Chapter- 27

COLLECTIVE COMMON PRAYER
(samudaye ek - prarthana)
||Salutations to Shrigurudeva||

Misinterpretation of THE SPIRITUAL PRACTICES AND THE NEED OF COMMON MASS PRYER

Moortipooja, naamjap | yaanchi mool tatwe ujjwalroop |
parantu tyaanchaa viparyaas khoop | jahala lokee ||1||

The basic motives behind the worshipping of the idol of god and the ceaseless repeatation of God's name as the spiritual practice are pure, divine and brilliant. But presently we observe that these two ways of spiritual practice have been misinterpreted and enacted in a very adverse form by the people. ||1||

Devi-deva disatee jikade tikade | sandi-bidinche gote, khade |
koni na baghatee tayaankade | aawadine ||2||

Today you will observe even in the smallest village and towns, in the small and narrow lanes and alleys, many big and small stones, smothered with oil and red lead are set up or erected. they are erected considering that they are gods and goddesses. But nobody is seen casting a flying glance at them through the feeling of devotion. ||2||

Nemakee prabhavashaali moorti | ji baghataachi deyee sphoorti |
Hoyeel taatwikatechi poorti | aisi disey quachitachi ||3||

Similarly, we rarely find an impressive, charming and possessing magnificent idol of Gods or goddesses which can inspire the looker and convince him the truth of duty (religion) behind the idol worship. ||3||

Tethehi bhaavikatecha atireka | jene buddhimaan hotee naastika |
Mhanatee haa gondhal ase ghatak | bhaktichya naave ||4||

But in that case also, we find the blind devotion in excessive manner. the intellictual and logical individual gets his faith in God lost and feels that the commotion and the confusion in the name of idol worship as the devotional service is harmful. ||4||

Moorti jayaache smaarak | Tyaachya gunkarmaachi naahi bhook |
moorteech deva tharavonee lok | karitee ati vedechaar ||5||

In fact nobody has love and liking for the virtues and the enactments which the God or goddess (whose idol is worshipped) performed for the living beings in the world in that form. they treat that idol as the real God and behave insanely in the name of their devotional services to that god. ||5||

kothe kakadaratee, shejaarati | chaale panchapadee, pooja, pothee |
Naahi shista, gambhirya, shantee | saatwik vrutti sphurechi na ||6||

In the temples of Gods and goddesses, we find that in some temple that prayer alongwith waving the coarse wick lamp (kakadaarati) is being performed in the morning. somewhere, at night, such waving of wick lamp and prayers are enacted. (shejaarati). In some temple, the devotees are singing five devotional songs or hymns (panchapadee) and in some other temple, some scripture like the puranas or some holy manuscript (like Bhaagwat, Ramayan etc) is being read to the devotees. But there is no discipline, seriousness, and serenity found in any temple and in all these enactments. So auspicious, pure and sublime sences never emerge in the minds of the visitor. ||6||

Ek jaatee, Ek yetee | Madhech waakade ubhe raahatee |
phule, akhshataa kashaahi phekatee | Mantra pushpaanjaleechya ||7||

We find in the temples, while the worshipping of the image of God is going on, some people come in and some other go out. some are standing disorderly anywhere and in any physical state. At the time of the floral offering, they throw the flowers and redden ricegrains(akhshata) in any direction. ||7||

Nagaara jaato ekikade | Taal-ghantyaancha gondhal ude |
Taalya kasalyaa, gaarpeet pade | aisechi waate ||8||

At the time of Aarati (waving wicklamp and singing prayers) the drums, cymbals, bells are producing high pitch sounds But there is no rhythmic association in the instruments. The other devotees go on clapping with their hands in such a way that the clapping sound appears like the shower of hailstones. ||8||

Asalyaa baajaraane kaahee | upaasana tatwa saadhat naahee |
Tethe shista, shanti, saatwikata yeyee | Tareech laabh sarvaansee ||9||

The purpose of devotional service to the god is not at all served due to such riots and commotion. While the worshipping and other devotional services are going on, if the atmosphere all around is well disciplined, peaceful, auspicious and pious, then only one can gain a real spiritual satisfaction. ||9||

Yaach saathee saamudaayik prarthana | Haa maarg daavila jana |
Heecha aajachi upaasana | sarvaanchiyaa hitaachee ||10||

Therefore we have started a custom of holding a collective common mass prayer. (We are sure) our this form of spiritual practice will help all to seek spiritual upliftment and development. ||10||

Shrotee vichaaralaa hotaa prashna | pantha bhed mitaaya upaaya kona? |
kase raaheel graam jeevana | ekjuteeche? ||11||

(In the previous chapter) The listener has asked a question how to meet out the differences and disparities among the different faiths and sects and how to create unity and integrity in the village. ||11||

Naana pantha asatee gaavee | bhinna deva-poojak, vaishnava, gosaavee |
Naana jaatee-jamaatee ekatwee | kaishaparee waagateel? ||12||

There are various faiths, cults, sects existing in the village. There are different groups of followers and devotees. These different groups have their own different gods and goddesses. then there are the vaishnavas (worshippers of Lord Vishnu) and gosavees (ascetics) also. The villagers are of different castes, communities and tribes. How can all these diversified groups come together and live with unity and integrity? ||12||

Tyaaseehi saamudaayik prarthana | Haachi upaaya ase jaana |
Jethe dharma-pantha-sant-deva naana | Ekaasanee viraajatee ||13||

(Maharaj replies)The excellent and perfect way for this is holding common public prayers. With such prayers we can unify all the faiths, religions, sects, cults, saints and gods of all faiths & sects on one and the only one platform. ||13||

Haa zaraa raahilaa nitya shuddha | Tari gaava hoyeel sada subuddha |
Aani saamudaayikatene samruddha | sarva prakaare ||14||

If we can keep this, spring of common public prayer always pure and clean, the thoughts, wisdom and the intellect of the villagers will be improved and become better. They will seek the common collective prosperity in all aspects. ||14||

THE OBJECTS OF DEVOTION FOR COLLECTIVE GROUP OF ALL COMMON PEOPLE

Yaavaree shrotee prashna kela | kaise karaave saamudaayeek praarthanela |
jene saamudaayikata gaavala | praapta hoya ||15||

upon this, the listeners asked to explain how the common collective prayer should be arranged and conducted so that they can create a sense of collectivness in all villagers. ||15||

Sadbhaave gaavaateel jana | karoniya ek mana |
kaise kariteel kaarya poorna | saamudaayeek prarthaneche ||16||

They further asked how the noble minded virtuous people in the village can do the work of common collective public prayer and how can they make their minds unanimous. ||16||

Praarthanee konataa deva yojaava | Jo sarvaaseech maanya barava |
Gaavaacha jene samanvaya whaava | kaisaa thewaava paath tethe? ||17||

The idol of which God should be placed there which all will agree upon it. Similarly what matter for recitation should be prescribed which will be agreed upon by all hands and which will bring harmonious association and co-ordination of the entire village. ||17||

Mitra! aikiley tuze prashna | Tu bolalaasi vichaar karoon |
wegalepanaachich aahe adachan | gaavogaavee sarvaanchya ||18||

(Maharaj replies)", My Friend! I have carefully and attentively listened to your all questions. You have put them with sound reasoning and full consideration. I admit, the problem of diversity in all people is remarkably existing in all villages. ||18||

vastutah chhotee deva-dewale | wagaloni sarvaanni ekewele |
Ekaach deulee jamaave bhaava bale | prashasta aishaa ||19||

In fact, setting the small temples aside, all villagers should come together in a big temple in the vast and peaceful atmosphere at a particular time. there they should gather to offer their devotional services. ||19||

Visaroni aapulaa vegalaapana | karaavee tethe upaasana |
pari hey na ye bahootaanchyaa manaa | mhanatee aamuche techi thora ||20||

Forgetting their individual separate entity, all of them should enact the collective spiritual services. But many of them don't agree for it. Everybody goes on boasting about the superiority of his own way of spiritual practice. ||20||

Anek mandire anek dewataa | vichaare lokaa na patey ekataa |
Tyaatooni ek niwadaal konataa | prashnachi pade ||21||

There are as many deities as there are the temples. If any one deity and temple is chosen from them, it becomes impossible to have unanimous agreement of all people for it. ||21||

Haachi prashna santaapudhatee | poorveehi hotaa java pantha ladhatee |
Mhanonich Vitthal Brahmamoorti | Thevilee tyanni sarvaanpudhe ||22||

In the past also quarrels and struggles had existed among the different faiths. The holy saints had the same problem before them. Therefore they produced the idol of Lord Vitthal as the concrete form of the articulateless absolute and original truth (i.e. the Brahma). ||22||

Sarva panthaanchya sant sajjanee | kelee ekee taye sthaanee |
Dnyaan premjyot petawilee bhuwanee | Maharashtraachya ||23||

At that time, all the saints and the wise noble virtuous men, belonging to various faiths, sects and groups came together at that place (at Pandharpur.) They got united and enlightened the unified flame of the divine knowledge and devotion (in Maharashtra.) ||23||

Bangaalee taamas bhakti prathaa | sudhaaraaya ujalalee Krushna katha |
Chaitanyaprabhoone bhaavikaa-panditaa | vividha panthaa ek kele ||24||

In the Bengal province, the `TAMAS' form of the spiritual services had been established. (The followers of shaakta sect observed a horrible form of Taantrik practices.) The holy saint Chaitanya Mahaaprabhoo brighten up the sweet life-story of Lord Krishna and created unity in the devotees, pedants and all other people belonging to the various kinds of faiths, sects & groups. ||24||

Dhakaadhakeecha kaal paahila | santee upaasyaat badal kelaa |
Tulsidaase, Raamdaase daavilaa | Ram kodanddharee ||25||

Further, when the whole country had undergone the crucial period of boisterious riots & tumults (in the mughal & Mohammedan rule). The wise saints like sant Tulsidaas and Ramdas etc changed the deity of worshipping. They started to establish the practice of worshipping `Kodanddhaaree Ram' (The brave warrior form who was holding arrows and his favourite bow named as Kodand). (They wanted to create a fighting spirit in the common people to stand bravely against the dictatorship of the cruel rulers.) ||25||

Yaaparee desh-kaal prashange | sanghatan kendra niwadaave laage |
Aajachya kaalee julawaayaa dhaage | konate roop niwadaave? ||26||

Yaachaa maage mee vichaar kelaa | Adhikaadhik anubhava ghetala |
shewatee nischayaane hiwadilaa | Gurudeva maazaa ||27||

This shows that the manners of worshipping and enacting the spiritual practices are to be changed and such manner is to be employed which is favourable to create and maintain the unity of all the common people (irrespective of their diversified faiths, sects and cults.) This revised manner of worshipping and offering spiritual services in organised and collective form is to be acceptable and agreeable by all hands; and this was the critical problem. ||26||

(Maharaj says) I have been thinking over this problem since long before. I sought more and more experiences and finally I have decided to choose my Gurudeva(as God). ||27||

THE CHARACTER OF MY GURUDEVA

Mee Jaree `Gurudeo maazaa' mhatala | Taree to navhe maazaachi bhalaa |
To sarva praanimaatraancha zaala | kalyaankaaree ||28||

Though I have quoted him as `My Gurudeva'; I do not mean that He is the Gurudeo only for myself. In fact, he is the Master of all of us. He is the merciful performer of the welfare of all living beings. ||28||

Tyaas naahi pantha, pakhsha | sarvadeshi to sarva - saakhsha |
sarva devaadikaanchaa adhyakhsha | sadgururaaja ||29||

The Gurudeo does not belong to any particular faith, sect or group. He is omnipresent and the witness of everything, everyone and everywhere. He is the most excellent king of all other auspicious, pious and virtuous great masters. He is the absolute ruler of all God's and goddesses. ||29||

Tyaasi sarvachi maanava sakhe | desh-videshiche eksaarakhe |
Naahi dharma bhinna tyaanche nikey | Ekachi satya sarvaanmaajee ||30||

All human beings and other living beings too are equally dearer to him. The subjects of all the nations and countries are his dear children. For him, there is no distinction of religion, faith etc. He is the purest, one and only one `satya vastu' (absolute Truth or Brahma) pervaded the whole universe. ||30||

Jaisaa aatma naahi bhinna zaala | Taisaachi Gurudeva sanchala |
konee aakaashaacha tukada paadila | aise naahi ||31||

As no difference exists in one and another soul, in the similar manner, the Gurudeva has occupied every thing, every being and the entire universe. How can a piece of the sky be cut and separated? ||31||

Satya sarvaanchechi satya asate | asattya te asattyachi hotey |
Taisechi Gurudeva sarvaanche te | ekachi raahatee sarvaswee ||32||

Truth may belong to anybody. It is always the truth and truth for all. The lie may exist anywhere. It will be lie and lie for ever. In the same way the Gurudeva is the absolute one and only one, existing everywhere and belonging to each and every living being. ||32||

Vaidik aso waa tyaahooni itar | sarvachi panthee Gurudevaacha aadara |
Islaam, christaadi dharmeehi thora | Gurudeva-bhakti ||33||

It may be the VEDIC faith or any other faith. A feel of great respect and adoration exists for the Gurudeva in all sects, faiths and cults. The religions like the Islam and christian have accepted the importance of the Gurudeva and they also bear a very respectful, highly esteemable feeling for the Guru. ||33||

pantha-prachaarak Guru wegale | Tyaat asate dwaitaache kaale |
swatantra, anubhavee Guru niraale | Te paavatee dnyaanyoge ||34||

The gurus who enact canvassing the philosophy of the faith, which they belong to, are totally different from the real Gurudeva. They hold the sense of duality and they enact with some wicked and evil intentions (for spreading their faith in other castes, tribes etc.)

The Gurudeva is different from such wicked gurus. The Gurudeva bears his own independent inclination. He has sought the divine manifestation of God. He, can be pleased only through the `Dnyaan-yoga (i.e.by acquiring the divine and the most excellent knowledge and the ignorance is completely disappeared.) ||34||

Guru haadaa-maasaacha nohey | Guru nawhe jaati-sampradaaya |
Guru shuddha dnyaan-tatwachi aahe | anubhaviyaanche ||35||

`The Gurudeva' does not mean the individual human being of bones and flesh (like all other individuals). `The Gurudeva' does not mean belonging to any particular caste or or convention. `The Gurudeva is the one who has sought self experience and the most divine and the most excellent absolute truth of knowledge. ||35||

Hey dnyaan jyaasi laabhale | jyaache mana vishwaakaar zaale |
pantha-paksha-dharma sampale | jyaachyaa thaayee sarvachi ||36||

When one has acquired this excellent knowledge, his mind and tendencies become occupant of the whole universe. Then nothing like faith, group, religion etc. exists for him. ||36||

To sarvaancha zaala sakhaa | Maanavamaatraacha paathi raakha |
konatyaahi bhaashene paarakha | Tari to paave tayaasi ||37||

Now he has become the close companion and a firm support of all the human beings. Others may recognise and remember him by any language or version he will get pleased with them. ||37||

Karee sadbhaavana utpanna | deen-dukkhitaanche paalana |
Maleen maargaanche karee khandana | kaaya-waacha-manaane||38||

He creates noble and sublime feelings in all. He cares and tends the poor and the miserables. He confutes the sinful and evil ways with all his body, soul and speech. ||38||

Mhanonich thoraanni kathile | Guruchi Brahma-Vishnu zaale |
Maheshwarahi guruchi bolile | yaacha saamarthye ||39||

And so, the great wise men have described `The Gurudeva' as the one who possesses the absolute powers of Lord Brahma, Lord Vishnu and Lord Shiva. (Gururbrahmaa Gururvishnu | Gururdevo Maheshwarah |) ||39||

Guruchi sakhshaat Brahma kathila | sarvaans vyaaponi Guruchi urala |
Aisaa deva mhanoni prarthilaa | Gurudeva maaza||40||

`The Guru' has been highly esteemed and described as the actual `Parabrahma' (The most excellent absolute truth). Pervading the entire universe and cosmos, Gurudeva has remained somewhat more. Therefore I have offered my humble prayers to Gurudeo by calling him as `My Gurudeva' with great adoration. ||40||

Mahaapurush wegalaale | pari gurutwee miloni Guruchi zaale |
vyaktipan, dharmapanahi muraale | Guruswaroopee ||41||

The great personages (Mahapurush) appear physically separate and different. They have sought the state and status as Gurudeva by becoming one with that most excellent absolute Truth-The Parabrahma. Now all their personal faculties and properties have been absorbed and saturated in their form of the Guru. ||41||

Tyaanche poojan gandhaane nohe | Tyaache mandir vishaal aahe |
vishaalatelaa maryaada aahe | pari Guru tyaahooni amaryaad ||42||

They can't be worshipped offering pigment of sandal(Gandha) and flowers. Their temple is extremely extensive. The meaning of the term `extremely extensive' can also have some limits. But the Gurudeva's extreme extensiveness has no limits. ||42||

Bhoomandala jyaache khshetra poorna | sarva pruthwi jayaache aasana |
chandra soorya nandaadeep jaana | Gurudevaache ||43||

The limit of the field of the Gurudeva is as enormous as the entire earth (bhoomandala). The whole earth is his divine seat. The sun and the moon are his day-night shining auspicious oil lamps (nanda deep). ||43||

Tyaatachi dharma-pantha saamaavatee | Tochi veshtila sarvaabhavatee |
Tyaache waachoni naahi ritee | jaaga konee ||44||

All faiths and religions have been absorbed in the form of Gurudeva, He has extended over the entire living & non living things and the universe. No space as much as the microatom or micromolecule is empty without his existance. ||44||

Tyaache dnyaan zaaliya jeeva | kothe dwesha-kalaha-heva?|
sukha shaanticha laabhe visaava | sarvaathaayee ||45||

Once the being realises him (seeking knowledge about him), all vices like malice, jealousy, quarrels etc get spontaneously disappeared. And then all can gain real happiness, serenity and comforts for them. ||45||

Mhanoni heychi whaavayaa dnyaana | vishaal maney rachile saadhan |
saamudaaik praarthaneche sthaan | samudaayikpanaastava ||46||

And hence, with this very purpose that all should acquire this knowledge and realisation; all should create a consciousness of collectiveness and unity, this collective common mass prayer has been prescribed. It will make the minds broad. ||46||

Tethe saamudaayeek deva kalpaava | Pudhe kaaryaatachi anubhaveet jaava |
Maga Vishwaakaar pahaava | Gurudeva maaza ||47||

There (at the common mass prayer) all should think that the Gurudeva is for all. The same experience should be sought through all your enactments and then hold an imagination of the Gurudeva as the occupant form of the universe. ||47||

Hey zaale gurudvaache varnana | Aaata aikaa praarthanaa-saadhana |
Gaava whawaya unnat poorna | Taisechi sthaan shodhaave ||48||

So for I have described the Gurudeva. Now I will tell you how to arrange and perform the collective common mass prayer. First select such a vast and enormous place for the prayer which is perfect to achieve the spiritual upliftment and prospirity for all villagers. ||48||

PROPER ARRANGEMENTS FOR COLLECTIVE MASS PRAYER

Vishaal mandir waa Gurudeva chowk | Jethe basateel jana sakalika |
Mahila, purush, Muley bhaveek | sadbhaavaane sayankaalee ||49||

Seclect such a big temple or a wide Gurudeva square in the village where all the devotees like males, females and children can be seated with faith for offering the prayer in the evening. ||49||

Pratham adhikaaree sewakaane | Ghewoni haata maajee zaadane |
Twarit karaave maidan nirmalwaane | praarthanesaathi ||50||

The chief serviceman should first take a broom and sweep and clean the whole ground for the prayer. ||50||

Yetaa pratyek Guruwaar | Jawooni phiraave gharoghar |
Bolawaavee prarthaanee satwara | janata saaree ||51||

On every Thursday he should go from house to house and request one and all to gather on the prayer ground fixed for the common mass prayer. ||51||

Aayee-baayee, sakal sajjana | Muley-baale, vruddha-taruna |
Dewoniyaa nimantrana | bolawaave praarthanesi ||52||

He should cordially invite all the elderly and motherly females and young girls, all good noble gentlemen, big and small children, the old elderly persons to come and attend the collective mass prayer at the place for prayer. ||52||

Gaavee sarvaansee nirop dyaava | paraspare samaaj saara julawaa |
yetaanaa ghongadee, gonapaat aanaava | aapaapala mhanonee ||53||

The message for inviting for the prayer should be conveyed to all villagers orally, by hands or by taking help of other service persons. They should be given an instruction to bring their own course blankets or a piece of sack cloth. Thus the whole mass of villagers should be collected for the common mass prayer. ||53||

Sakalaanni karaavee bichhayat | sarvaanna raanget basawaave shant |
sadbhaavanaa waadhe sakalaanchya manaat | praarthanechee ||54||

All should voluntarilly co-operate in arranging and spreading the carpets. Then they should be seated in proper rows. They should be requested to observe silence so that a good and auspicious sense for the prayer would grow in their hearts & minds. ||54||

Saatwik asaave waatawarana | ati shaant aise gambhirapana |
sarvaanni karaave band sambhaashana | Tayaa sthaanee ||55||

The entire atmosphere at the place of prayer should be pure, pious, extremely peaceful and full of seriousness. Any conversation between one another should be stopped. ||55||

Aadhi pudhe maandaave adhisthaana | Tyaavaree aachchaadave sundar aasana |
Aapulyaach gaavee kelele poorna | kalaa kusareene khaadiche ||56||

In front of the mob seated in rows, a good stage should be set up. A beautifully designed and embroidered khaddar carpet or sheet of cloth should be spread on the stage. This signed and embroidered carped must have been produced and prepared by the villagers in the village itself. ||56||

Waree thewaavaa takiyaa saajira | jaisaa konee basatoch aasanee baraa |
Disaava aisaa mohak pasaara | saatwikatechaa ||57||

A good and beautiful bigger pillow should be put on the decorated stage as if some honourable great personage would be seating there. Thus all this decoration should appear charming as well as holy and pious. ||57||

Jawalachi basaave soochak, gayaka | Tisare bhaashandenaare bhaavik |
Dusaryaa baajune pujaaree, paathaka | naam dhoon mhanaavaya ||58||

On one side near the stage, the conductor of the prayer programme , singers and the third one, the orators should be seated and on the other side the priest, the chanters, and the preceptors should be seated to chant the naam-dhoon. ||58||

Aisaa praarthanechaa sancha zaala | chahubaajunnee sewakgana basalaa |
paathimaage sarankhshak disalaa | ubhaa tethe ||59||

This will be a complete set for the common mass prayer. Then on all the four directions, the remaining group of the service persons would take their seats. Behind of all, the guard will appear standing there. ||59||

Tayaache kaam shaantataa raakhane | Bhowataalee galabalaa thambavine |
sarvaanna shistimaajee basavane | haluwaar panaane ||60||

His duty is to keep silence, The clamour, if there is any, would be checked and prevented by him. He would make all seated in a well disciplined manner. He will do all these duties in a very gentle and polite manner. ||60||

Je konee yeteel maagaahoon | Tyaanna basawaave kramaane poorna |
Maga karaave ghantee waadan | Donachi thoke ||61||

If some individuals come there later, the guard will guide them to have their seats in ordered manner. Then the bell will be rung by striking only two strokes. ||61||

ubhaa raahee adhishthaanaa pudhe pujaaree | laavee shaantine dhoop-deepikaa baree |
Mag soochak ubhaa raahe saamoree | soochanaa dyaaya praarthanechi ||62||

The priest will then stand in front of the stage observing a deep silence, he will burn incense and myrrh, kindle the pestils and a small oil lamp (neeranjana). Then the conductor of the programme will stand before the assembly to issue the instructions for the prayer. ||62||

Sarvaa milonee paath karavee | ekasware shaantata bharavee |
aisee praarthanaa laaveel chavee | antahkarana mohawaaya ||63||

(Performing a speechless silent prayer first) All will intone in the uniform tune. It will maintain the peace and create liking for the prayer in all. Such prayer will fascinate the minds of all. ||63||

sahaj laagel tikade dhyaana | aise chaalaave praarthanee gaayana |
pudhe hoyeel naam smarana | Gurudevaache ||64||

The main singers should chant the prayer in such a way that all the devotees, following them, can easily pay full attention to the meaning of the prayer. Then the NAAMDHOON will be chanted. ||64||

Jyaat asel kuneehi naam | nivaaroni bhed, dharma |
sarva dharmee bhaava sama | raakhaavaya sarvaancha ||65||

This naam dhoon may bear the name of any God. It will remove the feeling of distinction, differences and the delusions & confusions. It will create and maintain a sense of equality for all faiths, religions & sects. ||65||

Hey sampataa bhaashanaa saathee | Deyeel soochak soochana othee |
Mag bhaashanaadhikaaree shewatee | Deyeel bhaashan sadbhaave ||66||

After the recitation of the prayer, the conductor will orally request the orator to deliver his speech and the orator will deliver his speech with a very sublime and noble sentiment. ||66||

"Aapana sarva ekachi aaho | Maga bhinnapana kaasayaa paaho? |
sarvaanshi sahakaarya karaaho | kutumbaa paree ||67||

Maanava vishwa kutumbaacha ghatak | Aise samojonee vartaave samyaka |
shakti dyaavayaa praarthaavee bhaak | shaktiwantaa pudhe ||68||

Sarva sant ekachi asatee | sarva deva ekachi nisnchitee |
sarvaanche sandesh aikata paawatee | ekachi tatwa sarvahee ||69||

Mhanonee sarvaanni sahakaarya karaave | jaise jyaakadonee banel barave |
samsaaraa swargaaparee banawaave | aapulyaaparee ||70||

(The substance of the speech of the orator will be as follows) All of us are one as a whole. why should then we find differences in each other? We should consider all as close as our family members and extend our full co-operation to each other. ||67||

Man is the constituent of the whole universal family. With this consciousness, we should behave treating all as our equals. Let us all pray the almighty Gurudeva to give us such intelect and wisdom and powers. ||68||

All holy saints, all gods and goddesses are basically one and only one absolute and supreme truth. when we attentively listen to the messages of all of them, all of us will have the manifestation of that one and only one absolute supreme truth. ||69||

Therefore, all of us should co-operate with each other as much as we are able to enact. Thus we all can make our own house life as happy and blissful as the divine life in the heaven. ||70||

Heychi saangaave praarthanewaree | yaatachi aahe sevaa eeshwaree |
yaahooni bhinna naahi kusaree | paramaarthaachi ||71||

The orator should narrate such substance in his speech. In the speech, whatever he has advised, we all should bring it in our practical life because the true service to God lies in these enactments. You can have no other artifice for seeking the highest spiritual truth. ||71||

Hey bhaashan zaaliyaa poorna | maga shaantipaath sarvaanni karona |
karaave eknishthene naman | ekaach paddhatine ||72||

When the orator's speech is over, all of them will recite the shaantipaath (Hymns of peace) collectively. (They will perform some self meditation) and then all of them should offer their salutations with adoration and devotion in a uniform manner. ||72||

Soochakaane soochanaa dyaavee | sarva mandalee ubhee karaavee |
Jai jai ghoshe dumdumawaavee | oorvi awaghee ||73||

The conductor of the prayer programme would then ask all to stand up with full respect and all of them should acclaim in their highest pitch with seriousness so that the entire surroundings will get resounded. ||73||

Gurudevaacha jaijaikaar | Tyaat ye sarvadeva namaskaar |
aise prarthaneche tatwa sundar | bolilo tumhaa ||74||

(Shree Maharaj says) When you acclaim thrice the name of Shree Gurudeva, it will mean that you have offered your devotional salutations to all Gods. This is the beautiful truth about the common mass prayer which I have narrated to you so elaborately. ||74||

Chowkee prarthanaa sampalyaavaree | aapaapalee ghongadee paasodee baree |
uchalooni nyaavee aapulya gharee | seva puree karoniya ||75||

When the prayer in the chowk is over, everybody should collect his blanket or the cotton rug neatly and return home. ||75||

Yethe praarthanaa paath naahi bolila | To vishaya annya granthee aala |
Mhanoni yethe naahee wivarilaa | pahaava `sakriya paathee' ||76||

Here, I have not told you the `praarthana paath' (the prayer recitation). You can refer for it in the book `Sakriya paath'. So I have avoided quoting it here. ||76||

The greatness of THE COLLECTIVE MASS PRAYER

Mitraho! aikaa maaze vachana | Jaree whaave waate gaavache kalyaana |
Taree saamudaayeek praarthana-saadhana | sodu nakaa kadheehi ||77||

My Friends! If you are truly interested in seeking the all round development and welfare, don't give up this collective mass prayer for ever. ||77||

Ewadhe anubhave saangoni thevato | praarthanaach mee gaavache dhana samajato |
yaanech swarga, mokhshahi paavato | samaaj aapula ||78||

I firmly tell you, with my self - experience, that this collective mass prayer is the precious wealth of the village. Our human society will be able to attain the goal of emancipation and the heaven and everything that we desire for. ||78||

Aamachaa deva samaajee vasato | samaajaa karitaa sarva karato |
sarvaasa vyaapooni raahato | praarthanechyaa aasanee ||79||

Our God dwells in the human society. He enacts everything for the welfare of the society. At the collective prayer, He sits on the seat pervading all individuals who are attending the prayer. ||79||

To bhetato janakaaryaanni | Aamhee keli prarthanaa mhanonee |
Bharalee bhawana aatmaa otonee | praarthanee yaa ||80||

That Great God can be sought through rendering our services to the common people. So with the whole heart we have to enact this collective mass prayer. ||80||

Aapan hotaa prashna pusalaa | Mhanoni aisaa vistaar kela |
Praarthanee talleen hotaachi deva kalala | vishaal swaroopee ||81||

Earlier, you have asked me the question, so I have narrated so elaborately and in details. If you get absorbed in this prayer (with the manner as I have told you) then the sense of the universal form of God will be firmly fixed in your minds. ||81||

Tyaa mool tatwaachaa jo anubhava | Dnyaanagamya vishwaatmaka deva |
Tochi maanila Gurudeva | praarthanee aamhee ||82||

In this collective mass prayer we have held Gurudeo as that universal divine form of God who can be realised only with pure knowledge and who is the absolute original truth to be realised through our self experience. ||82||

Tyaa Gurudevaachyaa adhisthaanaavaree | Moorteech havee asel jaree |
kalpaavee aapaapalyaa ichchheparee | konatyaahi devaachi ||83||

However, if you want to have an idol of any God at the seat of Gurudeo on the dais, you can imagine that the same God has been seating there. ||83||

Deva Gurudevaat saamaavale | Bhakta tewadhe praarthanee ek zaale |
Maanavateche mandir ughadale | vishwaamaajee ya roope ||84||

The Gods of all of you have been included in the form of shree Gurudeva. Only all the devotees of those different forms of God have gathered together at the place of the prayer. By the whole picture of this collective prayer it appears as if the temple of humanity has been opened in this universe in the form of that collective prayer. ||84||

Ekaachi praarthanaa anek milaaya | anekaanchi praarthana Anant kalaaya |
Anant tatwee ekatwa pawaavayaa | praarthanaa aahe ||85||

The commoon collective prayer is the prayer of one individual to get absorbed with many others and then for all those several individuals this prayer is to seek the manifestation of that infinite (Anant) divine Truth and to seek the unity of all. ||85||

Hey samajoneech haa maarg dharila | Aadar dyaaya bhinna dharma, panthaala |
poojya maanaavaya sarva santaanla | praarthane maajee ||86||

With this belief and hope, we have accepted this way of the common collective prayer. By practicing it, we pay due respect to all different religions and faiths and hold the holy saints in high esteem and reverence. ||86||

Yaa saathi vyaapak praarthana maandalee | upaasakaanchi velee gumphilee |
kalaavayaa sarva dharmaanchi kholee | mool rupey ||87||

We want that all of us should understand the basic truths of all religions and their deep and sound spiritual philosophies. so we have presented the comprehensive form of the prayer and interwoven all seekers and devotees (of different religions and faiths) into one beautiful garland. ||87||

Veda upanishadaanchi praarthana |`sukh ho sarvachi praani janaa'|
sarvaanchi unnatee heech dhaarana | praarthane maajee rushinchee ||88||

The great holy sages and seers had prayed in the vedas and the upanishads. `All living beings should be happy'. (SARVETRA SUKHINAH SANTU). In this prayer, they hold a retention for the prosperity and excellent welfare of all living beings. ||88||

Yeshu khristaaney praarthanaa kelee | sarvaansaathee shanti maagitalee |
sahanshakteechi dewataa paawalee | Tayaalagee ||89||

Jesus christ desired and requested God in his prayer to bestow his divine peace upon all the living beings, so he could seek the favour of the Deity of power for forbearance. ||89||

Mahammadaane keli praarthanaa | Vikhuralaa Islaama karaaya shaahana |
sanghatit kele tyaane swajanaa | Tayaa kaalee ||90||

Mohammad Paigambar enacted prayers and imparted knowledge to the scattered muslims and organised them in one united form. ||90||

Paavitrya shikawale zaratushtraane | samyam shikavilaa mahaaveeraane |
Ahimsaka sangha waadhavilaa buddhaane | praarthane dwaare ||91||

Zaratrushtra imparted the learning of chestity through prayers. Mahaaveer taught his disciples to control minds and body through enacting prayers. Goutam Buddha eracted a strong organisation of his disciples who were the followers of non-violence. ||91||

Santaanche naam sankeertana | Te saamudaayeek praarthanechechi roop jaana |
sarva deva-smarane karoni snghatana | Dile dnyaan sarva-janaa ||92||

The practice of `NAAM SANKEERTANA' (intoning-singing the name of God in hymns & prayers) enacted by the great holy saints was one form of the collective mass prayer. Through the practice of the `Naam sankeertana' they imparted the divine knowlwdge of the importance of collectiveness in the human masses and unified them in one organisation. ||92||

Kaliyugee bhakti-mahimaan | bhajan and naam sankeertana |
yadnaat shreshtha naam japa yadna | praarthanet aaley te saare ||93||

In the present era of kaliyuga, it is proclaimed by all saints that the greatness and grandeur of the truthful devotion lies in bhajan keertana. `Naam japa' is considered to be the most excellent yadna (sacrifice). We have brought all these details in the collective mass prayer. ||93||

Moorti-upaasana aani dhyaana | Navavidhaa bhakticha saar poorna |
praarthanee sarvachi saadhe saadhana | sarva janaasee ||94||

In the collective prayer, all devotees can seek the practising of idol worship, meditation and all the nine kinds of enacting the devotional service and their essence. ||94||

Shista, shanti, gambhiryaadi guna | uthanyaa, basanyaa, bolanyaache dnyana |
Laabhe maanavyaache shikhshana | praarthanemaajee ||95||

This common collective mass prayer helps to imbibe the noble virtues like discipline, peace and seriousness. It gives knowledge of well behaviour like properly getting up, sitting, speaking and maintaining humanity in these routine enactments. ||95||

Praarthanaa maanavya shikhshanaachi shaala | Graam samskruteecha mukhya jiwhaala |
Bhed-kalpanaa jaatee rasaatalaa | prarthanechyaa mushieemaajee ||96||

The collective mass prayer is a school to create and develop the sense of humanity. We have affectionately attempted to cherish and retain the rural culture in this prayer. All ideas and feelings of diversity and differences get melted and moulded in the matrix of this collective mass prayer. ||96||

`Sarvachi aapana bandhujana' | Haa bhaava waadha ghe manomana |
Gavaachi swargeeyataa ase awalamboon | yaachwaree ||97||

Brotherly sentiments for each other as `We are all brothers of each other' spontaniously develops in the minds of people. This is the most important feeling on which, turning the village into the heaven entirely depends. ||97||

Sakalaas kalaaya hee samskruti | upadesh dyaava prarthane antee |
Hee nitya thewaavee chalireeti | Gaavee aapulyaa ||98||

To create deep impression of this culture deeply upon the minds of all, maintain a practice to give proper advice at the end of the prayer. Always follow this rule in your village. ||98||

Hee praarthana gaavi raahe jaagatee | Tari jeevanta raaheel gaava-samskriti |
saamudaayikatechee deep jyotee | prakaashel sarva kaal ||99||

If you keep this practice of the collective mass prayer alive, the rural culture, particularly the culture of your village will survive and will be sustained. The divine flame of the collectivenes will provide you the brilliant light of knowledge for ever. ||99||

Vishwee howoo shakel shantata | Tethe gaavaachi kona kathaa?|
saamudaayeek praarthanaach kareel ekataa | Nityaasaathi Tukadyaa mhane ||100||

(Vandaniya Maharaj says) This collective mass prayer will establish peace not only in your village but also in the entire universe. This collective mass prayer will retain the sense of unity constantly. ||100||

Iti Shree graamgeeta grantha | Guru-shaastra-swaanubhava sammata |
kathilee praarthanaa grammoddhaarartha | Sattavisaava adhyaaya sampoorna ||101||

This Graamgeeta scripture is fully consented by the Guru, the shastraas and by the self experiences. This twenty seventh chapter, in which the importance of collective mass prayer for the upliftment of the villages, is hereby concluded. ||101||

||Sadgurunaath Maharaaj ki jai||

VOLITIONS

1 All the Saints and Gods are the forms of one and the only one absolute Truth and that form is called `GURUDEVA '(Master). Gurudeva is not any particular individual. It is the energy that conducts the entire universe and cosmos. One who becomes one with that divine energy becomes the form of Gurudeva. According to this principle, I shall always pray that Abstract Form of Gurudeva who is the unseen form of all Gods.

2 On every Thursday, we shall collect all from the children to the old together and arrange for a special prayer.

3 We shall start the daily prayer in our village.

4 We resolve that without offering prayers none in our family will take his meals.

5 Common collective prayer is the school to educate the humanity. The Mould of the prayer is such that it shapes the unity by eradicating the delusive ideas of discrimination.

Therefore, at the end of the prayer, we shall advise the villagers that it is our magnificent culture to consider all as one kith and kins.