Gramgeeta chapter 24 Yatra meley ... fairs pilgramiages
Chapter- 24
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FAIRS - PILGRAMIAGES
(Yaatra-meley) ||Salutations to Shrigurudeva|| |
REACTIONARY CELEBRATIONS OF DIFFERENT SECTS OR ISMS : AND IMPACT OF MASQUERADING OF BOGUS GOSAVIS (BUWABAJI) |
Shrotayaane kela prashna | Gaavi sampradaaya asatee bhinna |
One of the listeners asked, "There are many sects, faiths and cults in the villages. They regard their own Gods and Goddesses, their different religious rites and rituals and their own independent celebrations. ||1||wegwegale tyaanche ekoona | Deva-dharma utsawaadi ||1|| |
Te saarvajanik utsawaahi yetee | tari aapanaasi wegale samajatee |
They do attend and participate in the common public celebrations, but they always consider themselves separate and distinct from our common celebrtions. They consider that their regular succession, their own culture are different from other people in village. ||2|| |
Tyaanche phad niraniraale | sajawitee bhinna dewale |
These groups, belonging to different sects and faiths have their own separate circles and boards. they have their own different temples & deities and they adorn them in their own traditional manner. Some groups celebrate their festival ceremonies by worshipping the images of their God. Some other groups belonging to different sects strongly oppose to such worshipping of the images of God. ||3|| |
Kityekaanchi teerthi dhaava | Te itaraasahi deti uthaava |
Some make hectic rush to visit the holy places and they encourage others to accompany them on such pilgrimages. They don't care for the village being desolated due to a big number of villagers going on pilgrimages. ||4|| |
Yaa sarvaanchi matey wegalee | Bhinna tyaanchi sant mandali |
All of them have their own rigid views and opinions. They have their sect's different rank of holymen and saints. In their private meets at their inner circles, they always revile and tease other sects and faiths. ||5|| |
Weg-wegalyaa shishya shaakha | wegwegale Gurudekha |
They have their separate branches of disciples and followers. They regard their separate spiritual teachess(Gurus) they celebrate their separate festivals and ceremonies only for themselves in particular rigidity. All these different groups, sects and cults never mix up in others, other faiths and sects. ||6|| |
Khare khote dnyaan kaahi | Andha rudhya shikviti paahi |
They establish and encourage others to follow some superstitions and blind traditions which are harmful to the harmany and integration of the villagers. They educate others upon some true or false ideas, realistic-unrealistic knowledge. Even the common devotees or followers of these sects also form their sub-groups and go on boasting and struting about their faiths. ||7|| |
Hey jowari ek na hotee | Towaree sanghatanechi phajitee |
So long as these separate sects and faiths maintain their independent identity and don't come together, the village organisation has to suffer disgrace and plight. If there is any possible way to create unity among all these separate groups; kindly tell us. ||8|| |
Shrotayaancha prashna maarmik | uttar aika awashyaka |
The question raised by the listeners is quite poignant. It certainly deserves to be replied with proper reasoning. There is a need of sound meditation over this problem as it relates from village to the entire universe. ||9|| |
Bhinna bhinna zaale gat | Vegawegale padale tata |
The village has been divided in many different fractions and groups. Separate parties have been formed. These fractions and parties are spreading mean and insular thoughts and opinions by frequent educative canvassing which are unhealthy & harmful to the homoginious society. ||10|| |
Andhashraddhes aanoni poora | Lokee rujawitee mithyaachaar |
They make forceful impressions of superstitions upon common innocent minds and try to sow seeds of pretence and delusing customs and traditions. Their celebrations are also odd and strange. ||11|| |
Apaar dhanaachi dhooldhaani | anishta prathaanchi peranee |
They squander huge amounts upon such celebrations and establish such harmful, inauspicious customs and usages which result in breaking up the society. They create rifts in the homoginius society. ||12|| |
Kityek buwa veshadhaari | Jagatee aishya gataanwaree |
Several pretenders, disguised as BUWA (A gosavi or ascetic) live comfortably upon these different groups formed by the selfish people. These so called BUWAS (holy ascetics) always enact only for their selfish gains, They advocate and impart delusive knowledge to the common people. ||13|| |
Aise hey jowaree chaale | Towaree gaava bhrami budaale |
As long as these practices are going on in the routine life of the society, the vilages will be submerged in delusions and misunderstandings. When we think of reformation in these adverse conditions, we will have to face many stumbling blocks, pits and ditches in our way. ||14|| |
Yaasaathi ekachi upaaya | Aapan na thewaave alag thaya |
There is one good way to overcome such fragmentary condition of the society. You yourselves should avoid maintaining your separate status and place in the village. You should reach and mix up with all high and low rank of masses with same way of equality and try to remove the rifts in different sects and groups. ||15|| |
Aso konaacha konata pantha | Aso konihi buwa, mahanta |
It may be any sect or any faith. They may be the religious heads, buwaas (ascetics & bairaagis) saints or spiritual teachers of any cult, faith or sects, Treat them as your affectionate colleagues and inmates and mixup with them. ||16|| |
Pancha mahotsavachi aapule | yera te tuchchha maanata chukale |
If we suppose that the five main celebrations (PANCHA MAHOTSAVAS) that we celebrate are only the excellent festivals and the celebrations of other sects & faiths are less important and useless, valueless; it will be our great mistake. Such retention will isolate us and seclude us from others. How can we then seek the unity and integration of all folks? ||17|| |
Mhanoni nirwaala saangato | Jemwha santjayanti, punyadin yeto |
Therefore I am telling you an important proposition. Whenever any birth ceremony or death anniversary of any holyman or saint of any sect or faith is to be celebrated; it must be celebrated by all at some common public place in the village and be participated by all villagers irrespective of their own separate sects & faith. ||18|| |
Maga to aso konyaahi panthaacha | wegalee na thewaavi waacha |
In such collective public celebration, that particular saint or holyman (whose birth or death anniversary is to be celebrated) may belong to any sect, faith or cult; you should treat his as your own holyman with due respect for him. The term `Separate' or `different' should not be used by us for anybody; because the saints, holymen and virtueous noble ideal personages are the close relatives of the whole world. ||19|| |
Sarva panthaache uttsava | Tyaat disel satyagourava |
All festivals and ceremonies of all sects & faiths which hold some true principles and ethics should be collectively celebrated by all and through these celebrations, we should try to build up broad mindedness and broad vision in the common folks. ||20|| |
Ekalkonde raahu naye | Ghareech utsava karu naye |
One should never live in solitude or seclusion. He should not celebrate any festival privately at his home. Seeking co-operation of all, always celebrate all your household celebrations also publically and with all. Here lies the secret of raising and building up a firm organisation. ||21|| |
utsavaacha whavaa parinaam | Mhanoni prabhaavi thewaave karyakrama |
Excellently impressive and dignified programmes should be arranged on these ceremonies, so that they will have deep effect upon common people's minds. Such programmes should include excellent devotional songs, of great santly persons, discourses and lectures, sermons of great spiritual teachers. ||22|| |
Karita santaancha gunagourava | sangoo naye chamatkaar laaghava |
But remember, while singing, admiring and applauding the greatness and virtues of the saints and holimen, never describe and give importance to his miracles and his delusing enactments. Always try to narrate with respect their excellent and ideal, moral behaviour and try to create good impact upon common people's minds and thoughts. ||23|| |
Sant Dnyaaneshwar, Tukaraam | Naamdeva, Saawata, Chokha anupama |
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Aisee je je yogya prabhaave | Tyaanche chaaritrya samajonee dyaave |
In this way throughout the world and in our Motherland, there had been a large number of great Saints and holymen, female saints, Poets, pioneers of new faiths,excellent spiritual teachers, spiritual thinkers, social reformers, national leaders. On the occasions of ceremonies in our village, we should elaborately narrate the great work and ideal characters of such personages which can have a good and deep impression on the common people in the society. Similarly, the great work and duties which these personages had rendered to the mankind should also be forcefully narrated to the people. ||33|| |
Aisiyaanchi punyatithi adi karaavi | Sarvaanchi prarthana ghyaavi |
The death anniversaries etc of such divine spirits should be celebrated publically. On such occasions intellectual orators and studied speakers should deliver speeches in their most impressive words describing the life sketch and great work of these great holy saints. ||34|| |
Tyaanchi vishaalata samajon dyaavi | samaan bhawana anusaravi |
The villagers should be acquainted with the greatness of such divine souls and they should be advised to bring in them the same sense of equality in their behaviour so that your village can obtain progress and development. ||35|| |
Sant dehaanni bhinna asatee | pari dhyeya dhorananni abhinna sthitee |
In their physical form, the saints appear different individuals from one another, but their aims and objects and their way of thoughts and retaintions are uniform. Their means of advocating and educating may be different but the principles are uniform and common. ||36|| |
Aise sangata abhyaase varnan | Bhinna sampradaayanche hoyeel meelan |
Studying the life, work and character of the different saints of different sects and faiths, if we describe their work for the common folks, and convince people, it will help to unite the different and separate sects,units and faiths, and also remove the `BUWABAAJI' (the delusive pretentions and undue importance of the fake ascetics and gosavees) ||37|| |
Naahitaree panthaanche padati gat | sahakaaryaacha bhange tat |
Otherwise, the separate groups of different faiths and sects will emerge in the village and it will crack the sense of co-operative spirit. The hypocrite belly Gods will live upon such separate groups happily and comfortably. ||38||potabharoo daambhikaanche pota | chalatase tayaavaree ||38|| |
Aapaapalya bhawik janaa | Bhulawitee utsawaadikee naana |
These selfish people like parasites will enchant the followers in their groups and faiths with delusive celebrations and festivals. Such superstitions will create a disorder and commotion in the silent life of the village. ||39|| |
Mhanoni aanave maidaanavaree | Akunchitpana saroni duree |
So setting aside the narrow mindedness, bring all the villagers together at one common public assemblage on a big open ground. Then you will have them to speak on the truth and auspicious thoughts about the welfare of the village and the villagers. ||40|| |
Gaavee yewot sant konee | bodha karawaawa prarthanee |
When any holyman or the Saint belonging to any sect or faith visits your village, invite him at one common mass prayer or at a common public assemblage. Request him to deliever a speech or sermon on the occasion of some festival or celebration. ||41|| |
Tethe na sangawee bhakadkatha | Na palawel anishta pratha |
At such mass public functions, these saints and holymen will not be able to utter any false and useless thoughts or use trifling loose language or they can't pursue people to follow any harmful usage or tradition. Thus, people gathered at such functions will be benefitted with right and true knowledge. ||42|| |
Dnyaanaachiya bhoomike waree | phaarashya bhedaasi na urey uree |
When your thoughts and retaintions are based on truth and true knowledge, there is no room or scope for a separate or different role. There every tongue will speak out the language which is similar and coherent to each other. ||43|| |
Tene nirasel bhed kalpana | Tatwikataachi kalel janaa |
The ideas of differenciating and discrimination will disappear and common people will fully understand the facts and truths. This will also help in uprooting the egoistic and blind rigidity of undue importance of the faiths and sects. This is the most valuable way and most effective way to achieve this. ||44|| |
Jethe lok samabhaavanene baisale | Tethe yathaarthachi charchaa chaale |
Where all folks are seated with common feel of equality the discussions in true sense are possible upon the different philosophics of different faiths and sects. These discussions will help people to recognise the unity and oneness among the Gods, holymen and saints, religious conceptions of different sects and faiths. ||45|| |
Mhanoni aise waaramwaar | prasang aanave gaavee sundar |
Therefore, we should always and fequently arrange such excellent and beautiful programmes for the villages. In such programmes, the saints and holymen of all different sects, faiths and cults should be brought together on one common platform. ||46|| |
Aikya drushtine santotsava | karaave utsaahe gaavogaava |
With the view and aim of seeking unity in our villages, we should arrange celebrations of different saints of different faiths and sects very often. They will give and grow the adoration as holy places to your village or more importance than any sacred divine place. ||47|| |
Teerthee nirmal saadhuvrunda | Tethe tatwachinta anuwaad |
The godlymen and holy saints with pure and piouse minds and thoughts always gather together at the holy places. In such gatherings, discussions over religious truths and principles are held. People can acquire the knowledge of true principles. Therefore, the sacred places have much importance. ||48|| |
| PILGRIMAGES, UPLIFEMENT OF THE VILLAGES AND EFFORTS TO PLAN THE PILGRIMAGES |
Eravee `teerthee dhondapaani | Deva rokadaa sajjanee'|
Else, all the saints and virtueous noblemen have resoundingly roaredand proclaimed that only stones and water exist at the holy sacred places (just as in any ordinary place). Godliness(divineness) exists in the holymen, saints and noble virtueous individuals. ||49|| |
Taise aaj maargadarshana | jaya teerthi na hoya poorna |
Similarly, if people don't have proper and knowledgeful guidance about different faiths, sects and religions at such holy, sacred places, what gains can common people seek in rushing to such places (as they call it as prilgrimage)?||50|| |
Yaatres jaave tari sevesaathi | vichaarsphoorti aanaaya gaathee |
The main purpose of visit to the sacred holy places by way of pilgrimages is to render services to miserable persons in distress and hardships; to give inspiration and motivation for benevolent thoughts, to start good noble work and activities and to make better our villages like those sacred holy places. ||51|| |
Parantu yaatra karitee chaari dhaam | Lokaa maagatee na karitaa kaam |
People go on pilgrimages to four important Dhaams. (According to Hindu faith, there are four important and most sacred holy places in the four main directions which, every religious Hindu must visit before his death, they are `Somnaath' in the west, `Jaganaath - puree' in the east, `Badrinaath' in the north and `Raameshwar' in the south). While on the pilgrimage, these places pilgrims go on begging to feed themselves. But these pilgrimages do not add to their divine merit in any way. They only grow delusions and false pride in them. ||52|| |
Gaavee upaashi thewoni baala | Jaave kaasaya kumbhamela?|
Why should anybody go on a pilgrimage to bathe at the auspicious holyplace of `KUMBHAMELA' (kumbhamela is an auspicious `parva'-auspicious period- when the planet Guru enters into the zodiac sign of Aquarius and it is considered that bathing in holy rivers add to our divine merit during this period). On these pilgrimages & bathing at the holy rivers people leave behind their kids at home starving without food. So far as the God is concerned, there is nothing more special at such holy places and nothing less in their villages. ||53|| |
Pari lok satee padaaya jaatee | Pandyaadikaanchiya jaalee guntati |
But people make strenuous dying efforts to fulfil their pining for visiting the holy places. When they go on such pilgrimages, they get trapped, befooled and cheated by the `Pandas' (The traditional worshippers and guides in religious rites) at the holy places. But they fall prey to some useless and meaningless tradition, and rush to the holy places like silly sheep. ||54|| |
Pandhari pasoon sahaa kosaavari | Sawata rahila janmabhari |
Sant Sawatoba lived at the village Aranabhendi, eighteen kilometers away from pandharpur. He spent his whole life in the village cultivating his farm and never went to pandharpur on `WARI' (Pilgrimage on foot from village to Pandharpur on Ashaadhi Ekaadashi and kartiki ekadashi). Yet Sant Sawatoba could seek God. ||55|| |
Janata Janaardanaachyaa seveche | kaam karita imaane saache |
Sant Sawatoba served very honestly the God in the form of the common people. His divine work compelled the divine merit of Pandharpur to run towards him. (Lord Vithoba visited Sawatoba coming himself from Pandharpur to his village) ||56|| |
Vasatee jethe aise Sant, sewak | Te gaavachi teertha hoya surekha |
The village, where such saintly true servants of common people and form of service to the humanity dwell, becomes a pretty holy place in itself. Other people can acquire inspiration from such places and go back to their own village and try to make their village as divine as the Bhoo-vaikuntha. (Vaikuntha is considered as the permanant dwelling kingdom of Lord Vishnoo.) ||57|| |
Jethe prem aani pavitrya | Tyaseech naam teertha - khshetra |
The villages where love and piousness live area really the true holy places. If such holyplace is created at your village, who will go to witness the commotion and strange bewilderness at other holy places? ||58|| |
Gavaache sarvajanik sthaan | Techi samajaave teerth mahaan |
The public place in the village is our greatest and excellent holy place. The generous donars should sacrifice their body, soul and wealth on such holy places in the villages. ||59|| |
Teerthi konee kharcha na karaava | Aadhi gaava maarg sudhaarava |
One shouldnot spend any money unnecessarily at the holy places. with that money, he should repair the roads in the village. He will seek divine merit of pilgrimage to any holy place in the true service rendered by him to his village. ||60|| |
Waachawoni graam sampattee | Gaavachi pavitra ghadawaavi moorti |
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Saptah, ekkey, yadna, utsava | Yaa saathi varganee hote tee sarva |
The subscriptions and contributions, which you collect from the village to arrange some saptah (seven days celebration) ekke (one day celebrations) sacrifice. All amount of such contributions should be utilized for some years in making the necessary reformations in the village. ||62|| |
Jayantee are wa punyatithee | Saptaah aso wa hawane, pangatee |
Whatever celebrations, you want to organise, on the village level, such as the birth anniversaries, death anniversaries, saptah, yagna, common and collective dinner of villagers etc. it is very necessary to take a stock of the whole situation and condition of the village as well as of the country. The celebrations which are most necessary and unavoidable should only be celebrated according to their rites & rituals. In doing so, you will seek divine merit. ||63||Paahavee gaavachi, raashtraachi sthitee | Taisechi karaave punyakarma ||63|| |
Sarva panthiyaanni milaave | Sarvaanchyahitaache kaarya karaave |
All followere and disciples of different sects and faiths should come together and eract up such an ideal work by which all villagers can achieve individual as well as social welfare. Never attempt any enactment foolishly without heeding to the good counsel. Never be stubborn and adament in enecting particular activity which is not in favour of your self as well as of the village. ||64|| |
Naahitari mahaanubhaava paley raani | Devibhakta sajja hoti balidaani |
Otherwise, adamantly, some Mahanubhava will run in to the forest (on the dasara festival), some loyal devotee of some godden will get prepared to sacrifice his own life, somebody will pile up the shigar (Shigar is the sacred festival of the `Aanand Sampradaaya') and squander a lot of money lavishly. All these different enactments of celebrations of different sects show the tendency of solitudeness and seclusion. ||65|| |
Konee varganee gola karoon | Devessi deti pashunchi daavan |
Then to remove diseases, some collect subscriptions and contributions and sacrifice animals as their offerings to some village God or Goddess. But what good can they achieve by encating such hideous and sinful practices? As long as cleanliness is not maintained in the villages, people will not get rid of diseases and epidemics. ||66|| |
Konee gaavachya yaatremaaji | Naana anista kaamkaajee |
There are some individuals who squander huge amounts (in the name of God and Festival)upon some evil and antisocial practices. Those evil enactments actually are as harmful as poison sown in the society. ||67|| |
Tyaasaathi karaavee yaatra committee | yaatra-mela utsave-parvani hatee |
All these evil and wicked practices should be rooted out. For this, you should set up a pilgrimage committee in view of national interest. Through this committee, you should try to bring immediate reforms and modifications in holding the pilgrimages, concourses, celebrations auspicious day celebrations, fairs and even markets also. ||68|| |
Gramonnatichi aayojane karavee | shakti-buddhine rashtriyata bharaavi |
Therefore many functions and programmes for upliftment and betterment of the villages should be arranged and organised through which, national consciousness, national pride and love for nation can be created in common people. If we put our best intellect and strength in doing so, our enactments will spread the name and fame of our village in abroad just like any most renouned and famous holy place. ||69|| |
Gaavee athawa gaavajawalee | yaatra-mela ase jya kaali |
If any fair or religious gathering (Mela) is held in your village or hereby your village, you should act as a volunteer and render there your best services and help to make it a grand success. ||70|| |
Taisehi aapulya gaavache vaishishtya | Te jagaapudhe mandaya spashta |
Similarly some exhibitions, gatherings, fairs etc should be frequently arranged in the village to present beforethe world the novel creations and accomplishments which you have erected in your village as the speciality of your village. ||71|| |
Sundar maarga saral, nirmal | swachchha arogyadaayee jala |
Good, straight and clean roads as well as clean and pure drinking water are essential requirements of your village and you should try to create them in your village. ||72|| |
Shouchyakoop, mutrya chahubaajunni |Naana vastunchyaa thewaavya shrenee |
At and around the places of fairs and concourses we require number of latrines and urinals, They should be erected to maintain good sanitation. A large number of excellent things, one superior to another should be kept in exhibition, so that it will grow the glories and magnanimity of our country. ||73|| |
Naana manoranjane chaalwaavi | pari vyasane, tamaashe yewoo na dyaavee |
Different kinds of variety entertainment programmes should be arranged on such celebrations and fairs but remember, never encourage the bad programmes which will develop addictions and form a tendency and liking for obscene and vulgur, impure displays. Gradually develop the liking, love and affection towards the national spirit and a sense of nationality in the minds of villagers. ||74|| |
udyogaachya sundar kala | vaadya kalaadi vyawahaarkala |
Such schemes should be planned through which the villges can learn and acquire skill and craftsmanship in different arts and crafts such as industrial adroits, art of playing on musical instruments, skill in business and professional deals, goodways of humanly behaviour and arts that build up humanity. ||75|| |
Maanasane margee kaise chalaave | kaise basaave, kaise bolaave? |
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Anishta pratha band karaavya | sewake zijawaavi kaaya |
The social workers and public servants should put up all physical labour and efforts to root out the outdated and harmful customs and traditions. All possible ways and means should be adopted to bring the reforms in pilgrimages, fairs and festival celebrations. ||78|| |
Swami Dayaanand Maharaj | Taisa tyaancha Aarya samaaj |
The great Saint Swami Dayaananda Saraswati and his Arya samaj had put hard and strenuous efforts for the reformations, for the convinience and for comforts of the pilgrims. ||79|| |
Gadage Baba vairaagya moorti | Taisheech seva-mandal-samitee |
Similarly the ideal image of desirdessness Saint Shri Gadgebaba and his Gurudeva seva mandal have formed a pilgrimage improvement committee and they are attempting excellently in this direction. ||80|| |
tyaa prakaare gaavaache sajjan | miloni karave yaatra-niyojan |
The good wise noblemen of the village should come together and draw up a new plan of arranging pilgrimages and it should be implemented in such a way that people should form a concrete belief about pilgrimages in the sense of `come and seek your welfare through the pilgrimage (tara)'. ||81|| |
prachand samudaaya jamawaava | uttam sadupadesh karaava |
A vast mass of people should be brought together and an excellent advice should be given to them. The holymen, saints and leaders should understand fully what the people in the present age really and actually need and they should guide people to grow importance of social life. ||82|| |
Hajaaro lok jamale | Taree aarogya jaraahi naahi bhangale |
The arrangement in all aspects should be made so ideal and well planned that though thousands of people have gathered there, their health will suffer no harm. They will return to their homes as easily, healthily and comfortably as they had come from their homes at the place of the pilgrimage. ||83|| |
Gele aikonee katha keertana | Ghetale jeevanache samaana |
The pilgrims will listen to good divotional stories, keertanas and prayers which will give them knowledge to shape their ideal life. They will meat eachother with love and affection and exchange the whole hearted respectful welcoming. ||84|| |
Yaachi asaavi roopresha | karaavya nana samitya aishya |
A detailed outline of such plans for pilgrimage should be drawn out and for this, different committees should be formed to think of a complete unit of the work to be done by each committee. This will help to effect the expected reforms in the villages very easily. ||85|| |
Nana pradarshana upayukta | Nana chadhaaodhi hee tyaat |
Various exhibitions suitable to the occasions should be held. A good competetion should be arranged in holding such exhibitions. Similarly a project for mass education (Lok shikhshana) should be organised to impart all sided education to the common folks. ||86|| |
| NEED TO ORGANISE THE GATHERINGS OF HOLY SAINTS AND GODLY MEN |
Yaatraadikaanchya nimittane | Ghyaavi bhinna pantheeyaanchi summelane |
On the occasions of such fairs and concourses, gatherings of the followers and disciples of different faiths and sects should be arranged. In these gatherings, the sermons, discourses and lectures of saints from all sects and the learned wise thinkers who are straight forward in reasoning and who express clear and pure thoughts and concepts in impressive way should also be necessarily arranged. ||87|| |
Na dukhavita konaacha bhaava | Tyaanchya sattatwaacha karaava gurava |
In the end of such gatherings, without hurting the feelings of different followers of various faith & sects, a concluding speech should be delivered. In this speech the true principles, stated by the speakers should be admired and honoured. The ultimate root and aim of all the faiths & sects on which almost all have an unanimous opinion is the eternal TRUTH. This point will help in creating unity in all different groups, sects, faiths and cults. upholding this important point the function should be ended with such concluding speech. ||88|| |
Tethe bhinnapana vironee jaaya | Daambhikatecha na chale upaaya |
Organising such gathering, the diversity and difference in the various faiths and sects will melt away. The hypocrites can't have any chance there. If anybody tries to behave in a strange way, he himself will be washed away in the flow of the common and pure line of reasoning. ||89|| |
Hira aani kaachawatee | kalo laagel kharee khotee |
Secondly, when the philosiphies of different sects and faiths are put to test at such common public gatherings, all the different followers and disciples gathered there will have clear vision and discretion about which is a true diamond and which is false, artifically cut glass bead. ||90|| |
Kona sant, kona asant | kaaya mithya, kaaya satya |
One more gain from such gatherings is that people will come to know who are the true saints and who are hypocrites and pretenders; whose reasoning is true and whose is false and delusive. Then people will co-ordinate all consistant points and then follow the true way of equality. ||91|| |
Hatti diso laagata sagala | Maga koneehi ekaangee aandhala |
When an elephant is seen in its all sided full figure, no one sided blind person can create delusion by describing one separate limb of the elephant as the whole elephant and if he does so, nobody will believe in him. ||92|| |
Jyaa sant-devanchya naavaavari | pantha waadhale paroparee |
The different faiths, sects and cults have grown in the name of Gods and saints. When the real message of the intigrety of all these different gods and holymen reaches from house to house we can seek the unity and integrity. ||93|| |
Jaisa guru Govindsinhaanni | Rachila `Granthasaaheb' janee |
Guru Govindsinha compiled the great holy scripture' Granthasaahib'. He collected in it the poetic compositions of different saints and holymen from different sects and faiths. This holy scripture proved a nourishment to the sikh faith. ||94|| |
Mahipatini sant-charitra | Maandoni sadbhaave ekatra |
Similarly, the great poet - `Mahipatee' put the biographies and characters of all the saints and holymen in his poetic scripture and it helped to bind all devotees of different sects, faiths and religions of those saints together in one single fibre of love and affection. ||95|| |
Dnyaaneshwaraadi santee kela | pandharpuri gopaalkala |
Sant-Dnyaaneshwar brought all saints together at pandharpur and arranged the `GOPALKAALA' (collection and mixture of all the food items brought by the gops (cow,herd and cow-keepers boys made by Lord Krishna). On this occasion, all devoted followers of different sects & faiths gathered together and got interwoven in one thread of unity just like a beautiful interwoven artistic nosegay (zelaa) of different coloured beads. ||96|| |
Taise santaanche sammelan | Aani sarva santaanche smruti-din |
Gathering of all the saints of various faiths and sects in this way and celebrations of birth and death anniversaries of the saints in the past will help bringing up the unity and equality in our villages. ||97|| |
Sarva nadyaa saagari milon | paawati mahaan teerthapana |
when all rivers meet the ocean and become one with it, they obtain the sacredness and auspicious holyness, chestity of the teerthas. Similarly, if we can create the unity and integrity of all the various faiths, cults, groups and sects, our village will become as sacred and adorable as any great holy place. ||98|| |
Konatyaahi santaancha karaava utsava | pari chamatkaraancha nako gourava |
You may celebrate the ceremony of any Saint or holyman of any faith or sect; avoid describing and admiring their miracles with much importance. Always stress upon the noble public work of welfare he had rendered and motivate the villagers to follow the path of their duties towards humanity very sincerely and truthfully. ||99|| |
Aise kaaryotsava chaalata gaavee | Teech bhoo-pandhari samajaavee |
If in such a way, festivals and ceremonies are celebrated, the village will be considered as holy as `Bhoo-pandhari' (a sacred holy place Pandharpur): All male and female in your village will live there with pleasant happy minds and nobody will remain unhappy.||100|| |
Aise na karita aapulya gaavee | Teerthe ghadalee jaree aaghavee |
And if you do not bring it in practice and if this does not happen in your village, you will not seek salvation though you go on pilgrimages visiting many different holyplaces.(so says vandaniya Tukadojee Maharaaj) ||101|| |
Iti Shree Graamgeeta grantha | Guru-shastra-swaanubhava sammata |
This scripture Graamgeeta is consented by the Guru, shastras and the self-realisation. This 24th chapter dealing with the pure tryst and principle of the fairs and concourses in Graamgeeta is hearby concluded. |
||Sadgurunaath Maharaaj ki jai||
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| VOLITIONS |
| 1 The individuals may belong to any faith or sect, we shall not keep him away from us. To raise the fearless organisation we shall get mixed with that individual. 2 The ethics and principles laid down by all saints are the same therefore we shall create such a union of teachings of all the saints that will confutse the false and cunning display of the fake gosavis and gurus. We shall do this in our village. 3 At the holy river places there are stones and water only. Actually God resides in the holy noble saintly individuals. Therefore, It will be a secred and holy Teertha for us where the saints and the true servants of humanity live. From those holy places we shall seek inspiration to make our village a "BHOOVAIKUNTHA" (The residential capital of Lord Vishnu's rule.) So we shall treat such public place as the secred holy place. 4 We shall save the expenses on the travelling to visit the holy Teerthakhshetras and offer the amount reserved for such travels to utilize for the welfare of the village. 5 We shall utilize the contribution and subscription collected to celebrate `one day' ceremony, saptah (seven days festival) and such other ceremonies in reforming our village. |
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