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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 <iid I hear of thy fame ? How is it I lose my life ? says Tuka. 2662 ^ I ^HAT thou shouldest accept me, O God, no ^ "^such thought enters my mind. There is a stain now on both of us, bringing shame on the relation of worshippers and worshipped. Even in •solitude my mind is restless ; it will not stay still a moment. My legs are fettered by dignity thrust on me ; my friends have put a rope on my neck; Now that my body has caught sight of these pleasures it has grown addicted to them ; my mouth does not relish stale food. Tuka says, I have become a pit full of vices ; indolence and laziness have grown upon me. 2663 T^^ Y idle talk is looked on as poetry, but it is not moist with moisture from my innermost being. Narayana returns no answer to me ; I have no influence over him. Why did this shame- less voice utter words ? I am not at heart a 6 AUTOBIOGRAPHY reflective man. Tuka says, My exertions have- borne no fruit ; what happened to me, O dweller in Pandhari ? 2664 T HAVE power to control time ; such is the boast I make ; then lo ! I am found lower than the lowest wretches, far away from God and blackened !n the face. Once I trusted in God ; I was his slave. Tuka says, I went about to raise my own dignity and importance. 2665 T PLOD along like an ass, with a burden on my •^ back. I go where the saints wish to takfe me ; my body is in their power. I am like a water-bag strengthened with battens of wood ; within me is the strength of the food left by the saints. I never quit the highway, I never shirk my load. By the authority they possess they keep me moving; I have no cares of my own. Tuka prays earnestly ^ Give me no household affairs to transact. 2666 T^^Y mind is penetrated by the thought of re- nouncing the world ; I would fain retire to the forest. Why dost thou not bestow peace on this mind of mine? It is grieved by separation from thee. No one comes to bring me a message from Pandhari ; he sends me not even a wreath from his neck. Tuka says, I abhor my life ; though I serve thee, I feel ashamed while I do so.- HUMILITY, SIN AND MISERY 7 2667 T UNDERSTAND now what my faith is like ; I have harassed my soul in vain. I have strong together words and babbled on ; and as the end of it all, I have gained nothing. Tuka says, I have lost both worlds ; I have gained neither this world nor thy feet. 2668 T HAVE passed through many misfortvmes in the world; though I have thrown them off, still there is a settled weariness in my mind. Now let me hide myself at thy feet, O God ; look not for service or devotion from me. If I hear a cry that even one trouble is coming, I am full of dread ; but crowds of troubles have returned on me. Tuka says. My measure is heaped up ; separation from thee causes me great agony. 2669 Y^OU never visited me even in a dream, I am left dejected ; how is it possible I could ever have seen him talking to me ? 2670 Cloth has laid hold of me— Run, Run,. O ^^ Panduranga ! Bodily sensations pass over me ; vice showers its blows upon me. Let Narayana approach and banish my evil habits. Though I was near, I have drifted far away ; O God ! take me by the hand. This is why I entreat thee time after time. Tuka says, O Panduranga, do not keep me far from thee ! 8 AUTOBIOGRAPHY 2671 ^ I ^HOUGH I possess myself of all wisdom, yet, O Narayana, I do not reach thee. Though men honour me, I do not reach thy feet. Though I make myself indifferent to the world, still thy secret is far from me. Though 1 put forth strenuous efforts, 1 must call myself thy slave and worshipper. Tuka says, Unless thou show thy secret thyself, who can learn it ? 2672 "\X7E have no firm devotion to thee ; how then can we blame thee ? We ask wages for service never rendered. We have not worshipped thee, our faith is not pure ; but the blame lies on our destiny. Unnumbered worshippers there have been who renounced the world and subdued their lusts. No such vigour have I shown, yet I wish to meet thee. Of thy compassion fulfil this desire ; vindicate thy name ! Tuka says, Though a child be an idiot, yet his father and mother do carefully maintain him. Ill— Prayers 2673 TF I merely send thee a message how can it reach thy feet ? Hence I have surrendered my very life to thee. Tuka says, Give me salvation into my own hands ; this is what I importune thee for. PRAYERS 9 2674 T DESIRED in my heart to be one of the fore- most ; yet I hung back through shame. I -call joyfully upon thee, yet even so thou hidest thyself. Give me my own — what I compassed by devoted faith. O Stay of the world, says Tuka, gratify thy self-willed child ! 2675 T^OR once set me free from woe, by opening the net of sin. Long, long, hast thou kept me suffering ; now, O Panduranga, set me free ! Tuka says, I will make an offering of my body ; 1 will wave my head round thee like a lamp and throw it away. 2676 Cave me from self-conceit by making me wretched, so that my life in the world may be wasted. 2677 CUPPORTED by the testimony of my own *^ mind I relate what has happened to me, in the story of all my life. It is for you, in virtue of your power, to take kindly care of us ; if you hold us aloof, how can we live ? Why else was it that I left the word of * I * and * mine,' O generous one! Tuka says. Without your help. we are left to -destiny in the world. 2678 A N unprotected stranger, wretched, lowly '^^ and artless, I roll helpless in thy temple- court. Cast thy glance upon me, as the tortoise 10 AUTOBIOGRAPHY looks on its young; make me to apprehend what knowledge of God means. Tuka says, I fall at thy feet, — body, speech, and spirit; I have none besides thee. TU — l)OfP m Hipoke 2679 ItXTHAT we need in this world is a father who can secure liberation for his progeny, but thou, O Dnyanadeva, didst put away the sins of thy father and mother. My own father was likewise learned, hence I began to meditate on God. Tuka says, I am my father's legitimate child; fulfil my craving for knowledge of Brahma. 2680 T WAS tormented bj- * mine ' and ' thine ' ; I did not see what was close to me. The abode that I was seeking I possess ; my desire is satisfied. My only fear, says Tuka, is lest Vitthoba should be angry with me. 2681 "M'OTHING of the world clung to me; I be- ^ came solitary ; I knew no other attachment. See how the cowherd tortured me and drove me mad ! He attached me to himself and hid me in him. Tuka says, I did not comprehend this till I was ruined by devotion to him. HOW HE AWOKE 11 2682 T WAS well off till I met him ; then this thief stripped me. He swept away everything, and left me an empty ruined house. My mind, the source of contemplation, my only wealth, he has carried off; Tuka says, He has made me what I was to begin with. 2683 /^NCE I debated with myself how to keep my- ^^^ self alive in this world. Then came the Dweller in the heart to my aid, and revealed to me that there is no such thing as destruction. I was plunged in a sea of gloom, wondering how to reach the shore. Tuka says, My life was full of misery, my soul was troubled. 2684 T^T^HO would touch things once offered to God ? That would wrest them from their purpose. Once for all this body has been offered to him, so anything that happens to it will be welcome. A load I carried once, but the bitterness of it has been put far from me ; my body is now but an empty storehouse. Tuka says. Desire made me suffer misery, so I have banished the accursed thing. 2685 T WAS caught by the press-gang as 1 stepped forward to meet the world, but on the way I met Vitthoba and he took compassion on me. I had a heavy load on my head, says Tuka ; I was 12 AUTOBIOGRAPHY anxiously saying to myself, What generous man will meet me ? 2686 TXTE are alone in a strange land, we have missed the road and lost all our bearings ; now should any one take us by the hand and lead us home, what return can we make for his kindness ? Even so 1 stood stark naked, O Keshiraja, I felt ashamed I could do thee no service. I was like a child whose mother cast him forth with a great throe, heedless even if the spot were fit for his birth ; when heat and thirst and hunger set him screaming, she would put him to her breast — what shall I say of it ? I was like a great criminal that goes forth to die, with an iron pole on his shoulder. Yet, says Tuka, this is what happened : Some one snatched me away and set me in shelter behind him. 2687 T LEFT the world on my own impulse ; I was indeed heartily sick of it. Two things that are different cannot be forced to combine, just as buttermilk is for ever separate from butter. Both are produced by churning one substance, and different names are given to them. Chaff and grain are distinguished from each other by their proper- ties. Tuka says. Where could a pearl ever find a dwelling place, if the mother-of-pearl were crushed ? 2688 "IXT^HEN I consider, I find it was a good thing ; so much I have learned. I made a clean sweep of all that I once cared for, because I HOW HE AWOKE 13 perceived the great distinction. My body seems to be at rest, likewise my thoughts and feelings. Tuka says, Very fortunately God chose me and picked me up. 2689 ^ I ^HIS was the original step that averted my pangs ; I presented my body at your feet ; I was set free from toil and redeemed. Now I shall not suffer my own authority to guide me. Tuka stands apart from the world, far from all its worries. 2690 T PRACTISED neither meditation nor penance,. I used no violence to my mind, I laid no restraints on it. Standing where I was I cried to thee, to rescue me in my strait. I brought and offer- ed thee no water ; by meditation al'one I served thee ; what I spent was spent alone. Says Tuka, My generous master accepted it in all sincerity. 2691 "I^^Y mother grew weary of carrying me in the womb, so she delivered me ; but she took no care that the spot was un defiled. She suffered agonies of heat and thirst and hunger, — why should she put me to her breast ? The stake was on my own shoulders, I was on the road to death,, yet even then I committed grievous crimes. Then, says Tuka, this was what happened to me : He touched me with his hand and set me behind his back. 14 AUTOBIOGRAPHY 2692 T OVE for home and mankind drove me mad ; how can I tell this to thee ? My face was blackened with shame; I changed my own mind; I was not ashamed of myself, O Panduranga ! How can I bring these complaints before thee ? What will your life or mine be like afterwards ? For whose sake now should I live in the world? I have wound up my own affairs myself, Tuka says, J have broken through the customs of my family ; I wait in patience at thy feet. 2693 CHOULD a jewel fall into the jaws of an *^ alligator, a man of courage can pluck it forth with his hand ; but the mind of a fool cannot be persuaded to the right path. The milk of a tortoise may feed an army. If you wander over the whole world you may perhaps find a hare with horrts. If you rub sand very carefully you may perhaps extract divine oil from it. A hooded cobra pro- voked to fury you may perhaps hold in your hand like a flower. Lo! By the joy of Brahma, Tuka the greatest of sinners was saved. U«- l)is own aisqutlifications 2694 AX7H Y hast thou so exalted me, O Panduranga ? What business was it of mine to do all this talking, to proclaim God's praises or feast I HIS OWN DISQUALIFICATIONS 15 Bramhanas ? Nabody sees that I am merely an instrument, says Tuka. 2695 As you have accepted me, carry my burden; "^^ let no idea come between us. I am a slow- witted creature, how can I furnish faith enough ? Accept in all sincerity such service as I can offer. Tuka says, I implore your mercy, for I am a slow-witted creature. 2696 A LL 1 can do is to upbraid the world ; this is "^^ the portion allotted me. I gather the fruit ordained for me ; my fate is decided. The thoughts of other men do not harmonize with my mind. Tuka is all forlorn ; women and children revile him. 2697 T AM not bold in assemblies, to stand up and speak out before men. I have led a solitary life, I have seen no companion to speak to. Now, O Narayana, you know all that has passed be- tween us ; see, it will move you with compassion. My intellect fails in consistency ; 1 have not kept myself fully conscious though 1 tried to. In what life shall I receive strength ? When will there be a decision concerning me ? These now are my last words in all truth. You must protect, says Tuka, him who has come to you for protection. 16 AUTOBIOGRAPHY 2698 CHOULD destiny send the Ganges to an idle ^ man, ought people to refuse to bathe in it ? Should the wishing-cow stand in a Manga*s yard, ought Bramhanas not to bow to her ? Should a leprous man take the magic -stone and make gold with it, ought we to refuse it as impure ? Should a village officer be a man of low caste, ought we to refuse to obey him ? Tuka likewise is sealed to be an officer of faith with Vitthoba ; if men heed him not their faces shall be blackened. UT — 1)1$ motives ana m naMre of Dis mission 2700 'TpHIS speech of mine, which is a gift of thine, ^ delivers answers ; they are not pieced to- gether from the diverse opinions of men. Tuka says, Panduranga has raised a shelter over my head; he has increased this juice within my frame. 2701 TT is I who feel myself speaking, but it is God ^ who makes me speak. Dull and vulgar souls, however, do not comprehend this. It is a thing unheard of, a gift of God's favour. Tuka says, This is why I go about proclaiming it. HIS MOTIVES AND THE NATURE, ETC. 17 2702 npHIS secret, though I proclaim it, is not com- prehended ; this gives rise to errors. Whos<> 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 <enjoin. If he will not listen quietly, then let him •be chastised ; there is no sin, but merit, in this. Thereby would birth and death and sorrow be •avoided ; let us diminish the high importance we have given to these things. Tuka says, Unless you administer neem leaves, how can you heal a man of disease ? 2717 CHALL I close the door or shall I guard the entrance, and how long? Whatever your com- mands may be, with bowed head I will carry them. Otherwise, I will speak as I see occasion, or else I will observe silence. Am I to keep awake, says Tuka, or to prevent any one from approaching ? 2718 ^ I^HE wealth in our house consists of jewels of words ; we have swords of words to fight; •our way with. Words are the soul of our soul 22' AUTOBIOGRAPHY by words jve will scatter wealth among mankind. Tuka says, Words are our God, we shall glorify words with worship. 2719 /^F late I have been singing thy name in songs,, and people honour me therefore. I take no thought for food or raiment ; I have escaped the grievous oppression of the body. I am freed from all vexations concerning friends or relatives- Tuka says, Do with me now as thou wilt. 2720 TT is a sign of Gq4*s presence that when he en- ters a man's house, his manhood is crushed by a stone. God brings ruin with him ; he suffers- none to remain separate from himself. God does not leave us entangled in desire ; he does not let the snare of affection touch us. God does not leave our speech entangled, or let the taint of false- hood pollute us. God rends the net of illusion, he annihilates the world. Lo ! all these signs of his presence are with Tuka ; God has seized this place for his own. 2721 • l^^Y mind is turned poet; God's praises flow through my mouth like a cataract. There is a road marked out before me ; my own nature leads me to follow it. I sing God's excellent deeds, a theme ever new and ready to hand; I shape it as I please. I stand forward in the sight of all ; I lead an army of bards that follow me. I speak out when he commands me, rendering: HIS MOTIVES AND THE NATURE, ETC. 2S willing service. There rains down on me a flood of satisfying gifts from his hand that stills all fear. Tuka's lord adorns him with words that he himself inspires. 2722 T SHUT the doors, or sometimes I guard the approach. Whatever orders are given me, I place them on my head ; I carry out all commands. I give men the best advice I can, or sometimes I keep quiet to myself. Tuka says, I sometimes keep awake, sometimes I will not let others stir. 2723 \^C)U impressed upon me that it is easy to preach you ; if I preserve the character of my dis« course what else is necessary ? Do not fail to support the system you have established ; will you turn your generous self into a feeble wretch ? If a man's resolution is really fixed, how can he depart from it ? If a man does so he is called no more valiant, but feeble. Tuka says. What fault can you find with me now ? I will purge away that fault with one word. 2724 ^T^HE story of Hari is told, a mood is inspired. Panduranga has come to bring about the right. He gives to each what is right, he distri- butes his love ; take it from him now to your heart's content. With this gift of his love he has comforted all ; those who once sickened at it now delight in it. This poor wretch Tuka was seen by 24 . AUTOBIOGRAPHY ihe saints ; they have put him forward at their head. 2725 'TpO sanctify mankind is no painful toil to us; it is our delight. Tuka says, We eat great lumps of joy ; you need not envy us, you too inay eat. 2726 TX7HEN we praise a chaste wife, the unchaste feels a pang in her head. What I have said is spontaneous ; I have never consulted any one about my words. When there is a fault in a man himself, it brings him a crack on his own pate ; he sees sparks before his eyes. Tuka says. What can I do with such a one? I am sure to touch him on the ulcerous spot. 2727 ^T^HE man who has carnal intercourse with a slave, his ancestors are at the gate of hell — when I preach to the world in this style, nobody likes to hear it. Consider well — who is your friend in the end ? Tuka says. You wretch, your end will be hell. 2728 T HAVE opened a shop to deal in the name of '^ Rama ; I have samples of various kinds, help yourselves. O ! be not slothful to buy this ; I distribute it gratis. Each receives a share accord* ing to his store of merit; if you ask for too much, you will not get it. Tuka says, I have stored up HIS MOTIVES AND THE NATURE, ETC. 25 the whole of this commodity, when enquiry was made concerning room for the rest of it. 2729 T AM eager to teach you, for time will soon advance and break your heads. What, ' answer will you give him then ? Now, though you have found God, you stay aloof from him. Your outward pretences in this world are like a juggler's disguises ; but every gewgaw will fall off you. Tuka says, Why have you taken such care of refuse ? 2730 TF you undertake a thing, what is impossible ? In a moment you can turn a mountain into a mustard-seed. I cannot endure the blows of men ; it is obvious ; you can see it ; they destroy my life. Lightly in jest, I first began to speak; do not jremember this ! Make me ignorant and hum- ble, more so than I am, O Infinite One ! Make me able to enjoy thee, says Tuka; I care nought for men. 2731 l^^Y poems are not minted coins, yet good people accept them. They are indeed a spring welling up with butter ; it will do you good to eat it. Tuka says, God drove me violently forward ; a great inspiration came upon me. 2732 npHE secret aim of all jackals is eggs ; when "*• they have got hold of them they load up their mouths, O you donkeys ! Bray not I here 26 AUTOBIOGRAPHY comes Tuka, the servant of, Vishnu. These d6n» keys do not know whom they ought to rise before and respect. Tuka is a lion to evil doers, but dust on the feet of the saints. U11 — l)is Sense of JliitborKy rnitf nisiirmce 2733 TN solitary and crowded places we shall raise this cry ; there is no particle of pollution here:- We have authority both to give and to take, we see no other to call us to account. I have the key of the treasury ; you may see here whatever article you need. Tuka says, God has set us here in freedom, by reason of our faith. TX^HATEVER duties Phave 'propdundied spring from my own exper'reiice ; what has Pandu- ranga left wanting ? Tuka says, The name of Rama Krishna is sweet, the object of our fond desires ; let us weave a garland of it. 2735 T ET people praise or blame me as they will». and say I have lost my reason. My own rule is to think of what I aim at ; why should I defer to men ? Tuka says. Why should I join in the fabrications of the world ? Any pleasure given by worldly life is fleeting. HIS SENSE OF AUTHORITY, ETC. 27^ 2736 T SPEAK inspired words, uttering a message from God ; let no one give Shame a place. This vile creature has destroyed the good paths to salvation, and led all mankind on the road that leads to Yama. She has established herself in the common intercourse of men; her treacherous nature no one knows. Tuka says, Bring her to- the temple, I will put her to shame and dismiss her. 27S7 T LAID aside fear; this is how I reached this spot, where I can entreat thee close at hand>. 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<ms of i ; > 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<i from God, what use is life to us? What other stranger can we look on as ourself ? Tuka says, It matters not whether the world exists or not. 2858 1^^ Y own natural character is beyond n^y control ; even if I surrender it to thee, I gain nothing. I have found this out now, O Narayana, for the experience of my waking hours does not agree with my dreams. Whatever part I play, it is all outward show ; there is no inner imion of me and thee. Tuka says, There is no back or front to truth ; it is altogether the same in every part. 2859 'M^OW it is well to enjoy what is left us in our • homes. Good and evil do not pass before our eyes ; so no distress of mind is possible. Speech multiplies speech, — fruitless chaff and vexation. If we carry our entreaties- to God, what he desires from us is service. As long as we are struggling to clear up accounts between us, we can neither go forward nor backward. Tuka says, Now I have jFound out that all is well as long as we do not feel ourselves other than God. 2860 npHE sea rises up in vapour ; th«i he joins the . -*• Ganges and other streams ; he is still only sporting with himself. Between the two manifes- UNION WITH GOD NECESSARY 67 tations what takes place is of no account ; it is all the effect of his environment upon him. So it is with you and me. Our vessels and our dwellings are all in the womb of space; they are brought Into existence by words, by words they are de.- stroyed. Tuka says, The seed brings forth the seed ; fruits and flowers appear and disappear. 2861 XJERE and now it is true, that I cannot turn back again. Let any strait come upon me that will ; the body brings real things to pass and I am its victim. To find union with thee, we must surrender thee our own souls, O God. Tuka is no designing knave ; let us have the case decided in the presence of the four. 2862 ^XTE may close the gates of the senses, but we cannot do away with the disorders they have tKcasioned ; these are incurable. Thou dwellest m the mind, pervading it ; it is my view, that thou shouldst^ be entirely dissociate from objects. There are witnesses of thy grace near us, but mere words accomplish nothing. Tuka says. It is when we •actually mingle-WWh thee that we live in harmoni- ous concord ; I lie at thy feet and entreat thee for 'this. 2863 T ET no crushing blow fall on me now, for dis- tress would step between us and destroy me. Why did I destroy the soul within me that I felt •to be separate from thee ? Because my neck was •hound by the rope of desire, and I grew quite 68 THE NATURE OF GOD ) helpless. Tuka says, I relegate to their own place^ the tribe of individual souls altogether. 2865 F^WELL in a city of cloud-land that lasts but "■"^^ a moment ; make that your ancestral home. Weave an invisible chain of sky-flowers, and wor- ship Lakshmi and Narayana. Arrange to marry the son of a barren woman, and make haste to gaze on the ceremony. Make a drinking-place of mir^g^ and quench the thirst of heated men of seqs^ Tuka says, Unreal are our body, Q\ir senses and our actions ; offer all your actions then to Bramha». good sir, and become Bramha. 2866 OANDURANGA has truly shown us his grace by driving out of us all doubts, all sense of difference from him. A bed is strewn with ioy both for my soul and his; we have ascended t6 a seat above the three worlds. Tuka is laid to rest in the primal form, as a child is lulled by a gentle cradle-sqng. , » , 2867 vfi 'IXT'HEN the members of a fkfeily pronounce his ^^ name to each other, their forefathers, their children, their property are purified. What was declared of old — how can it pass on to the future ? He has anointed men with the unction of pure identity. The royal canopy of emancipation gleams on high for an emblem ; the sky resound with unbroken acclamations. The Lord of Tuka sets his servant on his own throne and celebrates a festival of mutual love. • DISTINCTION FROM GOD NECESSARY 69 2868 ^I^HE life of action, the life of contemplation we "*• have melted into one; we have drawn off a pure extract of both. Our vital activity we have brought low in the fire of grave philosophy, to bring our own soul into union with the highest. Bramha we have cooked in Bramha full speedily ; we have found the dish palatable by experience. We have discovered that the two flavours corre- spond in reaching this end ; we have tasted in many mouthfuls contemplation of the self. Tuka attain- ed to good health in his eight members, and showed forth in temple-yards the joy of finding his true «elf. 2869 ^lilTlTH thee and me it is as with the waves of the sea. There is but one nature be- tween us both. They speak of God and his worshippers as separate only while error has not yet disappeared. As the yarn and the web are one, so is the Pervader one with the universe. 2870 UKA says, In Hari's name my mind passed out of mind. T 1U — DiititictioH from 1M tiecei$«ry 2871 I ^HE ceaseless utterance of thy name has spread far and wide ; there is a steady flow of love from thy form. Tuka says, My delight is in de- votion ; I am in no hurry to be absorbed in God. 70 THE NATURE QF GOD 2872 TF ydu and I should become one and the san^e^. how then could the service of my Lord exist as a graceful ornament for me to wear ? There would be no room for love. If utterance should cease,, how could this joy exist? Tuka says, As it is, we dance before thee with fond delight. 2873 TX^H Y should I return to my former course of life, to endure all its struggles ? You know this well, O God, but you pay no heed to it ; 'twere well if you left me under my present delusion. I broke the very mould of identity with you and escaped from it ; but you have allowed indolence to creep over you. Tuka says. Be generous now betimes, there is no reason for long delay. 2874 T HAVE come back to my earlier wish ; what 1 delight in is this bond of servant and master. Give me speedily the gift I have asked for ; I still preserve the true principle with me. Of this I avail myself to secure a word from thee ; showing this as my passport I shall reach my goal. Tuka says. How many knots must I cut to reach thee, though the sight of thee cuts the ^knots qf the^ world ? 2875 TT^HERE is nothing that my soul desires,but only • you, O Keshava. I seek not Vaikuntha or union with the Absolute ; I am well pleased to be bom on earth again. Who would desire, for its. THE ALL-PERVADING NATURE OF GOD 71 own sake, this world of death, to endure misery among men ? Tuka says, Let every one learn that I am thy servant. 28^6 TX^HY should I attain liberation as long as I have life ? I should lose the comfort of love. Narayana is a slave of the Vaishnavas ; what would it profit them to be absorbed into him? What have I lost from my own purse, that I should sit down sunk in silence. For us this pure delight was brought into existence ; a luckless mortal is he who repels it. Tuka says, I do not desire absolute union ; I will stay in the company of the saints. 2877 TT^HE immortals in heaven petition God, * Let us •^ be bom in the world of mortal men. The name of Narayana will liberate our souls ; we shall sing songs of praise to the Infinite.* The den- izens of Vaikuntha are for ever asking * When will the servants of Hari come to visit us ? ' Yama stands ever erect waiting for him with folded hands. Tuka says, To reach the further shore his pious worshippers treasure up the spell of his name. U — €b( «ii-renNidittg Namre of God 2878 TXT'E have a touch-stone in our own hands,— the . truth that God resides in all beings. Yet I seem to have missed the path that the saints 72 THE NATURE OF GOD travelled by. Tuka says, Pretences are futile*, experience alone brings results to pass. 2879 TT is he who sets the mind in motion ; in his **• hands both strings are one. He sets men dancing with various desires, so that they amuse themselves with pleasures. The moon sends so the message to the lotus ; iron rises up at the sight the magnet, says Tuka. 2880 ^npHE baby often kicks his mother, yet even that ' ^ gratifies her. When * this ' and * that ' are imited in feeling, then happiness dwells in the mind. Whatever she eats to sustain her life, a portion of it passes on to him. I tell you all freely, says Tuka, the relation is like that of debtor and -creditor. , 2881 T^OES he not dwell in my heart, when he per- "^ ! vades all beings ? His grace will guide my spirit, it will set my mind in motion. All my .-powers are at a standstill ; I have carried out no purpose of my own. Tuka says, The post and strings are in his hands; the puppets dance as he sets them dancing. 2882 TF any one thinks that God is in holy-places and **• others are void of him, this is the error of a man' who professes knowledge. God has a good • reason^ for avoiding him; the influence of his THE ALL-PERVADING NATURE OF GOD 73 qpsiSt is aa obstacle between him and God. The notion that some places i^e pure andothers impure leads to a distinction between things innocent and things sinful; this will bring the. wrong conse- quences. Tuka says, The true secret is that God iiUs the universe ; if we miss this, all religious observances are futile. 2883 ,^\ GOD, I will give your secrets into the charge /^^ of men, assigning one to each of them; I will guard them myself when the time comes. You need not expand yourself throughout space, since you possess the heart of each man every- where. An affair that comes in due course of business is easily adjusted, there is no need for violence. Tuka says, To gain a decision I cut myself off from the world. 2884 npHE sinful man knows not that one life is like another ; he sits down to cut another's throat. God is present as the soul in all created beings ; how is it he does not recognize him in the brutes ? He sees a soul groaning and howling ; yet how do his cruel hands conduct themselves ? The villain will go down to hell, says Tuka. 2885 /^OD clings to my person, he will not let me go— c^^ what am I to do with him ? All other gods come and go, but this god keeps with one all through life. His inspiration fills all my limbs ; the whole world seems to me to be God. This 74 THE NATURE OF GOD spirit will hot Speak out clearly ; whatever I dp- he will not leave me. This deity has devoured my life, with all the five elements of my body^ Tuka says, With passionate longing he stands before- Pundalika. 2886 Til^HILE God is all the time in his body, the il!- starred wretch goes^vandering idly in search of him. While God is all the time within him, he goes idly from one sacred place to another. The musk is in the naval of the musk-deer, but the deer goes idly wandering about the forest. As the sugar-cane is the very source of sugar, so does God show himself in all creatures. Butter is con- cealed in milk, but there are men who know not how to chum it out. Tuka says to foolish man- kind, How is it you cannot see God in your own bodies ? UL— Cbe UMoenalliy of Soas Grace 2887 T UKA says, He is impatient in the extreme; it is more than enough that you have met him» 2888 T^'ARK what various creatures were saved by ^ ^ God full easily. Listen to the treasure of his wondrous deeds, for creatures ignorant but devout* A Bhil was taken to Kailasa, who hid himself in the leaves of a tree ; a vulture was saved, because it fanned him with its wings. A thief placed his THE POWER OF GQD'S NAME 7^- foot on a pinda, God. took pleasure in that act of worship. Simple and tender of heart, says Tuk5,. is our master. 2889 npH Y name was given to a bird, and thus Ganika.. ^ was saved ; a procuress committed un- numbered sins, but when she uttered thy name^ thou didst take pity on her, 2890 TJE will not suffer his care of us to dwindle; his dignity he will maintain. Tuka says, He is- the same within and without ; he embraces all that embrace him. 2891 TT^HE birds have no store of grain, yet Narayana •^ takes thought for them. The python lives in an ant-hill, yet Narayana looks after him. The- chataka drinks no water from the earth, yet the- purple clouds rain for him. We men are but ants, says Tuka, yet do thou fulfil our desires ! 9TL~Cb( power of fiotf's Mine 2892 /^ANIKA was an adulteress ai^d a whore,. ^^ nevertheless she was devoted to Raghoba. Sinful as she was, she was carried away in a vehi- cle from heaven and given a place in eternity. That thou art the Saviour of the Sinful is deeply printed on the three worlds. 76 THE NATURE OF GOD 2893 npHE demon Shanka carried oflf the Vedas of Bramha, therefore didst thou assume the form of a fish. Did he not throw himself into a trance, and thereby learn what had become of "them? Still he called upon thee with joyful devo- tion ; Narayana showed himself a sea of mercy. 'Says Tuka, O Vitthoba I lay hold of thy name ; O come to visit me and protect me ! 2894 TX^H Y dost thou debar thyself from the might of , his name? Why dost thou forget these famous tales ? The swords hacked and hewed the body of Pralhada, but they made not the least im- pression on it. He called on Rama, Kpsh^aand Hari, and the burly demons trembled. Let the power of these glorious deeds live on; Tuka's longing is, O visit me ! 2895 A VESSEL of poison was given to Pralhada, ■^^ yet thy strength set him free from fear. He drank it down, but it passed on to Narayana; his life was saved through thy valiant might. When he contemplated thy name, the poison turned to water in the presence of all. Tuka says, Such are thy glorious deeds ; the chief of snakes was wearied in reciting them. 2896 ^RALHADA was thrown into the fire, but he forgot not Govinda. He said to his father. THE POWER OF GOD'S NAME 77 * All-pervading Hari, MtqrSti, dwells everywhere.* The fire grew cool, says Tuka ; such Vitho, is thy valiant might. 2897 npHE stomach in fever can digest nothing but ■■• an extract of herbs; when the sensies are clouded, men are put in mind of NarSyana. This uatpe alone will banish at once the fever of the world; beyjpnd doubt it will sweep away all the senses. With other remedies a strict diet is pre- scribed ; there is a sharp and sudden pain, but the cure is a matter of luck. Tuka says, I have open- ed out the whole matter ; good fortune now stands- waiting at your door. 2898 npHIS name of Vitthala will bring to light things ■^ secret and make things invisible manifest. It will teach us to utter the unutterable, it will bring before us the unattainable. If wei call t)vlt ^is name without ceasing, we shall receive in abundance things ..beyond our reach. Tuka says^. Those very souls that cling passionately to the^ world shall be saved by Vitthala's name. 2899 npHOUGH a man sin without ceasing, how will "*• it harm him if Vifthala's name dwells with him? As it is when firt catches a heap of grass, so. bis sins will bum up in a moment. When we look on the feet of Vishnu's image, how can the actions of our past continue ? Tuka says, Where the loud voice of Hari*s praise is heard, his nameh bums up mountains of sin. j^8 THE NATURE OF GOD 2900 17 YEN men defiled by countless sins, men un- clean to the backbone, even such are purified by Hari*s name ere a moment can pass. A man fettered by foul lust, polluted by passion for a chandala, he was taken to Vaikuntha the instant he uttered Hari's name. The root of countless sins came with power over Valmlka; by Hari'6 name he was made as pure as Ganges' water. Lead not a life without Hari ; it is fair as an image m a mirror; this is why Tuka seeks shelter at Hari's feet. 2901 TF a man utters the name of Vitthoba continually, even sinful men are saved at the sight of him ; the breaks the teeth of time. 2902 1M[AK£ haste now to bethink you what is •*• "^ essential and what inessential. By fixizig •our thoughts on him we have crossed the stream ' of life wherein is no food. A man bom of mortal family, if he remembers to utter ' Rama*, he makes it a rule to repeat it day and night. Tuka says. The millions of his families will be purified. 2903 T^AY and night are alike a season of war wiih ^^ us; within, without; war in the world, war in the mind. Day and night unseen powers attack us ; they are always advancing and always assault* Ang us. Tuka says, In the might of thy name we have blackened the faces of all of them. OOD'S GENEROSITY AND CONDESCENSION 79 2904 *npHY name is like nectar; what need we lack •■• that comes within its range ? If we imprison it within our throats we have a cow of wishes there. What mother cannot recognize her own bsihy ? When she hears it cry, her milk streams forth. A man who was never seen to beg feels ashamed when he takes a gift. To preserve their ^ood name men have died on battle-fields; the ihero will not turn back from the combat. Tuka -says, While we sing him in songs we know him best ; what desire have we to see Vitthoba in person. {l111-6oa'$gmre$iiyMa cMdeiceiiiiMi 2905 XX E who dwells beyond the six scriptures, Shiri **"■• Hari, the Self Supreme, he plays in the house of Dasaratha, as Rama. The peculiar object of Shiva's contemplation, the secret of Valmlki, Shri Rama, he eats the Bhil woman's fruit. He who dwells beyond the Yogis' contemplation, he whispers in the monkeys' ears. He who tarries not a moment for the salutations of the chief of beings, he exchanges salutations with monkeys and bears. Tuka bows at the feet of Rama, the dark-hued, the embodied, the lotus-eyed. 2906 ''TpHE book of omens gives you at once what . you desire, in the form of a response, but Vitthala gives you immediately cither milk or water. 80 THE NATURE OF GOD What fruit is possible without good fortune, so long as the mind is full of filth ? Tuka says, If your store of merit is small, it will keep you miserable. 2907 /^REAT and endued with all attributes as he is>. ^^ 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 <nd cMletigei to 6oa 3036 T PERCEIVE thou hast forgotten me; why should I live longer ? What canst thou do with the store of my past? My life is now a curse tp me. I heard thy name, thy established fame, as Saviour of the Sinful, therefore I hoped on ; now I have found thee pitiless. I have lost all hope, says Tuka ; for thy sake I shall destroy myself. 3037 TX^HEN time justifies it, thou takest thy gift, back ; as though a donor knew not what lay just in front of him! Tuka says, I am already one destined to die; why dost thou make thyself to- blame for it ? 3038 HPHE Puranas are ashamed; the Veda grows^ feeble; T^e who hold .by thy. name. look. REPROACHES AND CHALLENGES TO GOD 117 wretched and pitiable. The words of the Saints are wasted. Thus, says Tuka, thy service is openly Tjrought to nought. 3039 T^^EN set up drinking-places in compassion for ^ ^ the poor ; why dost not thou, O Panduranga» likewise build a boat for us ? Men give medicine to the sick, and ease their pain ; they leap into the water to save the drowning ; they clear thorns off the road for those that follow them ; they bear the burdens of the weary, says Tuka. 3040 T[ AM amazed that any misery should overtake him who has thy name in his mouth. How can I tell ? Perchance thou mayest fall asleep ; I know not, O Vitthala ! It is thou who must break the snares of the world ; why hast thou neg- lected this ? I am shocked, says Tuka ; it would .seem that I have troubled myself in vain. 3041 A SER VANT-should do the work appointed him; '^^ that the seal on his orders should stand for righteousness, the master must take care. I know not if thou has lost all stoutness of heart ; it seems ^hbii ^ast grown feeble^ That might, which should tiave filled us thy servants with strength, thou ^emest at- this season- to have renounced. « Sefid speedily, says Tuk5, a messenger to call n*e, 'or tlffl <nae what I ihufet dou „ ' - ' - ^- - - ' -- 118 THE PROBLEM OF ACTION 3042 f\ GOD, thou forgettest why we have burned up* ^^ the world. I know not why thou hast thus- cast me down, crushing my love towards thee. I have offered thee my body ; art thou not ashamed to count me a pollution ? Tuka says, For whose sake have I cast away all desire, and wander about indifferent to the world ? 3043 T HAVE placed no demand before thee ; yet thou art troubled for fear I should worry thee. Do^ not think, however, that any device will save thee- f rom my importunities. I cannot bear to be parted from thee now; it would be death to me to quit thy feet. Tuka says. What I ask thee for now is a dwelling-place at thy feet. 3044 \\/ E are sinful, thou art the Purifier; know that ^ * this truth is descended from the past. We must not make out the old to be new; let e^ch keep its own province. We must take all needful steps to preserve the spot we have inherited*^ Tuka cries aloud and compels God to listen. 3045 "DE without form to those who would have thee - such ; we love to see thee in thy own true form. Can a baby be treated like a boy that has^ grown to knowledge ? Can he be kept at a dis- tance ? When men are eagerly bent on salvatioQ> 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 <lance before thee. 3073 TF I am singly devoted to things of the world, to whom will they be devoted ? Give this point your consideration. You have materials within yourself to think over ; the features of the imaigQ 31EPROACHES AND CHALLENGES TO GOD 127 reflected resemble those of the original. If the omen is auspicious, its result is auspicious; the Experience of the present forecasts the future. Tuka says, So far as I remember you, so far shall I be able to fix my faith on your feet. 3074 'CiNCE thou hast made my life dependent on others, what fault in me has made thee abandon me ? I pray to thee earnestly, yet no room is made for me ; it is not right thus to shut me out. Tuka says. Why didst thou originally give birth to so many children ? Why dost thou forget this, O Panduranga ? 3075 A S long as I was ignorant, I raised no such cry as this; but now I have found the true path. If the child of a rich man cries out for pity, what sort of treatment will people think he receives? Tuka says. We have loudly proclaimed thy praises; but in the daily course of our lives we are parted from thee. 3076 ^ I^HIS was no time for thee to shun the dis- tressed. I knownot why thou boldest not forth thy hand; how canst thou bear to see me weep<^ ing ? - Thou showest us a hope, and then runnest from . us, so that we cannot catch thee« TykS says, -TlK>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 <ioes a snake coil itself round the trunk of a sandal - tree ; it coils itself, but does not assume the nature of the tree because it is close to it. Now, do thou take the part of the magic stone, says Tuka, and consider me as iron. 3139 TiOUR down streams of nectar; put this child to your breast. 3140 T AM impatient for thy bounty ; I have joined my palms together to receive it. Turn and 144 THE PROBLEM OF ACTION cast thy merciful glance upon me ; bring these- things within my own experience. Thou art master^ I, servant. There is a mutual agreement between us. Tuka stands before thee, face to face, and entreats thee. 3141 TJlD us perform for thee some service in thy presence ; we will refuse wealth and houses,, we will give up our lives for thy sake. Let us talk to each other, that our comfort may increase ; let us gaze upon thy holy face. Tuka says, I speak the truth ; let thy feet be my witness. 3142 /^OME, O Keshava, for the sake of this helpless- ^^ being. 3143 A QUARREL has sprung up among my mem- '^^ bers ; they say, The ears and the tongue have their fill, while the hands and the feet and forehead are restless and the eyes are famished. My mouth sings thy attributes, my ears listen ; but, say the other members, such is not our case. The sight of thee alone can gratify all, whereby each shall receive his own portion. Bestow this upon me^ then, says Tuka ; this is my desire. 3144 'T^HOU showest thyself harsh to us ; this is why -^ I address thee. Thou knowest everything PRAYERS 145 thyself. Thou sittest with a store of all merchan- dise before thee in one establishment ; there is nothing there that belongs to any one else. Tuka says, There is everything at thy feet ; O do not disappoint us ! 3145 npAKE such measures that I may enjoy this company. Tuka says, 1 came to show my confidence that thou wouldest destroy the store of my past. 3146 ^^^OTHING separates a mother from her child; ^ there is no wearisome discussion between them. Give, O give me the sweets I crave for, in fond pity for one in trouble. Admiring thee for kindness such as this, I spoke the words I have spoken, O mother Panduranga, says Tuka. 3147 ^tXTH Y should I merely set my affection on thee ? Let me sit by thy side and eat with thee. Assuredly, I will leave nothing imeaten ; I swear so by thyself. I will closely examine the various dishes 1 have seen with thee. Tuka says, All the Cowherd's children have told me the tale of his doings. 3148 'TT^HY dwelling-place makes fear afraid ; if thou art angry with us, where can we go ? Tuka seeks a multitude of gifts from tjiee. 10 it46 PRAYERS ^XXTHEN a child is fondly loved, his father shows : ^ ^ him no harshness in speech ; nay, he saves him from harm when occasion arises. Thou hast brought thy servants from afar and dealt kindly with them ; thou hast cherished them carefully. Thou hast suffered no wind of misfortune to blow on them ; for harsh words wither them up. Tuka says, O merciful Hari, give us peace by words sweet as nectar. 3150 T^O not chase away the dog that waits at thy •^^ feet ; do not lift up thy hand against him. I have made myself a mere carcass, a very lout. Life of the world ! Observe thy pledges towards me, says Tuka. 3151 f^ LORD of the senses, mighty art thou ! Why ^^ dost thou delay to speak? Expound this matter to me. Say thou * Thus it is,* and I will arise and touch thy feet. Accepting thy words with joy, Tuka will dance in fond admiration. 3152 I^TOW it seems thou wilt show me thy true form, ^ according to my desire. Therefore my resolution will not fade away ; I have kept my eyes open. I am watching for thy face ; I am waiting to see if time enough has passed. Tuka says. May 1 know what I shsjl gain, and when I shall gain it ? PRAYERS 14? 3153 'T^HOU art rich and fortunate ; I am full of impatient desire. Cursed is a life of expecta- tion ; in our wretched poverty, we gaze eagerly towards thee. Rescue me from this condition ; give me experience, O God ! Tuka says, When we have become one, then this misery will subside. 3154 'IXT^AS it because the appointed day had come, * that thou didst suffer once so much toil and -care ? Thou didst carry out thy promise then ; so my mind is drawn towards it. O Mother, thou knowest well thy children's fond desire; let no hardness of heart stand between them and thee. Tuka says, It is for us to speak, for you to make ^ood our words. 3155 T KNOW not why things are like this now ; the thoughts of those days thou hast suppressed. Tell us why thou hast set us on, to perform for thee ceremonies of devotion. Thou hast drawn our «yes towards thee ; this has sunk and settled in our minds. Tuka says, Thou hast made this a habit of ours ; O Cowherd bestow a gift on us full speedily ! 3156 XJEMOVE from my path those snares which * would lead me to destruction. Listen to my complaints ; to my tales of grief and joy. Thy feet 148 PRAYERS are the only place we have where we can pour out our feelings. Tuka says, We, creatures of thy womb, are thy burden, O God. 3157 TN the strength of thy name, I toil through time^ 1 have been oppressed by many enemies ; day and night, I live in fear of them. Seat thyself, says Tuka, at the root of my mind ; the net of evil will be loosed from off me. 3158 TF thou doest something now, let it be something ^ truly done ; give me the gift of grace I have asked for. They say thy promises are never violated; thou knowest the difference between sin and merit. Ample is thy power over the earth ; this claim of thine is loudly announced. Tuka says, O Con- sort of Rakumai, why dost thou consider me an encumbrance ? 3159 CEND down upon us a shower, for my soul is athirst. I look up to the sky in hope ; thou knowest it, thou whose abode is the world. Thus, through union with thee, the germ that is within me will grow and be reared up. The fruit, says Tuka, will be the full-blown lotuses of thy feet. 3160 ^TpHlS forgetfulness ought not to steal over me ^ so often ; I should be filled inwardly with thy attributesr The attraction of wealth fills my mind ■■to PRAYERS 149 with impatience ; but no less impatient should I be to meditate on thy feet. Tuka says, O moisten my soul with moisture of life ; bestow it on me speedily, O Panduranga ! 3161 TpHE greatest gain that birth brings us is the sight of the lotus-naveled God. How can I cast off the encumbering cloak of life ? I have travelled hither by many stages ; I have lived in fear of yon dreadful place. Tuka says, O mother mine, Vitthala, come to me in my last hour ! 3162 XJ£ suffers no stains of guilt to cling to me ; he wipes them off constantly, as occasion arises, thou that dwellest near me, run, I pray thee ; release me from these stains. Whatever comes to light within me, I disclose ; thou, hearing my cries, runnest to me. 3163 "D Y bodily toil, I have reached this unattainable •^ spot; think now, O Narayana, what careful treatment to bestow on me. I am oppressed by debts ; thou must pay them off. Tuka says, I am feeble, so I come to thee with entreaties. 3164 T WANDERED much frdm place to place ; my faith was never sufficient for me. Yet peace 1 did at last obtain ; I survived, and now I say, 150 PRAYERS Accept, O God, my blessing ; be happy in the good fortune we bring thee. Tiika says, Let us first begin our meal, and then eat the pungent dishes in the middle of it. 3165 ^^JOW, why should I feel any impatience ? He on whom this care rests must bear it. I shall not trouble to win myself fame ; I desire not to be learned in the Scriptures. Tuka says, Being now under the inspiration of God, I need not go anywhere. 3166 "PNSNARED as we are by hope, we entreat thy •*^ " mercy ; our soul is fully devoted to its aim» Keep me by thee in such estate as thou seest fit ; cut me off from the world, and make me a mendi- cant. Tuka says, When a decree is given, who can go on prating ? 3167 A FTER much scrutiny, this statement I make; I '^^ present my entreaties at thy feet. O Consort of Kamala, disappoint me not ! Oblations of Ganges- water offer thou to the Ganges, even to Panduranga. Tuka folds his hands and makes obeisance. 3168 OPEAK to me and clear away this blackness ^ from my soul ; I shall see then the dehcate lotuses of thy feet. O Soul of my soul, says Tuka,. draw aside the curtain that hides me from thee ! PRAYERS 151^ 3169 npHE experience of great saints shall enter my soul ; my soul pants eagerly for this bliss. Now take thou my soul as an oblation to thyself; give me a place in the ranks of the saints. My speech is like a creeper that spreads itself out but bears no fruit ; it is barren, and dry like chaff. Tuka says, I am come to the last extremity ; do not leave me, O Narayana, in the rear of the other saints. 3170 'T^HOU knowest what will lead to my true wel- fare ; inflict on me no craze that will ruin me. All power is thine ; so likewise all knowledge. Prince of the wise, call Tuka thine own ! 3171 T HAVE called myself thine ; before whom else should I stand ? It would not look well in me to go elsewhere. Time has long been pursuing me ; he will not let me stand with steady purpose before thee. Bear not in mind my store of merits past ; to purify the sinful is thy part. Tuka says, I marvel that others should have power to control me so long as I am praying to thee. -• ^ 3172 *^ AVE me M * Save me M * Save me * ! Spare me now those cries ; let my love cling to thy feet. J 52 PRAYERS 3173 /^IVE me thy embrace with overflowing love ; ^^ let my generous master cool my limbs. Rain down upon me the nectar of thy glance. Raise me up, and ask if I am hungry or thirsty ; wipe my face with thy saffron robe. Take me by the chin and caress me ; wave the neem-leaves round me, and protect me from the evil-eye. Tuka says, Show me, O Father, some such kindness as this ! 3174 npUKA says. With single-hearted faith, I lay "■■ my fainting spirit at the feet of all. 3175 T STAY by thy feet to do my duty there. If ■*■ thou meanest to do what is right, save a sinful man, says Tuka. 3176 T AM ever wondering when thou wilt send a mes- senger to call me. I have long been restless ; I have long carried the burden of my body. Lift now this load off me, says Tuka ; take me upon thy hip, O Panduranga. 3177 ^STROY not the life o^iWftir erring child. 3178 npHOU art the store of my past, the^ whole of my merit, my inheritance, O Pan'ftjp^&^.l Thou art my good deeds, my duties don6 niV PRAYERS 153 daily vows, O Narayana! I wait for a gracious word from thee; Tuka says, O most beloved of loving beings, O best of beings, speak to me ! 3179 npU KA says. Advise me as an elder ; whom else, O Sea of mercy, can I consult but thou ? 3180 1^|[0RE of such happiness I ask in future ; a gift of service to thee bears fruits of joy. 3181 XJEFORE whom else, say, shall I open my mouth ? Who else knows my inner mind ? As I come and go, I look towards thee ; consider this, O Panduranga ! Fear, anxious care, and all occu- pations I have renounced ; I remember thy feet alone. Forget me not ; thus Tuka, thy humble bard, entreats thee. 3182 A S is the faith T show to the world, such is the '^^ space within me. As is the gem, says Tuka, such is its lustre when it is set in gold. 3183 npH ROUGH the attractive power of Hfe, the mind is filled with hopes ; a love of names and forms grows up within it. Have we no treasure prepared for us at thy feet ? Why are my words so falsified ? Tuka says. Pass over all my qualities ; vindicate thine own name. 154 PRAYERS 3184 \X^HEN a faun loses itself in the forest, its ^ heart breaks with grief ; so I, without thee, am a stranger in a strange land; do not wait to see me perish. Take to thyself the millions of sins I have committed ; do not disappoint me at the last. Give a thought to me now, O Infinite One, says Tuka. 3185 T-TEAR now my last prayer. O Lord of Ka- mala ! Body, speech, and mind I have surrendered at thy feet. Now my soul and the Soul Supreme ever dwell in union, in my heart; stay for ever in my throat, O Keshava ! IX — CDe conaitions of accet)tatloii 3186 TN that case, the seed within should be true and pure. Tuka says, When the smallest particle of salt drops into water, it turns salt. 3187 TN niany a life, I carried on this quest; now, I "*■ have come by this portion. Now I shall sacrifice my life, and burn up my wordly interests* When once they are gone, methinks no anxious care will trouble me. Tuka says. Come, let us hasten to grasp Vitthala's feet. THE CONDITIONS OF ACCEPTATION 155 3188 /^OD does not suffer his worshipper to follow ^^ any worldly vocation ; he himself winds up his affairs. If God gave him wealth, he would be puffed up; so he brings him to beggary. If he gave him a virtuous wife, unreal desires would entangle him; so he sets a shrew upon him* Observe, says Tuka, such has been my own ex- perience ; why need I say more ? 3189 HPHIS is the sum of all : cast your burden upon God, and live like a beggar that solicits no alms. Entrust your body to God, but employ its strength in due season yourself. Be well assured^ He who nourishes the world will support and extend it. Know that his strength alone is needed^ says Tuka. 3190 T HAVE vowed to myself that in very truth I will be thy servant. I will betake myself to thy feet, to Pandhari, the root of all. Till then, I am but filling my belly with f obd ; I have been raising a futile clamour. I have not found the true path ; I am wandering at random. We ought to live a life of respect; this will make the Lord favourable to us. Men who keep their promises find out what friendship is. Now let things happen as they will ; my father and mother control every- thing. Tuka says. What anxiety is there now ? I have a port to look to. 156 THE CONDITIONS OF ACCEPTATION 3191 ^ I ^HE wife makes a vow to secure her husband's return to his village ; what merit is there in her action ? She makes a vow for her own benefit, — that her children may grow up, and she may have a house full of wealth and food. To expect merit in such a case, would be to demand flint for the magic stone, or to spend money in buying arsenic, says Tuka. 3192 T^OR him who loves Hari*s name the net of illusion is broken, the sea of the world is scattered. Who is so strong that he has passed it in this age by dint of actions or duties done ? We cannot learn by heart the Veda, or grasp the sense of the Scriptures ; master, then, the roll of his names. 3193 Cultivate that wealth which all men desire; ^^^ which is more than enough both to eat and to give, which measuring cannot exhaust. If such a seed be sown deeply, in a moist place, then the crop will come into your hands. Tuka says. The three letters bring this contentment. 3194 TT is mere cowardice in those that will not take the step; Narayana stands upright, ready to welcome them. He has made the sea of life a mere puddle ; all you need do is to call on him. Take, step by step, the path leading to him ; then, THE CONDITIONS OF ACCEPTATION 157 what can arrest you ? Tuka says, He pays no heed to true or false, to great or small. 3195 TLL-STARRED is he who sets off on the path *■ to a holy place ; the very place he reaches be- comes an obstacle to him. The best plan, there- fore, is to sit still in one place, with one's thoughts fixed on the root of the mind. To rely on plans is to trust oneself to destiny ; one action brings on another, and that, another. Tuka says. Pleasure has not one face alone ; you will find happiness by suppressing it. 3196 ^IXT^HETHER you know your duty or not^ listen, I will tell it you ; utter -zealously the name of Vitthoba. He will show you path- ways, straight pathways, such as you need. He is full of abundant mercy; all you need is devoted love to him. As long as we asked others concern- ing the way, we made many mistakes; but we have now with us an honest guide, one who won't let thorns pierce us or thieves carry off our belong- ings. Tuka says. There is nothing to pay him but the words Vitthoba ! Vitthoba ! • • • • 3197 I ^I^HE faithful believes he need not exert himself ; the mood comes over him unbidden. The mother asks her child for a morsel ; when he gives it her, she feels an eager joy. She takes a pride 158 THE CONDITIONS OF ACCEPTATION in his lisping words ; she quotes them» and wears them like an ornament. Tuka says, This can all be proved ; Panduranga himself will take my side. 3198 'IXT'E will give a taste of our experience to those * who are ready for it; we will empty our bags before those who will prize their contents. The withered flowers offered to God, should you string them along with jewels, will nevertheless shine by their own lustre. The first thing needed is the essence of faith ; that is the good soil ; with that you need not be anxious about seed or crop. Tuka says, If a thing has good qualities of its own, you need not spread its fame abroad. 3199 trow you lower yourself by abusing your fellow-men ! The riddle of the world has altogether degraded you. Seek shelter in my Lord; he keeps his faithful close to him. Your proper course is to ask nothing of him ; to do the work appointed you to do — provided it is not done through any sort of desire. Tuka says, Devotion will carry you to the goal, if you keep your soul intent on service alone. 3200 T^OW I am waiting for this to be 'given me ; I ^ make no efforts to obtain it. I need not scrutinize my store of merit to see if it be enough. Tuka says, I will render him such service as he finds agreeable. THE CONDITIONS OF ACCEPTATION 159 3201 TX/ITH *us pure devotion alone survives; we ^ have no use for skill or knowledge. Pandu- ranga, my Lord, possesses all knowledge; he, Gopala, presses my body to his. Tuka says. This we cannot attain by actions performed or duty done ; only the faithful can make it their own. 3202 T OVE gives us power to control others; the parents fear their own child. He cannot actually use force to them ; but he uses entreaties and sets up a cry. He clings to their dress, and tumbles about them till he hurts them. Tuka says what he likes, and Vitthala puts up with it. 3203 THE street- juggler may play the part of Narayana by making himself up for it ; but he remains a juggler after all. Men give the name * God * to a stone, and faith in it can save a man ; yet it remains what it was. You might call the dhatura * the Golden Tree,' and place it on your head to honour it; but it would not take rank jamong your possessions. Tuka says. It is a man's faith that saves him ; the sense of self destroys him. 3204 \ MAN loves one man, and in his own mind dislikes another. God has bestowed various dispositions on men ; there are various grades of 160 THE CONDITIONS OF ACCEPTATION them, — high, medium, and low. The difference we make between them depends on the love we feel towards them ; some we honour, some we censure. Only, says Tuka, if you love God, does God feel an affection for you. 3205 npHIS is sport to you, but death to us ; we have endured much trouble and many a re-birth. Now I will take such steps that thou wilt visit us thyself ; I will utter thy name. Apart frorri thee, I have passed through wild forests, carrying a burden of projects in my mind. Tuka says. Now I have found an easy key ; till now, I was en- tangled in sin and merit. 3206 "IXTE listen to the glorious deeds of the Infinite ; they who had the name of Hari in their thoughts, they have crossed the stream of life, they have snapped the fetter of the world. Now, slowly let us pass along the same path, with such right as we may have to do so. They anchored their boats here, and went on ; no jealouay of theirs- bars our way ; we have no price or freightage to pay ; single- minded faith is enough. Tuka says, He is waiting for us upright, on even feet ; he has made a wharf on the Bhima's bank ; rise up, move on speedily. 3207 TF a man keeps within him his private purpose, — were it as small as a sesamum-seed, — or sense of self, Narayana will not draw near him. THE CONDITIONS OF ACCEPTATION 101 3208 ^ I ^RUTH is one and the same thing with renun* ciation ; we need not spend words over this* Narayana's servants are like himself ; this is the desire on each side. When the mind is free from all uncleanness, then God comes to rule it. Tuka says, Know that this is the voice of a good man that speaks. 3209 npHIS is a part of a speaker's art — not to let ■ another appear stronger than he ; he has to show himself stubborn, just as we, O God, are stubborn in dealing with you. We must make our way into your heart ; we must reach the bottom of it by throwing ourselves at your feet. Tuka says. By our own words, we must bring you round to a gracious mood. 3210 \X^HEN we have fixed our eyes on some clear aim, no hesitation arises in the mind. A brave man stalks proudly across a battle-field ; he delights in death. What is needed is yearning love ; then our strength will not fail. Tuka says, If a man has a generous heart, his mind will not fail him. 3211 \X^H AT keeps us from thee is this : our sense of self parts us. God has shown us this secret truth, and dispelled all illusion. It is as though a man should twist his own ear; the pain 11 162 THE.CON&itlONS OF ACCEPTATrON he suffers is much the same. Tuka says, While we enjoy the bliss of solitude, all the congeners of the body are bound up there together with it. 3212 ^IXTHEN we possess such a secret as this, why should we be ignorant and lost in. confusioa, I will grasp his feet, and embrace him as he stands; I will not let him stir. I will contract my desires, and fix my eyes on his glorious face. Tuka says, I have forsaken the multitude of doctrines ; I hold with a firm grasp the one thing sufficient for me. 3213 T^OT by knowledge or reflection canst thou be ^ comprehended; nor can any system search thee out. Thou art not to be found in the depths of the Scriptures ; the Vedas cannot express the: limits of thy nature. Tuka says. Thou hast no finite bounds ; so my own thoughts about thee end in failure. 3214 TjLTY soul is weary of the pleasures of the world. •*■ I have no friend but thee. When, shall I see that beauteous form, and cling to it with, a fond, loving embrace ? How can I gain this end without any aid from my past ? Gopala's humble servant, Tuka, entreats him. 321S Zk S long as you trust to your lock of haic and your sacred thread, you are the slave of Vadic i'lari.vcoNDiTioss of accuvtatio^ 163 texts. If you fail to k^ep the rules they prescribe, you will fall into sin and go down to hell. Astute and wise though you may be, take care you ke^ the rules in all their integrity. Break off with the Jock and threacj, then nothing more will encumber you. Tuka says, Only when you behave as thou]$& the world were stranger to you, only th^n triH signs of Bramha come to light in you. 3216 TF we surrender all, then only are we truly united to God ; otherwise, he will only give to each an experience proportioned to his desires. Etfdi will receive according as he gives, so it is your soul that must go. Tuka says,: The best plsui is to keep nothing back. 3217 ^VITHAT ought I to know or not to know ? I will . ' ■ grasp thy feet in my mind. What ought I to do or to leave undone ? By faith I will imprison theee in my heart. I ask, O God, says Tukd, to serve thee from birth to birth. 3218 T^^EANS of salvation require excessive toif; ^ "*■ let me only sing to thee with heart-feit faith ; I shall gain everything while I am seated there. The slave of God can perform acts ot ritual or charity ; his body and mind are motionlesi&. Tuka says. When a man is one with the Supreme, -all stirrings of the mind cease. 164 THE CONDITIONS OF ACCEPTATION 3219 TF God shows me any favour, then the knowledge I receive will be Bramha itself. There will •)>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. <jo not there any of you ; those who went there never came back. Tuka went to Pandhari ; he came not back to life again. 3275 ... v.. • |i4'Y devotion you look on as a loan ; as a pledge, ^•^^ I hold your feet. Give me for interest your love, O Hari, and hasten to settle accbimts between us. , My otiier wealth I shall not give up,— my right to preach you continually. Your name is a bond that has passed between us ; you are welcome to take me to cotirt over it. O you that are borne on Garuija, my witness, says Tuka, is my teacher ! 3276 TF we want to quarrel, let us quarrel with God ^ and fix our thoughts on him ; thus the best of tnen have told us. Why should we hide ourselves from God ? If he will not meet us, he is welcome not to meet us. . l^t him enjoy his life of bliss in Vaikuntha ; he is welcome to keep us moving from land to land. If God has filled his heart with pride^ there let him dwell by himself. . As long as we grasp his name; in our minds, vr^ shall live ikppily here; we; shfidl sing joyfully songs a^bout RAILLERY OF GOD IS^I •Gbvin^a. Tuka says. This is God's way of letting things go astray ; see, we rock ourselves to and fro- with joy. 3277 ' X - • » — . \i^OlJ and I are kinsmen from of old ; first we were relativesj-the» we- were sons of one mother. ' Since we shared the estate between us, people do not respect us ; but I have my own authority over the estate, and I shall exercise it* We became then sons of your daughter, your grandsons, and we lost the blest condition that w& enjoyed before. I am the brother of your wife Lakshm!, a near relation, a defamer ; hence it is that you deride me. We tease each other unbecom-- ingly ; 'twere better to say nothing of this. You will not recognize mother, sister, or daughter ; the sin of their existence has been laid to our chargel The five senses have brought disgrace on us ; we dare not show our faces to the world. Tuka says^. We shall first grasp the root ; what is to be done afterwards, we shall leave alone at present. 3278 O AY, whom did you sj^ve or carry to the further shore ? It is the saints who convey to us words of instruction, then you give your assent to* them. Tuka says, Not to you are we grateful ;. it is the saints whose names we utter. 3279 Co niggardly art thou, O Govin<Ja, that thbvr *^ wouldst not give away even thy superfluities*. 1S2 FAITH AND TRUST This habit of thine we caxmot understand. Thou re^uirest us to serve thee with all our members ; if we cheat thee of one, thou canst not brook it. Since Tuka has renounced ail action, why dost thou «xact such toil from him ? XITT.— falfb aiiamisf 3280 XJ£ alone deserves the name of valiant who conquers the world; others are feeble creatures, pack-horses laden with selfish desires. 3ut he is truly valiant who makes God his prisoner by faith. Best of all, says Tuka^ is the life ever Jipent in his praises. 3281 *^\ ^HE son of Devaki has made me like himself^ through contemplation of him. So he did with the cowherds too, riveting them to himself. When once he has taken us to himself, says Tuka, he does not leave us. 3282 ^TpHE child of a powerful man may play without *• fear ; when he is arrayed in ornaments, they look well on him; with others, they are a burden that brings no honour. / He may go anywhere he likes, because his father and mother are powerful. Se^ it is with nie, says Tuka; hence it is that { i^j(^ offered tliae n^' service. FAITH AND TRUST 19$ 3S83 TX^HAT means the unrest of all this burden of ^ worldly activities ? My Lord knows the ■secret reason ; my business is only to take my meals. The anxiety rests on the right head ; the little child has only to play. Tuki says, This ends the matter; the person affected by these words ,isGod. 3284 /^NCE I was full of cares and desires ; now they ^"^ have been destroyed ; once you were in- different to me, and turned awa3' from me as though 1 had been separate from you. The net of illusion increases misery, but the current Is now drawing away both one and the other. What can now foster our desires ? says Tuka. 3285 !^^ THOU that standest on the brick, thou hast ; ^^ saved me all manner of trouble. Thou has .livert^d from me birth and rebirth ; who need be angry now and at whom ? If we are to depeild oh plans formed by us, much toil will be needed before fruit is produced. Tuka says. Now, whether we are to meet or not, depends on your own passion for us. t 3^6 :Tr-AM?bo^n to die; yet I am contented with this 'r?- yi3ry lot.' I am delighted with it b&yOQd,^ aU 'measure i:^ Jifcanmsver say * Too much bf it I* ThfifiB .9ba^][beea:ar,very fdtintata of nclct^r cspenedi wbe(trft9if 184 FAITH AND TRUST we can never have too much. Tuka says, The name of Vitthala is relished in the mouth and is ^ell digested afterwards. 3287 XX7HATEVER praises we bestow on you arc really dispraise ; they are fond expressions of ours ; cherish them through the love you bear Us. I amuse you with my prattle ; I crave for sweets, says Tuka, with the innocent desire of a child. 3288 I ABHOR the world and its affairs, so I have- given them up, and lie crouching down here.^ The illusion can return on me no more ; I have- hardened my frame against it. I have discovered God, says Tuka ; fear has left me. 3289 TF you call me, I will come when you speak r '* I shall look forward with delight to getting some sweetmeats from you. When you call me, I shall eat them up at once. Tuka says, O God, all my actions are in your presence. 3290 npHE end of life is sweetened by thee, soon thee- I fix my affection. I shall pay no heed to- pains and pleasures ; they are the b(^y's heavy lot ; but within the body I shall make a dwelling-place- for thee. Thy strength will set us free from toil and desire ; we need not multiply our cares. Tuka FAITH AND TRUST 185 says» Now we are crushed by their weight ; but with you, of a surety, there is power divine. 3291 \rOU are no wolfish mother, like other mothers of the world, that we should fear our words will be wasted, like chaff that bears no fruit- Thou art not weak, though thou hast no possessions. Thou art not false, says Tuka nor in any way an abject wretch. 3292 npHE story of God I cannot do without; but in worldly life I only pretend to take a part. Your own mother is the best of mothers to you, whatever she is like ; as for other mothers, if you like to honour them, you may do so. She who gave us birth yearns over us ; her spirit is exceeding' tender towards us. Tuka says, I pass my days in fond admiration for her, relying on her to support me. 3293 Q INFINITE ONE, all I have to guide me is ^^ such guidance as thou vouchsafest. I shall not cease to fall at thy feet ; what is in my heart will come forth from my lips. What I love is unalloyed faith ; this will be sweet in the latter end. Tuka says, I shall not fail to observe the rules appointed me. 3294 TXTHERE you send me, I shall sing your ^ ^ praises ; I shall give no thought to the aims iB6 FAITH AND TRUST :io£the body. So what I ask for is this sweetness in my throat ; then everything that bars my ^way will perish. While I feel thy gracious glance upon me, I shall not fear the Kali age, though in ittt{B':e it grow ia strength and power. Tuka sa^, l^ 0^11 wave my flag at thy feet ; thy name shall be ^«&s^ fer the world to attain. :: 3295 . ■ ■ ■ . . i CEE how I have fixed all my thoughts on otA ^ aim ; I have begun to suppress desire. My ^oul delights in nothing but thee ; this is what 1 have vowed, O God ! Though I know not thy •secret, nothing shall interrupt my course ; what I have worshipped, I shall still rejoice to wofsfeip. Tuk& says, I have found that thy name is tite';"I listen to no news of other things. - 3296 A MOTHER'S anger and her love exist side by "^^ side in her ; but she is careful to remembet the •difTerence between them. Her irritation passes in a moment when it arises ; her love never ceases. She knows how to teach lessons that make lile ^weet; assuredly, nothing interrupts her love. Before the due time comes, what she says is make- believe ; but she knows when the time does. come, and gives her child what is best for it. She makes no promises on his behalf, and lets no one torment him ; though she frightens her own baby by telling him there's a snake coming. Tuka -says. She takes good <:are of her children's lif6~; she trembles for them and draws them to her side. FAITH AND TRUST W7 0297 fWT^E are met in a close embrace, body to body ; wfe . are twined in each others arms. The servicb is mine, the kindness thine, O God! says Tuka.jy) 3298 npRUTH is measured out more liberally ; the cur- - rency of falsehood is circumscribed. It is Icnown what will satisfy the test ; tliis coinage 13 ^current everywhere. A ruler is not recognize^ Awhile he stays at home ; he must be set on the .throne and honoured. Tuka says, What is true m itself win be recognized as true when it is reflectfsd in a mirror. 3299 -INHERE is no gulf between you and me, O ■ • Vitthala ! How indeed could there be any Wrong- ing on either side, when we have the four to d5 justice between us? I have found now the drt- ginal written contract ; I need not argue thd ^piiit, says Tuka ; my course is easy. ^ 1 '* - ^ 3300 * ']1X^H Y should I spare my body now ? It is a paid -^ retainer who will depart. Tuka says, I have opened up my mind ; I am a plain, simple, gen^ro'tis man. ■■•- -y 3301 .^^TOW, I have only my father aiid mother in the ^ world ; there are no wicked men leh to injure me. Why then, in respect of this matter, should 188 FAITH AND TRUST the saints feel any anxiety about me ? I am entrust- ed to the care of him who cherishes the universe ; by his controlling power, he keeps the world in motion. Tuka says, O Panduranga, it is thoa who dost feed and cherish me. 3302 A CHILD petitioning is never hopeless; his "^^ mother is never unconcerned about him. Why should I be so impatient in niy soul ? The Lord of the senses knows my case. If sometimes he keeps me waiting, it is all in sport ; there is no want of mercy in him. Tuka says, He knows what is best for us ; no doubt he has ordained our lot. 3303 JDERCHANCE, he has determined to amuse - himself with me ; he hungers for adoration, he sets us weeping. The mother hides herself and mystifies the child ; but she is never so cruel as to leave him. Tuka says, She makes strange sounds to :f righten her baby, and then she caresses him. 3304 npELL me, which of my thoughts is unknown to- thee ? Why need I form designs of my own ? In this matter, thy authority prevails as thou hast established it ; to testify to this, my voice proclaims thy commandment. When love is once bom, no bodily embrace is needed ; by inner contemplation its hue is deepened. Tuka says. What I have said up till now is nonsense ; now I have firmly fixed my faith on thee. FAITH AND TRUST 18.9. 3305 X-TOW can we take our fill of our parents' love ? Of such a thing, how can it be possible to have enough ? What is appointed will come to pass in its own due time ; if a man tries to get his way by force, all that is left him is his own obstinacy. Only once, and briefly, need we make known our desires to him ; all keys are in the hand of the Highest. Tuka says, The secret of secrets I have declared ; now all careful thought is left to you. 3306 CLOWLY and comfortably, by easy stages, I have finished this journey. 1 have followed a road where children and cowherds journey tp- gether — the straight and level road of service io thee. Though we should feel weary, we must not deviate from this way. Tuka says, God is ever near his servants. * 3307 ^^Y wanderings in search of alms have met with success, a success proportioned to the dis- tance I have travelled. I will sojourn here, and return home bearing with me a sign that I have reached my goal. Tuka says, The service of thy feet is gain which my eager desire has attained. 3308 T^Y mind has done well to start on this path; ^ "^ we can go home without fear, through the yalour of this king of gods. We feel no need of other means of attainment ; the praise of God fully 190 FAITH ANI> 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^ <Ues-r^u^gueats and cauteriziation ; one who shaved 196 SINCERITY his head or chin for it would be doing wrong. What is not prescribed is injurious, because you mistake its due application. The prescribed re- medy must be applied in due measure, so far as the purpose requires. . The man who avoids pollu- tion, he is free from immorality. True service is obedience and fear ; by this, says Tuka-, you can preserve the wealth you have acquired. PlRST and foremost is renunciation of desire, *• then regard for such, pn^nances as concern one. One should view the body with indifferencer Tuka says, Away with fear ! Look dispassionately on the congenial and uncongenial. 11.— Sincerity 3330 JP|URN up all pretences, if there is aught want*^ ""^ ing within ! We may call bad good, but the end in view is still far from us. By haste you will do harm, if you take delight in haste. Tuka: says. This shows you have no patience ; your- thoughts are not steady; 3331 CiNCERITY alone passes muster with us; we look ^ on everything else as waste of labour. Who would value pleasant speeches as long as he cannot make out the mind of him who utters them ? Tuk§ SINCERITY 197 fiays, All our troubles arise from knowledge; we ought not even to look on this evil creature. 3332 'IXTHEN seed falls on deep, moist soil, it bears an excellent crop ; the labour spent on shallow soil is wasted. We will not barter anything for false goods ; that will only waste the store in our own bundle. Who is satisfied with a fine show iti this world, a false exterior coupled with a real desire for a bellyful ? Tuka says, That which will pass the test of fire, that alone will pass muster here — the genuine article. 3333 WHEN contentment is part of the mind's own ^ * nature, the mind is at peace ; it can never turn back again to the world. Scrutinize articles to see if they are genuine, and you will be saf6 against loss. The false article can be distinguished i in lustre, it is far from the true. Tuka says, 1 prefer the true ; so I am not in a hurry to make my choice. 3334 npHE shell of the cocoanut is hard, but the inside is excellent. In accordance with this, remem- ber, that purity inside is what we aim at. The jack-fruit has a thorny rind, but it is sweet within. The sugar-cane is hard and black without, but it is well-flavoured within. Our food owes its flavour to salt. Tuka says, The value of a thing depends 198 SINCERITY lOn its inner.. Qualities; what. do its faults outside matter?, ^ 3335 A COPPER coin cannot compete with a coin of ':^^. real value, though you may carry it all tound the country. Wise men approve of nothing arti- .ficial ; they like to see a thing approved by the elders. A crystal may look like a diamond, but ^ jfeweller will not cast a glance at it. You may work up it piece of glass into a pearl, but a jeweller will not hatJdle it. Tuka say^, What is the use oif % coquette's finery? Your own mind will tell itself what it thinks of it. S336 npEST yourself, keep your aim unimpaired ; an ,' ornament purified in the fire receives addi- tional lustre. You need converse with no one ; view the world without concern ; your mind will find repose. A man may deny that he has broken his fast, but a belch will disclose the truth ; the liar*s lie brings trouble on himself. Tuka says, The praise and blame of others are both idle ; it is your own attitude of mind that bears fruit. 3337 .A S long as a man has not subdued his senses, ;^*" what is the use of his crying 'Rama ' ? When food is tainted by a fiy, it is not pleasant to eat it. ■If a man is to preach, his acts should correspond to what he sets forth. If suph proof is not to be found in him, his preaching is no better than a TRUTHFULNESS 15$ song sung by a whore's handmaids Tuka says» The saints will not let worldly passions contami- nate them. 3338 A MAN who tells tales of battles, but has never '^*" met a foe in the field, when he sees other, men carrying burdens, his heart begins to quake^ But a man of generous temper, a king's warrior, he strikes with his sword. Blessed are his father and mother; penitence is bom in him when he hears Hari's name. Tuka says. The words of the saints are sword-blades ; they pierce the hearts of the wicked. 3339 TF a man acts as he speaks, I will salute his feet ; I will be his servant and sweep his courtyard myself. I will wait on him with folded hands ; he is a god, says Tuka ; I lay my faith at his feet, TIL— CrttlMttlness 3340 "^[OT even God can set you free, so long as ^ you are moaning beneath imaginary blows. Why do you not purify your idea of truth ? your intellect is wasted, and you are whirled round in error. What room is there for setting up yourself, seeing that man is scattered among the five elements ? Tuka says. You groan under a load, because you think the false true. 200 HUMILITY TlP-Rttittility 3341 /^UR peace is thy feet, O Consort of Kamalll ! ^^ I bow down, I roll on the ground before them; These alone I know, body, speech, and mind. I am humble^among the people, says Tuka ; I am lowest On the steps that lead to thee. 3342 npHE penitent man — he who has forgotten his "*■ pride at the words of the ancient sages — let him set his feet on my forehead ; it will be a time of blessing when I eat the food left by him. They who have spumed the six passions — who rush to seek the Saints* protection — Tuka says, Their very nature will be changed ; they will be pure at heart even in their own homes. 3343 npHE man who stands up for a pubfic disputa- tion will be caught by some opponent's trick. How can the reed possess any strength of its own ? It makes the water its ally. A violent man finds his peer in strength ; while a humble man makes himself free from oppression. Tuka says, That which enters into union with all liquids finds an ally in all of them. 3344 T DESIRE not the gift of sweet utterance; let a growing faith dwell in my mind. Do not let your J PERSEVERANCE 201 life be parted from Narayana; then, though you have not knowledge, you may very well be stupid. The best lot in life for you is one which men dis- praise ; the burden of dignity is useless. Tuka says, l>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<ered no obstacle to keep me back ; I have suff'ered no delay. 3388 jT^OME, let us vanquish this Kali age ; it is feeble ^^ in comparison with our strength. Let us take our fill of passion, revel, frolic, laughter, and mirth. Twist your necks, if you will, and chatter nonsense ; Narayana loves that every one should please him- self. Dance, therefore, as ye will before each other ; here, there is neither great, nor small, nor lowly. Tuka says. Let no one interrupt the course of love ; to distinguish God from his worshippers would be a sin. 3389 JVlY mind has grown sick of the world. 3390 ^T^HROUGH love for his attributes, I lengthen . . out my speech ; I have forgotten everything ■else. From beginning to end, there is nothing to 218 INFLUENCE OF RELIGION part us ; soul is merged in soul. Tuka says, My body is rendered altogether cool, by thia joy of Bramha. 3391 12Y constraining speech, I have laid hold of ^^^ Bramha ; I have put away every other effort. Name and f(»rm have been tied up in a bundle^ and we have got rid of them all at once. Tuk^ says, All delay on the road has been ended ; deliv- erance has been put into our hands. 3392 TlIRTH, possessions, lineage, they enjoy the advantage of all these who have Narayana stored up in the vessel of the ^ heart. There is neither rising nor setting to their lustre, says Tuka; 3393 fTpHE mind plays and hovers round your feet^ ' imagining it is doing right ; at last it settles^ on them. No false dealings are any use here, for thou knowest the heart, O Panduranga t We have made Time to be as though it were not, by handing over to thee our pains and pleasures,. 3394 T^Y desires have been realized in this, that Hari's name has come to my lips. Let us feed on it now to our heart's content, so that nothings will be left behind. We have as much as we want stored up. Tuka says, These three letters, Vifthala^ have brought this to pass. INFLUENCE OF RELIGION 219^ 3395 T HAVE seen the whole world as Vitthala ;. this- has- soothed my frame. 3396 /^OD has given me a place where I need not ^^ die, a place in his own house, where I have ample room. Tuka says, Now we dwell together ;. ^ mine ' and ' thine 'have vanished. 3397 npH IS speech that I utter, these flowers of words,,, let them lie at l^t on thy feet. I have bidden farewell to the body, and given up all consciousness of it; I have bani^ed all difference between my soul and the soul of God. I have laid my soul at. thy feet, says Tuka ; fulfil my earnest petition ! 3398 rr^HE exchange has now taken place ; why should' : we consider which of us is larger or smaller ?' We have fallen into each others hands, so now we are both free from care. Neither of us can draw ^ back now, since all has taken place before witnesses. Tuka says. What room is there left for desire ? 3399 T HAVE surrendered my sense of self to you, I have given up my own place in the world ; I am now entirely under your control. I have killed 220 INFLUENCE OF J^ELIGION myself, and you have established yourself in me. Tuka says, Neither *I* nor 'mine' exists here -now. . , 3400 A S pure as is the Ganges stream, so pure is the '^^ portion in our cooking- pot. We like our meal better at each mouthful, when we are feeding on the juice of Bramha. With such choice dishes before us, we delight in them, even when we are satisfied. Tuka says, Whien the mind is pure^ it enjoys Narayana. 3401 • tfOW handsome we look when we are singing - ■*■ Hari*s praises 1 Yet we wear neither dress nor jewels; we haye the world for our servant* This, says Tuka, is the effect of thy service, O Hari. 3402 "IXT^E feel disposed to eat what we have been used , to eating ; we meet with loving joy a friend whom once we met. We never weary of Pand^i- i*anga ; our longing for him grows upon us. The desire of our senses to behold him may be satisfied and stilled ; but the mind continues for ever to meditate on him. Tuka says, We fill pur stomachs^ but we are hungry still. 3403 ^1X7 HEN we truly remember God all feUf departs from us. We need not be anxious; he has power to control all things. Our faith dwells INFLUENCE OF REXIGION 221 steadfastly at his feet ; when this is so, God is near us. Tuka says, As we utter Krishna's name, a peaceful love to all men is bom within us« 3404 TJTOW did we grow so fond of him ? It has , brought many quarrels on us. Men likie me^ the world says, are mad after God. He has come forth from solitude ; though he be veiled, he capnot be hidden from us. Tuka says. When we meet him, we are severed from ourselves. 3405 TJANOURANGA has showed me no favour; I "*• fill my belly along with the saints. When men of skill are gathered together, the learned and the talented assemble ; I am but a feeble slave of Vishnu. Tuka says, I know not how to satisfy objectors ; I hold fast the feet of Vitthoba. 3406 T AM amused to hear my mind and my soul conversing together of their joy and delight in the Spotless One. When we have well digested our food, we retaste the flavour of it from time to time ; the pleasure it gives us increases our desire iot it. The bliss of solitude has penetrated my soul; I have grown. sick of the world. My intelli* gence will never again be fit for the world ; I haya addicted myself to your feet, O Gbvinda. Tuka_ says, This is my settled conviction ; my mind has- found repose in Panduranga. 222 INFLUENCE OF RELIGION 3407 ^T^H ROUGH the controlling power of ovr master, the secret is first placed in our hands ; as we advance, the greater and greater is our gain. I utter fond and foolish words, but they come moist from the very core of my being ; a father and mother love the endearing prattle of their child. My mind mingles with his ; I am truly wise, not by repute alone. I have brought to the surface the signs of his grace within me. I am not wearied by length of time ; I have watched ^very moment with wakeful care ; Tuka will not leave God for one moment. 3408 TJY churning, we bring forth for use the essence of milk ; but even those who get the butter- milk are glad of it. Sweet is the fruit of toil ; •experience teaches men how delightful it is. Cooking and well -flavoured food — how can we ex- pect to find these everywhere ? Tuka serves out such food to the row of saints ; he loves to associate with them. 3409 T^IGHT is vanished ; I do not see how sleep can ■*• ever overpower me now, I have built my home in Narayana ; I shall enjoy eternal joy. I have fenced the place round ; .1 have cleared it of- this idle * my * and * mine *. Let us live together, says Tuka ; we shall not be parted for a moment. INFLUENCE OF RELIGION 223 3410 T^Y mouth revels in this juice of love ; it delights *' ^ in it hugely. Tuka says, Vitthala is a measure true and ample, sufficient for our needs, 3411 T^Y feet have travelled along this path ; in the ^ ^ feet of the saints, I have beheld him. My ^ns are destroyed ; poverty has harried them to death ; at the same time, too, it has purified my body. Tuka says, All my concerns have ended well ; my rebirth has borne fruit. 3412 \JU HEN you see faith in me, you will take steps ^ to ensure my welfare. I feel neither pleasure nor pain nOr anxiety about such things; this is still my mood, whatever desires may cross my mind. Do thou break these fetters from off me, without imposing any toil on me* Tuka says, I am free from care ; I have embr^^ced the bliss of solitude with Panduranga. ^ . 3413 '^/HAT need the suppliants care for birth or t death ? On their lips is the life-giving name, O Bearer of the Disc ! In their hearts is reflected thy shape fully out-lined; how can the world, extend its limits there ? Tuka says. Under the shelter of thy feet, we can trample down the Kali age. 224 INFLUENCE X)F. HEUGION 3414 O ENUNCIATION and pleasure we unites when ^ we sing of Panduranga ; we repel the assault of the senses. Once for all we repose ; the mind is restless no more ; Vithala takes all our burden upon him. Like a mother-bird, he brings us food in his bill and claws ; he brings it home to us, and puts it in his children's mouths. Tuka says, '^hrough this love of his, we hs^ve sunk ourselves 'm the sea of his feet ; the treasure of our births in the past, all that we have gained, is there. 3415 IXT^E shall eat this meal ready-prepared for us ; ^ ^ there are no hills we need climb ; this will open up still further our trade in happiness. We have gotten for an inheritance our place at thy feet; no stranger can encroach on it. We have sacrificed our souls for it ; we have forgotten the very name of everything else. We have embraced a faith in One alone; our assurance has borne fruit.. Tuka says, We have grown to be sturdy fellows ; we have a place very close to thee ; da thou make good now the words we have uttered. 3416 "XXTE are free from fear, where there is no cause for repentance in the soul. Where there is an eager desire for God, what taint can make that heart impure ? As soon as you confess your sin, he lets not a particle of it remain. Tuka says, Our souls are penetrated by his love. INFLUENCE OF RELIGION 225 3417 TJOW can God be far from those that pray to ^ him for compassion ? A child petitioning need not cling to his mother ; she knows what sweets to give him. If a man pints his weight into a boat, the farther shore is not far from him. Tuka has now left mankind ; he^ is transported to another land. . 3418 T SHALL no more suffer my mind to be divided ; ^ I shall not leave Vitthoba*s feet. I shall not let the wind of any other blow upon my body. I shall now come and go with God; this I have done since that day. What, have I lost all, that I should disquiet myself ? There is Panduranga, standing before and behind me. Tuka says, I ask for abounding love — for the fruits of Vaikuntha to be enjoyed on earth. 3419 A LAMP-WICK gives forth a light when you '^^ light it; but a diamond shines naturally. Some accumulate wealth by great exertions ; some have it presented to them by good fortune. The sandal-tree has fragrance as its characteristic ; the man is an ass who tries to separate them. Tuka says, If a man bears the impress of Hari, he is not only saved, as a matter of course, but he is honoured by men. 15 226 INFLUENCE OF RELIGION \ . . . ^ : 3420 "IX^E forgot that we exist ; such is our state, that, in the body, we escape from the body. Tuka says, We have become like fire ; we shall not let sin or merit touch us. 3421 I^^Y faith is not like the labour of a man im- pressed ; no unproductive means do I adopt. I do not merely attach thy form to my soul ; my innermost desire is set on thee. As a miser counts bis coppers, so I count my time by minutes and Seconds. O Lord of the world, says Tuka, stand close by my side. 3422 TT^HE man whom he takes for his associate he . makes like himself ; so, many a time, I have run to and from him. If a man is disposed to love him, he kindles love within him, and he entangles though he does not fetter him. Tuka says, In tales concerning thy name, we do suffi- ciently meet thee, O God ! XVI Our JlttitNde towards tbe morld !•— Cbe Problem 3423 \X7E dwell both with God and the world ; we stand with loins girt up to pass from one scene to the other. We speak the language of both sides ; our service gives us authority over our Lord. His command was revealed but once ; we must act according to the rules he gave. Tuka says, I make obeisance to him, standing where I ^tood. 3424 'TpHE body is a sweet placed in the way that leads to death ; this much I have learned full easily. But this it is I ask in wonder — What have men found durable in it ? The course of our past has made it a mere channel for divers experi- ences. Tuka says, We poor creatures cannot solve this riddle. 228 OUR ATTITUDE TOWARDS THE WORLD 3425 T ET us quaff this nectar, for we know of none ^^ other. Pleasure ,^an^' pain, suffering and disease we must endure, according as they are reserved for us. What I aspire to, O God, says Tuka> is thy ieet. : , ' " '• ". -^ 3426 A^jTATER is steady where its-^ bed is smooth, ^ ^ and unfitfeady where it is rough ; a broken slope sets it roaring. The secret is easy, but people do not control their mind; the demon of error is deeply rooted in the mind. Water cannot break up the orb of the sun ; imitate htm and not his reflection. Tuka says, A man dreads a rope till the truth has penetrated his mind. 3427 'HpIS thou, O Vitthala, that art real ; why then ■*" hast thou shown us this outward form of the world? Rein in and rule this illusion of thine! I cry aloud to thee; why hast thou stricken us thus with fear ? Thou hast given a niaime to a thing that has truly no form ; thou hast raised up empty solicitudes. Tuka says. What moved thee to show this subtlety, when thou wast free from all form, from all concern ? 3428 npHROUGH the evil destiny of man, this pur* "*" pose entered into thee; now, though we purify ourselves, we cannot attain to thee. If this OUR ATTITUDE TOWARDS T'HE WORLD 229 diversion of thine perished, what should we miss? As it is, thou hast set a difference between us and thee. Show me where sin and merit exist in embodied forms ; why dost thou lead us to dream they exist ? Now, says Tuka, away with this jugglery; it is a groundless torment, O Pandu- ranga. 3429 /^UR parents did not know our true .interests; ^^ they instructed us in the ways of the world. We are like a blind .man grasping the stick of a blind man in front of him ; they will perish both of theni together, in front and rear. We should not follow the ways of men ; we should give the case due consideration ; the bait at the end of the line brings the fish to the hook. Tuka says, 1 have made a decision swift and sure, separating at once the rider from his horse. 3430 npHIS whole universe is a sport of thine; thou hast put it together with subtle skill. Thou Jiaist set the spirit of seslf between us and thee ; it stands as an obstacle before us and the world. Come before us as' thoy: art in thyself ; thou know- est how to show and how fo hide thyself. How long, says Tuka, will thou torment us ? 3431 T TEACH others to understand the words I * learned myself ; the mirrored image of a trea- sure is useless to others than the owner. How 230 WE SHOULD MAKE TttE MOST OF IT can I make real experience my own ? This problem stands before liie. I sing, I dance, I go through the postures prescribed for the body ; but it is you who must give me the secret of the skill which leads ta attainment. Tuka says, I cannot bear the delay you have made ; if you will give it me, I am fully prepared for it. 3432 "^TOT the space of a seed is empty of the^ in ^ the whole world, so the world assures us. Ascetics, saints, and sages have declared thou art everywhere. Trusting to this, I sought thy pro- tection ; I am a creature of thine from ancient limes. Thou pervadest all the worlds, and art yet left outside them ; there is no place where I cannot find thee. ' There is no limit to my nature and therefore I cannot meet my worshippers' — Is such thy opinion, and hence thou comest not ? O tell us, says Tuka, how to reach thy feet. TL— Cbat we sbouia make tbe most of it 3433 TF *mine' and * thine' vanish, then this burden will be lightened. There will be nothing then to do or undo, for the world is naturally pure. "It is desire and the snare of illusion that have put WE SliOULD-MAKE THE MOST' OF IT ^2^ the halter on our nelcks.-. Be ready to honour pleasure when it comes ; do not moan over sorrows. If you do but utter Narayana's name^ if you count gain and loss the same, honour and dishonour, then, says Tuka, your life may truly *. be called pure. ^ 3434 TX^HY should we lead abject lives ? Our past brings us into the world ; the right thing, then, is a steady spirit of courage. Whatever may betide us can be no great disaster. Tuka says. If God is merciful to us, all is well. 3435 T HAVE to undergo unremunerative bodily toil ; I am not void of actions, like you. I will not spare anything now ; I will employ all my powers to worship you. Not that I hope for anything from you; I am quite indifferent to my body's needs. Tuka says. My disquietude has vanished. 3436 npHE body given us by God is excellent for his service ; yet it has become a field fruitful in error and confusion. When a man stiffens and straightens his neck through self-conceit, there is no bending it. Such a man cannot frame his tongue to call himself a servant of God, but he opens wide his throat for wanton speech. Tuka says, Where shalll go to. leave this filth behind me, and purify myself by ablution ? 232 WE SHOULD RENOUNCE IT 3437 TXTHEN we need sugar, we buy it at a grocer's . shop ; what concern have we with his caste or family ? A tulsi-plant may spring upon a heap of refuse; why should we reject it because it ^rew in such a place ? A cow feeds naturally on filth ; is that any reason why we should not drink her milk ? Tuka says, What have we to do with the rind of the jack-fruit ? We should take out the seeds and eat them. 3438 /^IVE up the sugar, but enjoy its sweetness ; ^^ give up the salt, but enjoy its saltness. So give up the world, and thereby you will attain to God. 1TL— Cbat we sbouia renounce it 3439 npHE world is a foul place ; the very sight of it is pollution. Our duty here is to show kindness to all creatures; this is the conclusion to which truth leads us. This is not merely my own opinion; I call in the saints to bear witness to it. Tuka says, Taught by experience, the soul will also avow the same. WE SHOULD KENOUHCE IT 233 3440 npHE cause brings about its result ; desire brings about weariness. What avails then such attachment ? Eagerly let us contemplate Pandu- ranga. Men beat their breast in passion for him, while yet they do not truly love his form ; they are more and more enraptured with his outer shap^, says Tuka. , 3441 • TJ Y making void the world, we have brought into existence a course of duty ever broadening and full of merit. The worship of Hari has conferred lustre on the world ; the assault of Kali has been repulsed. I need no means of approach now; I have done what was needed; I have given up all sense of the body. Tuka says, In the story of Hari is the bliss of mystic union; he who sings it knows naught of the misery of the world. 3443 /^IVE me that contemplation of thee which ^^ destroys Time, which leads one away from wealth, honour, and the world. When the body dies we must leave behind bile^ phlegm, and wind; while as yet all my . members are active, I have once for all sent up this cry to thee* Thou, says Tuka, art the creator of all these; thou art also the hearer of all this. 234 WE SHOULD RENOUNCE IT 3444 npO the disillusioned, the body is a thing of nought ; they have no desire for anything. Tuka says, My longing is to approach thy feet. 3445 "^TEITHER father, mother, nor wealth can ac- ^ company you ; you must suffer that which your store of merit brings to pass. Consider then what will really advantage you ; do not attach your- self to the ways of the world. You will, some day, leave life behind you ; there is no reality about the body. Tuka says. Time has taken in hand the measure ; he is gathering up thy sin and merit. 3446 CiN means persistent attachment to the world ; the Yogi must give up all desires. When such a treasure is so easy to come by, why do you waste words ? What is there you may not compass, when you have the means to it in the mind itself ? Take this comfortable path, says Tuka, and break the head of desire. 3447 T WAS far from thee while I cherished doubts of my own ; I did not understand the true nature of the distinction between us. Now thou shalt be my companion everywhere ; I shall not leave thee -anywhere space to hide in. The illusive world made me late in coming to thee ; hence this distancie WE SHOULD RENOUNCE IT 235 that was left between us. Tuka says, Why dost thou show thyself as separate from us? What a waste of labour is the game of hide-and- seek 1 3448 npIME pursues me as though I were a sheep ; this is his point of attack — the worthless notion of *me* and *mine*. I have carried on my head a burden of unreality ; there is no reality in it when a man sees through it.^ Tuka says, I have brought near me what was far from me ; it was the mirage that lay between us. 3449 TT is best if, from the first, you form no attach- ment to the world ; it is death to the over- -trustful, so they say. Think honestly what is best for me, O Panduranga ! I have no faith, but I call myself thy slave ; why, says Tuka, dost thou find it wearisome to save the distressed ? 3450 TF any one expresses a desire to you, you keep the petitioner far from you. I, therefore, have .done away with all desires; it is desire that is the root of difference. Through thy love for me, there •flows a stream of milk from thy breast. Tuka says, Speak out in answer to my prayer. 3451 A S I eat and drink at home, I meditate on hife '^^ name at each mouthful ; I keep awake from 236 WE SHOULD RENOUNCE IT « moment to moment, for I fear lest any other them^ should enter my mipd. I stand outside the courtesies of life, the proceedings in which men display their pride and love of honour. Tuka has grown wiser ; he hides himself, for shelter, behind Narayana. 3452 A npHREATEN me not, mind of mine ; I have turned my back on the cares of the world. Whatever plans men form, though they be guiltless, lead to sin. They engender fear, they bring tribulation on the soul. Tuka says, Whatever happens, I will look ou ;. I will dwell in peace. 3453 : npHIS is what I have gained, O Vifthala— *** prostration of myself before thee ; I speak of nothing else. Where do other things bring us any fruition ? By fitting means, must ends be gained. Tuka says. We roust burn up the impulses which crowd in upon us. - :■ \ ;. ■ 3404 'XT'ILE as I arti, I am disgusted with this body ^ ' ' ' 6f mine ; it is quite enough for me that I ^lave once more been associated with a thing of this kind. How often must I die in time to come ? I cling to Vitthoba. Who will honour this body now ? Let shame fall oh it. Tuka says, What I ,aband(Hi> I will abandon for ever ; who would b^'so .^lowardly ^s to turn back from this act. WE -SHOULD RENOUNCE IT 237 3456 T .^T us store up virtues ; let us not walk on any . other path. Men crave various pleasures ^ they enter devious tracts and weary themselves. We, however, have the gathering of the saintsi appointed us to join. Tiika says, I look with astonishment on the way mankind amuse them- selves. 3456 "NjARAYANA loves unity ; he is grieved by any "^ ^ estrangement from him ; so we should not suffer the smallest change to pass over us. We should do away with all nonsense, and escape froni the idle uproar of men ; the true place of joy is solitude. Body, speech, and mind, if you devote yourselves to the contemplation of his primal form, you will reach it as swiftly as an arrow cleaves its mark. Tuka says, Set a stone on sloth and sleep ; be persevering ; know that only while embracing him are you awake. 3457 TN accumulating riches, you move further and further from God ; you drift down the stream of life. Th^re is nothing you need; faith alone will bring you to the goal. I swear by Vitthala, savs Tuka. 3458 "you may heap up millions of riches, but not a rag leaves the world with you. You may chew betel-leaves beyond number, but your face 238 WE SHOULD RENOUNCE IT will be wan when you depart. You may love beds and mattresses and cushions, but you will keep company at last with the cow-dung cakes. Tuki says, Rama is our only refuge ; if you forget him, you will suffer misery. 3459 npHE story of a battle is pleasant in the ears, but to take part in one is agony. The worship of Hari is like a cake on a pole ; the men who distinguishes himself by capturing it is a rare hero. If we fatten up the body, it becomes a henchman of pleasure ; the lord of Vaikuntha forsakes it. Tuka says, We ought to fling away the body, to gain the consort of Rakumini. 3460 CTRIP the leaves from trees and eat them; remember Narayana incessantly. Wrap round your waist the bark of trees, and wear it ; forget that you have a body. Think of men's praise as though it were food vomited up ; live in solitude for Vitthala's sake. Maintain no friendly bearing towards the world ; dwell by yourself in the wilderness. Whoso makes this his resolve, says Tuka, his cravings will be cleared away. 3461 TpH ROUGH his illusive manifestations, men are so deceived, that they fall into sin by various actions. Yet why should we love or honour the world ? It is well to set it far from us. WE SHOULD RENOUNCE IT 239 Various passions and fancies dwell within us ; even great ascetics have been severely tormented by them* Thus do I teach thee, says Tuka, O mind. ! Be thou ashamed henceforth. 3462 '\^irOMEN, sons, and wives are part of the ^ illusion of the world ; none of them is a reality at the. latter end. They hand us over bound to Yama ; they strip the ornaments off our corpse. How can we trust thieves like these? We cling to your waist, says Tuka. 3463 A^iTE should not form many projects in all sorts of directions. When a man is not head of a village or a district, if he takes on himself the office of a village -accountant — well, you need not go far to look for sin ; if you want to see it, you will find it with him. Another man takes up the collection of tolls; sin is always at home with him. The sale of cows, buffaloes, and ghee — those who carry it on are rogues. Observe, says Tuka, There is no room for merit in these trades. 3464 npHE projects we form are the sources of sin and merit. They originate in the mind ; the mind conforms itself to the fancies that arise in it. When we refuse to do or not to do, to stir or to advance, then call us good. Tuka says, Our life may truly be called a sea. 240 WE SHOULD RENOUNCE IT 3466 T\^ORLDLY life and life with the highest— he ^^ who acts both parts together, in the end he achieves neither. If a man seeks to lay his hands on two grain-pits at once, he will end by destroying himself. 3466 npHE ignorant seek for wealtt through devotion ; how can there be any true perception in their souls? The ignorant offer worship with their thoughts full of desire; how can they bring God before their minds ? They perform rites with their thoughts set on gain; how can they find means of approach wherein are no selfish aims? Their knowledge is of objects sensuous; how can they attain to the eternal Bramha? Fie on their faces! says Tuka; they recruit the bandit-hordes of ignorance. 3467 ATL/'HAT of the million means of salvation? If we try them, they are labour lost. If God shows us his favour, this will add lustre to our form. Vain was all the trouble we took, as long as we did not relinquish the world. Tuka says, Now we know that every thing follows its own nature. 3468 TT is well now; I learned my lesson this very morning. Keep me no more upon this earth ; a mistake was made when I came here. I knew WE SHOULD RENOUNCE IT 241 not that the age before me would bring such consequences with it. Tuka says, Keep me, if you must, in this hell of a world, to finish my lot. 3469 TF you live with thieves, your mind grows like theirs. When you see a rag, your thoughts will run out to appropriate it. If you live with lecherous men but a moment, when you see a girU your thoughts will run after her. Renounce the love of the world and its entangling snares. I have but one thing to tell "you, says Tuka, Sing the consort of Rukmini. 3470 "VTOU cannot make a bow of a pestle, or extract juice from a stone by squeezing it. A barren woman will never yield milk, nor a flint grow soft if you boil it. The mirage will never fertilize the nine continents; you cannot force a mountain to touch the sky. The perishable body will never become Bramha. If you try to bring such things about, says Tuka, you will be wasting your pains. 3471 TT'ERBAL knowledge is far removed from this secret; motions of the hand and spells will not bestow the experience which is needed. Joy and anger roll in on us like waves; lust and wrath leave us on the shore of the stream. Devotion will not succeed at Vitthoba's feet, unless we have 16 242 WE SHOULD RENOUNCE IT renounced the world. Tuka says, Bliss comes when we throw off the body; as we meditate on him, time after time, we become merged in him. 3472 '\]I7^ERE food of all the six flavours cooked and spread on potsherds and set in public places in the dead of night, men of principle would neyer touch it ; dogs would devour it at their leisure. Even so, the worshippers of Hari look on wicked actions ; they have given up their love of sensual pleasures ; they look on this world, yea, and the next, as polluted places. Tuka says, This service is what I delight in; fulfil my desire for it, day by day. 3473 A LL the world is false and illusive ; I have no ^^^ power to discern the real. It is all legerde- main, and I think it all genuine; as I look upon it, it all vanishes. I am now grieved within me; tell me speedily of some remedy. I see not what is to become of me ; I have laid my head at thy feet. Save me, O Infinite One, says Tuka. XYII Cbe $aint$ L— Cbeir Cbaracter 3474 'T^RUE happiness in the world is to be penniless ; Hari's people are one kin. Their steadfast courage cannot be crushed ; their devotion is a sentiment that never fails. Be they hungry or thirsty, they ever remember God. Tuka says, These are they whose wealth is their own Narayana. 3475 'T^HE knowledge of Bramha comes with piteous cries to their doors; but the servants of Vishnu treat it lightly. It tries to force its way in, but they drive it away. Tuka says, No efforts are needed here ; it falls on the neck of those who are indifferent to it. 3476 \7^0U may call a woman mad with passion, when she tears off her clothes and strips herself naked. What significance belongs to mere talk ? 244 THEIR CHARACTER Inside and outside mean different things. The sight or 6ven the taste of the mirage will not satisfy thirst. You may call him stout-hearted who goes on his way without waiting for anyone* Tuka says, These are the characteristics which form the ornaments worn by the saints. 3476 a /^OME, plunder this bliss of love, take your ^^ fill of it. If one misses it, he is ruined ; the migrations he has passed through are wasted. The Vaishnavas have surrendered their own souls and assaulted Vaikuntha ; they have put Time to flight. They have brought heaven down to earth, with Vitho the chief thereof ; his heart is pierced with arrows of his names, and he is led captive. Merits past, present, and to come are all buried deep ; they are driven forth as feeble creatures into exile. The Vaishnavas shout with overflowing joy, they raise a cry without ceasing ; the demons tremble ; these heroes submit to none. We have gotten freely what Bramha could not compass ; wake up, says Tuka, and grasp it. 3477 AXT^E should not kill even a snake in the presence of the saints, since they feel that their own souls pervades the universe. There is one thread that runs through the individual and the universal soul ; both are indistinguishable ; if you pluck forth a single hair, the whole body feels a shock. The saints cannot bear to see another hurt ; it is a sort THEIR CHARACTER 245 of pain to themselves ; they feel that the soul in all creatures is the same. Tuka says, This is the law of morality ; this is what is mfcaut by wwrship ; it keeps the soul at peace. 3478 T^HY suppliants are men of glorious splendour. God suffers them not to be left away from him ; through the power of their faith, they have an assured place in him. They possess all know- ledge, yet they are as though they knew nothing. God himself becomes a desire within their minds. Tuka says, A life of infant ignorance is best ; the mother feeds her baby from her breast. 3479 T^HEY captured God by an effort of strength, destroying the limitations of the world. They made it their first principle to scorn the elements and the race of men; thus they made, themselves lords of mankind. Tuka says, In this matter, impatience is wrong ; experience will bring you the knowledge of this sweetness. 3480 __ __ ■ ■ ' ILXTHEN a mother-cow eats her fill in a pasture, the calf in her womb expects no call to feed. Even so, when we honour the Vaishnavas, the god within them is contented. A father delights in the triumphs of his son. Tuka says. When nectat is placed before us, all hunger, all maladies vanish. 246 THEIR SERVICES TO MEN 3481 * Xj^EAR not ', — these were their words. 3482 AXT^E servants of Vishnu mark our foreheads with white clay ; that is what we wear. These are the jewels we display, the ornaments given lis by our lord. We have been sold to serve him with our souls ; by faith, single-hearted and un- blemished. iTuka says, We have grown brave ; w« have left the world. 3483 npHE hauhinia and the mimosa, with forest- grass, make up a bunch that is honoured on Dasra day. So, too, respect is showed to a man for the sake of God; were it not so, who would pay any heed to him ? A clay vessel is placed on the head for the sake of the water it holds. Tuka says, Observe that wooden measures are given and taken, when they have grain in them. IT — Cbeir services to men 3484 T^O-DAY, O ye saints, my father and mother, you have given me a gift of your favour. Words sweet as nectar have risen to my lips ; I THEIR SERVICES TO MEN 247 can never, in this life, repay you. You are generous and merciful, says Tuka ; in fond love for your child, you have covered him with ornaments. 3485 f\ YE saints, make everything of mine accept- ^^^ able ; the burden rests on you. Once I strayed about, but I brought this to a close at your feet ; I stir from them no more. Tuka says, I have loosened the knot ; I have embraced your feet. 3486 /^HILDREN control their mother through -the ^^^ love she bears them ; does she minister to their wants through any design of her own ? Do you then, O ye saints, ignore my shortcomings as she does theirs. The mother puts up with her children's prattle and tricks, and anon she embraces them ; is this, says Tuka, because she has no power to control them ? Yet no harsh impulse arises in her; 3487 'IpUKA says. My body is comforted when parti- cles of their dust fall on it. 3488 \X7'HATEVER a man eats himself, the same he gives away to beggars. Go, then, to ask a morsel where the saints live. Then your belly will be filled, and there will be food too left behind. Tuka says. Thus all searching, all desire will come to an end. 248 THEIR SERVICES TO MEN 3489 ^npIS well to make your own dwelling-place where the saints live. They wake up the sleepy ; they give you abundantly the true self. To live w^ith them and live like them should be your only vocation. Profit brings forth further profit; one spirit testifies to another. Nothing unpropitious interferes with this. *Tis well, says Tuka, to take measures which will bring the saints to our housesii 3490 T^HAVE not revealed this spell to anyone; I have clasped it to my soul ; I have set my mind on the brick in a spirit of faith. Tuka says, They who searched out salvation in earlier days have left behind them this stay for others. 3491 XJOW can I say what I owe to the saints ? Good counsel is their natural and wonted speech ; they labour to teach men. Tuka says. As the cow is always thinking of the calf, so do they protect me. 3492 ^ I ^UKA says, How can I pay back what I owe the saints ? 3493 'T^O help the children, the teacher holds a slate • in his hand. Even so, in this world, the saints act themselves to set forth an example. CASTE IN COMPARISON OF VIRTUE 249 The mother knows the gait of her little children, and makes her own steps conform to it. Tuka says, A boat is placed in water to be useftd to men. 3494 XJIS attributes are infinite; though we attempt to describe them, we cannot fathom them ; he, the home of the saints, is beyond our reach. No, you cannot find the home where the saints themselves dwell. Find where the saints are, and fix your eyes on them, making no idle clamour about the matter. Become a siaint yourself , and then look for the saints ; then alone you can be saved, says Tuka. TIT.— Cbe insignificance of caste in comparison of virtue 3495 • Y^OU are holy men ; you have been set apart ; we shudras will not stand in your path. What is the use of false pride on either side ? Contemplation of God is all-sufficient ; what good will it do us to associate with exalted men ? Tuka says, Give me not, O God, any service displeasing to thee. 250 CASTE IN COMPARISON OF VIRTUE 3496 /^LORY, princely power, and wealth let us ^^ renounce, and beg our bread from door to door. Let us first secure our true welfare ; this is what the rules of conduct enjoin on us. Pride in caste or lineage, worldly honour we should renounce. Tuka says, Betake yourself to solitude, lay aside all hesitation, shout out your defiance of death. 3497 TF an onion springs up on a pediment for the tulsi it pleases thee not, O Govincja, whatever we do for it. So too, men void of devotion, though born in high ranks, we should look on as demons, as the scentless core of the ketaka flower. Tuka says, A maggot in a piece of sandal -wood will never be placed on God's forehead. X¥III Appeals and 6xbortatt0n$ 3498 /^O forth, shouting out the roll of his names ; as ^^ the worshipper progresses in this joy, he meets Gopala. Roll on the ground, and reverence the dust on the saints' feet. Raise your arms, says Tuka, that Vitthala may come speedily. 3498 a T^HE body will^ pass away; thou stone, under- standest thou not ? What are elephants, horses, palaces, quilts, couches, and pillows ? When old age comes along, they will bring shame on you. Thy kith and kin are but as cranes that eat up the harvest. Awake ere it is too late, says Tuka ; there is danger ahead of you ! 252 APPEALS AND EXHORTATIONS 3499 l^^AKE him thy god alone ; all others are part of illusion, sources of misery ; from first to last, there is nothing abiding in them. Make the eternal to be part of thyself, by passionate love of Govinda. Then, says Tuka, one death will end all, and you will leave a glorious name behind you. 3500 ILXTH ETHER you speak words of praise or blame, speak them of God ; wicked is he who idly wastes speech on other topics. Those who listen to such speech grow deaf; they pay money to enter hell. Yes, in this world, men will spit on them; and they will have to live in hell hereafter. Tuka says. Speech is an honest measure ; but the censure of others fills it with hell. 3501 Y\^E have started out on an auspicious day ; who will go back now ? Be things as they may, if we have to sacrifice our body, what need we care ? The soul is in constant dread over the possessions that fall to its lot. How is it, O God, says Tuka, that we pass our life in misery ? 3502 TJNDOUBTEDLY, it is best we should meet a ^^ great man face to face. We should not die like cowards ; the life of the coward is wretched. APPEALS AND EXHORTATIONS 253 We should plunder this inexhaustible treasure. Tuka says, We should so live as to shed lustre pre-eminent upon our name. 3503 TF we can attain to devotion, it matters not what happens to our lives. You should not let any kind of fear stand in your path. Leave nothing untried to prove yourself the equal of any man. Be a hero, says Tuka, a leader by the leader's side. 3504 pP VEN nectar, if a man dislikes it, will not stay on the stomach ; whereas poison becomes a necessary to the man accustomed to it. When we offer a cocoanut, the thing of value is not the nut, but the honour for which it stands ; the cocoanut is acceptable when it is accompanied by a kindly spirit and good intentions. Good habits are natural to one who is sincere ; but if you enforce them, will they take root ? Tuka says, Follow natural incli- nation in all your proceedings ; we have leisure and patience on our side. 3505 T^HE fitness or purity of our mind, the mind itself can testify ; there is no need for any one to inform it on this point. If you mean to be truly brave, you must be ready to sacrifice your life. You will then enjoy bliss beyond measure ; both lord and people alike will honour you. Tuka says, As is the speech, such is the impression it makes. 254 APPEALS AND EXHORTATIONS 3506 T HAVE suffered in many rebirths ; I have died of hunger ; but this was my best friend in the world. Look after yourself; look after yourself, for the body is perishable, and you have not yet bestirred yourself to set it free from illusion. . Even she who fed thee with a morsel from her mouth becomes a stranger to thee ; it is not that she does not grieve for thee, but she cannot release thee. Tuka says, By wealth, and honour, and the sense of self have I been corrupted ; the world did not suffer me to see the gain that now I possess. 3507 ^ I ^HE praises of men end in the utter ruin of our lives ; if we lose sight of Narayana, whatever we do is sinful. He gave us our lives ; we are guilty, says Tuka, if we listen to any speech that derogates from his honour. 3508 npAKE the road to Pandhari before Time assaults ^ and falls upon you. Your senses will grow feeble in the hour of sunset ; so, while your hands and feet and jaws are free to move, bethink yourself. Why are you taken up with vain desires ? Of what are you dreaming ? Tuka says. When will you come by such a treasure again ? 3509 XlUY something brother! Be it much or little. Here, in this very market, examine your purchase and tie it up in your bundle. Spend your APPEALS AND EXHORTATIONS 255 money while there are still goods before you; afterwards, you will have to put up with imitations. The shop is open now ; when night has fallen, who will let you in ? Tuka says, In the last hour, your jaws will be fast closed. 3510 TT has grown cheap, it has come from the port to our house. Be now greedily desirous of it.; very sweet is this juice of devotion. Take but a step towards it, and all anxious care will leave you ; Tuka says, No trouble about merits or demerits can linger on. 3511 TF a man shows a road to another, what does he lose by this ? But if another goes by the wrong road in spite of warning, he is ruined. How many people have gone wrong in this way ! In spite of warnings, they ate poison. If a man looks care- fully round him, he will not Ipse his life, he will not perish. Tuka says. If a man is weary of life, what can be done for him, O Keshava ? 3512 'll/'HEREFORE art thou tormented by endless desires ? Why dost thou not submit thyself to God ? As thou art, thou dost keep thy thoughts fixed on men as earnestly as a heron watches fish. Why dost thou not trust God as earnestly as thou dost now entangle thyself in love for thy children ? Why dost thou not find God as sweet to thee as the wife that strips thee of thy goods ? Why dost 256 APPEALS AND EXHORTATIONS thou not show God the same gratitude thou showest to the spirits of thy fathers, when thou worshipest them with false and burdensome rites ? Why dost thou hve in dread of the world, for- getting Narayana ? Why has thou wasted all thy life, says Tuka, spending it without devotion ? 3513 A GAJ ARA woman sets off to bring water home ; "^^ her thoughts are fixed on her pot of water, she walks with her dress loose, her attention is given to the pot. A boy sends a kite up into the sky, he keeps hold of the string ; the kite seems to be far away, but his attention is fixed on it. A thief carries off a treasure and buries it in a forest ; he lives amongst men and things, but his thoughts are with the treasure. An adulteress looks after her house ; but her love follows her paramour, her thoughts are with him. Tuka says. Wherever we are busy, we should pot let our thoughts stray from the Lord of All. 3514 Y'OUR comrades depart one after another ; how "^ can you imagine yourself secure ? What will you do when you are left alone, and the hour has drawn nigh ? Be then at least so far vigilant as to set yourself free. Ears, hair, and eyes, — these are slowly taking leave of you. Your teeth are dwindling in number, your jaws tremble ; all that is left is your tongue lolling about helplessly. All these, says Tuka, have compassed your downfall. APPEALS AND EXHORTATIONS 257 3515 AXT^E have traced him and pursued him ; now we have gained an eternal share in him. He has come to your house from far away ; now, strive to make him your own. These treasures have been broken open ; all suddenly, we hav0 caught sight of them. Seize now, says Tuka, sufficient for one and all of you. 3516 TXTHAT is the mouth but a storehouse for com ^ or a den for beasts, if it does not constantly utter thy name ? Tuka says. The best life is that which is not lived one moment without Panduranga. 3517 T IVE not with those that esteem themselves ■ saints, lest any of their qualities cling to you. You could not then avoid the guilt you would incur ; it would swallow up all your good deeds. Tuka says, Salute such people from afar ; keep firmly placed in your heart his form. 3518 tlAVE we spent all our days in festivities, that •^ we are not free to begin the kathS ? The true root of our guilt is that we take no delight in it ; how then can it be called the path of salvation ? It is mere dust. What is left men out of all the treasures they store up? Can they take it when they leave the world for a single moment ? 17 258 APPEALS AND EXHORTATIONS Nay, rather, burnish up your speech, chum forth jewels of words. Tuka says, Let your delight be in uttering this ; it may be difficult for both of us, but it ensures our true welfare. 3519 "VAM A shows no honour to any one ; why then are you ashamed to utter the name of Rama? He will set you free when you are caught in the grip of time ; who is there that has ever escaped it ? They have gone to boil and shriek in the pot of hell. If you desire your own welfare, then utter the name of Vitthala. He who will not do so, says Tuka, will know the consequences when he suffers them. 3520 AXTHEN people sit devoutly listening to a kathS ^ * and converse happily concerning God, what wonder is it that the speaker rescues and saves others by the sweet perfume of his words ? Should he spoil the katha by his slothfulness, or destroy the spirit of it by caviling, he would sink himself and defile the ship of salvation. • Good people are like sandal- wood ; but we should keep away from the bad, even if we have to leave their country. Let Hari dwell with you ; such is the request Tuka makes. 3521 \X7HY do you not worship Hari — who but he will accept you ? In Yama*s city there will be the chastisements of Yama, the torments of hell. APPEALS AND EXHORTATIONS 259 What impatience is troubling you ? What will you do when you get there ? Why do you swell with pride ? Will they handle you respectfully when they drag you along the road ? Your mouth will be gagged, your tongue will be pulled out ; why do you fear the reproaches of men, — who will save you ? Be ashamed, says Tuka ; do not waste your life. 3522 YX7 E ought to bestow a gift on such as crave for one ; there is true merit in the act. What is to happen, is welcome to occur ; only let it bring wisdom with it. That your views may be true, kindle a light like sunlight in your heart. Tuka says. Let there be space enough within my mind to preserve pure faith there, 3523 npO do a good business is- our welfare ; we must **■ exert all our powers at the right moment. It is not certain if we shall make a gain or a loss ; both accrue unexpectedly; give the matter your careful thought, then take what steps are necessary. Add fuel to the iire at the right moment ; don't over-cook the food ; if each man dines separately, then each one gets which suits him best. Turn up the field with the plough, harrow it, weed it, make it smooth. Tuka says, Bring in the sheaves at last, and store them. 3524 '^HE mind knows its own welfare ; it recognizes the correct thing to do. Concealment of 260 APPEALS AND EXHORTATIONS ^ims is hypocrisy ; it is truthfulness that eiFects them. Base metal cannot pass the test ; it melts in the fire. Tuka says, Make and keep a genuine Article ; it will serve you well in time to come. 3525 AXTHEN a man has long followed the wrong ^^ path, he turns back at last; he is quit of the fear that he felt up till then. We should not lose sight of the chief point ; the end, when we reach it, will be full of sweetness. When we have done with desires, what is there left to excite us ? In early days, it was the way of men to gird up their loins in due season ; in those days, guilt lost its power, because men repented of it. Tuka says, Our reason helps us when we secure its help ; God stands close beside us, waiting for us to call on him. 3526 A USPICIOUS is a store of auspicious objects; '^^ we can never grow sick of it, it can never bring loss on us. Store them up while they are in the market place ; * Excellent ', 'excellent \ you should say of them. Janardana dwells in the world ; in this market-place we see him unadul- terated. Tuka says, When many mouths attest the genuine article, you should store it up at your convenience. 3527 TF the prince does not punish evil-doers, rogues •■■ will give much trouble to other men. If the cultivators do not look after their fields and weed APPEALS AND EXHORTATIONS 26J:^ them, how will they gather in any grain ? Tuka says, Holy men should do nothing wrong ; they will avoid sin by considering what is right* 3528 TJITHAT do you lose if you simply close your mouth ? What do you gain if you insist on * I ' * I 7 Do but sit like a dolt in your own house; let no one speak to any one else. Tuka says, I tell you what to do ; sit still, and fix your thoughts on God. 3529 As children tie a string toa bee*s foot, so you '^^ will find yourself tied up ; then who will set you free ? Men tie a monkey by a string, and tharch him round from door to door. Tuka says. See how yon captive bear goes coughing along. 3530 TXT'HEN you wake every morning, you think of nothing but food ; you forget your true wel- fare. Yet, when you were conceived in your mother's womb, even then He took due care of you. The clouds never fail to pour down rain for the chataka bird; how then will he leave you disappointed ? The birds and wild creatures that live on the earth, Hari never forgets them. Tuka says. Keep faith firm within your mind, then the consort of Lakshmi will not forget you. 262 APPEALiS AND EXHORTATIONS 3531 T KNO.W one, a wealthy man, who is suffering from leprosy, black or white ; another who is blind or dumb. The ways of Fate are fantastic and unsearchable ; the strings of the puppets are in y itthoba's hand. There are other diseases, past numbering, that constantly invade such men. Tuka says. They bring this gift that they destroy men's Karma, but they have no pleasure in the gift. 3532 AXTHILE you are busy at work, utter the name of Rama ; the wrong of life will pass away, your sorrow will be turned to ease. You will find out this in your last hour, when your breath is failing you, when you are parted from wife and children and everything. You may get through life somehow or other, but there is a whirlpool ahead of you ; break the snares off you, and do what you have to do. Whatever you have done in this life, you will still depend entirely on Vitthoba's name ; if you bum up your Karma, you will be saved, says Tuka. 3533 ir\0 as I bid you do ; why do you go down to "^ hell ? That alone is a holy action wherein Narayana is found. God protects those who seek his protection ; others are assaulted by fierce disorders. Tuka says, Cling to him ; faith will show you what his secret is. APPEALS AND EXHORTATIONS 263 3534 nPlJKA says, By many means sinjd ways, em- brace him with your soul, all of you. 3535 A SESAMUM-SEED, half a grain of mustard, '^^ a grain of boiled rice, should you gain as much happiness as that, you will find, if you look, that it has no bounds. So, make haste; do not waste your time looking round you, while we possess all our senses and all are fully awake. To-day we have our fill of happiness, a happiness with which holy-places cannot compare, not even those that are above Kashi or Gaya. Whoso, through pride, is ashamed to accept this, in this matter, says Tuka, he will be ruined. 3536 npHE stones were magic stones, the ground was of gold, he was connected by lineage with the Upholder of the World. His town was of gold surrounded by the sea ; he had a great host of demons. Ten times eight thousand were his wives ; the chief of his queens was Mandodari. His sons and grandsons who can count ? The chief of his sons prevailed over Indra. Fourteen ages, he lived ; his brother was Kumbhakama. Though all the gods were his slaves, says Tuka, he took, away with him not a cowri when he perished. 264 APPEALS AND EXHORTATIONS 3537 TF a man has been driven away from the saints, should he wish to keep company with you, depart from him and live quietly by yourself. Bum up that place where there is no thought of the Supreme. There is no peace of mind there, saj^ Tuka. 3638 A FTER many lives, you have at last been born r^ a man ; now make yourself a friend of God. Good sir, make now your true welfare your own object ; seek your profit no more in unprofitable deeds. Give up now the path of crooked designs ; there is a strait road before you to Pandhari. The .very source of joy stands there upright on a brick. Tuka shouts his name aloud. 3539 TN the market of liberation, a full store of goods is set forth ; carry on a roaring trade. Come, all kinsmen of ours, buy on credit, buy on credit ! There is no division of ranks here ; none are great or small. Tuka says. Make a profit here ; look after your capital of faith. 3540 A MOMENT spent with Narayana he looks on :^^ as suffering ; death, which is due to-morrow, he brings on to-day, f and says, * It is all a matter of luck'. God will not allow you to want any- thing ; be assured, he will stand by you in the APPEALS AND EXHORTATIONS 265 last hour. Consider within yourself where your true welfare lies, and be awake when the end approaches. Your cravings and wild desires, siich as are left, bundle up and tie to your waist. Enough of your present ways I They will not suffice you in the last hour ; your life of youth and strength will not last for ever. Give up then your disgust for religion, — the crude offspring of ignorance, — or hope, and thirst, and illusion will grow strong upon you. When this body nears its end, its clay will grow heavy and last but a moment. What you call your own will be foreign to you ; the sight of your nose and eyes will make you sick. Till these miseries come upon you, your life and your future are in your power. Tuka says, If you think well what your true gain is, all entanglenients will be found treacherous. 3541 trow shameless is he who dies unsaved, though he was bom with wisdom. He does not renoimce the world at a blow ; he endures all its hardships, and rubs himself when bruised by them. Tuka wakes you up, O sleepy ones ! Listen to me ! 3542 T^O not be infatuated by wife, son, or wealth. •^^ The hours, as they pass, are swallowed up by time. O man ! What means of salvation have you secured ? Offer all your body, says Tuka, to the Lord of the World. 266 APPEALS AND EXHORTATIONS 3543 npHIS is a haunt of robbers ; they wander round your homes day and night — how many sleepy people they have plundered before now ! Market- dealers, all of you, look after your goods! Keep on the look-out, watch the people who are asleep by your side. Keep wide-awake, and take your own profits home with you. Ho ! travellers, guards and criers, perform your task, take care of your brethren ! We shall wake you up with Hari*s name ; look out, says Tuka. 3544 'M'O creature bom into the world stays there ^ long; death sits close beside his pillow. Look at the mouse, — the cat carries him off ; so, too, does death carry oiF mankind. Look at the kid in the butcher's house ; how can a cow continue alive with one who sells beef ? Tuka says. Draw some profit from time ; the passing hour will not come back, 3545 Y^OU are like a two-days' guest that walks with his head in the air ; why do you not worship Narayana ? You are for ever gloomy till the hand of death suddenly carries you oiF ; when will you worship the lord of Pandhari ? Countless such people there are, says Tuka ; when will they meet Keshava, who reigns above all ? Rebukes and Admonitions L— Cbe ewi age 3546 TJEHOLD now the triumph of the *age of ^^ Kali ; the world delights in iiiiquity ; it spurns the saints and consents to sin. So strong has impiety grown, that all mankind are deluded ; piety has been rooted out, and the dissolution of all things has set in. Truly, this age is astounding; forgetting the high principles of a Bramhana's duty, the first-born resort to Davalapira. Truth has been forsaken for falsehood ; the highest truth has been swamped ; righteousness never came to this pass before ; some evil demon has spread his power abroad. Peace, mercy, compassion, devotion, good deeds, — we need not even mention them ; truth and courage have vanished. The duties proper to age and station are forgotten ; men pursue what is not 268 REBUKES AND ADMONITIONS their own business ; they consider it a burden to call out Rama Rama ! They run after a comic actor, like a goblin after an oblation ; but mention to them a katha or a purdna, and the lazy wretches at once find themselves in pain. In their greed for pleasure and gain, they would sacrifice every- thing, — even life itself ; but ask them for a handful of flour in return for the Highest, and they will fly at you like dogs. Let them catch sight of a rich man — be he a nameless outcast, — and infallibly they will treat him with respect ; but no respect do they show to such as recite the Yedas, — ^good men learned in all the Scriptures. Sons suffer their fathers to serve them as though they were servants ; mothers-in-law have become the bond-slaves of their daughters. Falsehood spreads ; Vimvasi triumphs ; all sense of propriety is gone ; wives treat their husbands as though they were beggars. Men are too proud to salute the servants of Hari ; for their belly's sake, they will bow down to' a buffoon of the Mlenchhas. Sin has girown wild and wanton ; men are so wilful that they hold nothing good ; they eat unlawful food ; none esteems any man's touch a pollution. They take food on the eleventh day, yea Bramhanas do so, and chew betel after it, and speak the language of Musalmanas. Ladies of birth have been dishonoured, while men kiss the faces of slaves ; yet they make a boast of their purity, and parade their sanctity before the eyes of the world. Men love spirits, no one cares for butter ; whores go strutting about, while chaste women live in misei^y. Men have put merit out of sight, and brought shame on saints and holy-places. In horror at all this, the showers from the clouds REBUKES AND ADMONITIONS 269 have shrunk ; the earth is wasted and trembles. The gods have shut themselves up ; there is a struggle for life everywhere. Day by day, crops are falling off ; cattle yield less milk ; towns look deserted. There is a plentiful crop of heresies ; offerings and oblations have been forgotten ; sacri- fices and vows, the repetition of holy names and penance ; corruption has spread abroad. Bramhanas follow the eighteen trades ; they have even begun to steal ; they have left off their white clothes, and wear blue. They have given up the Gita and the Gayatri ; there is a crowd of wonder-workers dealing in spells ; Vedic reciters sell their daughters as though they were horses. As for the Vedas, they turn them into ridicule ; learned men delight in Mahommedan priests. Unimpeachable courses of life have been crushed and impoverished ; vile wretches are flaunting their tricks, and frauds, and deceits. Men show their adroitness and skill in disputes, bickerings, and aspersions ; by debates over the prescribed and the prohibited men are made dupes. Religious ascetics, that should have renounced all passions, clothes, and desires, are brimful of lust and anger and never struggle to be free from the grip of desire. Astounding is this age of Destruction ; kings destroy their subjects ; fathers, sons and brothers treat each other like foes. How mighty is this whore of time ! She has thrown all mankind into a whirl of error ; she has mixed and corrupted the eighteen vocations and the four castes. We have seen with our eyes what the saints foretold. Now let all this pass ; in this age of Kali, it is idle to follow any rules of conduct ; we must call on God for mercy, and remember him in 270 REBUKES AND ADMONITIONS our hearts. O Lord of Vaikuntha ! Why <Jost thou look on all this as a mere diversion ? While Kali tortures mankind, O run to help them ; Tuka's servant cries aloud to thee. 3547 TN a village full of impious men, what can a saint do ? He is like a cow shut up in a tiger's den. In a street full of butchers, if you swear by a bull and oiFer that as an assurance, what is it worth ? Plantain trees and thorn bushes may grow near each other, but what intercourse can there be between them ? Tuka says, If you make pottage of bitter seeds, how can it be sweet or wholesome. 3548 TN this Kali age, a Bramhana carries on business as a usurer; he rambles about the quarters of Mahars and Mangs. In driving a bargain with a Mang from the hills, he pays no heed to the pollution of his touch. He settles his accounts every day with a Mang woman ; her spittle falls upon his face. He writes down on paper the names of whores like Asha Maya ; he never re- members Narayana. Tuka says. His body is in a stranger's power; but a prosperous consummation only Panduranga can give. 3549 npHOUGH born to a Bramhana's part, he carries on a business in usury ; he wanders from one Chandald's door to another. He begs REBUKES AND ADMONITIONS 271 rice from men of the lowest castes, and the gift he bestows upon them is abuse of their mothers and sisters. He is bom in the highest station, but his actions are vile ; he sinks his whole family into hell. Such is the practice of the Kali age, says Tuka ; in their selfishness, men drown the prin- ciples of conduct. 3550 nPELL me, what service shall I render thee ? "*• We are ruined by pedantry, O God! Thy secret we cannot penetrate now; unless thou shouldst tell it me, I look to be ruined. Rules for ablution and conduct are abolished. 'What is there in them ? ' people say. Adoration is abo- lished. * Images are stones,' they say ; * men have set them up to get food for their own bodies.' * Men should neither preach nor fast,' they say ; public worship has been abolished. ' Men should not visit temples; they have God in their own homes'. Thus, says Tuka, they have ruined everything. 3551 T TELL you the fruit of the Kali age ; a general confusion lies before the world. Men will call us thorns, — such is the practice they will set up. They will worship women, and give them liquor to drink ; any man will visit any woman he pleases. The highest castes, to whom Vedic learning be- longs, will take flesh and strong drink. The four castes and the eighteen sub-castes will sit and eat in one row together. They will call this a wave 272 THE OBSTINACY OF THE WICKED of Bhavini's diversion ; they will say that all men are Siva embodied. This will come to pass, I prognosticate the same ; I tell you it before I pass away. Tuka serves his teacher ; mystic powers do all bear water to his house. 3552 <Q HUSBAND! what shall I do? You have ^^ left me with a baby. My husband has died suddenly ; whom has he left to take care of me ? Don't break my door down ; I will cut his hands and feet off.' She seized him by the beard with one hand, and an axe she takes in the other. She is just about to strike when he rises to his feet ! Tuka says, All mankind are thieves; in the last hour, your only true friend is the name of Rama. TL— Cbe obstinacy ana folly of tbe wickea 3553 "ITITHEN a man is remiss in his duties, then Kali - ^ descends upon him. It will go ill with him in the end ; live, then, in fear of this. Kali will twist thy ear and throttle thee, — beware ! Let none think that Tuka will remain silent. THE OBSTINACY OF THE WICKED 273 3554 TpHIS lad spent twelve years in childish games, such as tipcat, cricket, quoits, * riders *, champi^ penday khadiy eki-heki, hamama, hum- bari, pakavyachSy bara, peg-tops, and kissing peg-tops, sclader3, spinning round, stone-lifting ; thus his childhood passed, says Tuka, then came youth, the root of pride. 3555 TN the arrogance of youth, he respected nobody, but puffed himself up like a bull. With care- ful pains, punctiliously, he tied his turban ; he stalked about among people like a buffalo. A triple-folded cloth on his arm, his head erect, he showed no respect to virtuous people. Like a dog, he roamed from door to door, casting sinful glances at women. Tuka says. Such a disorderly rogue was he ; he passed his life in idle pranks. 3556 TN old age come colds, catarrhs, and coughs; ^ a man sits, resting his forehead on his hand. His face looks like half a dry cocoanut ; his nose runs copiously. He cannot utter a single word correctly ; his breath gurgles through congested phlegm. His neighbour says, * Why doesn't the wretch die ? We are sick of him.' Lay aside everything else, says Tuka, and remember Rama every moment. 18 274 THE OBSTINACY OF THE WICKED 3557 npHE company of men increases our troubles; it makes worship impossible ; mankind, O God, are of three sorts. Thus, I am weary of society; I observe their varied interests; there is no room there for single-hearted faith ; un- certainty prevents the growth of it. The learned do not see their own true welfare; when, they meet other men they dislike them. Tuka says, Solitude is best for us. 3558 npHE touch of the magic stone has changed a sickle into gold ; it keeps its curved form, but its value is not diminished thereby. When the senda ripens, it loses the qualities it had ; will any one despise it now ? Tuka says. Even surana can be served up at the table, for cooking changes its properties. 3559 npHE kith and kin of a whore, that would pity a thief, they grow like him through contact with him. They set up thorns on their own path, and enter the way of sorrow without any com- pensation. To feed a snake is to spoil good milk, it merely turns nectar into poison. Tuka says, Unless you punish people like these, you will not be able to check the faults of those that come after them. THE OBSTINACY OF THE WICKED 275 3560 TF a man's mind is filled with thoughts about his own body, , he will delight in honour paid him by the world. Such . a one is in great danger in the market-place ; thieves untie his bundle and carry off his goods. Yet even when he has lost them, he is not free ; his neck is fast bound by pretensions and greed. Henceforth, his business is ruined ; ruin has plainly overtaken him. Tuka says. So the saints declare ; why then does any one wittingly ruin himself ? 3561 \7^0U may dig a trench round a neem-tree, and fill it with sugar ; it will not cease to produce its own natural fruit. Even so, the mind of the wicked is defiled ; he vomits up what is best for him. Touch a potsherd with the magic-stone ; it will not change its own nature. Tuka says. Do not bamboos grow close to sandal- trees ? 3562 TN hot desire for the world, his feet carry him on thievish errands afar ; now, what will be the end of him ? He is like one whose food is not duly cooked. Though he eats it, he vomits it up time after time ; what bodily, vigour can he retain ? Tuka says, If a man has not faith, his toil ends in the affliction of men. 276 THE OBSTINACY OF THE WICKED 3563 TT is not known to fools that greedy desire is followed by piteous complaints. ' Don't burn my pots ' ; there is fear in his heart, and expressions of greed on his lips. When death overtakes us, what will any strength avail us ? A man piles up merit and demerit ; it ends in this, that he goes to hell when he is dead. * How can I avoid doing good to others '? this is what he is always thinking. Tuka says, This is truly wolfish greed ; may we never meet with it ! 3564 Come men are insolent by nature, steeped and dyed in insolence ; keep far away from them ! Back or front, how can poison end in anything wholesome ? Tuka says, My friend, a snake doesn't understand that you are stroking him lovingly. 3565 A MAN bound by hopes is void of shame ; he '^^ says, the fruit will slowly ripen ; he waits for it. To gain his purposes, he overlooks his own degradation ; his mind finds its source of content- ment in gain. Tuka says. Though you gave him a push, he would not admit it ; he closes his eyes. 3566 npHEY offer vows to the stone gods that they will swing themselves from hooks, but they will not let their wives attend a katha. They THE OBSTINACY OF THE WICKED 277 spend heaps of wealth on tombs, but they treat as ill-omened the pediment for the tulsi that stands at their doors. When they are plundered by thieves, they feel no great pang ; but they will not drop a coin in a Bramhana's hand. They entertain their relatives by marriage, but turns their backs on those that seek a charitable dole. Tuka says, They are like beasts of burden, that do not know the reason why they toil. 3567 XJE is puffed up with pride ; he will no more bend than a rod of iron. Cannot the dull clod recognize his true advantage, even though you dash it in his face ? When his soul departs, he will grow stiff in death ; his eyes will be staring wide-open ; Tuka says, If you try to use a pestle as a bow, you will make nothing of it. 3568 T-JE runs after the drudgery of worldly life ; how he loves it ! When he goes out to ease himself, he picks up stones ; he thinks over his worldly projects. All that he is ashamed of is Narayana's name ; he is willing to talk nonsense to children. Tuka says, O shameless wretch, you make a boast of your toils and cares. 3569 \\r^ should shun the company of the wicked, ^ for it breaks the spirit, time after time. Though a snake be not moving, we should not call 278 THE OBSTINACY OF THE WICKED it a harmless creature ; it will attack us at once, if provoked. Tuka says, Keep the wicked far from you ; take steps to avoid speaking to them. 3570 T KNOW not how long these wretches must bear the drudgery of life ; care and anxiety dwell for ever in their hearts. While their lips are idle, what pains would it cost them to cry Rama ? They turn aside from this and delude themselves ; they are entangled by the intoxicating pleasures of sense. Though they know this, they know it not ; their open eyes they have closed ; the storm of illusion fills them, and works its will in them. Such men, says Tuka, assuredly are void of sense ; there may be differences between them, but they all merge into the same character. 3571 l^^EN find room in themselves for the great object, but they cannot bear the long toil needed to reach it. The laden animal grunts at its degrading task, as it turns the mill where its wretched earnings are made. Though he has a white flower near his nose, he spits, under the pretext that he perceives an evil smell. Tuka says. How many people cannot profit by counsel I 3572 A MAN whose nose has been cut off is startled '^^ to see himself in a glass ; he turns aside his face in shame. Even so is a man appalled by his THE OBSTINACY OF THE WICKED 279 own inner qualities. A thief prefers dark nights, and is annoyed when he sees the moon rise. Tuka says, Mankind are luckless creatures, O God! 3573 TpHEY look on strings of gems as though •they were glass ; they despise them, and put them aside on their own judgment. The bent of their minds interferes with their eye-sight; their ignorance brings a loss on them. They look on the cow of wishes as though it were a common cow or buffalo ; and a common cow they look on as if she were the other. Tuka says, Why need I say much about them ? Their practices are suited to themselves. 3574 A KNAVISH Bramhana who torments other '^^ men, if you bestow a gift on such a man, you will, both of you, go to hell. Yes, that is what happens to both in such a case, — to the one who asks and the other who encourages him ; branches rubbing against each other set the woods on fire. If you carve a boat out of stone, you waste your money and labour ; there is no place where a ship of that kind would float ; it would drown its passengers. Even if you give funds to a thief, he will plunder on the high roads. Tuka says. It would be a piece of ostentation on the part of the giver, and would ruin both of them. 280 THE OBSTINACY OF THE WICKED 3575 trow much advice is needed to influence a rogue ? He does not like anything that will do him good. Why are there no pure desires in the wretch ? He has burned up the merit of his good actions. He has no faith within him; he will not listen to words ; he only weakens himself. Tuka says, Why did his mother bring him forth.? He is always talking nonsense, so it seems. 3576 \7^0U may decorate an ass, and devote fond attention to him ; he will never be a horse, whatever you do. He will never stop braying; how can he help his own nature ? You may seat a dog in a litter; but he will not stop his aimless barking. Tuka says, These actions are natural to the creatures ; whatever you do, a habit cannot be shaken off. 3577 A MAN takes no pleasure in a mirror, if his '^^ nose is not found on his face. So too, says Tuka, a rogue turns away from spiritual instruction. 3578 T^HE ideas of the wicked are such that he is for ever reviling the saints. If a man remembers Rama, he calls him a useless fool ; if a man goes on pilgrimage, he calls him a beggar. Tuka says, A scorpion has but one sting ; a wicked man has stings all over his body. THE OBSTINACY OF THE WICKED 281 3579 THROUGH you cast a net into the sea, it cannot hold a drop of water. Even such is a sinner's mind ; he loves not the service of God. You may bathe an ass in Ganges water, but he goes and rolls on a dunghill. You may feed a crow affec- tionately, but he will go and roll on filth. So too, says Tuka, a hog is never fond of musk. 3580 ^^O one can boil and cook food in a broken pot. ^ The touch of the magic stone cannot change a potsherd, no matter how hard you rub it. Like water poured on an inverted pot is a katha in the ears of the wicked, says Tuka. 3581 A DVICE is wasted on the wicked ; their sinful '^^ minds will not obey rules of behaviour ; their pretences are like ornaments on widows. Their morose temper will listen to nothing ; * Why should I worry myself in vain ' ? What use is there in smearing an ass with sandal, or putting saffron on the forehead of a pig ? You may give any amount of advice to an adultress, but she looks on it all as false doctrine. Tuka says, Preaching to a man without faith is but a waste of labour. 3582 A T a preaching, he sleeps all the time ; when talk about women is going on, he keeps himself awake. Tuka says, Do not be angry with him ; who can help his own nature ? 282 THE OBSTINACY OF THE WICKED 3583 A SINNER never thinks of his own past; he blames God for every evil. He commits mountains of sins, and feels no fear ; he is a wicked^ abject wretch. He never remembers his own vile conduct, but he blames God for his troubles. May thorns pierce his face, says Tuka. 3584 T^HEY know the truth, but they cannot escape from their entanglements ; their food does not digest within them. Their souls are a dower of egoism bestowed on them ; the compassion I have bestowed on them is wasted. These proud creatures have but one propensity ; this disposition they openly proclaim. Tuka says, How often must I declare i't ? Nothing stays in their mind. 3585 QWEET food is wasted on sick men, sandal on apes, camphor on crows ; a noseless man loves not a mirror, nor a fool instruction in the Scriptures. Tuka says, Generous Vitthala alone can lighten the darkness of the ignorant. 3586 npHE sea is his father, the moon his brother^ Rama is his sister, Hari of Dvarka his brother-in-law, yet the fool goes begging from door to door. He makes his own true welfare his enemy, says Tuka. ILL-TEMPER AND WANT OF CHARITY 283 3587 npHOUGH a female ass should yield milk, could she attain to the dignity of a cow ? Though a dog should be handsome, could he eat out of the same dish with you ? Though an adul- tress should be beautiful, could we compare her to a chaste wife ? Tuka says, Creatures of this kind, can they be elevated ? TIL— Tll-Cempcr and lUanl of ebarity 3588 T-JE has given up righteousness, and walks unrighteously ; he talks quarrelsome non- sense everywhere. Who loses anything by this but himself ? It is himself he has ruined. He censures men he ought to honour ; he gives up their friendship, and nourishes a grudge against them. He prefers society of another kind ; he does not move among the good. He brags of exploits, and when he brags, he asks for alms. He exalts himself, but Yama will deal harshly with him. The man who has no principles, says Tuka, is an abject wretch. 284 DECEIT TU.-PrWc 3589 pORRIDGE is made of wheat and cakes of natchnee ; but, in each case, good cooks are good, bad are bad. What is the use of mere re- putation ? Fie on it ! It brings vexation. What effects our purposes stands out conspicuous and gains true distinction. Food is tasty when it is clean, though the mere need of food is the same in every case. Don't spoil your food ; eat as much as you want. Tuka says, What use is self-conceit to any body ? Only a straight-forward course will bring you to the true path. U— Deceit 3590 ^ I ^HE street- juggler begins a show, but does n(5t finish it. Curse this style of life, contemp- tible and shameless ! When you have undertaken a role, you should act it to the end. Tuka says, Assuredly, God will not ignore steadfast importu- nity. GREEDINESS 285 3591 \7^E can believe in a liar's invitation to dinner, when we have had a meal out of him ; to trust him otherwise would be a mistake. A female rope- dancer touches the sky in sport ; but does she thereby reach the everlasting regions ? We see riders and horses prancing on the clouds ; but would they endure on a field of battle ? Tuka says, Such is the life of the contentious ; when they speak, they bring shame on themselves. 3592 a T-lE who swears falsely in court, he is a sinner in the worst degree. He will dwell, at the head of his own family, in the boiling cauldron of hell. Tuka says, He was born to bring death on his family. UL— Greeainess 3592 A PLOT of land presented by one's forefathers, ^^^ if any man ask such a thing back through greed, — though he be entitled to the place of honour amongst men, — he will suffer surpassing penalties in Yama's dwelling place. With his family on both sides, he will enter the horrors of hell. For millions of ages, says Tuka, he will encounter bars of glowing iron. 286 SENSUALITY AND LOVE OF THE WORLD 3593 "\X7E should take no gift from a man whose wealth was acquired by greed ; we can put to no purpose such a man ; for he goes to hell. A man who sells ablutions and the holy name of God, or practices penance for spectators, that man, says Tuka, is an impostor ; he goes to hell of his own motion. 3594 T SOUGHT a teacher to advance my fortunes ; but he brought me no good. I listened to his holy words ; but my grain -pit was filled with water. I took a teacher home to live with me ; but my cattle strayed away. Give up your chat- tering, preacher, and let me have my sickle back. Tuka says. Wretches like these shall be doubly afflicted. UTL— Sensuality and tm of tbe iUorld 3595 npHOU fool ! Thou art ashamed to greet the saints, yet thou carriest flowers to the house of a whore ! A whore, a slave, a murali, a pollu- tion to the earth ! How is it thou canst think her pure ? Be ashamed, thou wanton, says Tuka ; come, beat him with the heels of your shoes. SENSUALITY AND LOVE OF THE WORLD 287 3596 XX E who thinks himself polluted by the water in which the saints' feet were washed, he whom the saints have cast out from their number, — long will he burn in hell. He who respects not the water hallowed by his teacher's feet, but drinks his fill of strong drink ; who would not touch with his lips his teacher's hand, but lays his face against the face of a whore, — let his mouth, says Tuka, be filled with dirt ! 3597 A POOR fool is he whose heart is such that he '^^ spends his own money to put a chain on his feet. The love of worldly pleasures destroys our life, and ruins our true interests. Deluded men make an enemy of their own body by following the suggestions of its lusts. Tuka says. The lecher ends his days in pain because he gives himself up to pleasures. 3598 *T ISTEN, my daughter-in-law, don't waste the milk and curds.' The mother-in-law started for Pandharpur, but from the gate she turned back to the house. * Listen carefully, child, to what I tell you. Take good care of any broken pots. The stack of cow-dung cakes I have piled up, — don't begin on it while I am away. The wheaten-rolls I have made and put away, — don't begin on them while I am gone. My mortar and pestle and grinding-mill, — I cannot help thinking about them. 288 HYPOCRITICAL PROFESSIONS If any beggars come to the house, tell them I am gone to Pandharpur. Eat sparingly ; if you make any savings, don't waste them'. 'All right', says her daughter, ' You may go on your pilgrimage with your mind at ease. Seek your true welfare, mother; forget what you have left behind you'. When she heard her daughter's words, the mother bethought herself, *This is a trick of hers; she wants me to be off. Why should I go on a pilgrimage? What shall I see if I go? Where my children and my house are, my Pandharpur is there.' Tuka says, All such people are entangled in deceitful hopes. 3599 'IX^HAT passes for wisdom with these dolts is sensual pleasure ; they give up all their time to lust. If instruction in true knowledge be offered them, they will not forsake bad company for it. Tuka says. We should choose the best company; what else is there to help us ? UIII — Bypocriiical Professions 3600 Che stuffs herself with rags, and the story goes ^ out that she is pregnant. She counterfeits longings and other signs of the state ; but there is no child in her womb or milk in her breast. She is barren after all, says Tuka; and, besides, she has to put up with people's contempt. HYPOGRITIGAL PROFESSIONS 2S9 3601 T^HE stuffed* skin of a tiger looks like a tiger> but it has not the tiger's disposition, T^e jeweller's stone detects mere gilding; when it^ is r^ibbed upon it, then its nature shows itself » Monkeys may dance as they are taught to dance ; but they cannot go beyond that point and inyejit anything. Tuka says, If a man stores up what is worthless, he will soon be ridiculed for the rubbi^ he values. 3602 ■ ■ • » /y GLOW-WORM may puff himself up in the "^^ presence of the sun, but the world bears wit- ness to both of them. No one can confer beauty on himself, though he may put on airs and parade his own magnificance. If a man drinks whey and boasts of the strength he derives from it, his want of self-restraint betrays the poor diet he lives upon* Tuka says. Fie on the kindness of the thaga ; after displaying it, he cuts the traveller's throat at his ease. 3603 1M[ERE professions lead to nothing;^ what we want is a running spring of truth within. As a last resource, a case ' is decided by fire ; we -see who x:ah grasp a hot iron without in j ury . Tuka .says, Swerve not from this rule; call that only , genuine avhich is genuine. . 19 Ji90 INDIFFERENCE TO RELIGION 3604 'IX^HY should we live on with the mere name of i yy worshippers ? Jewels are finery that is -bound to perish. Let us exert ourselves, and gain ^something real; we can then display it openly, and • satisfy our desires. Anything is excellent that can 'be weighed in the scales of truth ; but how long will a gilded article deceive men ? Tuka says, Do not ruin me, O God, by fettering me to the piast and future. 1X^— Ttidifferetice to religion and cDurlisi) conduct to ibe saints 3605 TJE never even dreams of providing God with a robe; but he sends his wife a costly sari. To support a cow never enters his mind; but he caresses his horse with his own hand. He runs after his horde of dirty children to wash them, but he never says, *Let me bathe the feet of Bram- hanas'. Spit in his face, says Tuka ; he goes down to hell to rneet his reward there. 3606 "LIE hugs his wife, bosom to bosom; but when he \^- . meets the saints, he draws back from them. He turns his back on a visitor claiming hospitality, INDIFFERENCE TO RELIGION 291 but goes forward eagerly to salute marriage-guests. How often would he dream of saluting a Bramhana ? Yet he is like a child in the hands of a Turkish slave-girl. Tuka says, We must not be angry with him; how can any one change his own nature ? 3607 T^HE mouth polluted by abuse of the saints is nothing but a tanner's water-pot. A man who distinguishes not his own from another's proves his mother a whore. He who pries curiously into the life of the good is a chand^la; it is a foul pollution to touch him. Tuka says, Reason has been given us to understand this ; of this I make no doubt. 3608 T^HEY slight the saints, they look on Musal- mans as Gods ; such men are slaves of the belly, ail corrupted, O God, by desire. Tuka says, They know not their duties ; they are led into error by self-conceit. 3609 A CU R may bark at the heels of an elephant ; but '^^ he is soon chastised, and suffers for it. What can a fly like him do to such a creature ? Yet he worries him, because it is his nature to do so. A "full-fed ram may mock at a lion; but this is merely a challenge to death. Tuka says, Vile men may harass the saints, but they only blacken their own faces. 292 INDIFFERENCE TO RELIGION 3610 A/ffEN forget the tales of God's Hfe and actions, ■*■'*' but they enjoy jest and story. They laugh over these and clap their hands together, but they are ashamed to beat the holy cymbals, 3611 TF a mail does not love the company. of the •^ Vaishnavas, we may be sure he was a manga in a former birth. Impure in speech, vile in caste is he ; he understands not the rule of good behavi- our or religion. A piece of aconite tastes sweet, but it ends by destroying life. Tuka says, If a man's father is not pure, he is far from Govincja. 3612 T^HE wicked man has no pleasure in the worship ■ •*• of Hari ; he delights in lecherous songs. He sheds tear? over the smallest coin that he presents to a Bramhana; but for sensual pleasures he is willing to be fleeced. He will not give a beggar a rag a span broad ; but he bestows^ rich shawls on play-actors. Spit on his face, says Tuka ; he goes to find out what hell is like ! 3613 IF. a man chews betel-leaves as he sits at a preaching, he will incur the sin of cow- slaughter. If he smokes tobacco there and puffs out the smoke, his sin will drown his household. If he chatteirs while the service is "going on, he will be born again INDIFFERENCE TO RELIGION ~ 293- as a frog. The man who dislikes services will be sorely tormented; Yama will lay his rod on his- back ; his fiace will be blackened, says Tuka* > ' . ■ ■ • • _ 3614 T^O give up all respect iot the saints is a trick of the wicked ; a drunken man raves after this ' thing or that* Ybti do riot look like drunken men ; why do you say what is not right ? When a man is lead astray by crazy arguments, you cannot control him ; a mongrel ass, witbout fail^ is an • obstinate brute; Tuka says, A man whose father cannot be ascertained — such is the man who sees uricleanness in the saints. 3615 TJE can never endure hunger or thirst; he runs to see the feats of mountebanks* When pressed to come and hear tales about God, he says * I have no one to take care of my house.* , If you compel him to attend service, he lies down . on aC cushion and goes to sleep. Spit on his face ! says Tuka* 3616 XJE has little understanding, yet he is a crest- jewel of self-conceit. ' Who is wiser than I ' ? says he. He shows no respect to any one ; he - volunteers to persecute the saints. One who censures the saints and harps on their faults, he is soiled by every sin himself. Tuka says, A fraudu- lent rogue is he. 294 INDIFFERENCE TO RELIGION 3617 T-XE pours. forth treasure in oiFerings to priqces; but he will not give away a copper on a holy occasion. He entertains lavishly relatives who come to visit him ; but he pounds the husk of grain for the saints. He feeds his wife's relatives willingly; but he drives put his father and mother. It weighs on his mind, when he has to inyite Bramhanas to a shraddh ; but, afterwards, he sets to work cleaning cow-houses. He will carry water and flowers to a whor«; but he will not offer ^ Bramhana a betel -nut. He will work hard at cleaning drain* ; but he feels too tired to worship God. He is always busy at his trade ; he never grows tired of that ; but he groans with fatigue when he goes to visit the saints. He goes to sleep when he hears Hari preached ; but, at other times, he sits up late for nothing. He never has leisure to listen to the purana ; but he plays at dice, day and night. He never casts a glance at the manifestations of God ; but he turns his greedy eyes at the places where women bathe. He abhors the water in which Bramhanas have washed their feet ; but he drinks deep draughts of lust. Such men, says Tuka, are entangled in the world from the hour of their birth, they have lost Vitlhoba. 3618 TF you set a vrindavana plant in a sugar-cane - plot, it will not forsake its bitter nature. If you nurture with fond affection the young of a crow, it will not leave filth alone. If you embrace CONFIDENCE IN LEARNING OR MERIt 295- a wasp's nestV it will set you howling and shouting^. « Taka says, There is no good in men like thdse creatures ; they ate for ever attacking the saints. X«— eonfldence in kamliig df merit 3619 TF knowledge of Bramhacan so easily be attained^ •^ then how is it the Vedas have proved so feeble ? Arguments about the Scriptures, the repetition of names, pilgrimages, wanderings over the face of the earth — for this one end were all devised. For this one end did Vyasa write all his works. To gain this one end, adore the feet of the saints, then, only, you will cross the stream, says Tuka. 3620 TS it a small burden a horse carries ? Such is memory — work without faith. Hold fast, says Tuka, to a faith that never wavers, if you seek the Lord of Pandhari. 3621 npO whom now shall I direct my words ? Who will take them to heart intelligently ? Do not thou repulse or evade me ; this will bring me to utter misery. From house to house people go on talking about knowledge ; this will never bring 296: CONFIpENCE IN LEARNING OR MERIT t^m to the truth. Tuka .says, While, we are , ii^ploriag thee for mercy, there comes along some wisiC fellow and finds. fault with us r 3622 HAVE lost all hope ; my mind is now ^quite tremulous ; let Narayaha soothe it. In patient resolve thou art unwearied ; thoii art the life of the world ; cursed be a life busied with various doctrines. The soul takes fright at the sight of these problems ; the toil it has spent on them is all lost* Tuka ' says, I -^cannot live without a word fupm.thee ; we must, watch over the gift you have g^ven us ; it is high time. ! 3623 T ET no pedants come within sight of yod ; these ^^ tormenting rogues are void of devotion. Curses on their learning and pride ; curses on the face of the wicked ! Tuka says. They come to persecute us with their importunities; we shall show them no respect ; we shall sha.ye their heads! 3624 T IKE the whiteness of a white leper, is self- *^ conceited pride in knowledge. Who likes it in the bottom of his heart ? It is a loathsome sight By- a misprint in the Indu Prakash edition, the last three lines of this abhan^a are printed as 4376. CONFIDENCE IN LEARNING OR MERIT 297 when we apprc^ch it. No less, repulsive is a corpse adorned for l>iirial. -I^ike a meal of filth, says Tuka, are the tricks of tfidse that remain conscious of their bodies. 3625 TN the end, he is left neither this nor that ; all his •^ talk is wasted. He is without reward himself ;_ l^t . his cries benefit those who come after bun. He finds no dwelling in liie sea of bliss, he is fiiir of the conceit of learning.- Count him an assi^ say3 Tuka^ and thrash him wherever you '^ meet' him. - ' '■ ■» ; ^ 3626 ^ /■ , . " ■ " .- r - - •■ • \rOU have made, yourself a learned man, and' you read the purCtna ; but you do not know who you are. Like an ass^ carrying a load, you turn over the. leaves of manuscripts ; but, good- sir, you, do not know the secret of the true teachen . Xuka, the peasant*s son, knows nothing about the scriptures ; one thing alone he does not forgetT-rthe,. feet of Vitthoba. 3627 TF you count up the interest on a loan advanced in a dream, it will not fill your purse when you awake* Even ^o, men whose knowledge is all ^ words go on babbling ; they make their living by - selling knowledge — which no one should sell. ' 298 VARIOUS XL— HiWiO«$ H 3628 £ is like a fly that leaves fragrant sandal and sits delighted near a foul smell. 3629 DAGS of sugar are set on the ox ; but, after all, he gets dry stalks to eat. Camels carry boxes of precious goods ; but they get only thorns. Thus all our efforts are futile ; they only multiply our desires, and they hand us over bound to Yama. The man who really gains something, enjoys it ; others, poor creatures, exhaust themselves in vain. Learn wisdom, O fool, says Tuka ; do not go whirling round in the wheel of the eighty-four. 3630 pjE who, for gain, perverts morality or law, his "*■"*• forefathers become worms in hell. He incurs the guilt of murdering a million cows. He makes his father drink the uncleanness of a woman. Yama will sorely torment him, says Tuka. 3631 nr^HE son has turned out a thief; his parents rejoice. Now why should they toil to earn anything ? He is smelting gold and, making ingots of gold. He brings home his unearned gains, and enriches the house. Both of them feel at ease — VARIOUS 299 because they are on the way to hell ! He is bean of a shameless pair; the fruit s^d s^e4 are both accursed. 3632 A FTER be has heajrd all this scorn poured on "^^ him, should he show his face again, spit on him when you see him. He is a mere dojg to live so dishonoured a life. Tuka says, His nature is such that the very sight erf him is an evil omen. 3633 7 TF you find there is no salt in your pottage, the best plan is to be silent. It is not worth while talking to a silly slut of a woman. 3634 A FTER due consideration, we should never '^^ fail to punish the guilty. We should tolerate no frivolous arguments ; we should not melt lead along with gold. Rules of justice were framed to punish oflfences ; the mere authority of the judge is nothing. Therefore, O God, says Tuka, show me whose the fault is. 3635 CiNCE you have the power of speech intact, • why do you not shout aloud his name ? You are ashamed to cry * Hari '! You swell with pride as you walk along. You stalk along in the self- conceit of youth like a piebald dog without a tail. In your insensate arrogance, you feel ashamed to dance amid the train of pilgrims. Through the 300; VARIOUS influence of your own jewels, you pass by the tulsi wreath, r. How delitate you have grown ! Your health cannot stand the fast on the eleventh day. You never bathe yourself, or put ashes on your forehead ; you look complacently on your own skin, yfef there is nothing in flesh to help you. Here i^ Tuka, beseeching with tears him of the Lotus- Navel, the Lord of the World. 3636 Che starts a conversation with him, though she avoids his open glance ; she clings to him for a moment, and then runs after . her pots and trinkets. She hides her love under this behaviour ; but her own passion ruins her. She inflames him with desire ; she wrings his hand, and runs away. She speaks imploring to him, that henceforth she may ensnare him; but her mouth is fllled with dirt. How will he ever come back to her ? Tuka says. Her own desire brings her to tears. Why d6 not men serve thee faithfully ? Why do they not offer their pleasures to you ? 3637 A MAN may please his fancy by eating flesh, "^ but he makes an enemy by doing so. Who would take pity on such a man, seeing that his own life does not teach him what another's life is ? He sharpens a knife against the animals who stand before him, but he takes the greatest care of his own little finger. Tuka says, These people pound up bones, and then shed tears over the misfortunes they bring on themselves. VARIOUS 301 3638 T^HE pQorinan says of thei fortunate, * When -*• will he be stripped of his wealth*? He longs to see the other like himself ; how can he change his own nature ? The dull members of a meeting long to see the learned overthrown. The coward when he sees a hero murmurs feebly against him. Envy not other men ; seek the protection of God. Tuka says, How often must I bring shame on the wicked ? 3639 T^HUS, on one impulse or another, do these "*■ wretches weary themselves in vain. Why do they not secure their true interests, each so far as concerns himself ? Why do they waste their words, with a purpose in view that leads to nothing ? Tuka says, Offer something at least to God, and thus serve him. 3640 'IX/'HEREVER I look, I see men pounding ^ ^ chaff ; I see them licking canes that have been squeezed dry, and expecting to taste sugar. They are deluded souls, O God ! I pity them deeply. They are like pressed men carrying rich burdens ; their pompous appearance is deceptive ; when they reach the halting -place, they must beg an alms. Tuka says, Why this needless mystery ? Show your words in close connexion with yourself. .:'. , .: 302 -VARIOUS 3841 * TT'S this way', * It's that way' so they cry; but both sides are crazy and senseless. Their conceit pulls them this way, and pushes them that way ; but, between the two, they coriie to grief. There is no room left in them for patience or peace of mind ; in the end, they feel the pinch of circumstances. Tuka looks on with amusement while people are boiling with excite- ment. 3642 /^AN prating produce endless bliss ? You do but ^^ hurt your own vital organs. One man suffers from hemorrhoids ; another, with the itch, laughs, at him. One man longing for wealth wearies himself with toil ; another, who is indolent, laughs at him. A consumptive man says to some victim of disease, * Stand further off '. A man with sore eyes tells another that his ears are crooked. Tuka says, I bow myself at the feet of all, and beg them each to heal himself. 3643 T-lATRED of living creatures is a mark of the . "■• wicked ; they are hard, and lovers of debate. Their inner qualities come to the surface ; thus they make themselves known. The good re- cognize time and season ; their heart is pure in all its four corners. Tuka says> I must observe at all times what is prescribed or not prescribed for me to seek. VARIOUS ,303 3644 12 Y the help of a rope, a man scales a mountain ; but he destroys himself over the last footstep. A doctor cures a patient of a hundred and eight disease ; the patient kills him to escape paying his fiee. A mother bears a child's weight nine months in the womb ; he strips her naked, and leaves her in a public place. A man milks a cow, and then ties her up and beats her, and leaves her hungry. Tuka says, A man who reviles God's worshippefrs — if you look upon his face, it will cast your ances- tors into hell. 3645 npHESE are all tricks to evade the truth, .but the Kali age is round us on every side. It will not be well with us in the end ; we ought to feel some fear within us. He will twist your ears ; the master is fully awake. Say then, blessed is the Lord, now, while there is time ; do not shake your head while you are here. Do not imagine that Tuka will be silent. 3646 'VK shaven-headed queans, why do ye keep a store of kuku ? Spend your time in honest labour for a livelihood ; why do ye put on alluring airs ? To whom do you show off these graces ? You harass your souls for no substantial gain. Tuka says. You self-willed creatures, why this idle vanity? ^-304 VARIOUS 3647 TF we lay a block of wood across a channel, it . \yill hold back a stream of water. Association .with a few rogues will ruin a crowd of men. One fly will spoil a lot of food, if it falls into it. Tuka .saySj Why did his mother give birth to such a fool as this ? ^ 3648 jT-TE speaks politely to the • prosperous ; he - spends his own money in making a show before them. Such is the vile character of degraded men ; they do not know what they ought to do. They will not pour water on the hands of the thirsty ; but they give others sugar even before they ask for it. They go to meet the prosperoiis and invite . themi to their houses ; but they hide away their bread at the sight of others. They cwill not speak a straight-forward word to these ; to the others, they call themselves sons of their maid- servants, Tuka says, They are mere asses ; they waste their lives. 3649 npHUS did a wife speak out her secret wishes to -■■ her spouse : — * There is no woman so toi;- misnted as I am. I am always attending to -your concerns, yet every one despises me. You gather round yourself devouring thieves and spies, while all my children are abused. Your mother burns with hatred against me; I cannot bear her eternal scolding. Your sister is always mischie- vous and spiteful; how can I have any pleasure in VARIOUS Sfi^ life? Ybnr brother h not straightforward, and never speaks openly tome; whose auliiority am^ I to recognize ? As long as I am with you, you enjoy some peace ; btit when I am gone, things won't look j)r6mising. I do violence to my feelings, and stalk about waiting on you; but you don't feel ashamed yet ! Leave your family, afid I will manage your concerns^ if you don't, 1*11 kill myself ! ' Tuka says, Her spouse was the slave of his lusts, and he acted as she desired. 3650 T^H AT slave of lust thus addressed his wife :— * Why are you always so distressed ? My pairents, brother and sister, they annoy you ; I will leave them. If ever I see their face again, let me be blamed for your death. To-morrow morning I will get up and leave them ; I surely will, I swear it« When I have, left them, I will make you some bracelets; you are my life's companion. Neck- laces and chains, — you shall have them all. I will get you ornaments for your hair ; don't be vexed. A 'fine robe you shall have, with golden spangles, add a flowered bodice.' Tuka says. The vile woman made an ass of him ; he ran to meet her wishes. 3651 ^J^tTHEN the people living in the same town cannot agree with one anotherj decent' pebple should not stop there. You cannot say wliat may happen there in a moment; Thought' you may be innocent, they saddle you with trouble. 20 506 VARIOUS They have no love for ancient wisdom ; they carryi on disputes everywhere. The xogue assaults tW honest man, and when it happens, one steps in iof prevent it» They hand over the prince's subjects, to inconsiderate officials, and get them plunderj^dj It would be better, says Tuka, to find a mountain, den, and: seek repose therein. ,. 3652 !: TJ£ scorns instruction ; he does not understand ^^ his future good. Within this hell of a town, he inflicts sufferings on men ; but there are others who have power over him. He stores np vices, and grapples them to his soul. Tuka says. Dullness of comprehension makes men give . u^. purity in deed. . . ; 3653 'TpHE sinner who feels no dread will suffer the "^ very perfection of pain. What p>ower will accept and protect him ? He shall have no issue ;■ his home shall be deserted ; dense darkitess shall overtake his family. The man who takes a gift from him, says Tuka, shall suffer the pangs oi hell/ 3654 1-TE is wailing now, but when he sinned, he •*■ • reflected not. He coveted women &xl4 wealth; he was a cozener of men. He would betray the credulous, and felt no disgust. Tuk^ says. He never truly came to life ; he was bom ia. vaiiii. .. VARIOUS 307 3655 *T^[Y hands are encumbered by shield and sword'; so says some soldier, and asJcs how he can fight. *A coat-of-mail, a sword- belt, a horse, and helmet are burdens ; they are ^ second messenger of death. Some one else set me on this horse ; how can I run away now ? ' The weapons of war he calls encumbrances, and cries «put, 'What can 1 do?' Tuka says. He is a very Bramha ! Fool ! ^'^tle knows not the secret of the •saints* feet. 3656 A CENSORIOUS -man is really a benefactor ; '^^ how can I truly praise his worth ? He is •something like a washerman — a man of - excellfent -qualities. He washes you gratis, without charging anything, keeps your surface free from defilement* He purifies those who seek to attain, so that they ^re eminent in the three worlds. His tongue is soap indeed ; he cleanses you from the guilt that was born with you. His own destination is the •city of Yama ; he will dwell in the lowest hell* But I lay . myself, at his feet, says' Tuka ; he is a place of purificaiipn(.r : 3657 XJ£ is a donkey dressed up lik«i a man; he wags his beard instead of a tail.. He lives ^n scandal; he stores up a heap of sins jait home. He sits there^ at his ease, and eats them; but> •someday, says Tuka, he will go to hell. . ; < iO& VAKIOOS 9698 npHEY mtoage their affairs with great self- importance ; they do not realize thai people see their failipgs. Their . sanctity, the members of their own household perceive ; out-of- doors, they censure these who have truly renounced^ the world* They cannot see theiV own shortcomings;, but they enlarge on the demerits of men they meet. Mankind are fast bound by love of sensual pleasures; thus they are entangled in birth andl death. Tuka says, My own past has endowed me with a nature that is mad after God. 3659 IJf IS carnal desire is torturied with thcH-ns; yet • he longs to embrace his wife. He is yormif and good looking ; but he has to parade the streets.- He is on the verge of manhood, his passions like water gushing from a well-bucket, young antf married, yet he has to walk public places. The bride wears a tulsi wreath on her neck; tHi^ husband pines after her in Vaikuntha. Tuka says. Such is the tale of a husband; he has rejected divine truth, and gained nothing -iafter all. 3i560 "ll^HEN a guinea-worm attacks the foot, it it ^" bound up with a piece of cloth, the bibva- nut is applied to it— ^a low remedy for a low* disorder. When a servant loses his temper, does the master go to make peace with him ? That is VARIOUS 309 another servant's business ; the low suits the low. When a maid-serytat loses her temper, will her mistress go and pacify her? That is another maid's business ; the temr suits the low. When a scorpion enters a shrine, we don't think proper to worship him; a slipper is the thing needed, the low suits the low. Tuka says, People of the same •class wiU eat dust for each other's sake» 3661 - HIS wife sent •ut for her mother's liouae;^^ gave her his M. father for oscort* ,T%^ put some fresh provisions on an ox they took with thitipi. As they went along, the ox tire«r her 'd^n, and tl|e two of tliein began to afcuse fach other.. She refused to cover herself properly, and there she lay naked. Every one laughed at them ; ■she went on abusing her husband : — * He ought to be ashamed of hinxg.elf > why are you tormentiz^ me '* Every one spat on them, says Tuka, ia their derision. c ;• ;■ t. ;>, . • I ^ • • ■ I r • •> '. .1 I • • ! • y_. . ■\y:. ClK Purpose of tiicaniations and flK use of Tmages in Olorsbip 3662 XPOR the sake of Pundalika he took his stand oh ^ the pebbly shore; in endured a sojourn ih the womb to support the rishi Amba. He is th6 stay of all the gods ; he is the sole author of the holy spells* It is he, says Tuka, whom the Bearer of the Trident contemplates. 3663 'IXT'HATEVER we do to him he endures; how trustful he is to us ! I have waved my body round him and thrown it away. What ! Does he not know how to say Yes or No ? or how to wield his authority ? Tuka says, He stands patiently, hand on hip. tHfi PURPOSE OF INCARNATIONS, ETC 311 3664 npHIS generous Lord of many kingdoms, the T" ruler of Vaikuntha, through love for Fundi- lika stands upon the brick. He, the bestower c4 ail mystic powers, has brought with him all hi$ train ; he stills the fears of his worshippers, and says to them, * This receive '. It is he who created the world, who established the gods and sages, who upheld the twenty-one heavens by his controlling power. Tuka says. Merciful is he, he fulfils our desires ; mystic powers, wealth, and liberation^ his company will bestow on us at last. 3665 npHIS is^ why the one became two — Narayana •^ chose for himself the blisfe of devotion. Hb took to himself a manifest form, his form with four hands; yet he is a seed of one essence, there is no difference of nature within him. He refused to be a mere void, yet he remains without stain i the Absolute stands upon the brick. You may utter his name easily, the utterance delights in it ; streams, tanks, and wells^ hold but one water. Tuka says, This bliss I enjoy ; as I utter his h^me, I feel there is no distinction between us. 3666 Xi Y my faithful devotion I have brought you inti» a form suitable for me. : 312 THE PURPOSE OF INCARNATIC»IS, ETC TN thy love thou hast assumed a manifest foti^ ; ^ this is why thou hast created the wide-extend- ed world/ Accordingly, I rejoice to sing thy teme ] I will not forget it for one moment. This is the secret to master, the essence of all religious duty ; all modes of worship are embraced in this* From various points of view, various faiths arise ; tiiere is little reason to follow any of them. Tukd says, We shall cast him into the womb of desire, and grapple him to our soul as though he were a little unborn child. T AM a slave of those who are free from desire, '*' who feel neither pleasure nor pain. He stands on the Bhima*s bank, hand on hip ; what wonder is it that he comes when you call him ? Why, he runs to help his worshippers even when they forget him. « 3669 TpROM ancient days, thou hast neglected no •*■ servant of thine ; thou hast accepted those who sought thy protection. About thy feet are set, as badges of thy glory, tales of the protection thou hast afforded to thy worshippers. Tuka says, «It was for us thou hadst to make thyself manif ^4, O Panduranga. THE PURPOSE OF INCARNATIONS, ETC. 313 3670 "HpO save and protect faith Ihou dost manifest thyself ; thou art a shield to thy worshippers. For the sake of Ambarishi thou didst endure birth ; how many of the wicked thou didst destroy for him ! Blessed are they who call thee Sea of Mercy ! Now make thine own words true. Tuka says, The Puranas declare that Narayana is a sea of mercy. 3671 /^OD dwells in a visible form at Pandhari ; other ^^ images, in all quarters of the world, are but images. You may go into the waste and preach, regarding all stones therein as Vitthala. Tuka says. The chief thing needed is faith ; God comes -quickly and stands where he finds faith. 3672 TF my words be intended to fathom your nature, let me lose my eyes, O God! Pralhada did not himself set you within the pillar ; you manifest- -ed yourself of your own good will. You assumed a form to serve your worshippers ; you yourself have neither form, nor attributes, nor name. Is there any one so base that he is not fully assured of your nature ? Tuka says, I speak through the fond ad- miration I feel for you; be not angry with me, O God. 314 THE PURPOSE OF INCARNATIONS, ETC:. 3673 T^EEBLE is my intelligence; my ignorant desire, O Narayai^a, is to see you manifest yourself* In all the created world — in stone, and wood, and living things — ^you show yourself ; yet my ignorant desire is to see you, to embrace yoti with my narrow mind. But you, O chief of Gods,, are merciful ; your assurances aire manifest to the world; you are eager to serve your worshippers,, says Tuka. false Religious Observances 3674 • \X7 H Y dost thou shut thine eyes and murmur the names of God, when in thy heart is neither love nor devotion ? The name of Rama is a spell open to all, that banishes the pangs of sojourn in the womb. If. you practice the spells of magic with mystic diagrams and charms, you will fall into- the world of demons; there is one spell alone that Tuka practices, one name alone that he repeats, — the name of Rama, the saviour of the world, 3675 npHE shrine is vile, the ashes are vile ; they have -■■ conducted a vile intrigue ; the god is vile, the worshipper is vile ; he ruins the souls of others. Tuka says, This class of people are all vile together ; those who have had experience of them will know what marks them out. 316 FALSE RELIGIOUS OBSERVANCES 3676 XJE weaxs tbe ochre robe, but he is a dog by *' nature; what^^path x)f spiritual experience iias he followed ? He lets his hair grow long, and wanders in every direction; but he has merely reduced himself to the plight of a fox. Some of them dig holes in the earth to live in ; but are there not rats enough about ? Tuka says, What need is there to act like this ? It is idle to torture' our bodies. 3677 • ClVA, Sakti, Surya and Ganapat — they say ^ these are all one with Vishnu. They think a flint and a diamond are the same thing; they waste their lives in impure worship. Such 9s say other gods are God, their life is impure and fit for the impure. It is a foolish fancy they indulge, to bestow Godhead on other gods. My master reveals this by his own mouth ; it is no utterance of mine. Blessed are the Vaishnavas who worship Keshava ; pure are their souls; and fit for liberation. Tuka says, Who is there that has not liberation in his power ? Submit yourfeelve^ to Govinda alone. Our Hftittt^ towards Craditional forms ofOlorsbir) 3678 ^IXTHEN a man goes to perform a kirtana, her * should not partake of food. He should not put fragrant powder on his forehead, or a garland on his neck. He should not demand grain or grass for his horse or bullock. Tuka says, Those wh^ take or give money at such a time go to hell. 3679 X^tTE cannot reach the goal by virtues merely* talked about ; O God, there is nothing to* be gained by these. In you, what makes us marveh is this, that there is nothing you cannot really do if you take it up. ^ I concur not in doctrines concerning the action of our past ; in the Puranas^ we find much that is shocking. Tuka saya, At thy feet I have opened up . my faith ; let it find such accomplishment as thou shalt bring to pass. 318 OUR ATTITUDE TOWARDS WORSHIP 3680 TT is not fit that speech of mine should pollute you, O learned . Bxamhanas ! So I humbly entreat you, give me the leavings of your food» Practise you your duties as they are prescribed in the Vedas. It is your duty to give and mine to receive the iFood ypu leave, says Tij)ta. . 3681 /^I VE me what 1 ask for,^— an attentive hearing ; ^^ keep the feet of. Vijthoba in your minds. This will appestee my spirit ; I need no luxuries, no delicacies, no- gold. Observe the fast on the eleventh day, keep the pediment for the tulsi at your doors, wear on your neck the tulsi wreath. The food that such a man leaves uneaten, to me, says Tuka, is a Dasara, a Divali. 3682 "IXTHAT are the practices and penances that we ^" go in for ? What could our fathers have knbwn about them ? We ch'aunt our scmgs in the assembly of the saints, we stand at their nightly vigils. It is not after our ideas to go BXid practise renunciation. Tuka says, We shall bring our senses under this delicious mood. 3683 A B RAM HAN A by caste who performs not his ^^^ ablutions, he is but a Bramhana in name. He is lower than the lowest if he neglects the OUR ATTITUDE TOWARDS WORSHIP 319 shaligrSma and keeps company with whores» He will not accept as holy the water in which the saints* feet have been washed ; he lusts after women. Tuka says, Do not even look a second time oil his face. 3684 ;.•• • • ■ . fT^H IS practice of penance and contemplation does not* attain its* end' Witfci length of time ; but even slow-witted men pass into a trance as they hear thy story. There is nothing to be com- pared with it in the thr^oe worlds, how^Vier much we search* Tuka says, To banish my sorrows I continue among the saints. 3685 LJE doesn't bite you or hurt you, or shy ; he is "■• •■* clean in his habits, he will not eat filth* Still an ass in an unholy creature ; you cannot make a :gift of him on an holy day. She bites, and kicks, and shies ; she yields little milk ; her mouth is never clean, and she eats filth ; yet a cow is holy and proper for a ^ift on a holy day.^ A E^amhana ought to a Bramhana for his teacher^ and never a Shudra ; good customs proceed from God, says Tuka* 3686 'IXT'ORDS apart from God are a fruitless end to ^ follow ; they are like wrestlers employed to amuse a gathering. The performance of prescribed 4[uties» apart from God, is like the pliant smooth- ness of a reptile^s skin. Tuka says. If you are wanting m devotion, you are truly unfortunate. S20 OUR ATTITUDE TOWARDS* WORSHIP^ 3687 TF a man sacrifices his life in a saiiy of despera^ tion, God has no pity on him ; be is like one who throws himself into the Ganges in a fit €# annoyance. He attains neither heaven nor libera- tion, but he does not miss the pit of hell. Tuka says, Remember Krishna and Rama and yoer cares will be dispelled. -» • •• V y.l U M^^^' -ViT i XXIII Jlg<iin$t false teacbers and impostors 3688 AX^HAT is the use of these hired monkeys that dance before the world ? When Yama searches them, they show their teeth ; his satellites drag them over hot iron-rods. They shake their hands and teeth, they play their tricks to win applause. Tuka says, I cannot count how many such bearers of burdens have suffered shame. 3689 T^HOSE that comfort their bellies by selling the Gayatri, their end is hell ; it is the end of such as sell their daughters, or take money for singing God's name. 3690 U[£ pretends to be busy reciting the names of '*■ **• God, but he lets sleep come over him, till he is quite oblivious to his body ; such worship is 21 322 FALSE TEACHERS AND IMPOSTORS repulsive ; it is like the mimicry of a strolling actor. In his greed for gain, he has sold the service of God ; where is God left in such a one ? Tuka says, The man who loves honour, we will ■cover him with shame. 3691 ^1X7 HAT means this hanging about, like a dog at a palace- gate ? Your pretence of freedom from desire is all a hollow mockery. Why have you gathered round you this disorderly crowd of followers ? Tuka says, The filth you discharge is something different from your pretences. 3692 'ITIT'HAT avails it to string together verses after ^" another man's style? What avails it to pound chaff? What is gained by crowding out truth? If you pour out verses, the world will fall at your feet; but he who gives them all this pleasure goes to hell. Tuka says, Unless a man has God on his side, his false pretences will bring shame on him. 3693 TT^HE back is bowed down by this load of their ^ knowledge; their idle chatter never comes to an end. How long must I listen to it? The very scavengers are killed by the stink of drains. Their talk is vapid, unseasoned with salt, dry husks and chaff. Tuka says, These dull fools cannot see their own true interest. FALSE TEACHERS AND IMPOSTORS 323 3694 nr^HE worship of God is ruined by a crowd of paid expositors ; the rogues love a pompous fraud. They will not eat a meal ready before them; they spoil milk by over-churning it when whey is formed. Even when they are dining t^y themselves, they must needs have a table ; they are so fastidious, they do not know how to take food. Tuka says. The end of it will be their veneer of devotion will actually bring them to hell. . 3695 npHE preacher expounds at length the know- ledge of Bramha; he does not practise it ■himself. Tuka says. He composes long poems; hut he courts honour, as though it were the great thing, 3696 TJ E puts no faith in God ; he derides the saints ; ■■• he learns the letters of the text by rote ; he goes about distressing men with arguments. He declares the gods are stones ; he is void of faith, ^ays Tuka. 3697 1-TE shakes his bag of beads and wags his chin ; every bead he tells, he finds fault with some one. His fruit, when it ripens, will be the chas- tisement of Yama; he has made his home in the furnace of hell fire. He harbours rage in his 324 FALSE TEACHERS AND IMPOSTORS heart, like a Mang ; he barks like a dog, and pre- tends he is reciting God's names. Tuka says, He has bathed himself in urine, and given his fore- fathers filth to eat. 3698 TT were better, in one sense, to be a deaf man ;. but those are mere brutes crammed with learn- ing. All their good-luck has been burned up ; why does a luckless wretch go on living? It were better, in one sense, to be crazy ; cursed be the- argumentative rogue ! Tuka says, Creatures that live on a dunghill cannot tell what nectar is. 3699 T2E ye as ye may be ; we surely shall not dis- tinguish between you; we follow God with single purpose, groping on our way, hand in hand. Why should we concern our minds with your faults or merits ? Tuka. says. Why should I suffer any- thing foreign to affect my mind ? 3700 A BARREN woman may feign pregnancy by '^^ winding rags round her, womb; so two ped- ants go on chattering, and sell their feigned know- ledge to make a livelihood. Mere talk of curry and rice — who would eat it and satisfy his- appetite? We may write 'sugar' on a piece of paper ; but it will not taste sweet if you lick it ? Tuka says, Fie on men's pretentions ! They have: neither shame nor recollection in their minds. FALSE TEACHERS AND IMPOSTORS 325 3701 A PREACHER who has no knowledge o{ "^^ Bramha — of just practices or thoughts — h« •carries on a traffic in false goods. He was con? ceived in the womb of a buffalo; he should be called an ass, a C hand Si a. A man who makes money by preaching — What ! Could not the wretch get enough to eat otherwise ? He talks nonsense to fill his stomach ; but he is never ready with an instructive tale. He is a rogue among mankind, says Tuka ; Why did his mother give ibirth to him. 3708 *COME become religious mendicants and put on ^^ saffron robes, and yet forsake not their desire for pleasure. They scorn coarse food, and crave for divine grains; they expect honour and polite attention. Tuka says, Their worship is an arrogant fraud. 3703 *COME let their hair grow long and wear their loin-cloth tucked up ; they smear themselves with ashes all over. 3704 'Come pierce their ears and hang large ear-rings ^ in them ; they call themselves lords of the world. They go their rounds and demand money, but they never remember Sankara. 326 FALSE TEACHERS AND IMPOSTORS 3705 Come dash their heads against the ground ;: they set themselves bleeding ; these are Malanga. They wear goat-skins and iron chains ;: they shout aloud with might and main. 3706 Come shave every hair from their heads, and ^ chins, and faces; they wear good garments dyed black. They carry in their hands sticks- reversed, and preach their doctrines to all men. They seduce women, and dress them like them- selves. 3707 Come tum themselves into Jangamas, and" plaster ashes on their bodies; they blow their shells from door to door. They honour not the flowers and water of their God Siva; they ring their bells to make a livelihood. 3708 Come wear marks on their foreheads, and tie- ^ Wreaths round their necks, and wander from country to country to fill thdr stomachs. They Wrap a white rag round their loins, and search for dainty meals in holy places. Tuka says. They arfer thugs who deceive men. FALSE TEACHERS AND IMPOSTORS 327 3709 TN apparel of these various kinds they roam about ; they beg for alms to fill their bellies.. ^yhich of them has renounced the world to seek the Highest ? Tell me truly, prithee, the name of such a one. Shuka abandoned the world in the hour of his birth ; he led a life without stain, says Tuka. 3710 nr^HEY say, We are saved ; they are greatly , conceited, they are quite deranged and crazy.. The rogues waste their lives in quarrels; they seek, by their disputations, to win ease and honour.. They go on urging their assertions without any proof of evidence. Tuka says, How many such have gone down to the lowest hell ! 3711 \X7HEN you meet with preachers such as these,, you and they will both go to hell. Their preaching of God is more to a man than his own mother ; yet they are not ashamed to let it out for hire. They that take and they that receive a price for it are both denizens of hell ; yea, they dwell in the lowest hell. Tuka says, Their greed drags them down to the pit. 3712 IIJE bears no outward sign of the spirit of the ■^ saints ; he is not fit for instruction. If a man cannot swim, yet allows another to grasp his 328 FALSE TEACHERS AND IMPOSTORS waist in water, what can one say to such a fool ? If a man who is worn out seeks help from another who is worn out, they will both be brought to the same plight. O Helper of the Poor, says Tuka, let me look on no such man \ 3713 TF you coat a stone with sugar and set it upright^ the crowd will think it genuine. So long as men are mad after sensuous pleasures, some one will deceive the crowd by coating things on the surface. How can such hypocrites serve Hari? They know not what is purity of faith. Tuka says, How can any one' be a §aint so long as his mind is polluted by lust and anger ? 3714 T^HEY employ agents and go betweens, and force their instructions on men. * Saints * there are of this kind, who seek a living ; how can God be present with them ? They get women and children into their clutches, and obtain annuities for them- selves. They expound the Scriptures, but they never act according to their own expositions. They act like rogues, says Tuka. 3715 OOME men assume the character of saints to *^ impose on the world, but they are always slaves to their families. A parrot talks like a man, and amuses people ; a bull led by a Timmaya behaves as he is taught ; a doll will squeak as it is made to squeak. Fie on such skill ! says Tuka. FALSE TEACHERS AND IMPOSTORS 329 3716 'TpHEY feign to be possessed by spirits, and bestow boons ; devotees like this bring nxis- •chief with them. They sit in shrines and wave fans ; these sinful creatures besmear themselves with sin. Their words are verified by chance like predictions in * odd and even ' games ; thus they •delude men. If they can control divine powers, how is it their own children die ? Tuka says, He who gives away water and ashes is no true worshipper of KSnhoba. 3717 'T^O fill his belly, he tells tales about worldly characters ; he forgets Hari, who sent hin^ into the world. Though he gets his stomach filled with food, he forgets the Purifier of the Sinful. * Who am I ? Whence did I come ? ' he forgets all about this. He goes on praising the achieve- ments of men ; he is a chatterer, says Tuka. 3718 'T^AKE back your chattering, and give me back my sickle. Your advice is useless, and my white bullock has gone straying.' Tuka tells such people, that the magic-stone will not touch a potsherd. 3719 T^HE idle talk of a chatterer has no taste nor flavour ; he talks always to himself about him- rself. Who would wish to be killed by his jarring 330 FALSE TEACHERS AND IMPOSTORS words? The wise should leave him alone. When your ears take in the braying of an ass, what admi- ration of it would your voice express ? Tuka says,. The properties of a man's speech will attach them- selves to your own person. 3720 nr^O sell preaching is to commit incest with one's- mother ; the man who takes hire for such a purpose is ix)lluted. The preaching of Hari's attributes is the mother of Hari's worshippers; the man who would make a living by it is a Chanddla, The lowest of castes would never do such a thing. 3721 1-j£ instructs his pupils that the worship of their spiritual guide is their chief duty. He gives them an example of ceremonial righteousness ; he carries the staff, the pot, the wreath ; he remembers the ochre robe ; but all to.no purpose does he call himself a sanyasi, Tuka says, If he cannot get rid of lust, he will not gain his end. NOTES Abhanga. Line. 2655 6 'This place nor that, ' this world or unioi> with God. 2860 2 Read koradi, 2661 2 A man's destiny is popularly supposed to be- written on his forehead. 2682 3 C hint ana must refer to the contemplation of worldly interests; this is what has been taken from him. 2691 3 Stake, on which he was to be impaled. 2766 ^he 'treasure' is the experiences, pleasant and painful, which are allotted to a man in the world. A man is not responsible for them. They are sent by God. 2708 Tuka allegorically describes himself in at- tendance on God under the image of a dog in attendance on his master's house. The ' butter- milk ' is in general the refuse of the house, and it represents the favour which Vitthoba graci- ously spares for his devotee. 2721 1 Bhat, a hereditary bard who sings the praises of a chief. 2722 The doors and the approach to the temple. 2728 4 The second half of this line is obscure, 2729 4 The last half of this line is probably corrupt ; no translation can be suggested. 2742 3 I look on the water in my body as mere- water, on the gas as mere gas, etc. > 2756 3 God, read nivadi. 332 NOTES Abhanga. Line. 2761 4 Literally, ' to skin your knee '. 2763 1 A doubtful rendering. Taka is a metal plate with an image of a God stamped on it. 2778 Tuka is not speaking of spiritual estrange- ment from God, but only of giving up visits to Pandbarpur. 2777 Presumably, some parent had come to Tuk2 and complained that he had misled his son. 2780 Apparently directed against a crowd of rich, but insincere, worshippers of Hari. ^782 1 The Manga is rage. 2788 It is a fact that Tuka sat in meditation on this hill, but it is not certain that this abhanga is by him. '2784 A rather clumsy use of philosophical langu- age, which is probably not TukSI's. ^785 Supposed to be the last words of Tuk3. t^TQS 1 Bhava, (i) Faith, (ii) an agreement as to wages. '2801 2 Vivasi, a mischievous female spirit, vague- ly supposed to be the authoress of human mishaps. 5 We, i.e. Tuka and his brother. . '^808 2 Read Sahya. '2818 5 The letter prefixed is Bh. 9 Read manase. 2819 1 These are the two months in which religious assemblies are held at Pandharpur. ^2821 3 It is an old superstition that children bom feet foremost can see hidden treasures. 2822 3 The three qualities are, Satva, Raja Tamasa. NOTES 333* Abhanga. Line. The four animal kingdoms are — (i) Born from a placenta, (ii) Born from eggs, (iii) Born from sweat, e.g. lice, (iv) Born from seeds (plants). 2826 1 The mention of the linga is unparalleled in Tuk3, and suggests that this abhanga is- spurious. 2884 Alandi is a village about fifteen miles from Poona, where there is a famous shrine of Dny3nadeva. As Tuka never writes in honour of this saint, the abhanga is evidently a forgery. 2848 3 Read prakdsha sakald. 2844 1 Read sevene. 2863 Obviously, all the actions mentioned are impossible, and the poem is a satirical attack on the advaitist view, that we and our actions are unreal and yet can be offered to Brahma. 2866 2 Literally, ' In the place of three and a half cubits. ' As this is the traditional measure of a man, the phrase seems to mean vaguely ' overhead ' ; and perhaps the translation in the text shows what it meant. 2870 4 Unmani is the state of absolute union in which personality disappears. ^ 2871 3 Or else read, ' Has grown upon me more and more.' 2879 1 Both strings, i.e. the string that connects > men with Govinda, and that which connects- them with the world. 2880 • This ' and ' that ' the worshipper and God, or the baby and its mother. 2888 A certain Bhil hid himself in a tree to shoot deer ; he broke off some of the branches to» -334 NOTES Abhanga. Line. enable himself to look out, and these he threw down on the ground. It happened that there was a pinda under the tree ; and Siva, regarding this as an act of devotion, took the Bhil to Kailasa. So, too, the vulture entered a temple to eat the remains of food ofiered to ^iva, and unintentionally fanned the pinda with his wings. ^900 4 Ajamela. .-2909 10 One of the four commanders of Rama was a bear, Jambuvanta. .2906 A book of omens (Sortes Virgilianos) is used by opening a page at random and reading the passage found. * What you desire * is a prognostication, not the object desired ; thus Vitthala surpasses the book* for he either gives or refuses this object itself. Again, the power of Vitthala to help the sinful is contrasted with the misery they must endure so long as they depend on merit for salvation. "2912 3 The ' platter ' is a leaf-dish, which is simply thrown away when done with. .2914 3 This is the only place, so far as I remember, where thetitle ' Jagannath' is given to Vitthoba. The worship of Jagannath, in Orissa, has many striking affinities with that of Vitthoba, as well as points of difference. ^919 The image of Vitthoba once accepted and drank a cup of milk offered to it by N3mdeva. Narsi Mehta was a saint of Surat who addressed a bill-of-exchange to the Lord ^ of Dvarka, by whom it was paid. Dhanji Jat spent all his seed-corn on a feast in honour of the saints, and his fields were sown by Panduranga. NOTES 335 Abhanga. Line. Mirabai was a Hindu girl who refused to enter the harem of the King of Bijapur. Her father compelled her to drink a cup of poison » but she was saved by Panduranga drinking it. Damajipant of Mangalvedha allowed some famine-stricken wretches to steal grain from the stores of the King of Bedar. Vitthala disguised himself as a tnahdra and went to the King's court and paid for the grain. Namdeva once, by mistake, began preaching at the rear of the temple of Avindha Nagnath in Berar. The mistake was pointed out by somebody ; but NSmdeva replied that the God in the temple might turn the temple round if he chose. This the God accprdingly did. '^920 Episodes in a forest fire, where Goviitda saved the lives of certain young creatures. "2028 1 This is a paradox for ' worship ' (Puja) especially. .3931 3 Read kari te. 3 A very speculative rendering. ■3947 3 The string of the puppets. '3985 1 Literally : ' is carried on the head of. ' :8968 Obscure ; but seems to mean that as long as we seek material blessings, it is no use asking them from God. ^970 2 Read navha te separately. Note the occa- sional sense of karana as ceremony. '^985 The pots on the Persian wheel represent each a life in the migration of souls. v2986 1 The life of service is said to be wasted, inasmuch as it does not lead to the absolute union, which, as some critics might say, is the proper object of religious devotion. 336 NOTES Abhanga. Line. 1 A Sanskrit word for ' the fall of a palm- fruit following the perching of a crow on the branches of the tree. ' A simile for a pure accident. 3 This line has completely beaten us ; we can make nothing of it. 8011 3 Padara, the very outside strip of a garment ;. hence, the lost vestige of anything. 8016 4 Read Anubhdva. 8017 3 Properly, a pradakshana is a circuit round a temple in honour of the God. Tuka says- that, in his confusion, he makes a circuit round himself. 8084 4 Read thdva. 8068" This is apparently satirical ; the last line means, ' Raise your hand, if you will, to drive me away like a dog ; I will tell the world this, is how you treat your worshippers. * 8076 3 Literally : ' You make your waist run away from us ' ; the waist being the part by whk:h a man would naturally be caught. 8078 If a man clings to the world, the world will cling to him. A recluse, who declines all intercourse with men, allows his hair to fall in disorder over his forehead. 8100 4 Equal in the service shown and the love given. 8101 5 It seems impossible to find any connection of thought in the last two lines. 8106 Not only the elephant (Gajendra), but also the alligator who attacked him, were saved by Vishnu. (The belief is that all creatures at- tacked and destroyed by Vishnu are afterwards- saved by him.) NOTES 33f Abhsuiga. Irine. The deer f ^led to find her fawn ; she turned her face up to the sky as an appead to Vishj|^u, ■who saveatier. 8107 4 After this, in other editions, follows *Ko- where in the three worlds are you>to be f^mnd acting according to your title.' 8109 1 Naratsya should be naratitsya ; it is them an emphatic reduplication of narendra. ^ 8112 4 Sc : Will you change your word ? M28 ' > 2 ' The two songs ' seems to refer to the two expressions * our mouths should be saints, our senses ascetics. ' 8 184 4 The chakra or discus is the, weapon of Vishnu. It is an ancient weapon of Indiam wsu'fare. ,8148 . 3 Intellectuality, wealth, courtesy, authority, creative power, strength. 8198 3 Vasa for vata. ''. «161 4 Hell. 8176 2 Readmw/a. 8186 ' 3 Ke^Akhare .. 3190 5 Either a life that respects the good in this world or a life of self-respect, or a life respected by others on good grounds. One really cannot say which. 8198 4 The three letters are the three consonants in the name Vitthala, 8209 4 The usual order is Goddyari. 8282 The point is that God has no earthly bless* ings to bestow. , ; 8386 3 Dai and tai (Dava and tava) are greater and lesser degrees of heat, 22 Abfaanga. Line. • ,:-'■■ '*'*- Sim 1^ itaNd N9ra^*>mt. ^8881 2 I'aAe apparently meluis^ Is ae^n.' Bead chode aise. 4 J09^i»e. Tk« 4[«e«knfiig -of this word is obsc^we. aiAd It hBs ^ttbt bete tendered in the translation. •SOv lu riattgitVatt vCfT ttUUnglZVlfll . S272 A debtor sits kt ills creditor's door wKhliis iMad voted ; the «ii|^ enedftor is hel^ wkp- posad tD'stifllBfa his <^ovenaf; ^off bim. 8273 5 My teacher Chaitanya. S219 2 aJbJ^af-i, * like a^cteen*. 8877 An obscure allegorical repveasntation of the derivation and separation of man from <9«d. The * mother* is the original may a, the creative energy of God ; the * daughter ' is the secondary mdyds tbe world. The allegatf is then changed into a pun on 'Shankh,' which means, (i) the shell brought to fight ftt ^c churning of the ocean« (ii) a fool, lioftal man is at once a fool and a relative of God. 8887 If we praise God's qualities, we are really dimiaxiinag his glmy hj ^eacnbrng limiCilidiis tDcne-wteis beytmd limitatiDiis* S80D 3 Hake jaijane together as a noun. 2808 2 The cowherds are a type of the unlettflild, 8820 1 Lakshmi is the gt>ddess t>f wieahh. 8886 The GopI is the soul ; the forest, the woria ; the boasts of pi^ey, iemptstkMls. •8888 6 Seems to mean, ' The man who avoids the ■iftftke 4»f OBlliTatliHg a Wikig for the r^HMfty, and who iflots aot ftJfe it mMu he is not 9itft^^ 33$ -Abhanga. Line. suffftdliff itatA tte iMMHplifhUt avoids ilndfi&g a vice of it. * 8884 The last line ef the Marathi is not iMtnted in the tndu-Prakash edition. •t8iB 2 The ■vTtiter supports it. 8848 This may also be translated solely with reference to God &aA hfe wotsftiippers. -Wit 'So ihtich gained,' i. fe. having ted a human body bestowed on "rfsi -^MV The kifftsa is a sort of good^ ; but we t!o iiot regard t|[is bifd with the ateriring eyes of Hindns, so perhaps the word is best left tintrahshitecU ^88 Rama owfifed ail this Wealth (captured Irbm Ravana) ; yet, when he died, none of his wealth followed him to heaveti, ^861 2 Read iiMx?a fcnr b^lOWS^ -98t0 2 One of the classes lower thftn Shudras. 8876 3 So the Marathi seems to mean, and the difeaning suits the context ; btit this is not %he usual view of the operation of tfite magic stone, •8889 2 They are not absorbed in God, as the Advatt school rect»ttm4^d« but keep their ^n individuality, 4t6» 3 Re&dfi^oi^. S92K 3 Read vise, jMf8 Possibly, * Learn to fiftd things sSvfiet, though there is no actual sugar in them; when yO\i can aiccept the cOhditions of life in this way, you are near God^ ' 8U0 2 Read chiniu in one word. ■8448 3 R«ad vi^mukMd^ 340 ^NOTE'S Abhanga. Line. . •: : 8180 ftead dsakara as one word. 8408 3 Sarcastic. "8078 The jackal who closes his mouth over an egg is a syiiibol of the worshipper who has attained union and is silent. ,Tbe .donkeys are ^the- argumentative pundits. 8800 .. SLead uchamhale. . V . 8800 ':5 ..(( In the hour of deatki j^ou will not be able to- utter God's name. : ., 8800 2 Literally ' God suffers' ^ practically a careless expression for 'matter of .luck.' That line- means that careless people ciit their days short and say, ' It is all a matter of luck,' .^840 21 Vimvasi. See 3008. 26 Avindha, 'unbored', is a term for a MusalmSh, because his ears are unbored, i.e. he doe^ not wear ear-rings. .": *<>•'. 88^8 4 Ashd (hope)., Mdya (illusion) are used in a double sense. 8888 2 Literally, ' Did he not take his soul into his. head,' this being a physiological explanatidto of a trance. . 8388 3 Le. ,, It loses its bitterness. 8802 *Pachava\ the return of a disease nearly cured, in consequence of venturing too early abroad and exposing one's-self to the evil-eye. .8808 The covert point of this abhanga is, that if a worldly man endures everything for his worldly purposes, a religious man ought to be willing to endure the same trials in the name of religion. 8808 2 This is suppiosed to be said by sonie one^ lending his pots to a neighbour. NOTES 341 ^bhanga. Line. A pun .6n shankarvr^ich me^is (i) a f ool» (ii) a shell. The shell was one ol the sacred objects (mentioned in the abhanga)^ obtained at the churning of the sea. The whole- is a pointless affair, translated solely on the ground of its obscurity. 4IS87 The point is^ that some people are naturally ''• incapable of understanding spiritual truth. ^ . ^ •3598 The murali is a girl married to a deity, who,, having no means of livelihood » supports herself by prostitution. Many girls in,the Deccan are still in this position. "^ 8602 4 More familiar to English readers as * thug \ 41902 3 ObscUiu^i. The point seems: to be! that whey, though it^iurishing, is a cheap kind of diet; and the i^^ in the illustration, by disclosing the fact that he lives on it. draws attention to his own poverty. "3607' A chandala. Ml7 10 * The manifestations of God ' are the saints. ■3620 4 The demon supposed the tortoise to be a rock, as he could not see his hands and feet ; accordingly, he stood on him and the tortoise took him by surprise. •3621 2 In modern Marathi, perhaps dainyakala. 3622 2 ¥oT d^0 tatra, ,' 41626 3 Tu)£§ v^a& born of a ^Mna&i (peasant) hixnily which ](i^sil adopted the calling of a vani (groceir). . . , . , . ^629 5 The eighty-four rebirths. •8686 The behaviour of a man to the world is com- pared to that of a' woman who feels an illicit passion for a man, which s^he is afraid alto- gether to avow or indulge. This only ends ia her disappointment and misery*. "" ' ^^ SIS KOTfift Abhanga. Line. 1' FbssiHy bocanyse tlife ^nfus^l he ate crMfcy oat^ Ynirt m tbe ne^t incarnatipft. 99^ 3 ^o^apio^ i% a B«^9ii. i!iFOf4 meaning a. equivalent for Yanm^ IIM Btm^ ^9ifl^^i^ i^9ilKui of a huitaRd Willi* ymmm w^ vlMt Mms him out of doors, Thus., in spite of hiqs^lf , he 1^94^ ^ ^ lift of e nf ojL'iEied chastity, \ihicji, after sdl. Qrtngs hittt no iiearer holiness'. 'In Vaikuntha^' perhaps' ^WP after he is. dead. ' RidS, the leather Ducket which brings- oiiil qI a weli. 1 PavlMips pm^Ora sb^kitd be taken, mare •osiaMtl^r, 8oiel]P of tb#'«&rii«»«f Pandhari and it» 93a x9 i m afSaifg%>. 4 Read tnita for nitqi^ , . 867i 3 Or, ' you may learn* topk qq«i^qpl the dentin *^ MM T^ /i^4ni0i ift <ibf«:leAagains|.thos« ^a will not be satisfied yfith dgy^^tion^ wh^^J^ acQurse e^ilyop^n. to tb^m, hjit persist in carrying on theptogtcsj' (|l^ut)^|ons till the» Spirit of reirg;io.a d(sapf)ear§. T^ey are com- pared to a man who ever chums milk, etc. 3 The Mangs are a low caste, formerly em- ployed as executieaem, %fle7 ' • ••? •'Divine grains^,,*' rpc^' Mid wlieat. Tliis; ' mMangat describes the jj^yjytw^. W08 This described the Btragi. 870^ This describes the Kampha^a -M0r : The iliffianigfa^ 8707 NOTES 345 Abhanga. Line. 8715 3 Some beggars lead about a sacred buU» which is taught a few tricks and earns a few coppers. 8718 Some rustic is reviling a preacher and regret- ting the time he has stopped his work to listen to him. Various phrases, etc., used by TukS. The Baudhya Incarnation. This refers to Buddha. The popular view recognizes so much of the Buddhist system as to understand that the Buddha retired to Nirvana and gives no' direct answers to men. Consequently it looks on him a sort of heartless God. more or less appropriate to the Kali age. The Kqli Age. The word has no connecttom either with Kali (the consort of Shiva) or with Kala, Time. It means 'confusion', and is applied to the present age of the world's history, from which all distinctions and sense of propriety in conduct have vanished. INDEX Showing the correspondence between the numbers in this edition and tho^ In the'lndu-Prakash edition of 1869. English No. 2649.in the trans- lation Is No. 3177 In the Indu-Prakash edition. The Marathi No. 2649 will be found In the Index to the preceding volume to be No. 2116 In the > English translation. English Marathi T^g Ush Maratb 2649 3177 2673 3156 2650 4185 2674 3164 2651 4186 2675 3242 2652 4452 2676 3654 2653 3134 •2677 3665 2654 3137 2678 3897 2655 3201 2679 3075 2656 3328 2680 3157 2657 3358 2681 3161 2658 3446 2682 3162 2659 3465 2683 3181 2660 3595 2684 3230 2661 3626 2685 3278 2662 3648 2686 3295 2663 3690 2687 3596 2664 3726 2688 3591 2665 3737 2689 3593 2666 3782 2690 3854 2667 3823 2691 4503 2668 3875 2692 4176 2669 3889 2693 4280 2670 4024 2694 3105 2671 4084 2695 3260 26y2 4421 ' 2696 3628 346 English INDEX Marathi English Marath 2697 3661 2738 3513 2698 4116 2739 3714 2740 3170 2700 5J66. 2741 3172 2701 3203^ 2742 3205 2702 3232 2743 3028 270^ 324ft 2744- 2704 3^m 2745 33^ 2705 3?93 ?746 4'411 3706' 3298 2747 3680 210^ 3Mt 274&. J«S8- 2709, ^m 27^' ' Jir99 2709 3307 275Q 3764 2710 330^ 2751 3847 2711 3309 2rS2 390r 2712 3310 2753 4158. 2713 3aiii 2754 4311: a7M 3314 27^ 4324 27X5 3315 2756 332r 2716 3373 ^757 3341 2717 3390 275« 3342- 2718 3395 2759 3405 2719 3438 2760 3423 272fi 3445 2761 3466- 2721 3495 2762 3516 2722 3556 2763 3579 2723 3599 2764 4228 2724 4073 2765 3986 2725 4099 2766 4030- 2726 4224 2767 4051 2727 4266 2768 4092 2728 4433 2769 4408 2729 4483 2770 3276 2750 4291 2771 3286. 2731 4397 27^2 3420 2732 4454 2773 3536^ 2733 3238 2774 3612 2734 3330 2775 3625 2735 3401 2776 3666. 2736 3467 2777 3712 273.7 3470 2778 379& |f^i»||it|^ 23« 3880 27ao 3967 2781 4023 Zf8Z 4248 29rs3 4352 27» 4353 a785 4470 2786 3932 ^87 3947 21788 4087 2f^a0 4091 2790 4138 2791 4313 2792 4465 2793 4272 zjm 4146 2795 4148 2396 4150 2397 4188 2798 3005 2399 3006 280) 3007 28m 3008 2802 3009 28a^ 3010 2804 3011 28flS 3012 2805 3013 2807 3021 2808 3053 2809 3088 aaio 3102 2W1 3103 2812 3359 2813 4361 28^4 3074 28X5 3175 mte 3751 :wi7 3750 2<il8 3768 28X9 3816 2820 3841 28^1 3864 2822 3878 2823 3881 2824 4065 2825 4068 2826 4094 2827 4109: 2828 4118: 2829 4251 2890 4305 2831 4355 28^ 4372- 2833 4395 2834 433r 2835 4354 2836 4393 2857 4502- 2958 338a 2830 3436^ 2840 3614 2841 4033 2842 3123 2843 3284 2844 3519 2845 3656. 2846 3948^ 2847 3983 2848 4076- 2849 4366> 2850 4396 2851 3068 2832 3136 2853 3213 2854 3222 2855 3500- 2856 3501 2857 3503 2858 3517 2859 3539^ 28^ 355r -548 INDEX English M^rathi Ehglisfa Maratb 2861 3659 2903 4090 2862 3747 2904 4132 2863 3793 2905 3106 2865 4262 2906 3193 2866 4325 2907 3344 2867 4328 2908 3372 2868 4329 2909 3412 2869 3998 2910 3636 2870 4402 2911 3640 2871 3143 2912 3688 2872 3523 2913 3834 2873 3598 2914 3893 2874 3601 2915 4000 2875 3819 2916 4002 2876 4093 2917 4007 2877 4365 • 2918 4064 2878 3168 2919 4319 2879 3185 2920 3891 2880 3219 2921 4341 2881 3229 2922 3060 2882 3231 2923 3218 2883 3658 2924 3296 2884 4177 2925 3266 2885 4187 2926 3355 2886 4481 2927 3425 2887 3280 2928 3639 2888 3735 2929 3682 2889 3892 2930 3704 2890 4156 2931 3732 2891 4432 2932 3976 2892 3085 2933 4011 2893 3087 2934 4128 2894 3091 2935 4179 2895 3092 2936 4363 2896 3093 2937 3^40 2897 3206 2938 3388 2898 3046 2939 3444 2899 3414 2940 3522 2900 3551 2941 3533 2901 4047 2942 3576 2902 4086 2943 3916 INDEX 349 English Marathi English Maratbl ^44 3259 2985 3592 2945 3499 2986 3667 2946 3788 2987 3681 2947 3803 2988 3715 2948 3928 2989 3758 2949 4292 2990 3757 2950 3125 2991 3809 2951 3139 2992 385a 2952 3439 2993 3885 2953 3529 2994 4042 2954 3535 2995 4226. 2955 3546 2996 4281 2956 3657 2997 4301 2957 3673 2998 4304 2958 3696 2999 4501 2959 3825 "■ . 3000 4008 2960 3240 3001 4442 2961 3247 3002 3130> 2962 3512 3003 3299 2963 3527 •- 3004 3316 2964 3623 2798 3005 3329 2965 3694 2799 3006 3377 2966 3814 2800 3007 3448 2967 3540 2801 3008 3525 2968 3796 2802 3009 3543. 2969 ' 3797 2803 3010 3559 2970 3824 2804 3011 3560 2971 3204 2805 3012 3563 2972 3701 2806. 3013 3565 2973 3914 3014 3580 2974 4123 .3015 3618 2975 4362 3016 3653- 2976 4054 3037 3671 2977 4478 3018 3672 2978 4494 3019 3703 2979 3277 3020 3727 2980 ■■ 3282 2807 3021 3736- 2981 3406 3022 3740 2982 3509 3023 3773 2983 3545 3024 3787 2984 3550 .3025 3827 360 IK0KX 3026 3836 3995 3067 3597 3027 3627 ^1 3068 3600 2743 3028 3945 5629 3069 3608 3029 3951 360O 3070 3613 3030 4004 3383 3071 3615 3031 405^ 3688 3072 3619 3032 4069 3620 3073 3622 3033 4108 2814 3074 3644 3546 3034 3987 2eJ9 3075 3645 3035 4010 3JGD7 3076 3650 3036 3116 3S53 3077 3660 3037 3117 3078 3662 .jm2 3038 3119 3191 3079 3663 3362 3039 3126 3*54 3080 3664 2M7 3040 3158 3^i 3061 3668 3041 3159 Z5S6 3082 3669 3CH2 3194 3678 3083 3683 3043 3195 3355 3064 3691 3361 3044 3198 2892 3085 3692 3045 3262 3066 3702 2898 3046 3300 :a93 3087 3728 3187 3047 3321 2809 3088 3755 3229 3048 3334 3089 3759 3352 3049 3362 3090 3769 3188 3050 3378 2894 3091 3783 3353 3051 3394 2895 3092 3789 3244 3(»2 3403 2896 3093 3807 2808 3053 3433 3094 3808 3354 3054 3471 3095 3831 3189 3055 3497 2905 3096 3844 3119 5056 3507 3097 3849 3190 3057 3526 3098 3871 3674 3058 3534 3099 3876 3059 3537 3100 3895 2922 3060 3562 3101 3900 3605 3061 3564 2810 3102 3943 3006 3062 3S72 2811 3103 4159 3619 3063 3574 3S96 3104 4169 .3689 3064 3578 3694 3105 4170 3065 3586 2905 3106 4190 3628 3066 3596 , 3107 4194 WMx 351 M^iiihi Ciigiish Marathi 3it>8 4369 34S4 3149 3575 3!^0 31t)9 4439 3500 3150 3589 3280 3110 4471 3231 3151 3605 51120 3111 3999 3123 3152 3506 31^2 3112 4347 3124 3153 3807 3630 3113 4418 3125 3154 3616 8498 3114 4444 3423 3155 3617 3121 3115 4455 2673 3156 3633 3036 3116 3322 2680 3157 3695 3t»7 3117 3325 3040 3158 3720 3118 .3326 3041 3159 3731 3038 3119 3056 31«2 3160 3760 -3356 3120 3111 ^81 3161 ,3762 3377 3121 3115 2682 3162 3763 3433 3122 3144 3126 3163 3755 ^842 3123 31:52 2674 3164 3766 3193 3124 3133 3246 3165 3757 2950 3125 3154 2700 3166 3770 3039 3126 3163 3247 3167 3777 3127 3217 2«f78 3168 3784 -3194 3128 3239 3485 3169 3785 3357 3129 3246 2740 3170 3790 3002 3130 3251 . 3171 3829 3378 3131 3335 2741 3172 3837 3384 3132 3354 3631 3173 3863 3474 3133 3370 3632 3174 3882 2653 3134 3371 2815 3175 3896 3330 3135 33t9 • 3424 3176 3922 2852 3136 3391 2649 3177 4184 2654 3137 3417 3590 3178 4227 3531 3138 3419 3358 3179 4283 2^1 3139 3434 3382 3180 4290 3140 3435 2683 3181 4332 3141 3440 3597 3182 4370 3281 3142 3441 3501 3183 . 4480 ^r87i 3143 3436 3633 3184 4381 3122 3144 3520 2879 3185 4404 • 3145 3524 3359 3186 3324 3245 3146 3530 3232 3187 3047 3340 3147 3531 3195 3188 3050 3499 3148 3570 3359 3189 3055 352 IND£X English Marathi English MaraUhi 3347 3190 3057 2882 3231 315l" '3495 3191 3079 2702 3232 3187 3375 3192 3112 3504 3233 3257 2906 3193 3124 3198 3234 3431 3042 3194 3128 . 3263 3235 3571 3043 3195 3188 3236 3611 3439 3196 3210 1 3237 3718 3634 3197 3225 2733 3238 3719 3044 3198 3234 3128 3239 3804 3502 3199 3265 2960 3240 3975 3503 3200 3302 3241 4072 2655 3201 3351 2675 3242 4225 3202 3352 3243 4306 . 2701 32:03 3357 3425 3244 3052 2971 3204 3430 3245 3146 2742 3205 3514 3129 3246 3165 2897 3206 3547 2961 3247 3167 3690 3207 3582 3248 3248 3248 3327 3208 3630 2703 3249 3337 3328 3209 3676 2744 3250 3345 3196 3210 3713 3130 3251 3346 3691 3211 3792 3345 3252 3376 3212 3801 3386 3253 3397 ' 2853 3213 3832 3254 3418 3214 3913 3387 3255 3428 ' 3215 3924 3505 3256 3505 3341 3216 3954 3233 3257 3554 3127 3217 3968 3329 , 3258 3585 2923 3218 3981 2944 3259 3743 2880 3219 4088 26^5 3260 3810 3360 3220 4111 3506 3261 4041 3348 3221 41^5 3045 3262 4078 2854 3222 4174 3383^: 3263 4082 3440 3223 4265 3434 3264 4157 3441 3224 4293 3199 3265 4250 3197 3225 4302 2925 3266 4269 3385 3226 4326 3388 3267 4495 3227 . 4491 3268 3699 ' 3228 4173 3269 3721 2681 3229 3048 3507 3270 3776 2684 3230 3109 3608 . 3271 3817 INDEX 353 BgUsh Marathi English 1 J Maratli 3272 3965 2713 3313 3912 3490 3273 3982 2714 3314 3917 3426 3274 4050 2715 3315 3930 5359a 3275 4318 3004 3316 3942 2770 3276 4498 3284 3317 3950 2979 3277 4022 3285 3318 3960 2685 3278 4203 3319 3962 3609 3279 4394 3320 3979 2887 3280 3110 3047 3321 4285 3498a 3281 3142 3116 3322 4407 2980 3282 3160 3323 3953 3443 3283 3235 3186 3324 4038 2843 3284 3317 3117 3325 4264 3444 3285 3318 3118 3326 4399 2771 3286 3338 2756 3327 3208 3445 3287 3426 2656 3328 3209 2704 3288 3432 3005 3329 3258 3508 3289 3473 2734 3330 3135 3290 3528 3393 3331 3453 3291 3532 3558 3332 3493 3389 3292 3542 3363 3333 3494 2705 3293 3544 3048 3334 3972 3509 3294 3594 3131 3335 4100 2686 3295 3604 3394 3336 4102 2924 3296 3620 3249 3337 4154 3390 3297 3629 3286 3338 4261 2706 3298 3674 3427 3339 4314 3003 3299 3695 3428 3340 3147 3046 3300 3684 2757 3341 3216 2707 3301 3693 2758 3342 3492 3200 3302 3697 3486 3343 3791 3391 3303 3698 2907 3344 3883 3510 3304 3706 3250 3345 3252 3305 3707 3251 3346 3392 2708 3306 3756 3347 3190 2709 3307 3778 • 3348 3221 2710 3308 3780 3349 3374 2711 3309 3781 3350 3818 2712 3310 3903 3201 3351 , 4103 3311 3908 3202 3352 3049 3392 3312 3910 3352a 3452 23 354 INDEX - T ':*-"-i'vjfiyi nglish Marathi English Marathi 33526 4246 2717 3390 3297 3364 3353 3051 3136 3391 3303 3132 3354 3054 3346 3392 3312 2926 3355 3084 3637 3393 3331 3511 3356 3120 3051 3394 3336 3203 3357 3129 2718 3395 3366 2657 3358 3179 3475 3396 3375 2812 3359 3186 3253 3397 3408 3359a 3275 3560 3398 3424 2745 3360 3220 3561 3399 3474 3361 3044 3638 3400 3553 3(H9 3362 3039 2735 3401 3624 3635 3363 3333 3365 3402 3634 3601 3364 3353 3052 3403 3635 3359 3365 3402 3404 3638 3395 3366 3416 2759 3405 3647 3367 3502 2981 3406 3678 3368 3504 3407 3686 3512 3369 3848 3397 3408 3722 3133 3370 3874 3476 3409 3734 3134 3371 3994 3446 3410 3745 2908 3372 4077 2746 3411 3867 2716 3373 4101 2909 3412 3923 3349 3374 4336 3413 3993 3396 3375 3192 2899 34U 4034 3252 3376 4473 3513 3415 4037 3006 3377 3121 3366 3416 4075 3050 3378 3131 3137 3417 4140 3135 . 3379 3460 3254 3418 4166 2838 3380 3853 3138 3419 4245 3662 3381 4351 2772 3420 4260 3675 3382 3180 3639 3421 4371 3636 3383 3071 3514 3422 4451 3383a 3263 2760 3423 3155 33836 3961 3398 3424 3176 3384 3132 2927 3425 3244 3385 3226 3287 3426 3274 3386 3253 3427 3339 3387 3255 3255 3428 3340 2938 3388 3267 3515 3429 3489 3487 3389 3292 3204 3430 3498 INDEX 355 ]^glish Marathi English Marath 3234 3431 3717 . 3472 4303 3288 3432 4419 3289 3473 4453 3053 3433 3122 3399 34-74 3133 3139 3434 3264 3475 3396 3140 3435 3685 V 3476 3409 2839 3436 3711 \ 3476« 3820 3437 3868 3477 3742 ^719 3438 4267 3478 3859 5952 3439 3196 3479 3909 3141 3440 3223 . 3480 3949 3142 3441 3224 .. 3481 4133 3516 3442 1 '_ .. .3482 4254 3443 3283 ■* • ' r 3483 4468 2939 3444 32«5 I 3484 3149 2720 3445 3287 » ' . ' . ' . 3485 3169 v2658 3446 3410 3486 3343 3447 3496 34^7 3389 ^3007 3448 3515 3488 3450 3517 3449 3518 3429 3489 3451 3488 3450 3538 -3640 3490 3273 3489 3451 3687 3693 3491 3655 3352a 3452 3700 3342 3492 3919 3331 3453 3705 3332 3493 4081 3454 3708 3333 3494 4107 3562 3455 3716 2721 3495 3191 3143 3456 3733 3447 3496 4172 • 3457 3811 3055 3497 4477 , 3458 3835 3430 3498 3114 3518 3459 38^3 3498a 3281 3379 3460 3884 2945 3499 3148 3519 3461 3929 2855 3500 3150 « 3462 3941 2856 3501 3183 3520 3463 4021- 3367 3502 3199 3464 4029 2857 3503 3200 2659 3465 4097 3368 3504 3^33 '2761 3466 4104 3256 3505 3256 2736 3467 4131 3506 3261 ' 3468 4183 3056 3507 3270 • 3469 4212 3508 3289 2737 3470 4322 2982 3509 3294 - 3054 3471 4327 3563 3510 3304 356 INDEX, English Maratfai English Marathi 3511 3356 3694 3552 4323 2962 3512 3369 3400 3553 3077 2738 3513 3415 3257 3554 3080 32Q5 3514 3422 3421 3555 3081 3448 3515 3429 2722 3556 3082 2762 3516 3442 3557 4136 2858 3517 3449 3558 3332 3449 3518 3459 3010 3559 3365 2844 3519 3461 3011 3560 3398 3144 3520 31463 3565 3561 3399 3521 3555 3060 3562 3455 2940 3522 3651 3012 3563 3510 2872 3523 3679 3061 3564 3541 3145 3524 3710 3013 3565 3561 3008 3525 3744 3695 3566 3569 3057 3526 3775 3567 3610 2963 3527 3813 3568 3621 3290 3528 3815 3566 3569 3729 2953 3529 3833 3148 3570 3774 3146 3530 3888 3235 3571 3794 3531 3138 3062 3572 3799 3291 3532 3997 3573 3802 2941 3533 4018 30.63 3574 3805 3058 3534 4019 3149 3575 3843 2954 3535 4046 2942 3576 3956 2773 3536 4053 3577 3958 3059 3537 4216 3064 3578 3959 3450 3538 4358 2763 3579 3969 2859 3539 4499 3014 3580 4058 2967 3540 4485 3696 3581 4277 3564 3541 3978 3267 3582 4279 3292 3542 4143 3547 3583 4026 3009 3543 4145 3584 4043 3293 3544 4349 3258 3585 4124 2983 3545 4474 3065 3586 4142 2955 3546 3034 3587 4425 3206 3547 3583 3588 4312 3548 3920 3150 3589 4450 3549 3921 2687 3590 3178 2984 3550 3931 2688 3591 4189 2900 3551 4031 3592a 4256a INDEX 357 fillgliih Marathi £agli»h Maratli 2dS5 3592 4256 3156 3633 3184 2689 3593 4259 3402 3634 3197 I2d4 3594 4191 3403 3635 3363 2660 3595 3067 2910 3636 3383 1066 3596 3104 3637 3393 5067 3597 3182 3404 3638 3400 2873 3598 4218 2928 3639 3421 2723 3599 4222 2911 3640 3490 3068 3600 3070 3641 3709 2874 «601 3364 3642 3822 3621 3602 3771 3643 3879 3622 3603 3772 3074 3644 3886 3295 3604 3786 3075 3645 3977 3151 3605 3071 3663 3646 4035 3152 3606 3062 3405 3647 4049 3153 3607 3076 2662 3648 4059 3069 3608 3271 3679 3649 4243 3697 3609 3279 3076 3650 4244 3567 3610 3752 3522 3651 4252 3236 3611 3869 3652 4253 2774 3612 3906 3016 3653 4257 3070 3613 3996 2676 3654 4258 2840 3614 4044 3491 3655 4346 3071 3615 4163 2845 3656 4208 3154 3616 4209 2956 3657 4219 3155 3617 4294 2883 3658