Gramgeeta chapter 23 san ani utsav ... festivals & celebration

Chapter- 23

FESTIVALS AND CELEBRATIONS (Sanotsava) ||Salutations to Shreegurudeva||

THE NECESSITY OF VISION FOR SELF-CONTROL AND IDEALS

Shrotiyaanni prashna kela | Aapan vivaah aani mrutyusanskaar kathila | To aamchyaahi manee waatala | uttam aisa ||1|| "One of the listerners said," We liked and we appreciate the thoughts and opinions expressed by you regarding marriage ceremonies and the final funeral rites. They were novel thoughts and we agree to them." ||1||

Pari janmaadi utsava barawe | aanand laabhe sanotsave | Tene graamjeevan chetana paave | Virangula haachi sarvaansee ||2|| "But so far as the celebrations of the festivals, birth anniversaries etc. are concerned, they are very popular, excellent and they provide great pleasure and enthusiasm in the routine life of the village. We always feel that in such celebrations we are relieved from the worries and cares of our routine house life at least for a few hours."

Tayaasi aapan gouna tharavile | yaache kaaran paahije bolile | Tari aata uttar aikile | paahije shrotee ||3|| "Yet you have held these with a little importance and substandard. please tell us the reason behind it." (upon this point, v. Maharas replied)," all right, now listen to my reply to your question." ||3||

Aaj karu jaata sanawaar | Diwas na puratee varshabhara | Tyaat jayantya, punyatithya yetee phaar | Waadhadiwas niraale ||4|| Presently, in our socia life, we have such a great number of festivals and celebrations that even all the 365 days of the year will fall short if we give a day to each festival or celebration. The birth anniversaries of God (in various incarnations) and the death anniversaries of the great holy divine saints have added to them. Then there are the birthday celebrations of our family members and others too. ||4||

Hey sarvachi paahijet kele | Taree kaamdhande sarva gele | Evadhech karoni sarva bhagale | hoyeel kaise? ||5|| If we decide to celebrate all these festivals and celebrations, by holding up our daily routine business, can all our needs and necessities of our daily routine life be fulfilled by them?||5||

Mhanoni tyaat saan thor niwadave | Taartamyaane kareet jaave | Prasangamaan pahonee vartaave | sarva kaal ||6|| Therefore it is better and essential to decide with discretion which ceremonies have more and which have less importance. We must enact giving a right reasoning to the time and priority to the occasion. ||6||

Je je karaave te samajon | saangata yaave tyaache kaaran | ugeech laadu-pedhe khaaya jayantidin | paloo naye ||7|| We should be able to tell why we are celebrating the particular festival or a celebration. The celebrations like birthday anniversaries etc should not be performed only with a view that we can have some delicious sweetmeats or some divine food of blessing (prasaad) of the holy saint etc. ||7||

Poorvajaanni jo hetu yojila | To paahije samajonee ghetala | Tyaachi uddeshhaapramaane zaala | paahije sanawaar ||8|| Our ancient people and forefathers had certain sound reasoning and longsight; a broad noble vision in establishing the celebrations of particular festivals. we must have a good knowledge of that reasoning and vision and then we must try to celebrate those festivals and ceremonies in the same way so that all our enactments will fulfil the very purpose which our forefathers had kept in establishing the custom of those festivals and celebrations. ||8||

Bharatvarshaachi chaalireeti | atyant yojanabaddha hotee | Tyaane sahaj chaale susthiti | samaajachi ||9|| Our wise and learned forefathers and ancestors had designed the whole structure of traditions and customs with a great consideration and reasoning. This longsight and wide vision of those ancient ancestors and forefathers had maintained the well and sound condition of our society harmoniously for thousands of years. ||9||

Techi punha ujalaave | Mhanoni bolalo sahajbhaave | Tatwataa utsavaasi gounatwa dyaave | aise naahi ||10|| I casually spoke upon the celebrations of festivals only with a view that the same objects and purposes behind such celebrations should be revived with brightness and I do not mean or intend to hold these festivals and celebrations as little important or unwanted performances. ||10||

utsavapriya maanawacha swabhaava | sanawaar muhoortaacha tyaasi gourava | vishesh kaaryaasathi dhaava | nehami tyaachi ||11|| Man is naturally fond of celebrations. The human mind bears a very respectable and adorable sense for the festivals; auspicious periodical religious celebrations etc. The tendencies of man always lean towards doing something new. ||11||

Vishesh kaahi kaarya whaave | aise ghetale tyaachya jeeve | na ghe aadhe-wedhe, manobhave | kharcha karee manamaane ||12|| Secondly, when the humanmind firmly decides to do something in particular, he does not look behind and spends as much as he can to the full pleasure of his mind and towards whatever he thinks better. He tries to celebrate it any how as he wants to do it. ||12||

Aise utsawaache naava ghewoni | dhana vyartha udhaloo naye konee | Te laagave satkaaranee | Bolalo mhanoni bachat kara ||13|| Therefore nobody should spend unnecessarily and lavishly in the name of the festivals. The money available should be spent with good purposes and in good enactments. So I have spoken upon the festivals and told you to maintain economy in such celebrations. ||13||

Naahi tari gharee diwaali keli | diwaale nighwayaachi soya zaali | Janata hasel gaavatalee | `housi nataraaj' mhanoni ||14|| Else, celebrating the diwali festival (in a very expensive and lavish way ) we shall be put to shame and disgrace by declaring our insolvancy (DIWAALE). If such pitiable condition occurs, the villagers will mock at us and call us the `fellow with the inordinate desires'. ||14||

Aisee howoo na dyaavi phajiti | Basaave taree sarvaanche pangatee | pari howoo na dyaavi jeevanaachi maati | kadhi hi aapulya ||15|| Don't put yourself to such disgraceful condition. We should all try to live with all and like all but should not waste our life and put it into dust. ||15||

Eke diwashi sana kela | Te bhogane aale dusarya diwasaala | Aisa koneech naahi saangitala | Gruhastha-dharma ||16|| Nobody had advocated that it is the duty of the house-holder to celebrate one day in celebrating some festival extravagantly and to suffer some sorrowful consequences of it on the next day. ||16||

Pudhehi aahet sanawaar | samajoni karaava vichaar | prasang yeti pudhe thor | Tyaasahi dene sahakaarya ||17|| Different festivals and celebrations will come in due course. Always keep this thought before your eyes that you will have to participate in all the next coming festivals and celebrations. ||17||

Kaahi prasang maanasaathi | paisa thewala paahije gaathi | sana yetaachi uthaa uthee | kharchoo naye sarva shakti ||18|| In the life of the householder, it is very necessary to have some savings for our unexpected and immediate expenses. It is no good to spend, whatever we have on celebration. ||18||

koneehi karita sanotsava | pahaavi aapuli aadhi uneeva | Maga pudhe takaava paaya rekheeva | harshaasathee ||19|| Before celebrating the festival, always take a stock of all things needed for the celebration. Find out what are the inadequacies and then only take a step ahead to celebrate it and to enjoy all joys and pleasures from them. ||19||

Chaar janaansi milawaave | anandi aanand kareet rahaave | Tyatooni nehameech dhade ghyaave | waaganyaasathi ||20|| Collect a few friends and colleagues together and spend the day of the festival in rejoicing with them through the celebration. Thus, you will have a good learning of behaviour, customs and traditions and good manners while dealing with other different kinds of people. ||20||

Waadhawita yaave jeevandnyaana | kadhihina waadhavet durguna | Maga karave nirbhaya mana | prasangaasathee ||21|| Try to develop knowledge which is necessary for good happy life. Don't allow vices to grow and then be ready to face any kind of occasion that stands before you. ||21||

Kaahi sana gharee karaave | kaahi sarvajanik jaagi tharawaave | sarvamiloni uchaleet jaave | oze kaahi ||22|| Some of the festivals should be celebrated at home in the company of our friends and relatives. some other festivals should be celebrated as public festivals at the common public place. All must provide their helping hands according to their abilities for celebrating such public festivals at public places. ||22||

utsawaachya nimittane | sundar karaavi sahabhojane | Bandhuprem waadhel jene | Aacharave taisechi ||23|| On these occasions of celebrations of public festivals common mass dinners should necessarily be arranged. Such co-dinners with all the village folks together will help to create and grow strong sense of brotherhood among all.||23||

Gharogharachya shidoryaa aanoona | Athawa swayampaak sarva miloon | Tene premanand ye uchambaloon | Ekatra khaata ||24|| For arranging such common co-dinners, all should bring the tiffins of food from their homes and collect it together to serve, or all should cook food for all folks at a good place and make all preparations for co-dinner. When the whole village comes together a great swell of rejoicing and sense of love spreads up over the whole dining folks. ||24||

Asala nasala prasaadachi khaava | prasang goda karoni ghyaava | pari khaanyaatachi vel na jaava | samaajacha ||25|| If the food gathered by all families falls short at the common collective dinner because of the exess number of diners, the food should be distributed in a little quantity like PRASAAD (a holy bite with blessings) and the occasion should be celebrated with joy. Never waste the remaining whole day in eating, drinking and rejoicing. ||25||

Sundar karaave katha- kirtana | Dindyaa, khel, manoranjan | pari laagavi uttam chaal-chanan | samaajasi ||26|| after the common collective dinner, some spiritual programmes like narrating holy stories, keertana (spiritual sermons with devotional songs and hymns etc), playing games and other items of entertainment should be arranged. These programmes should have some good object of providing good knowledge and guidance of excellent and model way of good conduct as a good villager. ||26||

CONTRIVANCE OF PRINCIPLES IN CELEBRATING THE ROUTINE AND THE OCCASIONAL FESTIVALS AND CEREMONIES

Kharaa utsava rojache karma | vichaare sambhaalava dharm | pari naimittik sanaanche varma | jaanoniya aacharave ||27|| Of all these festivals and celebrations, the real and essential festival is to keep a sense of duty in performing our daily routine enactments and activities. But we should understand the secret of the occasional festivals and ceremonies also. ||27||

Datta jayanti, Ram-nawami | Hanumaan jayanti, Gokalashtami | Shivaraatri, Aashaadhi, Rishi panchami | vividha kaaryanni palaavee ||28|| These occasional festivals include the birth ceremonies of Shri Dattatreya, Ram, Hanumaan, Lord Shrikrishna and some festivals other like Shivaratree in the name of Lord Mahadeva, Ashaadhi Ekaadshi for Lord Vitthal, Rishi panchami (A particular vow on which food produced by the labour of bullocks is avoided) etc. All such occasional festivals should be celebrated with suitable and proper programmes which they demand. ||28||

Vatsaavitri, sharadotsva | Rakshaa bandhan, Sankraanti parva | Gouri poojan aadi mahilaanche utsava | samudaayik karaave ||29|| For females, there are many occasional festivals and celebrations like Vata-savitree (to worship the banyan tree to maintain her good fortune with her husband,) Sharada utshava (to worship Saraswati as the Goddess of intellect), Raksha bandhan (a festival of love of sisters & brothers), Makarsankranti (a festival to offer the Soubhagya Dravya to the married females), Gouripooja (worshipping the GoddessGouri) etc. All these festivals should be celebrated collectively at some common place in the village by all the females. ||29||

udyogadin, snehasammelan | Balotkarsha aani prarthanaadin | Geetajayantee buddhivikaasdin | panchamahotsava aavashyak ||30|| The villagers in all villages must celebrate five important big festivals (promoted by the sevamandal) collectively every year. They are (i) The day of active enactments (ii) social gathering (iii) Prosperity of might (Balot karsha) (iv) A prayer day and (v) the birth anniversary of the Bhagwadgeeta i.e. the day to develop intellect. ||30||

Sarva jaati-jamaatee mitoon | Haladi-kunku, Tilgul, Suwarnadaan | chadhaa odhee, graamshuddhi, Ramdhoon | bhashane aadi karaavi ||31|| In these ceremonies and celebrations the males and females of all the castes and tribes, creeds, races etc. should come together. There should be a common programme to offer and exchange Haladi and Kumkum (the two things as a symbol of female as (Suwaasini the married women having her husband alive.), Til-gul(seasam seeds and jagaery on Makar sankraanti), offering The gold leaves (to exchange leaves of shami and aapta as gold) should be arranged. Some competitions, village purifying programme, Ramdhoon discourses and speeches and likewise various programmes should be included in the celebrations of these festivals. ||31||

Taisaachi aala pola sana | Haahee aahe mahatwaporrna | yaat thewaave bailaanche pradarshana | sheti-saamanasahit ||32|| uttam raanget bail thewaava | saajel taisaa angee bhooshawaava | Tyaat jyaachi safal seva | Tyaacha gourava tyaa diwashi ||33|| konee jodi uttam thewalee | kon bailaansi khuraak ghaali | Inaame dyaavi tyaas bhali | sarva gaavakaryaanni ||34|| The festival of Pola is also one of the most important for the villagers. The exhibition of the bullocks of all villagers should be arranged on this day. Similarly, the tools and implements useful for agriculture should also be placed in the exhibition. ||32|| A neat row of all bullocks should be made. the villagers should decorate their bullocks with proper habilments. Then all bullocks should be examined. The owner whose pair of bullocks is found as the most healthy and excellent should be honoured with some reward. ||33|| Prizes should be given to those villagers who have tended and maintained their bullocks in a fine and healthy way and who feed the bullocks with enriched and nourishing fodder and other food items. ||34||

Konaache uttam shetisaadhan | koni thewale nokar prasanna | Tyaache wadhawaave uchcha sthaan | polyaachiya shubhadini ||35|| Similarly, Those villagers should be honoured and applauded who have maintained the tools for cultivation in neat and proper order, who repair, oil and clean them regularly at frequent intervals. Prizes and honours should also be offered to those who keep the labourers and servants in a very satisfactory and happy condition. ||35||

Gharoghari jodi phirawaavi | Miraweet, miraweet gharee nyaavi | Inaam poli maanasaanni ghyaavi | prasanna thewaavi vrutti tyaanchi ||36|| Then the pair of bullocks should be taken in procession from house to house and then to the villager's home. Whatever they receive as a token from these houses should be retained with satisfaction by the owner of the bullocks. ||36||

Kaahi paadava jugaar khelati | Hee aahe samaajaachi adhogati | kaahi lok jinkoni jaati | kaahi haratee vastrehi ||37|| There are some villagers who go on gambling on the next day of the Pola festival. Gambling is a sign of downfall of the society. Some lucky individuals make gains in gambling while many other miserables become losers and finally they surrender all their belongings, with their clothes even, to make good the amount they had lost. ||37||

Aishee reeti banda karaavi | Havi tara dangalehi bharawaavi | kaamgaarasi iname dyaavi | kaatak, chapal mhanoniya ||38|| Such harmful practices should be immediately stopped. In place of these harmful practices, some wrestling competetions should be arranged. The labours and workers who prove themselves as best in swiftness and health should be awarded prizes and honours. ||38||

Aisaachi aahe dashahara din | Vijayadashami utsaahapoorna | tyaane waadhe sneha sanghatana | uttam gaavee ||39|| The festival of Dassara (Vijaya dashami) is a day full of energy, enthusiasm and joy. It can be celebrated to grow friendship in the villagers. ||39||

Saghlyaanni miloni miraweet jaave | Thor purushaanche godawe gaave | poorva rushinche koutuk karaave | Gourawaave rashtraasi ||40|| On this Dasara festival day, all the villagers should collectively go in a procession for seemollanghan (To go outside the out skirts of the village). Then some should sing the songs in praise applauding and admiring the great heroes and excellent noble persons. Somebody should narrate good stories developing morality, giving ideal examples of ancient rishis and seers. Finally all should acclaim loudly and resoundingly the nation's victory. ||40||

Te dini uttam sankalpa karaava | `Aapule te sarvaanche' haa bodha ghyaava | Matabhed samulachi visaraava | sone dewoni ekmekaa ||41|| Then on this Dasara day all should make some good and virtueous volitions. A sense of "what we possess is for the use of all" should be created and developed. Exchanging the leaves of shami and Aapta (as the sign of gold) all should forget grievences, malice, difference of opinion and enimity. ||41||

Pudhe vitandanechi nasaave | sakalaanni sakalaansi vandaave | parasparaanche aasheesh ghyaave | Bandhu, bandhu mhanoni ||42|| Henceforth never allow any root cause for any struggle or quarrel. Prostraitating before eachother all should offer good wishes with a deep sense of brotherly affection and love. ||42||

Mirawit Mirawit yaave ghari | sant, dewaasi wandoni antaree | waadwadilaanche waradhasta shiri | dhaaran karaave koutukaane ||43|| Then in procession all should return home with deep respect. they should prostrait before the elders in the family, before God and the images of the saints and should seek their blessings. ||43||

Naveen kaarya sankalpa karaava | Maga varshabhari to tikawaava | Aisa sohala sagalyaanni saadhava | ekaatmatene ||44|| On this auspicious day, everybody should make a volition with resolute mind and try to carry on throughout the year. It should be about rendering some good service to the people. In this way, this dasara festival celebration should be performed. ||44||

Diwaalicha sana aala | sarvaaneech paahije kela | pari pahaava kon raahila | bhukela gharee ||45|| All in the village should celebrate the gayful festivl of Diwali but they should carefully see that nobody in the village is starving and has no enough food. ||45||

Tyaas aamantrit karaave | Goda dhoda bhojan dyaave | parasparaanni milooni chaalawaave | vaibhava sarvaanche ||46|| If anybody is found starving on the Diwali festival, he should be invited at your house and should be given some sweet food to eat. In this way, all should try to protect and maintain the greatness and respect of eachother. ||46||

Gavaache ekachi asaave lakhshmi poojan | prachand mandapi karoni sthaan | sarvaasi dyaave pharaal, bhojana | sarvaa miloni ||47|| (In the Diwali festival) All villagers should perform a collective ceremony of `LAKHSHAMI POOJAN'. All should gather together in a spacious pendal, be seated together and enjoy the festival dinner or a light breakfast. ||47||

Anand usalaava gharoghari | sukhi gaayee, waasare, nar, nari | Bhavoo-bahininche paropari | naate waadhe aise whaave ||48|| There should be a great festival rejoicing in each house. Not only the male, female but the cows, the calves should also be joyful and moo, expressing their happiness. The boys and girls should develop a sacred relation and love of brothers and sisters between each other. ||48||

Bandhubhaava bhaginipan | Hey naate osarale samaajatuna | Te waadhayaa navyaa pidhit poorna | yojana bhaubeejechi ||49|| Presently, it seems in our society that the bond of love and affection, brotherly and sisterly feelings for each other in the boys and girls have become diluted. Therefore to stimulate and sow these feelings in the new generation through such festivals and occasions they should be arranged in every village. ||49||

Taisechi bharawaave gopradarshana | konatya gaavyee dudhaal poorna | konata valoo gunasampanna | unchpuraa pahaava ||50|| Similarly an exhibition of the lineage of the cows should also be arranged from village to village. In such exhibitions people should carefully search for the cows giving a large quantity of milk and a brooding bull tall and possessing good qualities which are available in different villages. ||50||

To sagalyaanni gourawaava | sarvaamiloni inaam dyaava | Gayee-guraancha mahima patawaava | sarva jana ||51|| All should admire that brooding bull with open mind, give a prize to it and try to explain the importance of the healthy cattle. ||51||

Aapaapali gaaya prabhaavi | pudhe karaavayaasi saangavi | pudhachi gudhi ubhaaravi | Inaam dewoo mhanoni ||52|| Villagers should be advised and inspired to make their cows sturdy and robust as well as producing a good quantity of milk. Announce for making a provision for giving a reward to such strong and healthy cows in the following year. ||52||

Taisechi waadhawaave khatache mahimaan |Narkasuraas nimitta karoon | shenkhataadikaanche varnan | vishad karoon saangave ||53|| A great demon `NARKAASOOR' was killed on the 14th day of aashwin (Narkchaturdashi) in Diwaali. You should make use of this story of Narakasura to explain elaborately the importance of pondrette (A kind of manure called `sonkhat' in marathi) and manure made from cowdung. ||53||

Yaach khataamutaachya sanyoge | sheti uttam raahoni pike | Mhanoni sarvaanni yogya khalage | karoni khat sambhaalave ||54|| This manure and urine of the cattle produce very valuable crop by making the land furtile. All farmers should dig up pits for preparing the dung manure and fill up those pits regularly. Such manure pits should be maintained for the whole year. ||54||

Shetaamajeech shenaadi jaave | Tareech bhoomimaata paave | Hey gharoghari saangave | Haachi khara diwaalsana ||55|| When the cowdung is used for cultivating, the motherly land becomes happy. so go house to house in the festival of Dipavali and tell the villagers to do so. This will be the best celebration of the Diwali festival. ||55||

Gaavee jyaane Lakhshami naande | Lok jagateel aanande | Aishya prayatnanneech saadhe ! khari diwaali ||56|| All these aspects of the festival celebrations will help to grow the wealth of the village. People will live happily. The real diwali can be celebrated in true sense if we all do with purposeful efforts as I have told to do. ||56||

Baara mahinyaanni Diwaali aali | Ghare-daare swachchha zaalee | Bhint osari sarawoni thewili | ranga rangoti laawoni ||57|| The festival of Deepavali comes after twelve months. To welcome it, we all should clean the houses, doars, windows etc. clean and smear the walls and the varandas and with colours we should paint them. ||57||

Dusare diwashi sadaa naahi | zaadzud techi naahi | Ghaan pasaralee sarvahee | Jikade tikade ||58|| (After it) It is seen that nobody cleans or smears them from the next day. The dirt, rubbish, straws, scraps etc. are found scattered here and there. ||58||

Aisee karita Dasara, Diwali | Awadashaachi yeyeel kapaalee | Tyaapekhsha roj sakaalee | uthane haachi Diwaalsana ||59|| If we don't do so everyday after the Dasara and the Diwali festivals, instead of Goddess Lakhshami, the evil desting will surely visit us. Therefore, the real celebration of these festivals is to form habit to get up early in the morning everyday to sweep and clean the houres. ||59||

Sana mhanoni karaave abhyangsnaan | Naahitari phaasave vangan | Hey kothache shahaanpan | shikalo aamhi? ||60|| If we have a good bath using perfumed oil, powder of fragrant ingrediants and scented soap on the festival days and allow the dirt gather on our bodies after the festivals are over, do we enact wisely by this? ||60||

Rojachi thode kareet jaave | snaan, dhyaan, paathaadi barave | shrama karoni soundarya waadhawe | Ghari daari ||61|| In stead of acting in this way, it is better to getup early in the morning everyday, meditate, recite hymns & prayers for sometime and extract hard work and physical labour at home and outside to develop and grow the beauty of our homes with cleanliness and purity. ||61||

Diwaaliche nimitta karoni | swachchhata, pawitrata shikaavi sarvanni | ukiradaahi neet karoni | Diwaa laavavaa swachchhatecha ||62|| Remembering the Diwali, we should learn good lessons of cleanliness and purity. Even the heaps of rubbish and filth should be bailed out and we should shine the spots and surroundings with cleanliness. ||62||

Nehami swachchha thewaave ghar | shrama karaavet angabhar | Haachi khara sanawaar | Nitya sundar vartanook ||63|| Keep your houses always clean exert ample hard work and physical labour. Behave in good, polite and ideal manner. This is the real way of celebrating the festivals. ||63||

Jo nehameech swachchhata kari | Tyaane utsava paalale sarvatopari | uttam jewaavi bhaaji bhakree | Dewaadika arponi ||64|| One who always maintains cleanliness, has always celebrated festivals in the real sense. Whatever food is cooked, offer it to God, to the unexpected visitor (Atithi) and then have your meals to your full satisfaction. ||64||

Aise wrata jo sambhaali | Tyaachi khari dasara, diwali | Naahitari samja holi | Aapulyaa saryaa jeevanaachi ||65|| One who follows this virtueous practice resolutely and truthfully he is worthy of the credit having celebrated the festivals of dasara and Diwaali. Otherwise it is like making a `HOLI'(The destruction) of his life. ||65||

Holicha aala shimaga sana | Tyaat mothi maarhaan | Lok ibhrat, maan sodoni | palatee maargi vedese ||66|| `Holi' means the `SHIMAGA' festival (Burning fire and worshipping it on the full moon day of phalgun month). On this festival day, people fight and struggle with eachother, dishonour others with disgraceful acts and abusing words and roam on the streets madly. ||66||

Haa waadhala vichitrapana | Aisaa nohe shimaga jaana | Tyaatahi aahe tatwikapana | Ghenyaa sarakha samaaja ||67|| This is strange and odd way of celebrating shimaga. Infact this is not the object of shimaga festival. Remember, there is some principle behind it and the human society has something ideal and important truth to learn from it. ||67||

Yaach diwashi pralhadaachi chhalana | keli hoti holine jaana | pari dukkha na zaale pralhad praana | Haribhakta mhanoni ||68|| On this day of shimaga, the evil HOLIKA had tortured the great devotee pralhaad. But all her tortures burnt out with Holika and Bhakta pralhad remained unharmed & safe. ||68||

Shewati chhalanaarechi jalaale | Hey gaavasi koutuk zaale | Mhanoni jana oradale | upahaas tyaancha karoni ||69|| When the tormenters of pralhaad were burnt away to ashes in the fire which they & the Holika had set for pralhad, the citizens, present there were surprised. They dishonoured and reproached and vilified the tormenters with resounding shouts. ||69||

Yaach diwashi shankaraane | kaam jaalilaa tisarya nayane | Mhanoni kaamas dhikkarile bhootsene | Halkallola karonee ||70|| On this very day of shimaga, Lord Shankar burntout kama (cupid-the God of Love) with his third eye (knowledge in the form of fire). The whole army of the ghosts of Lord Shankara made a great shouting and hubub to reproach cupid. ||70||

Tyaach diwashi sjjanaani | vaarshik yadnyaachi keli aakhani | sampoorna gaava saaf karoni | Dyaave petawoni kaichan tey ||71|| Therefore our ancient good noble wisemen drew out a plan to celebrate the festival of shimaga. (as the yearly yagna(sacrifice). All the villagers should collect the rubbish and garbage together from the whole village and set fire to it. This would be their yearly yagna on the Shimaga.||71||

Tyaachya prakaashi sarvaanni jamaave | Aapale duskrutya nivedaave | pudhe aise na karnyaache yojaave | anutapaane ||72|| All the villagers should then gather around the burning heap of the rubbish, straws, garbage and in the light of the burning flames, everybody should publically confees whatever wrong and misdeed he had enacted. Then he should express regret from heart and soul and contrition for whatever misdeed he had committed. Further, They should make a vow not to repeat such wrongdoings and sins in future. ||72||

Hey manodhaira kami padale | mhanoni dusare jan oradale | Gaavaache paap dhuwonee kadhale | aisiya paari ||73|| Some of the people, gathered there, didn't have courage to confess their evil and wrong doings. Others knew what they had done. So all of them shouted and announced publically what sins and misdeeds they had committed. In this way they tried to wash away the sins and wrong, evil deeds from their village. ||73||

Pudhe yaacha viparyaas zala | shivigaal deti parasparaala | pothyaahi sangatee abhadra bola | mool tyaache na jaanata ||74|| But in future, people began to take this idea in a different way. They went on abusing each other. Even some religious scriptures and manuscripts had held up the way and advised people to utter inauspicious, ominous and obscene shouts without understanding the basic truth underlying this tradition. ||74||

Mhanati koni varshaatoon | shivyaasaatheech ek din | pari sajjanaasi yaache kaya kaarana? ye uttejana durjana ||75|| Some say that this one day is specially decided and reserved to abuse each other. But why should the good noble wise men go on abusing others. It gives encouragement to other evil and wicked people to overact under the shelter of this tradition. ||75||

Yaa sanee mukhya dhooli vandana | Je graam saphayeeche pracheen chinnha | Asprushyaannahi sparshave mhanoon | sangitale granthi tya diwashi ||76|| The main and important part of shimaga celebration is offering salutations to the soil.(Dhoolivandana). It has been observed from the ancient times and from successive generations. But it is really a token of the maintenance of cleanliness of the village. In the scripts and manuscripts, it is also advised to touch the untouchables on this day. ||76||

Aadhi sarvajanik agnipoojana | Tyaat wayeet vruttiche dahana | Maga raakh nyaavi ukiradipoorna | karaave snaan samudaaye ||77|| (For this Dhoolivandan festival) all should first worship `AGNI'(Fire) by setting fire to the heap of the rubbish. Thus they all should burn out the evil and sinful tendencies in them. Gathering all the ash of the holi, they should drop it on the heap of dirt and rubbish. All should have then bath collectively. ||77||

Aisa graam sevecha aanand | Tyaane paraspara lavila sugandha | Prasannata daakhawaaya Vishad | yojila prasang ranjanaacha ||78|| This is one way of performing services to the village. It makes minds of all happy and gayful. To make our minds and souls pleasant it is a kind of recreation programme. ||78||

Thikthikaane gaani waajawine | Rang-gulal adi udhalane | prasanna thewaavaya maanavi mane | shimaga sana yojila ||79|| This Shimaga festival is meant to keep the human minds and tendencies happy and pleasant. so programmes like singing, vocal music and instrumental music should be arranged from place to place. To enjoy it more, red powder, colour powders are sprayed upon each other. ||79||

Raaje rajawadyaanchy darbari | Tyaas roop aale shrungari | Shrikrushnaachiya naave rang pichakari | udavinyaache ||80|| In the courts of the kings and in royal families, romantic and erotic form was given to the celebration of this Shimaga festival. Lord Krishna performed `Raaskreeda' (a collective dance on the bank of the Jamuna with the Gopa & gopees). The Kings and members of the royal families imitated Lord Krishana's enactments and started to spray colourful water by spraying syringes on eachother. ||80||

Gaavi vegalaachi viparyaas zala | Graamshuddhicha uddesh gela | Naali-moreencha udawoni maila | dukkha deti janatesi ||81|| On the village level, the tradition of celebration of the Shimaga took a strange and hideous turn and it took a distorted form. The original purpose of cleaning the village has been set aside. People started to bail out the dirt and muck from the gutter and channels and pour it upon each other. This enactment in the name of a festival creates disgust and displeasure, sorrows and hatred among people. ||81||

Kunaachi laakade choroon neti | Gharachyaa vastoohi holeet takiti | Gadighodyaache saaman jaaliti | khaat neti smashanee ||82|| Somebody steals away the fuel wood from other's houses. Alongwith fuel wood they take away valuable wooden things, furniture items wooden parts of carts and tongas etc and burn them in the Holi Fire. Some steal others wooden cots and habiliments to burn in fire. ||82||

Yaa sanane hote sanasan | Gaava disoolaagate bhanabhan | Aisaa haa prasang waayeet mhanon | kariti teeka dheer praani ||83|| Such enactments arouse peak of anger in common people. The village becomes like a cemetary. Bold individuals express their displeasure and criticize such hideous and dirty enactments on a festival day. ||83||

Pari yaasi valan laavave | Aise vedepan howoo na dyaave | Tyaat soundarya paavitrya bharaave | Gaane, waajawine thewoni ||84|| Now it is a need to give a good turn to the way of celebration of the Holi festival. All the hideous enactments and unpleasant behaviour should be immediately discarded and they should be substituted by the recreation programmes like vocal music, instrumental music, classical music etc which will make the celebrations beautiful and sacred. ||84||

Holinimitte jamawoni nar-naari | Ghyaavya kawayati mohallyaavaree | Graam sudhaarak naatika bari | Manoranjanaasi yojaavee ||85|| All male and females should be brought together. Their parades should be arranged in localities. short, one act plays explaining the village reformation should be presented to entertain as well as to educate the villagers about the reformation of their villages. ||85||

Holi mhanaje graam- shuddhidin | Taisechi maatrudin, baalak - din | shramikdin maanavata din | swaatantrya dinaadi kititaree ||86|| Like the Holi festival day which is a village purification day, there are some other days to be celebrated in some ideal manners. They are, mother's day, children's day, worker's day humanity day, independence day etc. ||86||

Kaashiwaasi bhakta kabeer | Samaadhisl niwadati gaava Magahar | Jyaas lok mhanatee narkadwaar | Teech uddhaar bhoomi zaalee ||87|| 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 winou | Prakat dekhila janee Janardana | Tyaa Bhakta kabeeraache mahimaan | Gangeteel paashaan Jaanatee kaise? ||88|| Saint kabeer spent his whole life in spinning fibre and earn livelihood very honestly. He was seeking manifestation of God in every individual. The importance of this great saint can't be realised by the stone like ignorant miserable people who live actually like the stone in the Ganga. (This is the ideal character of Saint kabeer on this chapter.) ||88||

Janmabhari doshkrutye kelee | Tyaa velee naahi Gangel thara vilee | Aata naade takoni zaalee | sadgatee mhane jeewaachi ||89|| 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 | Mhanoni melyaawari karitee saare | Jiwanta panee na sangatee ||90|| Those, who advocate all this philosphy and make people to follow the customs like dropping ashes of the deed in to the holy rivers, had set up and eleveloped their business to earn their livelihood. They hever advise people how morally and virtueously they should live to seek salvation. But they compet the relatives of the dead person to perform rites in the name of the dead. ||90||

THE BASIC PRINCIPLE BEHIND THE FESTIVALS AND CELEBRATIONS AND ONE PARTICULAR WRONG TRADITION

To chi uttam sana, utsava din | Jo raashtreeya vruttine poorna | Hey chi ghadaavaya mahakaarana | santee bodhile samaajalla ||91|| That festival or celebration or memorial day should be held and considered to be the most excellent which is overflowing with love and pride of nation and form a feel of national unity and integrity. The great holy saints had always proclaimed and advised the human society to create such unity and organisation of the whole nation. ||91||

Janata asate utsavapriya | Mhanoni tyaa maargech laavavee soya | Raashtriya bhaavana jaage nirbhaya | Tochi karaava uttsava ||92|| Public mind and tendencies incline towards love and liking for celebrations. They are very fond of such occasions. We must make a good use of this tendency of common people towards the festivals and celebrations and arrange them in such a way that they will create the sense of nationality and love and pride for the country. ||92||

Vishesh nimitte sanghateet whaave | sarva milonee karya karaave | Jene boza na padaava jeeve | konaavari ||93|| On some special occasions, people should be brought together and get organised. All should participate with full co-operation and extend helping hands. No individual should be overburdened with lot of duties and work. ||93||

Naahitri aapule manoranjan | Tyaasaathi jaave dusrayaanche praana | Aise kareel jo utsava, sana | To to heen yaa lokee ||94|| Otherwise, we will have our own recreation and pleasures and others will have to give up their lives working hard in celebrating the festivals and celebrations. If anybody enacts in this way, he should be considered as the mean and wretched one in this world. ||94||

Paraka sukhee aapanahi sukhee | Tatpara parsparaanche koutukee | waaganook sarvaanchi saarakhee | sarvaansaathi asaavee ||95|| We should always be happy when we find others happy . Always admire the enactments of others and encourage each other. All should behave maintaining equality for eachother. ||95||

Hee manavya buddhi upajawaya | Gavogaavi badalavi utsava prakriya | Jene dhadaa miley lokaansi yaa | nehami waaganukisaathi ||96|| Necessary changes and reforms in the manner of celebrations and festivals should be effected with good intentions in every village. The villagers should be given practical lessons on how to behave with politeness so that a sense of humanity can be created among all in the mankind ||96||

Sakal dharmaamaaji sanawaar | Yaachisaathi kele saan thor | Jene manushyaachi kadar | Manushya kareel sarvada ||97|| Almost all religions have such festivals and celebrations. Some festivals are big and some are small. But the purpose of all these festivals in all religions is that the man should care for other fellowmen. ||97||

Saamudaayeekata waadhe sarvatra | Heychi sanwaaraanche mool sutra | saamudayeekpanaacha prakaar | Tochi khara uttsava ||98|| The main original object of the festivals is to develop the tendency of collective living. Therefore the festival which helps to achieve this collectivity and unity in all folks is the most excellent festival. ||98||

Jya diwashi gaava zaale ek | Tochi uttsava din aloukik | Olakhoo na yeti rav, ranka | utsavamaajee ||99|| The day, on which the whole village becomes one, can be considered as the most excellent festival day. In the celebration of that festival, all folks should become so equal and one that it should not be easily recognised in the assemblage as who is poor and who is rich. ||99||

Jyaasi naahi tyaasi dene | Jo bighadala tya saral karane | Aapt samajonee uchaloni ghene | padala tya sarvato paree ||100|| Heychi khare audaarya aahe | Gawaachya sukhaat uttsava paahe | Tene sadaacha sanawaar raahe | Aapulya gaavee ||101|| The true generousness lies in following norms. (i) to provide him who does not possess (2) To bring one on the proper way who has strayed from good and noble way of life.(3) If the person is retarted and fallen back, treat him as your relative and try to uplift him in all aspects. (4) To think the festive happiness in the happiness of the village. all such enactments of all villagers will create the enthusiastic and pleasant atmosphere of festivals in your village for ever, ||100 &101||

Poorvi gaavi baara balute | Atharapagad jateenche jatthe | parasparaanwaree awalamboon hote | sahakaari jeevan ||102|| koli jaale ghewoni yeyee | sonaar jiwatee laawoni jaai | Nhavee, dhobee, gowali neyee | dhaanyaadik sanawaari ||103|| In the past there were twelve public servants in the villages who used to do different activities which were indespensible needs of the routine life of village folks and these balutedars were entitled to have a share of corn & garden produce from the villagers. There were eighteen groups of such village workers belonging to twelve castes. Naturally the lives of the villages and these workers and artisans were interdependant and co-operative for each other. On some festival day the koli (fisherman) used to visit all houses in the village carrying his net. The goldsmith used to stick up the tiny images of Jiwatee (The goddess worshipped on the 6th day after child's birth) made of metal. In this way all, the barbers, washermen, cowherdboys used to visit the houses in the village on different festival days and the villages would provide them food grains. (In this way they used to earn livelihood by helping the villagers.) ||102 &103||

Paree to aata nuralaa kaayada | utsavaas yene haa nawhe phayada | sanwaar saangane haa nawhe dhanda | konaachyahi potaacha ||104|| But today that rule has become totally out dated and has lost. Nobody gets benefitted in celebrating festivals in such a way. Now collecting foodgrains from the villagers for livelihood can not be a possible business by announcing the names of festivals to each house. ||104||

Hee aahe nirmal seva | ujalaavaya antareecha diva | pota bharanyaacha prashna utsava | aanochi naye ||105|| Today the participation in the collective celebrations has become a pure service. This sacred service will arouse the divine sense and feel in our minds. So never mingle the purpose of celebrations and purpose of earning for our livelihood. ||105||

Sakalaanni kaamdhaam karaave | uralyaa veli sanawaar saangave | Mandapaadi karanyaas laagave | sevabhaave sarvaanni ||106|| Now all should discharge their legitimate duties and business and when they find spare leisure time, they should go house to house and tell about the festivals. They should help in all the necessary activities like erecting pendal etc. for the celebration of festivals. all should extend their full co-operation in such public collective celebrations. ||106||

Aise saangane hey niraale | pari tya nimittane bhulawaave bhole | Tene ghotaloni lok sagale | Naastik jaise bolatee.||107|| Narrating so about the celebrations of the festivals is somewhat different, but collecting money as subscription to celebrate some festival and misappropriate the funds is now becoming an established usage. By such taxation upon people, the sense of religiousness in them gets lost and they become atheists. ||107||

Shramavibhagani hotee poorvi | Tyaatuni hee waadhati swaartha chavee | Tyaach kaami laagale bhikhshuk, gosaavi | naava budawaaya poorvajaanche ||108|| In the past our social structure was based upon the principle of distribution of work. But slowly that structure developed adversely and resulted in creating a sense of selfishness. The brahmin worshippers and beggars, the gosaavis turned to this practice with selfish motives. But such practices can now bring shame and disgrace to our ancestors. ||108||

Jo koni evadhechi kari | Tyaasi dyaavi gaavane chaakaree | udar bharanyaachi vyawastha puree | parishramaane sarva kaal ||109|| The individual, who earns livelihood by begging, should be provided with some job by the village to render hard work for his maintenance. ||109||

Bekaari na thewaave graamaprati | udhalpatti na karaavee kone ritee | utsawaane uttam gatee | laage taisechi karaave ||110|| The state of unemployment should not be entertained in the village. Similarly, nobody should spend extravagantly. such celebrations should have good impression and impact of reformations upon the village. ||110||

uttam gatee tochi uttsava | eravee moley ghetale upadrava | Taise na whayaa karawe gaava | sanghateet and kriyaasheel ||111|| The festival which brings good state and condition of the village should be considered as the true and good festival & celebration. It should not become invitation to troubles by spending lavishly our money. It is therefore necessary to unite the village and make it active. ||111||

Saadhava kaaryaacha utsaaha | To chi utsava nissandeha | Tukadyaa mhane gaavi prawaaha | waahu dya shanti sukhaacha ||112|| The ceremonies, which encourage and enthuse people to work are doubtlessly the true celebrations. Behaving in this manner, may there be the rule of peace and happiness in the village. (so says Shri Sant Tukadojee Maharaj) ||112||

Iti Shrigraamgeeta grantha | Guru-shaastra-swaanubhava sammat | kathila sanotsawaacha mukhyaartha | Tewisaava adhyaaya sampoorna. ||113|| Thus, the graamgeeta scripture has been proved to the test of the guru-shastras and self experiences. The 23rd chapter explaining the true meaning of the festivals and celebrations is hereby concluded. ||113||

||Sadgurunaath Maharaj ki Jai||

VOLITIONS

1 Without closing the industries and daily village business, we shall celebrate the religious festivals, celebrating birth days and death anniversaries etc. in our village maintaining the routine life of the village as usual. 2 We shall not spend huge money on celebrations but we shall try to celebrate same by economizing the expenses. We shall not celebrate the festivals etc. personally at our house but we shall celebrate them collectively at a common public place by bringing our own tiffins or we shall cook at the common place for all and have a collective common dinner by which, we shall try to develop fraternity, discard the evil traits and grow the virtues in us. 3 The women will celebrate the female uttsavas while the gents will celebrate the celebrations meant for the males but they will be celebrated on collective common platform. 4 On the festival of Dasara, we shall awaken the feel in all that whatever we possess individually is the wealth of all. 5 On the festival of Deepavali, we shall see that none in the village is hungry. We shall communicate the detailed information to all about the manure and fertilizers. On the Holi festival, we shall burn the bad and evil tendencies to ashes.