Gramgeeta chapter 22 antya sanskara .. the last funeral religious rites
Chapter- 22
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THE LAST (FUNERAL) RELIGIOUS RITES
(Antya sanskara) ||Salutations to Shreegurudeva|| |
| Various Rites:- Ideal considerations about Death and the duties towards the dears departed:- |
Viwaahadi sanskaar aavashyak | pari kharcha na whava adhik |
There are many good and religious rites like the rituals of wedding ceremony which man earnestly needs. But all these rites must not be performed & celebrated extravagantly understanding the basic purposes and the truth underlying them, they should be performed in our daily routine behaviour. ||1|| |
Otiphale, Mounjeebandhana | Jawale utarane teerthi jawoon |
These religious rites include tonsure of the son for the first time after his birth, the sacred thread ceremony (Mounjibandhana) Vaastu pooja (Religious rites to be performed at the time of the first entrance in the newly built house), dropping and filling the lap of the pregnant woman with fruits and rice, naming the new born child, birthday celebrations etc. while celebrating all these rites, there should be no superficial pomp and show, dispositions and special arrangements. ||2|| |
Taisechi Mrutyusanskarache | stoma nasaave antyavidhiche |
The same is the case with the final funeral rites to be performed after the death of a person. Rigidity in performing rites should not be given undue importance; so that the living relatives of the dead may not suffer shame due to overexpensive celebrations in the name of their departed dear one. ||3|| |
Mrutyusanskaaracha aika khulasa | Lok mrutyasi samajatee bhalatisa |
Now listen to the detailed information and explanation about the death and the final funeral rites to be performed after death. People think that death must be an extremely horrible and fearful event of human life. But I tell you. No event other than death is so excellent as death. ||4|| |
Jaisee nadee saagaras miley | Todoni bhedabhaava kashtabale |
While flowing from its origin, the river has to face so many hardships. Leaving all these hinderances and hardships and forgetting the sense of alienness the river gets absorbed in the sea because the final goal of its life is just the same. (i.e. to flow from origin to the sea and become one with the sea.) ||5|| |
Waahat raahi aapulyaa rangey | Lok shant hotee sahaj sange |
The river flows in its constant pleasure. While it flows (from its origin to the sea) people living along its both banks get themselves fully satisfied and the urgent needs of their life are fulfilled. ||6|| |
Pari tijasee mahatwa saagarache | Taisechi aahe maanavaache |
Similar is the aim of the human life. The river has only one goal of reaching the sea and becoming one with it. Likewise, when all bonds of attachments for life and the earthly relations, get severed, the human being makes haste to return to his divine original self-form. ||7|| |
Pari kaaryaachi jee waasana raahate | Teech jeewaasi saath detey |
But the disire to do some enactments, if remains at the time of one's death, it follows the departing soul and makes it to have another new birth. The desires and attachments which the soul has brought with it from its previous birth, appear or manifest in its next new birth. ||8|| |
Shareer maatra nashta zaale | Pari sanskaar waasane angee bharale |
Though the body of the previous birth gets lost into ashes after one's death, the deep impressions, occupied by the unfulfilled desires and intimate attachments manifest in the next new birth in the new body of the soul. ||9|| |
Jyaane yaaj janmee moha mitawale | uttam sanskaar prapt kele |
One, who succeeds in destroying all his greed, attachments, ignorance completely from their roots, becomes free from taking new birth and coming into this world and departing after death again and again. ||10|| |
Pari aise qachitachi hotee | Adhal paramadhaam pawatee |
But there are some very few, rare virtueous souls, who attain the unslipping, unslidding, immovable and the most excellent spiritual abode. All others get born and die again and again due to their unfulfilled desires and attachments which they have cherished throughout their existance on the earth. ||11|| |
Aasakteene indreeyee baandhala | Manaa yeyee tasa karoo laagala |
The living being gets tied with the bonds of desires, and attachments for the subjects of its interest and pleasures of its organs. Then it begins to behave according to the lust and desires of its mind. People around him form affection and liking for him as they can also get their selfish desires fulfilled through his help. ||12|| |
Janmalaa, waadhalaa, mothaa zaala | awasthaa anek tyaa dehaala |
A plant sprouts with new leaves.It grows, bears flowers and fruits. After its full growth, it becomes old and wears out. These are the stages of the plant's life in six seasons. Similarly, the human body also passes through six stages of life. (Exists, draws birth, grows, changes its form, decays and dies.) ||13|| |
Tyaachi vikrutee shiges laagalee | shareer gaatre viskalooni geli |
When the human body attains deformations or physical disorders to the highest pitch, when all its limbs and organs become emaciated, the being waits to return to its original and permanent heavenly abode and to acquire its original real spiritual self ||14|| |
Tyaasa mohapaashe bandhoo paahati | Aushadhe waatel tashi detee |
The relatives and people surrounding the departing dear try to keep him alive by tying with the bonds of attachments and intimate attractions. They treat the person employing many medicines so that he should survive and live for some more years to become useful and helpful to fulfill their selfish needs. With such selfish motives, they weep and shout and request others to save the dying person. ||15|| |
Maranonmukhaasi jeevan dyaave | punarapi uttam banawaave |
All of us think that it is our duty to bring back the departing soul and to keep the dying person live by employing all possible treatments upon him. ||16|| |
Pari prayatna karonee naahi jagala | shewatee shareer sodoni gela |
But after exhausting all our possible efforts and employing all kinds of treatments, when the individual departs deserting his body behind him, we should think that our dear departed has sought emancipation and absorption in the divine form of God. ||17|| |
Maga eeshwaraasi karavee prarthana | Tyaas shanti laabho devasadana |
Then we should offer prayers to the almighty God to bestow upon the soul divine peace in His divine abode. We should pray that the feelings of sorrows or pleasures of the kith and the kins of the departed soul should not hurt it in its divine heavenly abode and agitate its original form. ||18|| |
Yethe radanyaache naahi kaam | Aapanaasahi tech dhaam |
There is no reason for expressing our lamentation by weeping and crying for the departed soul. All of us will also have to follow the same way after deserting our mortal bodies at the time of our death and we shall have to go there, where our dear departed has gone. ||19|| |
Mhanoni mrutyanantar rodana | Hey aahe adnyaanache pradarshana |
Therefore our mourning, crying and weeping in sorrow for the death of our dear one is a sign or our ignorance. Knowing this reality, why should we become sorrowful and display our ignorance? ||20|| |
Hey jyaache tyaasachi praapt hotey | Maga radave kaasayaasi laagate?
Whatever (good or bad) enactments the man performs in his life span goes with him after his death. He reaps as he has sown. Why should we then lament and weep? We should try to do whatever we can and add to the good fame of the dead. ||21||kaahi karoni taree dakhawaave te | keertisaathi ||21|| |
Aapan urale te kartavya karaave | Tene tyaache naava bhushawaave |
We should try to complete the enactments which the departed person has left undone or half done. We should adore his glory by completing his remaining work. When we exert to fulfill the glorious and excellent work (Which the dead one has left half done or undone) we bring glories to our family. It adds to the name and fame of our father & forefathers. ||22|| |
Aso, aisa praanee niwartala | sarvaa milonee nyaave tyaala |
When the soul departs deserting its mortal body, we all should come together without considering the caste (whether the dead one belongs to our caste or not) and we all should carry the dead body to the cemetary for performing the funeral rites. ||23|| |
Sanmaan dyaava jaanaraapratee | Abhadra aisee nako arthee |
While carrying the dead body to the cemetary for funeral, the dead should be given due respect and honour. His bier should not seem ominous and ugly. The body should be carried with love, affection and solemn seriousness. ||24|| |
Sarvaanni prasang neet karaava | Haatbhaar laawoni dyaava |
All of us should extend all our co-operation by forwarding our helping hand for performing the final funeral rites. We should keep in mind that after our death, the final rites of our dead bodies will be performed in the equally excellent manner as we have done for that dead person. ||25|| |
Mrutyuhi sumangal samajaava | smashaan yaatres sahayog dyaava |
Death should be considered as an auspicious event of the excellent welfare of the dead. All of us should participate in the procession of the dead body from his place to the cemetary. Hymns and devotional songs should be sung acclaiming the name of God while carrying the dead body, and thus we should make the way of the dead beautiful. ||26|| |
Abhadra, vidrup, kilasawaanee | Na thewaavi reet kunee |
No place should be given to the dirty, ominous and disgusting customs or traditions while performing the entire funeral rituals. This funeral rite should be concluded by the speeches to pay homage to the dead person. ||27|| |
Smashaanee asaavee suvyawastha | Paoosakaalaasatheehi tatwata |
There should be convinient arrangements for performing the funeral rites in the cemetary. The whole atmosphere in and around the cemetary should be sacred and pious and to maintain the atmosphere so sacred, a big pendal to accomodate all people should be eracted. Such pendal is very necessary in the rainy season.||28|| |
Mruta shareeraache karoni dahan | Pavitra karaave vaatawarana |
After setting fire to the pyre of the dead body, the surroundings and the atmosphere should be made pure, sacred and pious. For this, the village should make necessary arrangements to provide the required things at the proper place. ||29|| |
Mruta shareeraas peetambar | Gharee nasalyaas vikaa ghara |
Peetambar (holy silken dhotee) is to be put on the dead body for funeral rites. But if the family of the dead person can not afford to buy that costly dhotee, they should not sell out their house to buy the dhotee and then suffer many sorrows throughout the remaining life. ||30|| |
Asel taisechi waagave | Junehi vastra swachcha karave |
If the family of the dead is poor and can't afford to buy a costly silken dhotee, the relatives can use well cleaned and washed old clothes to wrap the dead body for taking to the cemetary. ||31|| |
Nawechi wastra paahije aanile | Aise shaastraane jaree saangitale |
The sciences advocating the funeral rites do insist upon bringing new silken dhotee to wrap the dead body but do those sciences know the condition of the family of the dead? ||32|| |
Tupawaachoni nako bhojana | hey shastra wachon palato kona?
The sciences advise not to have meals without pouring pure ghee over food. Howmany people follow it or are in a position to afford buying pure ghee? Then why should we follow and obey the order of sciences to rub ghee upon the dead body before funeral? ||33|| |
| IMPURITY TO THE RELATIVES AFTER DEATH |
Mrutyu zaala ekaachiya gharee | Khaavayaas naahi eka diwas jwaaree |
When death of the person in a very poor family occurs and there is no single grain in the house, should that poor family members sit at home (without work to earn) spending a number of days idly to follow the impurity through the death in his house? ||34|| |
Ek diwas khaali gela | Taree upaas padatee garibaala |
If a poor labourer wastes one day without going for his day's wages, he and his family has to go without food. Then if he spends ten days in observing the custom of impurity and sits idly at home, how can he maintain his family? ||35|| |
Mhanoni pret newoni kaarya urakale | Gharee yewoni snaan kele |
Therefore carrying the dead body to the cemetary, the funeral or cremation rites should be performed. Returning home, we should have a bath. We should smear the spot, where the dead had breathed his last breath, with cow-dung to purify it and thus the funeral rites should be completed. ||36|| |
Maga tyaane khushaal kaamasi jaave | Molmajuree kareet rahaave |
Then the house holder should go and attend to his work without any fear or doubt. When he finds leisure time, he should meditate upon the excellent thoughts in solitude. ||37|| |
Sutak dharanyaachi prathaa lavilee | hee tara shok vrutteech davilee |
The ancient shastraas have established a tradition of observing impurity through death (sutaka) which has resulted in increasing the mourning for the death of the person. If such traditions and usages are becoming stumbling blocks in the way of our progress and prosperity, they should be considerately removed and discarded immediately. ||38|| |
Yaacha mool uddesh aisa hota | Mruta dehaacha sansarga ghadata |
In fact, the real original purpose in establishing the custom of observing `sutak'(impurity) was maintaining good health and hygiene. Person, who comes in the close contact of the patient and the dead person to make necessary arrangements or to nurse, may get affected by the unseen minute microbes of the diseases which the dead one had been suffering from and died of. So to keep all in the family of the dead away from other healthy people had become the usage. ||39|| |
Pari baap shambhar kosaawari melaa | Mulaga sutak palee mumbailaa |
But, father of someone dies in a village hundreds of miles away and his son, living in Mumbai observes the impurity (sutak). This means that the basic principle behind the custom has been forgotten and the custom is followed blindly and senselessly. It should be discarded by educating the purposes behind the customs and usages. ||40|| |
Gomutra shimpadane, Nimba khaane | pretaasi agni sanskaar dene |
All the rules laid down by shastras such as to sprinkle cow-urine (at the spot and all surrounding area of the house), to chew the leaves of the neem tree, to burn the dead body on the pyre, while employing religious rites upon the dead, to observe impurily (sutak) and avoid contact with others etc. are prescribed to maintain good health and hygine of the other living people. ||41|| |
Mhanoni shuddha jalaane snaan karaave | shuddha kapade paridhaan karaave |
Therefore (for observing this usage of sutak) all in the contact of the dead person should have bath of pure water. Clean clothes should be put on. All clothes and pots and utensils used by the dead person, suffering from diseases, should be washed and cleaned. ||42|| |
Hey karane aahe aawashyaka | yaasicha bolati sutak |
It is certainly essential to follow the rules laid to observe impurity (sutak) to protect our health and hygiene. But to observe the rite of mourning for the dead for a long period of ten days is surely not agreeable to our sensible reasoning. ||43|| |
Shoka waartaa sakalaasi kalaavee | Mhanoni ekada patre takaavee |
All kiths and kins, relatives, friends etc. of the dead person should be informed about the demise of the person by sending letters. Such reforms should be established in the masses and the society. ||44|| |
Vicharaanchi drudhata whaavi | mhanoni sadgranthaanchi kaas dharaavee |
If this good thought is to be fixed and firmly established in the minds of all, it is necessary that excellent holy scriptures and books, which provide proper and real thoughts, facts and knowledge about such religious customs and rites should be studied. Why should we go on weeping, lamenting and expressing grief for the dead for six months, before the visitors and sympathisers? ||45|| |
Vivekey saavaroni bhawana | karaavi teraavya diwashi prarthana |
Controlling the impulse of our delicate feelings for the dead person with sensible reasoning, a collective mass prayer should be arranged on the thirteenth day to pay homage to the departed soul. Then all should get deeply absorbed in the pleasure of bhajans, hymns, prayers and the songs of psalm||46|| |
Sangaavee smrutee mhanoni kahaani | Asel tari daan dewoni |
To remember the departed person, a story or some good incident about him should be narrated. If the family can afford, some donation in charity in the name of the dead should be given to the poor and the needy. If they can't afford to give such donations, they should not mind or regret for their inability. ||47|| |
Mokalepanee naman karaave | `mee uttam waagen' sankalpaave |
Clearing and opening our minds, saluting the departed soul with love and respect from our hearts, we should take a vow "I shall always behave in noble and excellent way". The family of the deceased person should start some work for the welfare of the village in the name of their deceased dear. ||48|| |
Pari paahavee aapulee paristhiti | Jityaanchi howoo naye phajiti |
But in doing all this, one should sensibly and carefully consider his financial liabilities and condition. The family members, surviving after the dead person, must not face hardships and starvation due to the expensive celebrations. Otherwise some individuals go on sacrificing huge amounts on donations in the name of their departed one and become totally bankrupt. This is also not fair. ||49|| |
Konee rudhi bandhanaat padatee | Mrutaasathi karja kaadhitee |
Some other individuals try to follow the customs and traditions very rigidly. They obtain loans for performing these rites and customs in the name of the departed soul. They arrange rows after rows of the diners by inviting their friends, relatives and caste brothers. ||50|| |
Buwa, panch athawa brahmana | yaansi dhana detee bhurdand mhanona |
Some have to donate large sums to the gosavees, brahmins and the panch (the head man of the village panchayat) just to follow the usages of the society and family. These donations are just like the heavy fine imposed upon the poor for no fault or crime of them. Some have to arrange a sweet dinner (A dinner to be given after the 13 days of the death). All this taxation is literally breaking up the waist of the poor person. ||51|| |
Konee gharee dhanaadhya asatee | pari putraabhavee narkaachi bheeti |
Some rich individuals do not have their own sons. They get scared of going to the hell after death. So to continue the lineage of their family and to avoid the hell after death, they adopt some boy as the son from their kiths and kins at the time of their departing from this world. This adoption creates so many agonies and disgraceful problems for other family members of the dead. ||52|| |
Dattak karee udhalepana | kimwaa poora yeyee bhandana |
Sometimes the adopted son squanders the wealth extravagantly and puts all the wealth to the dust. In some cases, internal clashes, struggles and quarrels start between the adopted son and other famaly members. All the well earned wealth of the dead person gets lost in such improper and inauspicious ways. If this is so, how can the departed soul, who had adopted a son to avoid the agonies of hell, save himself from the hell? ||53|| |
Jeeva swakarmaachi phale bhogato | Tyaasi kon kaisaa tarito?
Infact the being itself has to suffer the conseuences (good or bad) of the right or wrong enactments. Then who will be its saviour and save it? How can other individual save it from his sufferings? The being seeks heaven by the virtueous noble enactments which it had performed while it was alive on the earth; and not by having sons and grandsons. ||54|| |
Swarga athawaa muktee kaahi | sadgati wegalee anya naahee |
All these terms like the heaven, salvation, emancipation or final better divine state express the same state or meaning. The state of redemption of the being means the extreme urge of mind towards enacting divine, noble, meritorious and virtueous deeds. ||55|| |
Yaa saathee dhana asalyaa maalakeeche | Karaave kaary gavasoyee che |
Therefore if one possesses his own wealth, or property, he should utilize it in erecting schools, residenses boardhing houses for the pupils digging wells etc. He should create some comforts and conveniences for the village utilizing his money for them. ||56|| |
Athawa bandhawaava ekhada maarga | Jene janateche chukatee kashta bhoga |
Or he should utilize his money upon making a street for convinience of the village folks so that their troubles in treading can be saved. He can seek heaven only by giving up attachment for the money, wealth and property. ||57|| |
Kimwaa Tyaache je naatlaga | Tyaanni satkaaryaacha aanava yog |
The relatives of the departed soul should arrange some noble excellent mission and utilize the wealth of the dead penon in some better work for the welfare of the society. ||58|| |
Tayaayoge jee hoyeel keerti | Tilaach sajjan swarga mhanateel |
Utilization of wealth in such noble work of welfare of masses will bring name and glory to the dead person. The virtueous good men call this glory as a heaven. Heavenls not something different from the good fame and applaude; from admiration by people. ||59|| |
Jyaachi pasarel apakeerti | Tyaasi kaisee milel muktee? |
If somebody seeks defamation by his wrong sinful deeds, how can he seek salvation? Therefore one should spend his life in such an excellent and sublime way that people will always sing songs in his praise and admiration after his deporture from this world. ||60|| |
Yaachasaathee uttam shikaave | uttam raahave, waagave |
For this, one should learn and acquire the excellent knowledge, He should live with excellent behaviour and maintain his life in a noble, virtueous way. He should maintain an ideal daily routine and earn name and fame by making others ideal and their lives ideal. ||61|| |
Keerti to chi swarga khara | Apakeerti narakaacha pasaara |
Good name and glory is a real heaven and; bad name and defamation is the hell. People find here in this very world the pervasion of both (heaven-hell) in the form of glory & defamation. ||62|| |
Eravee swargasthaleehi gela | Tari kukarme, dukkhachi Devendraala |
Else, even living as the king of God, Devendra had to suffer bitter consequences for his wrong and sinful enactments. Nahush performed ninety nine yagnaas (sacrifices). But when he developed ego and pride, he was degraded and had to seek birth in the form of a snake upon the earth. ||63|| |
Mhanoni kaaryaatachi swarg-narka | sakaam granthaanche phol koutuka |
Therefore the real heaven lies in good virtues noble enactments and the sorroful hell lies in the wrong sinful enactments. The ideas and themes that are described in the scriptures for fulfilling desires of the dead are meangless. The selfish persons had tried to trap and enchant common innocent people by such false ideas and stories only to fulfil their own selfish motives. ||64|| |
Mhanati kawalyaane pind nelaa | Tareech to swargaala gela |
It is a very popular belief among people that after the funeral rites, when a crow carries away the pind (riceball symbolic food offered to the soul of the dead) the soul of the dead has gone to the heaven . But if the crow does not touch the rice ball, they believe that the soul is roaming in the universe and has been tied by bonds of some unfulfilled desire. ||65|| |
Hey mhanane kasesechi watate | pindaache naahi mahatwa yethe |
If we think over this sensibly, we will find it some what absurd and not justifiable. In fact, whether the crow has taken away the rice ball is not at all important. The real important fact is what good and virtueous enactments or what wrong and sinful deed the being had performed after attaining birth as a humanbeing in this world. ||66|| |
Melyaavaree dahaa diwasa bhramato | Jeeva pind deta swargee jato |
People believe that the soul of the departed individual roams in the unknown cosmos for ten days and when after funeral rites, a rice ball is offered to it; it goes to the heaven. This presumption is totally meaningless and absurd. ||67|| |
Tyaane kele asel uttam karma | Tareech paavel uttam dhaam |
If the deceased has done excellent noble deeds, he would have attained the good heavenly state otherwise (due to his wrong and evil enactments), he would naturally have to go to the lowest womb of the ignorant. ||68|| |
Praanee aapulyaach karma-swabhaave | Bhogee uttam-adham phal barave |
The being endures good or bad fruits (consequences) due to its excellent virtueous or evil, wrong enactments and draws birth in excellent highest womb or the lowest miserable womb. How can it be changed by merely offering a small rice ball after his death? It is certainly impossible. ||69|| |
Jyaane sukrutachi naahi kele | Tyaache kitihi pind uchalale |
If the person has done nothing good and noble in his life, and if a number of crows have carried away many rice balls (offered to his soul) can we say that he has sought redemption of his life? ||70|| |
Bhikhshukaaghari dilee gaya | Tiche sheput dharoni kaaya |
If the dying person had offered a cow to some holy brahmin at the mement of his death, can his departed soul cross the river vaitaranee holding its tail? ||72|| |
Haa to aahe karmatha sohala | sagyaa soyaraancha virangula |
(In my opinion) This rigid usage has been established by our shastraas just through the affectionate attachment towards sons and grandsons and this usage is being carried out from generations to generations. ||72|| |
Teeka na karane mrutyugranthachi | Tee hee ase saadhana bhaavana trupteechi |
In saying so, I don't want to criticize the holy scripture which deals with the rites to be performed at and after the funeral of the dead. Because, I understand that it is the question dealing with the emotional satisfaction of the human mind. But I don't think that it is the only proper way of fulfilling the real aim of the life of the being. ||73|| |
Mrutyu paave tyaache naava rahaave | Mhanoni samaj seves kaahi dyaave |
If we want the dead person to remain behind in the form of his good name and fame, it is better to donate some part of his wealth in his name for the welfare and as the service to the society. When we sing song of praise for the excellent virtues of the departed soul, it means that we should also try to become as ideal as the dear departed was. ||74|| |
Khara pind aapanachi uchalaava | kartavya karoni jeeva bhooshawaava |
In fact, we should pick up the true pind (the rice ball) offered to the dead one. This means that the real pind is the excellent noble deeds the dead had performed in his life and we should pick up and continue that work of welfare and service to the humanity. Our good enactments will become adoration for the dead person and will hoist the banner of real name and fame of the departed soul. ||75|| |
Naahitari melaa ki radaave | Jivantapanee lakhsha na dyaave |
Otherwise, it will become a showy superficial pretension of the society and the relatives of the dead one. They had totally ignored him when he was alive and now after his death they are expressing sorrow and grief by weeping and crying loudly. ||76|| |
Jiwant asata rotee na dey | Meliyaavari waajavee vaadye |
While he was alive, nobody gave him even a single grain of food to eat. And now after his death all his kith, kins, friends, relatives are carrying his lifeless body by playing on instruments and offering rice balls to the crows and giving donations in charity in the name of the dead person. What are they going to seek in doing all this after his death? ||77|| |
Shraddhasaathi dhana udhalaave | Loklaajestava maraave |
Let us not enact foolishly falling prey to undue and false sense of shame in society and spend hugely and extravagantly upon performing the rites of shraadha. (shraadhha is the religious ritual to be performed every year on the day of death of person. In this ritual, again pind (cooked rice balls) is offered in the name of the dead person and of his forefathers of three generations.) ||78|| |
Gelaa jeeva na raahe thaamboon | varsha maasaantee ghyaavaya bhojana |
Once the person dies, the departed soul never returns and waits to take his meals of rice balls after every month or every year. Collecting all his sins, evil and wrong deeds, excellent and virtueous deeds that he had enacted while he was alive, the soul seeks a new birth again to endure good or bad consequences as fruits of his earlier enactments of previous birth. ||79|| |
Jeeva punhaa jeevani yaava | kaahi satsangatees laagava |
Therefore, it is better that we ourselves should make a good and sublime volition for the departed soul that when it draws birth again, he should seek divine, holy and good asociation in his new birth and should not commit the same wrongs and sinful evil acts which he had done in his previous births. ||80|| |
Kimwaa tyaache gunavaibhava | shraddghene aathawaave sarva |
Or let all of us remember with true and firm faith, the treasure of all his glorious virtues and merits and meditate upon them. this will be the most excellent unprecedented form of `shraadha' for the departed soul. ||81|| |
| DIVINE MERIT IN OFFERING DONATIONS AND ALMS; HOLY BATH IN HOLY RIVERS AND MEDITATION OVER ERECTING MEMORIALS OF THE DEPARTED ONE |
Tyaachi keerti rahaavee lokee | Mhanoni karaavi daan, punyenikee |
The good name and glories of the departed soul should remain in the world for ever. with this noble thought we wish to do something in a concrete form to retain the sweet memories of the dead. So we should offer a donation in charity in his name to erect something in our own village. We should do some concrete work of philanthropic in his name. We should offer money and things to some excellent work of welfare of the mankind so that the departed person will be permanently remembered by the village in a long future. ||82|| |
Jo konee jyaa rogey melaa | Taisa howoo naye itaraanla |
If some individual dies of some disease, let us help the local hospital and dispensary by donating some aid in the name of the ded person to save others who are suffering from the same disese like the departed one. ||83|| |
Pari hey janaasi na kaley dharmaguj | jaati teerthi karoni karja |
But forgetting this real religious secret behind the performance, people take huge lons and go on holy travels visiting the holy places. (To perform religious rites in the name of deceased person). This provides an easy chance to the wicked persons in those holy places to establish their trade. ||84|| |
Kaahi sajjan teerthaasi jatee | Asthi-raakh bharoni netee |
Some good gentlemen take the ashes and remains of the dead person and go to the holy places at the bank of the Ganga. Then they drop the remainings and ashes of the dead body in to the holy water believing that the dead man's soul will washout the sins and evil acts he had committed in his life span. ||85|| |
`Kashyam tu marananmukti' | aishi lokee waadhalee bhrantee |
People have developed blind delusion that person dying in kashi seeks salvation. If it is true, we know, many insects also die in the holy waters of the Ganga in kashi. can we accept that these insects have sought salvation? ||86|| |
Kaashiwaasi bhakta kabeer | samaadhisi niwadati gaava magahar |
Kabeer, the great saint was the resident of kashi. He left kashi and went to reside at Magahar. The town Magahar is supposed to be the place of hell. In such illfated town kabeer deserted his body and the world. The town Maghar which is held as hell by people became the holy place for redemption and salvation for the great saint kabeer. ||87|| |
Janmabhari soot winon | prakat dekhila janee janardana |
Sant kabeer spent his whole life in spinning and sought appearance and manifestation of God in every individual. The importance of this great saint can't be realised by the stonelike ignorant miserable people who live actually like the stone in the Gange. (This is the ideal character of Saint Kabeer on this chapter.) ||88|| |
Janmabhari doshkrutye kelee | Tyaavelee naahi ganget tharavilee |
While alive the individual committed so many wrong and evil enactments and sinful acts. He then never thought of the Ganga. Now when he is dead, his ashes are dropped in the holy water of the Ganga and people say that the soul of that wicked man has sought divine and good end. ||89|| |
Hey saanganaare aani karanaare | yaanna potaapaanyache bharale waare |
Those, who advocate all this philosophy and make people to follow the customs like dropping ashes of the dead into the holy rivers, had set up and developed their business to earn their livelihood. They never advise people how morally and virtueously they should live to seek salvation. But they compel the relatives of the dead person to perform rites in the name of the dead. ||90|| |
Aho ! jyaat manachi nasate | Te karoneehi waaya jaate |
(Vandaneeya Maharaj says) "Oh brothers! enactment performed without putting mind in it (only action is done by the body machanically but mind is indifferent from it) goes to the dust. Then where both the mind and body are absent, what act of redemption can be done by the dead?" ||91|| |
Pari pande; pujaari saangatee gourave | Tumachya wadila swargee paathawaave |
The pandaas and the worshipers (the guides in religious rites at the holy places) plead with admiration and awe "what dakhshina (auspicious fees to perform religious rites) can you pay if we send your father and forefathers to the heaven by performing necessary rituals?" In this way these pandaas make dealings with the simpleminded and innocent relatives of the dead. ||92|| |
Bichaara bholaa bhaala shetkaree | Majoor athawa bhaavik vyawahaaree |
The poor, innocent farmer, being a god fearing man; the poor labourer or the devoted individual comes into the trap set up by the pandaas through sech a deal, says, "I'll seek loan to pay your dakhshana". ||93|| |
Pari aamache waadwadeel | swargaala kadhee pathawaal? |
The poor devotional innocent relative of the dead further askes the pandaa, "when will you send our father and forefathers to the heaven?" In sorrow, he then puts his head on pandaas feet with tearful mourning eyes. ||94|| |
Aishyaa andhashraddhesi waadhwoni | dhoorta ghetee swaartha saadhooni |
In this way, these cunning and wicked people grow superstitions in the innocent people and get their selfish motives fulfilled without doing labour and hard work. these rascals have become the greatest sinners in the society. ||95|| |
Waastawik aisee wel aalee | Tyaas paahije sandhi saadhlee |
In fact, these pandaas and worshipper brahmins can have benefit to take a chance to guide properly to these emotional innocent people. They can advise a good trick to them. So they should make a good use of this easy chance. ||96|| |
Tuze pitar swargaat jaave | aise ghetale tuzyaa jeeve |
The pandaas should tell the relatives of the dead, "If you earnestly desire that your father and forefathers should go to the heaven, you will have to make some good volitions while bathing & praying to the Ganga. ||97|| |
Mee pitar swargee jaanyaasaathee | sankalpa karito jeeve potee |
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Aise jaree pandyaani karavile | Tari tyaanchehee udar bharale |
If the panda can get such volitions vowed by the people, he will earn his livelihood and very easily, the innocent common simple folks can seek their welfare. ||100|| |
Pari pandyaachi vyasanee gduraacharee | phukat lutaaya khatpat karee |
But this panda himself is an addict and evil doer. So he always tries to cheat and rob others. How can the society seek upliftment & welfare at the hands of such selfish cunning person? ||101|| |
Mhanoni aandhala karmathpana | Haa waadhawoo na dyaava kona |
Therefore don't allow such blind rigidity of useless rites to grow by anybody. Treat your village as the holy Ganga and offer to it whatever you want to give in the name of your deceased relative. ||102|| |
Gawachaa talav athawaa nadee | sundar pahaavi viheer adi |
Get yourself bathed and cleaned at some good well or river or a tank (available) in your own village. be pure in mind and body and pray to God that he should remember your departed dear relative. ||103|| |
Tyaa nimittaane karave satkaarya | kaasaya baghaave teertha baahya? |
Then perform some good work for the village. There is absolutely no need to find out some other holy place away from the village because All pervasive God is present everywhere. ||104|| |
Mhanoni hey saadhan badlaave | Gaaveech sarva kaahi karaave |
It is necessary to bring some better changes in the rigid and traditional way of performing the rites and rituals after death of an individual. Whatever good noble work you want to do in the name of the departed person and which is urgently necessary for the betterment of your village, do that enactment for the service of the village with pure and noble intentions and give a right and better turn to the rigid and traditional thoughts of your village brothers. ||105|| |
Konee pretaachi samaadhi karitee | ugeech jaaga guntawonee dharitee |
Some people erect tomb or shrines as the samaadhi of the dead person and in doing so they waste that spot permanently. Suppose, if this is done in each and every case of the dead person, the whole earth will be completely occupied by the samadhis of the dead bodies in a very short time. ||106|| |
Melaa tyaachi ek samaadhi | Janmala tyaachya gharaachi gardee |
If we all make haste in engaging the spots of land to build tombs of the dead and houses for every new born child, will there be any land in balance for others to use for earning their livelihood? ||107|| |
Jiwant maanava naahi ghar | kashtaalunna naahi waavar |
Presently, there are no enough houses to live for the living people and there is no enough land for the farmers to cultivate. Then why should we insist upon engaging the spots of land in building tombs and samaadhis of the dead? ||108|| |
Mhanoni saralachi aise karaave | Mrut dehaache lobhee na whaave |
therefore giving up all attachments for the dead body of the departed person it is better to perform funeral rites upon the dead body and burn it to ashes. Let the remains be poured in the river and let all the five elements (earth, water, air, lustre and space of the body be desolved in their cosmic forms. ||109|| |
Smaran mhanoni gharee waa-gaavee | Yogyashi tasabeer laavavee |
A beautiful photograoph or a portrait of the dead relative be hanged on the wall in your house or in some important place in the village. Then always and very frequently remember the dear departed as the most excellent and virtueous person. ||110|| |
Kunaachihi samaadhi karoni thewane | Hee tava aasakteechee lakhshane |
Erecting tombs and building up the samadhis is a token of your deep attachments for the departed soul. Now tell me, what gains can we or the departed soul attains from the tombs and samadhis? ||111|| |
Samaadhi karoni darshan hotey | Techi chitra paahoni manaat yete |
(You may argue) Erecting the tombs and samadhis, you can remember the departed one and have in mind an imaginary image of the person again again. But you can have the same feel even at the sight of the photograph or the portrait of the deadone. The main important point is creating and cherishing the loving feel for the dead relative. ||112|| |
Waatlyaas uttam sthaan karaave | jyaat lokshikhsan chaalel barawe |
If you want to erect some structure in the name of the dead one, build it up as the place for educating the village folks and offer it to the village as the memorial of the deal dear one. ||113|| |
Aisee aahe sahaj sthiti | Tyaasi kaasaya karaavi vikrutee? |
When it is a casual and natural state, why should you then distort it in artificial ways? Always try to grow the importance of such noble work which can maintain the well and proper condition of the society. ||114|| |
Maanava aso waa pashu pakhshi | Na karaavya tyaanchya samaadhi saakhshi |
The dead may be a human being, a bird or an animal, their tombs and samaadhi should never be built as the memorials in their memory. We should always have an eye upon the living beings and the alive society and perform all enactments for their welfare. ||115|| |
Tyaa drushteenechi bhinna sanskaar | Bhinna velaanche mahatwa thor |
With the same intentions, all the different rites and rituals are to be celebrated at different places and at different times and occasions so that we can create the rule of the village through our excellent deeds. ||116|| |
Mrutyu aso wa janmaadi utsava | yaancha nusata nako gaurava |
Celebrations and performing rites and rituals may be arranged to remember the dead or the newly born child, but they should not bear only the praising and applauding the virtues and qualities of the individual, we should celebrate the occasion by making some savings for increasing the glory of the village. (Vandaneeya Tukadoji Maharaj tells us in this way.) ||117|| |
Iti Shreegraamgeeta grantha Guru-shastra-swaanubhava sammata |
This scripture Graamgeeta has proved to the test and is consented by all the three trials- the Guru, the shastras and self experiences. The twenty second chapter titled as "Final rites" (Antyasanskaar) is hereby concluded. ||118|| |
||Sadgurunaath Maharaj ki jai||
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| VOLITIONS |
| 1 When the bond of attachment breaks up, the being forms an extreme striving for attaining his original divine home. But the desires and passions make him to get born again and again. Therefore, the being should give up all the narrow impressions and to obtain he broad outlook, the individual should serve the village. Therefore, I shall earnestly practice to get rid of the allurement for this world, I shall try to seek the escapement from the cycle of birth and death in this very life. 2 Death means to seek our real form. I shall try to spread this truth about the death in the society and uproot the delousing customs and traditions. 3 We can seek the good divine end enacting noble work and not by having sons and grand sons. Our sons and grandsons can't help us seeking such divine end. We should not spend a long time in wailing for the dead dears. We shall render services to the village. Spending money towards sacrificing the oblation to the deceased ansestors, we shall use the money upon the welfare of the village. 4 The being suffers due to the enactments it had performed in the current and the previous births and faces the good and bad consequences of those deeds. To seek the heaven, our mind should turn to the ultimate truth. I shall utilise my wealth over the noble and meritorious work and to grow the glory of the village. 5 We shall abandon the remains of the dead and immerse ashes into the water reservoir of the village and save the wealth of the village from misuse. |
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