Google This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world's books discoverable online. It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the publisher to a library and finally to you. Usage guidelines Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing tliis resource, we liave taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying. We also ask that you: + Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes. + Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help. + Maintain attributionTht GoogXt "watermark" you see on each file is essential for in forming people about this project and helping them find additional materials through Google Book Search. Please do not remove it. + Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liabili^ can be quite severe. About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at |http: //books .google .com/I I SI, 1^ THE POEMS OF TUKARAMA,^.w^^/ TRANSLATED AND RE- ARRANGED, WITH NOTES AND AN INTRODUC- TION. BY J. NELSON ERASER, M.A., INDIAN EDUCATION DEPARTMENT. AND K. B. MARATHI, B.A.. LL.B., LATE OF THE BOMBAY JUDICIAL SERVICE Volume III THE CHRISTIAN LITERATURE SOCIETY FOR INDIA LONDON MADRAS CALCUTTA RANGOON COLOMBO 1915 .T8 7 "Ke\x> I PREFACE The appearance of this third volume, like that of the second, is due to the liberality of the Bombay Government, who have contribu- ted half the cost of its production. And once mofe we offer our thanks to the Christian Lite- rature SociW:y. y. The principles on which the translation has been made remain the same. In this volume, however, many abhangas on familiar themes have been omitted, and many easy lines from other abhangas. The index is continued. We regret to find that though there are many editions of Tuka, there is not one which follows the numbering of the Indo-Prakash edition, which is, however, much the best. It is now out of print. Our index is therefore not of much use — but this is only a specimen of the inconveniences which beset any attempt to deal with orientalia. In the preface to our second volume we appealed to the public to bring to our notice VI • PREFACE any written or published accounts of Tuka or critical examinations of his work. We know that many such exist, but in the disorganized state of the literary world of India, it is difficult to find them. We venture, therefore, to repeat our appeal, as we still hope, in a concluding volume, to deal with the life of Tuka and the history of Pandharpur. J. NELSON FRASER. July 5, 1915. Contents I. ABHANGA PAGE Autobiography — (i) Thoughts about the world 2649 1 (ii) Humility, sin and misery 2653 2 (iii) Prayers 2673 8 (iv) How he awoke 2679 10 (v) His own disqualifica- tions 2694 14 (vi) His motives, and the nature of his mis- sion 2700 16 (vii) His sense of author- ity and assurance. 2733 26 (viii) Consolation and hap» piness in God 2740 28 (ix) Admonitions to him- self 2756 33 (x) Some incidents in his life 2770 37 (xi) His mode of life ... 2786 42 Vlil contei4t§ ABHANGA PAG^ (xii) His relation with the saints 2794 44 (xiii) Tuka*s brother 2798 46 II. Descriptions and In- vocations 2808 49 III. Pandhari and Vittho- r • BA • • . 2814 51 IV. The Nature of God — (i) In Himself 2838 • 60 (ii) His relation to the world 2842 61 (iii) Union with God ne- cessary 2851 64 (iv) Distinction from God necessary 2871 69 (v) The all -pervading na- ture of God 2878 71 (vi) The universality of God's grace 2887 74 (vii) The power of God's name .... 2892 75 (viii) God's generosity and condescension 2905 79 (ix) God's protecting love 2922 83 (x) God's dependence on his worshippers ... 2937 87 CONTENTS is ABHANGA PAGB (xi),Grod acts in us and through us ^^ 2944 $9 • • ■ V. The Problem of Ac- tion — (i).The perplexing as- pect of the world... 2950 91 (ii).Xhe impossibility of . , escaping our past. 2959 93 (iii) Nothing is gained by the works of the law or by austerities... 2967 96 (iv) Our faith a reward of merit .,. 2970 97 . (v) Rebirth, its cause and how to escape it ... 2979 100 VI. The Sense of Sin ... 3002 107 VII. Reproaches and Chal- lenges to Gop ... 3036 116 VIII. Prayers ... 3116 138 IX. The Conditions of Ac- ceptation ... 3186 154 X. The Necessity of Ex- perience ,.. 3229 167 XI. Triumphant Happiness. 3244 172 I CONTENTS ■ - ABHANGA PAGE XII. Raillery of God 3268 178 km. FAirff AND Trust 3280 182 XIV. The Moral Ideal— (i) Purity from desire J and passion 3327 195 • ■ (ii) Sincerity 3330 196 (iii) Truthfulness 3340 199 (iv) Humility 3341 200 (v) Peacefulness 3345 201 (vi) Perseverance 3347 201 \ , . (vii) The service of others. 3351 203 (viii) General 3352 203 - (ix) Freedom from the sense-of-self 3375 211 (x) Be impartial to all men 3377 212 - (xi) Compassion 3382 214 XV. Life under the Influ- ence OF Religion ... 3383 215 XVI. Our Attitude to- wards THE World — ■ . (i) The problem 3423 227 (ii) That we should make •^ . the most of it 3433 230 (iii) That we should re- • ■ nounce it 3439 232 CONTENTS aa ABHAKGA PAGE XVI L The Saints— (i) Their character (ii) Their services to men (iii) The insignificance of caste in compa- rison of virtue ... XIX. 3474 243 3484 246 ... 3495 249 XVIII. Appeals and Exhorta- tions ... 3498 251 Rebukes and Admoni- tions — (i) The evil age 3546 267 (ii) The obstinacy and folly of the wicked. 3553 272 (iii) Ill-temper and want of charity 3588 283 (iv) Pride 3589 284 (v) Deceit 3590 284 (vi) Greediness 3592 285 (vii) Sensuality and love of the world 3595 286 [viii) Hypocritical profes- sions 3600 288 (ix) Indifference to reli- gion and churlish 1 xii CONTENTS : ABHANGA PAGE conduct to the saints .... 3605 290 (x) Confidence in learn- ing or merit ... 3619 295 (xi) Various ... 3628 298 XX. The Purpose of In- carnations AND THE USE OF Images in Worship ... 3662 310 XXI. False Religious Ob- servances ... 3674 315 XXI I. Our Attitude towards Traditional Forms OF Worship ... 3678 317 XXIII. Against False Teach- ers and Impostors ... 3688 321 Jimobiograpby L~ tbONgbts about tbe Oforia 2649 'TpHOUGH I have abandoned the world, yet desires arise in my heart; what am I to do? Let me cast at thy feet this bundle of my body. As to whether we do or do not, rules and prohibitions may guide us; but if we cannot discern their inner spirit, we shall waste our labour. Tuka says, Give me not life on the surface, but hide thyself within me. 2650 'T^H ROUGH sin, truth has been utterly destroy- ed. The clouds shrink from falling down, the crops have forsaken the soil. Tuka says. The Vedas have lost all strength and courage. 2651 Co unfordable is the stream of life that we know ^^ not how to cross it. The savage beasts of lust and wrath fill us with dread. The eddies of illu- sion and desire whirl formidably round us. The 2 AUTOBIOGRAPHY billows of desire surge up ; worldly transactions toss men to and fro. As the only means of passage, Tuka seats himself in the boat of the name. 2652 A^T^HEN it is well with you, all accompany you ; when it is ill, no one stays till the end. Neither father, mother, nor mistress stays — why need I mention others ? Tuka says, Mankind are doublefaced, they prey upon you when they see their chance* 11.— I)iiniility, Sin ana misery 2653 T CALL myself thy slave, yet I do thee no service. I fill my belly like an insolent knave. Yet how can falsehood prevail at thy feet ! Thou knowest the heart, O God ! We ourselves know that we have behaved falsely ; to say anything else would be untrue. Tuka says, So guilty am I ; thus let me be known to thee. 2654 T AM pained by what has happened to-day ; the world has greatly troubled me. I know not when thou wilt break this tie ; I sit remembering thy feet. The thoughts of others bar our path, their pain and pleasure, good and evil. Tuka says, It is best to live by oneself, then we put an end to ^11 ties. HUMILITY, SIN AND MISERY 3 2655 T^^Y conduct in lives past was not pure, hence I ^ lost thy feet. But when I look to this present life, it seems that my store of merit has borne fruit. Now, O Lord of Pandhari, show" me mercy. I am wicked and full of evil deeds; I am grievously tormented by the world. I am so troubled by wrath and desire that I cannot reach thee, O God ! Neither this place nor that is open to me. I run after thy name, O come speedily to me, says Tuka. 2656 TN early days, I had never heard of this step ; otherwise, should I have made any mistake about it ? Why should I plunge myself in false- hood ? Why should I put a needless burden on my head ? Tuka says. Why should 1 enter tHe womb again now ? Why should I make myself a slave of my family ? 2657 T AM so vile that I feel neither love nor affection ; nay, if I am honoured, I am all the more pro- voked by this. Gurse my ungrateful body ! It feels no obligation for kindness done to it. It takes no pleasure even in costly dishes of sweet food. I can see in me no good qualities of my own; who can say what the store of my past is like ? Tuka says, I know not what Panduranga has seen in me that he keeps me at his feet. 4 AUTOBIOGRAPHY 2658 ^ I ^HOU shalt be sung by the lips of unnumbered men, for thou hast unnumbered servants. Then what account §hall be made of me ? I am fit for nothing but contempt. Thou art always prosperous. O Narayana endued with skill ! Tuka says, Such are the spirits of the Kali age ; none will pity these sinful wretches. 2659 T HAVE no use for thee now, O Shame ! get hence, let me remember Rama. Through yielding to thee I ruined myself ; I made myself the slave of this evil world. You made my mother's house strange to me ; you decked yourself out and actually led me astray. To gain pleasure I carried a wife on my shoulder; she brought a host of children upon me. I was taken before the four judges and the five ; I was not suffered ta entertain pure aspirations. Tuka says, Now I will drag thee across thorns ; I have made God my champion. 2660 TN the hour of my birth why was there a good omen seen ? Now you withdraw and hide your- self. 1 never asked for this gift of speech, a thing dry, fruitless and external. What is mere prolixity apart from truth ? Speech should be such as to attain its purpose ; all else is chaff. Tuka says, Who is it you are tormenting in this way ? You da not consider this, O Panduranga ! HUMILITY, SIN AND MISERY 5 2661 AXjTHEREVER I go, I am a vendor of stale goods; I can see no prospect of gain. Were the lines drawn upon my forehead pro- pitious, should I suffer this toil and care ? Thou wilt not receive me as thy own ; and the worldly comforts I once had I have lost. My allotted portion has now once been given me to endure. Time is stealing from me my capital, Bfe. When first keeps his mind imder control, he first wilt pass under the authority I have assumed. If a man is not hungry, he will not welcome food, he will find no flavour in it ; even so an obstinate mail will find reason distasteful. Tuka says, We must watch ourselves; we cannot at present restrain other people. 2703 T HAVE laid open this treasure-house with a . just measure in my hand. We have raised a loud uproar of Hari's name; let all the past vanish. There is a plenteous harvest in the land ; the bad season is over. Let all take their fill, says Tuica, great and small alike. 2704 TN the market-place I unfastened my bundle, I set out my grain for sale. I gave all the authorities their dues, I finished with all trouble- some requisitions. I sat there with a true measure in my hand, a measure respected by the four castes. My customers, the saints, came there en- quiring for good stuff". I have shaken the grain out of my dhotur, I have paid off" the market dues early in the morning, everything was peacefully concluded. Hurry up if you mean to come, such -of you as are people of ours. There are three sorts of goods — best, middling and worst; there are also many diff'erences between men, and they 2 18 AUTOBIOGRAPHY bring different samples. Some made a profit, others a loss; while others just realized their capital, ^ome were bankrupt. Some sold only half their ^oods — few were these, yet too many. They all came together in company from the same village, but they will not depart together. Some were ismugglers who avoided the authorities: they caught them and disgraced them. Some had to mortgage a share of their property, by acknowledging debts for posterity to pay off. Tuka says, We must delay no more ; we must finish the stage before us. 2705 •* COMETHING for me, something for me ! ' ^ — there is no use talking like this now. * Tell us the price, tell us the price ! * — let him ask the question who means to buy. Otherwise, how could any bargain be struck ? There would be nothing but idle talking between me and you. If I am to profit, I must get my capital back again. Tuka says, I shall store my capital at home, so that in time of need men will apply to me. 2706 "^TpHE treasure belongs to God; I am merely -^ appointed to receive and disburse. My own hands and feet are untainted; I know not how much there was in it before I came. God has taken my cares on himself ; it is he who accom- plishes everything. Tuka says. The master has the responsibility of supplying everything. HIS MOTIVES AND THE NATURE, ETC. 19 2707 \\T^ have brought forth the essences by churn* ^^ ing, we have separated all conditions and limitations. Tuka says, We have conferred this treasure on the world ; it is not possible for us to* have too much of it. 2708 YX/HEN any one steals up behind, he drives him far away ; he turns him out of his own house and home. He crouches at your feet, and runs away if you say * Cho ! ' to him. If he smells a stranger he rises up and shakes him- self ; Tuka says, He puts fear into people, he does not allow anybody to share the buttermilk of his house. 2709 T AM led by the chain of love about my neck ; I bark when I see it is time to bark. I am your dog, O Keshiraja, I am kept for this duty. I know who comes and goes along the high road -or the bypaths. Tuka says, I keep at a distance strangers who approach, that they come not near. 2710 jr\OGS feel it their duty to keep watch over •^ their own place ; they will not let even the wind from a stranger approach their own house. They tear such to pieces, and rend their body. Tuka trusts nobody but God. 20 AUTOBIOGRAPHY 2711 /^OD is fond of dogs, but he requires from ^^ them no service — save their presence. If you teach us, we will sit down near you, just where 'we are. We shall not let another dog open his mouth or bark. If you fondle a dog, says Tuka, then your association with it gives it a claim on you. 2712 TlEING weary of stale food your dog makes bold to tug at your feet ; Kanhoba under -^ stands that sign and gives him some warm food». We should eat whatever is set on our own dish, and by our devotion preserve our Master's love for us. Tuka says, I am an old dog ; the illusion of the world has departed from me. 2713 TArE will speak now even where we ought to be ^ silent, in words for all mankind to hear at once. The shower considers not the place where it falls ; men shall profit according to their faith» Tuka says. We do not care to make men contented^ for that would injure both ourselves and those who- come after us. 2714 \X^E shall bestow advice on men so far as they ^ ~ have a right to it ; we ought to place a burden on the back of one who can bear it. Should we entrust an elephant's burden to an ant, what would come of it? Tuka says, A himter takes, with him nets, snares and axes ; he uses each at the right time. HIS MOTIVES AND THE NATURE, ETC. 21 2715 ^IXTE are not like physicians, hungry after ^^ money, ready to give any one any sort of herb. We will not ruin our patients by unwhole- some diet ; what would be the use of friendliness •or deference that led to this ? Tuka says, We will scorch and bum and bleed them, for that will give them relief afterwards. 2716 Come one may call this language of mine cen- ^ sure, but in truth he would be mistaken. When a man is taking a' wrong path, to lead him to the right one- -this both religion and morality . With the power of authority, I shall ask thee to- feed me; up till now, I have made this my own care. I have preyed upon my vitals to get me this butter ; who would entreat piteously for a trifle ? Tuka says. This coarse millet mixed with milk I do not want; you are teasing me with unrealities, O Panduranga ! 2738 "IATE shall speak with a view to being useful, as opportunity arises, according to the case. We shall lay the foundations deep and build a wall that will not sink, wherein God is first, midmost, and last. What we have to do, we shall do at once ; if we rely on the future, the growth of the present will be stunted. Tuka says. We shall obey^ his orders; we shall carry them out at a single stroke. 28 AUTOBIOGRAPHY 2739 npHESE are no borrowed words, no worthless ^ chaff meant to amuse men. I have a close train of experiences ; they are never far from me. What is needed is something with a flavour ; what use are insipid words ? Tuka says, Who would take any interest in a man who lurks behind ashamed ? Uin — €oiiiol«tioti ana mvpinen in M 2740 "IXT'HAT I conceived in my mind appears now before my eyes ; I have compassed all that I aimed" at, my longing has borne fruit. 2741 TC^OR many days I forget this path; now I have followed it, and all my grief has been chased away. Long I was devoted to the world and its shows ; now I have freed myself from the ways of men. Tuka says. Here I have found courage ; my rspirit is at peace in the joy of the Highest. 2742 T^^Y sitting, sleeping, and eating are in Govinda ; the three words are filled with joy. The course of time has parted me from all things ; I have not leisure enough for my needs. I have Apportioned every member of my body to its ele- ments, so that nothing of this kind can interfere i CONSOLATION AND HAPPINESS IN GOD 29' with me. This divine form has proved an accept- able dish ; other fancies have vanished. Wrath and lust destroy the mind and reason ; it is- peace that swallows up the eddying whirl of error^ My mind says, Tuka, is dyed for ever in the dye of Shriranga. 2743 T AM not strong enough to bear the weight of knowledge ; my fixed resolution is just to offer service to my Lord. I am determined to repose- on obedience to him ; this assuredly will set me- free from all burdens. We persist in our childish importunities ; our father and mother will have to do as we ask. Tuka says, This is the fashion of my service ; all my burden has been placed on God. 2744 TN the deep sea of bliss the waves are of bliss ; in the body of bliss every member is of bliss.. How can I describe what has happened? It is something extraordinary ; the course of delight can go no further. The desires of the unborn child show themselves in the longings of the mother, his wishes are reflected there. Tuka says, There is an impression printed on me, and the words that come to my lips are cast in the same mould. 2745 T FIND the whole world dreary; no one knows^ me for a friend. I am dismayed as I look on the hosts of wild beasts ; no courage is left me. I 30 AUTOBIOGRAPHY -cannot go forward a step in the darkness ; I feel «ure the thorns will pierce me. All alone, without a companion, I am come to a spot where the road breaks up; I am sorely afraid; I dare not walk on. Tuka says. My good guide shows me the way, and yet he continues to stand apart from me. 2746 T WILL not study or repeat any other words; - our one sufficing spell is Panduranga. I will neither wander about, nor shut myself up, but I will repair to the throng of Vishnu's worshippers. I know nothing else, I practise no austerities ; I -dance with sleepless eyes amid the train of pil- grims. I observe neither fast nor vow nor fulfil- ment of vows. I know not, says Tuka, how to ^erve or praise any other than Rama Krishna. 2747 "lllT'HEN people have once squared their ac- ^ * counts, they all feel quite relieved ; no one <:an lord it over any one then. Every one gets what is due to him, and every one is satisfied ; joy and sorrow are both done with. When a transaction is over, each party retires naturally into himself ; if any point of difference arises, then there is an occasion for speech. Tuka has settled up his ac- counts, he stands clear of all complications; so now he has nothing to talk about but the sweet theme -of peace. 2748 T HAVE grown like a lump of dough, all plump and straight upstanding. There are no hollows in me anywhere ; I put on a fresh colour every day. "^ CONSOLATION AND HAPPINESS IN GOD 31 I have found a patron ; I have escaped from my Joad of earth. All quarters of the earth are open to me ; I have no round of toil to go through. I roll at the doors of the temple ; the gadflies all fly away from me. I will not brook a load ; Tuka has igrown a rich and mighty man. Look at him at the temple-door, he wears a cloak of rags. 2749 T PASS along a road where one escapes from * Do this * and * Don't do that ' ; I keep com- pany with the saints. The saints have reared the first of their flags ; at the sight of that sign I shout aloud Hari*s name. Tuka says, Come along this road ; be assured that Panduranga will meet you. 2750 T WILL tell you now with what emulation, with what determination I drink this juice. Even as an ant devours sugar, whatever difficulties you put in her way, even so is it with my soul ; I -cannot ieave the feet of Keshava. The desire for sensuous objects is a field I will not cultivate. When a hungry dog meets food, he barks his life out ; but he does not relinquish the morsel in his mouth. What do we mean by a mind subdued ? An impassioned man looks on his life as straw; a paramour runs after her lover; such is Tuka's devotion to God. 2751 T CAN see no wicked man anywhere ; no one in . the universe but my father and mother. Since :this is so, why should I fret or fear or vex myself 32 AUTOBIOGRAPHY with care ? I am entrusted to the care of him who feeds the world ; the saints lead me by their own paths. 2752 A S when a famine-stricken man searching for '^^" food comes across a dainty meal, even so is it with my mind when it sees thy feet. When a cat sees a pat of clotted cream it sits still with its eyes fixed upon it ; even so, says T-uka, my mind thinks of pouncing on thy feet. 2763 npHE impulses of my mind were stilled, the ^ energy of action was crippled within me, a sign from within was bestowed on me. My eyes were flushed and half -closed, my throat choked, my hair stood on end. My mind was dazzled by the primal form before me, my joy was such that it could not stir forth. A dawn of purple splendour broke upon me, I drank a draught of life-giving nectar. My soul was waved round the sun and moon, wave after wave of joy came rolling in. Tuka says, I rocked to and fro with joy and love,. T lost all conscious sense. 2754 "PARTHLY rays are various, red, white, black and yellow, but the unguent of intelligence has entered my eyes. By the virtue of this unguent I have acquired the sight of God; the notions of unity and duality have left me. Differences of space and time, differences of objects have dis- appeared, the soul is assured that its true form is ADMONITIONS ^O HIMSELF 33 tiiriverse. There is no such thing as the world i all is '^e highest BramhS, I recognize that I ani H-e. The knowledge that thou art He, the joy^ of complete union with Bramha, that has noW' entered into Tuka. ^ 2755 TN the Stainless One I have established mjr ^ home; in the Formless One I abide. In the uncxmscious I dwell serene; I have obtained to unbroken unity. Tuka says, No sense of self is left in me ; I have taken the form of the divine»' I am for ever pure. IX.— JIAiMiitieM to MMielf 2756 XXOW can a man be ruined if he remembers '*' "^ thee, and is moreover a servant of Vishnu ? True, we are sometimes driven to despair in the world, yet I have earnestly followed after thee. What I have 'seized, I will now carefully discrimi- nate.; I will not sufier my mind to lose hdd of ijU' Tuka says, I cannot be lost for ever ; this the' Furanas proclaim. 2757 T HAVE often resolved not to speak to the' . world; fcut then some sin stands upright across my way, and my mood changes. I have' 3 34 AUTOBIOGKAPHY 9et my neck free from the world ; how is it thetn, misfortunes overtake me ? They interrupt thy service, says Tuka ; how can I help this, O Pandu- ranga? 2758 ly^HAT I want, is to incur the ridicule of the ^^ world ; then I shall never leave thy feet, fot my mind in its distress will seek its own proper* place. I do not enough abhor idle talk ; I know not why such vile promptings arise in me. Tuka says, Only, if I am dealt a stout blow on the head, ;shall I cease from these vanities. 2759 T HAVE grown sick of my own lot in the world ; "*■ what do I care about social rules^ of conduct ? I have neither kin nor friends beside God. These •ears of mine listen to no talk of worldly affairs ; my mind is grown weary of them. Tuka says, Show me what favour Thou wilt, but do not hold me, to- no purpose, in the bonds of pleasure and pain. 2760 CPEAK to me no more of the world ; I will listen ^ to no speech but speech of God. When a man has achieved prosperity, who will scrutinize his merits or demerits? But all the possessions I acquired, from long ago till to-day, thieves have stolen from me. Only when the leaves are pruned off can we expect a crop. Tuka will have: jio huge error left to entangle him. ADMONITIONS TO HIMSELF 35 a?6t SB O long as 1 have been under your power, so long I have been in disgrace ; now I will not let you stay in this country, so powerful a master i have found. When did this shake approach me in my childhood ?,.i:knew not how sinful thou art? Tuka says, I have done with this traffic now ; I mean to lay thee lowv »^ 2762 WILL unite myself alt^least a little with this • image of thyself ; I will acquaint myself with| thys teet, then :* do thou as thou wilt. By an effort of my bq^y* I will offer thee Ganges water and: a tulsi leaf. Tuka says, I fold my hands-r-^ this is all the service I can render thee, 2763 TpRAME no purposes of thy own, O mind; fix A thy thoughts on these feet of Vitthoba. His -lioly face is moulded out of joy ; grief and folly, and pain are not to be seen there. You will find rest tliere, says Tuka; all earthly hopes for tha future will pas^ away. 2764 ^WTHY should I feel shy? I have laid aside ^ ^ hesitatipn and opened my mouth. Here, on •earth, no notice is taken of. a dumb creature ; no real good can be secured by over-modesty. Such, -words as occur to me I address to my lord; I ^mboldeti my soul and pass straight on. Tuka -says, O mind of mine, you have to wrestle with the powerful ; slap yofir thighs and stand forward, i 16. AUTOBtOCRAPJiY 2765 T WltL lay at 4he f eet of God all my pbweird ^ and any misery that may overtake me; My voiee will not henceforth find room to exgress any other feelings. The distraction^/ of riiy mind, the chaos of my reason, the repentance I feel, may continue as they were. Tukjf says, I will set my affections on Vitthoba ; the root of joy shall wax strong within me. - ■ 2766 /^ MIND, why do you trust so much the wet ^^ clay of your' body? Your eyes, handsome and' clearly outlined as they are, old age will tuf» in td cotton seeds. Your nose, handsome and' straight as it is, will come down to meet your chin. Tuka says, While dieath is not yet at hand> show some regard to Hari. , ,-..- 2767 CiT well inside your shop, listening and medi- ^^ tating ; wheii you see customers arrive^ empty out your sacks of gOod and bad* Don't foolishly puff out your cheeks ; keep a full stock of goods. Hold the scales fairly ; make no fraudulent sales. Tuka is turned a grocer r he avoids the eighty- four lakhs of lives^ ^ ; 2768 T AM resolved in niy mind to have no discussions ■*■ with men ; I would attain my own purpose '^ this design I would set before myself and steadily adhere to it. What use to me- are the noti SOME INCIDENTS IN HIS LIFE 3^7 Others ? Am I not VitthoM's worshipper ? There are a few who have gone ahead to $how tfie way ; why should I foolishly quit that way ? Tuka says, Vittho^ undertakes' all anxiety for me '„ I need not fear. 2769 CET no sinful desire before my eyes ; better ^ I were blind ! L^t my ears listen to no scandal ; m^ke me rather deaf, O God ! Let me never lust after other men's wives ; better this cli^ were removed from the earth ! Tuka says, 1 abhor everything ; I find my pleasure in Gopala alone. X — Sethe kciOeNts in M$ life 2770 XX OW is it this time of trouble has ^overtaken * "*• me ? To-day I have been afflicted ; I was harassed in' the hour of God*s service. It is through some -sin of mine, and through the visit of these people. Tuka says. They came to pour wicked words into niy ears. 2771 XX £ will not let m'e sleep in the morning, and at ' "*• night he kefe^ on twittering hke a sparrow. This wretch is e^Ter at my back, turning my life into torment. He brings with him a crowd of people, and sits at his ea6e in the temple. So here I am come to my own house, says Tuka, to fall into the horrors of my wife's mouth. 38 AUTOBIOGRAPHY 2772 npHEY will light a firebrand and ruin me. There is a cr6wd pressing in upon me ; I am caught in a ravine of the hills. They will find out a weak point in me, and attack me. Ttfka says, The crowd is do dense that I cannot go forward. 2773 T HAVE come to understand what I understood not; therefore instead of speech I practise silence. Since once we met, you and I are parted-. Now I do not fondly look forward to meeting you. Tuka says, My single-minded faith has put an end to pilgrimage to and fro. 2774 ' y A SK Panduranga for the things you desire; '^^ why besiege a feeble creature like me.? This is why I retired from the world; delusive desires grow upon us without end. Whatever we do, we cannot find peace ; when we reflect, we find a holy rite to be sinful. Tuka says, *Twere well now to remain quite still, and remember thee> Panduranga. 2776 CHOULD we give thee up now, we have nothing ^ in our hand or knotted up in our dress ; our friends and kindred have forsaken us. So far as the world goes, I am become like dry leaves blown about by the wind; so I have lost all shame. 1 dare not go to any one's door ; I have brought SOME INCIDENTS IN HIS LIFE 39 this degradation on myself* What false step did my mind take ? I can find no refuge now. TvikS^ says, You have many worshippers, so there is^ no room for me here. 2776 T THROW me down and roll on the ground "*■ within thy court-yard ; sprinkle holy water oti me. My body will grpw moist and root; it is rack- ed by the manifold fever of life. When shall I reach this spot, I asked myself ; by chance I came in time for the leavings thy food. Tuka says. Report, some one, my presence in the temple; Panduranga will approach me. 2777 Yl^HAT can 1 do? This passion has seized my boy ; he is always going, to the temple. He will not listen to anything else that you tell him ; his mind is full of Vitthoba. He will not follow his trade at home ; he is always dispirited there. Nothing of the kind was ever known in our family ; we never had a madman like him. He pays no attention to what people say; he has become a stranger to me. Tuka says, These are the words of wicked men ; they will go to hell. 2778 Y^^U are my protector, but these clowns cannot perceive this. They revile me face to face, and behind my back; they will some day go to hell. They call me a poet, though in their sinful hearts they deny it. Tuka says. Who would pay any heed now to this world ? 40 AUTOBIOORAPHV 277ft Tl^HERE shall I find food ? Whom shall I go to? Under whose protection shall I stay in this town ? The headman here has censured the town's people ; Who will give me a morsel now? The people says, he has. lost aU sedase qf decency ; they drag me before the court. Respect- able people have brought the matter before the headman ; I am a feeble creature ; they have ruined me. Tuka says. Their company is not good for me ; I shall go now to seek Vit^hoba. 278Q A DENSE crowd of H^ri's worshippers is as- "^^ sembled ; there is no room to enter even the skirts of it. What can I do there ? Who ^fll listen to what I say ? How can I rebuke you for this, when I too call myself your worshipper ? 1 know not how to clap the cymbals nor to dance in time. They are decked with splendid ornaments, my body is in wretched plight. Tuka says, O consort of Kamala, do not make me subject to these men I 2781 TN earlier days, I took up many amusements; my ^ energy is now all spent. I can neither move nor take a step ; my body is emptied of all its strength. It is like a fold of cloth that has been burnt; a strip of cloth that cannot bear pulling. Tuka says, The moment you try to touch it, it will cover the world with ashes. SOME INCIDENTS IN HIS LIFE 41 2782 npO-DAY a Manga has touched me, and polluted •^ my person^ I will undergo the penance meet for this, filling my heart with Vitthoba. When rage eiicoHQters i^^* M m^kes me vomit filth out of my ' mouth. • I will* now bathe in peni- tence, says Tuka, and look up>on the sun. ♦ 2783 Yl^ITHIN fifteen days I §aw his form visibly; the formless Vitthoba met my gaze. Know that I made my dwelling on the top of mount Bhamba ; I made steady the impulses of my mind in the highest Bramha. Viewing the hour as my last, I sat down in a steady pOsture, and began to meditate on the divine. Snakes, scorpiQns, and tigers beset and assailed me. As camphor disappears in a flame, so did my body disappear, says Tuka. 2784 T' , ' HIS ignorant body was meirged in the primal form ; it was overtaken by dissolution. I attained the primal form pf enlightenment; the flame of knowledge was kindled within me. Tuka says. My mind remained in the primal form ; my body found rest at thy fieet; 2786 TX^E go now to our own village ; receive our '* 'Rama, Rama*. You and we shall not meet again ; hereafter, the chain of our rebirth will be broken. Cease to pity me, I entreat you. Are any 42 AUTOBIOCRAPHY of you coming to your ^ue home with me ? If so> call on the name of Vitthoba. Utter the name^ot Rama Krishpa; I Tuka go to Vaikun^ha. XV m tiode of life 2796 T OFFER salutations to God ; this is my princi-^ pie ; what do ablutions cost me ? I sweep the road before the saints, no matter whether it brings me loss or gain. Whether 370W do it or not, to do it is my fond desire ; for I love devotion and I have nothing else to do. I offer service to God, I preach, I dance in the temple court ; I enjoy the bliss of love to the full. Tuki isays, I desire not libera- tion ; this mortal life is sweet to me when I receive it. 2787 TJODY, mind, and possessions I have surrendered to the Lord of Pandhari ; no greed after money, no anxious cares, no hopes reside in me now ; I have loosed off me the net of worldly in- terests. Tuka says, I carry with me only the ^^me of Vitthoba and not a copper of money. 2788 * T^ MPLOY me to pjsrfprm a kathct * — if I say so to any one;' let my tongue rot away frono me* Thou art my helper;- what is there lacking with thee ? What need I ask from other creatures? Tuka says. All powers reside in thy feet. HIS MODE OF LIFE 43 SV89 T WILL be bom ^s one of the pebbles shar^p qr round, the particles of dust large or small, on the road to Pandhari ; I shall touch the fe^t of the saints. I will be bom as hosen or sandalS) on the feet of any of the saints; as a cat or dog or hog, to lick up the food they leave. • As a drairf or step or stream or well on the Ganges* bank, for the saints walk across- them. Set me, O God, in any place where the feet of the saints will touch me. 2790 ^1)[7HERE is no place in me now for sin or merits ^^ for anxiety about loss or gain ; living, I am dead ; ' My Own * and ' Other's ' have vanished ; the root of worldly cares is cut through. Rank> race, colour, creed and caste ; all are gone ; there is room no more for truth or falsehood. Life amoiig men, life in the forest, the active life, the inactive, they are the same with me ; I cannot find any difference between one thing and another. Tuka; sayBi Whep I oi&red my body to Vifthoba> I did all that was needed to worship him. ' 2791 Come respect I do show men, according as I ^ think proper r otherwise prince and peasant are alike. I am indifferent to my own person ; so there is no fear or preference in me. Tuka says, J amuse . myself with unforced diversion ; I am therefore above joy or grief. 44 ; AUTOBIOGRAPHY: -/^IVE me not learning nor life lasting jthfpu^ y^::y.Wnf(th of days ; I am not mad. after lirberA- ^ipi^r/t^i^t me di^ uttering ' Rama IfS^rish^a/^^this i^ tl^fi^^jl ask of thy grace. Give me not wealth ov^W9^ui\^ 9P children be born to me. Let me diel >wi^4 '^® J^P^^ ^f Narayana on my lips. This; saiys Tuka, IS my prayer, O Pandurangaj. 2793 ^IXT'HAT loss will you suffer, if you accept my * service without an agreement as to wages ? What wages need you pay me ? I string together rhymes and preach eccentric doctrines ; I h^ve- lyo true knowledge or spirit of devotion. My speech is incapable of expressing thy attributes ; I put forth such arguments as will put others to silence. So keep me at your feet, and then you will see some spirit of love in me. . Pepple will laugh at you, says Tuka, because you insist that your wor- shippers should have no desire. XTT.H^is umw mti the saints 2794 • ^ I ^HE saints have raised me to eminence, as a ^ jujube tree is pervaded by the sandal tr<^ that . surround it. . They never asked about my faults or merits or caste ; they gave me a place at their fe6t Tuka says, If a man can please a rich and powerful patron, a beggar is turned into a prince, - HIS RELATION WITiJ THE SAINTS 45 2795 WILL carry oir my 5h6ulders the sandals and hosen of the saints ; I will dance before them with the cymbals in riiy hand. I know nothing of the ritual of worship or means of attainmentir of mystic contemplation, meditation, postures^, trance ; I am ignorant, unashamed, I cannot recog- nize musical notes. All my possessions, family and treasure, says Tuka, are the feet of saints ^uftd teachers. 2796 A FTER much length of time, my merit bore "^^ fruit ; good fortune dawned and left its im- pression. How is it it came to meet me ? I reached, the feet of the ^ints. Now vanished are my eager longings, the fetters cast upon me by the misery of life ; I see manifest before me the eternal Bramha, purple in hue. My body was glorified by the embrace of the saints, when 1 laid my head at their feet- Tuka says, I am fully satisfied with the bliss the saints have bestowed on me; I fell prostrate when I saw their troop before me. 2797 TN future lives, bring me to life in the houses of Hari's servants. If you: bid me ask for s6mQ^ thing, then I say * Grant me this, O Panduranga f ' When I throw myself at thie saints* feet, be not ashamed. Give me strength, says Tuka ; I will dance in their ji^ous assemblies. 46 AUTOBIOGRAPHY Xin -Cilui $ Bretbef 3798 ^WTH AT shall I say, O Lord of the senses ? ^^ Such a fit of remorse has passed over me that I cannot wait a moment to swallow you up? You have ruined my house; you have sent my poor children begging from door to door; you have' parted them and set them wailing. All I c^n do^ now is to. take youj life and give you mine, for my brother's sake. Whether thie world call me good or bad, says Tuka's brother, that shall not make me quit my hold on you. 2799 ^IXTHEN my father anA mother died, I was left ^ * to depend on my brother ; yet even then, O Hari, you gave us no help. Is this the return- you make for devotion, to destroy a prosperous, household ? Is this the end of the tiransaction, is this the grace you dealt in? Hanging on one life were two families ; could you dare, O shameless wretch, to disorder it ? Tuka's brother says. What ■else can we call you ? He was a madman to join himself to you. 2800 ^^t/E heard long ago that this befell our fore- ^^ fathers ; O consort of Shri, thou didst make them thy servants and set them free from all anxious care. Why dost thou putsue us thus, why- is it even now thou hast not ceased ; how long* TlTKA'S BROTHER 47 Vf'\\t thou try us ? We have a quarrel with thee from life to life; why dost thou keep up the same pretence ? How is it, says Tuka's brother, thoir aft become so blind ? One who eats not cannot bear to see one who eats. 2801 "IXTE were managing our affairs prosperously; "^ we were filling our bellies; you brought upon lis this Spirit of Mischief ; you displayed your divine power. Why did you utterly destroy oiur family ? We were the only branches that were left ; yet you could not bear to see even us ; you put an open estrangement between us. Tuka's brother says, Because you found the. top of the cane sweet, need you eat it up root and all ? 2802 \rOU understand full well what right and wrong ; are ; therefore you can produce night by closing your own eyes. Answer me now as best you can ; I have woven a net round you. Of set pur- pose, you have made yourself ignorant, the better to enjoy the service of men ; yet this conviction will bear fruit for him alone who holds it. Tuki's brother says,. Now no one can blame us; it is you who have made us cling to your feet. 2803 ... , CHOULD any misery overtake our children, - bethink thee what the result will be, O In- finite One. Wfe have reached tranquillity, without pains in speech or word^, we have escaped from 48 AUTOBIOGRAPHY drudgdrsr and fatigue. We liave penetrated your secret and got you comfortably m our gra^. You can make no excuse for yourself. Tuka's brother says, You have cheated me finely ; move on. before me, fellow, I have had the good luck to secure you. 2804 ■ f C\ GOD, you owe a debt to my forefathers ; wHy ^^ haven't you paid it off to me yet ? Your turbulence has brought you into notice ; be assur-^ ed I shan't let you sneak away safe and soimd. I' shall make the whole affair . known ; I shall produce you before the saints; why need I be[ afraid of you when I am asking for my own ? I was an ignorant child till now ; you improved on the opportunity ; now I will not abate one cowri of my rights. Tuka*s brother says, I have already drowned my soul in water ; I shall tie my throat fast to your feet. 2805 I-JAD I known you well in the past, I should not have let you take breath ; I should have forced you to a settlement there and then. Had I not been so backward, I should not have had to wait so long ; what need was there to bring a closed transaction before a court ? Though our commodi- ties were genuine, how often we had to call on you and go away 1 My brother sat thirteen daysat yotir dooTi Even at this late hour, O Hari, avoid the censure of the world; else, says Tuka*s brother^ you will have no vestige of honour left*^ • DESCRIPTIONS AND INVOCATIONS 49 2806 T WILL not wait a moment ; I know your repu- tation. I will not let you stir without doing something for me. With whom have you to deal ? Why do you close your eyes ? I will take you before the court ; yield ! or 1 will drag you there. You give nothing willingly, I know, as long as we are quiet and do no mischief ; yet we have be- gun by -making this request to you. How many you have ruined in this way ! There is no end to their number. I, Tuka's brother, say, you will iiow give up this way of yours. 2807 T^^Y brother has gained a treasure which count- less ages cannot exhaust ; at one onslaught he has brought down the whole of Vaikuntha* There is no more coming and going for us, nothing more for us to do ; life after life we may sit and feast comfortably. This treasure cannot be county ed ; it fills the heavens with joy, the whole earth is continually filled with it. Tuka's brother says> A marvellous treasure of the highest bliss we have found. XTU.— Descit^ONS aitd TttOQCiitiotis 2808 /^ EVIL age. I fear thee not, for I love dearly r^^ this name. Thou knowest not who it is that strengthens me ; it is Narayana, the help of the 4 80 :: : AUTOBIOQRAPHY saints. He slew Shankha in the ocean, and came back with the four Vedas. In the form of the Tortoise, he slew the mighty demon, and hid his hands and feet under his belly. In the form of the great Boar, did he valiantly sustain the earth on his tusk. He tore Hiranyakoshipa and protected Pralhada; he became, a Dwarf, and cast the de- mon Bali down intp hell. He lopped off the thousand arms and brought back the cow of wishes. His prowess made stones float on the sea; he slew Ravana and set Bibhishma on the throne. When the enemy began to vex Panchali, Hari made himself into clothes. Tuka says, All who have be- come one in form with Hari have not returned to birth again. 2809 'T^HE gods and the demons churned the ocean, \ . thus a burden . was laid on the earth that it could not bear. Then didst thou become a tortoise and hold it on thy back ; thou dost take thought for all, O Hari ! Then did all the gods offer their praises. There are countless such stories of thee, says Tuka ; he of the thousand tongues was wearied in reciting them. 2810 - TN this wise did Durvasa bring the message back ; -■■ then, O Narayana, didst thou grow in stature. Thou didst set thy feet at Bali's gate, thou didst lengthen out the head on thy trunk, thou didst force an entrance into Dvaravati, and make thy \vay out. Hence, says Tuka, did that place become 'known as Dvaraka. J PANDHARI ANP VJTTHOBA 51 2811 ^T^HOU didst slay the two demons Maru and Kushan ; thou didst make Durvasa, the Lord of sages, happy. 2812 \TOlD oi talent as I am how can I describe thy imagined form, when the Vedas and Shrutis are silent concerning it ? I have made for thee an ornament of my mind ; I have set thy lotus feet in my heart. Thy holy face is moulded out of happiness; it dispels my thirst And hunger. My tongue delights to sing these verses, my spirit is pacified. Tuka says, I gaze upon thy feet, thy lovely feet with saffron dyed. 2813 ^TpH Y glory is incomprehensible, the Vedas close •*■ their mouths before it ; the mind and the breath are foot -sore before they overtake it. From thee sun and moon derive their light ; what is my reason in such a matter ? How can I describe thy splendour? The serpent with a thousand tongues ■cannot sufficiently praise thee. We are thy chil- dren, says Tuka, thou art our mother ; O spread over us the shade of thy mercy ! XU.— PmaDwl m UittDoM 2814 /^O, go to Pandhari ; be, be a pilgrim there ! .^^ Would you leave the pebbly shore for Vai* kuntha ? Load your shoulders with flags, put tuisi 52 .AUTOBIOGRAPHY wreaths and powder on yourselves. In the crowd- ed gathering of saints, Tuka falls on the ground. 2815 pUNDALIKA is the Prince of devotees, he has achieved his aim, he has brought his own highest Bramha from Vaikuntha. Panduranga in the image of a child, along with the cows and cow- herds, comes before us out of love and stands upright and unmoved. Truly this is another Vai- kuntha, with one letter prefixed to it ; men may talk of other places, but they are not like this* Within a circuit of ten miles round the place sin cannot enter ; how then can there be any question of actions prescribed or forbidden ? The Puranas affirm that the people there are gods with four hands. It rests on the holy wheel, so that no enemy can enter there throughout a whole age. Pandhari is great among holy places, its glory i^ unrivalled. Blessed, blessed, says Tuka, are the pilgrims that go there. 2816 TT^HE bliss of Vaikuntha has visited Pandhari ; Pundalika has stored it all up. Take it, take it, my good friends ; make your tongue the true measure of it. Make but one journey hither ; you need never make another. Roll up and lay aside the impressive shows of the world ; as long as lasts your little life, dwell in Pandhari. Neglect not this gain ; Tuka entreats the country folk. PANDHARI AND VITIHOBA 53 O be endowed with all attributes is a mark pf this God alone; others have some of them one, some another. The six divine perfections exist in the Supreme alone; Tuka says, Whatever you can name is found as a grace in this Vitthala^ 2818 'T^HIS satisfies the longings of our sense; we -^ shall find it sweeter as time goes on. The best use of our life upon earth is to visit Pandhar- pur. We shall see with our eyes that source of bliss; it will settle in the very base of our mind, Tuka says, Our ears will judge of the samples they hear and present us with the good. 2819 'T^HE market day when Ashadha is near; the market day in Kartika; these two are enough, you need not trade on other days. This is what you should buy and sell ; a heap of union with God accompanied by faith. I know of nothing and nobody, says Tuka, but Vitthoba. 2820 XJ A ! Pundalika ! what made you so insolent, -*- ^ that you set Vitthala standing upright here ? How came you. to be so rude, that you threw a brick behind you? Full eight and twenty ages have now passed, but you do not say * Sit down ! * Seeing your ardent faith, God left Vaikuntha ; you are indeed, O Pundalika, says Tuka, a sturdy fellow ! 34 AUTOBIOGRAPHY 2821 'TT^HISis an ancient mine we have opened up* ■*■ though rifled by many hands, it is not ex- hausted. Sages and masters and adepts have prer served it with care. It became known through the virtue of a child bom iPeet foremost ; Pundalika proclaimed it to the world. Tuka says, I was present here as a poor man, I was lucky enough to get a portion of it small or large. 2822 TJLESSED are they that live in Pandhari, blessed ^^ are these creatures that they were born ; all that belong to the -four kingdoms of life, insect$ and royal birds alike, possessed of the three quali- ties. Caste's high and low, men, women and chil- dren, they have all of them become four-armed gods. Tuka says, I will be born and dwell there ; I will be a neglected stone of Pandhari. 2823 A S for those who say that Bramha is different '^^ from Vitthala, let not the saints pay any heed to their words. Any other worship than that of Vitthala, be assured, is all a delusion. Whoever tell tales of any other than Vitthala, be assured, their countenances shall fall. Whatever know- ledge they have save knowledge of Vitthala, * all that learning is wasted. Tuka says, Vitthala alone is true, all else is an impressive sham. 2824 A MAN should seize a piece of good luck ready '^^ . to his hand ; he should store up such goods as will not come to an end. A store of goods has PAN0HAR1 AND VITTHOBA S5 come to Pandharptir; they have beed sold on credit at a proflti Empty now your bags and fill them in haste with this commodity^ - Tiika says, Like the saints, we tod shall spread forth our cloaks. 282& 'T^HE infinite Veda has spoken, but this is all the ^ purport brought to light ; we should seek the protection of Vitthoba, we should sing his name with fixed attention. The deliberations of the Shastras has settled only this. This creed, says Tuka, is the conclusion of the eighteen iPuranas. - 2826 T LOVE the town of Pandhari, the Bhima; Panduranga, the Ghandrabhaga, the linga and Pundalika. 2827 XJTAPPY are they who dwell in Pandhari ; their * speech is sweet, their bodies are glorified; the dull, the feeble-minded, the thoughtless, the wicked, at Pandhari they are full of compassion. All are full of peace and forbearance, forgetful of the world, free from desire and stain of impurity. They have no pride of caste, says Tuka, they are all emancipated souls. 2828 A PILLAR of wisdom he made himself, hence '^^ his name is Vitthoba. How is it you know not his name ? Is it not known to the Veda ? The serpent set forth his praise, but his tongue -was 56 AUTOBIOGRAPHY riven and he became nothing but a bed for him to lie on. Tuka says, His authority prevails over the head of Time. 2829 AX^HOSO has gone to Pandharpur he contem- plates no other pilgrimage. Accessible is the prince of Pandhari, my mother ; she attends to the signs which our souls make to her. He who has a heap of merits from past lives, he does well to go to Pandharpur. When we leave it we feel ready to die, our throat is choked with sobs. They say, * Finish the meal of holy curds ; turn your face back to it once more. Let us see the place again, and catch sight of the Lord of Pandhari.' Tuka says, O yery heaven upon earth is the pebbly bank of the Bhima ! 2830 "pUNDALIKA brought down to earth the Lord of Vaikuntha ; he was eminently blessed. He was the strength of fortitude, the crown of worshippers, unblemished in faith, the sanctifier of merit. Through the merit gained by serving his parents he obtained a treasure ; the eternal Bramha embraced him. Yea, he spent a time of joy and mirth with him ; for know that there came to his house a guest from Vaikuntha. Blessed was his glorious strength, his devotion known to all men. Tuka says. Liberation lies suppliant at his feet. 2831 TN my first verse I shall weave the three worlds together and sing of holy Panduranga. In my second I say there is no second to him ; in the PANDHARI AND VITTHOBA 57 wilderness and in resorts of men Panduranga meets me. In my third verse, I say there is no particle of mere matter anywhere, all is God. In my fourth, I put my grain into the mill ; I sing my treasure Panduranga. In my fifth, I sing Pandu- ranga, my mother's home for ever. In my sixth, the six shastras close, Panduranga comes forward to be my teacher. In my seventh, I remember Pandu- ranga every moment, he is seated before my eyes. My eighth reminds me that for twenty-eight ages Panduranga has stood on the Chandrabhaga. With my ninththe grinding ceases, I escape death while I am still in the world. This is my tenth, O ten times incarnate, Tuka prays, may I never return to this life again. 2832 TN proof of this their arms are raised ; consult the Vedas and the Puranas. 2833 'T^HIS player on the Bhima stage, he has alto- get her bewitched me. My mind and my reason are stupefied, they have lost their skill in worldly affairs. How conformably to the occasion he speaks ; with what courtesy he lays his restraints upon us ! A great enchanter is he, says Tuka; he stands waiting for us everywhere. 2834 /^OME let us go to Alandi and look on Dnyan- ^■^ deva. 58 ■- AUTOBIOGRAPHY . ^ 2835 F)AMOJI PANT sent off his cash balance ; God "^^ saved him from shame. Attend, all of you, listen to the tale; I make my salutation to the saints. He was dwelling at Mangalvedha with his family,- a* man honoured by all the traders there* What was his vocation? He was headman of the district, when a famine occured there; he broke open the royal granaries and saved Pandhari from famine ; poor wretches who had none to help them he rescued, and his fame spread throughout the kingdom. The accountant was a Kanarese Bramhana, he sent in a complaint. The unbored^ . who ruled at Bedar, when he saw the paper sum- moned Damoji. Damoji was arrested and sent off. — Come here ! see how Vitthala deceived them ! He raised the current price by a quarter, and put down as much money as all the grain was worth. He wrote a report in Damoji*s name, put it in the sack and sealed it up. Theij Vitthala came to the help of his worshippers, he made himself a Mahara ; he -went to the king at Bedar. * Johara ! * he cried. The prince, his father and mother, ask * Whence come you ? * * My home is at Mangal- vedha,' says he. * Damoji has sent you the cash balance.* He emptied the sack and poured out the report. The king was glad to see it ; he says * I need not have summoned him.* * What is your name ? * say the clerks ; * I am Vitha the porter,' says he, * let the prince give a receipt for the money.' * We will count it out and give you 1 Uiibored. This is a term of reproach used by a Hindu towards a Mussalman. PANDHARI AND VITTHOBA 59 one, * say they. They wrote and gave him a receipt: the king gave him leave to depart. An umbrella, a horse, a litter he sent with him and a messenger to accompany him. Now they missed Damoji on the* road as they Went back, and they all reached Mangalvedha as they were. Damoji was taken to Bedar ; the prince says * I am agiaz- ed to see you ! Vesteirday Vitha- the porter came with the money ; I gave him leave to depart and sent an answer with him. Say at once what do you want ? Tell nie your purpose.' * How did Vitha come here? Who sent ..him? When?' They brought out the record and laid it before him. When he saw it his heart was broken, his eyes filled with tears and he turned to the king. * My lord, my lord, I will be your servant no more ; you have wearied my friend Vitthoba.' ' He took leave and went to his own place ; he turned his back' oh the world henceforth. Thus did Damoji serve Pandhari, Hari stood close by him as a servant. Tuka says, Vittho is the champion of those that have no protector ; Hari does not • disappoint his servants. 2836 *T^HE spirit which none could control was nailed by Pundalika to this spot. 2837 'T^HE final truth of the sutras is that God alone exists,- but Panduranga is a sea of mercy. * Hari — Om * with rising and falling tones of in- flection is all comprised in Panduranga. Though he belcMigs not to the three high castes, he is the very source of the Veda, says Tuka-. lY CDe nature of God 2838 TTHE Shrutis say of him * Not that, not that'; Tuka says, His own essential form is the seed from which reality springs. 2839 /^AN we or how can we comprehend thee ? ^^^ How can we bring thee within our experi- ence ? Whether thou hast or hast not attributes, whether thou art great or small I can form no idea. How can I resolve, what plan can I form to cross the sea of the world ? Tuka says, How can we reach thy feet ? I know not the secret. 2840 ^X7E are but simple and faithful worshippers, ^ ^ how can we fathom your propensities ? We heard of your grandeur and approached you with a prayer. Though you truly exist, you have become here as though you were not ; our eager desires do but multiply our anxieties. Hitherto, with all our reflection, we cannot comprehend you; without patience we shall lose all our pains. Tuka says, Speech has led to further speech, my intelligence has grown keen. HIS RELATION TO THE WORLD 61 2841 T FEEL compelled to sing of God and worship him ; as a stranger in a strange land I cannot be silent. He recognizes no elder or younger ; no power second to himself. From the very beginning he needed no relative or mother. As chance pre- sented itself he forsook them all, but through the impulse of love he set on foot a plan for uniting "Others with himself. The Supreme Soul was corrupted by becoming an individual soul ; he was melted and poured into several moulds. In his desire for ornaments he turned himself into baser metal — how could his properties be distinguished ? Now while the metal is still molten, better it were to make the whole a glittering mass. . We cannot discern its true nature without hammering it ; Tuka is impatient to do so ; I will disclose what was in my mind. Inspire me with a keen desir6 to begin ; then I will sing thy praise. TT.—I)i$ relation to m worM 2842 TF you bring it to pass, this may happen : the dull may grow sharp, and the learned mad. Yet no one knows the secret ; I prefer to endure the pits of sorrow. A lame man can cross a rtiountain, a dumb man can speak, a sinful man grow virtuous, a wicked man abstain from injuries, all this can Hari bring to pass in mere sport, he can set the whole world free. He amuses himself,, 62 ^ THE NATURK OF GOP says Tuka ; he observes the world, pervading it yet sitting apart. 2843 npHE mind is nothing but the act of thinking, , which follows the lusts of the. senses as they ^row,. As the body makes progress, the hands a,nd feet are apparently separate, but the soul con- trols all. Light belongs entirely to the sun, though in speech we give different names to it under different forms. Tuka says. From speech proceeds the measure of difference ; if we keep silence how can we distinguish between various aspects of things? 2844 |OES our attendance on you cause a loss to your purse ? Why do you keep me aloof by your illusions ? You are chief among the wise. O answer me this precisely. What pleasure do you find in this diversion, while we suffer many kinds of pain ? Tuka says why .do you render yourself void of attributes ? Who will save us now ? 2845 /^OD is wise ; he puts forth all his authority in ^^ a moment of time. God is skilful ; he acts with full knowledge of our hearts. God is separate from the world, from all taint of pollution, says Tuka. 2846 Y^OUR body belongs to God, your wealth to Kubera; what right has man over these things ? It is God who gives, and brings about all HIS RELATION TO THE WORLD 63 gifts, • who leads and causes us to be led ; what ix)wer has man in these matters ? Yet this mortal creature esteems himself master of the cause ; he wastes his life saying *Mine*, *Mine\ Tuka says, To secure perishable treasures, why do you struggle with God. 2847 npHOU hast created us and bestowed on us pro- perties ; it is fit therefore that thou shouldst protect us. For thyself thou hast no desires in respect of pleasure or pain, but thou shouldst not see thy servants lack anything ; thou $houldst give them what they need. Tuka says, Feeder of the Universe, direct thj^ glance to what is straight before thee ! 2848 AX^HEN we merge ourselves in the source of all . life, the whole of creation appears to us as a form of Harj. Tuka says, What shall I say ? By a sudden impulse I am filled with Hari. 2849 TT^HE Feeder of the Universe is present through- . out it ; lifis and lifeless things exist through him. In him all find a place ; all gods find a re- fuge in him. Tuka says, Desire no other gods ; if you look on them as different from him, guilt in- stead of merit will cling to you. 2850 ILX^HY do yoji force yourselves into a madness . • for religion ? God stands just before you. :He has neither front nor back, yet he swallows the three worlds at a mouthful. You do not see the 64 THE NATURE OF GOD opportunities which lie before you ; who would lose anything if you did so ? Tukfi sings of God by the aid of his name ; in this matter there is no 'We' and * You*. TTT — UniOH mh 6ea Hecesiary 2851 TpHE tall tree is latent in the seed; the seed is •^ the last of the tree. So is it with you and me ; we are absorbed in each other. The waves gather on the water ; yet the waves are them- selves the water. Tuka says, You are the orb, I am the reflection ; in their own original source both are merged. 2862 "^XTHEN bound up in the mind it dwells for ever ^ with it, it shines for ever by its own light. The truest union is that within ; it admits of no separation. Within the storehouse of memory the -universe can be grasped ; it is well you should bear ample room for it. Tuka says, This gain you shall have in the innermost recess of your house, if only you do not bredk the strings of love. 2853 HPHAT Lord of souls dwells in the souls of all creatures ; keep watch from moment to mo- ment in your own abode. He seems to be differ- ent from you, but dwells like a seed within you. Tuka says. Know your duty, lay hold of the secret of contemplation. UNION WITH. GOD NECESSARY 65 8854 /^IVE me the power to serve thee, O God, then ^^ will I not serve the world. This is the chief duty of man ; know this, ye that are capable of knowledge. Know that God exists within your minds, in a form corresponding to your faith. Tuka says, We grow maid after that to which we apply ourselves in fond desire. 2855 Gome of us are thy favoured children, elder oir ^ younger, so we can never be scorned by thee, we shall always have gentle answers and sweet meats from thee. We are not deceived into think- ing ourselves separate ; we have settled ourselves firmly on the basis of all things. We have put thy own ornaments upon us ; every decoration we wear. Though we spend this endless treasure, we never exhaust it; this wealth has no bounds; it cannot be counted. Tuka says, We do lovingly entreat thee, and therefore thou hast shown us this gain. 2856 T EMPTIED my body and made a place therein •*• for Panduranga ; it is now an easy matter to cherish and nurture it; what indeed matters the body when I have full faith in him ? When * I * died, this dwelling-place was prepared for him; this lamp was kindled to all eternity. In one instant I became as though I was not; there' is no need to say more,, says Tuka. 5 66 THE NATURE OF GOD 2857 TX^E should still entertain the fear, that perhaps his feet may be lost to jus. If we are parte. ^^ he points out to us the road to Vaikuntha. There is no pride in him; for his worshippers*, sake he sits not down. There is neither sloth nor sleep in him, says Tuka ; whenever you come, he bestows his favour on you. 2908 T AM his servant who is free from all desire, free ^ alike from pleasure and pain. He stands upright on the bank of the Bhima, with his hands upon his hips. What wonder is it that he comes when you call on him ; he runs to his worshipper even when he does not remember him. Tuka says, To him will I lift up my song. 2909 TJOW he runs like a famished man to wait- closely on Pundalika! Narayana has for- gotten his own dignity ! He stands with his hands on his hips ; he does not even ask leave to sit down. Tuka says, O Lord of the world, thou dost long for devoted worshippers. 2910 npHE sight of him ravishes the mind; Tufcat ■*" says, To serve his worshippers he runs full speedily, full of shame. god's generosity and condescension 81 2911 IIXE serves men and endures harsh words; he bears in mind what is good for them. Tuka says, I play such games as I delight in. 2912 npHE magic gem has mines of jewels within it ; "^^ come, enrich yourselves while this convenient season lasts. There is here no need for debate ; the truth or falsehood of this matter has been decided. A platter that has been used you may quietly lay aside; your host knows what your intention is. Tuka says, This is no water doled out in time of scarcity ; the fountain will supply- as much as you wish. 2913 Parents take care of their children and cherish them in the hope of gain. The king of gods is not like them; he is compassionate in his own nature. A mother beats her child when he displeases her ; how many fathers beat them, says Tuka, I cannot tell ! 2914 \rERY merciful art thou, O Lord of the world;. O Friend omnipotent in the three worlds ! 2915 AXTHO asks a mother to love her child ? It is ^^ her infant that creates love in her. It is the yearning of her heart that makes her protect him. O thou that art dark as a cloud, we compare thee to mortal parents, but we see that it adds no 6 :S2 THE NATURE OF GOD grace to thee. The mother guards her child here on earth, but in the next world she is not near him ; not so is it with thee. O Infinite One, thou art master of Time ! Tuka says, O Narayana, thy compassion is greater than hers. 2916 npUKA says, Do even apes leave their young behind them at home ? 2917 TF a man once follows God, he suffers him not to retrace his steps. God dwells within him, witnessing all his deeds, in a form appropriate to his faith. 2918 /^OD assumes many disguises; the best of all his ^^ names is Panduranga. To the cowherd's house he puts forward the name of Murari. Blest in her good fortune is Yasoda ; Govinda dances in her courtyard. He turns himself into a slave of his slaves, so Tuka says to Vitthala. 2919 TT is reported in all the world that a temple was turned round, that the milk in Namdeva's hand was drunk up. A cheque drawn by Narsi Mehta was cashed ; the fields of Dhanjijat were sown. To save Mirabai, a cup of poison was drained ; he turned himself into a Mahara messenger for Damoji. He assisted at Kabira's loom in weaving lace ; a potter's child he brought to life. Show me now thy mercy, says Tuka, O king of Pandhari ! god's protecting love 83 2920 ^TpHE offspring of a frog cried out Rama, Rama; ■*• he suffered not the water to grow hot. A child was writhing in the boiling water ; Govind came full speedily to him. He laid his command on the fire : * thou shalt not burn up these young creatures'. Tuka says, We rejoice to tell these choice tales of his glory. 2921 ^TpHE burden of our worldly cares you carry and you enable us to carry ; O Infinite One, we have none- but thee ! In the Gita, with beat of drums, the word is proclaimed that God under- takes to acquire and preserve for his worshippers. He, the four-handed, adorns Arjuna's horses, and acts as his charioteer. Through love of devotion he assumed the part of an eater of corpses ; he made Tuka a fixed star in the firmament. T IX — 6oa's ProkctiKg im 2922 UKA says, What recompense can the child make ? How much indeed does he understand ? 2923 AXTORSHIP consists in loving intimacy ; all other views are mistaken. These paradoxical secrets, through error, we cannot comprehend. No price is needed to pacify him ; he appreciates 84 THE NATURE OF GOD loving words. Tuka says, Love must twine our souls and his like threads together. 2924 T-TOWEVER badly a child speaks, his mother •^ loves to hear him ; it is sweet to her because of the love she bears her child, and for the same reason she satisfies his childish longings. He nestles in her bosom, and she bears willingly the thrusts he gives her. Tuka prays to Panduranga ; his case is like the child's. 2925 TN love for his son the father puts by a store, ■■• though he famishes himself to that end. He puts a burden on his own arms and shoulders, and soon he makes his son master of an estate. He gladdens his eyes by putting ornaments on him, and he displays the greatness of the store he has made. Tuka says. He will not let any one else vex him, he will risk his own life for him. 2926 XJE who implores has no capital but his own •^ entreaties ; it rests with him who gives to preserve his own good name. The child runs and lies on his mother's lap to be suckled ; it is then for his mother, of her kindness, to give him the breast. Tuka says. Protect us as the tortoise protects its young ; the threads of the puppets are in thy hand. 2927 IVE me my own ; I seek nothing new. As- suming his form of a thousand names, this G GOD'S PROTECTING LOVE 85 exalted being champions his worshippers. If I speak what cannot be proved, let me be chastised. Tuka says, My real treasure is Vitthala. 2928 npHEY are a boat to carry across the sea of the world those of great, those of small authority. Let us tell the story of his deeds in Gokula. Tuka says, Delight in him, for he shows mercy to men. 2929 A MOTHER'S steps are guided by her chil- '^^ dren*s tricks ; her love makes her save them from harm at the risk of her life. So powerful over thee is thy love for the saints ; to thee I make my entreaty. Thy mind is enchanted by love for men; it is never for a moment forgetful of it. Tuka says, A stream of love pours forth from thy breast. 2930 'TpHE yearnings of love are something that comes "^ from the heart ; there is nothing like them. A mother will not let her child cry much ; when he is fretful, she is not slow to move. When her face breaks into smiles, the child understands it. Tuka, with all his ignorance, possesses this knowledge; he is not like the run of men. 2931 npUKA says, When he hears piteous cries, ■"• Vitthala will not show himself slow. 86 THE NATURE OF GOD 2932 A CHILD may be unkind to his mother, yet stilt "^^ she loves him. She forgets that she is weary : she lifts him on her hip and lays his body against hers. She weeps at his distress ; she is ready to give away her life for him. She jumps up when he calls her name, she flings away her life, says Tuka. 2933 TXTHAT is there that God loves more than ^^ worshippers? Nothing else in the three worlds. He loves not Vaikuntha nor the sea of milk ; he seizes and stays in his worshippers' minds." With all his heart he finds them altogether sweet ; he accepts from them a tulsi-leaif with fond delight. He says he has been sold to them altogether; he attends to everything they say. Tuka says, He is a slave to the bliss of devotion ; there is nothing else that constrains him. 2934 Parents will not injure their own child or see it injured in their presence. The father knows the secret of doing good to his child. 2935 Che is a boat for the weary, a shade for the worn, ^ she feeds the hungry with the milk of her love. She casts a kindly glance on all ; eagerly she waits for them to embrace her. Tuka says, How can there be left us any longer the weariness of pain of unnumbered lives ? god's dependen^ce on his worshippers 87v 2936 TF a widow has but an. only son, her thoughts ■ are with him day and night. Thou likewise art all in all to me, forsake me not, O Vitthala I All his father's purposes are centered in his beloved son; a chaste wife thinks of nothing but her. husband, says Tuka. X.-6oa'$ aei^naence on DU worsMmri 2937 At thy own pleasure thou hast taken various '^^ names ; them I contemplate because of the, love I bear thee. God has grown mad, yes mad in his eager desire for worship. He who is above all longing longs; he stretches out his hand for a leaf of tulsi. When once he grasps it, says Tuka, he makes no resistance ; the key to all is in his feet*. 2938 TpHAT we fell into sin is thy good fortune ; we '^ have bestowed name and form on thee^v Had it not been we, who would have asked after thee, when thou wast lonely and unembodied ? It is the darkness that makes the light shine; the setting that gives lustre to the gem. Disease brought to light Dhanvantari ; why should a healthy man wish to know him ? It is poison that confers its value on nectar; gold and brass are high or lowly compared with each other. Tuka says, Know this, O God, that because we exist Godhead has been conferred on you. 88 THE NATURE OF GOD 2939 TXT'HATEVER be the store of my merit, I will ^^ offer it you for a meal ; how can you refuse to feed on it ? If you stay far from me, who can save me from the whirl of error ? Tuka says, Now I possess a power based on love; I shall make the Infin^ite One do as I have said. 2940 npHY thoughts are directed to me, my hunger and thirst are lodged in thee. My tongue delights in one theme ; what else am I to speak of ? With eager interest in me you stand looking for sweetmeats. Tuka says, Truly what store from the past can exist now ? 2941 T^OST thou lay the blame on us? It is not "■"^^ right for thee to do so. Tell us this — why didst thou give birth to us ? Did it not all depend on thee ? Why dost thou keep us at a distance — with this result, that thy own dignity is lowered ? Tuka says. Thou shouldst ponder over these questions. 2942 /^OME, lay thyself prostrate, O Narayana, to ^^ gain a blessing on thyself. When a son is seated on the throne and rules the country, his father lays his commands on his own head. Tuka says, Position claims respect ; why then dost thou hesitate now ? GOD ACTS IN US THROUGH US 89 2943 'M'ARADA goes ever wandering about the three ^ worlds ; Govin^ wanders with him. Narada chants sweet hymns; Govincja goes with him along the road. XT — 6oa acts in us m tbroNdD us 2944 TF we love truly, there is nothing left but love ; we attain to what we pine after. By pulling the string of love he leaves nothing of ourselves in us. Tuka says, Good is contemplation ; it is true to the true-hearted. 2945 T^AITH in God is God ; I have therefore confirmed my trust in him. It is he who gives utterance to my voice, for it is he who sustains the world. I haviB put together letters, but it is not my own intellect that suggests them. I have not toiled to win the honour or deference of men. A few fortunate people there are who will understand this properly. It is a spring, says Tuka, which has a true source within it. 2946 /^OUNTLESS fancies rise within my mind ; I ^^^ think of forsaking thy feet. Who is it but you that sets our minds in motion ? Tell me even one, O Narayana. Tuka says. You have begun to play with me ; but when I cease to enjoy the game, what will you do ? 90 THE NATURE OF GOD 2947 npHIS is why he has bestowed on men gifts good and bad, that each may have something appropriate to him ; such is the marvel accom- plished by God. How great is his power ! He is both the string and the hand that pulls it. Tuka says, Our eyes are filled with smoke, but truth is truth. 2948 "IXTHOSE controlling power is it that sets our ^ body in motion ? Who sets us speaking but Hari ? Narayana alone puts the world before us and makes us see it ; fail not to adore him. It is God who creates in the mind the self-centered view that it alone acts. It is God's power that shakes the leaves of the trees ; where, then, is there room for the self- centered view ? Tuka says, Vitho pervades the world within and without ; what is there that he possesses not in the animate and inanimate worlds ? 2949 CUCH faith I have offered thee unreservedly ; ^ thou art all to me with all my heart. Knowest thou not all that passes in the heart ? Yet thou makest me speak because thou likest to hear me. On thee is placed all my load to bear ; in this matter what are words of mine worth ? Man's own nature makes him seek his interest through self- interest ; thou in thy wondrous doing dost choose this impulse for thy own p\irpose. Thou knowest well, O God, says Tuka, our innermost nature. Cbe Problem of Jlction L~CDe perplexing aspect of m woria 2950 npHOU dost create for thy amusement ; this is all a diversion of thine. Yet between us, mankind and thee, thou hast interposed the sense of self. Hence evil spirits may enter this world, and show or hide themselves at will. How long, says Tuka, will thou torment us ? 2951 ^yOU cannot bring into harmony the views that God is one with us, and that he is other ; so remember Narayana! This alone can make all things perfect — union with the Unchanging, the uttering of his name ; delight in him. The eddies of sense come surging like robbers along* every path ; they sweep along even such as have reached the threshold of safety. Tuka says. Nothing but this faith can carry you through ; this is the whole secret. 2952 npHOU has set anger and lust to pursue me ; I have been sorely troubled by them, O God ! These belong to thee, O God ; I am greatly amazed that thou canst not control them. They may 92 THE PROBLEM OF ACTION amuse thee, but they cost us our souls; we are always full of grief and fear. Tuka says, This is the effect of our own destiny ; who would ridicule thee, the All-Powerful One? 2953 TX^ITH such snares thou hast entangled us — ^as thou shouldst not have done, O God ! This flood has come upon us from afar and swept us along with it. We do not understand what is happening ; thou shouldst not shut thine eyes. Tuka says, Let us embrace each other. 2954 TX^H AT a love of the world thou hast implanted in us ! Thou hast given it us for a possession. Thou art cruel, O God ! Thou wilt not make us say * Enough of desire ! ' Thou seest us caught in the chain of actions, but thou standest apart and wilt not cut it short. Tuka says. In calling thee mine I feel I have taken a burden upon me in vain. 2955 npHE body is carried on by the course of its past ; this is deeply grievous to us. Run to me, O Narayana, and wake me up ! Tuka says. Whence do these experiences overtake us ? They have no real existence ; they are a disease of ourselves. 2956 TT is thou who settest in motion the activities of pur mind, who hast made us fit for the business of life. Yet, whatever happens, thou dost not take the burden of it on thyself ; and whom, pray, am I THE IMPOSSIBILITY OF ESCAPING OUR PAST 93 to call greater than thou ? The five elements are like empty bags of leather ; what faith in them is either warranted or unwarranted ? Tuka says, There is no need for discussion here ; why should we vex ourselves to no purpose ? 2957 f\ N ARAYAN A, if thou dost not come to set me ^-^ free, I cannot escape from the power of Time. These words niay set me free ; what other resource have I ? I have not yet filled up the measure of actions done ; the obstacles in my path will ruin me. Tuka says, My soul is full of dread ; run swiftly in response to my prayers. 2958 ^X7HY dost thou not show thy mercy towards ^ ^ me, that my mind may find peace in the centre of all things ? Then neither good nor evil would enter it ; it would attain the welcome con- summation of peace. I am oppressed by the mutations of the five elements ; the generous one should protect me from these by making me insen- sible to the world. Break the neck of my sense of self, says Tuka. TT.— the impossibility of escaping our past 2959 TT is not thy generosity that is to blame ; we "■■ do not show thee whole-hearted faith. What canst thou do, O God, with our karma? It is impossible to deal with it, says Tuka. 94 THE PROBLEM OF ACTION 2960 T OOK, O God, what mankind are like, each differing according to his store of merit. No one resembles another ; men show themselves pure or base. In each, the five elements form a single heap ; how the threads set them dancing ! Tuka says, Each finds himself in a position corresponding to his nature. 2961 TllT^HAT it is your purpose to do, will it not be ^ * done ? O listen to my stammering speech ! The power that suffers me not to live — if it kills me, I may die ; yet there is still left the store of my actions. Tuka says. All remedies have failed, therefore I have remembered thy feet. 2962 npHE fields are flooded with water when the -■' time comes ; there is no use in following any other course. This is ordained by the Doer of all ; the measure is filled to the brim with rules for everything. Should the clouds pour down rain in the cold or the hot weather, the rain poured out will be waste of effort. Tuka says, Some grubs live in poison and others in nectar ; if you change their habitations they will not live. 2963 "Everything is in the power of fate working ^^ through our past; I must crave the pity of fate. My mind has inspired me with this view; THE IMPOSSIBILITY OF ESCAPING OUR PAST 95 and as long as I hold it, I shall acknowledge no other God than luck. When we have done with the grumbling complaints of the world, you will come to seat yourself where the power of faith calls you. Tuka says. We should set you there and worship you ; we should attribute no other powers to you. 2964 1^1^ Y parents are full of mercy, but my own designs have severed me from them. This was not because my store of merit led me astray ; destiny unseen has been my close companion. I am chafing now at my ignorance of thy secret, though I know well the rules of religion. Tuka says. He stands erect, he will not sit down ; he is indeed our mother, and he is alarmed about us. 2965 T NEED not fear any one ; but you, O ye people, are oppressed with dread. Tuka says, In what- ever form the fruit of our past overtakes us, we must accept it. 2966 /^OOD men do not discard their friends; but ^^ God has taken this view of others. Be it so ; what force can prevail against him now? Our own destiny is brought on us. Who can argue against a man in high power ? Each must put up with his own life. Tuka says, I make no complaint against you, O God ; I have not served you with my whole mind. 96 THE PROBLEM OF ACTION 1T1 — notbing 1$ gained Dy tbe works of tbe law or by ati$teritle$ 2967 TX^E must first clear the road, then we can walk ^ * along it without getting caught in anything. This principle of the wise and good has come down from ancient times ; a traffic in guilt and merit is full of snares. If you have to run, throw aside your cloak; if you are encumbered you will be caught. Tuka says. This is how to distinguish the valiant; weak creatures are caught in the snares of time. 2968 npHOUGH I made myself ceremonially purfe, some "■" iriipurity would cling to me ; my rules about taking or leaving, about words to be uttered, would be principles merely which I should not practise. So, at one step, I have surrendered my body to thee ; now keep me at thy feet. In every ceremony errors arise, a fruitful cause of sin ; the rope I make is the source of death. Tuka says, It is thou who settest in motion the universe ; why should I feel any anxiety about it ? 2969 T AM well-off now where I am ; the generous one has put me in my right place. If we take on to our head the load of words, it grows heavier, and we cannot lift it off. I shall accustom my mind to silence; I shall not let qualities develop them- selves in me. Tuka says, We shall live with the cowherds ; I know well what keeps me safe. OUR FAITH A REWARD OF MERIT 97 TU — Mr um « retwura of merit 2970 T^ELLr me now faithfully what I should do, O God! ceremonial rites avail not to free us from our karma ; they end in nothing but trouble undergone. Tuka says, Do not try me to the- last; give the gift of thy grace to him who begs- for it. 2971 y^H Y do you ascribe so many reasons for this ? ^ ^ It is the ripening of my own store of merit.. Vitthala has rubbed the film of darkness from my eyes, so that I see the world full of the joy of Bramha. Tuka says, I have become a stranger to* desire ; my delight dwells in Govin4a. 2972 npHE seed assures us of fruit if we take care of it "■" and water it. If you take a bite at it through greedy desire, the misadventure will end in a piteous cry. This body of ours is but a narrow strip- of land ; such sentiments ripen there as you sow ; if you narrow your soul, you will compass nothing^ but lamentations. If a man buries his wealth underground, and leads a life of wretched penury, though happiness is next-door to him, his delusion^ makes him wretched. Tuka says. If a man loses his bearings, he wanders away from the place he wants to go to ; what I say in this matter is final,, it is proven by experience. 7 •98 THE PROBLEM OF ACTION 2973 ^VTOU are wasting this precious life, which your store of merit bestowed on you. After waiting for the end of countless rebirths, a hunma body you have received ; if you employ it to profit yourself> you will serve your true interest. Fix your thoughts then on Vitthala, to ensure your hairiness. As men lay up a store of hoarded treasure, so do you store up Narayana. Practise devotion to Hari; it will much avail you in the next world, it will save you from Yama. Tuka says. Set a value on your life ; spend not your voice save in uttering God's name. 2974 "^f OON LI GHT tx) thievdSy a virtuous ne^skhoof • hood to wbores^ potsherds to tbe naagic stone, all these are useless. You may throw stones into boiling milk, but they will never grow soft. Tuka says, If a man is duly prepared by pist merits, then only will his mind be willing to stay with the saints. 89T5 ^\^H EN by choLia/ce the dwt from the saints* f e^t touches U3, the seed of desire is btuTDed up within us. Th€ird is bom in us then a delight in the name of Ranoa ; our throat is choked 1^ love, taars stream from our eyes i the form- of BSma, shows itself in the heart* Tuka sftys^ Thisi measts of attainment is ea^y to grasp and vary sw«k^» but it is only revealed to the fully-otef itorious. OUR FAITH A REWARD OF MERIT 99 297ft' TpOR our sins in the past our body is punished ; no blame rests on thee, O Narayana ! A man :SOws bitter cummin seeds and looks for fruits of nectar ; but how can plantains grow on the swallow-wort ? Pleasure and pairi are the appointeTd lot of the body ; a man should not throw away knowledge. Tuka says, A man should not grow angry with God ; he should ask his own mind * What have I done ? ' 2977 A S is the store of our past, such are the thoughts ^^^ that rise in our minds ; what we preach to a man produces no effect on him. The treasiu^e that each has laid up comes running to meet him ; there is no need to counsel him. Though a man hears counsel, his own qualities come to light ; his destiny proves what they are, says Tuka. 2978 npHE wife of a young husband and the wile of SHI old one were boso^ friends ; they were -tsrlldia^ aver their lives together. ' My hushaod is v6ry, very small ; he goes and plays with other boys.' ** Listen to my troul;>les, dear ; my husband is an old man who goes about coughing. ' * He stays out-of-doors and plavs till evening; I lie in bed Wiaiting foiP him. ' Thef ff is something^ wroifg with my p&st ; how dati I tell you my miseries ? Whefi I approdfch hiifi to embrace him, he won't let me com^ near hinfi ; he grows cross. ' This is all the treasure of our t^^t^t, say^ Tuka ; haw can xwe blame God ? I 100 THE PROBLEM OF ACTION U — Keblrtbt tt$ cause and bow to escape it 2979 XIOW many times am I to be bom, to be always ( an object of scorn ? I have a load of actions on my back, it will not let me step forward. Tuka. says, Here is this scorn ready waiting for me. 2980 TJ[E who follows thia path lives for ever ; he^ escapes from the world. The servants of Vishnu see no more rebirth. His power is over the three worlds, he is now the saviour of poor Tuka. 2981 T EAVING this portion of happiness, the foot ^ begs for Hberation. Why should we not accept mortal birth, and plimder the love that resides in his name ? Here we have curds and rice given us ; there is no talk of this in Vaikuntha*- Tuka says, I desire not absolute union with God. 2982 IF you delay your progress on the path, where can you make up your loss afterwards ? If the impressive shows of the world arrest you, then the- pangs of rebirth will overtake you. Tuka says. If jewels are alloyed with base metal, only the fire can make them true gold again. REBIRTH, ITS CAUSE, ETC. 101 2883 npHIS secret I missed, hence I was caught in the chain of action. It pursues me closely and destroys me ; it makes me pass through the womb. Because we imagine 'Mine* and * Thine' to be different, the tether of illusion is fastened about our necks. Tuka says, I am made a beast of burden ; I am frightened by tracks that have no reality about them. 2984 T^^EN will never know how to drink a sweet juice like this of Narayana. It heals the disease of life, so that the pain thereof comes back no more. No struggle is needed ; the disease simply cannot dwell within your frame. A change very swiftly passes over us ; we are absorbed into God. The pain of birth and death ebbs away ; the snare of the world is rent open. Tuka says, This draught has shown its power in many cases. 2985 npHERE was a string of pots tied each by the "■" neck to the revolving wheel ; then one vessel was broken, and I became free from toil and emancipated. The broken potsherd cannot keep its place, or perform its exacted toil, or go round in the circuit. Tuka says. How can the corpse feel any joy or interest in the fire ? 2986 T AM content if this life is wasted, and I return to birth again, since I stand before thee as thy ^rvant, in no hurry, free from fear. Whether I 102 THE PROBLEM OF ACTION have too little or enough, I leave the burden of this: car^s to Panduranga. O mother Vitthala, wSy need I look after myself? Wherever I go, in accordance with my lot, I shall not forget thee, O Cowherd ! By one stroke I have secured my own welfare ; know ijow thy own O Nllrayan^a^ says Tuka- 29$7 1J[E is the begetter of my soul, the begetter in gross of all soul^. In Janardana, the chain .pf oxen's actions is brought to a close ; but with Other gods, the mischief of error still goes on. If we fail to keep our minds awake, we may confound left with right. Tuka says, If you gut branches ^pd leaves from ^ tree^ though you sprinkle them with w^ter, they will soon be d^d. 2988 npHE more I crave for objects of sense, the* longer sojourn in the womb is my portion,, the more there clings to me the sin of desiring the nnres\l. Now, be things as they will, let rep^t0.iipe ^well ip me ; only let me get rid of * Mine ' and Other's *. As long as w^ are awake, what ca» jt fiream destroy ? When the words of men annoy us> we should look OQ the pain they cau^e us as unreal^ An ^e is irritated by his iniage in a well; b^ jumps in there, but what does he find ? Tuka say3> He breaks his head angl knees and elbows. 2989 'W/'HEN shall I see the d^y that will bring a biessing on liicky aad lugkJass m^n alike ? REBXRTH, ITS CAUSE, ETC. 103 In tbe last hour of life we may embrace bis f^et^ when we part hastily from our bodies. Let us fee done with this chain of actions, this tangle we have woven round ourselves ; my mind has grown impatiieint, O God 1 At every step I take, I remem- ber that countless disorders arise within us ; so my soul trembles, and I cry vehemently to thee^ Thou must have heard my cry, says Tuka ; why dost thou try me to the last ? ^ 2990 TF they miss the. way^ he msk&s th^m find jit '^ straight in froat of them ; thus Hari's servants know not what it is to sojourn in tbe wcrniU What do we know of past actions clinging to t^s ? Tl»y are destroyed. Tuka says, I will ope^ my eyes wide« I will feel no pangs« 2991 /^ MIND of mine, bury thyself in God's feet ; do ^■^ not stray abroad as the senses impel thee ! All happiness is centered there ; time and the cycle of time cannot end it. The going, coming, and running of rebirth will cease; we shall have no mountains to cross. I have this only to tell thee, Look on wealth and women as though they w«re poison. Tuka says, We shall be grateful to you if we cross the stream of the world. 2992 |)^ AN Y a soul was comforted by thee in earli^ days ; thou art the mother of the helpless. 104 THE PROBLEM OF ACTION Whomsoever thou receivest, he enters the world no more. There is none so powerful as thou ; none that, like thee, pervades the world. To thee therefore I have surrendered my soul completely. I have thrown my body into a trance and made it useless. 2993 CiT still with devoted faith, and let not the world . entangle your thoughts. Settle firmly the king of Pandhari in your heart ; then further steps will present themselves to you. Offer no worship to any God ; no counting of beads, no penance, no meditation. If you consider anything your own, observe, you will not fail to be reborn. How many times have you entered a body already ? Why do you not recognize your opportunity now ? Wake up and seize it, and learn what this joy is like. What you can gain there is a secret easily learned ; weigh it in the . scales in the light of your own experience. Wake up, says Tuka, and in this one life break off from you the fetters of the world. 2994 TpHIS body became mine by pure accident; what no means could accomplish has come to pass. Now cut short my course of rebirth, give wxe freedom from fear. A blind man may hit on a treasure-trove behind his back, against all proba- bility ; just so, this has come to pass. Tuka says, It was a welcome chance ; now, O God, I shall quit thy side no more. REBIRTH, ITS CAUSE, ETC. 105 2995 T ET there dwell in my mind love and the assur* ^^ ance, that in sleeping, waking, arid dreaming I am one with Vitthala. I ask for nothing else, neither royal power nor wealth. Bestow thy lov^ upon nie so that I may see thee everywhere ; let the experience of my mind never be shut up within itself. Cut down at the root the evil done by us itf birth and death. My body undergoes a change at the sight of thee ; it is crammed with the principle of all life ; individuality is crushed, I am saved by meditating on thee. Possessing this faith, says Tuka, we find thy name sufficient for us. Birth after birth is welcome to overtake us, whatever station it place us in. 2996 npHIS is a good old deity, simple and trustful, "■" such as his worshippers have made' him by their faith ; so we his worshippers fear not to pass through the womb and enter the world. Tuka says. We have secured the company of God, and we never neglect one another. 2997 npHE musk-melon when ripe loses its bitterness ; ^ so has Panduranga done with us. Lust and wrath have subsided into their own places; the whole world is full of joy. Memory and forgetful- ness, faith and doubt are all gone ; we have become Panduranga himself. Tuka says. Good Fortune is what we must call this ; for the sake of this we ought to accept rebirth. I 106 THE PROBLEM OF ACTION 2998 ^^UR seed of life is like a parched and puifed-up ^^ grain ; we have no birth or death before us. What room is there for concrete shape in us ? Our body is turned manifestly into God. The 9Ugar-cane springs not from dry sugar*; bow can we pass into the womb again ? Tuka says» We have conquered all our appetites; we see Pandu- ranga in all vessels. 2999 As a loving wife holds her husband dear; as a r^ blue- jay longs for the moon; with such. a love, if I embrace the feet of Vitthala, I need never pass through the womb again. As a famine- stricken man delights in a meal, or a thirsty man in water, or a lover in his paramour, with such a passion, says Tuka, should you seek Panduranga ; he will carry you tq the further shore, 3000 T^HE senses will profit you nothing; make haste to utter with your tongue Rama's name. Good health is not your own possession; it is idle, it is futile, it is a, shadow of the illusive world. Tuka says, The essence of our life is the utterance of Hart's name ; apart from Hari, there is nothing but birth and rebirth. 3001 * * • * npWENTY. lakhs of rebirths you must pass in ^ plants ; nine lakhs in creatures of the water ; eleven lakhs in insects ; ten lakhs in birds ; thirty THE SENSE OF SIN 107 teU3£ in b«ists ; four lakhs in human form ; a crore of tinj0S ypu return to each womb, then ^e.wind of manhood will blow upon you. Only then, saye Tuka, does man attain a man's body ; he is a fool if he wastes it. UT — Cfte ttm of sin 3002 T AM caught and imprisoned by the five elements ; '*■ I am fast bound by the sense of self. I have tied my own neck, not knowing all the time that I was free. Why did I imagine this world was resd ? Why did I look on 'Mine* as true? I lusted after a small portion of pleasure; in the end, I brought destruction on myself. Let me now sacri* fice my body, says Tuka ; let me bum up the ttore of my past. 3003 A WORN-OUT ox is belaboured because it will "^^ not rise from the spot when it lies down. Even so obstinate is my mind ; run to me ; I al^or this spirit of self-will ! If a man leaps down a preci* pice in fear of a pursuer, be knows not whether he will live or die. Tuka says, Such an affliction ai tbi$ dp I $nffi^r ; I caU upon Panduranga. 3004 T AM no^ truly thy servant, though I call roy«elf * such ; this is merely a shift contrived for some POf^Oftt. What duty really requires from you^ 108 THE PROBLEM OF ACTION « consider for yourself. As for me, my conduct is not pure; but I fix my thoughts on Jais feet. O Fanduranga, says Tuka, knowest thou not this ? 3005 1^* Y eyes are opened ; I shall know what happi- ness is like when thou givest it me ; Tuka :says, I realize this while my soul is severed from thee, O God. 3006 npHE right has been given, but the mind cannot "*■ profit by it ; the attributes that envelop the mind war against it ; lust, anger, arrogance, jealousy, selfishness, fault-finding, dislike, utter folly, and greed. These heavy forces of the senses roam about like thieves, seeking to dig or break into houses. Against them all efforts of mine fail ; the secret of success thou alone knowest. Now then, says Tuka, I shall take such steps as will lead me to thy feet. 3007 T HAVE placed my capital in the power of the "*• false, so my business must end in a loss. How then, with what face must I expect to look on thee ? I find myself a prisoner in the womb. I am dyed with the hue of objects dug from the four mines, through consorting with good and bad. Vexations from many sources have changed me much ; the course of time has deeply dyed me. I can no more undo the folds that envelop me, so as to show what is within. Transform me, therefore, says THE SENSE OF SIN 109^ Tuka, by placing me near thee; make a little cowherd of me, O God ! 3008 A RE those few whom you saved in ancient days, who were lost souls like myself ^ While I am praising thee, can sin dwell in me ? What strength can it ^till possess ? Tuka says. Thou didst make stones float in the sea ; I am a& heavy as they, O God ! 3009 T OBEY your injimctions, nevertheless I amr much afraid of you. So I make your feet my familiar friends ; I do not ask to sit beside you. With folded hands, I stand waiting before you^ Tuka says, O ye Saints, I am a sinful man. 3010 AXTHAT prayer can I put up ? Who will decide ^ ^ that what I say has found favour ? O Store of Grace, I can form no inference concerning this* Most piteous cries have I uttered ; no answer have I heard. Up till now, I felt sure that some of my service had been accepted. Tuka says, Now^ nothing but the struggle is left me ; I see no sign of assurance in him who stands hand on hip. 3011 TM[ Y writings are blackened with shame, for thou givest me no peace of mind. How can I feel joyful when no words are uttered ? There is na pleasure in a meeting if no love is expressed at it^ 110 THE PROBLEM OF ACTION If A man turns his eJbow to another when he meets him, it is easy to see ther0 is but a shred of love left them. What powers I had, I have spent; now I have no skill to act or devise. Mighty art thou, O God, says Tuka ; how can the service of a weak man reach thee ? 3012 T HAVE not risen into notice at thy feet ; thou dost not even ask where I am gone. Why should I lead a life of worldly cares ? Hitherto I have been a burden on the earth. Tuka says, Lord of Pandhari, the disease of life is an oveK- pQwefing torment* 3013 ^1X7 HAT has brought about this distance between ^^ us ? Tuka says. Some suggestion of a cause has crossed my mind. 9014 T AM ruined by sloth ; I am sorely oppressed by desire* They have stolen from my mouth the utterance of thy name ; whereas once I was near, 1 am now far removed from thee. How was it tha^t I fell into this dual conception, that drags nie farther and farther from thee ? Tuka says,. Now let God take me to himself and set me free. 3015 /JL LL the past will be forgotten, the resiles '^^ grief we suffered. In this critical hour, unite us to each other ; our minds will find repose at thy feet. I have mad'e myself worthlerss' fty THE SENSE OF SIN 111 serving the body ; thus I can see no truth in thee. Tiika sajrs, Show thy generosity ; I am ready, with full attention, to receive thy gift. 3016 T HAVE ceased to form any views of my own. False assumptions and regard for honour destroy all the plans I had settled. Tuka says, I might be upset in less than a moment ; protect me O God ! 3017 T KNOW not how to worship or serve thee ; I stand before thee constrained by fear. I have lost my bearings ; I make a circuit round myself ; I am wearied out by error. Tuka says, I observe thy commands ; I have set my soul in one spot. 3018 np^HERE ccmtinues not witinn my heart a single motion towards thee ; I remember thee not, but forget thee. What amazement this experience brings with it, I have my own mind to testify to this. Though I admonish my mind, it will not repose ; how can I control it from moment to moment ? Tuka says. Too many transactions of life I have taken part in ; my soul is deeply dyed witk tlSKeiii; haupe. 301^ "I^Y soul is hdd fast by the oppression of desir«, rfegrets of many kinds are present ia my mj0d. Like a pressed lafaourec, I see ma knit of my toil ; I am stiff and cramped by &e cold. 112 THE PROBLEM OF ACTION Tuka says, I have no influence at thy feet ; my sins are overpowering and keep me from meeting thee. 3020 CUCH is the rule ; forget it not, O Panduranga I ^ Though I kept my mind from wavering, still it is full of fear ; it is subject to joy a^d grief. Tuka says, Your decision will be plain ; it was your glorious fame that made me desire to die you. 3021 CUCH is my experience which has been with me ^ all my life. Desire has been close at my back ; nothing can still it. I do not know where to go, nor any means to dismiss it. Tuka says, It bears a million pangs within it. 3022 XJOW can we reach our aim? Our desires ''• increase our sufferings. What can we do as long as these dwell with us ? What we ought to long for is thou, Panduranga. I have no delight in thy form ; I break my heart with desires. Tuka is not carried away by my any outward splendour. 3023 T HAVE crosse4 over mountains of grief ; but I •^ have found my true welfare at your feet alone. We are annoyed by the sight of rotten fruit ; we feel the difficulty of a difficult path. I know I am not forsaken, but I feel despondent ; the day I am looking forward to does not arrive. Good fortune is with thee, O God, says Tuka ; thou art the only refuge for my soul. THE SENSE OF SIN 113 3024 ^ I ^HOU wilt help us of thine own free will ; why should I entreat thee in this way ? My prayer for mercy is still unanswered ; my soul is still a soul apart from thee. How can the seed sprout unbidden, without the warmth of parental love ? Tuka says, I will mortify my body, if this entreaty will make thee approach me. 3025 ATITHY have I lived on, a mere burden on the ^ ^ earth ? I have found no shelter at thy feet. What use are my eyes to me ? 'Twere better that I lost them ; they see not the Supreme. What is my mouth but a burrow or den of wild beasts, if it utters not thy name continually ? Tuka says. The virtuous soul cannot live for a moment without Panduranga. 3026 "IXTE have proclaimed to the world that we ar.e , * thy servants; it will not be right for thee now to forsake us. Who would care to enquire into my merits ? Thy name is Purifier of the Sinful. We are fast boimd by greed and error, but who, O Infinite One, is responsible for this ? Tuka says. Truly I am a sinful man, but I seek shelter in thee. 3027 r\)l7'HY do sins cross my pathy though I have ^ ^ oflfered thee my sense of self ? O Pandu- ranga, gracious and merciful, thou wilt have power tQ.contrcil all this! Why should any others have 8 ai.4 THR PROBLEM OF ACTION power to control us, as long as we are near thee ? Tuka says, I have told my tale at thy feet ; bestow on irie.a gift that is fit for me; thou hast ihe power. 3028 w HAT sort of line has he written on my fore- head ? There is no escape from this misery. 3029 T HAVE surrendered my body to thee, yet I still entertain fears. Well I know I have made this blunder, that destroys the confidence I felt. Dolt that I am, I experience not within me what I describe. Thou oughtest to punish me well, O Vitthala ! 3030 T AM nothing but a heap of all sins; thou art altogether the best of all beings. Even as I am, receive me ; thou hast to bear all my burdens. Time has swallowed me up altogether; but thou hast all power within thyself. Tuka says, I have •ceased now to take any steps for myself ; thy feet are everything to me. 3031 \X^H AT can I do now to this mind of mine ? In spite of all my prayers it will not stand still ; it behaves to me courteously, yet it seeks to drag me down to hell. Run to me, O Hari ; I can see none likely to restrain it save tiiou. It will not stand still one moment; it scatters my attention violently. , It is full of eddies of sensual pleasure i THE SENSE OF SIN llS lit is bent on plunging into the sea of the world. Hopes and projects are full of sin ; they have ruined me altogether. Tuka says, O Bearer of the Disc, why dost thou still delay ? 3032 TLLUSION has beaten him sorely, yet there is no scar upon his skin ; pain of mind, however, sets his hair on end. He can find no opportunity to escape from its power ; he cannot speak, he is gagged. No help can reach him; he can find no point of vantage to attack it from ; no clue to track it by. In his fear of it, he smears his body with ashes; but it afflicts him with violent disorders. Tuka says. Desire assaults all men in the rear ; it will not suffer them to cry to God. 3033 XJOW can I win the favour of the saints ? How can I remember God*s names ? This is my anxious thought; when I lie down to sleep I cannot •close my eyes. When I take my meals, I find no food sweet or wholesome ; I feel the pleasures of the senses a burden. 3034 T AM troubled sorely by fear ; the world will terrify me by telling me things I have never heard from the saints. The servants of Vishnu^ they will say, have no path to salvation ; all their trouble is in vain. They will scorn me for singing thy praises ; how can I express the misery I shall feel ? I am cast down, says Tuka ; how shall I meet this occasion,. O PSnduranga ? : 116 THE PROBLEM OF ACTION 3035 COMETHING has stolen from us the utterance^ of his name ; we once were near him, now we have drifted away from him. How have we fallen into the power of this view, — that God is other than we ? These forces drag us hither and thither- Indolence has stripped my mind naked, my cravings have much tormented me. Tuka says». Be with me now, O God, and keep me safe. un — KepTMcbei REPROACHES AND CHALLENGES tO CJOD f f ^ thou keepest circling round them elusively ; when they are mad after knowledge, thou tantalises! them. Tuka says, Where canst thou find a chance to banish from thee my devotion ? 3046 'ITl^HEN I behold thee, I shall begin to serve ' ^ ^ thee ; naught else, O God, do I need. As to food and clothes, they depend on my past ; but do thou steady my mind and set it at thy feet, My mind is so tortured by the world that I am drawn to thee ; I delight in thy name and form. What I Hast thou no capital, that my words must needs be wasted ? When the magic stone touches iron and turns it into gold, does it take account of the merits 6f the iron ? Tuka says. Consider not what I am ; vindicate thine own name. 3047 XT NOW you not what is in my mind ? Yet this is your pleasure, O Narayana, — that answers to* you should ever grow in numbers, that your worshippers should put thee to shame, that they should always be grumbling. When have good words been wasted? A child loves toys, says Tuka. 3048 IL^^HEN will the promptings of my mind be justified ? Quite lame am I ; canst thou not gee this ? 120 THE PROBLEM OF ACTION 3049 /k LL my entreaties have been wasted ; I am . still left full of trouble. What consolation has he given me ; what longings of mine has he satisfied ? I am sorely dejected, for I have not, even asleep, seen him in a vision ; how then can he have spoken out to me directly? Be ashamed henceforth, O Panduranga, that worshippers aban- doned like me have lived in the world. Tuka says, I have no confidence left f I feel that thou hast given me up. ao50 TT is in thy power to make a moimtain into a grain of mustard-seed, ere one eyelid can meet the other. Whence then, says Tuka, this delay in saving a poor gnat like nie ? 3051 T AM sure thou never hadst a baby of thine own ; tell me why thou disappointedst me. If thou knewest already that I was a sinner, why didst thou shelter me at thy feet ? I am the branded slave of Hari, so no difference should be made between me and others in the row of saints. Tuka says, We have unquestionably won the victory; it is thy part now to make up our shortcomings:. 3052 TN whatever station thou shalt cause ; me to be born, I will pever give up thy name. I shall pass on to thee pleasure and pain, as I experience REPROACHES AND CHALLENGES TO GOD 121 them ; then why need I suffer any anxious care ? Even though I have to sojourn in the womb, I ^hall call myself thy branded slave, O Vitthala ! Why need I entreat thee to save me ? Thou wilt thyself be brought low ; for this reason thou wilt save us, says Tuka. 3053 T AM amazed that thou art not bold enough ; as for me, my soul issues forth from me, crying-, Come ! Come ! Somehow, the whole world seems to me desolate without thee. Why, O Panduranga, dost thou not listen to me ? 3054 '^'OW I will finish off everything at one meal ; I ^ will have done with continual requests. Make my last mouthful sweet, O Panduranga, mother mine. Practise no sort of deception on us now ; thy little ones are grown up. Tuka says. Thou must not tease us now ; I shall not leave one dish unfinished. 3055 ^IXTH I LE we do not comprehend thee^ thou may est . ^ very well deceive us ; but afterwards, what js the good of turning thy back on us ? I have caught thee now^ thou mast let me have my tum^ when thou art found, this mood of faith follows; While I kept my eyes shut, thou wert far from me ; now I have caught sight of thee, and I gaze on 4hee steadily. Tuka says, it iis thy habit to say '':N6 ' ; but.Iam no common beggar. ^ 122 THE PROBLEM OF ACTION 3056 'T^HERE are many led astray by errors; they torment their own bodies. No confidence caa be placed in their talk ; I gird up my loins to utter thy name. With a single impulse I have steadied my own soul ; the responsibility for all is thine.. Do not let thy own branded cattle be hurt ; do as seems best to thee. Tuka says, How often must I implore thee ? Perchance Narayana will grow angry. 3067 TXTE say, there is no one to prevent thee from ^ ' coming to us ; it seems thou art afraid. It must be my own fate that has turned thee back ; though thou sustainest the universe, thou hast no- •power to control fate. We put full trust in tbee^ we often cry out thy name. Tuka says, The five elements have entrapped me and laid me on the threshing-floor. 3058 "IXT'HEN a child's mother is dead, who asks after * his welfare ? Who cares for orphans ? Be- assured, this is the common course of things. When good luck meets with good luck, people look on with interest and admiration. Tuka says^ As long as we are near God, we are like gods ourselves. 3059 w HAT is left between us now that is fit for me to celebrate ? I have hardened my rnind^ REPROACHES AND CHALLENGES TO GOD 125 though I have not found peace. We may all waste away at home, even as we waste away with thee, Tuka says, Let us roll up thy divinity and lay it aside. 3060 "PlVE times did I call thee, yea seven ; why was no message or greeting sent me ? I know not why Narayana has so hardened his heart ; I can hit on nothing that will please him. I cannot tell^ says Tuka, whether the fruit that grows within him is sweet or bitter. 3061 XXTH Y was this worldly fame of mine fostered, — ^ why not brought to a definite end ? My spirit would have escaped these restless pangs ; I should have known their cause. Tuka says. You must make some definite decision ; reticence in the physician is death to the patient. 3062 T^O promptly now what thou wilt; there is- no distance left between us now. If we are each to bestow words and glances on the other, why needest thou call in any witness to prove we have done so ? Tuka says, I have complained to- thee till I am dying ; this is now plain to thee. 3063 T OUGHT not to speak to thee in hard terms ; but a child is wont to show too familiar presump- tion. Thou must pardon any offence that has beeik 124 THE PROBLEM OF ACTION -given thee ; teach us better, O thou who art best of alL A child will run to take hold of a flame ; he does iiot know that he will be burnt ; his mother must drag him back from it. Tuka says, The mother who bears the child must pass the after -birth also ; this thou knowest well, O God. 3064 TF the child of wealthy parents go about in rags, whom will people laugh at? The rich and powerful feel ashamed for their name's sake ; they take thought for those that seek their protection. If thou meanest to do anything that is right, then 5ave this fallen wretch, Tuka. 3066 T COME before thee, with my loins girt up, to urge ■ by force my request. Send me back with the gift of thy love, repaying the debt of thy service; Show thyself wise ; let the world know nothing about it. Tuka says, I hold thy feet fast ; what else is there for me to do ? 3066 T AM no mere slave of desire, that thou shouldst . have made me look eagerly for a gift from thee. Thou canst well discern the heart ;^ thou shouldst deal with me fairly. Since thou hast once formed a design, to check it would be sinful; we call this violation of a purpose. Tuka says, .1 •dannot bear to be tormented thus ; when food is once cooked, it is waste of labour to keep it 4kHUng'On the^re* : ■ ' .- . ^ . : KEPROACHJES AND CHALLENGES TO GOD 125 3067 TF he is too niggardly to give away butter- milk, is it likely he will spread us a feast ? His conduct shows that he means nothing. What expense did I fetter thee with? How have I caused thee any embarrassment ? Nothing shalt cling to my body but thy service ; such is my^ fixed resolution. Tuka says, To vindicate thy name, take up thy work after my precedent. 3068 Y117HERE I have fixed my gaze, there my mind. ^^ is closely bound up. If thou findest this^ oppressive, banish me from thee ; if thy food is polluted it may make thee vomit. I am amazed that thou shouldst find thyself in dijSiculties over anything of this kind. Tuka says. Raise thy hand at once if thou wilt ; I will proclaim thy^ fame. 3069 AX^H Y is not the goodness of God brought home^ to us by experience ? What delay is there on thy side ? What I ask for seems to be near thee ; if I set up a quarrel with thee, what shall h gain by it ? I shall not abandon the respectful demeanour of a servant ; I will follow constantly, the course thou hast laid down f cm: me. ' Tuka says,: Thou hast Withdrawn thy hand from every pledge; hut there- is no ~ new purpose in mje il)U[ld»- :. - . 1 / . -■ _ :. ' j 126 THE PROBLEM OE ACTION 3070 Cay, if thou wilt, I am a foolish man, but say something O Narayana. 1 have fol- lowed this line of conduct to force thee to speak somewhat. Let me but induce thee to assume a visible shape ; be angry then if thou wilt. I am fully conscious of what I want ; but the time is passing, says Tuka. 3071 \X^HERE, O God, did I go about to bring ^ ^ pressure on thee, to make thee lose thy true character, and waste thy principal ? It is. but a poor man that prays to thee, yet thou hast prepared thyself to ruin him. I have heard of no ■case like this, says Tuka. 3072 TN time to come thou shouldst serve up new dishes to us ; one by itself is not tasty enough. When a woman puts on a new ornament,, her body is commended ; one change should follow another visibly and quickly. When service makes the servant look more handsome, the master*s fame is spread in the three worlds. Tuka says. Fill me with joy to-day; I will sound thy praises and ugh we run after thee, our earnest desire is not satisfied. ., . - : 128 THE PROBLEM OF ACTION 3077 * ■ > .^^^HY should we lengthen out this business ? You should explain things to me in my owi> house. What a huge entanglement this is ! You. have made much of little. I shall lay my head at your feet; what will this cost you? This will free me, be assured, from debts due by or to me. Since the decision rests with you, why should we- bring disgrace on ourselves ? Thus the knot that bound us is untied. Tuka says. It is pleasant to come to a decision ; when I see thee face to facej^ my delight in thee will much increase. 3078 T CANNOT believe, O Cowherd, that you will make it your rule to let your hair fall in disorder bn your forehead and turn away from beggars. I cannot believe that God will follow a new course alike this. Tuka says. There never was any such deliay as this, O Vitthala. 3079 I3E: it due to my destiny, or that things are at an rr end with me, I know not; though I. stand waitiiag at the . door, no voice comes forth ta me. What would it cost him to speak? He is a sluggard by nature, a sluggard from his earliest days.- . Tuka., says,. How. can I . show him , my: reverence in future ? .',':. j .3 j: REPROACHES AND CHALLENGES TO GOD 129 3080 Come countenance he ought to show us, else ^ how can we put any confidence in him ? Though I call myself his slave, how can I pass as such, unless my master looks on me face to face ? Whom can I hold responsible for the days I have wasted, the days I have spent heedlessly ? Till you show some purpose of your own, O God, says Tuka, I pray you, accept not my service. 3081 T^HE bliss of devotion I have not yet attained; "^ I would fain see thy face with my own eyes. O Narayana, knowest thou not this desire of my heart ? Thou hidest a sweetmeat in one hand, and showest thy child the other empty ; thy maj- esty is not comely to behold so long as there goes not with it love for thy offspring. Even as a child, though he has sense, shows himself forward to his mother, so is it with me, O Panduranga, says Tuka. 3082 npHOU hast many to save and I have no ■^ refuge except thee. Bear thy task as best thou mayest ; what else is there for thee to do ? It will not look well if thou givest one of the row food and spurnest another. Tuka urges thee vehe- mently ; thou hast too long forgotten him. 3083 XJOW strong is the sense of self within me, if thou art not able to remove it ! If this is so, 9 130 THE PROBLEM OF ACTION who would fall at thy feet ? Why art thou so niggardly of compassion ? Is thy wealth wasted thereby? Tuka says, God ought to carry the bags of Self that belong to other men. 3084 npHIS shows your bag is empty ; you are strip- "*• ped of everything, O Panduranga ! I have a full warehouse of my own at home ; keep your own indifference to yourself ! Tell me now, what have you left ? I have brought you before all the world, •to be my witness what I have done to you. Tuka says, Where will you look for your property ? I am iyour master now. 3085 1^" Y mind is drawn to protect you ; I have for- •^ "■■ gotten myself. You must pay back what you have borrowed, neither more nor less. In my love for you, I renounced all my connections; I took my share of worldly censure. Even as my soul is drawn towards you, so on your side must the same disposition be seen. 3086 T AM treated with contempt ; what have I to do with names or forms ? No honour is shown to me, no message is sent for me. Taking thee to be my father and mother, I approached thee fami- liarly ; but I found thou hast many relatives in the world. Tuka says, Now I will fold my hands and throw myself on the ground here where I am. REPROACHES AND CHALLENGES TO GOD 131 3087 T HAVE long been patient ; thou payest no heed to this, O Vitthala ! Now I will seize thee by the hem of thy skirt; I will make myself thy peer. I am reckless of my life ; I stand up to encounter thee. Tuka begs the saints to tell this to the Lord of Pandhari. 3088 "VXTHO has served thee for salvation and has not ^ ^ received some proof of thy power ? Tell me this, O generous Lord. This devotion to thee is aij inheritance from generation to generation in my family. Who has not entreated thee for something else than knowledge of Bramha ? Whose fond desires has thou not satisfied ? Whom, in ancient days, didst thou delay to save ? Tuka «ays, Why art thou changed ? Do I say anything without good evidence ? 3089 TF I knew the secret, I should not feel this weary pain. Our burden was on thy head ; what error could we make ? Hadst thou set us free from fear, our spirit would have been at rest. For something of this kind I am waiting, says Tuka ; I stand upright. 3090 T HAVE no sense of self left, or of my place as distinct from thine. Henceforth, O God, take thou good care of me, while I am with thee. Tuka says. If a wife has no clothes to wear, it will bring shame on her husband. 132 ^ THE PROBLEM OF ACTION 3091 IJOW can a child petitioning endure this harsh •*■ „ treatment? He feels ready to die. His parents ought not to see him in distress. Through the influence of the world, hitherto I have been kept far from you ; I have reached no eminent position at your feet. Tuka says, O God, keep me as thou wilt in any condition thou wilt. 3092 \J^OU should encourage your servants and mak& them feel confidence; they will not fail to- serve you well ; they will swell with pride in the^ dignity which your fondness bestows on them. They will rejoice in their master's words, in the hand on their head which sets them free from fear.. They do riot ask for extra wages, says Tuka ; but they feel sure these will be given them. 3093 TXT" H ETHER you command me to be saved or ^ ' drowned I am ready ; this is my firm resolution. I cannot say if I was wilfully^ tormented by thee ; I shall receive in silence what thou givest me. Put an end to my petitioning,, or at least bid me henceforth be thy servant. Whether I am to act or look on in silence, says Tuka, at least speak to me, O Panduranga. 3094 'T^HERE was once a child who cried for a cake such as he had never seen before. They REPROACHES AND CHALLENGES TO GOD 133 placed a potsherd in his hand, and put an end to his fretting and grumbHng. O Merciful One, do not treat me so ! It is a parent's duty to do good to their children, says Tuka. 3095 T CATCH the hem of thy garment ; I make myself thy peer. I have grown reckless of my life ; I stand up before thee. Tuka implores the saints to tell this to the Lord of Pandhari. 3096 TJONOUR and a good name do not fail to cost something ; the man who carries a purse has to meet demands upon it. Tuka says, You know all this. I am full of impatience; there is no patience in me. 3097 AXTHAT need you spend from your own purse that thus, you seek to evade me ? What pleasure have you in thus amusing yourself ? Tuka says. You have laid aside your manifest form ; now who will set us free ? 3098 T^^EN pay back what they have borrowed ; the "■• sum borrowed decides the payment. In pro- portion, then, as my soul is drawn towards you, there should be a movement on your part, O Panduranga ! 134 THE PROBLEM OF ACTION 3099 T HAVE settled my purpose, now I give it expres- sion ; if you mean to be my father, you must accomplish it. There is to-day an eager desire in my mind; I have given up putting off things. I know my own resolve ; I will not take a veiled reply. Tuka says, Though I have had to remind you of my resolution, still you should be proud of it* 3100 IMj^AKE good your own words; recognize that you and we are equal. If a man departs from his words, it is against him that complaints will be made. Tuka says. Not so will it be with you and us ; you will be our intimate and our friend. 3101 TXTHO will help me to find comfort in thee ? If ^ ^ thou wouldst be called Purifier of the Sinful, fence me round on all sides. If not, give up the badge of thy claim. Fulfil your promises, then people will respect you. Take your part in the world out of respect for people's opinions ; do not let your promises fail. Such i§ not the case with you and me, says Tuka ; you will be my bosom friend. 3102 T LOOK wretched although I am thine ; thou seemest to be even proud of this, O God ! When a mother is angry with her infant child, who will help him in his distress ? Just so, Vitho, without "**• REPROACHES AND CHALLENGES TO GOD 135- thy help I am a stranger in the land ; do not cast me into this distress. My hopes are wholly centered on thee, says Tuka. 3103 T^HE Baudhya incarnation has fallen to my lot ; "*• his mouth has accepted the rule of silence. For people of former ages he assumed his blue colour and four-armed shape; but he speaks in secrecy to the saints of to-day. The Kali age has fallen to my lot; though I direct my gaze every- where, you do not meet my eyes. What harm have I done to you, O Narayana ? For whom have you no pity ? says Tuka. 3104 T^H Y character as Purifier of Souls thou dost not "^ display in our case. If we suffer the pangs of birth and death, what does it profit thee ? Tuka says. You have played truant with me, but I have seized your top-knot — your name. 3105 C££, Panduranga has played truant with me ; ^ but I have seized his top-knot — even his name. Let the saints now judge between us, who shows himself shameless here. Who is the wrong-doer here, O ye saints? We sinners do shout aloud his name. Make him renounce the name of Purifier ; in truth, it is we who purify our- selves of our sins. We, no doubt, are the trans- gressors ; but what avail us the tales told of him purifying men ? Tuka says, Though we perish^ we shall not quit your feet, O ye saints ! 136 THE PROBLEM OF ACTION 3106 T^ELL us what sin we have committed from which there is no escape. A deer and a fox received places in Vaikuntha ; what right had they to this ? He who assailed the elephant in the pond — Hari asked him not if he was fit to be saved. Tuka says, Ganika was vile, yet my troubles are greater than hers. 3107 TpHERE is a plant called the sun -plant ; yet no light falls from it. Another is called, on Dasra day, the golden -tree ; yet nobody would accept it as a pledge. Tuka says, O God, renounce your name and claims ! 3108 TF the Ganges went to the sea, and he refused to give her a place, where could she go ? I? the water vexed with creatures that live in the water ? Does a mother refuse to shelter her children ? Tuka says, I have come to seek your protection ; i^hy are you silent ? 3109 /^ SEA of mercy, O Lord of men, vindicate now ^^ the glory of thy name, the high claims of thy titles ! In this Kali age, God has assumed his Baudhya manifestation ; O, do not incur the cen- sure of the world ! Lo ! the Kali age seeks to sweep away mother and son together ; what have you to do with the wild tricks of the world ? KEPROACHES AND CHALLENGES TO GOD 137 3110 npHOUGH I am a calf of the heavenly cow, I get no food to eat ; what shall I do ? Thus you have treated us, O Vitthala; how is it you have forsaken us ? 3111 iXTHERE are you detained by the meditations of yogis or the joyous preachings of Pandhari ? What occupation engages you, that you cannot liear my complaints ? Are you blissfully asleep on your serpent-bed ? . How is it you refuse the pleasure of listening to your worshippers ? Tell me where you are detained, says Tuka. 3112 A MORTAL man, a food- eating worm, if you -'^^ call yourself his servant, will not neglect you ; he will not depart from his word. But you are the Lx)rd of men, the Source of the sun and moon ; you are the Feeder of the universe ; you are extolled by the lord of snakes, says Tuka. 3113 "CHALL I go through the penance of five fires or ^ suffocate myself in smoke ? Tell me, what pilgrimage shall I undertake ? Where is your village ? Let me run to it. What conduct shall I observe, what vow shall I undertake to make you merciful to me ? You have turned harsh towards me ; you give me no answer, says Tuka. 138 THE PROBLEM OF ACTION 3114 npHOU shouldest feel some shame for those "*• that have clasped thy hand. Foul and feeble am I, but be thou merciful to this poor wretch. If a mother has a child with a rimning nose, does she not love him ? Tuka says, Be assured, I will quit my body for thee. 3115 TF we call ourselves thine, then thou wilt be blamed when we fall short. That a man who has drunk nectar should die — is this in accordance with divine law ? Beneath the tree of wishes,, need beggars keep their bags tied up ? When a man has found the magic stone, says Tuka, need he die of hunger ? Uin.-Prayeri 3116 TpHOU hast drawn this body to thee ; now make good use of it. O thou that knowest all, know this, that I know not what worship is. When a mother conceives a child, she understands- all the signs belonging to it. Bear me on thy hip, O Hari, says Tuka. 3117 IX/'HEREVER I look, there I see God— give me some such faith as this ! I have grown attached to one spot ; I am full of ideas about PRAYERS 139 qualities good and bad. Wherever my head lies, let it lie at thy feet ; do thou bring it to pass that my life may not be wasted. Tuka says, Sweep away all that keeps me from thee ; take up thy dwelling-place at my feet. 3118 JJ ERE AFTER, thou shouldest go with me wherever I go ; thou art now turned into all my capital ; now do not keep me from thy feet. Henceforth, O God, says Tuka, entangle me in no snare elsewhere. 3119 CHOULD the body fail to control itself, what are we to do ? Fix, O fix my thoughts on thy feet. Suffer not the impulses of my mind to stray^ Tuka says. If men act thus, blest are they to have been born. 3120 ^XTHAT do we owe to one who gives us a per- ishable boon ? Do not serve us up such Counterfeits ; give us the reality, O Vitthala ! Is she truly a mother who leaves her child crying behind her? Tuka says, Those are truly pious deeds that make thy fame to spread. 3121 T^ RE now, thou hast protected many in distress ;. thou runnest when they utter thy name in extremity. But me thou hast forgotten, O Pandu- ranga. I am dying, says Tuka ; spring forth to save me, O Keshi, my Lord ! 140 THE PROBLEM OF ACTION 3122 Tyr Y purpose is settled ; I shall not change ; I '*' shall not leave the way I have found. Thou, then, must protect me; thy feet are all the strength of my mind. Should I say this in many ways, it will not grow plainer ; we must each be the other's witness, mind to mind. O Life of my soul, says Tuka, O Narayana, thou art my witness. 3123 T ET the Generous One fill up any deficiency ; my intelligence is small, and I am at fault. 3124 T KNOW the due season, but my intelligence avails me nothing. It is thou who must thoughtfully teach me all. The mere asking of thee costs us nothing and saves us from all care. Tuka says, Bear with me ; I am grasping thy feet. 3125 /^NE standing at thy temple, like a door-keeper, ^^^ entreats thee ; save the suppliant from anxi- ous care ! All is known to thy feet. 3126 T CANNOT forbear to speak of the spot where ^ my love dwells. The form that up till now has been brought before me, O take not that away I Hateful, O Narayana, says Tuka, is any course of life apart from thee. PRAYERS 141 3127 A T last, now I entreat thee, uttering just what '^^ is in my heart. I ask that thy name may be ever in my throat ; this alone will fulfil my desires* Tuka says, So long as this wretched body holds together, so long shall I sing thy greatness. 3128 'T^UKA says, I feel that at such a season thou "*• shouldest run to help me. 3129 TN many a birth I have come and gone ; now da thou set me free. I am carried away by the stream of illusion ; do thou stem the current and save me. Tuka says. Who but thou can save me from affliction ? 3130 1V4^AKE me thy own ; give me this assurance ^^^ — ' Fear not ! ' 3131 ^tXTlTH outstretched hands, I run towards ^^ thee. 3132 npAKE care of the gift I have given thee ; my intellect is now composed, I feel no desire for pleasure. Obstacles arise and keep men from thy feet; but, O may our union, says Tuka, be sweet from first to last I 142 THE PROBLEM OF ACTION 3133 ^ I ^AKE me by the arm, and lead me beyond the world. Thou art the chief jewel of the wise, a very mine of all attributes. Thou art the crest- jewel of all men, O blessed Vitthoba ! Make thyself a shining lamp, and banish our darkness. Rend the net desire, and take up thy dwelling in my heart. See how I am ensnared in my ignorance ; pray, take thou thought for me ! O Infinite One, Tuka lays his head on thy feet. 3134 ^npHIS alone is the favour thou shouldest show ' us — to let us lay our burden upon thee. When hungry, men cry out for food ; when they are cold, they need clothing. Whenever a desire arises within us, at once we cry to thee for what we want. Let not sorrow visit our house; keep thy chakra whirling round it. Tuka says, I desire not liberation ; I would rejoice to be born into the world. 3135 TX/'H AT shall I ask ? Of whom shall I ask it ? ^ He of whom I should ask is near me. Were I to ask for Indra*s habitation, even that is not eternal. Should I ask for Dhruva's habitation, Dhruva himself longs for the earth. Should I ask for the joys of Svarga, when my merit is exhausted, I must return here again. Should I ask for immortality, the soul is already, by its own nature, beyond death. Tuka says, There is but one thing I ask for — unbroken unity with thee ] PRAYERS 143 3136 "HpHE child must tell his longings to his parents ; who else will minister to his fancies ? For- give me my mischievous acts ; since I am near thee, why dost thou neglect me ? Others than thou may gain dominion over me ; where will thy greatness be then ? Tuka says, I have approached thee from afar ; keep aloof from me no more. 3137 T^^Y eyes are wide-open, gazing intently, while a veryGangesof tears pours from them. Tuka says, Prove now thy truthfulness by carrying out thine original word. 3138 'IXTHAT knows the child of its mother's mind ? All care concerning him is borne by her. They are to each other as a stone is to a gourd — when the gourd keeps the stone afloat. So too e no need to bring anything from anywhere, or ta go apy where to get salvation. If a man gives (jpd a place in his mind, lii^ mortal eyes wilt become divine. Tiika says, When God manifests himself, there will be no room for an individual soul anywhere. 3220 l^NOWLEDGE acquired from the sight of XV others — what is the use of it, so long as we^ liave no experience of our own ? The pleasures of the senses have led many astray ; later on, when they would fain give them up, they cannot repress them. A well -planned diet, righteous dealings with men, freedom from passion — these are the means of salvation. As when a ship is anchored on the sand and a gale assaults it, so is it with the pompous self-conceit of man. Tuka says, Control your .mind till you grasp Narayana. 3221 TF you wish to chum milk, there are things you must do and things you must not do ; this is the secret of butter. You must not spoil the process, or all the butter will disappear. You ;nust take care of what rises to the surface ; you must not let the essence be lost. Tuka says, When you have satisfied, your hunger, then you should lick your fingers. THE CONDITIONS OF ACCEPTATION 16^ 3222 /^UR mouths should be saints themselves, our ^^ senses religious ascetics ; I know of nothing else that is truly faith or devotion. These are the only two divine songs ; all others are sung merely for anxusement. Tuka assumes a posture of the mind, and sings God's praises; '^ 3223 T HAVE made myself ^rong by descending to be' ■ a suppliant. I have entered his house, and^ brought a treasure home with me. I have arranged my plans so as to win a treasure of my owii.^ Tuka says, I embraced his feet, and plundered all his wealth. 3224.; ^ I ^HE lisping of a child, whatever it be like,^ pleases the mother well. Sweet is the love; of a child ; that is why she likes his words. The- child runs before and behind 4ier; he pulls and^ pushes her, but she puts up with it all. Is it not' so, Panduranga? Tuka entreats you to say. ^ , 3225 : 'IXTHEN we attain to a mortal body, we should cpnsider its essential purpose ; we should persevere on the road to devotion, We should' confine the restless mind to one spotj and humble ourselves at the- feet of the saints. With full assurance, we should clasp the hand of faith ; the- fears of life will then, disperse to other lands. Save' the - nainei there is no easy path on • earth ; sing - V66 THE CONDITIONS OF ACCEPTATION forth his name with joy. Blessed is the man who does this, says Tuka ; he has become a very Mem of fixed resolution. ^ 3226 /^UR innumerable doctrines are fabrications of ^^ words ; by committing them to memory, men grow voluble. The secret of my Vitthoba is far removed from them ; as long as they are possessed by the senses of the body, how can Vitthoba enter them ? Sacrifice and penance, thought and things thought of, fail to reach him. Tuka says. When we grow weary of the world, we conceive a passion for him, ^ 3227 TF a man has no spare time, and still bears in mind the Wielder of the Disc, he will help him. When the soul is deeply agitated, should a man fix his thoughts on Pandhari, Narayana will help him. If he has no bodily strength, let him offer nothing but faith ; the prince of Pandhari will help him. Whether you have strength or not, even though you be the slave of others, still be not heedless of him. If a. man thinks of him, says Tuka, Narayana approaches him. 3228 npHOUGH the hands and feet should join forces and say, 'Come let us use our own eyes to see with,* still, since they have no sight, how could they see ? The eye alone is the beholder of all things. When the Eye of the eye went forth to see, says Tuka, he stood alone and continued to gaze* THB NECESSITY OF EXPERIENCE^ 167 • • ■ ■ . . ^' -. . ■. » .... ... . J i, X*— CDe nectsswy of experieiice ' • • . ^ . • " ■ . . ■ •"? 3229 . . -: npHE joy of devotion no others know, be they learned, or Vedic readers, or men of infor- mation. Those who, by rapt contemplation of the self, have not their own souls free, even they, cannot compass the bliss oi devotion. If Narayana.. shows hi* mercy, says Tuka, then only can we' master this secret. . ' " 1 3230 : : • 7 T OOK at my experieilce ; I have made God my own. I need only speak what he puts into my mouth, at any time when I answer you. Only when we quit this wicked world, does Govinda become our bond-servant. I have taken the hold^ step, says Tuka ; thus I have made him priscmer. : ''■■"^.r ' : .3231 ■ -■ '..;•.: "DRING iron, cotton, and wool together, then fire' leaps out when a blow is struck. Experience will enlighten the mind in its own season. Food brings the experience of satisfied hunger; let us set our desires on it, for this is the measure to take. Tuka says. When soul mingles with soul, then who^ can apply a name and when ? ^ ^: : , 3232^ r J -J - , • ■»-.•■. ' . /^OD is bankrupt, he has lost everything. Why; ^^. should I waste any more speech on him ? I 168 THE NECESSITY OF EXPERIENCE must approach him by my imiermost mind. He has put up the shutters and lighted a lamp in his shop. Tuka says, O people, take steps to keep him in your house. , 3233 ^*^LEARLY has this knowledge shown itself — ^^^ that Narayana is in all beings. You must make experience your own, by putting up a prayer to God. The voice utters speech according to what the eye sees or according to what falls on the ear. Tuka says, You should master the secret which will enable you to attain. 3234 'iTpHIS gift of my master's I have attained through- the sight of him. Let us debate this in a spirit of love ; let us hold a dialogue concemipg your happiness. The only thing that will make, this secret known is pious service at your feet. Tuka says, Bring this intelligence of mine to complete attainment. 3235 TTlRE cannot be described or set forth; it is an f- experience of the mind which the mind alone, understands. The young of the tortoise are fostered by the mother's kind glances ; she suckles them not,, but they cling to her in a fast embrace. Who teaches the snakes, while they are yet in the womb, to hide themselves as soon as they are born?.. Man ip^y know well the difference between sweet and salt, though he cannot describe it ; he knows well THE NECESSITY OF EXPERliENCE 169 the feeling in his mind. Tuka says, Let the mind consider things well for itself; l6t not the good^ enquire of other men. 3236 AX7HEN you gather fragments 6f gold and melt them into a bar, the gold is just as it was ; it is known as genuine gold, such as it was at first.: It has passed the test of fire, the test of heat, and the test of filing and boring. You may take it round all the country, says Tuka, but you will not lose by it. 3237 A PARROT knows how to say what he has been "^^ taught ; but what is there really in him corre- sponding to this knowledge ? A man cannot become, a prince through any pleasure that dreams bring him ; my experience has shown me this. Why was my tongue graced with ornaments of speech ?- I seem only to drift farther from thy feet. A. treasure beheld in a mirror we cannot grasp nor» put in our purse ; yet it looks to our eyes as though it was real. We go on hankering after it, but we have to gulp down our spittle; it seems to be a mere delusion. The gift bf poetry confers sweet- nens on speech ; this the Puranas testify. Tuk§ says, A. cowherd keeps the cows pf other men ; he calls them his, but he gets no profit out of them. 3238 Y sight has brought me no experience ; I speak only what my ears have heard. If you M 170 THE NECESSITY OF EXPERIENeE Utter the word 'cakes,' what conaes of it ? Does it; make you feel as though you had eaten a meal? O Hari and Hara, if you send friendly enquiries, after me by letter, and show me no honour when we meet, what response must I think you mean to give ijie ? Why are you not the same within and without? You act as though you were a. stranger to me. You create hopes in us by crying. *3 come,' then you let the drowning man drift down the stream. Tuka says, O Crest- Jewel of Wisdom, how loiig inust I cry to you? Where are you ? _ r 3239 A BLIND man describes things as tbey are de- '^^ scribed to him ; but a man who can see has the evidence of his eyes before him. When a man has an established dwelling-place, this shows, that his fatiiers before him were powerful men. How can a feeble man find any comfort in life? Tuka says. Let us make ourselves a home by our own valour, then we can praise it to the world. 3240 TJE ^ho is truly toved by another finds a home near him; others, though they approach, are sfill left far away. A cow deserts a fuU-^own calf, though it be of her own family. The lover alone knows the sweetness of his mistress's love, though others may find pleasure in her company. Tuka says. Speak where your words wiH be truly valued. THE NECESSITY OF EXPERIENCE l^lr 3241 \i^OU cannot cook your food backwards; yoa must follow the rules which have been laid down. You cannot trust the words of a great talker ; they are' mere chaff, -with no taste in them. How can a man gather fruit before he plants a tree? A man who jests about doing so, you may ^ call an idle prater. How many wretches have been cheated in this way, says Tuka ; they imagine that wheat itself tastes like cakes. 3242 CUCH is so-and-so, the voice may be compelled ^^ to say ; but the mind^s experience should tell it* 'He is not such.* The body loves bodily actions ; for thus within and without come to correspond with each other. When a mother and son meet unexpectedly, tears depart from them because of the joy they feel. Tuka says, One thing reveals- the other ; good brings good to light ; mere show ends in mere show. 3343 l^USK-DEER carry in themselves the odour oF 7 musk ; but though it belongs to them, they^ are not conscious of it. Lucky men buy it for a price ; but the deer, who carry it as a burden, are killed fior its sake. The chakora bird satii^es its. thirst with the nectar of the moon ; the bee feeds on sweet odours. Experts gain their knowledge from examples like these ; even as a jewel is appre- ciated by the jeweller's eye. What would be the use of putting it in a blind man's hand ? It would be wasted, as a pearl would be wasted, says TukS^ 172 TRIUMPHANT HAPPINESS XL--Crianipbant Rappiness 3244 ^TTHE best of all places, a scene of delight, is any place where you remember God's feet. Be it A forest or a house, lonely or crowded, there the ^ spirit is at peace. Blessed is that time, a yery stream of joy, which is spent in contemplating Govinda. Be assured, says Tuka, by the aid of Narayana, that is a time of true gain, a time of good fortune, a halcyon time. 3245 ^T^H ROUGH the power of our master, everything •^ is humbled before us ; Time and Death are •subject to us. God is proud of his servants ; so, offering to him all our aspirations, we rest at his feet. Let Narayana, says Tuka, fulfil our childish longings, and give us a plaything such as we desire. 3246 T FEEL as though I must dance, so fondly do I love thy nature. My limbs are set in motion ; they are pulled by the strings of thy commanding' -power. Thy name and form have filled them with this passion ; naturally do they follow this course- they are entered on. Tuka says, Panduranga ■embraces me." 3247 'TpHIS bending and bowing to every one, the r: vexations of my. husband^s house, they Are TRIUMPHANT HAPPINE&S 173 chased away ; I shall see this misery no more. In her husband's house, a girl is the slave of many ; but in a moment, says Tuka, that has all been uprooted and ended. 3248 T HAVE put on me, like an ornament, the plea- sure of devotion ; now let me taste this nectar. In the gatherings of the saints, we shall speed along the time, raising loud shouts of joy and love.- Here, on earth, we have the very bliss that sets Bramha marvelling. We desire not Vaikuntha ; Panduranga comes running to his service; why should we seek liberation ? How can it bestow tn us such a mood as this ? Tuka says, This fulfils all my longings. 3249 A LL other pieces of good fortune would I waye round him and throw away ; yes, were it such a lot as Indra's. I ani confident, through my own experience, that God dwells in the house of Vishnu's devotees. ! 3250 H E suffices even for the feeble. 3251 AX7"HEN we have once made this strength our own, then we are free from anxious care. If once we have gained this happiness, we nee^ nothing else. 174 TRIUMPHANT* HAPPINESS MM ^ipHERE is not a trace or bond left; the world ■*■ has been made invisible to me. I need only sit and eat what God has freely given me. I am «et free from fear ; there is no room for any second in my heart. There is no reason, says Tuka, for me to add any more. 3253 '\X7'HY need we take this case before the court ? * It was settled when it began* The deed of :gift is in my hands, bearing the signatures of many saints. I stayed by myself away from you, uttering the words * mine, mine ' ; but at last thQ quarrel has been mended ; there need be no more ^grumbling now. The treasure that was set apart has been put into my hands ; you, O God, have no control over it now. Tuka says. All wrangling would be wasted now ; I have taken possession, of my own share. 3254 ILJE shines forth plainly, as huge as the world.; ^ ^ all darkness is banished. There is no place where one could hide from it ; for the world is laid •open before us. The day of truth has dawned; words suffice not to describe its growth. TukS says, I have surrendered my soul to you ; I have •embraced the Very Highest. 3255 €7^E have made ourselves strong by falling ^ ^ before you in suppHcation ; we have made TliiUMPHAKT HAPPINESS 175 our way into the house and seized the store. We have planned things so as to gain possession of the treasure* We have embraced his feet, says Tuka, and thus we have set ourselves free. 3256 npHE home of bliss, the fountain of jby welling . up ; the Lord whose glory it is that no one dsLve even look at his child ; when he has a servant like, himself, he will take him home with him, Tuka says. This is the gift bestowed on us by the Infinite Splendour. 3267 ^IXT'HEN pleasure is added to pleasure, there follows, as it were,, the curdling of milk, and butter is churned forth from it. The body trembles and sways with joy, the arms and eyes grows cool. This is the might of Narayana; through his attributes these properties in us are developed. Tuka says. The measure is heaped above the brim, so it runs oyer. 3268 npHOU art rest for the weary ; I wave neem- leaves and salt around thy name. O Joy Supreme, who receivest the forlorn and accountest them no burden. Tuka says, My desires are satisfied ! 3269 ^1X7 E were afraid because we spoke of * our- selves ' ; but he has taken us on bis own 176 TRIUMPHANT HAPPINESS back. , The whole world belongs to us now ; Time is not left a particle of power over us. While we utter the name of the Mighty One, what anxiety can we feel ? .Tuka says, In Narayana our life i$ full of bliss. 3260 npHERE is none that can prevail against him ; what is there that the Lord of Pandhari cannot accomplish ? O mind of mine, what refuge is there for you to run to ? Be now at peace. The power of the senses to draw you after them, the traffic of the world we have banished; all that penetrated you and set you in motion. Tuka says, We have conquered Time ; we sit still. 3261 TX7E Vaishnavas consider this the inherited religion of our race ; we rely on this name with whole-hearted confidence. Then alone, you may call us servants of Hari and extol us, when first we have purified our minds of desire. We ask of thee neither the pleasures of the world nor liberation ; we sing thy praises with love and joy, and dance before thee. Tuka says, Grant me from birth to birth this life to lead. 3262 /^OD has grown friendly to me ; he has satisfied ^^ my soul with sweet after sweet. I have secured a prosperous harvest; the stain on my soul is gone* Sins and merits have vanished with me; by one ablution, I have wiped them off* TRIUMPHANT HAPPINESS 177 Tuka says, My voice is purified in Janardana who dwells in men. 3263 '\)L^E have been comrades from birth to birth; ^ " now, unexpectedly, we have met each other. Now the thread of love cannot be broken ; though you let it go, it will not leave your hand. Tuka says, At last, you and I are truly united. 3264 TJE called me to him and pacified my mind, by "■■^ pouring out his sweets — the bliss of love. He strung together the gems of his names, and gave me them as a wreath to wear. This bliss, says Tuka, set me at my ease ; I was engrossed in his name, and his name made me happy. 3265 •Che has fostered me in many lives and given ^ me an eminent place at her feet. She let me {orm the habit of asking her for sweets I love, Tuka says. She never lets me feel, for a moment, separate from her. 3266 ^IXTH AT we lack, our mother provides and brings ^^ us, while she sings songs to comfort us. All pleasures come round to us where we ar^. Wherever we choose to stay, as our own inclination^ prompt us, in that very spot we look our best. We have plucked up by the roots the tree of desire ; all sinful wishes we have banished. Tuka says 12 178 RAILLERY OP GOD VHthata, the mother of her worshippers, will cssi her shade upon us. 3267 H ROUGH the power of our lord, the purposes of mortal men are attained. Since we have the power of God behind us, we bring Time into* subjection. We can accomplish all with God to help us. Tuka says, Through the controlling i)ower of our Lord, we need never more feel fear. XIT.-Railkrv of m 3268 A FRIENDLY quarrel ends in no triumph of "^^ either side, though the words sound harslu The father is grieved by his son's grief ; they livo with one life between them. Nothing can break the- tlo3e bond of their love ; no enmity can place a barrier between them. Tuka says, If I utter a piteous cry, the Cherisher of the Universe wilt draw near to me. 3269 1 /^ BEST of beings, there is no one to compare ^^ with you! Your intelligence is not master of itself; you cannot stay awake unless we call on you. If we wake you up, you manifest yourself. Tuka says, You need teaching every- day. ItAJI^LBRY OF GODi 129* 3870 ^T^HE glory and excellence of tby name I have "^ prck:laimed ; but I taste it not myself. How can peace abide with me? What I impose on myself does not dwell with me. We marvel at anything that brings us real gain ; that is what we* long for ; traffic in the spurious ends in the spurv* ous. Tuka says, Get thee glory for thyself ; do noc wait for pious service from me. 3271 T OVE didst thou bestow; an attentive mind didst thou require ; an exchange took place between us. Why should we call thee generous ? With trusting faith, thou takest one thing and givest another. Thou givest little and takest much ; thou forbiddest all men to judge thee» Tuka says, Thou didst allot to us an attentive mind as our capital, and now thou hast cast us into an indifferent mood. 3272 \X7HEN a man is ready to sacrifice his life, why need he show any fear or deference towards anybody ? You penniless wretch, I shall strip your blanket off you in the market-place ! The more respect I show you, the more trouble you give me* Tuka says, I shall publish your origin and family. 3273 Y^OU take the souls of others, but you show them no pity. You will not give away your own superfluities ; this is meanness, O Govin^a ! If we ISO RAILLERY. OF GOD are to serve thee, at least we desire to see thy person ; we cannot endure, that thou shouldest hide thyself. Tuka says, O Master, O Destroyer of all things ! . 3274 -^HERE is a fell spirit that lives at Pandhari ; "^ it pounces on men who pass along the road. TRUSt proclaimed is all we need. Tuka says, His author -^ iiy is supreme ; who can stand in our way ? - 3309 r - ■ .•,■•-> ■»• ' . ' ' TN him alone I trust; all other names to me*^ "*" signify nothing. 3310 T WILL sing to thee as best I may, careless strains- T" or well -composed, with such skill as I possess. Tuka says, I do not feel it wrong ; I am thy lisping child. 3311 Tjir HAT pleasure can 1 feel in my lord!s love, if it be a matter that embarrasses him ? I will not ask thee, O Narayana, for anything that pains thee.. 3312 TXTHEN I meet thee, I will tell thee the secret of * my love ; together, we will eat a sweet meal of joy. ", This is how a mother and her child behave.- 3313 npUKA says, Entrust me to him in this way^ then surely he will protect me. 3314 'T^HOUGH many strangers may try to interest a ■ "*• qhild, yet, in his heart, he is only fond of his mother. He does not care to hear other men iPilking ; he dances, with delight when he sees her. jTAiTH ANi> Tl^UST 151 ^WTH ATSOEVER wishes arise withiij me, taJce thou, O Narayana, the place of them. What particular wish need I distinctly state ? Thou JcQQwest every aspect of the mind. What othee ftiend have I than thee, to whom I may tell my desires ? The whole world has turned slanderous towards me ; 1 cannot recall who are my friends or my enemies. Thou art the soul of our souls ; my peace rests with thee, says Tuka. 3316 IX^ITHOUT this gift from thee, says Tuka,. .. I will not live ; I had rather be a man d©- Qi^nted. 3317 IJEING limbs of thy body, we know thee coni- pletely ; others find thee a riddle hard to penetrate. Thieves familiar with a house knowr where to lurk and whence to attack it. Tuka says, 1 have pierced a way in, and I come to talk to you. 3318 XJE is generous in distributing his love; he con- * '*' siders not if a man is great or small. Sin has test its power and retreated; Time has fled into exile. 3319 npEST my mind with all severity ; my heart will not swerve from you. I will not lose my head for you; you shall see if I am miserly or 192 FAITH AND TRUST generous. Crush me with a sledge-hammer; yet I shall not quit thy feet. Tuka says, as his last wordi I cannot move forward without thee. 3320 ''TpHE giver is the consort of Lakshm! ; how small is the boon I ask ! He knows the thirst of the thirsty ; but you cannot lessen the Ganges by brinking it. If it is the wishing-tree that is the giver, what will it cost it to satisfy one hungry man ? Tuka says, By ceaseless contemplation, we have got hold of the highest Brahma. 3321 XXTHAT purpose stands unaccomplished through ^ ^ thy reserve, that I should trouble thee with ^orce ? My life is not passing away ; I am suffer- ing no loss ; this I can easily recall I have po anxious cares; I am not dying of hunger, nor do I stand in need of buffaloes and kine. This you know full well; my words are long and tedious, but my faith is real. Tuka says. To gain perishable things mankind abandon your feet. 3322 TX7E have made God our debtor ; what harm will '^ * it do us if we ignore other gods ? Let us lay our entreaties before one alone ; it is no use crying to others. If we cringe before many with troublesome requests, the end will not be purifica- tion. After full consideration, we have left all -others alone. Tuka says, Let my faith repose at the feet of God ; my soul will be gladdened. FAITH AND TRUST 193 3323 TF I cannot fill my belly with food, I will eat dust ; but I Will not lay a burden on thee. Priceless is thy name; Bramha and the rest know this not. Tuka says, True is thy name; it suffices by the impression it makes on men. 3324 T SHALL not look upon your face lest I should cast an evil eye on you ; better far, I should first look on your feet. This body I shall give you to be waved round you and thrown away. 3325 TX^HAT entangled us, O God, in days gone by, ^ ^ that the rest of our lives should be filled with fears ? Your fame in the world is still what it ever was ; what is there that you ought to give us when you meet us ? Some there are who sit fasting, to compel a gift from thee ; there is no such obstinate persistence in us. The eagerness of these men brought disgrace on you ; but what is there that we stand in need of ? We desire not liberation nor dwelling-place in Vaikuntha ; we shall surrender our personal selves to thee. Tuka says, O Infinite One, if there is anything of mine you wish to have, take all that is mine ! 3326 yi GOPI went alone into a forest without the -•^^ knowledge of her household. There was no one with her ; she was unconcerned for her 13 cl94 FAITH AND TRUST safety. When she had entered the impenetrable forest, she was beset by beasts of prey. She sajv no path before her; an appalling fear came over her. . Those whom she had left behind were far from her ; there were obstacles ahead of her. Then, says Tuka, she began to think upon him who dwells in the heart. c". xiy v_ , - - Cbe moral Ideal ^ L— Pttriif from desire and 3327 XJE on whom the wealth and wife of another make no impression, Tie is not, even in other directions, bound for a moment by the chain of actions. This expetifence is^ attained by the trusting soul ; it sees the innermost truth laid bare before it. Search out this conclusion, that all fermented food is strong drink ; though people have distinguished degrees of poison, and called ^ome pure and somip ikppure. Tuka says, Ex- perience will shqw ytiu what is really right in this' matter ; how can you buy your advantage with money ? . 3328 T-TUNGER goes no further than the stomach ; : : it is de$irQ tbat n^akes us fill our bag and lyings stiame o^ us; it is craving that increases qur lpa4^ For indigestion^ there are known reme^ et there be a settled faith in your soul-^ n^ercy, kindness, and peace with all creatures. U — Peacefttlness 3346 TF you greet men with the words *A blessing on you \ all sense of hostility vanishes. Narayana has fully assured us of this, by the sense of love he has planted in our hearts. These words put to flight all anxious care. Tuka says. If you sing this song, your own advantage comes forward to meet you. , v 3346 f X-T ATE none ; be jealous of no being * ; this is our . principle. Tuka says, Follow this principle and you will be free from blame ; we offer you teaching which will benefit you. W UL—Per$eperance 3347 ITH so much gained, should loss result, whom will you blame in tl;e end ? Th^ 202 PERSEVERANCE valiant man bears every blow that falls on him ; when once he has advanced his foot, he does not draw it back. His danger I compare to the obstacles that threaten us when we stray from the feet of Govinda. The battle-field of life is a critical place, says Tuka ; results will be propor- tioned to the efforts you put forth. 3348 ^XTHOSO stands on the shore of a stream he must cross, he should not leap into the water. He should adopt the same measures as those who went before him ; he should not think they look too easy. Moreover, says Tuka, the onslaught of idleness often ruins a man. 3349 \X7E decide if a dinner is a good one by the last morsel ; the same rule holds in every case. You must not change your mind till the very last, or alt the trouble you have taken will be wasted. If you have assumed a part, you must carry it through ; you will be ridiculed if you fall short in it. Tuka says, If a man begins cooking, without knowing the secrets of the art, his intelligence will suffer a slur. 3350 A MAN imposes on himself a hasty impulse '^^ towards faith ; but this is waste of effort and a hindrance to steadiness. Let a man, therefore, weigh carefully his proceedings ; that speech is Wise which leaves something unsaid. Idle talk GENERAL 20^ about renunciation is ostentatious pride; true courage is shown in endurance ; it is part of a man's nature. Tuka says, The right thing is a fountain that wells up continually ; what use is a mere pool where water collects ? OIL— Cbe service of oibers 3351 I TF a man rejoices over the misfortunes of others, his pleasure and their pain and his censure too recoil on himself. Harbour not such thoughts in your mind ; do not store up for yourself a capital of sin. This will linger in your mind as a torment and aiHiction ; it will cast it into fife, till its place of rest is burned up. Tuka says, Thus all your merits will be destroyed ; what is destined for us^ the operation c^ our past brings to pass. 0Tn.-6mral 3352 TF we dash our head agiainst a rock we shall break .• it, but the rock will not sweat in sympathy with the pain it causes us. A man may rashly adventure himself, hear a' live coal, but what pleasure will he have in grasping it ? Tuka says, If a man is sullen towards us, we look on his silence as we look on that of the sky. . 204 GENERAL 3352 a /^UR childhood lasted twelve years; that was ^^ wasted in ignorance ; thus our life passed vainly away ; we served not the Lord of Pandhari. There were left eighty- eight years, thirty of which were spent in lustful desires. Thus fifty-eight were left ; of these, thirty were spent in fond affection. Thus twenty -eight were left, wherein we forgot body and home. Tuka says, This is clear account; our worldly life is but a span. 3362 b TF the she-ass be in milk, can she compare with the cow ? Hang garlands round the neck of a crow, — will he thereby assume the grace of a hansa. Wash an ape, and set the tila upon him^ can he go through the actions of a Bramhana ? Should a Bramhana lose all his attributes, still, says Tuka, he is supreme in the three worlds. 3353 ^ I ^HUS did a tiger seek to persuade a jackal, •^ " Let me eat you up comfortably. You must infallibly die some day ; why should you starve me to death ? " " Excellent '* replied the other " You have settled the proper course yourself. You are bound to perish ; if you let me off, you will have a good deed to your credit." " Oh ! but this is what you ought to consider," says the other. When one rogue meets another, this is how they natur- ally talk, says Tuka. GENERAL 20S 3354 A)^E should give food to all creatures, but money ^ " only after due consideration of their fitness ; for we should only sow seed where it will grow^ Otherwise, while intending to do well, we may sin, like one who should fatten a snake on milk, or purchase sorrow for himself by reciting weird spells. The earth is all the same to look at ; never- theless, parts of the soil are rocky, parts gravelly^ and parts of black earth. Some are good, some poor, and some middling. Hence, if you wish to do right, you must first discriminate. Tuka says, A choice dish prepared without sugar would have no flavour. 3355 T WILL tell you exactly how many houses there were in Lanka ; five lakhs of stone, and seven of brick ; of bell-ijietal and copper, one crore ; of pure gold, seven crores. Yet, says Tuka, he who owned all this wealth took not one cowri to heaven with him. 3356 ^XTE need not court food or sleep ; they are ^ * ready to greet us themselves. Speech not measured to the occasion is futile ; much or little^ it is a weariness to the flesh. He alone knows self -content who knows when he has had enough by signs within him. Tuka says. Do nothing which will distress you ; then you may live as you please. . >? ZQ6 QENpRAL 3357 /^LOSE up every path of wandering ; enter no ^^^^ devious side-path in the jungle. 3358 \ .MAN cannot change his nature to save Jiis _^ life; what is in him comes to the surface. The iSapift disposition pervades him. within and without ; he never grows tired of his own sentiments 9r giy^s th^m up. If you strike a diamond with a liamnKOTy it enters the substance of the hamnier; it pa^not r^ooupce its own enduring bardiiessL Tuk$ $ay$, It is the nature of sandal to burn itself and make others cool. :. 3359 T.F you sepajate the cow from - the calf, each is "T moved by the comfort they, feel in each other. We remark the persistent folly»of the n^n who separates them, fore each pines after the other^ Hunger longs ior food ; in fact, food was created to provide for hunger. Tuka says. Things move according to the disposition they feel towards each other. 3359 a ^A MAN'S likings malce themselves known ; his nature shows itself by outw^^rd sign^. . Th^ thoughts of the heart come to the lips; attentic^i assists the mind. The longings of the pregnant^ woman affect the unborn child ; a light is reflected from a polished dish. Tuka says, We should, tafe: GENERAL 207 Xhe course we think proper ; we should eat what we think we ought to eat, 3360 TX7HEN food has once been cooked, if you kindle fuel, it is wasted. Avoid, then, need- less toil ; all excess is futile. Cherish this secret truth, — that duty consists in doing what fits the occasion. Tuka says, You will, comprehend this when the time for action comes. 3361 TF the vi^ne be of nectar, the fruits are.of iiectar, s^ and tihe seed afterwards will be of the same itrain. Grant me, O Naraya^aj to dwell with meo (^whose words are like nourishing moisture. The best of food is that which comforts the throat, aod shows itself in the sleekness and lustre of the body> Tuka says,. We become like those we live with.; ti^e odour oJF sandalwood cleaves even to inaii^'d ^body. 8362 AAT^HEN you see good men before you, let your speech be without reprd&ch; this is right- eousness ; you will .gain nothing hete hy passion. Self-restraint is caUed for; a wise : man will ^recognize the occasion. Tuka Bstysj Much the best (thing is meekctess. ^ 9363 .T^HE only man who can dd a r thing really well is the man oa whose head that burdeb 208 GENERAL is placed. Those who went before and those who follow are alike unequal to the task ; experi- ence shows this. Within the magic stone is infinite gold ; but a base metal is all base within. A man does his own allotted duty ; this secret, Tuka knows. 3364 AX^HEN the mind lights on what it likes, it is ^ soothed and pacified. When the mind de- lights in goodness, Narayana is not displeased. 3365 LIKE a diamond shattered by the touch of a bug's blood, such is a holy man ruined by dvil company. Even a good cow is ruined by the company of an unruly one ; a moment is enough to change her. Base metal will render gold impure, 6o that its value disappears by lakhs and crores. Sweet dishes turn bitter if you poison them ; such is the effect of bad company on men, Tuka says» with full assurance. Good company is the best; bad company will keep you in the cycle of the eighty-four. . 3366 npHE monkey knows the cocoanut by its outer "*■ rind alone ; but one who eats it takes off its covering* One drinks the juice, another's mouth is filled with earth ; they have each his own portion assigned them. If you give milk and rice to a dog, he vomits them up ; but they will nourish amply one who can enjoy them. Tuka says, Fools bear the load; wise men carry away the essence. GENERAL 209 3367 CHOULD I be beaten by mankind, I would set ^^ myself far from the world ; then, in my misery, I would slowly remember God. Should dishonoui^ overtake me, should misfortune, 'twOuld be well; The -best thing that can happen to uSj says Tuka, is that our dignity should perish. 3368 npHE contented in spirit will join with me; they will come when they hear my call; they will say, We two are one. Tuka says, In^ our speech, they perceive the marks of Vitthala. 3369 : ^^UR parents do not know what is best for us;- ^^ they teach us the rules of worldly conduct. If a blind man grasps a blind man's stick, both leader and follower will come to grief at once. W^ must not istep ahead too hastily ; deliberation is needed ; it is the bait on the hook which sticks in' the fish's throat. Tuka says. The horse and hia ritier come at once to a decision which is to be; mdbster. 3370 CTONE images, fjpr religion, golden slippers ta ^ wear, these the rich may possess ; if a man of no name carries a rich - man's seal, people will recognize it, though they may think little of him. Tuka says. Those persistent claims are a mistake ; each should take refuge in his lot. 14 210 GENERAL 3371 fT^HOSE who wield the weapon of fotgiveness ■ — what can the wicked do to them? If a forest fire breaks out ^here there is no grass, it must die out of its own accord. Tuka says, For-, ^iveness benefits all mankind ; practice it continue ally, and make yourselves happy. 3372 npO revile any one is. sinful;, to grieve any man ^ is to grieve God. Therefore I have diligent- ly taught my mind to think of God and nothing else. Even though we set our tongue in motioa to serve other men, still, the sinful taint of the worlds clings to it. Tuka says, Our souls are subject to their past ; who will save us from distress ? What gladdens our eyes is pity. 3373 1^X7"E delight in the company of a man whose y^ mind harmonises with ours; if a man irritates us, it is best to keep away from him. This view has come down to us from many gens-- rations ; every one makes it a rule to leave undesir- able people alone. We should never associate with people whose nature is different from our own, be it father, son, relative, or any one else. Tuka says. This true maxim we should observe; we should not do otherwise. 3374 ^TpHOUGH a man may not have tasted food for seven days, still, he should not neglect. FREEDOM FROM THE SENSE OF SELF 211 a preaching. Though our head, be broken and •our body cut to pieces, stilly we should not cease to :sbout aloud his name. Tuka says» If a man is thus resolved concerning God's name, God dwells with him for ever. * TX — f reeaoin from iDe sense of self 3376 TT is the sense of self which divides us from hiiil and ruins us; it is this which, in this world, pollutes us. He whom it touches not, he is blest ; he is a light to lighten his family. This sense of self is self -slaughter ; it keeps us from attaining the truth. Tuka says, It leads a man to hold his head high and keep on complaining. 3376 TF two friends are equally rich, they treat each ^ othdr as equals; there is peace in one spot between them. When, however, there is no spring of sympathy in their Hearts, but only artificial courtesy on each side, friendship is like a pool of Stagnant water which may yatnish. The magic stone changes the mature of iron, as the wise change the nature of fools; but the change is only one iii name, the stone remains a stone. Tuka says, A^ 212 BE IMPARTIAL TO ALL MEN long as there is not a spirit in men that recognizes: their two souls as one, nothing passes between? them but idle amusement. . ■ . ^ X.--Be impartial to all men 3377 XT NOW that the whole earth is pure; what is "^^ impure is desire. Thus people are vexed without cause, and give up the fray before they ^^ wounded. All men are gods.; it is base doubt that strips^ them. Tuka says, When we banish this sense of difference, then all are pure. 3378 T LOOK on all men as gods, thus I have forgot- ^ ten my own faults and virtues. The image in the mirror seems distinct from the object, but it is really the same with it. Tuka says, When th^ stream meets the sea, it loses its own water. 3379 XJOW can the pure and the impure be sorted **• out, when even the skin and flesh of men cannot be separated ? With God, no quality makes a thing great or small. Is water a different things BE IMPARTIAL TO ALL MEN 213 according as it comes from a stream, a well, a rivulet, or a river ? Does the sun choose out rays for different purposes? His splendour sucks up all moisture alike. The milk of different cows does not vary in colour ; it is the same in the case of all. You cannot distinguish between different kinds Of •^arth, but pots have different names according as they are prepared in different ways. Fire behaves .always in the same way; it does not consider ope sort of fuel pure, and another impure. Tuka says. The fitiiess of the receiver is the point we should consider; — or sljall we. say that nectar is sweet if it is mixed with poison ? 3380 'TpRUE worship of all is to cherish all creatures ; envy of others brings weariness with it. Let the object of our resentment and irritation be ourselves ; then the rest of the world we shall look on as Hari. This, says Tuka, is to be truly a saint — to identify our own soul with the souls of all men. 3381 I^^ILK yields curds, butter, and ghee ; so, like- wise, all visible creatures are united by a common nature. Behold, various ornaments are made of gold; but they share in the common nature of gold. Various vessels are moulded out •of clay ; but as clay they are all identical. Tuka -says, The same One is one and many; unity pervades multiplicity. 214 COMPASSION XL— Compassion 3382 ^XTERE an enemy to offer you his neck, yott should spare him ; you should protect aL suppliant at the risk of your own life. Men of power swear by reason ak)ne ; let the good, there* fore reason out when is right and wrong. Tuka says, By preserving his good name, honour, anil success, does a man attain to God. Cife under tbe influence of Religion 3383 A LL my anxious cares are with Vitthoba ; if I '^^ forget him for a moment, I lose a profit worth many lakhs. The feet of my Vifthoba with- in my heart are like the plant that revives the dead. 3383 a /^UR natural bent is to simple faith ; tibe .^pleh^ ^^ dours of dialectic can never find a place with tts. The mother knows all her child's ways ; she never lets it irritate her ; she puts it to her breast. O Merciful One! You may assume any shape; but I must not let anything pollute my mind ; I must not take pleasure in anything save thy wor- ship. Let me dream of thy form, and utter thy name with my lips, says Tuka, whether my eyes are set on men, or on things liquid or solid.. ,, 216 INFLUENCE OF RELIGION 3383 b npH AT my spirit was reborn within his spirit, this is the doing of my master. If he bestows the gift of his favour upon me,' then I shall see his wondrous work. If a fearless spirit is implanted in me, his orders I shall obey. To spread devotion abroad, we employ the services of bards. For pur success, our master must answer ; the servants need do nothing but serve. Tuka says, To one as persistent as I am, some answer should be vouchsafed. 3384 AX7HEAT can be prepared in many forms ; the tongue dances through the pleasure they give. Though the dish be finished, yet pleasure in it reappears, as the sea shows us waves following each other. The. mother never forgo tsi her child 1 though puce she has suckled it, she suckles; it agatil and again. Tuka says. Some sweet juice i$ left in the mouth, and we taste it again and again. 3385 CUCH as sincerely oiBfer thismselves to God, and ^ humble themselves before all mankind, they are masters of all glory. God will not suffer th6iA to break away from himself ; yet, so strong is thfeir devotion, that they keep a place of their own. Whether with their knowledge or without it, this state has passed over them, so God accommodates himself to their desire. Tuka says, Better far is the life of the child, for the mother nourishes him at her breast. INFLUENCE OF RELIGION 217 3386 'TpHET name of Hari has spread abroad like a creeper ; it is loaded wffli fruits and flowers. Perch on it, O my soul, like the prince of birds, to accomplish thy full satisfaction. The original seed foretold the sweetness which was soon to be realized. Tuki says. Time fleets by moment after moment ; that sweet savour .will pass away. : 3387 npUKA says, I have suff