|
Chapter- 30 |
|
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 |
Tyaasee banavitaa prachaaraache saadhan | paavitrya maga kaise urey? ||1||
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 |
saadhyaa goshteehee shikavitaa tyaatoon | Hey to na patey dhaarmika ||2||
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 |
Tyaat sarvachi angaanchaa vichaar | jeevanaachya ||3||
(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 |
Tee nawhe ekaangee sant ukti | kewal mukti milawaaya ||4||
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 |
Ved, shastra, smruti sampoorna | yaachi kaajaa janmalyaa ||5||
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 |
Aushadhe, shetee, kalaadi naana | Ved smruteet varnilyaa ||6||
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 |
pudhe praakrut janaa kalaavaya saral | sant-bhajane awataralee ||7||
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 |
Bodha kalaavayaa janatelaagoon | sahajaa sahajee sarvachi ||8||
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 |
kaahee salageechi bhajanekelee | saadhu, santee vinode ||9||
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 |
payeek, matang, gaavagunda | roopake samaaj jeevanaachee ||10||
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 |
samaaj sudhaaranechaa gourava | varnilaa kaahee ||11||
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 |
Hey kalaavayaa varma apooree | buddhi zaalee lokaanchee ||12||
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 |
samaaj susthitit naandaavaya | bhajane kelee santaanee ||13||
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 |
Bighadalyaa janaa aapulese karonee | jaagrut kele smaajaa ||14||
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 |
Tyaatooni kelee jana jaagrutee | shahaane kele santaanni ||15||
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 |
Chaitanya prabhoo, Naanakdeva | Janaa, Miraa, Muktaabai ||16||
Kabeer, Tulsidas,
Raamaananda | Sooradaas, Daadu, Brahmaananda |
Narasi, Devanaath, Keshawaanand | Sant zaale asankhya ||17||
A long chain of innumerable saints had
emerged from all sections of the human masses such as Sant Tukaram, Sant
Namadeva, Sheikh Mohammad, Dnyaandeva, Chaitanya Mahaprabhu, Nanakdeva,
Female saints like Janabai, Meerabai, Muktabai. (—contd) ||16||
And Sant Kabir, Tulsidas, Ramanand, Soordas,
Dadu, Brahmaanand, Narsee Mehata, Deonath and keshawaanand etc. ||17|| |
Aise kiteetaree sant
zaale | jyaannee abhang, bhajanaadi kathile |
kityek jana uddharoni gele | naam bhajane tayaanchyaa ||18||
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 |
zaale aahet, hoteel ajuni | sant sajjan yaapare ||19||
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'|
Pari bhajanee taaratamya shikaa | mhanaayaache heychi ase ||20||
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 |
pari aaj kaaya pahije kele | heychi kathile tayaannee ||21||
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 |
konate bol konaapratee | sangaave kadhee kalaave hey ||22||
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 |
pahije vairaagya bhaava waadhawalaa | Bhajan-maargee ||23||
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 |
Lok mhanatee- "kaadha yaala | kaaya baralato yaa sthaanee? ||24||
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 |
jana paahateel hasoon | vedyaaparee samajoniyaa ||25||
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 |
kaaya karitaa mitthyaa galabalaa | aise boilyaa kon aikey? ||26||
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 |
shahaane karooni sodaave | Bholejana sarva ||27||
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 |
samaj kaaryahi karaave vishada | vel padel tyaaparee ||28||
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 |
satyachi goda karonee saangaave | vel kaalaadi paahoni ||29||
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 |
Taisechi aaj paahije navyaane | varnile saare ||30||
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 |
Aishaachi bhajanaannee laagel soya | Aamuchyaa gaavaachi ||31||
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 |
varnan karanaarech bhramaat padale | Mag te mele janaloka ||32||
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 |
ugeech dambha angee aanatee | aapan dnyaanee mhanoniyaa ||33||
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 |
nibhawaayaa potaachaa vyawahaar | aayushyabharee ||34||
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 |
Aarth-sodonee majaa maaritee | vishayaandha bhaare ||35||
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 |
wate haa tamaashaachi banvilaa | Dewadikaanchaa ||36||
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 |
paahije tase banawoni ghetee | shabda bhajanaache ||37||
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.
They change or form the words as they want
for convinience of the classical music but the spirit of bhajan goes to
dust. ||37|| |
konee paathaantar khoop
karitee | Taal-betaal karoni gaatee |
cheed yete aikataa chittee | Artha, anartha sagalaachi ||38||
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 |
Tethe arthaachaa nase ankura | bhajan bhaava jagena ||39||
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 |
chahaa, prasaadavina na hoyee gardee | bhajankaryaanchi ||40||
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? |
Tyaasi paahije gurudeva hast-kamale | dokyaavaree ||41||
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 |
Maal-tamburisaathi bhandatee | shatru jaise janmaantariche ||42||
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 |
paree samaadhaan naahee chittee | Tilabharee konaachiyaa ||43||
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 |
Aamuche bhajan sampradaayaache | Aamuchyaachsaathee ||44||
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 |
konatyaahi santaachi sadwachane | mhanaavee prem dharonee ||45||
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 |
Jyaane samaajaat parinaam sagale | vyartha hotee ||46||
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 |
sarvaannee laagaave satkarmaapratee | aise lokaa songaave ||47||
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 |
karonee gheyeel aapulee hasee | aise konee na karaave ||48||
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 |
vichaarachi neto moksha-bhuwanee | aisee saakhsha thoraanchee ||49||
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 |
Lok mhanatee lobhe phailaavalee | devapooja dambhikaane ||50||
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 |
Mag kothale naam smarana ? `Arey Bapaa' oradato ||51||
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 |
Maga sahaa mahine khaatachi gelaa | dawaa paanee, mosambee ||52||
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 |
Maga to bhoga bhogeet raahaave | Aayushyabharee ||53||
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|| |
Manushyaane buddhi
waaparaavee | Anubhaviyaanchee salla ghyavee |
Ati sarvatrachi varjaavee | Abhyaase karaavee aatmonnatee ||54||
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 |
waajawaave santaanche choughade | vichaaraane garjonee ||55||
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|
pari mulache siddhaant thora | sodoo nedoo konaasi ||56||
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 |
pari daakhawoo santaannee kelee | Techi waanee ya kaalee ||57||
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 |
pari santaanche kaarya ati thora | umatoni nighe baaheree ||58||
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 |
Tyaatooni niwadoni saaraasaar | dewoo paatra paahoni ||59||
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 |
prasangee shivyaa dewoneehi | samajaavile tyaannee ||60||
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 |
Taiseech Goswaamichi jeevandarshane | upadesh gaane kabeeraache ||61||
Tey sarvachi priya devaa
| jene ghade jeevaanchi sewaa |
Hey jaanoni samaaj jaagwaava | bhajan prachaare yaa kaalee ||62||
The bhajanaas of sant Meerabai are full of
love for God. The songs and bhajans of Soordaas describe the playful
enactments of Gods. Goswaami Tulsidaas had composed bhajans to describe
the life and life work of God & his incarnations while sant Kabeerdaas
had stuffed his bhajanas with lot of advice. ||62|| (contd)
(—contd) All these bhajans are very dear
to God as he likes all which helps in rendering service to the humanity.
Taking this into considertion, we should try to crete awakening in the
human society through the bhajanas. ||63|| |
|
Kaahinnee Ram-mantra
shikavilaa | Tyaatooni samaaj jaagvilaa |
kaahinnee Dattamantra saangitalaa | Lok kele sevaabhaavee ||64||
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|| |
Krushnarangee rangalee
Meera | Raajya vaibhava waate kacharaa |
chhanda laagalaa gharaa-gharaa | Tichyaa prabhaave bhakteecha ||64||
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 |
Paavan zaalee shrikrushna-bhajanee | Bangal bhoomi tyaa kaalee ||65||
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 |
Vivekaananda, Raamteerthaannee | kele prabhaavit jag jaise ||66||
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 |
Deshaapuratehi naahi vyaapale | samaj sumaargee laavaayaa ||67||
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 |
yaachi karaayaa bharapaayee ajooni | prachaarak paahije sewaabhaavee
||68||
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 |
Maarga saangato laayak | Lokaa haak dewoniyaa ||69||
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 |
Tochi vishad karoni saangaave | haachi dharma bhajaniyaanchaa ||70||
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 |
paahatee lok sadbhaave tyaalaa | Gambheer disalaa paahije to ||71||
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 |
shuddha bol, premal waanee | paahije bhajanee lokaanchi ||72||
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 |
Hekade tonda, mudraa phaakalyaa | aise kadhee na whaave ||73||
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 |
Romaanch uthaave angaavara | Bhajaniyaanchyaa ||74||
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 |
Jaagrut whaave aikataach praanee | laagaave dhyaanee sajanaanchya ||75||
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 |
Taalbaddha, madhur, nisshanka | arthapoorna nirbhayapane ||76||
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 |
Jana kalaavee othaaothee | bhaashaa tyaanchi mhanonee ||77||
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 |
Deva, dharma mhanataachi chadhate rakta | angee tyaachyaa ||78||
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 |
Aiseche aahe bhajanaache goodha | Naagehi hotee shaant tethe ||79||
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 |
Hey samajonee santaannee tatwa | bhajan kele premaane ||80||
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 |
Lokkaarana, vidnyaankaarana | Rukhsha waate te sarvaa ||81||
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 |
chamatkaare badalaavaa jamaana | Taise hotey bhajanaane ||82||
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 |
zaalee janataa vedee, baawaree | aikaavayaa bhajanaasee ||83||
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 |
Aisaa samaaj jaataa mohunee | gaava hoyee jaagruta ||84||
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 |
striyaa, mulee, sakal sajjana | kaarya karitee graamaache ||85||
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 |
Hechi sangitale bhagawante | granthaamaajee mhanatee saarey ||86||
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 |
dalanee, kandanee gharoghar | gaatee bhajane ulhaase ||87||
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|| |
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 |
yaane sadhanaanchi kimmatchi udaalee | Jahalaa to pot dharma ||90||
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 |
Tyaa maagachi sant tapasyaa saaree | lupta waate zaalee janoo ||91||
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 |
Gharogharee ropate peraave | sevaa vruttiche ||92||
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 |
Maanava jaateecha paang phedalaa | aise whaave nishchaye ||93||
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 |
Kaarya siddhachi karonee aala | ulhaase ShreeRamaache ||94||
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 |
Gavogaaveechyaa lokee bharaave | bandhuprem tya dwaave ||95||
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 |
chaaritryaachaa waadhe gourava | samskaar hotaa bhajanaache ||96||
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 |
Lokshikhshanaachaa yaaparee dusaraa | upaaya naahi saatwika ||97||
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! |
sagalechi premal geete mhano | karaa aisaa prachaar ||98||
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 |
cheed yewoo dyaa durvyasanaanchi | sarva janaa yaa dwaare ||99||
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 |
Janata-vidyaapeeth hey nishchitee | Tukadyaa mhane ||100||
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 |
Bhajan saadhana graamhitaartha | Tisaava adhyaaya sampoorna ||101||
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|| |
|
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. |
