Chapter- 30 THE IMPACT OF DIVOTIONAL HYMNS (Bhajan-prabhaava)
Chapter- 30
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THE IMPACT OF DIVOTIONAL HYMNS
(Bhajan-prabhaava) ||Salutations to Shreegurudeva|| |
| THE DIVOTIONAL SINGING OF HYMNS OF THE HOLY SAINTS AND THE SOCIAL LIFE |
Ek shrota karee prashna | Bhajanee devaache gunagaan |
One listener questioned, "The hymns, abhangas, stotraas and bhajans are enacted as the auspicious services to praise the divine virtues of God. If we use them as the means for canvassing and for awakening people, how can the chestity and sacredness of those auspicious services be maintained? ||1|| |
Bhajanaasee hey aise walan | Dewoni chukawitaa aapana |
You are giving a strange and different turn to the bhajana and bringing disgrace to such pure and auspicious service to God. You are teching very simple and trifle matters using the sacred practices of bhajan singing so the religious minded people do not aprove it. ||2|| |
Yaache aikaave uttara | Dharma mhanaje dhaarana sundar |
(Maharaj says), "Listen to my reply to your question. Religion means to beautify and adorn the social maintenance. There is an all sided considerations of the humanlife." ||3|| |
Kaliyugee bhajan keertan bhaktee | yaamaajee bolilee vishesh shaktee |
It is stated (in puranas & scriptures) that in this kaliyug (The fourth age) man can seek emancipation by practicing the bhajan and keertana. (Bhajan and keertan are held as one of nine kinds of Bhakti - it is keertan Bhakti). But our saints and holymen had not stated so with the lop-sided thought of self emancipation. ||4|| |
Aamuche sampoornachi jeevan | sudhaaru shakey keertana bhajana |
Our whole life can become ideal by performing the practice of Bhajan and keertana. The vedas, all sciences and the smrities also had been produced for making all sided development and betterment of the life of man. ||5|| |
Samaaj rachana, gaava rachana | Viwaahaadi samskaar, rajya yojana |
In the scriptures like the vedas & smrities, the structure of the human society, the structure of the villages, the rites like wedding; implemention of ruling systme, medicines and medical treatment, agriculture and cultivation, all other fourteen sciences and sixty four attributes and skills had been extensively described in details. ||6|| |
Puraatan sanskrut vedakaal | Tyaatooni janmalaa puraankaal |
In the long long past, the Sanskrit language was used in all fields of public dealings and administration. From the age of the Vedas, the age of the puraanas came into existence. (As the classical Sanskrit language was somewhat difficult in routine life of the common people) the saints and holymen tried to simplify the core knowledge in their simple common language (prakrit) which was in usage of common people and composed their hymns and abhangas, bhajans in the common people's language. ||7|| |
Saadhu santee lihile naam bhajana | bhaav bhakti rhudyee dharoon |
Those saints and sages composed the naam-bhajan with the sincere sense of devotion for God and to impart all knowledge in the casual way and to make people understand God and the truth of humanlife. ||8|| |
Kaahee vedaant roopake kathilee | kaahee vairaagya bhaave bolilee |
In their abhangaas and bhajan, they narrated the knowledge in the vedas using allegories in some abhangas. Some bhajans contain the strong feel for desirelessness while some were composed to bring close intimacy with God. In some abhangas, the saints brought a sense of humour also. ||9|| |
Kaahee rachile bhajan-bharood | Bahuroopee, gondhalee, johaar, garood |
Some bhajanaas are in the form of `Bhaarood' (folk song). In these bharood abhangas and songs the saints have used allegories on GONDHALI (performer of tumultuous festivity of some goddess); JOHAR (salutations offered in songs by lowcaste singers), GAROOD (snake charmer) PAYEEK (A petty officer in a village), MAATANGA (a singer of low caste), GAAVAGUNDA (a village bully or mischief monger) etc. In this way the saints had brought in allegories of all types of common people and their professions in the village life. ||10|| |
Kaahi kele leela-laaghava | Goulanee, gopaal, devi-deva |
In some of their abhangaas, the saints had sung in admiration the playful activities of gods and goddesses. They composed songs of `Gawalan' (milk maids), `Gopal' (the cowherd boy), Gods and Deities. In some abhangaas, they had described the social reforms also. ||11|| |
Jisaa prasang aalaa samoree | Taiseech bhajane kelee bahuparee |
The saints had composed some bhajans upon the events which crop up before them and described those events in different ways. But the abilities of common people fell short in understanding and knowing the secret sense in those abhangaas. ||12|| |
Vayeet bhaavanaa naashaavaya | Lokee kartavyasheelata yaavayaa |
All saints and seers had composed these bhajans, hymns and abhangas to remove the evil instincts of common man and to make him active, to establish the better state of living and to bring happiness in the social life. ||13|| |
souree, viraanyaahi gaawooni | Lokaanvaree paadilee mohinee |
They turned the sense of prostitution also and united the sense of the prostitutes and adulterious females towards devotion of God. By such abangaas (of souri) they enchanted people. In this way, the saints took the impaired section of the society affectionately close to them and awakened them with the sense of devotion. ||14|| |
Gawooni, naachooni naana reetee | Bhaava bhaktee bharoni geetee |
They filled in their abhangaas and bhajanas a deep sense of devotion for God. While singing those bhajans they danced and enacted different gestures & actions. Through all these efforts, the saints created self - awareness in people and made them wise. ||15|| |
Sant Tukaram, Naamdeva | Shekh Mohammad, Dnyaandeva |
|
Aise kiteetaree sant zaale | jyaannee abhang, bhajanaadi kathile |
Thus goes a long list of the numerous holy saints who had composed abhangas and bhajanaas and a great number of common people had sought their upliftment and redemption by the naam bhajanaas of these saints. ||18|| |
Jyaanchee aikataa bhajana waanee | Jaaya gagan mandal bhedoni |
Such greatest divine saints, whose auspicious speech in the form of their Abhangas and bhajanes used to resound and fill up the skies, had been existing on this earth, are existing now and surely exist in the future also. ||19|| |
| THE SENSE OF Proper abhangas and Bhajans befitting the time, event and place |
Mhanoni bolile sakal lokaa | `Bhajan-maarg sodoo nakaa'|
I have therefore told you all not to give up the way of the bhajana But what I want to say with more stress is to learn discrimination of time, place, occasion etc. while singing bhajan and abhangas. ||20|| |
Raam zaale, Krushna zaale | Sant, pudhaaree sarvachi zaale |
In the past, great holy spirits like lord Ram and lord Krishna had born and lived upon this earth. Similarly a great number of saints, leaders and all others also had born, dwelled and enacted upon this earth. (Though they told the bhajan & abhangas in the long long past) They had narrated in their bhajans & abhangas what exactly and precisely the human beings are badly in need of. ||21|| |
Jagaachi nitya badalatee gati | aaj konatee, udyaa konatee |
This world is ever changing. The conditions which are preveiling today may not remain the same tomorrow. they may become totally different. Therefore we must have a good sense of discrimination about what we have to say, when we are saying it and to whom we are telling it. ||22|| |
Murada smashaanee chaalila | Tethe kaaya karaave shrungaarrasaala |
While a dead body is being carried to the cemetery for its last rites,what properity and scope is in that situation for singing the bhajans which have a sense of amorous sentiments? In that situation the abhangas and bhajans which creat and grow the sense of non attachment and desirelessness for the worldly matters are befitting. ||23|| |
Bhajanee lagnakaaryaasi bolaavila | Tyaane smashaaneecha rasa varnilaa |
If some bhajan singer is called at some wedding ceremony and he sings the abhanga or bhajana befitting to a funeral procession, people would get annoyed and drive him out of the marriage pendal saying, "what nonsense is he raving? kick him out" ||24|| |
Taisechi dewoolee kele bhajan | Gaayeele stree-soundarya shrungaarpoorna |
Similarly if at the bhajan programme, some bhajan singer sings the bhajan or song describing the beauty of woman's physique and amorous sentiments, people will laugh at him and consider him as an insane individual. ||25|| |
Ranaanganee bhajanee nelaa | veeraas mhane- `sodaa shatroolaa |
A bhajan singer is taken to the battlefield. If through his bhajan and abhangaas he will tell the brave soldiers, "what is all this clamouring for? Relieve all the enemy soldiers". Then who will listen to his such bhajan there? ||26|| |
Hey sarva jayaane jaanaave | Tenechi bhajanbhaava varnaave |
Therefore, the bhajan singer, who holds a proper and right sense of the place, time and occasion with considerate discretion, should sing bhajans with such a manner that his bhajan will bring delight and devotion in the listener's minds and make the simple, innocent people wise. ||27|| |
Samaaj zaala rudhibaddha | Tethe saangaave siddhaant shuddha |
Where the masses of people have been trapped and tied with the rigid blind customs, traditions and rites, pure knowledge of philosophical and spiritual propositions and truths should be imparted to them through the bhajan and abhangaas. In this way, finding the proper time, and occasion, he should explain and educate them about their duty towards the human society. ||28|| |
prasang paahonee upadeshaave | satya tatwa te na sodaave |
The bhajan singer should give good advice to the people through his bhajans and abhangaas but he should keep a good sense of time and occasion befitting the advice he wants to give. But he should never stray away from the real truth. Though he wants to tell the real truth, he should use sweet and pleasing words and should keep a sense for right time and occasion. ||29|| |
Aisechi samajoni santajane | kele grantha, geete, bhajane |
With such discretion of time, occasions, places and understanding abilities of common people all the holy saints and sages had produced scriptures, odes, bhajans, abhangas, hymns etc. Today we should also explain and describe all the subjects, morals, philosophical and spiritual knowledge, adopting new ways and manners of composing & singing bhajans. ||30|| |
Sarva panthaanchaa samanvaya | sarva jaateenchaa mel hoya |
Today the bhajans and odes, which can create harmonious conciliation and unity in all faiths, castes and groups etc are vital and helpful for convinient and neat formation of our village. ||31|| |
Hey jaree maage santaannee kathile | pari aaj paahije pudhe varnile |
The saints and seers in the past had already narrated all these facts in their abhangas, odes and bhajans. Yet today and in future also we have to narrate and describe the same again and again. But If the talented poets, composers and writers, worthy of doing this are confused and delusioned, then it will be sorrowful end of the common innocent people. ||32|| |
| The Manners and Traditions of presenting bhajan existing now and the need of proper sense of discrimination |
Konee Brahmadnyaanaachi bhajane gaatee | Arthaavinech waachatee, mhanatee |
Some bhajan singers sing the hymns, abhangas and bhajans without understanding and experiencing the spiritual philosophy and the knowledge of Brahma narrated in those bhajans. In presenting the bhajans containing the knowledge of Brahma, they pretend to be very wise and enlightened. ||33|| |
Ghewooni santaanche pathaantar | aapanachi banatee mahatma sundara |
Throughout their life, they memorize the quotations and imitate the advice narrated by the saints earlier. They try to become a great spirit and use this borrowed knowledge and wisdom to earn livelihood for their life. ||34|| |
Konee goulaneet rangonee naachatee | vesh dharonee dandhaaree karitee |
Some bhajan singers get absorbed in singing `Goulan' (the devotional songs imgined to be sung by the milk maids for krishna) and they perform dancing. Some put on the apparel (of gods and goddesses) and enact in dandharee (a kind of folk play presented traditionally by village people). But enacting all these practices, they connive at the pious and sacred meaning of the bhajanas and enjoy the erotic pleasure through them. ||35|| |
Aisee aikataa Krushna leela | Janamanee bhaava vegalaa zaala |
If the `Krishna leela' (Lord Krishna's playful activities in childhood) is sung in the bhajan and abhangas in such an erotic sense, the devotional state of people's minds gets spoiled and impured. They begin to hold an idea that all these bhajan performances are the erotic and voluptuous display of the gods and goddesses. ||36|| |
konee raag-raaginee gaatee | shabda todoni arthaachi maatee |
Some classical music singers sing the bhajans and abhangaas in classical manner of different raagas (mode of songs) and raaginees (modification of a musical mode). In following these patterns of classical music with Taal (rhythm) and laya (pause in music) they break up the association of words of the song. This spoils the very sense of the bhajana. |
konee paathaantar khoop karitee | Taal-betaal karoni gaatee |
Then there are some singers who have a great store of songs & hymns learnt by heart. While singing they go completely away from rhythm and tune. The listeners get irritated with such unrhythmic and tuneless singing. Though the original abhang, song or bhajan contains deep and noble meaning, the lack of proper rhythm & tune make them non-sense. ||38|| |
kaahee gaatee ati sundar | Taal kushal, aalaap madhur |
Some singers sing very sweetly and metodiously. They hold the right rhythm and proper tunes firmly. Their voice is also very sweet. But the bhajans, songs, abhangaas they have chosen don't contain substantial meaning and so they can't arouse devotional feel in the listeners. ||39|| |
konee bhajan karaayaa aadhee | gaanja-tambaakhoochi paahatee sandhee |
Before starting the bhajan programme, some singers find a chance of having a little amount of hemp or tobacco. A good number of singers can not be available unless there is a provision of sumputous `prasad' and tea. ||40|| |
Kaahee mhanatee aamuche bhajan vegale | Te tumhaasi kaise kaley? |
Some bhajan singers go on boasting, "Our's is a different type of bhajana. It is not like others. How can you understand them as you need the blessing hands (favour) of gurudeo on your heads. otherwise you will not know the divine meaning of our bhajan". ||41|| |
Kaahee saampradaayik bhajanee asatee | Te aapuleech shekhee miravitee |
Then there are some bhajan singers who sing in the manner of their cult's traditions. They go on boasting themselves. They struggle for having a rosary and Tamburi (a small string instrument) as if they are archenemies of each other from their all previous births. ||42|| |
kaahee khanjeree saathee raage bharatee | kaahee spardhene pudhe yetee |
Some singers take huff for khanjeree (small tambourine). Some others get name and fame by singing bhajans in competitions. But none of them seeks the least satisfaction from it. ||43|| |
Kahee mhanatee dusaryaa santaanche | Bhajan nakaa bolu mandapee aamuche |
Some take objection for singing bhajans of other saints who do not belong to their cult or faith. They insist upon singing the traditional bhajans of their cult only in their pendal. ||44|| |
Mitraho! aata aise karane | sodonee dyaave jeeva praane |
Friends! Now give up and remove such enactments and thoughts from your minds. The bhajan or the virtuous moral quotation of any saint belonging to any cult, faith or religion should be sung or iterated with love. ||45|| |
Jyaa bhajanaachaa artha na kale | Te bhajan na mhanaave aapulya baley |
Never sing such bhajan, the meaning of which can not be understood by either the singer or the listeners. There is no impact of such bhajan upon the society. ||46|| |
Bhajane karaavee gaava-jagrutee | rhudaya jagrutee, kaarya jagrutee |
The bhajan should create awakening in the village, awakening in the hearts and minds of listerers and awakening in the active work in people. Getting inspired by bhajan, people would start enacting noble and good work and activities. ||47|| |
Bhajan mhananaaraachi aalasee | kaaya saangel janaasee |
But if the bhajan singer himself is a drone, what can he advise people through his bhajana? On the contrary, he will get ridiculed himself by people. So such enactments must not be done by anybody. ||48|| |
Je je karaave te samjonee | pawool na taakawe vichaaraa waachonee |
Whatever you want to do, get a full understanding and knowledge about it. Without giving proper thoughts never take a step forward. All great personages and great souls have proved this, that the thoughtful considerations lead to the state of emancipation. ||49|| |
Vichaaraaveen devabhaktee kelee | Tethehee dise phajitee zaalee |
If without proper thinking & consideration, any devotee enacts the devotional practices, he will be found disgraced. People will say about him that he had spread worshipping and devotional practices only through avarice and pretentions. ||50|| |
Raatrabhari kele bhajana | padalaa khatalee beemar howoon |
Some bhajan singer goes on singing the bhajana the whole night. Next day, he falls sick and confines to bed. How can there be the remembering God and reiterabing God's name? He continues to shout "O God! O God!" due to the pains and other complaints. ||51|| |
Abhyaasaa waachooni upaas kelaa | Dona diwas pitta, wat usalala |
Having no habitual practice of observing fast, if somebody goes on a long fast, he then suffers from the troubles of bile and gout in a day or two after his fast. Then for a long period of six months he has to lie bed ridden and take a lot of medicines. He has to live on fruits and fruit juices. ||52|| |
Aise kaasayaasi karaave? Taaratammya sodoni dyaave |
Why should anybody enact in this odd way without proper prethinking? Leaving a sense of discrimination and proper judegement, he will have to suffer the consequences for the whole life. ||53||Maga to bhoga bhogeet raahaave | Aayushyabharee ||53|| |
Manushyaane buddhi waaparaavee | Anubhaviyaanchee salla ghyavee |
Therefore everybody should think with intelligence. If necessary, he should seek advice from proper and authoritative and well experienced individuals. He should enact proper practice and seek his own upliftment and prosperity. He should never commit excesses in any matters and any enactments. ||54|| |
| Impact of the Bhajans of the Holy saints and seers |
Samaajee jene haanee ghade | Te sudhaaraavayaache powaade |
If there are any evils harmful to the sound state of the human society, it is necessary to remove and repair them by beating drums of the noble and virtuous advices given by the saints, and by singing penegyric odes (powaade) in their praise. ||55|| |
Tyaanche karoo anant prakaara | Ruchi bhedaacha jaanuni vyawahaar|
We can sort out these bhajanas in different manners according to our liking and choice. But in doing so, never give up the original principles and propositions. ||56|| |
Aadhunik basawoo chaalee | jene lakhshya vedhel aamuchyaa bolee |
Today we can frame these bhajans in modern popular gaits so that the bhajana singing will attract people's minds. But though the gaits and manners of singing are modern, the thoughts and advices of the saints and seers in the bhajan must be maintained in their original form and spirit. ||57|| |
Bhajanaanche asot anant prakar | Maagache, pudhache kaahee vichaar |
There may be indefinite and different kinds of bhajanas and they may contain thoughts in the past and present matters. But all through these bhajanas manifests the great and most excellent poetry of the most reverend saints. ||58|| |
Pari santaanchi bhajane dukaan thor | Tethe amolik vastu apaar |
There is an enormous store of the bhajans of the holy saints which contains the most valuable articles. You have a choice to provide the common people with bhajanas from this shop but you should give proper consideration with discretion about the worthiness of listeners. ||59|| |
Sant - bhajanee deva-bhakteech naahee | jeewanaache sarva drustaanthee |
The bhajans of all saints do not contain merely the matters of devotion and worship to God. they contain all sided considerations and thoughts about all aspects of the human life. Occasionally, the saints have used abusing words also to convince the simple common people. ||60|| |
Meeraabaaichee premabhajane | sooradasaachee leelakawane |
|
Kaahinnee Ram-mantra shikavilaa | Tyaatooni samaaj jaagvilaa |
Some saints initiated `Ram mantra' and created awakening sense in the common people while some other saints administered `Datta mantra' and created a feeling to serve people and the human society. ||63||kaahinnee Dattamantra saangitalaa | Lok kele sevaabhaavee ||64|| |
Krushnarangee rangalee Meera | Raajya vaibhava waate kacharaa |
Sant Meerabai got completely absorbed in the `Krishnarang' and the glories of the kingdom became valueless waste matters for her. Her deep devotional love impressed people so effectively that people in every house formed liking for deep devotion like Meerabai. (This is the ideal example of this Chapter.) ||64|| |
Chaitanyaachi garjata waanee | Anishta rudhyaa gelyaa paloni |
When the roaring speech in bhajana of Chaitanya Mahaprabhu resounded in Bengal; all harmful and inauspicious traditions and outdated customs deserted and ran away from the life of the people and the whole land of Bengal had become holy and scred with `Krishnabhakti' - the intimate devotion for Lord Krishna. ||65|| |
Kabeer, Naanak; devaa-dikaannee | Bhajane kelee videsh phiroonee |
Some great saints like Kabeerdas and Nanakdeo went abroad and they had sung their devotional songs and bhajans there. Similarly the modern saints like swami Vivekananda and swami Ramteertha also had visited foriegn countries and had created dominating impression upon the world. ||66|| |
Aise anek maargee zaale | pari te aaj apurech padale |
In this way, so many bhajanee advocates had gone in the past centuries, but their noble thoughts and teaching could not take roots to lead the society of the human beings on the noble and righteous path. ||67|| |
Tyaanchi padlee aaj unee | Maanava raahile maagaasalyaapanee |
Yet there is a dire need prevailing, and the human society has yet remained backward. To fulfil this want, we earnestly require a great number of canvassors who will be ready to render their most sincere and honest services with a deep sense of devotion for the humanity. ||68|| |
| THE IDEAL FOR THE BHAJANI CANVASSORS AND CHARACTERESTICS OF THE LINE OF SUCCESSION OF BHAJAN |
To chi uttam prachaarak | olakhe wel, prasang samyaka |
He is the excellent bhajan canvassor who understands to use well discriminative sense for right time and proper occasion and who himself gives a call to the people and turn them towards the proper direction. ||69|| |
Mhane aamuche kaahee nawhe | santee kathile jaise barave |
He says, "What we are telling you does not belong to our own mind and thoughts. We are narrating to you just whatever the great and excellent saints and seers had said the past." It is the duty of the bhajanee canvassors that they should explain the secret truths, told by the great saints & spirits to the common people and convince them. ||70|| |
Bhajanaasanee bhajanee baisala | Janalokaanchyaa drushtees aala |
When the bhajan singer takes the seat provided for the singer, he is observed by the listeners. They look at him with the sense of good and noble feel. So he should appear to them as a serious devotee and sincere singer. ||71|| |
Saadhi raahanee, saatwik lenee | vinamra bhaava bhaava nishaanee |
People will notice that his living is very simple and plain. All his gesticulations are very polite. His speech should be clear and pure. It should be uttered with loving intonation. ||72|| |
Kapaalaavari aathyaa padalyaa | vedyaa waakadyaa baahulyaa phiralyaa |
This should not happen in case of the bhajan singer that he is frowning, he has wrinkles on his forehead, his eyeballs are rolling in curve and crooked manner, his face and mouth look distorted, his eye sight is wide open etc. All these actions must be checked by the bhajan singer. ||73|| |
Manaat asaavaa nitaant aadar | vrutteet asaava bhaavik gahivara |
While singing the bhajan, his mind should be full of rspect and unlimited delight. all his inclinations should be overcome by vehement devotional emotions and the state of his mind should get so deeply absorbed in the auspicious sense of the bhajan that his whole body, soul and mind should have a thrilling impact. ||74|| |
Asaavee komal rasaal waanee | uchchaarita jaavee rhudaya bhedonee |
The singer's speech should be soft, tender and succulent with love so that, as soon as he starts singing bhajan, his speech will penetrate the heart and soul of the listeners. Their minds will exude and get awakened. They will spontaneously start to seek association with saintly personages. ||75|| |
Bhajane mhanaavee saral saatwik | Goda aawaaj ojaswee rasik |
The bhajan should be sung in a plain and pious way. The voice of the singer should be sweet and melodious. The Abhangaas and odes in bhajan should be meaningful. They should be sung in the limits of rhythm and tunes. All such bhajans should be presented very boldly and doubtlessly. ||76|| |
Aishaachi paawan prachaaraasaathee | santee kelee aataa aatee |
All saints had extracted hard efforts for such pure and sacred canvassing through their bhajans & abhangaas. They purposefully used the simple assemilating and plain language so that people can understand the contents in the bhajna. ||77|| |
Aamuchaa deshachi bhaavik bhakta | Tyaachaa vishwaas bhajanaasakta |
Our beloved Bharat has been basically the land of pure devotion and sincere devotees. These honest and extremely polite degvotees hold a firm faith in bhajans and they have a great attraction for bhajans. Whenever they listen something about God and religion, they get extremely excited and energetic to enact some kind of divotional services on such occasions. ||78|| |
Hiranyakashyapoosi naamaachi cheed | pari Naaradaachiya bhajanee odha |
The demon Hiranakashyapoo had a great disgust and anger for the name of God. Yet he was very fond of the bhajans sung by Naarad. This is the magic of the sweetness of bhajana. A deadly poisonous snake also gets enchanted and pacified by bhajan. ||79|| |
Mhanoni bhajanaache mahatwa | Bhaashanaasi yete gounatwa |
The bhajans have a great importance. In camparison with bhajans, the lectures, orations, discourses have less importance and attracting powers. The great saints had fully understood this truth. So they opted for singing bhajans with love and devotion. ||80|| |
Bhaashanaat bharale samaajkaarana |Dharmakaaran, raajkaarana |
The lectures, speeches, discourses etc contain and deal with politics, religions, social problems and matters, sciences and discussions upon them, public interests etc. All these issues, subjects, problems make the speeches, lectures etc. dry and uninteresting. people get bored in attending them. ||81|| |
Lok samajatee bhajanaachi bhawana | Artha saangataa sugandha suwarnaa |
Common people can very easily understand the tender sense and meaning of bhajans. But if the secret meaning is elaborated it is like bringing fragrance to gold. Bhajan can help in enacting such surprising changes in the human society that a great miracle can only do so. ||82|| |
Bhajanaachee waajalee khanjaree| thaap padalee mrudangaavaree |
Whenever the khanjaree (tambourine) resounds, whenever the mridanga is patted, the common people rush to listen the bhajana as if they have gone mad after the bhajan. ||83|| |
Lok paahatee chaatakaawaanee | kadhee nighel dusaree waanee |
When one bhajan prograame is over, common people wait for the next bhajan programme as eagarly as the chaatak bird. (chatak is an imaginatory bird which is supposed to be drinking only the drops of rains. so, it eagerly waits for rains). When the mass of people get enchanted by the sweetness of bhajana, the villages can get surely awakened by them. ||84|| |
Aapulyaa gaavee whaave bhajan | Jene jaagrut hotee vruddha-taroon |
Therefore, you should arrange such bhajan programmes as will awaken the young, the age old, the male, female and girls and all good noblemen. They will be inspired to start rendering the devotional services to the village. ||85|| |
Pratyekaache tondee geetey | aapule gaava sudhaaru purate |
The awakened villagers should sing such marching songs- `AAPALE GAAVACH POORNA SUDHAAROO' (we shall reform our village completely). All will then admit that the God has stated this in the scripture (The Geeta) also. ||86|| |
Guraakhi, dhorakee, shetmajoor | dukaandaar, shimpi, sutaar, Lohar |
All villagers like cowherd boys, black smiths, grinders, millers, cattle guards, land labourers, shop keepers, tailors, carpenters etc. and those who work at home like grinding, pounding etc. will go on singing the bhajan while working with full enthusiasm and energy. ||87||dalanee, kandanee gharoghar | gaatee bhajane ulhaase ||87|| |
Mhanatee yaare sagalyaano yaa | Ekek kaam haatee ghyaa |Gaavachi sudhaaranaa karoo ya | aapulyaa paree ||88||These people will say, "come on, o Folks! come on and come all. Take up one piece of work. Let us try to bring good reformations to our village. Make as much efforts efficiently as you can." ||88|| |
| RENOVATE THE INSTITUTION OF BHAJANA |
Heychi sphoorti jaagawaayaa santee | kelee bhajanmaalikechi pragatee |samaadhaan laabhaavayaa lokaanpratee | sevaagune susanskaare ||89||To awaken this enthusiasm and inspiration, in the people, the holy saints had developed and progressed the tradition of bhajan singing. Their objects behind establishing this tradition was to initiate good and virtuous impressions people should acquire good attributes and devote themselves to the service of humanity, and they all should be happy and contented. ||89|| |
Aaj sevechee nokaree zaalee | Bhajanaavareech jindagee chaalavilee |
But today the service is offered only by receiving the wages and salaries for it. The bhajan is sung to feed the belly. These evil practices have turned the means into the form of business. ||90|| |
Veenaa, chipalyaa zaalyaa bhikaree | potaastava phiratee darodaaree |
The singers holding the veena and chipalya are going from door to door for begging to earn their livelihood. The austerity of the past saints and holymen behind the bhajan tradition seems to be disappearing. ||91|| |
Yaasi phirooni durusta karaave | susamskaare lok bharaave |
To remove this disgraceful condition of the bhajan tradition and to brighten it again; to initiate good impressions of ideal and model behaviour in common people we must try to grow a plant of inclination for serving others in every house. ||92|| |
Ek sewak sevesi laagala | Hajaaro lokaansi maarga disalaa |
It is expected to happen that one certain worker has started rendering his services to humanity, thousands of people found a noble way from his noble work. then betterment and welfare of the whole human masses and multitudes can be surely achieved by this noble social worker. ||93|| |
Hanumant jemwhaa bhawanene chetalaa | Rammantra ghewoni nighaala |
When Hanumaan got flamed with ardent spirit of rendering his service to Lod Ram, he took the ncantation of Ram-naam with him, took off and returned from Lanka only after fulfilling the work of Ram. ||94|| |
taisechi aapan aaj karaave | Bhajanaadi saadhanaa sudhaaraave |
Like Hanumant, we should also reform the means like bhajan and try to create the sense of fraternity in the people in every village. ||95|| |
Sarvaa bhootee prembhaava | yaatoonachi sevechaa udbhava |
When we create a strong sense of love for all beings in the minds of people, their services can be easily achieved. When we can initiate the impressions of bhajana. The glory and adoration of our good noble character also will grow accordingly. ||96|| |
Bhajanaachi chaalata paramparaa | Janaa miley satpravruteechaa zaraa |
If this bhajan tradition goes on continueously, people will find the stream of divine and virtueous tendencies. There is no other pure and pious way to educate common people as effective as the bhajan tradition. ||97|| |
Mhanoni vinavito gaavakaryaanno | Taroon mulaanno! vruddha janaanno! |
Therefore O Villagers! O Oldfolks! O Youths! I hereby request you all to go on canvassing in all villages that all of the villagers should sing the songs of divine love. ||98|| |
Vaanee rangoo dyaa Hari naamaachi | chatak laagoo dyaa satkarmaachi |
Using the most effective tradition of bhajana bring reformations in the village people so that their speech will always get absorbed in singing bhajan. they will form liking for enacting good and noble work and a disgust will be formed in them for bad habits & addictions. ||99|| |
Jatan karaa gaava samskrutee | howoo dyaa bhajane jana jaagrutee |
Vandaneeya Maharaj says, "Cherish and preserve the rural culture. Create awareness and awakening in people through bhajan. The people themselves are the sacred school for imparting education. ||100|| |
Iti Shreegraamgeeta grantha | Guru-shastra-swaanubhava sammata |
The Graamgeeta scripture has been consented by the Guru, sciences and self experiences. The Thirtieth Chapter narrating eleborately the practice of bhajan singing for the welfare of the villages, is hereby concluded. ||101|| |
||Sadgurunaath Maharaaj ki jay||
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| VOLITIONS |
| 1 Befitting to the occasion, we shall sing the devotional Bhajans of the holy saints and with wise discretion, we shall create wakefulness in the human society. 2 Maintaining cautiousness, we shall set up the Bhajani Mandal (A group of people singing Bhajana regularly) in the village. 3 Before or after the Bhajana programme, people have tea of some thing as prasaad (given with blessing of god). Some Bhjan singers or instrumantalists become angry for having Khanjiri (small tambourine) or Tabala. Some sing the songs or hymns which are not befitting or proper for the occation. We shall not follow such individuals. Nobody will enjoy addiction at the time and place of Bhajana. 4 The Devotional Bhajanas of the holy saints are the biggest stores where the most prescious valuable Truths are stuffed. With the proper sense and discretion, we shall present some from these stores to people considering the level and eligibility of the people are present. Through the Bhajanas we shall create awakening in people and awakening of the minds and souls of common villagers. 5 The Bhajanas of the saints create virtueous and pious tendencies in people and awakening in them. if there is any `JANATA VIDYAPEETH' (public university) it is in the Devotional Bhajans only. Therefore with the help of the bhajanas, we shall awaken the people. |
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