Chapter- 26- RELIGIOUS SERVICES TO THE IDOLS OF GOD (Moorti - Upaasana)
Chapter- 26
|
RELIGIOUS SERVICES TO THE IDOLS OF GOD
(Moorti - Upaasana) ||Salutations to Shri Gurudeva|| |
| THE ORIGINAL TRUTH BEHIND THE WORSHIP OF GOD'S IDOL AND ITS HORRIBLE MOCKERY |
Ishwar sarvaa thaai vyaapala | To panthee naahi vibhaagala |
God is one and only one, all pervasive and all occupant. He has not been divided into various different forms as believed, according to the different faiths & sects. Then how can his forms be considered as having less or more greatness? ||1|| |
Aise aikonee nirupana | Ek shrota karee prashna |
Listening to the narration (stated in the previous chapter) one listener asked, "If God is so extremely vast, all pervasive and omnioccupant, so entirely perfect; why should its idol worship be given so much importance and why does it need any justification?" ||2|| |
Aso konaahi dharmaachi khoona | pari moorti maanawaanni keli nirmaan |
The idol of God may be a symbol of any faith or religion, finally, the creator of the idols of God is a man. How can the divinity and godliness dwell in these man made idols? why then should these idols be worshipped?" ||3|| |
Deva kunaachi pooja neghey | Tyaas nako hey waawooge |
God never appears in person and accepts the worship enacted by the devotees. Why should be then all this glittering pomp and show of worshipping the idols? It is heard that God himself had told his favourite devotee `I want only the pure and sincere love from my devotees'. ||4|| |
Yaache aikaave uttar | prem nirmaave eka moortiwara |
(Maharaj said) Here is my reply to your question. First try to create true and sincre love for God for worshipping his particular idol. Then gradually go on extending the circle of your love and devotion to the universal level and worship the whole universe as the omnioccupant God. This is the real and root purpose of idol worshipping. ||5|| |
Devaachi smaran moorti baghata | Tyaache jeevan kaarya dhyaani aanata |
When you remember God at the sight of the idol you should think and mediate upon what particular enactments God had done in that particular form. When our minds associate with God, our psychological powers grow more. ||6|| |
Manaasi laavavaya chintana | laagavaya maargaache akarshana |
The great holy saints, sages and rishis had purposefully laid down the practices of spiritual services and worshipping so that the common innocent human-beings will have a proper line of meditation. they will be attracted towards spiritual services through idol worship. ||7|| |
Manaas paahije kaahi aadhar | Mhanoni aarambhi maanile saakar |
In the beginning the devotees need some concrete form as the basic support for practicing meditation. So the novice devotees can concentrate their minds for meditation upon the God in the form of idol. In fact, God is all pervasive and exists in all living and non living beings & things in the whole universe. Naturally God is certainly existing in that idol also. ||8|| |
Pari jo siddhaantacha puraskarta zaala |Tyaasahi jana deva bolala |
But one, who has been fully convinced and who has accepted the proposition of all pervasiveness of God, was also told that the public (human beings) itself is the real form of God. Then the innocent common people began to hold such great virtueous and ideal individual as God. They put that great spirit in the form of an idol and started worshipping his idol also. ||9|| |
jaree poojili vyakti, moorti | Tari chukale mee na mhane chitti |
Though the innocent devotees started to worship some great person's idol, I don't think that they had done something wrong. But it is true that in doing so, they have neglected and set aside the basic proposition and it is through their ignorance. ||10|| |
Sukhaasaathi aakhilee disha | rekhila gharaacha nakaasha |
It is just like the following example. somebody made a plan to build his own house for the happiness of himself and his family. He first got the map of his would be house as he desired for. But further, he went on cherishing only the map of the house. (He did not try to bring the house in the concrete form) so, finally he got disappointed. ||11|| |
Ghar raahaya naahi milaale | nakaashe nakaashech raahile |
But where was the house he dreamed for so long throughout his life? All the maps of his would be house remained as the maps on paper only. Further, when he began to be aware of his failure in erecting his house, his contentment for his house was totally shattered. ||12|| |
Taisechi zaale moorti poojeche | je je pantha disatee aajache |
The same (as quoted in above example) has come true in case of the idol worship. Today, all those religions, faiths and sects, which uphold the idol worshipping, have produced the followers and devotees who blindly believe that idol worshipping is the only goal of their spiritual & religious services. They can't realise the further and ultimate aim which is underlying the enactment of worshipping the idol of God. ||13|| |
To moorti dharoneech basala | moorkhachi samajato pudhachiyaala |
These ignorant idol worshippers rigidly stick up to that idol only on the contrary they consider those spiritual seekers as foolish, who have successfully attained the highest aim beyond the gains of idol worship. Moreover they ignorantly plead that spiritual practices without performing idol worship means a deviation from the path of shastras of devotion. ||14|| |
Tyaasi kalala naahi dharma | moorti poojeche kaaya varma |
These blind and ignorant idol worshippers have not understood the true dharma, nor they have understood the secret truth underlying the concept of the idol worship. They have got some delusion unnecessarily developed about idol worshipping and they have got confused about it. ||15|| |
Gharee devaacha kattar pujaree | asatya kareet ase bajaaree |
At home, such idol worshipper appears to be the intense worshipper of the idol of his favourite god. But when he goes in the outward world, he goes on cheating and enacting unfair and dishonest dealings in his deceptive business. By such crafty behavour he has become a rival and enemy of everybody around him. ||16|| |
Dewalaamaaji kaan dharee | naak dharonee pranaayaam karee |
When he goes in the temple, he holds his ears and supressing his nose he enacts PRANAYAMA. (The activities show that he is confessing his sins and misdeeds and requesting God to forgive him. Pranayam is a yogic practice enacted by holding breath.) But when he comes out of the temple, he goes on abusing everybody he sees before him. ||17|| |
Dewaadwaari hawan karee | Baaher bhikaaryaasi maaree |
He performs Hom (offering in secred fire) and Hawana (oblation by fire to a deity) before the idol of God at the temple. but when he comes out, he starts beating the beggar at the entrance of the temple. He never gives a piece of jwaar cake and coarse preparation of gram pulse (choon bhaakaree) to the hungry poor individual. ||18|| |
Aamacha deva satyachi boley | pari aamhi paahije khote kele |
Then there are some devotees. They say "Our God always speaks the truth and keeps his word under any circumstances. But they may enact following untruth. still they claim that they are the true devotees of God. ||19|| |
Swaye mhanavee Raambhakta | Naahi ekapatneevrata |
Some individual calls himself to be the sincere devotee of Lord Ram. Yet he does not keep the vow of monogamy. He regularly worship Hanumant. But he has become such a habitual addict that he appears like a lifeless dead. ||20|| |
Deva durjanaasi samhaaree | kashta karito bhaktaa gharee |
God destroys the wicked and evil doers. God puts himself to hard work at his sincere and true devotees house. But this individual who claims to be the sincere devotee commits corruptions and enacts adultery. Becoming an idler, he wastes the days in idle sleeping. ||21|| |
Deva mhane "mee sarvatra | Deen ranka maaze putra"|
God says, "I am omnipresent and the poor and miserables are my dear sons." But the worshipper of Goid squeezes the poor and miserables round the day and night and he himself enjoys comfort and luxurious pleasures. ||22|| |
Prabhoo aamacha patitpawana | mhanoni kantharawe karee gayaana |
He sings sweetly in admiration of God, "Our God is the redemptor of the fallen and downtrodden human beings". But in his practical behaviour he goes on swaggering and caressing his self ego. He struts with pride and treats other human beings as untouchables and lowbred. ||23|| |
Dewaachiyaa moortisaathi | sone, hirey baisavee mukutee |
He provides gold and diamonds for making a decorative crown for God's idol. But if any labourer dies on spot while doing the work of the temple, he never provides even a strip or a loincloth to that poor labourer. ||24|| |
Kasale hey devapoojana? Moorti poojeche vidambana |
Is this befitting to call it as worshipping God? It is a great mockery or perversion of the idol worship. What a great ignorance has been stuffed in such devotees! ||25|| |
Dewalaamaajee karee bhajan | Baaher yeta khote bhaashana |
The priest of the temple God sings hymns and prayers inside the temple but as soon as he steps out of the temple, he always speaks a lie; who then would believe in such a priest? ||26|| |
| ORDER OF DEVELOPMENT IN SPIRITUAL PRACTICES" |
Mhanoni hey waayeet wisaraave | poojene poojyaasee olakhit jaave |
Therefore forgetting all these crude and wrong methods of worshipping idol and enacting wrong and evil practices; one should try to recognise the true form of God through (good and noble enactments) idol worshipping. Gradually for growing the exercise in spiritual practices, step by step, the order of spiritual development should be acquired. ||27|| |
Jaisee jyaachi bhawana | Tyaane taiseech maanaavee dewata manaa |
Everybody, who has a sincere belief and faith in a particular deity, should always consider that deity as his only God. But he should never forget and miss enacting the good, noble and virtuous deads. ||28|| |
Moorti poojechaa artha ek | Aapan moorteech whaave samyaka |
The real meaning of the idol worshipping is that the true and sincere devotee should make his life and lifework as sacred and pious as his idol of worshipping through regular practice and exercise ||29|| |
Jayaachi moortee upaasavee | Tayaachi chartrakatha waachavee |
Read and study the stories and biographies of the great divine spirit whose idol, you worship with true sincerity. Try to enact as that form of God had enacted. ||30|| |
kaaya kele maazyaa deve? Majasee mooleech naahi thaave |
If any devotee sits clasping the idol of his God but says, "I don't know what my God had enacted," then it is a sheer insanity of that devotee. ||31|| |
Aishee asaavee upaasana | upaasani waadhawaave kartavyaguna |
The spiritual practices and service to God should be enacted in such a manner that through them, the worshipper devotee should imbibe the virtue of dutifulness and should honestly fulfill his duties. He should acquire greatness by fulfilling his duties. ||32|| |
Sankate yetaa kaaryaa maazaaree | chintanee ghyaave chaaritrya antaree |
While extracting the duties and enacting some good deeds, if the devotee comes across some hardships or calamities, he should meditate upon the divine virtues and divine life work of God. Practicing constantly in such a manner he should grow the brilliance in his tendency. ||33|| |
chukaliya santaa vichaarave |pudhe kaarya karawayaasi dhajaave |
If some mistakes have been committed in enacting, some experienced saintly persons should be consulted. their proper guidance to remove those mistakes and to carry on the further enactments should be acquired. Again the worshipper devotee should couragerously restart his activities. He should always try to make the living beings happy by utilizing his energies as much as he can. ||34|| |
yaa saatheech moorti sthaapana | Thai Thai kelee jaana |
The saints, holymen and the wisemen had established the idols of Gods from place to place with a purpose that such spiritual services (as described above) will be enacted by the true and sincere devotees. The aim behind it was to make the devotee and spiritual seeker remember his spiritual duties. ||35|| |
padopadee ho pavitra vruttee | Mhanoni sthalo - sthalee sthapili moorti |
Our saints and sages in the past wanted the devotees and seekers to have retained their sacred tendencies on every step so they had set up the idols of God from place to place. moreover they created belief in people by deciding that manifestion of grandeur that exists in the trees, animals and birds etc. Their purpose in determining these living beings as divine as God was to create a good and respectful feel for others. ||36|| |
moortisi pujaave | shrawan, kathan, smarana aadi karave |
Therefore the worshipper or the devotee should worship the idol of God with due sincere devotion and whole heartedly. He should maintain the practice of listening, reading and telling the stories of God, worshipping, remembering etc. Further, he should try to enact by himself the virtuous excellent deeds as the God had enacted. ||37|| |
Sarva sodoni bhinna bhawana | Rhudayee dharaavi upaasana |
Giving up all other senses and feelings of differences, attempt to perform the spiritual practices and religious services with good motives and sincerely from your mind and soul. Always think that the way or the method of spiritual practice which gives your mind a divine pleasure is the true and proper way and method for you to enact your spiritual practices. ||38|| |
Mana jethe samaadhan paave | Tethooni shakteeche tej ghyaave |
You should try to grow the brilliance of your self divine power from whereever you have experienced full mental satisfaction. Then start performing such noble and excellent deeds that can grow excellent virtues in yourself. ||39|| |
sadbhaave karaave poojana | vinamra karoniya deha, mana |
Be polite physically and mentally and holding complete humility and excellent motives, start worshipping the idol. Before meditation of God, always make the surroundings and the atmosphere clean and dirtless. ||40|| |
Yethe maanasik poojechech mahatwa | vichaar-saamarthya hey mool tatwa |
In all the spiritual practices and devotional enactments, a great importance has been given to worshipping by extremely concentrating all faculties of mind. (In such maanas pooja, no physical enactments of routine rites of worshipping are to be done. All rites are to be done only by mindful thinking.) The basic truth of worshipping God's idols is to acquire powerful reasoning. The being can reach to the most excellent state of Shiva (Divine Brahma) by attempting such spiritual practices with all efforts. ||41|| |
Jeewaasi mool tatwa kalaave | sarvaabhootee aatmaroop samajaave |
All the saints had amired and enumerated such a way of worshipping through which the being in a man will be able to realise its original real form (i.e. the Brahma vastu) and will be able to develop a faith and experience that he himself has pervaded in all the living beings. It will recognise its own self form. ||42|| |
| THE REAL AND BASICAL MOTIVE OF REPEATING THE NAME OF GOD (NAME-JAAP) |
Santee bolile Harinaam ghyaave | Hey hee waate saadhan barawe |
All saints had always insisted firmly upon repeating `HARI-NAAM' and held it the most excellent spiritual practice. Superficially this means of spiritual practice appears to be the easiest. But it is the most essential that such repeatation of God's name should be enacted understanding the true & full meaning. Then this spiritual practice will certainly help to achieve the divine welfare of the being. ||43|| |
Naam eeshwaraachi shabdamoorti | `Mukhee naam, haati mokhsha' mhanatee |
NAAM (The name of God) is God's image in the form of a word. The importance of the repeatation of God's name has been described as `when the Naam is repeated by mouth, the emancipation is in your hand'. Naam japa is considered more excellent and greater than enacting sacrifice (yagna)-(sacrificing oblation into the sacred fire.) All spiritual seekers know this. ||44|| |
pari kaasayaasi japaave naam | saadhaavayaache te kon kaam |
(Many people enact this naam japa) But the seeker must know why the name of God is to be repeated; what he is going to seek through the naam japa. Unless having such a consciousness in enacting the repeatation, his naamjapa will be meaningless. All the spiritual enactments can't serve the spiritual seeker's purpose unless he has this aim and the way to achieve that aim is well realised. all enactments of the seeker will go fruitless. ||45|| |
kititaree jana naam ghetee | Maala-manee odheet rahatee |
Many seekers enact naamjapa. They go on continueously pulling the beads of rosary and repeat the name of God (either loudly or in mind.) But it appears that they can't get fully absorbed in the repeatation and meditation for even a moment. ||46|| |
Mukhe naam uchharitee | vyawahaar adhogaami karitee |
Orally, they go on repeating the name god but in practical behaviour they enact very meanly in their dealings. They do wrongs and commit sins but take vows and pledges in the name of God and religion. ||47|| |
Kasale hey naam japane? swaarthe vishwaasghaat karane |
They enect treacherous acts and seek their selfish motives. Thjey don't give up desires, greed and lust for the subjects of sensual organs. And yet they go on enacting naam-japa. Is it a true spiritual practice of repeatation God's name? ||48|| |
Yethe taartamyachi paahije | naam japee vratastha hoyeeje |Tari jeewaas sukhaache saaje | sthaan jeewanee ||49||Here the discrimating discretion is vital. Repeatation of god's name as a spiritual practice is a kind of vow (vrata) and its chestitny must be carefully maintained. then only the divine happiness can have a room in the life of the seeker. ||49|| |
Mukhi naamaache chintan | Haati sewa kaarya purna |
The individual, who constantly repeats the name of God by mouth, who enacts noble deeds with hands and who builds up an excellent and brilliant noble character putting his physical abilities in some virtueous enactments, is the true devotee of God in the true sense of the term. ||50|| |
Naame shakti yete angee | sankate niwaaranyaachi prasangee |
The practice of the repeation of God's name creates divine energy in the body to ward off the impending calamities yet, one must possess prowess also. Then only the practice of naam-japa can be fruitful. ||51|| |
Duraachar, sajjan-virodha | aise dosh aaniti baadh |
There are vices like doing evil enactments, commiting sinful activities, opposing to and conflicting with the virtuous good noble men etc. These vices are harmful to the naam-japa and the spiritual seeker. You can acquire the good divine benefits of naam-japa only when you intentionally avoid these vices and keep away from them by your body, speech and mind. ||52|| |
Mag te naam mandiri japaave | athawa shetimaaji ghyaave |
God's name should be repeatedly uttered when you are in the temple, or working on your field. Repeatation of God's name while walking, talking or doing any enactments becomes a sacrifice. (It is called as the Japayagna). ||53|| |
Mukhya naamaache adhishthaan | kartavya karaave sampaadan |
Enacting the duties strictly and honestly is the main inhering of the naam. the holy saints want us to imbibe this strictness and honesty in fulfilling our duties and so they advise us to go on repeating the naam constantly. ||54|| |
Je purushaartha sodoni japatee naam | Tyaasi kaisa paawel aaram?
Those who connive at the prowess, i.e. those who avoid and shirk their duties and go on uttering the name of God, will never seek self -satisfaction. It will be your blindness at the doors of the temple of God if you give up your duties and practice the repeatation of God's name. ||55|| |
Aamucha Ram kaame karee | Aamhi maagavi bhakaree |
Our Lord Ram was strictly dutiful. If our God Ram renders his duties so strictly and we, his devotees go on begging from door to door for bread to feed our belly, can it be our true devotion for him? ||56|| |
Rame aasuraansi mardaave | aamhee poojapaatra awalambaave |
Ram fought very brvely and destroyed the wicked and evil demons and we - the devotees of such brave God, are adopting an almpot and wandering to beg aims with feeble minds before Lord Ram. Is it our genuine devotion for Lord Ram in offering like helpless beggars to Ram? ||57|| |
Bhakta mhanaje vibhakta nave | Ekroopachi howoni jaave |
The devotee(Bhakta) means who is not seperate from God (vibhakta), as he becomes one with God. Then why should we sit idly repeating deva-deva while God himself is rushing to ward off the sorrows and sufferings of the miserables? ||58||Deve lokaanche dukkha haraave | Aamhi kaa karave deva-deva? ||58|| |
Aisa jap jayaane kela | To shewatee moorkhachi raahila |
In this way such (idler) repeater devotee finally remains the fool (Though he constantly utters God's name.) What is the use of blaming the God then? ||59|| |
Paap - khshaalanaasi naam ghyaave | pudhatee paapkaritachi jaave |
Please tell me, has anybody advised us to repeat the name of God to wash away our earlier committed sins on one hand and on the other hand to commit sins again and again? ||60|| |
Aisee aahe jyaanchi sthitee | Tyaasi naam-japee mhanatee |
If such person is called as `Naam-dharak' (constantly uttering God's name), he is tarnishing the sacred nme of God. ||61|| |
Yaahooni na jape to purawala | uttam rahaani thewee to bhala |
(In my opinion) the person, who never utters the name of God but maintains his conduct in the most excellent and noble way and who never hurts any body on any occasion, is far better than the hypocrite naam repeater. ||62|| (continued—) |
Vyawahaar kareetase kashtoon | jodoniya udyoge dhana |
(—continued) This individual works hard and deals fairly & justly. He deligently attends to his profession and earns honestly. He behaves in a very amiable manner with others and seeks their love & affection. He is always cheerful and pleasant. ||63|| (continued—) |
Asel te garajunna dene | kona uttam-waaeet na mhane |
(—continued) He helps the needy by providing them what ever he possesses and can spare to give. He never calls anybody good or bad. Such a good noble man he is that he considers the happiness and sufferings of others from his own experiences of sufferings. ||64|| |
Heychi shikaavaya saathi | Naam jap saangitala uthaa uthee |
The naam jap has been advised to acquire these excellent virtues. (As a human) our behaviour should be pious virtuous and affectionate with all. ||65|| |
pratham naam, duje chintan | Tije nishchyee laavave mana |
One can seek social service with proper association of (i) constant naam japa (2) meditation upon the divine enactments of him whose name he utters (3) making a resolute mind to enact his duties honestly.||66|| |
Aise sadguna jaree na acharawe | sadguna visaroni naamachi gaave |
If anybody goes on repeating God's name but never attempts to enact such virtueous deeds, never brings virtues in his practical behaviour, he can't attain the perfection in his own self upliftment. ||67|| |
Mhanoni santaachiya vachana | nirikhshonee thewaavee dharana |
Therefore it is necessry to put the sayings and quotations of the holy saints to test with due reasoning and considerations. You should hold your own retention according to it. Then only you can have a divine experience of `Ramnaam' which is described in the holy scriptures. ||68|| |
Deva bolala `kaame karaa | nirbhaya howoni deshi vichara'|
God says, "perform your duties honestly and roam in the world boldly and fearlessly." It is God's governing rule over the whole universe. Therefore one should seek the consciousness of rendering his services to the humanity. ||69|| |
Janata jyaala devaroop kalali | Tyaacheech bhaktee deva paawali |
When you realise through your self experiences that the whole public is the form of God, then your service, rendered to the people, reaches God and He holds it as your true devotion with God's manifestion in the form of people, you can form a consciousness for universal form of God. ||70|| |
Te saadhaaya bolile naam | Laabhavaya jeevaas aaraam |
To seek this most excellent perfection, the being in you should seek the self - satisfaction and should uproot the ignorance and delusion, which are the only reason for all our sufferings. so the great holy saints had advised to repeat the naam ||71|| |
Aapan taruni jag taaraave | shakti, yuktine vishwa bharaave |
The grent saints had prociaimed that everybody should acquire his own redemption and should help the world to seek redemption. In this way, you should utilize your abilities and adroits to make a neat arrangement of the universe and awaken the people through the naam of God. ||72|| |
Sant mukutmani Tukaram | Tyaanni abhang kathile ati sugam |
The highest chief (The most precious stone in the crown) of the holy saints sant Tukaram had composed many abhangas (hymns) which are so easy to understand (even by the illeterates.) Though his abhangas, he had suggested that while living in the household life, following the routine practical behaviour, and extracting one's duties to his family and to the surrounding world, one can practise the spiritual means very casually and comfortably. While living in the domestic routine, he can conviniently enact the spiritual practices to seek redemption He advised the simple innocent common people to go on the straight way to seek the highest spiritual truth. ||73|| |
Atyant saadhi garjalee waani | Gelee vedaadikaansi bhedonee |
The speech of saint Tukaram is lucid and simple but its roaring unravelled the subtle ripples of the scriptures like the vedas. In a very simple language, he had explained and shown the inner motive of the vedas and other scriptures. In a moment he had removed the ignorance and delusion of the common simple people. ||74|| |
Hajaro mukhaatunee garajala | vedant aamhaseech kalala |
The High pitched roaring through thousand mouths emerged conveying "We have trully understood the vedaanta. When anybody goes surrendering his all self to Lord Pandurang, he can seek the core essence and the secrets of all sciences. ||74|| |
Mhane `nako brahma dnyaadi bhaava | Aatmasthiticha gourava |
Though the abhangas the devotees tell God, "We don't want the merely arid literal knowledge about the most excellent and ultimate perpetual truth (Brahma). Similarly enumeration of the state of absolute self distinct from body etc. is not at all useful to us. We only earnestly desire to retain that insatiable sweetness of the feel that you are our all pervasive God and we are your devotees. Let us remain in this divine affection for ever. ||76|| |
`Kothoni aanavi vidwatta? seveche kaam aamuchya haata |
(The devotees in the abhangas say) "Wherefrom can we acquire the wisdom and intellect? Apart from it rendering our true services (with body, speech and mind) is only in our hands. In favour of our honest services to the Lord Pandurang we shall put ourselves to hard labour and enjoy the sweetness of repeatation of his naam. This is the only means of spiritual practice for us. ||77|| |
Prabhune aikilee tyaanchi seva | sankatee aala aikonee dhaava |
When God listened to this practical service of the devotees He himself rushed towards them in the events of calamities upon them. God had enacted miracle of uplifting people to make the devotees words true. ||78|| |
Aise zaale sant aneka | Moortibhakta bahu naam dharaka |
Thus there had been several saints, many idol worshippers and many naam dharakas (practicing repeatation of God's name) who, like Hanumant, were the loyal and sincere servants of God. But (by their excellent devotional and practical service) though they had enacted as servants of God, they were adored and worshipped by people who held them respectfully and devotedly as the idol of God. (i.e. they themselves became God) ||79|| |
| THE SUM AND SUBSTANCE OF ALL EXPERIENCES OF DEVOTION AND THE ACHIEVEMENTS BY WORSHIPPING GOD |
Sarvachi panthaanche bhaktiprakaar | Tatwa saadhata asatee saar |
Various kinds and manners of devotion are followed by different faiths and sects. Yet when the core essence of the objectives of devotion by all these means and manners is understood, we come to a pointed conclusion that it is one and the same. Bhagwan Ramkrishna paramhamsa displayed the co-ordination of all the means and manners in all faiths, sects & religions through his actual practical enactments. ||80|| |
Naam japoni moorti poojita | Dewachi zaale deva bhajata |
This great devotee (Ramkrishna paramhamsa) constantly went on repeating the God's name and worshipping the idol of KALI. Thus he was deeply and constantly absorbed in the devotion of god. He himself became as divine as God through his excellent devotion. He forgot the distinction between male and female and started to offer his services to all considering it as the worshipping of the universal form of God. ||81|| |
Moorti pooja, japa, Tapa kaahi | Tatwa saadhata baadhak naahi |
The holy saints had proved through their experiences that after seeking the ultimate divine truth, the seeker or the devotee has no need to worship the idol of God or enact spiritual practices. However, if he enacts the idol worshipping, Naam-japa and other means, they do not harm his induality with God and to the sublimation of his own - self. ||82|| |
uttam bhakari karata yaavee | Mhanoni muline maatichi karaavi |
A small girl, learning to make fine bread (bhakari) first practices by making the bread of soil. Similarly to seek the abstract and inarticulate original form of Brahma (the supreme Truth) the idol worshipping shows the proper way to the seeker. ||83|| |
Deva aahe moolacha antaree | tyaachi saadhana karaavi laage baheree |
Basically God exists in the interior of all the beings. But to recognise the invisible God inside us, the spiritual seeker has to enact the spiritual prctices and devotional services (like idol worshipping) outwardly. When the seeker seeks the total realisation of the God inside his own - self, through his earnest and importunate devotional experiences, then the duality between God and the seeker or devotee gets disappeared. ||84|| |
Satkarmaache dnyaan zaale | satkarma karane angee aale |
When the devotee or the seeker seeks the total recognition of God inside him and understands non-duality between them, he obtains the knowledge of the divine virtuous enactments. When (through regular practice) he becomes inure with enacting virtuous deeds, then the need of idol worshipping as the means of spiritual practices and devotional service is finished for him. ||85|| |
Rahile jeevanaat taise waagane | Deva bhajata devachi hone |
Then what remains for him in his life is to live his life to fulfil his duties and to experience by himself the ways of becoming god. Finally, adoring and worshipping God in his mind, he would become God himself. ||86|| |
`Maaza deva dayaawant | puravee heen, deenaanche manogat |
`My God is merciful. He fulfils the desires and expectations of the fallen, poor and miserable innocent people. I am his loyal and true devotee. Therefore I must also enact in the same way with faith and loyalty'. ||87|| (contd——) |
Aisa japa chale antaree | Haati vyawasthechi chakaree |
(——contd) The loyai and true devotee goes on meditation and repeating in his mind as above and renders the selfless services to the human beings. He gets fully absorbed day & night in this and only this divine passion with all his body, speech and mind. ||88|| (contd———) |
Aata paropkaarachi urala | Deva antaree baaheri bharala |
(——contd) Now he has remained only to oblige others and do good to them. For him, all inside him and outside him, all pervasive God has occupied then how can he see anybody and anything as alien and separate from him? He is experiencing his oneness with the entire universe. ||89|| |
Visaroni gele vyaktipana | zaale kaarya roopachi aapana |
As he has become one with his enactments he has totally forgotten his `self-conceit'. When this feel of unduality becomes stable in him, atonce, the most excellent divinity manifests in his ownself. ||90|| |
Nana virodhakaas tond dile | Nana kashta sahan kele |
When he boldly face all his antagonists and endured innumerable hardships and severe troubles, all, who have witnessed this, finally came to the decision that he is the genuine form of god. ||91|| |
Poorvi moortisa shrungaar karee | Taisechi maanawaasi shrungaree |
Formarly, I used to worhship the idol of God and adorned it with devotion. Now I have been adorning my mind and have decided that I'll now adorn the humanbeings and worship all in the same manner so that nobody in my village would suffer any hardship even as much as the tiny seasame seed (Tilbhara). ||92|| |
Heech kharee devapooja | yaaveen maarga naahi duja |
The saints and God manifested in my mind and advised me that this is only the real worshipping of god. Except this there is no other way like ceaseless repeatation of the name of God. ||93|| |
Deva jaisa jaisa akalalaa | Taisa deha-ahankaar maavalala |
When the nodule of salt gets desolved in the sea, it acquires the form of the sea. (It becomes the sea itself.) Similarly, when I began to understand and experience the all pervasive God in my ownself and the whole universe, my self-conceit consciousness of physical existence began to disappear. ||94|| |
Yaapari pudhachi aahe payaree | jaisee vrutti dharonee chadhaal waree |
Similar is the next step. The more you heighten your instinct, the more the being in you will experience the occupant Brahma in itself. (——contd) ||95|| |
Mhane meech sarva aata zaala | vishwi wishwaakar howonee thelo |
(contd——) Then such seeker says, "I myself have become the all pervasive in the universal form and whatever I enact, it is for myself. ||96|| (contd——) |
Maazya virahit konee nurala | Anurenumaajee meechi sanchala |
(—contd) There is none and nothing other than myself in the entire universe. I have pervaded even the atoms and molecules with my ownself. When the seeker acquires this stage of experiencing his omnioccupant live spirit, he becomes the perfect ascetic (poorna yogi) ||97|| |
pratham paahili deulee moortee | pudhe paahile jeeva janaanpratee |
(The order of my spiritual progress is such.) First I observed the image of God in the temple and started to worship it with devotion. Further I observed god in the form of public and in all living beings and started worshipping people by rendering my services to them. When I attained the state of perfection, I realised that the forms of my ownself are existing everywhere and only I myself have occupied the entire universe. ||98|| |
Aisee laabhaavaya aanand-theva | poojaavayasi maandila deva |
To obtain the treasure of this divine delight and bliss, to achieve the consciousness of oneness in the looker, the sight and the vision, the idol of God was set up. ||99|| |
Haachi dharoni nirdhaar | keliya nava-vidha pooja prakaar |
If the devotee holds such firm determination while worshipping God with nine kinds of devotion he would attain the same most excellent essence of his honest and sincere worshipping and devotion. ||100|| |
Eravee kiteehi poojitee moortee | Taree waadhachi gheyeel bhrantee |
If the devotee doesn't enact in this manner and goes on worshipping the idol of god to any extent, the confusion and delusion will grow more and more. Neither the devotee nor the people can attain the divine satisfaction and peace for ever. ||101|| |
Nasataa waadhel ahankaar | `Aamachi pratima adhik Thora'|
unless you recognise the all pervasive god and have the experience, you will develop a false pride for the idol of worshipping. You may then vainly boast that only your idol of god is the most excellent. the feel of jealousy and enmity for the different faiths and sects will never abate from the follower's mind. ||102|| |
Mhanonee pratima dharoneech na basaave | payareene waadhat jaave |
Therefore, never sit holding the image of god. Gradually, try to increase the magnanimity (of the idol of God.) Be active and seek the manifestation of the `Vishwambhar.' form of the God in the idol occupying the entire universe. ||103|| |
Sarva lokachi aamucha Eeshwara | Sarva gaavachi aamuche mandira |
Always think that all human beings around us are our `Janaardana'. The village is our temple and our ceaseless service to them is our real and devotional worshipping. ||104|| |
Praamaaniktene karane kaam | Heychi aamuche eeshwarnaam |
We must perform our duties and every enactment sincerely and honestly. This is our `Naam-smarana' (ceaseless repeating the name of God) We should behave with undivided love, with the sense of oneness; with all the living beings. This is our real duty and religion. ||105|| |
Haachi drudha dharita nirdhaar | paramaartha yaahooni naahi thora |
When you vow resolutely for this, none other is the most excellent truth and life's highest and noble objective. What more can be said? This is the essence of the highest spiritual experiences of all the most experienced great saints and seers. ||106|| |
Angikaaroni yaa tatwaasi | Ek karaave sarva bhaktaasi |
(Shrisant Tukadojee Maharaj says) We should acknowledge this vast and magnificant universal truth, should unite all devotees of god and make them worship the village in the form of temple. ||107|| |
Iti Shree Graamgeeta grantha | Guru-shaastra-swanubhava sammat |
This Graamgeeta scripture is well consented by the Guru, shastraas and self experience. This twenty sixth chapter, narrating the secret of worshipping and remembering god is hereby concluded. ||108|| |
||Sadgurunaath Maharaj ki jai||
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| VOLITIONS |
| 1 We should enactthe deeds and duties of that God whom we worship and offer our meditation and all devotional services. Further we shall understand the responsibilities of our duties to be done and we shall seek greatness by fulfilling those responsibilities. In this way we shall worship God by actually enacting our duties with responsibilities. 2 If we expect God to come forward to ward off the sorrows and sufferings of people and we, without performing our duties, will go on repeating the name of God, all this is nothing less than staining the divine name of God. Therefore, we shall render our hard work like Lord Rama and ward off the sorrows and sufferings of other people. We shall treat this as our worshipping the God. 3 Delusion due to ignorance is the root of all sorrows and sufferings. This divine name God is the remedy to ward off that delusion of ignorance and to give comfort to the being. The duties and work which the god had exerted by himself must be performed by us also and we shall try to do them. While doing these duties, whatever sorrows and calamities come before us, we shall tolerate them with peace of mind. 4 God is to be observed in the image and then in our life. When we will reach the perfection, we will understand that we have pervaded the whole universe. Thus we shall become omnioccupant by our tendency. 5 To work honestly and from our mind and soul is the divine name of God for us. Maintain love and unity with all the living beings is our religion. With such feelings, we shall unite all devotees and request them to worship the temple in the form of our village. |
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