreaks the unrighteous and unjustful wars, then it is an irregilious act. ||65||
माणूस माणसासि मारी । अपराध नसतां दमन करी । तें युध्दहि परि दुराचारी । बोलिलें शास्त्रीं धर्मांचेंहि ॥६६॥
The science of the Duty of humanity (or religion) has categorically proclaimed that if anybody kills any human or punishes him without any wrong, unlawful and criminal enactment done by him, then it is his misbehaviour and evil enactment though it is done in some war. ||66||
हा न्याय जेव्हा सकळांना कळे । तेव्हा थांबे युध्दाचें वारें सगळें । मानवसमाज माणुसकीशीं मिळे । न्यायदेवतेपुढे ॥६७॥
When the doctrine of this justice is understood by all, then only the atmosphere of the war will be subsided and cooled down. And then the humanity following righteousness and justice will be reestablished in the human society. ||67||
जें युध्दांचें तेंचि लहान झगडयांचें । तैसेंचि कुटुंबांमधील कलहांचें । हें सारें प्रदर्शन अज्ञानाचें । वेगळाल्यापरीं ॥६८॥
The reasons which lead to fight the war are the same for the struggles (in the villages) in a smaller form. The same are the reasons for the conflicts and quarrels in a family. Though their nature is different all these struggles, conflicts and quarrels are the exhibition of the ignorance of the human beings. ||68||
धर्म, पंथ आणि पक्ष, देश । यांच्या नशेचा अभिनिवेश । धर्मवेडें करोनि मानवास । न्यायमार्गें जाऊं नेदी ॥६९॥
When the man gets overintoxicated with the tenacity of religion, faith, party or country, then he becomes insane and this tenacity does not allow him to go on the way of righteousness and justice. ||69||
जेव्हा मुसलमान राज्य करी । तेव्हा देवळें पाडोनि मशिदी उभारी । आपण शहाणे म्हणोनि वाजवी भेरी । लौकिकामाजीं ॥७०॥
when some musalmaan becomes ruler and rules over the land, he demolishes the temples and erects mosques there. He beats drums to acclaim that he is the wise ruler. ||70||
त्याची सत्ता विलया गेली । तेव्हा हिंदूने मसजिद पाडली । आपलीशी करोनि सोडली । दुसर्‍या पंथीं ॥७१॥
When the muslim ruler gets dethroned and loses his ruling powers, when some other Hindu king establishes his rule; he demolishes the mosque and makes it a place for another faith as he likes and desires. ||71||
जेव्हा ख्रिश्चनाचें बंड आलें । तेव्हा त्याने चर्च वाढवले । आपुलें जाळें पसरोनि दिलें । मनमाने त्यांनी ॥७२॥
Then arrived the bewildered commotion of the christians. They began to erect churches and spred a planned network to develop the christian culture by canvassing the christian religion. they used several fair and unfair ways freely to grow the number of christians by converting the ignorant people of other faiths and religions by hook and crook. ||72||
रागद्वेषांचें समाधान । अभिलाषापूर्तीचें साधन । म्हणोनि केलें युध्द वा दमन । सूडबुध्दीने ॥७३॥
In this way the rulers and followers of a different faiths and religions fought wars to satisfy their burning violent emotions of malice and wrath and they used the wars as the means to fulfil all their unlimited greed, lust and desires. They fought wars with severe revengeful attitude and tried hard to ruin each other. ||73||
हा तो नव्हे धर्मविचार । हा आहे शक्तीचा व्यवहार । धर्मात मान्य नाहीच संहार । निरपराध मानवांचा ॥७४॥
Such devilish thinking is not at all agreeable to any religion and to the duty of the humanity. Employing the devilish powers and to annihilate the innocent human beings on a large scale is not at all consented by the law of humanity. ||74||
धर्मांत आहे सुव्यवस्था । शांति, बुध्दि, न्यायप्रियता । अहिंसेने समजावितां । होतो धर्म श्रेष्ठ ऐसा ॥७५॥
The religion holds the concept of neat arrangement of human society. It upholds peace, intellect and liking for justice and righteousness. The religion which convinces practicing non-violence becomes the most excellent and the most superior. ||75||
मानव मानवासाठी कष्टतो । दुसर्‍याच्या सुखीं सुखावे, श्रेष्ठ तो । परि मानवास मानव संहारतो । अधर्म याहूनि कोणता ? ॥७६॥
The human strives strenuously for other human beings. The man, who is happy to make and see others happy is the most superior and excellent. But if he goes on slaughtering the human beings; what other can be more irreligious than this? ||76||
हेंचि जयांना अंतरीं कळलें । तेचि महामानव समजले गेले । मग कोणतेहि पंथ धर्म जरी असले । सर्व चांगले आम्हांलागी ॥७७॥
Those, who have understood this benevolent truth of true religion were always held in high esteem by considering them as the greatest and excellent personages-the supreme beings. They might have belonged to any faith or religion. They are dearer to us. ||77||
सर्वचि धर्मपंथांचे देव । धर्मप्रवर्तक महामानव । यांचा ऐसाचि असे भाव । व्हावे मानव सर्व सुखी ॥७८॥
All Gods in all faiths and religions, all pioneers and promotors of religions and faiths and all the greatest sages and supreme beings have cherished one and only one objective and consciousness that the human beings must be happy. ||78||
जगीं नांदावी सुखशांति । सर्वांनी आचरावी बंधुप्रीति । यासाठीच झटले असती । महापुरुष अभेदत्वें ॥७९॥
All these the most excellent and supreme personages, seers and spirits had striven strenously without any distinction and with earnest desire, with the hope tht peace should dwell upon the earth. All should be happy. All should behave with the sense of brotherly love and affection with all others. ||79||
धरोनि हाचि विशाल हेत । कालानुसार काढिले पंथ । केला उपदेश लिहिले ग्रंथ । परोपरीं त्यांनी ॥८०॥
With such a broad and the noblest motive, those great sages and personages had established faiths to fulfil the needs of the time. They always guided the human beings with noble advice. They wrote scriptures for proper guidance to the people. They didn't leave a single stone unturned to achieve this. ||80||
याचसाठी आजवरि झालीं । कुराणें पुराणें धर्ममतेंहि भलीं । परि अहूनिहि नाही आकळली । खोली याची सर्वांना ॥८१॥
To achieve this purpose, several puranaas, kuraanas and different books and scriptures expressing and advocating the views and opinions about true religion were writen by our prophets & wise ancestors, great personages and sages. yet, unfortunately people could not have understood the depth and comprehensive motives of all these efforts. ||81||
पूर्वीपासूनि प्रयत्न झाले । न कळणारांनी विरोधिलें । अजूनहि प्रयत्न चालले । याचि मार्गाचे ॥८२॥
Attempts in the past had been made towards this direction. Those who could not understand, opposed and contradicted to those attempts. still the attempts are being made at present also. ||82||
आम्ही आहोंत प्रयत्नवादी । देवादिकांचे विशाल संवादी । जगासि तैसी लाभो सदबुध्दि । म्हणोनि प्रार्थना आरंभिली ॥८३॥
We are also the followers of such efforts. We hold those great spirits as the authentic authority who had sought divinity with this broad retention. Therefore we have now started to offer prayers to God to give good and fair wisdom and intelligence to all in this world. ||83||
यांत नवीन नाही गोविलें । पूर्वीच्या धर्माचें हृदगत भलें । तेंचि एकत्र करोनि ठेविलें । वेगळया स्वरूपें ॥८४॥
We have not added a bit of our any own novel idea. The orignial aims and objectives of the earlier religions have been brought together and consolidated and now put before you in a different form. ||84||
सर्वचि थोरांचे थोर विचार । सर्वाच्या पध्दतींचा सार । करोनि ठेविला गुच्छाकार । समाजापुढे ॥८५॥
We have collected all the noblest and excellent thoughts of all the great personages and great spirits together, we have added the essence of the manners of prayers of all religions and faiths and for binding them together we have presented is before the society of the human beings as a beautiful bunch of flowers. ||85||
ज्यांत परस्परांचें समाधान । जेणें सकलांचें सुंदर जीवन । तेंचि साधावया अनुसंधान । प्रार्थना केली ॥८६॥
We have offered this prayer with a great hope that all human beings should have happiness in their lives Their lives should become beautiful. All will seek their full satisfaction. ||86||
समन्वयकारी प्रार्थनापाठ । ही नव्हे पोलादी चौकट । येथे प्रत्येकासि वाव असे स्पष्ट । आपुलें गोवाया ॥८७॥
The reconciliatory prayer recitation is not a rigid steel frame. Everyone has a full freedom to include his own broad truth in it and this freedom is honestly given to all. ||87||
तात्त्विकता कुठूनहि घ्यावी । आपुलीच ’ एक टांग ’ नसावी । सर्वांच्या समाधानाची ठेवावी । सहनशील बुध्दि ॥८८॥
It is better to accept the philosophy of conciliation and co-ordination of all from wherever we can seek. It is not good to be stubborn or boast in it. All should have sense of tolerance for the satisfction of all. ||88||
ऐसी प्रार्थनाच शान्ति-प्रभावी । शान्तीसाठी विशालता हवी । विशालतेसाठी सोय व्हावी । परस्परांची ॥८९॥
In this manner, this prayer can create impression and impact of peace upon all. This peace needs a broad mind and tendency. To obtain this broadness of mind and tendency we all must be adjustable and accomodative for each other. (We should get united). ||89||
परस्परांच्या हृदयांसि स्पर्शता । जवळ येईल आत्मीयता । तेणेंचि विश्वासि प्रेमें जिंकतां । होईल प्राप्ति सुखशांतीची ॥९०॥
When we will understand each other with the sense of oneness,intimate affection will be created in all. With this affectionate love, we can win the world and all would seek the happiness and peace. ||90||
धर्म-पंथ-देशांचें भांडण । न मिटे ऐक्य-प्रेमाविण । तें प्रेम साधाया प्रार्थनेसमान । पातळी नाही उत्तम ॥९१॥
Unless we create such unity and love, the conflicts and quarrels among the religions, faiths, countries will not have an end. To seek that love and unity, no other level exists as excellent as the prayer. ||91||
सर्वचि धर्मीं प्रार्थनातत्व । सात्विकतेंतचि टिकाऊ एकत्व । याचें जाणोनिया महत्त्व । आणावें सर्वां एके ठायीं ॥९२॥
The pious principle of the prayer exists commonly in all religions & faiths. The unperishable unity can survive only by the noble attributes, virtues, piousness, righteousness- ie. in satwikata. understanding the vital importance of this unity every effort must be made to bring all together at one place. ||92||
परस्परांचा संबंध नव्हता । म्हणोनि पध्दतींत बदल होता । त्यांस आतां जवळ आणतां । पाप कैसें ? ॥९३॥
When there was no contact among each other, the manners of everybody's prayers were different. Now if we are bringing all together, what sin are we committing init? ||93||
सर्व विश्वाची एकचि प्रार्थना । सर्व विश्वाचा एकचि बाणा । सर्व विश्वांतचि एकपणा । कां न यावा ? ॥९४॥
If there is only one prayer for the whole universe, if the whole world has only one pretention why would then the unity and oneness of all human beings not come in the world? ||94||
न येण्याचें एकचि कारण । आकुंचित आमुचें ज्ञान । म्हणोनि आपापल्या परीने मंडण । केलें असे धर्मांचेंहि ॥९५॥
But we don't find such unity of all human beings in the world because we have a very narrow and constricted understanding and knowledge. Because of such narrow understanding and knowledge, we have set up different religions with our own reasoning and thoughts. ||95||
देवापासूनि एक होती । तेचि विशाल मन करिती । अल्प ज्ञानियापाशी फजीती । मानवधर्माची ॥९६॥
All Gods are the forms of one most enormous original form i.e. the absolute truth, the Brahma. This sense of the unity of Gods makes the minds broad and extensive. Those, who have a little knowledge and understanding, maintain the sense of separate entities and bring shame and disgrace to the duty of the humanity. ||96||
ते समजती भ्रष्टाकार । इतर तुच्छ आपण थोर । त्यांना स्वत:चाहि धर्म-विचार । कळला नाही ॥९७॥
They consider the unity as the deviation. They think others as contemptible and themselves as superior to all. In fact they didn't have understood their own religion in its true sense. ||97||
प्रार्थनीं सर्वांनी फड मांडावे । प्रार्थना संपतांचि वितंडावें । ते प्रार्थी नव्हेत पेंढारी म्हणावे । स्वार्थी ऐसे ॥९८॥
They form groups at the offering of the prayer. When the prayer is over, they start quarrelling. Such selfish people are not true spiritual and religious seekers. They should be treated as the hypocritical marauders. ||98||
लोक स्वार्थांनी दुरावले । आपसांत लढूं लागले । ते उपासनेने जवळ आले । होईल ऐसें ॥९९॥
Those, who parted and separated from eachother due to their selfishness and are struggling with eachother will surely come close to eachother through the prayer. ||99||
त्यासाठी त्यांना ज्ञान द्यावें । धर्मसमानत्व शिकवावें । न पटे तोंवरि प्रार्थनेसि लावावें । स्वधर्माच्याचि ॥१००॥
For this, first proper knowledge should be imparted to them and they should be taught the importance of the equality in all religions & faiths. (They will not immediately accept and become convinced). As long as they are not fully convinced about the equality of religions, they should be made to offer prayers which are their traditional and usual prayers of their faiths or the religions. ||100||
भिन्न धर्मांनी भिन्न प्रार्थना केली । परि प्रार्थनातत्त्वें प्रतिपादिलीं । तरी आदरभावना सर्वत्र वाढली । होईल ऐसें ॥१०१॥
Though the followers of the different faiths and religions offer their different prayers according to their different religions, if they put forth the principle of unity through prayers, then good feeling of respect for each other will be created in all. ||101||
याने तयार होईल भूमिका । प्रत्येक धर्म आपणासारिखा । तेणें विश्व शान्तिसुखा । पावेल एक होऊनि ॥१०२॥
Then a favourable ground will be ready for all to understand that all faiths and religions are not at all separate and different from eachother. Their religion or faith is exactly similar to any other faith or religion. When such understanding in them grows, all the world will seek peace and happiness. ||102||
म्हणोनि धरिली ही साधना । साधा सामुदायिक प्रार्थना । सामुदायिक होण्याचीच धारणा । आरंभिली सात्विक ॥१०३॥
Therefore upholding this retention of the unity and integrity, let us all take the collective mass prayer as a regular practice for all humanbeings. This collective common mass prayer is the beginning of the pious,virtuous and just (saatwik) retention to bring all in the form of collectivity. ||103||
ईश्वराची जी मनोकामना । एकापसोनि अनेकपणा । अनेकान्तरीं एकत्व भावना । उपभोगावी या द्वारें ॥१०४॥
The original volition of the supreme absolute `Brahma' or `paramaatmaa' was to hold multiforms and appear in the universe but to keep his own original one and only oneness in all various forms. This original volition of the absolute excellent spirit will be exerienced by all human beings through this common collective prayer. ||104||
सर्वांनी चहूकडोनि यत्न करावे । आपल्यापरीने जवळ यावें । सिध्दान्तांचें गोडवे गावे । म्हणजे वेळ न लागे ॥१०५॥
To seek this unity and integration of the universe, all must put their strenous efforts and come close together. Accepting the original objective and ideal of the humanity, all should try to grow its importance. Then it will take no long time to seek the unity of all. ||105||
सिध्दान्तरूप तत्त्वज्ञान । लोकांमाजीं रुजविल्याविण । न होय पंथद्वेषादिकांचें उच्चाटन । नेहमीकरितां ॥१०६॥
unless the propositional philosophy is sown in all human beings, the difference and malice among the faiths & religions cannot be uprooted at all times and forever. ||106||
सामुदायिक प्रार्थनारूपें । हें तत्त्व रुजविणें असे सोपें । म्हणोनि लागा खटाटोपें । कार्यासि या गांवोगांव ॥१०७॥
It will be easy to sow this truth in all through the collective common prayer. Therefore all of you now start enacting in each and every village with all your sincere and strenous efforts. ||107||
गांवोगांवीं धर्मसमभाव । मग आपैसेंचि सुखावे विश्व । पृथ्वीसि लाभेल स्वर्ग-गौरव । तुकडया म्हणे ॥१०८॥
When strong sense of the equality in all faiths and religions will spread in every village, the whole universe will become very easily happy and peaceful. This earth of all of us will then seek all glories and magnanimity of the heaven.(Shrisant Tukadojee Maharaj says so.) ||108||
इतिश्री ग्रामगीता ग्रंथ । गुरु-शास्त्र-स्वानुभव-संमत । धर्मसमन्वय कथिला येथ । अठ्ठाविसावा अध्याय संपूर्ण ॥१०९॥
This scripture-Graamgeeta has been well consented by the Guru, all shastras and by self experience. The twenty eighth chapter, in which the conciliation of all religions & faiths is elaborated, is hereby concluded. ||109||
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