Gramgeeta ग्राम गीता chapter 25 देव देवळे ... Gods - Temples
Chapter- 25
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GODS - TEMPLES
(Deva-Dewale) ||Salutations to Shrigurudeva|| |
| DIFFERENT PRACTICES OF SERVICE IN DIFFERENT FAITHS AND SECTS | QUARRELS AND THEIR REACTIONS :- |
Vicharaanni asati udar | Saadhu, Sant, thora thor |
The Saints, holymen and Godly men are always generous minded in their reasoning and thinking. They don't have least degree of difference, and discrimination ||1|| |
parantu tyaanche panthaanuyaayee | Apulaaleech lavitee ghayee |
But the followers of different cults faiths and sects to which these generous saints and holymen belong to, always stubbornly present their different opinions. Their gods for devotional services are also different. There is no harmony with eachother in their thinking and enactments ||2|| |
Vegale Deva, vegale dharma | Wegalaale tyaanche upaasana karma |
Their Gods are different their faiths are different their ways and methods of performing devotional services are different. Then how can there be any room for harmonious emotional composition among them in such lot of differences? ||3|| |
Santaanche ghetale sammelana | tewadhyaapurate zaale milan |
We tried to hold a gathering of the saints of all faiths & sects. We found that temporary unanimity in devotees was created for that particular period. But there are different ways and practices in their regular devotional services and religious rites. So the distance in these sects & faiths will continue to grow more & more. ||4|| |
Jyaacha vishesh bolabaala | jethe sampatticha pel zaala |
When the particular God or a temple has acquired a tremendous publicity, name and glory, and wealth, growing more and more, the great flooding flow of devotees rapidly rushes towards them. Then there are some other individuals who go after another God or temple. ||5|| |
Yaasi nityaasaathi upaya | sanga sahaj prabhaavi kaaya? |
Upon this, one of the listeners said, "Sir! please suggest a permanent solution to this problem; so that the individual impressions of each other can affectionately and lovingly become entirely one as whole. ||6|| |
Shrotiyaacha prashna maarmika | Gaava hitaasi aavashyaka |
The question raised by the listener is apt and important. If it is satisfactorily solved, it will be in the interest of the village. We have to seek undivided unity on the different saints & holymen as well as on the different forms of God, worshipped by different faiths & sects. ||7|| |
Aapaapale dharma-karma-deva | bhinna samajatee maanava |
People think that their religions, religious rites and services and their Gods are separate and different from other faiths & cults. This reasoning has resulted in creating a sense of separation from each other though the village-where they live in- is one for all. ||8|| |
Aapulaale chinha thewaave | Tya waroni sampradaaya olakhaave |
All these different faiths and sects want to get recognised their separate entity and so they had created their own separate distinctive symbols of faiths. All these efforts, enacted by different faiths and sects, have resulted in making up different & separate markets of their faiths. ||9|| |
Eka mhane Ram mothaa | Dusaraa mhane Krushna motha |
And then somebody pleads that their Lord Ram is the greatest . Another says that Lord Krishna is the most superior. The third one stresses firmly that Lord Shankar is the most magnificiant and greatest of all Gods of all faiths. ||10|| |
Konee mhanati Devee mothya | konee poojitee maanavini narotya |
Somebody considers that Goddesses are more important and omnipotent. Some others worship the images of their female ancestors. Then there are many others who worship Mhasoba, (A village deity with head of a buffelo), or Bahiram or sote malhaar etc. All these devotees consider that these village deities are the most divine and superior to other Gods. ||11|| |
Konee mhanatee Harihar | konee vanditee Nalyahaidar |
Some prostrait before Vaishnoo and Mahadeva. Some offer salutations to Nalya Haidar. Some others sacrifice cocks and goats, to the images of snakes and tigers, believing that they are their gods of their traditional faiths. ||12|| |
Kaahi soniyaache deva karitee | wel padalyaa vikoni khaati |
Some get the images of God made of Gold and silver. But when they feel the dire need of money, they sell out those golden idols of their Gods and Goddesses and fulfill their needs. In this way all these worshippers have disgraced their Gods and Goddesses and brought them shame. ||13|| |
Kaahi devaasi balidaan detee | Deveechya misey maas khaati |
There are some delusioned worshippers, who, in their insane devotion sacrifice animals before their Gods and eat flesh as sacred blessed food (prasaad). They drink wine considering it as Teertha (holy water) of that God. ||14|| |
Deva dewooli dagadaacha | Deopaat kariti soniyaacha |
The idol of God in temples is generally found to be made of stone. People (devotees) make frame and the seat for that God from Gold. They are always afraid of plunderers and thieves, who may break in and loot away the vaiuables from the temple. So they have to appoint a security guard to protect the temple. ||15|| |
Aapaapalya houseche shringar | chadhawoni deti devaavara |
The devotees adorn and decorate the idol of God to their devotional pleasures and liking. The eyes of the spectators get dazzled while looking at the magnificant decoration and adornation. Then they look at and admire only that highly valuable decoration of God but they forget to have a devotional look of God smothered under it. ||16|| |
Ek mhanati Galaa sundar maal | Ek mhanati ratnamukut zalaal |
The devotional viewers then go on describing the adornment. somebody says that the garland around the neck is very beautiful. Another admires the crown and says, "Look, how magnficantly the crown of God is shining with jewels and diamonds! Another individual gets impressed and praises the artistic golden shining background decoration from the pedestal around the image of God (i.e. PRABHAWALA). ||17|| |
Ek mhanati suwarna simhaasana | Ek mhanati bharajaree shaalu poorna |
Some one gets dazzled at the sight of the brilliant golden throne of God. Another individual has his eyes fixed upon the silken fine valuable'shaalu' knitted with brockade of golden and silver wire or thread. The third one is greatly pleased with fragrant mixture of sandal, saffron and musk employed upon the whole body of the image of God. Then there is another devotee who gets enchanted with the brightly and brilliantly shining necklace contraining nine radiant jewels or diamonds. ||18|| |
Kahi mhanati deva uthala | aata basala, aata jewala |
Some say that God has now woken up. Now he is sitting on his seat. God is dining now. Now He has taken VIDA (ROLL of betal leaves.) See, God is taking a nap now. ||19|| |
Dewaasi zopawila makhamaliwari | Daare laawooni ghya baaheri |
The devotees make God sleep on the valuable mattress made of costly velvet. They shut the door of the sanctuary of the temple and press the feet of the idol of God. They say, "How will God enjoy sound sleep unless someone presses his feet with tender hands?" ||20|| |
Saaransh aapanaasi je aawade | Techi dewaadikaasi purawaave laade |
In short, whatever comforts man desires to enjoy, he prefers to offer them to God with loving devotion. In doing so, they think, they will seek loving blessings and favour of God. ||21|| |
Mag te asot durgun, sadguna | yaacha vichaar karato kona?|
In performing such worship and enactments of service to God, they never think whether their offerings are good and worthy of presenting to God or whether some of them are bad and not proper to offer. But they do it while worshipping God with blind devotion. This practice further becomes a supersiition. ||22|| |
Paadsewan, archana, vandan | daasya, sakhya, aatmanivedan |
There are nine kinds of practicing devotional services (Navavidhabhakti) They are (i) servicing devotionally and humbly at the feet of God (2) prostrating before God. (3) worshipping the idol of God with all sacred precepts, (4) becoming the all time true servant and offer services (5) become close friend of God (6) offer our true self to God etc. people know the superficial meaning of all these kinds of worshipping God. But they don't understand the truth underlying them. ||23|| |
Koni viraha bhaktit rangatee | koni sanga bhakti awalambitee |
Some get deeply involved in the distressing emotional form of devotion, feeling that they are separated from god and away from him.They importunately invoke God and pray whole heartedly. (virahabhakti). some others are always lost in such thoughts that God is always accompanying them and doing all enactments like their close friend. They are fully involved in sense of such close companionship with God. (Sangaabhakti). Some others go on excellessively exaggerating admiration of their ownself devotion.(Atmabhakti) ||24|| |
Koni Alla badaa ki Ram badaa | Heychi vitandita dharitee narada |
Some start quarrels and debates upon whether Allah is the most excellent and supreme or whether Ram is so. In their debate, they start fighting and cut throats of each other. These quarrels reach high peak of wild riots. Some pick up the idols of God of their rivals and destroy them through the feeling of extreme jealosy and enmity. ||25|| |
Yeshubhakta ninda kari | Mhane hinduncha deva vyabhichaari |
Some followers of Jesus christ say that the God of the Hindus, Lord Krishna was a great adulterer who got married with sixteen thousand females. They censure Lord Krishna and ask "HOW CAN SUCH ADULTERER BE CALLED AS GOD?" ||26|| |
Karaavayaache te konee na kari | Bhandane kariti gharogharee |
These quarrelsome devotees do not enact what they should truelly have to do. But unnecessarily go on heated arguments and debates over the difference of ways and practices of offering service to God. Howmuch these quarrelling followers of different faiths have known the secret truth behind idol worship? ||27|| |
Dewaakarita karoni bhandane | court-kacherimaaji jaane |
These quarreling people take their desputes to the courts. There they take an oath "whatever I'll speak, it will be truth and nothing except the truth". They vow in the name of their God and boldly tell a lie. ||28|| |
Aise jyaane tyaane asatya kele | Mhanoni jana nastik zaale |
When the leaders and the religious heads of faiths give false confessions and witnesses vowing in the name of God, people lose their faith in god and become atheists. Now they say, "Nothing good comes out though you may go on worshipping to any limit. ||29|| |
Samajanyaachi drushteech geli | Mhane dewaachi pratishtha kaaya uralee |
Through ignorance and misunderstanding they say, "when the mouse boldly makes water upon the idol of the God, where is there the greatness of God?" ||30|| |
| DIVINENESS LIES IN THE DIVOTIONAL FEELING, DIFFERINCES LIE IN THE WORSHIPPERS |
ulat konee mhane deva jagrut | Bhaava dharilya paave twarit |
On the contrary, some others plead that God is always awakened but one must have extreme impulsive pining and imporfunate devotion for God. (param pujya maharaj says) "In my opinion, why should we not consider with firm belief that the extreme feeling of devotion and love for god is in itself the great God?" ||31|| |
Eke thikaani deva jaagrut | Baaki thikaani kaaya bhoot?|
According to them God is alert and potent at some particular place, then should we suppose that the evil spirits and ghosts have their rule at other places? In this way, our whole understandings have become contrariwise ||32|| |
Lokee haa duja bhaava zaala | To pujaari-pandegirine kela |
The pandas and the worshippers of the temples and at the holy places have created this disparity and duplicity about the Gods held by different faiths to fulfil their selfish gains. They had found out some supporting quotations from the sciences to justify their arguements. But by such enactments, they have taken our human society towards its downfall. ||33|| |
Yaasicha mhanawile devapoojan | pujaari saangteel je je kathana |
The common people, who want to worship God enact as the worshipper pandas advise them to do some service rites in worshipping god. they think that it is the proper religious order of worshipping. If people pledge their reasoning intelligence and enact blindly as the pandas ask them to do, how can they recognise the true form of god? ||34|| |
Jaisee jyaachi bhawana | Taisaachi deva tyaacha jaana |
In fact God manifests to the individual in the form which he holds through his true feeling of devotion for God. Therefore the true sense of devotion is the most important factor in this regard. ||35|| |
Aanakhi ek mukhya khoona | jyaa santaane kele devasthaan |
There is one more prominent characterestic to recognise God. The saint or holyman, who erects some temple, holds high noble character and enjoys great respect for his greatness. People think of the greatness of God on the basis of the virtues and noble character of that great saint as is known for. ||36|| |
sajjanaane dagad poojila | Itaraanna to motha deva zaala |
Some great renouned and respectable holyman once set up a stone and worshipped it as God, As people had a great respect and devotional feelings for that greatman, they also began to believe that the stone was the image of God. All of them started to worship it with belief and devotion. Gradually the importance of that god began to grow more and more popular and naturally the place became famous for fair and celebrations in the name of the god. ||37|| |
Pandharisi Dnyaanadeva na jata | santaancha mela na bharata |
Had the great saint Dnyaaneshwar not visited Pandharpur and arranged to hold a concourse of all the then saints, who would have gone to Pandharpur and worshipped God Vithoba in future? ||38|| |
Deva- sarva thaai - sarakha | pari sangateene bhaase priya sakha |
God treats all equally and with even attitude. Because of the association with godly and holy persons people begin to grow a feel of close friendship with him. God is the ocean of love and affection for all But the priests and pandas, being greedy and crafty, enact as middlemen and then the excellent God becomes a stranger and alien to us. ||39|| |
Aise zaale aamhamaajee | mhanoni bhawana waadhali dujee |
As we common people fall pray to the greed, god has become invisible to us. We have left adjuring God and offering our sincere and importunate, pathetic prayers and hymns and we have developed love and lust for money. ||40|| |
Je dhanasampanna devasthaana | Tyaasi aale mothepana |
The great temples and holy places have earned a very large name and fame, They have grown extremely wealthy. some have been growing richer and richer through the constant flow of rich devotees. At such wealthy temples and holy places, we have to offer bribes to allure god to favour us and bestow his divine blessings upon us in return of our donations. ||41|| |
Pari deva motha navhe shrungaarane | Deva motha navhe bhavya dewalaane |
God at any place, does not become great by mere a pomp and show and hugeness of the temple and the illuminations and decorations. Nor the constant ringing and striking huge bells in the temple can grow the excellence, greatness and supremecy of God. ||42|| |
Deva motha navhe nanda - deepane | Deva motha navhe homa hawanaane |
The constant day and night burning of the oil lamp (Nandadeep) before the idol of God in the temple does not increase the greatness and the glory of God. Similarly the frequent burning holy fire and offering oblation (hawana) cannot add to the supremecy of God. The pindi (image of Lord Shankar, the phallus or lingam of Mahadeva) may be as huge as a mountain, God remains the same as He is. ||43|| |
Deva motha navhe nisarga shobhene | Deva motha navhe maha yaatrene |
The proximity of the most beautiful nature around the temple or the holy place, very hugh and extremely crowded fairs, the excessive form of rites and practices of worship or the greatest grandeur of the temple do not make God the most supreme and the greatest. ||44|| |
Deva motha bhawanene | Bhawanechya uchchatene |
If fact, if your mind and soul are pure, your feelings for God are sincere, your devotion is firmly faithful, if you have poured your whole heart with real urge and pining for God and offer your emotional services to God, then all of you will experience the supremecy and greatness of God and experience of all will be the same and alike. ||45|| |
| ONENESS(INDUALITY) OF GOD IN HIS DIFFERENT PERSONIFICATION AND THE DIFFERENT ENACTMENTS OF THE GREAT GOD |
Mag to aso konihi deva | Tethe waaya bhed bhaava |
It may be any form of God. We can't differentiate by considering that "This is certain God, that is a particular god" etc. such differentiating the different forms of God is in vain so far as the God is concerned. It is the original eternal truth poured in the different forms which we hold as particular Gods. ||46|| |
Deva ek asonee anant zaala | Nana roope dharonee natala |
Basically God is one and only one but he appears to the man in different forms and so the number of Gods has increased unlimitedly. But if you look to the enactments of God (in such different forms) you will find uniformity and same equality in his enactments in different forms he had taken from time to time. ||47|| |
`Hari Hara bhed naahi | Ek ekaache rhudayee'|
There is no difference between Lord Hari and Lord Hara (Shankar). Lord Shankar dwells in the heart of Lord Vishnu and Lord Vishnu dwells in the heart of Lord Shiva. Ram of the Hindus and Rahim of the muslims are basically one and the same. Moreover, all the gods and goddesses also are in one uniform manner, without remission or variation. ||48|| |
Dhanurdhaari zaala Ram | Murali dharata Meghashyaam |
The form of God which holds the bow and arrows is recognised as Ram. The same God when holds flute He is called as Meghashyaam (Lord Krishna). Then the same God puts his hands akimbo and it is recognised as Vitthala, the form which has attributes and perfections which is the original eternal 'BRAHMA', the sarveshwara and then this identical form is recognised as Vitthal. ||49|| |
Sarva Deva ekachi asatee | Bhinna saadhana karoni smaratee |
Basically all Gods and Goddesses are one and only one. The devotees worship Him in different forms according to their liking and traditions and meditate upon that particular form. But though that original truth manifests in different forms His basic Nirguna-niraakar form suffers no distortion. ||50|| |
Ekachi vyaapti, ekachi deepti | prasange naana roope dharitee |
The all pervasive one and only one magnificent and extremely brilliant original truth holds and manifests in different forms and shapes on different occasions. But all these forms- which we consider as Gods- execute all their powers to attain the only one aim for which they have opted those images or forms. ||51|| |
Kona sajjana dukkha na whaave | koni deen, bhukele na rahaave |
(The one and only aim for manifestation of God in different forms is) The virtueous and pious individuals and saintly spirits should not suffer at the hands of the evil tendencies; the poor and the miserable should not go on starving. If it needs, those different forms of God offer their life force to save and protect such individuals. ||52|| |
Aise jyaanni ange kele | Tyaach kaaranee dhaarateerthi padale |
All those great human spirits, who eancted such magnificant and divine deeds at the cost of their lives had also attained the stte of Godliness and people hold them as Gods in this mortal world. ||53|| |
Sajjanaanche paritraan | kantakaanche nirdaalana |
The enactments of God (in different forms) are to protect the virtueous saintly individuals, to destroy the evil and wicked element and to protect the divine justice, truth and ethical values. ||54|| |
Aise asata vitandane | Deva -devaanchi karaavi bhandane |
If it is so, why should we go on continually and endlessly quarreling and struggling among ourselves in the names of different Gods and Goddesses? Why should we bring disgrace to the divine characters of the great God only to fulfil our individual desires and pleasures? ||55|| |
Sajjane taalavi hi vrutti | Aadar dyaava sarvanprati |
Therefore the wise virtueous individuals should give up such reasoning and tendencies. They should hold even respect and devotion for all forms of God in all faiths and should never avoid any individual belonging to the different sect or faith. ||56|| |
Sarvaanna mandiraache mool tatwa | Aani upaasaneche mahatwa |
They should explain and convince the common devotees the basic underlying motive in eracting the particular temple, the importance of the different practices and spiritual services that are offered to God by the devotees of different faiths. They should explain where the divinity of God lies. ||57|| |
Tene nirasoo laage bhed-kalpana | Aakalel yathaartha upaasana |
If it is done, we shall be able to root out the sense of differences and discrimination. The common people can then understand the proper way of offering their devotional services and how to meditate upon the original eternal truth in their temples. It wil help them to seek the goal of their life. ||58|| |
| TEMPLES: THE CENTRES OF PROPER INITIATIONS- THEIR DEFORMATION AND DISTORTION AND THE WAY FOR THEIR BETTERMENT AND REFORMATION |
Yaawari ekaane kela prashna | Devasthaanache mool tatwa kon |
upon this discussion some one asked, "what is the basic original Truth underlying the thought of erecting temples? These different temples of different faiths and sects lay down the various ways of spiritual and worshipping practices. These practices have resulted in the creating separating different faiths and sects. ||59|| |
Yaanchyaawaroni phirawaawa tractor | mhanaje sarvachi hoteel ekaakar |
Then Sir, will it not be better to demolish all the temples and religious places by rolling over with the tractor or bulldozer? It will help in bringing equality and alikeness in all devotees. Do you think that the devotees and devotion will become detatched for want of the temples? ||60||kaaya mandiraa waachoni padel antara | bhakteet kaahi? ||60|| |
Yaache aikaa samaadhan | aikya na saadhe bhawana dukhawoon |
(Maharaj replies) "Listen my reply to this. If you demolish the places of religious faiths, you will hurt the minds and sensibility of loyal devotees. You can't bring unity and likeness in all by hurting people in this way. Therefore, you will have to understand by yourself the root truth underlying in creation of the temples and then you will have to enlighten the innocent devotees about that original truth. ||61|| |
Sundar nisargaramya sthaan | Tethehi saadhe dewaache bhajana |
One can meditate and offer his devotional services at some naturally beautiful and pleasant place though there is no temple or monestery. He can have the same peace of mind and satisfaction of spiritual practices. He will surely feel that his mind and soul have been enchanted and attracted by the pure and secred natural surrounding and he will feel the appearance of God in his mind. ||62|| |
Pari samaadhisthaane, matha, mandire | Dewa, dewale, dewhaare|
However, it is true that the sacred places like temples, monesteries and tombs of holy saints (samaadhi sthaan), shrines etc can create a deep, good and divine impact upon the minds of the common and loyal devotees and these places fill up their minds with good and spiritual sense. ||63|| |
Mhanoni santee ghatala paaya | Lokee charitrya neeti waadhaya |
Therefore the great saints and the holymen had established the tradition to erect the temples, shrines, monesteries etc. so that they will build up morality and noble character of people and those who want to enact spiritual practices will have a solitude and peaceful, pure atmosphere to do it without any disturbances. ||64|| |
Purush vyawahaari bhambaavatee | kothe putra poutramaaji kalaha hotee |
In our domestic life common people have to face many problems with things, events and members in the family. They get confounded by those problems. Sometimes there grow clashes among the sons and grand sons in the family. At such times, the members of family do not have enough peace and private solitude to think over the events ||65|| |
Aisha velee upaasanasthali jaave| Mahapurushanche smaran karaave |
At such disturbing moments, it is better to go to some temple or holy places for spiritual practices. There you should remember the great holy spirits and meditate upon how they had boldly faced such problems and trouble - some disterbunces. It will enable you to comfort and pacify your disturbed mind, to recover your mental satisfaction and it may inspire you to find out a proper solution to your problems. ||66|| |
Veloveli visare vrutti | vichaaraancha aathava mandire detee |
Many times, people forget the virtueous tendencies. These temples and the religious holy places of worshipping remind them of the divine thoughts. They create good and noble thoughts and feelings in them and inspire them to enact some noble good work. ||67|| |
Vaarshikotsava, punyatithi | chaturamaasya aani jayanti |
In such temples, worshipping holy places, shrines and monesteries, many celerations are arranged like annual celebrations, celebrations of death and birth anniversaries of great holy spirits, saints etc. In the period of four months (from shravan to kaartik- which is called as chaaturmaas) many religious functions and celebrations as paarayan (reading of holy scriptures), keertana, bhajan etc. and all these celebrations are arranged for and by collective common people at those places. ||68|| |
Samudaayikateche saadhan | Gaavachya aanandaache sthaan |
Such celebrations, when arranged publically for collective common masses on one common platform at such holy places,they provide a great pleasure to them. These celebrations become the source of purity, piousness and spiritual pleasure at such places. ||69|| |
Mandire mhanaje paathshaala | chaale shikhshanaacha sohala |
Temples, holy places, monesteries are the schools imparting true spiritual knowledge. Through various activities like public reading of holy books and scriptures, discources upon them, story telling, bhajan singing, keertana etc. common people and devotees acquire sound and true knowledge of their faiths or sects and the importance of moral behaviour. Therefore all the contributions and subscriptions, collected from all should be utilized in arranging such religious educative programmes and ceremonies. ||70|| |
Jaagawaavi gaava-samskrutee | waadhawaavi sarvaat preeti - neeti |
These temples and monesteries are very useful to awaken good and moral initiations and impressions upon the people in the village. They can create a firm belief upon justice and love for all. ||71|| |
Sarvaa bhooti premabhaava | waadhawaava guna gourava |
Therefore such temples (and other holy places) are erected in all towns and villages with the motive to build up the sense of love and affection for each other and for all the living beings & to respect the virtues in them. ||72|| |
Aisee uchcha dharoni bhawana | zaalee mandiraanchi sthaapana |
With such sublime and high thoughts holding in mind, these temples have been erected. But today it seems that the administration of these temples is inclining towards improper practies and activities. ||73|| |
Mandire, khshetre dukaane zaali | pooja, kamaai karu laagalee |
Today, these temples and holy places have been turned into commercial markets and shops. Worshipping has become a source of earning. The priests in the temples are seen holding their `dakhshanaa paatra' (A pot for receiving money offered by the devotees for performing some religious rites) before people. ||74|| |
Mandiri baandhitee mhashi-gaayee | Ghaan dise thai thai |
In many temples, the cows and buffeloes are tied around in the courtyard. So their dung and dirt are seen spreading in all surrounding area of the temples. We do not find any sign of worshipping any where. What we feel is the strong smell and smoke of tobacco and likewise intoxicating things everywhere. ||75|| |
Pujaaree khelatee chousaree | veshyaadikaanche gaane mandiree |
Now We find in temples, the priests and the worshippers play chousar (saaripat-a game played with cowries and dices). Sometimes a musical programme or dances of the prostitutes are also arranged. On some occasions there are some programmes like the folk plays and Tamashaas (erotic displayes with dances and songs). ||76|| |
Mandiraacha bhavya waada | zaala gundaancha aakhada |
Thus the spacious huge yard of the temple has become a place for fulfilling the addiction of the ruffians and goondas. Good gentlemen are afraid of these evil acting rough ruffians and don't dare stand against them and resist with them. ||77|| |
Striyaa baapadya mandiri jaatee | Andhanukarane aikatee pothee |
Females go to the temples and blindly listen to the holy scriptures and puraanas. But their minds are engaged in the entertaining features in the stories and none of them seems to be attentetive at the contents of the scriptures or the holy books with peaceful minds. ||78|| |
Padopadee bhandane hotee | Bholya bhaktaanchi phajitee |
On every step we find quarrels and struggles in the temples. the innocent devotees are cheated and robbed. The pandas and the priests literally push and pull the devotees greedly to squeeze `Dakhshana' (fees for performing religious rites) from the innocent devotees. ||79|| |
| PREVENTION AND REMEDIES TO REMOVE DELUSIONS ABOUT DIFFERENCES, MEANS FOR DEVELOPMENT AND UNITY AND INTEGRITY OF ALL IN THE INDUALITY OF GODS |
Aisha sthitilaa basaaya aala | sarva lokaanni karaava nirwaala |
To check and prevent these circumstances, all of us should be resolute. The collection through the offerings by the devotees should be exhausted upon some noble social work for the welfare of the society. ||80|| |
poojaari asateel bedhange | sangoniyaahi saral na waage |
If the priests are found to be immoral & enacting licentious practices they should be given stern warning. IF irrespective of such warnings, they are found to be defying and neglecting, the villagers should organize and unite to remove them from the temple activities. Some other individuals virtueous and bearing good moral character should be replaced to maintain the purity and sanctity of the temples. ||81|| |
punha sudhaaravee mandir-yojana | suru karaave lokshikhshana |
The entire plan of functioning of the temple should be reformed. Different programmes and activities to educate people should be reinforced. Good and pious thoughts should be developed in the common people. Proper and profound atmosphere should be created and maintained in the temples and their surroundings befitting to the sanctity and divineness of them. ||82|| |
Navey mandir na baandhaave | juney te swachchha, sundar karaave |
No new temple should be eracted. The old one should be renovated or reconstructed with necessary repairs and changes. It should be beautified, decorated and maintained cleanly. Such temples, which already exist in whatever condition and form they may be, they should be restored renewed and re-erected in proper form and should be used for better and noble work. ||83|| |
Sawaroni galichchha pasaara | Nirmal karaave deva dwaara |
All things, which are lying disorderly, untidily and in scattered state should be collected and neatly arranged. The ground in front of the temple and the open land around it should be cleaned. Beautiful and fragrant flower-plants should be planted. the colourful beauty and sweet fragrance of the flowers from all directions of the temple will make the minds of the devotees and worshippers happy, peaceful and pure. ||84|| |
ughadaavi tyaat waachanalaye | Aushadhaalaye, yogavidyalaye |
In such temples, enough room should be left for the devotees for enacting their personal spiritual practices and all the remaining space should be used to acomodate one good library, a small dispensary, a school to teach yoga etc. and all such conviniences should be made available to all, free of any charges. ||85|| |
Aapule aapule deuleech jaave | itaraani durooneech pahaave |
If only the followers of particular faith are allowed to go to the temple, then others not belonging to that faith have to stand away and have a look of God from long distance, if some such person wants to enter the temple, the follower bark at him to prohohit him from entering the temple. All these enactments are simply insane. ||86||Deo baatel aise baralaave | hey to ase wedepana ||86|| |
Ekaacha deva dusaryaasi shive | Tari paap waadhel gaade, pewe |
These ignorant and blind followers of faith think that if some individual-not belonging to their faith or sect-touches their God, he will suffer a great sin. Therefore everybody should worship only those gods and goddesses who are reserved for their particular faiths. They do not think it agreeable and befitting that individuals-not belonging to their sects-should enact the worship and services to their God. ||87|| |
Hey to mhanane saampradaayeekaanche | Alpadnyaani vyaapariyaanche |
The traditional blind followers or the merchants and traders may consider and say so as they are little knowing people. But in my opinion, this is not a fair policy of that cult or faith so far as the spiritual development is concerned. ||88|| |
Aise karane sodoni dyaave | Asateel tya dewala nirmal thewaave |
All such harmful and insensible customs and usages should be stopped immediately. The existing temples should be maintained cleanly. Sanctity of these temples should be maintained. such religious places must be open to all for having a sight of gods and goddesses therein. ||89|| |
Deva ase patit paawana | To na paley patitaala bhiwoona |
God is redemptor of all downtrodden people. He never runs away with fear from the depraved and fallen people. In fact, all people are His children and he never has a discrimination or a feel of disparity for anybody. ||90|| |
Dewaasi naahi jaat paat | Deva bhaktaanchachi jaatiwant |
God does not belong to any caste or subcaste. His caste is not at all different from the caste of his devotees. Hence there should be no scope or place to such persons and faiths who make difference in Gods and who are not true and honest devotees. ||91|| |
Deva mahaar, maang, chambhaar | Deva bhangee, labhaani, wadar |
God belongs to all castes, subcastes, faiths and religions. God belongs to Mahar, mang, chambhar, bhangi, labhan, wadar, mali, brahmin and all other castes. ||92|| |
Deva khshatriya, vaishya, gowali | Deve srushtee vyaapali sagali |
God is khshatriya. He is vaishya. He is gowali. All this nature and creation has been pervaded and occupied by God. God has been densely stuffed in all this earth and universe. ||93|| |
Mhanoni asaave sarvaanche mandir | Brahman aso waa mahaar |
Therefore the temples, shrines and all religious places should be open to all. Let the individual be a brahmin or a mahar. If his behaviour is pious, pure and moral, he should be considered worthy of entering the temple. ||94|| |
Dewalaanche panch gaava | Gaavaacha pratyeka maanava |
The whole village should be held as the pancha (juries) of the temple. Each and every individual of the village should be considered as the jury member of the temple. The prevalence should always be in such a manner that the man will be honoured and respected truly as a man. ||95|| |
Sarvaanni ek wel tharawaavi | Miloniya prarthana karaavi |
A particular time should be decided for offering prayers. All people in the village should come together and chant the prayer collectively. At the prayer and on the occasions of some celebrations and ceremonies, lectures, discourses and sermons should be arranged befitting to the occasions and creating good impact upon common people. ||96|| |
Pratyekaala bolata yaave | sarvaanni hey abhyaasaave |
Every individual must be able to speak before the masses. All should learn and acquire the art of oratory. The speaker may express his sorrows and joys in his speech. ||97|| |
Taiseech thewaavi prawachane | Rashtriya vrutti waadhe jene |
Discourses, which can help in cultivating the tendency of nationality and national integrity, love and pride for the motherland should be necessarily arranged. These discourses should create and grow a sense of becoming complementary to each other. Everybody, should be ready at anytime to fulfil the dire needs of others by extending his co-operation. ||98|| |
Pramaane dyaavi rishijanaanchi | Aathawana maagachya itihaasachi |
The speaker should produce the examples and norms for justifying what he has expressed in his speech. He should quote the quotations of the sages and rishis as support for his reasoning. Similarly our past history should be reminded quoting the important events happened in the past. The listeners should also be guided about what kind of services are necessary and to be enacted for the betterment of the village and the villagers. ||99|| |
Keertan, utsava, prawachan | Nusate nasaave manoranjana |
The activities like discourses, celebrations, sermons must not have a limited motive of mere entertainment. They should be the means to make the life of the people brilliant and cheerful. ||100|| |
Aise hey mandir sajawaave | upadravee lok baaher karaave |
In such a manner the glories of the temple should be increased with beauty and decorum. If there are any trouble shooters, acting as the stumbling blocks in this work, they should be driven away. The places of God should be charming with such thoughts of the villagers so that a good intellect of the common people as well as the name and fame of the temple will grow more and more. ||101|| |
Manavata vikaasaache kendra | satwik sampattiche aagar |
Necessary arrangements should be made in the village temple to protect the village culture. The temple should become the centre for growing a sense of humanity. It should become the shelter of virtuous attributes which grow the divine wealth of the village and the villagers. ||102|| |
Shuddha prem waadhawaaya | Mandiraanchi upaasana ya |
These services in the temples are useful to grow pure love in all humanbeings. Therefore the villagers should attempt to bring these practices into their enactments regularly. ||103|| |
Nakaa paahu pantha-bheda | Nakaa ukaroo nasate waad |
Don't pay attention to the disparities and differences in different faiths, cults and sects Don't unearth unnecessary debates and controversies upon the faths. The pure aim and motive of all temples are to create close intimacy in each and every individual for others. ||104|| |
Mhanonich devaanchi madyasthee | eravhi devaancheech sarva khshiti |
For thismotive only, God has to be brought and involved in as the mediator. Otherwise the whole earth belongs to God. but unless people understand this truth they will be deprived of the benefits and will be deceived. If they have developed consciousness about this motive of temples, they will have benefits from them. ||105|| |
Tee jaaneeva dyaaya devasthaan | saadhu, santee kele nirmaan |
The great saints, sages and rishis had eracted and set up the temples with only this purpose to give and create a sense and consciousness in people about all pervasive God who is omnipresent in all human beings. ||106|| |
konatyaahi dewoolee jaave | Tethe aapule upaasyachi paahave |
You may visit any temple and there may be the idol of any form of God, you should hold in your minds the full and firm faith that it is the same favourable and desired deity in the form of that image. You should always hold firmly in your mind that the most excellent and the supreme `BRAHMA' (The divine Truth) has manifested in different forms and images. This is the true loyalty and pure faith in God. ||107|| |
Sarva devaansi aadaraave | Jethe saatwik poojeche godawe |
Always grow and develop the sense of devotion about the deities in all temples where the pure, pious and sincere services are admired and enacted. Divnity can be created in every individual only through the divine and excellent enactments. ||108|| |
Tethe bhed kaa maanava? koneehi bhajo konatyaahi deva |
Anybody may worship any form of God. Why should we make difference in Gods? `God exists there where true and sincere devotion exists'. This is the most valuable and truthful knowledge. If all humanbeings understand this, all will be equally benefitted. ||109|| |
Shankaraachaarye deva-panchaayatana | Maandoni saadhile bhaktasanghatana |
(The ideal of this Chapter) The Holy Shankaraacharya brought together five deities in a panchayatan (Agroup of five) and tried to create the unity of the devotees of all the five deities. If we worship the other deities with the same sense of devotion alongwith our desired and favourable deity, where is there any scope or room for controversy or debate? ||110|| |
Virodha devaancha tara kaaya | pari jeevaanchahi yethe na saahe |
The original supreme and the most excellent TRUTH (Brahma) has occupied all living beings and exists in them. so we must not stand against Gods and deities as well as against all living beings with resisting attitude. We must have equal sense of love and affection for all. ||111|| |
Sukhee samruddha karaave Gaava | yaasaatheech mandir nidhi yojaava |
The collection from the temples should be utilized to make the village happy and prosperous. God likes such services rendered to the living beings which He had created. ||112|| |
Jeevaanchiya seveche tatwa | Taisech kaaryaache mahatwa |
The truth of service to all living beings, the importance of our enactments and the divineness of ownself exist in all Gods and in the equal measure. ||113|| |
Aisee samaan dharana manee | dharonee waagata sarvaanni |
If we all form such retention of equality everywhere and live and behave with all with this consciousness then any controversies and differences in different faiths, temples, monesteries will not come in the way of our progress and development. ||114|| |
Aikya waadhawaaya karana | hoyeel pratyeka devasthaana |
(Finally Shrisant Tukadojee Maharaj states) If we reshine and glorify again this pure, divine and original Truth, every temple will become useful to seek the unity and integrity of the whole human society. ||115|| |
Iti Shri Graamgeeta grantha | Guru-shastra-swaanubhava sammat |
This Graamgeeta scripture has been consented by the Guru, the shastraas and the self experiences. The twenty fifth chapter, in which the essence of the basic truths in creating the temples have been elaborately narrated, is hereby concluded. ||116|| |
||Sadgurunaath Maharaj ki jay||
|
| VOLITIONS |
| 1 God is immanent and has filled in every where. In the holy company of the godmen and saints god appears as the one & same to all. The greedy cunning persons find God in wealth only. Therefore, we resolve to stay in the company of holy and godly saints. 2 God is not great because of the wealth, big and magnificent temples, magestic day-night lamp (NANDADEEPA) or by biggest fairs. He is the most excellent and greatest in the well wishes and pious feeling of man. While performing the inner worship and meditation, God appears to be equally filled in all. Therefore without dogging after seeking greatness, we shall develop the highest state of our feelings with equally highest store of enactments. 3 We shall offer our devotion to God through our work for God and convince people about the importance of service to God as well as in what kind of work does the great God resides in. 4 We shall utilize the income of the temple in the social welfare work of the village. 5 Organising the villagers in the village we shall oust the licentious worshippers in the temples and we shall re-establish the original principles laid down for erecting the temples of God. |
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