Chapter- 28 PRAYER AND UNIVERSAL RELIGION (Praarthana va Vishwadharma)
Chapter- 28
|
PRAYER AND UNIVERSAL RELIGION
(Praarthana va Vishwadharma) ||Salutations to Shree Gurudeva|| |
| THE VIEWS OF THE PRAMOTORS OF THE DIFFERENT RELIGIONS AND FAITHS | THE CONFUSION AND THE DELUSION ABOUT APOSTASY |
Sarva dharmaancha samanvaya | Vishwashanticha upaaya |
The collective mass prayer is the school to improve the common people and their life. It is the way to create the universal peace and to create the homogenious association of the different religions and the faiths. ||1|| |
Aise zaale pratipaadana | paree aikaa aamuchaa ek prashna |
(—continued) You have so far tried to assert that (in the previous chapters). But we have one more question in this regard. There are different manners and practices in offering prayers in the different religions and faiths. Then how can the followers and the devotees of all these different religions and faiths come together to enact the collective mass prayer? ||2|| |
Kaisaa ruchel ek paatha? | pratyekaachi vegaleech waat |
All the different religions and faiths have prescribed their own particular precepts or recitations for their followers. How will they all approve one common precept? The way and the manner of every religion and faith is different from others. They have different deities and they are the devotees of different forms of God. How can they come together and sit together for this collective mass prayer? ||3|| |
Dusaryaa dharmaa maajee basata | zaalee waate dharma bhrashtata |
If they are made to sit for the religious prctices with other devotees of the differnet religions or faiths, a strong sense of guilty consciousness of apostasy and straying away from their own religion or faith upsets them. So kindly tell us the remedy so that they can overcome this sense of apostate and their guilty consciousness. Also tell us how a feel of collectiveness can be created in them? ||4|| |
Shrotiyaanchaa aikoni prashna | sankhshepe karito upaaya kathana |
Listening to the question from the listeners Vandaniya Maharaj says, "I'll now tell you the way in short. People should be convinced by telling them the philosophy of the Duties of the human beings using whatever ways and means that you can. ||5|| |
Jagee disatee vibhinna | pari sarvaanche ekachi varma |
We find several different religions and faiths in the world. But the core essence of all of them is one and only one. The true and the noblest is that religion which shows the excellent and exact way for better retention and better management of the world. ||6|| |
Whaavee vishwaachi uttam dhaarana | shaanti laabhaavee sarvajanaa |
All the promotors of the different religions and faiths had always put their tireless efforts only to maintain the excellent and neatest arrangement of the whole world as well as to make the real and divine peace available to all the human beings. ||7|| |
Sarva vishwa aarya kareen | Tinhee lok aanande bhareen |
All the great rishis and sages had always held the excessive and enormous sense of fraternity. It was not for fulfilling their some selfish motives. Their motive was, "I shall make the entire universe the aryaan (bearing the most superior and excellent thoughts". (krunwanto vishwam aryam)". I shall fill up the whole world with heavely bliss". (Aanande bharin tinhi lok). ||8|| |
Lok pratimaa poojak nasaave | Tyaanni ekaa eeshwaraasi praarthave |
Mohammad paigambar proclaimed and advised not to become idol worshipper. All should worship one and only one god. His advice was not limited to only one country. (It was for the whole humanity). ||9|| |
Yeshu khristaane premapaath dilaa | praanahee panaas laavalaa |
Jesus christ taught all the people the precept of love. He put his life force (praan) even at stake to establish his advice. But he didn't exclude any human being belonging to the herd of God. ||10|| |
Buddha aani mahaaveer | Shrikrushna aani Zaratrushtra |
Bhagwaan Buddha, jain Mahaveer, Lord Krishna and zaratrushtra etc had always been concerned with only one thought that the whole universe should be blissful and happy. ||11|| |
Tyaa tyaa desh dharmaanchya santee | heech vyaapak dharonee vruttee |
All saints and holymen belonging to their different countries and their different religions or faiths had rendered their holy services holding this particular and single comprehensive inclination towards the extensive and vast human multitude. ||12|| |
Anya deshaanche aani bhaashaanche | zaalele ani honaarey saache |
All thee saints and holymen had sung in their scriptures in admiration and with adoration the excellent virtues of all the great personages and divine spirits who had existed and who would exist, irrespective of their different countries and their different languages. They had expressed high esteem for other saints though they didn't belong to their country, religion or language. ||13|| |
Dharma bhrashtatechee kalpana | hee maanyachi nawhatee dharmaachaary aanna |
These divine masters (aacharya) of different religions and faiths had never agreed to and accepted the delusive idea of apostasy. They had a deep concern only for the betterment and happiness equally for the whole universe. ||14|| |
| THE ENTIRE UNIVERSES BELONGS TO ONLY ONE GOD. THE WHOLE HUMANITY BELONGS TO ONLY ONE DOCTRINE |
Sarva vishwaachaa ekachi deva | Tyaachi muley srvachi jeeva |
All the holy saints and sages had always held this retention and this broad and comprehensive sense that this entire universe belongs to one and only one God though he is recognised by different names, All living beings are his children. ||15|| |
Hindunchaa deva hindutwa dharee | Musalmaanaancha muslim karee |
It would be mean and meagre thinking that the God of the Hindus holds the properties of hinduism; the muslims God gives birth to only muslims and the God of the Christians cares for the welfare of the christians only. ||16||Khrishchanaancha khristyaannaachi Taaree | aise mhanane akunchita ||16|| |
Sarvaat uchcha aisee bhawanaa | jagatchaalakaachi kalpanaa |
The highest and the most excellent consciousness for God is to believe that he is the only one who controls and manages the whole universe. Once people firmly hold this sense for God then how can there be any scope for differentiating the human beings as belonging or not belonging to them? ||17|| |
Bhinna maarg-margeeya asatee | pari deva naahi bhinna sthitee |
The ways may be different. The followers of those ways may also be different. But God is not at all different for these different ways and followers. He is one and only one. Similarly the original and basical state of the duty of humanity is also not different. ||18|| |
Sarvachi mhanatee jagat saare | kele aamuchyaa eeshware |
All say with belief, "The whole world has been created by our God. He had issued commandments to us through our most excellent and superior messangers & personages of our religion". ||19|| |
Aise sarvaadhipati eeshwara | kaaya jagee asatee shambhara?|
If all of us accept this consideration, can we accept and agree that there are one hundred Gods ruling as the supreme masters of this universe? The controller and ruler of the whole universe is one and only one God and he alone is the support of all the living and nonliving beings & things in the universe. ||20|| |
Alla, God, Arhat, deva | Ahoormajda, Nirwaan, Shiva |
You may call the God as Alla, God, Arhata, Deva, Ahurmajda, Nirwaan, Shiva or by any other name. These names are different but `Parameshwar' is one and only one and he is my Gurudeva. ||21|| |
Jagaasi sukhee, unnat karaave | Heychi tyaa jaganniyntyaa ruchaave |
The enactment which is the most favourite and liked by God is to make this world happy. How can then any religion or faith have any form other than and different from this enactment? ||22||Maga dharmaache roop yaahooni asaave | Bhinna kaise? ||22|| |
Aapana aise sarvaanche sukha, dukkha | Janoni waagaave upakaaraka |
All the religions and faiths have proclaimed one and only one order to their followers that all human beings should consider the happiness and sorrows of others as their own personal happiness and sorrows. with this broad and noble view, all should behave with each other co-operatively doing good to others. And this order of all religions & faiths is resounding in the world. ||23|| |
Yaachaa karoo jaata vichaara | Sarva pantha, dharma, bhakti prakaara |
If all of us think over this, we will realise that all religions, faiths and the kinds of enacting religious practices or rendering our devotional services hold one and only one truth. Why should then the divotees of all religions and faiths hold the sense of differences among them? ||24|| |
Jyaachi buddhi alpabala | Te gharaat karitee gharkula |
Those, who are narrow minded and have mean understanding make smaller separate structures in their own big houses. But this universe is the only one family of all the human beings. ||25|| |
Ekachi bhoomi sarvaankarita | Ekachi hawa-panee, sukha-vyathaa |
The physical structures (bodies) of all the human and other beings are formed by the union of five material elements (pancha mahaa boota - i.e. the earth, water, brilliance, fire, air and the space) All have only one earth to live on. All live on the same air and water. All have the same sorrows and pleasures. ||26|| |
Ekachi jeewanaache mool | ekachi shewatache sthala |
The origin of life and the last resting place for all the living beings is one and the same. Similarly, though the pure form of the duty as the human being seems to be in different forms, it is one and only one. ||27|| |
Sarvaanchyaa netree ekachi jyotee | sarvaanchyaa angee ekachi shaktee |
The brilliant flame in the eyes of all is the one and the same. The energy (life) existing in the bodies of all is the only one truth which is pervading all universe. How can then there be the scope for estrangement? ||28|| |
Muslim, khristi jamaat kaahee | Akaashaatoon aalee naahi |
The communities like the muslims and christians etc. have not fallen down from the sky. This earth had been adorned with the human beings since the long long past before the existance of those communities. ||29|| |
Ekaache jag devaane kele | Aani ekaasi bhootaanni jeevan diley |
If we consider that God has created the world for one faith and the another has been brought in existence by some ghost, then there would have been two different worlds But we don't find different worlds belonging to different faiths and religions. ||30|| |
Dharmaat naahi Hindu, Musalman | Dharmaat naahi parsi-khrischana |
In the real religion of the humanity, there is nobody as a hindu, none is the muslim, none is the parsi and none is the christian. Basically the sikhs and the jains also don't belong to the religion of the humanity. ||31|| |
Lok dharmaachi vyaakhyaach visarale | Dharme hindu musalmaan zaale |
People have forgotten the true definition of the duties of the humanity. They have become the hindus or muslims holding the narrow concepts of religions different for hindus, muslims etc. Basically, they all have lost their right of belonging to the real humanity and calling themselves as a human being. ||32|| |
Desha, bhaasheche burakhe ghaatale | Hawa, paanyaane riwaaj badalale |
Now people have become little knowing. Due to the regional different characterestics of atmosphere, nature, water etc. the life and usages, practices of people, living there, have become different in accordance with the conditions. But covering themselves by the different veils of the countries, they live in, and the languages they speak, they began to call all these outward and superficial different appearances as the different religions and faiths. ||33|| |
Deshaachaari raahanee zaalee | Hawaa paanyaaparee visheshata aalee |
First, the manner or mode of their behaviour was formed in a particular kind agreeable to the country and land. Then their life style has to inure with the atmosphere, water and nature and so they formed some special characteristics of living style. Whatever food they could produce in that land, atmosphere and natural conditions, they accepted as that particular food and food processing methods for their own life style. Hence we find different manners of behaviour different kinds of food products, different kinds and styles in apparels etc. as the special characterestics of people living in those particular countries. ||34|| |
Mhanoni kaaya manavatwahi badalale? satyasiddhaantee antar padale? |
But had all these differences in life style of the people in different parts of the world affected any change in the humanity? Had there been any change in the Truth and propositions? Do some human beings hold the sins and sorrows good and few others treat them as bad? ||35|| |
Hey mhanane malaa aawadenaa | mee ekachi maanato sarvaannaa |
I don't like to think and say that these things (as stated above) are separate and different. I firmly believe that they are one as a whole. The first priority is to the dutifulness with vow for the humanity. (vow to be loyal and truthful to the humanity). The difference in faiths and religions have a secondary status. ||36|| |
Bhinna raahanee, bhinna upaasanaa | mhanoni kaa paarakha maanavapanaa?|
If there are differences in the life styles of people in different countries and if their spiritual practices and ways of devotion are different, does the virtue of humanity becomes different and separate for them? What difference does the separate and various style of offering prayers make in the virtues of humanity? ||37|| |
Ekaa saagaraachi waaph | howooni aalee paaneeroopa |
The vapour of the same sea water turns into the form of drops and in showers comes down on the earth. All these drops perform many enactments and finally return to the same sea and get absorbed into it. ||38|| |
Taisechi aahe maanawaanche | maanava konatyaahi dharmaache |
The same is the condition of all the human beings. They may belong to any religion or faith, they all are equally important for building up the social structure. ||39|| |
Aadi-antee sarvachi ek | Madhye samaaj seveche koutaka |
The condition of all human beings before their birth and after their death is one and the same. In between the two ends-birth and death, a concrete visible state of life exists in which there is the applaudable state of the services to be rendered to the multitudes. But this state of serving the multitudes is equally valuable in view of the duty of humanity. ||40|| |
Dharma saange pujaaree whaave | dharmachi saange bhangee whaave |
This duty of humanity askes somebody to become the priest and some other to become a sweeper. It tells all to sing and dance for the welfare, happiness and pleasure of all humanbeings. ||41|| |
Aise wegwegale karma kele | Taree parakepana naahi thewale |
In this way though the enactments of the individuals are separate and different they do not create alienness. When all human beings forget the sense of `mine and thine', all become one as a whole by extending co-operation to each other, this unity in them is called the duty of the humanity. ||42|| |
Dharmaamaajee sarva yete | parantu taartammya paahije tethe |
This duty of humanity covers evey enactment. But a good descretion is indespensible in enacting these deeds. This duty of humanity tells the human beings what not to be enacted which can become harmful to the humanity. ||43|| |
Dharmaachee aakhanee manavataa | Maanavatesaathee karaavi vyawasthaa |
This duty of the humanity is the ordered plan. It is the well set up and neat arrangement to maintain humanity. Whereever you find any disorder or a stalemate of humanity, everybody should rush to remove it and to make a neat fold again. ||44|| |
| Narrow and parochial characterestic of the religion and unrighteousness (irreligiousness) of the crusade(Religious war) |
Hee vyawasthaa jemwhaa apuree padalee |Temvhaachi gatvrutti nirmaan zaalee |
When this neat set up (arrangement) could not be maintained or had fallen short, the tendency for groupism was born. Selfishness began to spread in everybody through different ways. ||45|| |
Vishwaache aise zaale tukade | koneehi gelaa koneekade |
In this way the universe got shattered into pieces. Everybody took up any direction as he liked. The original duty of the humanity broke up and its pieces became spearate entities holding different titles and different ugly forms. ||46|| |
Desha kaalaadikaasi baghoona | kelee saadhane nirmaana |
Agreeable to the land and the era & the circumstances, different ways & means (to sustain humanity) were created and developed. But in the course of time, those ways and means, which were the branches of the duty of the humanity, turned into the different groups of people who planned the different and separate structures of those branches and began to consider them as their separate religious tree. ||47|| |
Mhanoni padale vibhinna naam | Hindu, musalmaan, christian dharma |
Therefore these different groups of the different branches were titled by different names of the religions such as Hindu, muslim, christian, jain, sikha, Mahanubhava, Brahma etc. All the branches of original duty of humanity started holding their separate entities as their religions. ||48|| |
Ajoni khuntalee naahee sankhyaa | jewadhee pantha sampradaaya vyaakhyaa |
The growth of the number of dharma (religions)did not stop there. Now all these religions have got broken up and their different small groups termed different sub-faiths, groups, sects and cults etc. All these now are claiming to be held & recognised as the separate religion. ||49|| |
Gharaa gharaachaa alaga dharma | dharma ekek vyawahaarkarma |
This has resulted in forming separate religion for every house. The each and every enactments & in their practical behaviour also became the separate religions. It created a delusion and firm misunderstanding in everybody that the real meaning of the religion is to live the life only for his own sake. ||50|| |
Aisee jawa waadhalee prathaa | tawa zaalee sarvaanseech vyathaa |
When this tradition started growing more, it made all human beings very unhappy. So they began to state that the faiths and the religions which are contradictory to their religion or faith, should be severely punished now. ||51|| |
Hey aawaraayaa nirmilee satta | saam, daam, dand, bhed-pratha |
To control this struggling and conflicting spirits, ruling power was created. This ruling power set up a tradition of using ways like conciliation (saam), money (daam), punishment & fines (dand) and creating splits or rift (bheda). This duty of the ruling power was also for creating a neat fold and remanaging the human beings. ||52|| |
Je dharma maargee sanghatit zaale | Tyaannee nyaayasatra aarambhile |
Those who got united and organised following the righteous and just ways and practices, started the fair and just ruling and thus tried to establish their ruling power with their strength and abilities. ||53|| |
Raajya kele dharmaasaathi | pari upabhogachi laagala paathee |
Though they set up their rule to maintain the humanity, they developed unfair attachment and liking for the enjoyment of worldly pleasures. They bothered to cherish and maintain their self ego. ||54|| |
Maga dharmachi wagaloon gela | Raajkaaran dharma zaala |
Further the vision and idea of maintaining the duty of the humanity was completely set aside and politics took the place of this objective of the duty of the humanity. Now a great clamour of politics has spread through out the countries. ||55|| |
Visaronee sewadharmaache adhishthaana |raajya karaave heychi mothepana |
The rulers and politicians have forgotten the foundation of the duty of service to the humanity and now they have formed a tendency in considering greatness in ruling over the human beings. This strange sense of ruling over the mankind has resulted in the practice of putting all other humanbeings into hard labour by one human. ||56|| |
Mag Maanawaachyaa sukhaasathee | Maanava dyavet balee sankatee |
It then became a tradition that at the times of calamities and adversities, innumerable humanbeings had to fall prey for the happiness of one human. ||57|| |
Gele premaache samajaavane | laagale talwaarees dhaar dene |
When this tradition was established, the tendency to conciliate with love came to an end. They started sharpening their weapons. The individual who could surpass other in violence, slaughtered majority of people and became victorious was considered as the true follower of the religion. ||58|| |
Sattabala, sankhyaabala | tyaavaree dharma tharala prabala |
The religion of the ruler was considered to be the strongest and most powerful upon the powers he held and he had outnumbered other religions' followers. But in this condition the truth became extremely ill fated. ||59|| |
Mag dharmachi zaale hathiyaar | dharmaa karita yuddha, samhaar |
Then the religion became the weapon. The hypocracy of the struggles and wars in the name of the religion; dreadful annihilation of the human beings and awe of the crusade grew to high pitch. ||60|| |
Satya, tyaag, sevesi konee pusenaa | Aapuleach matey miravitee naana |
Nobody was ready even to utter the name of the truth, sacrifice and service to the humanity. Everybody started to strut and pride over his own separate philosophy. Such rowdism and tumult prevailed upon this earth. ||61|| |
Bighadoni gelee dharmaachee reeti | tee sudhaaraaya apuree shakti |
The proper manner and order of the real religion was completely impaired and disturbed. It reached beyond improvement as the human powers were inadequate and fell short to control. So Gods had to incarnate and to take weapons against the evil doers. ||62|| |
Te dharmayuddha nyaayaache hotey | unmattataa muleech nase jethe |
The wars fought by the incarnations of Gods against the beastly powers were just and righteous. There was no impudence as well as the lack of reasoning and fair considerations. In respect of the wars fought by the incarnations of Gods and the annihilation they had done of the unrighteous and tyrannical rulers can not be described as `MIGHT IS RIGHT' (Balee to kaan pilee). It will be irreligious to say so. ||63|| |
Nyaaydaanaat dwesh, paap nasate | pari jemwhaa aasakti deshaachi gherate |
While giving the justice, there is no place for partialality, malice and sins. But when the attachment for the land and greed for the ruling powers grow more and more, then the wisdom and the intellect of the man gets miserably fallen down. ||64|| |
Maga yuddha raastraachee areraavee | Ghamend, kutiltechya uthaathevee |
Then on the ultimatum and powers, the strongest nations begin to challenge and employ pressure upon other weaker countries with their awe. They go on boasting egoistically and start enacting cunningly and wickedly. If anybody or any country outbreaks the unrighteous and unjustful wars, then it is an irregilious act. ||65|| |
Maanoos maanasaasi maaree | Aparaadha nasataa daman karee |
The science of the Duty of humanity (or religion) has categorically proclaimed that if anybody kills any human or punishes him without any wrong, unlawful and criminal enactment done by him, then it is his misbehaviour and evil enactment though it is done in some war. ||66|| |
Haa nyaaya jemwhaa sakalaanna kale | Temwha thaambe yuddhaache warey sgale |
When the doctrine of this justice is understood by all, then only the atmosphere of the war will be subsided and cooled down. And then the humanity following righteousness and justice will be reestablished in the human society. ||67|| |
Je yuddhaanche techi lahaan zagadyaanche |Taisechi kutumbaamadheel kalahaanche |
The reasons which lead to fight the war are the same for the struggles (in the villages) in a smaller form. The same are the reasons for the conflicts and quarrels in a family. Though their nature is different all these struggles, conflicts and quarrels are the exhibition of the ignorance of the human beings. ||68|| |
Dharma, pantha ani pakhsha, desh | yaanchyaa nashechaa abhiniwesh |
When the man gets overintoxicated with the tenacity of religion, faith, party or country, then he becomes insane and this tenacity does not allow him to go on the way of righteousness and justice. ||69|| |
Jemwhaa musalmaan raajya karee | Temwha dewale paadoni mashidi ubhaaree |
when some musalmaan becomes ruler and rules over the land, he demolishes the temples and erects mosques there. He beats drums to acclaim that he is the wise ruler. ||70|| |
Tyaachi satta vilayaa gelee | Temwhaa hinduney masjeed paadilee |
When the muslim ruler gets dethroned and loses his ruling powers, when some other Hindu king establishes his rule; he demolishes the mosque and makes it a place for another faith as he likes and desires. ||71|| |
Jemwhaa christianaache banda aale | Temwhaa tyaane church waadhavile |
Then arrived the bewildered commotion of the christians. They began to erect churches and spred a planned network to develop the christian culture by canvassing the christian religion. they used several fair and unfair ways freely to grow the number of christians by converting the ignorant people of other faiths and religions by hook and crook. ||72|| |
Raag dweshaanche samaadhaana | Abhilaashaa poortiche samaadhan |
In this way the rulers and followers of a different faiths and religions fought wars to satisfy their burning violent emotions of malice and wrath and they used the wars as the means to fulfil all their unlimited greed, lust and desires. They fought wars with severe revengeful attitude and tried hard to ruin each other. ||73|| |
Haa to nawhe dharma vichaara | Haa aahe shakteechaa vyawahaara |
Such devilish thinking is not at all agreeable to any religion and to the duty of the humanity. Employing the devilish powers and to annihilate the innocent human beings on a large scale is not at all consented by the law of humanity. ||74|| |
Dharmaat aahe suvyawastha | shantee, buddhi, nyaayapriyataa |
The religion holds the concept of neat arrangement of human society. It upholds peace, intellect and liking for justice and righteousness. The religion which convinces practicing non-violence becomes the most excellent and the most superior. ||75|| |
Maanava maanawaasaathi kashtato | Dusaryaachya sukhee sukhaave, shreshthato |
The human strives strenuously for other human beings. The man, who is happy to make and see others happy is the most superior and excellent. But if he goes on slaughtering the human beings; what other can be more irreligious than this? ||76|| |
Heychi jayaanna antaree kalale | Techi mahaa maanava samajale geley |
Those, who have understood this benevolent truth of true religion were always held in high esteem by considering them as the greatest and excellent personages-the supreme beings. They might have belonged to any faith or religion. They are dearer to us. ||77|| |
Sarvachi dharma panthaanche deva | dharma pravartak mahaa maanva |
All Gods in all faiths and religions, all pioneers and promotors of religions and faiths and all the greatest sages and supreme beings have cherished one and only one objective and consciousness that the human beings must be happy. ||78|| |
Jagee naandavee sukha shanti | sarvaannee aacharaavee bandhupreeti |
All these the most excellent and supreme personages, seers and spirits had striven strenously without any distinction and with earnest desire, with the hope tht peace should dwell upon the earth. All should be happy. All should behave with the sense of brotherly love and affection with all others. ||79|| |
Dharoni haachi vishaal heta | kaalaanusaar kaadhile pantha |
With such a broad and the noblest motive, those great sages and personages had established faiths to fulfil the needs of the time. They always guided the human beings with noble advice. They wrote scriptures for proper guidance to the people. They didn't leave a single stone unturned to achieve this. ||80|| |
Yaach saathee aajavaree zaalee | kuraane, puraane, Dharmamatehi bhalee |
To achieve this purpose, several puranaas, kuraanas and different books and scriptures expressing and advocating the views and opinions about true religion were writen by our prophets & wise ancestors, great personages and sages. yet, unfortunately people could not have understood the depth and comprehensive motives of all these efforts. ||81|| |
Poorvi paasooni prayatna zaale | na kalanaaraanni virodhile |
Attempts in the past had been made towards this direction. Those who could not understand, opposed and contradicted to those attempts. still the attempts are being made at present also. ||82|| |
Aamhee aahot prayatnawaadee | Dewaadikaanche vishaal samwaadee |
We are also the followers of such efforts. We hold those great spirits as the authentic authority who had sought divinity with this broad retention. Therefore we have now started to offer prayers to God to give good and fair wisdom and intelligence to all in this world. ||83||jagaasi taisee laabhaavee sadbuddhi | mhanoni praarthanaa armbhilee ||83|| |
Yaat naveen nahee govile | poorvichyaa dharmaache rhidgat bhaley |
We have not added a bit of our any own novel idea. The orignial aims and objectives of the earlier religions have been brought together and consolidated and now put before you in a different form. ||84|| |
Sarvachi thoraanche thor vichaar | sarvaanchya paddhateenchaa saar |
We have collected all the noblest and excellent thoughts of all the great personages and great spirits together, we have added the essence of the manners of prayers of all religions and faiths and for binding them together we have presented is before the society of the human beings as a beautiful bunch of flowers. ||85|| |
Jyaata parasparaanche samaadhaan | jene sakalaanche sundar jeevana |
We have offered this prayer with a great hope that all human beings should have happiness in their lives Their lives should become beautiful. All will seek their full satisfaction. ||86|| |
Samanwayakaaree praarthanaa paath | hee navhe polaadi choukat |
The reconciliatory prayer recitation is not a rigid steel frame. Everyone has a full freedom to include his own broad truth in it and this freedom is honestly given to all. ||87|| |
Tatwikataa kuthoonahi ghyaavee | Aapuleech `Ek Taang' nasaavee |
It is better to accept the philosophy of conciliation and co-ordination of all from wherever we can seek. It is not good to be stubborn or boast in it. All should have sense of tolerance for the satisfction of all. ||88|| |
Aisee praarthanaach shanti-prabhaavee | shaantisaathi vishaalata havee |
In this manner, this prayer can create impression and impact of peace upon all. This peace needs a broad mind and tendency. To obtain this broadness of mind and tendency we all must be adjustable and accomodative for each other. (We should get united). ||89|| |
Parasparaanchyaa rhudayaasi sparshataa | jawala yeyeel atmeeyataa |
When we will understand each other with the sense of oneness,intimate affection will be created in all. With this affectionate love, we can win the world and all would seek the happiness and peace. ||90|| |
Dharma-pantha-deshaanche bhaandana | na mitey aikya-premaaveen |
Unless we create such unity and love, the conflicts and quarrels among the religions, faiths, countries will not have an end. To seek that love and unity, no other level exists as excellent as the prayer. ||91|| |
Sarvachi dharmee praarthanaa tatwa | saatwikatetachi tikaaoo ekatwa |
The pious principle of the prayer exists commonly in all religions & faiths. The unperishable unity can survive only by the noble attributes, virtues, piousness, righteousness- ie. in satwikata. understanding the vital importance of this unity every effort must be made to bring all together at one place. ||92|| |
Parasparaanchaa sambandha nawhataa | Mhanoni paddhateet badal hotaa |
When there was no contact among each other, the manners of everybody's prayers were different. Now if we are bringing all together, what sin are we committing init? ||93|| |
Sarva vishwaachi ekachi praarthana | sarva vishwaacha ekachi baana |
If there is only one prayer for the whole universe, if the whole world has only one pretention why would then the unity and oneness of all human beings not come in the world? ||94|| |
Na yenyaache ekachi kaarana | Aakunchit aamuche dnyaana |
But we don't find such unity of all human beings in the world because we have a very narrow and constricted understanding and knowledge. Because of such narrow understanding and knowledge, we have set up different religions with our own reasoning and thoughts. ||95|| |
Devaapaasooni ek hotee | Techi vishaal mana karitee |
All Gods are the forms of one most enormous original form i.e. the absolute truth, the Brahma. This sense of the unity of Gods makes the minds broad and extensive. Those, who have a little knowledge and understanding, maintain the sense of separate entities and bring shame and disgrace to the duty of the humanity. ||96|| |
Te smajatee bhrashtaachaar | Itar tuchchha, aapana thora |
They consider the unity as the deviation. They think others as contemptible and themselves as superior to all. In fact they didn't have understood their own religion in its true sense. ||97|| |
Praarthanee sarvaanni phada maandaave | praarthana sampataachi vitandaave |
They form groups at the offering of the prayer. When the prayer is over, they start quarrelling. Such selfish people are not true spiritual and religious seekers. They should be treated as the hypocritical marauders. ||98|| |
Lok swaarthaanni durawale | Aapasaat ladhu laagale |
Those, who parted and separated from eachother due to their selfishness and are struggling with eachother will surely come close to eachother through the prayer. ||99|| |
Tyaasaathi tyaanna dnyaan dyaave | dharma samaanatwa shikawaave |
For this, first proper knowledge should be imparted to them and they should be taught the importance of the equality in all religions & faiths. (They will not immediately accept and become convinced). As long as they are not fully convinced about the equality of religions, they should be made to offer prayers which are their traditional and usual prayers of their faiths or the religions. ||100|| |
Bhinna dharmaanni bhinna praarthana kelee | pari praarthana tatwe pratipadilee |
Though the followers of the different faiths and religions offer their different prayers according to their different religions, if they put forth the principle of unity through prayers, then good feeling of respect for each other will be created in all. ||101|| |
Yaane tayaar hoyeel bhoomikaa | pratyek dharma aapanaa saarikha |
Then a favourable ground will be ready for all to understand that all faiths and religions are not at all separate and different from eachother. Their religion or faith is exactly similar to any other faith or religion. When such understanding in them grows, all the world will seek peace and happiness. ||102|| |
Mhanonee dharilee hee saadhana | saadha saamudaayeek praarthana |
Therefore upholding this retention of the unity and integrity, let us all take the collective mass prayer as a regular practice for all humanbeings. This collective common mass prayer is the beginning of the pious,virtuous and just (saatwik) retention to bring all in the form of collectivity. ||103|| |
Eeshwaraachi je manokaamanaa | Ekaa paasoni anekapanaa |
The original volition of the supreme absolute `Brahma' or `paramaatmaa' was to hold multiforms and appear in the universe but to keep his own original one and only oneness in all various forms. This original volition of the absolute excellent spirit will be exerienced by all human beings through this common collective prayer. ||104|| |
Sarvaanni chahukadoni yatna karaave | Aapalyaa parine jawal yaave |
To seek this unity and integration of the universe, all must put their strenous efforts and come close together. Accepting the original objective and ideal of the humanity, all should try to grow its importance. Then it will take no long time to seek the unity of all. ||105|| |
Siddhaantroop tatwadnyaana | lokaanmaajee rujavilyaaveen |
unless the propositional philosophy is sown in all human beings, the difference and malice among the faiths & religions cannot be uprooted at all times and forever. ||106|| |
Saamudaayik praarthanaa roope | Hey tatwa rujavine ase sopey |
It will be easy to sow this truth in all through the collective common prayer. Therefore all of you now start enacting in each and every village with all your sincere and strenous efforts. ||107|| |
Gavogaavee dharma samabhaava | maga aapaisechi sukhaache vishwa |
When strong sense of the equality in all faiths and religions will spread in every village, the whole universe will become very easily happy and peaceful. This earth of all of us will then seek all glories and magnanimity of the heaven.(Shrisant Tukadojee Maharaj says so.) ||108|| |
Iti Shree Graam geeta grantha | Guru-shaastra-swanubhava sammata |
This scripture-Graamgeeta has been well consented by the Guru, all shastras and by self experience. The twenty eighth chapter, in which the conciliation of all religions & faiths is elaborated, is hereby concluded. ||109|| |
||Sadgurunaath Maharaaj ki jai||
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| VOLITIONS |
| 1 We feel that the common mass prayer is a reformatory school to improve the people for implementing the way of Universal peace. By this, we shall be able to form the harmonious association of all religions and faiths. 2 We shall offer prayers to Shrigurudeva i.e. the Spreme absolute Brahman. 3 Today, politics has developed on the superficial base of the numeral majority and the ruling power. This has spread riot and mismanagement in all fields. Therefore, we shall give a proper guidance to all and establish the Law of Humanity (Manavadharma). For seeking the homogeneous assosiation in all religions faiths, cults etc. We shall start the common collective prayers in all villages. 4 We shall erect a beautiful temple for offering our prayers to create the unity and integrity in all religions, faiths, cults groups etc. 5 Unless we develop the love for unity, the struggles among the different feligions, faiths etc. through malice, jealousy, enmity will not come to an end. There should be one and only one prayer for the whole universe and have only one and common vow. So that the universal integrity will be automatically sought. this work will become very easy when we employ the way of common prayer. Therefore we shall try to do so in each and every village. |
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